Preface: Kindly read the Acknowledgement at the end, if you read this article.

The non-English words typed in italics are Sanskrit words. These words are traceable in the Monier Williams Sanskrit-English Dictionary available at the following Internet address <http://www.sanskrit-lexicon.uni-koeln.de/monier/> . You can find the meaning and root of such a word by entering that word (which is in italics in this article) in the ‘citation’ box of the dictionary. You need to select ‘Itrans’ for the ‘Input’ box. To know the Sanskrit form, you need to select ‘Devanagari Unicode’ for the output box.

Vedas, the Universal eye of Consciousness,

indra and the golden mother .

We described the three Vedas in the article ‘A small brief of the Vedas, as known from the Seers’ published in Scribd at the following Internet link
http://www.scribd.com/doc/16358270/Vedas.

Also we described the Consciousness in macro and in micro in the publication ‘The Religion of Brahmins Part-1’at the following Internet link http://www.scribd.com/doc/20182178/The Religion-of-Brahmins-Part-1. You may read the above two articles for a better understanding of the present article. In that article on the Vedas we talked about the three Vedas, Rik, yajur and saama. In the present text the significance of the fourth Veda ‘ atharva ’ also has been mentioned. Universe and ‘to know thyself’ If we are the parts of the universe (uni=one; one verse or version of ONE) and if there is only one system that governs everything and that has become everything, then there should be a ‘thread’ in us by which we should have access to the ONE. This thread has to be natural, innate. This thread is there and it is you, yourself, as you are part of the ‘uni’-verse or part or fragment of the ONE. In a more general term, you are part of the Universal Consciousness because you know yourself, as you are conscious. So, by this thread we can know the ONE who is the ‘cause’ and ‘element’ of everything. This kind of knowing, ‘self-learning’, is termed as ‘ svaadhyaaya ’ in the Vedas. This is ‘to know thyself’. External sky and Inner sky; ‘bahi and havi’ If we look at us, we find ourselves always knowing or we are engulfed in consciousness. The fundamental property of consciousness is to know. In consciousness ‘to know’ means to ‘become’. The feelings of love, hate or the vision, sound, touch etc., are all which we know or feel. We are seeing the external, physical world in our consciousness, inside us. Thus everything we know or feel is a form of our ‘knowledge’ or ‘consciousness’. Whatever you

feel or know, it happens within you or inside you. This is the inner space or ‘your space’ and has a general name ‘ adhyaatma ’. This space is also called ‘inner’-sky’ or ‘ antara-aakaasha ’ in the texts. Again, though you can imagine a tree or a thing inside you, but you are always getting impulses from the external. The tree outside(or what you feel as external) is creating a feeling of tree in you. Again, the same tree does not raise the same feelings or knowledge in everyone. The way I look at a tree and you look at it in a given moment is different. Thus this external or external space is called ‘ bahir-aakaasha ’ or external sky. This ‘ bahiraakaasha ’ is the so called divine plane whose nearest meaning could be ‘the conscious and independent plane of infinite expression or creation’. The ‘external’ is called ‘ bahir’ or ‘bahis’ and the word ‘ havis’ means the ‘oblation to the gods’. There are many words in Sanskrit, which are in reverse order to each other. They are like an object and its inverted image. Seers have termed them as ‘retroverted words’. ‘ bahir/ bahis ’ and ‘ havis’ are such two words. The inner space is ‘ havis’ and is oblation to the gods. It is formed from ‘bahir/bahis ’ (the plane of creation). Thus the dental (expressive or labial consonant ‘ b/ ba’ in ‘bahir’ has become vowel (inward) ‘ v/va’ in ‘havis’. This means whatever comes to you from ‘external’ and raises impulses in you is a part of the conscious divine plane that is revealing in you in the form of that feeling. Every feeling, every word, every knowledge has a universal form in Consciousness. A form in Consciousness means ‘a personality’. Being universal this personality is not bound or limited by time and space. Such a personality is called deity and this justifies the many gods or deities mentioned in the Vedas. The deities and all the entities are from the sense or knowledge of ‘One’ in Consciousness. Creation or duality cannot exist unless simultaneously there is ‘One’ at the background or at the other pole. This ‘One’' at background is called ‘ akShara aatman ’---meaning the One or the soul who never decays and also implying ‘the One who decays into everything, every being’. ‘ akShara aatman ’ split into many; each of many is a fragment of ‘ akShara aatman ’ and called kShara aatman ’ or individual soul. Different aspects of Universal Soul Where in Consciousness all dualities have dissolved in Oneness, there is no ‘one’ and no ‘second’; sense of ‘one’ cannot be there if no sense of duality simultaneously exists; thus in the core there is no Oneness also---this aspect of consciousness is called ‘ parama aatman’(supreme soul)---this is like knowing One in One by One without any effort. Then duality starts---at one end Only one, nothing else; at the other end many, myriad of One and thus dual. In the aspect of ‘ akShara aatman ’, the ‘One’ and the ‘duality’ are simultaneous. In the aspect of only duality, fragmentation or spilt, the One or the Soul is called ‘ kShara aatman ’ or ‘pratyak aatman’ . Thus following is the hierarchy: (i) ‘parama aatman ’(supreme soul);

ii) ‘akShara aatman ’, 0)the divine plane or the deities ; i)‘kShara aatman ’ or ‘pratyak aatman’ in the core of every entity or at the root of the ‘self’ of every entity. All above are the aspects of Consciousness existing simultaneously. In the Vedas / Upanishads, three skies are mentioned---inner sky, external sky and the third sky controlling both inner and external skies, called ‘ dahara-aakaasha ’. From here the third sky, both ‘in’ and ‘out’ are being created. The feeling of inner sky causes immense pleasure. It is our permanent abode. There are three words, ‘ kha’ meaning ‘sky’, ‘ sukha’ meaning ‘pleasure’ and ‘ duHkha ’ meaning ‘distress’. The meanings are like this: ‘ kha’=sky; ‘ sukha’= su(flowing to bring forth) +kha(sky); ‘duHkha’=duH(difficult, away; dur=inaccessible) +kha(sky).Any pleasant feeling means more touch of the inner sky, any distress means shrinkage of the inner sky. Rik,yaju and saama The process by which the ‘Universal Consciousness’ is acting on you and rearing you up (as a result of which you are evolving continuously) is described in three parts known as ‘ Rik’, ‘yajur’ and ‘ saama. Every form of consciousness is a word or a dimension of consciousness. The external tree is a word in Universal Consciousness. This form of universe made of words or divine words or these divine words themselves are called ‘ Rik’. From the external tree the consciousness, the conscious words flow in you and get joined to you. This is called ‘yajur’. Vedas say, Rik is flowing or Rik mantras are flowing. Vedas have termed these as honey bees carrying honey to you. (Chandogya Upanishad). The paths along which these flows happen are the sensory organs. They are all being illumined, activated by this action of Consciousness called ‘ yajur’. The bees carry the honey and sit in your heart, where you get the sweetness, where you feel. Feeling something means to get merged with what you feel. Here you get mingled with what you feel; here in your heart you feel good or bad, love or hate. Here it gets assimilated in you. If you taste something sweet you get filled with sweetness. This is ‘to become same’. This is ‘ saama’. Because of ‘ saama’, because it becomes same, so it gets accepted, it becomes your part and parcel. Thus we are nourished. Thus foods get assimilated in us. Thus we change with time. Thus we evolve. Always the feelings, the impulses of the external universe, are coming from the universal consciousness and getting assimilated in us. This is our living, our days and night, weeks, months and years, the phasing of moon, the changing of the seasons and so on. aaditya, adana. IkShaNa, maNipura chakra, solar plexus As we assimilate, so we are also being assimilated by the Universal Consciousness by the action of Consciousness being felt as ‘time’ or the flow of life. The ’visible’ centre of the ‘time’ as far as we are concerned is the sun who is also called ‘ aaditya’ meaning the one who

is concerned with ‘ adana’ or ‘act of eating’ and ‘ aaditya ’ also means who is characterized by the lack of duality or who is characterized by oneness. Assimilation is the process of evolution in which we gradually identify ourselves with the Universal consciousness. The seat of ‘ aaditya’( the sun) in us is our eyes (and also in navel). This is why the word ‘IkShaNa ’ means the act of seeing as well as ‘the action of time’; the location where the assimilation of food happens in us is also known as ‘solar plexus’ (the region of navel in our body) or as ‘ maNipura chakra’ . maNi= gems, which is shining, radiating. pura= abode. chakra=cha(chalayati=driving) + kra(sequence, chrono(logy)). chakra means the centre from which the sequences are generated. Thus we remain connected from our navel by umbilical cord when we stay in our mother’s womb and draw the energy, life, through that arrangement. Thus the seat of ‘ aaditya’, the centre of time and the centre of assimilation in us is our eyes and the navel.

‘sambhUti ’(‘ samvuti’), ‘ anubhUti’ (‘anuvuti’) The external universe or Universal consciousness is also called ‘ sambhUti ’(pronounced as ‘samvuti’)in Vedas. Internal plane, where we feel is called ‘ anubhUti ’(pronounced as ‘anuvuti’. ‘ sambhUti ’ means something that is made perfectly; or it means the action to ‘become perfect’ . ‘ anubhUti ’ (which means ‘feeling’ in ordinary terms has the etymological meaning of ‘ action to become accordingly or action to follow and become’. The tree which is external and held as ‘word’ in the universal consciousness(‘ sambhUti ’ )is raising in you a similar feeling called ‘ anubhUti ’, because when you feel , in your inside, in your consciousness you become the same. Time, space and air. Three eyes, three space/skies. Air and space. Heart, gravitation. viShNu and his chakra Whenever consciousness knows, consciousness takes a form which is the spread of consciousness. The word ‘ tan’ means ‘to spread’ and probably connected to the word ‘son’. Consciousness holds everything in him (her) when he (she) becomes an entity by knowing. Thus he (she) holds every duality knowing it as his (her) form. This holding is ‘heart’ or gravitation. This duality or difference is the ‘space or void’. The communication or the thread between the ‘holder’ and ‘the one held’ is the ‘air’. Your world where you live or whatever you know are forms of your feelings. You are holding them in you or they are held in your consciousness along with you yourself. When two personalities look at each other, the feelings become active. This is feeling, ‘veda’. Vedas, feelings are shining in our eyes. Similarly, in the external sky it is the radiating sun ( aaidtya ).

Consciousness creates you, holds you and looks at you. This look is the time. As long as She (He) looks at you, you are having a separate entity. This is ‘time’. When you will merge with Her (Him) who will look at whom? So there is the space and the time. There is the gap between you and your holder, between you and your beholder. This gap, space, is active by the vision of the Consciousness. Consciousness looks through the gap to hold every entity that is created and to control the entity to bring it back to Consciousness, to the source, to the supreme form. This control is ‘kaala’ or felt as time. This all-pervading vision of Consciousness and ‘time or action’ is the personality or the god ‘ viShNu’. Many hymns of the Vedas have described the eye of viShNu as the ‘all spreading eye which is like the divine sphere’ and also the ‘legs, sequential or circulating motion of ‘ viShNu’. Here is a hymn: ‘tad( that) viShNoH ( belonging to viShNu ) paramam( supreme ) padam( foot/leg/position ), sadaa( always ) pashyanti (is seen ) suuraya( by the deities ) diviiva( like the divine sphere ), chakShur( the eyes ) aatatam( spread all over )’ . ‘That supreme foot / position/motion of Is always seen by the deities Like the heaven; like the eye spread all over!’ In another hymn it is said: ‘idaM( here is ) viShNur ( viShNu’s ) vichakrame( circular or sequential motion ); tredhA ( in three ways ) nidadhe ( held entirely ) padam ( the steps /legs/motions ) ---here is the motion of viShNu , circular and sequential; the steps are held in three ways. Thus there are the three dimensions of time, there are three eyes of the god/goddess, there are three steps of viShNu. Thus the word ‘ akShi’ meaning eye is derived from the word ‘akSha’ meaning axis around which the revolution happens. viShNu has a weapon, a rotating disc called ‘ su-darshana-chakra’ . su= which is moving, secreting; darshana = vision; chakra= wheel, cycle of time. indra, indha and viraaTa . Left and right eye . Direct and indirect vision /axis. The aspect of Consciousness, who is at the centre of Universal vision, enjoying the visionary expression, one who is enjoying all the forms of Consciousness, infinite expressions and illuminations of the Universal soul, is the king of the heaven ‘ indra’. The seer has told that ‘ indra means ‘ idam (this) + dra(who sees; draShTri )’. We are all seeing, viShNu

all the time. We are all ‘ indra’, always seeing---‘this is sky, this is river, this is flower.....’; but we only see with the sense of duality. ‘ indra’, who is the king of heaven sees every as the expression of the soul, of the Universal soul or Universal consciousness. Thus ‘ indra’ is the son of the divine mother ‘ aditi’. aditi =a (without)+ diti(duality). ‘indra’ is the one who resides in the right eye, His consort ‘ viraaTa ’ (meaning vast) resides in the left eye.( Brihadaranyaka Upanishad, 4th chapter,2nd Brahmin). Thus the whole universe lies in Indra’s vision. Further it is said that ‘though he is ‘ indha’ (flaming, shining) still he is treated as ‘indra’. (Brihadaranyaka Upanishad,4th chapter,2nd Brahmin). ‘ indha’ means the One who is creating the vision, creating the forms, creating the colours and dimensions; this is, ‘to become’, ‘to create’. ‘ indra’ means the One who is enjoying the vision, who is feeling what is created; ‘ indha’ refers to the aspect of ‘creator’. Thus this enjoying, regaling aspect of Universal Consciousness is known as ‘ have described ‘ indra’ as ‘thousand eyed’. indra’. Vedas indra’.

The text (Brihadaranyaka Upanishad....) has said that the entity in the right eye is ‘ In the left eye resides his consort ‘ viraaTa ’.

‘viraaTa ’= ‘vi’ (bi=different; diverse)+’raaT’ (radiating, reigning; existing and radiating; it is Vedic form of the root word ‘ raaj’).So ‘ viraaTa ’ is the power of vision or the goddess who has illuminated all diversities, who is reigning over all things expressed. Thus behind every creation, behind every expression, these eyes are there. Here the text has said about two kind of vision (axis): direct vision ( pratyakSha ) and indirect vision (parokSha ). It is like this: ‘ indha(Indha ) ha bai naama ( is his name ) aeshoh ya ( who is here) ayam ( in this ) dakhiNey ( right, southern ) akShan( eye, axis ) purushah( entity; who is living inside a dimension ); tam vai aetam( that who is like this ) indham santam( and though he is Indha ) indra iti achakShatey( still he is regarded as Indra ) parokSheNa aeba( by the effect of indirect/refracted vision/axis ); parokSha( indirect/ oblique vision ) priyah iba ( seems to be ) hi devah( liked by the gods ) pratyakSha( direct look ) dwiShah( is disliked) ’. This expression, creation of the universe cannot be entirely on direct axis or direct line of vision. There has to be oblique vision, curvature and refraction to create the forms, orbits, sequence and period. In Chandogya Upanishad it is said ‘doureva ( the divinity is ) tIrashchIna ( bent or curved ) vansha ( genealogy; line of pedigree; bamboo-succession of joints in a bamboo stem; spine ).’ Thus there is the direct axis, vision or light without bending; it is like the ray incident along the normal on a plane and so moving without bending ;the normal is like the spine and the refracted rays are the spins, the circulating spreads, nerve circulations with the spine as axis

The word pratyakSha (direct look) can be broken as ‘ prati (individual / corresponding) +akSha (axis/eye)’. Thus, there is individual axis and the rotation, like the rotation of earth around its own axis. We are rotating in our inner sky, in the world of ‘ anubhUti ’. The axis is ‘our self ’or precisely the assertion-less self. Everything you feel, your every feeling cannot be without you. Every moment you are changing colour, becoming happy, sad, desirous, jealous ....These are colours, assertions on your neutral self. Here you are unchanged, immutable; here you are not pressed by desire, pained by hunger or parched by thirst. It is for this reason though during sleep we have no sense of existence or nonexistence, still when you get-up you can feel that you have a good sleep. It is for this reason we have the fear of death as we died earlier also. The assertion-less self remains unchanged in sleep or death; the assertion-less self remains awake forever. So, this is the ‘individual axis’ of rotation. This assertion-less self ’is known as ‘ pratyak atmaan’ (individual soul), ‘anu aatman’ (micro-soul) in the texts. The inner sky is illuminated by this inner sun (‘pratyak aatman ). This multiple or individual form, assertion-less self along with the inner sky or the individual world of feeling(‘ anubhUti ’) is also known as ‘ prati-rUpa (corresponding forms). Now the word ‘ parokSha ’ contains the words ‘ paras/paro’ and ‘akSha’. The word ‘ paras’ or ‘paro’ conveys the meanings ‘beyond, more than, higher than’. Thus it is the greater axis; it is like the rotation of the earth around the sun. Like the earth rotating around its own axis as well as around the sun, so we are also rotating around two axes. As we see the assertion- less self, ‘ pratyak aatman’ (individual soul) in each of us, we realize that the ‘One’ (‘ pratyak aatman’ - individual soul) in me is also the ‘One’ in every entity. This One in every one is the ‘ akShara aatman’ (the macro or the universal soul).Between the ‘pratyak aatman (individual soul) and ‘ akShara aatman’(the macro or the universal soul) is the divine plane or the deities. The deities are immediate to the ‘ akShara aatman’ and they like this greater axis. Considering the micro form of the Soul, the eternal One is also termed as ‘ a~NguShTha (thumb ) maatra (only) puruSha (who stays inside a form or a body ) meaning ‘the entity as small as the thumb’ and also ‘ vaamana ’ (= (i) dwarf; (ii) beautiful/ the one who takes away the mind, or blows away the mana or manas (mind)). Here is a hymn: a~NguShTha maatra puruSha (Just of the size of thumb, is the One ) Madhye atmani tiShathi (Staying inside the self ) Ishvana bhUt bhabShya (Controls whatever created as well as whatever will be in future )

Na tatoh vijugupsatey (Knowing this, the knower can no longer remain away Aetat vai tat (It is certainly like that .) )

Animals of the deities. We are like farm animals and the deities are like the farm owners since we deal with or worship the deity with the sense of duality. We are vanquished by everything due to lack of knowing that everything is from One including ourselves. Followings are a few extracts from Upanishads : (i){sarvam( Everything ) tam paradaat ( vanquishes him ) ya antrya( who elsewhere ) atmanah( from the soul ) sarvam veadah( knows everything )- (everything vanquishes the one, who knows everything else as different from the soul )-- Brihadaranyaka Upanishad,chapter4, 5th Brahmin}.Everything vanquishes us as long as we see duality or we do not know that all dualities are the revelation of One. (ii) mRityoh sa mRityu apnotiti ( he gets death from the death/duality ) ya iha ( who here) naneva pashyati ( sees many )-- (Katha Upanishad chapter 2). (iii) sa avibet({ In the beginning }the creator was scared ); tasmat aekakI vibheti ( this is why we also fear when we are alone ); sa ha ayam iSkhanchakrey( the creator thus deliberated ) ---yat mat annya naasti ( since nothing different from me can exist ) kasmat( from whom ) kena( and by whom ) nu vibhemi( Should I be scared ?).dtItiyaat bai (certainly from the duality ) bhayam bhavati ( the fear stems ). We must realize that what happens in the Universal Consciousness, that obviously also happens with us, with every grain of the universe. Sense of ‘duality’ imposes compulsions. We are primarily governed under compulsion. We go compulsorily through the rules of time. The word ‘ pashu’ means animal; it is from the root word ‘ pash’ whose one of the meanings is ‘to fasten’ or ‘to bind or tether’. Many deities are described with a contrivance called ‘ paasha’ meaning ‘a fetter’ or a ‘noose’ and a garland holding in hands .The garlands in many cases represent the orbit in which the creature under control is bound to revolve. We see death and feel fear due to the overwhelming sense of duality. This has been stated in several places in Vedas / Upanishads as quoted above. If we see the direct axis, ‘ akShara aatman’ we will also become like the deities and this will not be liked by them; thus they don’t like the ‘direct axis’ as terms of address or reference. An extract from first chapter of

Brihadaranyaka Upanishad is like the following : ‘ atha( and now ) ya(that) annyam( different—thinking different from the Soul ) devatam upastey( worships the deity)-annya asou( deity is different ),annyah aham( and I am different ) iti(like this ).na sah veda( he doesn’t know )—yatha pashuh aevam( similar to an animal ) sa devanam( he is among the deities ). yatha ha vai( just like ) vahavah( many) pashavah( animals ) manuShyam vunjuh( serves a man ), aevam aekah aekah puruShah( similarly each human being) devan vunukti( serves the deities ). aekasmin aeba pashu( even if a single animal ) aadIyamaney( is not found ) apriyam bhavati( it is not liked ), kim u vahuShu( so what could be if many are lost at a time ). tsmat( this is why ) aeShaam( for these deities ) tat na priyam( it is not desirable ),yat( that) aetat( these) manushyah (human beings ) viduh( know; know the eternal soul beyond all duality ).’ Further the seer described ‘ indra’ and ‘ viraaTa ’ like this: ‘tayo( theirs) aesho( this ) sanstabo( the dwelling place ) ya(which ) aesho( is this ) antarhridayo( inside the heart ) a kasho( sky); atho( and) anayo( theirs ) aetat( this is)annam( food) ya aesho( that what is ) antarhridaye( inside the heart ) lohito( red) pinda( lump); atho( and) aenayo( theirs ) aetat( this is) pra avaranam( the elegant cover ) ya(which ) aetat (this) antarhridaye( inside the heart ) jalaaka ( net) iba( like); atho( and) anayo( theirs ) aeshaa( this is) sriti( street/ way ) sancharanI( for loitering ) ya(which) aesha( is this ) hridayat urdha( upward from the heart ) nadya( the nerves/the channels ) utcharati( running upward ); yatha( like) kesho( hair) sahsradha vinna( split longitudinally into thousand parts ) abeam ( similarly ) asya aetah( all these ) hitaah nama nadyah( channels named as hitaa) antah hridaye( are inside the heart ) pratisthita ah vabanti ( founded )’; aetabhir va ( by these hitaa) atat( this food juice ) asravat asravati( set into flow ); tasmat aetah( this is why this indra) praviviktaaharah( takes food after discarding its physical part ; pra=rightly; vivikta=separates, filters; aahara=eating;) i ba aeba bhavati (thus he is in a different state ) asmat( from) sharIrat aatmanah( the one who identifies oneself with the physical body ). Thus these ‘ hitaa’ are the channels which are the spontaneous flow of praaNa, streams of life, streams of consciousness ; these channels are continuous streams which connect physical entity to the non-physical; those ‘ hitaa’ convey the oblations which you naturally offer to your ‘ praaNa’ , to your life god, knowingly or unknowingly, when you eat the foods for your dear life . The food, splits in you; in the most subtle form it is teja -the shine or radiance. Thus in the Upanishads the streams, the channels are described as of multiple colours. When we eat and long after the eating the inner sky shines with so many colours! The foods become our life, parts of us! This is why the name of Solar-plexus (region of

navel where assimilation) happens is called

maNipura (the abode of gems).

The red lump in the cavity of heart described also represents whatever has been reddened for creation, radiated for creation. The colour of Rik is red as mentioned in the Vedas. The Vedas have said that the red( rohita, lohita ) streaks in the eyes belong to the ‘ Rik veda’ , the white(‘ shukla’) part of the eyes belongs to the ‘ yajur veda’ , the darker (black) part of the eyes belong to the ‘ saama veda’. Thus the ‘source words’ of Consciousness, are Rik which is red, the longest wavelength toward visibility. indra is eating by discretion. He eats only the divine part, he eats the radiation! Whatever we eat the physical part goes to the physical part of the body, the fluid goes to the fluid part/emotional plane, the radiance goes to the soul, goes to the plane of instincts, creates our inherent colours. Though everything, from the physical to nonphysical is consciousness, but for the sake of knowing, the descriptions are like these! This is why the Eternal radiating fire/ praaNa , the active Soul has been described with the type of foods the Soul eats: (i) (ii) (iii) sthUlabhuk---- sthUla (physical) + bhuk (who eats) viviktabhuk--- vivikta(separated) + bhuk (who eats eat) anandabhuk--- ananda (joy, pleasure) +bhuk (who eats)

Our living is the living of the eternal soul, action of praaNa. We live physically, so it is a part of sthUlabhuk. This is also the state of wakefulness. During our dream ( svapna), we live, we feel, we cry, we laugh, we run, we eat without using the physical organs. This is part of viviktabhuk. Here we see the word with our inner illumination; we do not require the external stimulation. If we leave the physical apart (though physicality is a part of consciousness), i.e. if we go beyond the confinement of dimensions then it becomes ‘viviktabhuk’. If you see a flower as you are used to see, you are separated from it by the gap of space and time. If you realize that it is your feeling or knowledge of flower which you are seeing and that feelings are happening inside you, you get it in you! This aspect is also called ‘taijasa (radiant) aatman(soul)’. It is for this reason the Vedas have told ‘na( not) devah( the deities ) ashnanti( eat), na(not) pivanti( drink ); darshanena ( by seeing ) tRipta ( satisfied ) bhavanti( become )---the deities do not eat nor they think; they get satisfied just by seeing! The third place is the realm of sleep ( suShupti ). Like a bird flying toward the nest, flapping its tired wings, similarly each of us flows toward our shelter---the realm of dream and further beyond to the realm of sleep at the end of day.(From the fourth chapter of Brihadaranyaka Upanishad).

Where we are not awake, nor we dream, we sleep there. Here, we go beyond the sense of existence or non-existence—this is the realm of supreme joy—the Soul / Consciousness in this aspect is called ‘anandabhuk’, who lives only on ‘pleasure’. This pleasure is the pleasure of ONE in ONE, not the pleasure mingled with the sense of duality. Thus the texts have said that during sleep, the ‘omniscient soul’ (our immutable part) embraces us; as a man embraced by his woman forgets what is in, what is out, thus here in sleep embraced by the radiant, omniscient soul we forget our dual /separated existence. As long as we do not know this, we are unaware of what really are we, we think that we went into darkness during sleep. Where we go, there we are ‘’ (‘atiChandaa) beyond all rhythms ,(apahatapapmaa ) beyond all sins , (avoyam) beyond all fears ,... (aptakamam) accomplished with the fulfillment of all desires , (aatmakamam) accomplishing desires only in oneness , (akamam) without any desire , ...(shokantaram) beyond all shocks or grief. ”(Quoted from fourth chapter of Brihadaranyaka Upanishada). atharva and the golden mother Then the fourth veda is ‘atharva ’. The word ‘ atha’ means ‘then’ or ‘now’ and mostly used in an auspicious context. ‘ atharva ’ is that realm in Universal consciousness where it is decided ‘what will happen to you next’. How you will be reborn, how will be your structures, how will be your evolution. So, the history and medicines are parts of this Veda. Thus here, the creator plans how to get us back. This plane is also called ‘ subhUtaa ’ (pronounced as ‘suvUtaa’)----meaning the place of ‘evolution’. Thus, here She (Universal consciousness , Universal mother ) decides and plans, how each grain of the universe, each of us will become indra(king of heaven ) or indraaNI (queen of heaven ). There is a hymn quoted by the RiShi (seer) (please see ‘Acknowledgement’ below) during the pUja (worship) of vishva-maataa (Universal-mother) : ‘aesha( here is ) hironmoyee( golden ) maataah( mother ) ankey( in her arms ) putram( son, child ) samadhrItaah ( closely held ) maataah mey ( my mother ) indra jananI ( gave birth to indra) aham( I am) indrah( indra) prjapatih( who reigns over the creation )’ (Here is the golden mother Holding closely the child in her arms My mother gave birth to indra I am indra who reigns over the creation!) Acknowledgement

(nana rupam parigrahanti vicharanti kulya mahItale----The seers roam on the earth under many disguises.) I have tried to explain the Vedic words following the words of my Teachers. I am not a learned Sanskrit scholar, nor a person with mystical power. Seers come on the earth and live in many ways. In my early life I received teaching from a great Seer who was/is one of the principle disciples of the great Seer named Shri. Bijoy-krishna Chattopadhyay (Chatterjee) of Howrah near Kolkata(Calcutta). Rishi(Seer) Bijoy-krishna Chattopadhyay, fondly called ‘Howrar Thakur’(the god of Howrah’) unraveled the mysteries of the Vedas, Tantras and taught how the mortality and the divinity are merged everywhere, in every grain of this creation and in every wake of life. He lived from 1875 to 1945, and was a living example of the Vedas or rather the personification of the Vedas; he himself was a living example of divinity and mortality mixed in the most seemingly fashion. He preferred to remain away from any publicity. Still now the puja (worship) of goddess durgaa and of visva-maataa (Universal Mother goddess and her son indra / Isis and Horus) are performed in Kalikundu Lane of Howrah. Some books written by him and also his oral preaching recorded by Sarala Devi(niece of Rabindranath Tagore) are available. His grandsons are still in Kalikundu Lane house where visva-maataa pUjaa is still performed. durgaa pUjaa is performed in the house of Shri.Nibaran Banerjee(also at Kalikundu Lane) who was his close friend. You may contact the Shri. Chandidas Banerjee,grandson of Shri.Nibaran Banerjee of 28,Kalikundu Lane, Howrah, India- Phone:00-91-9433013225 for more information if you are interested.----Debkumar Lahiri(debkumar.lahiri@gmail.com)