Vedic Sanskrit words for fingers---fingers, numbers, digits and senses.
Vedic Sanskrit words for fingers---fingers, numbers, digits and senses.
(Sanskrit words written in italics can be found in the English Sanskrit Lexicon by Sir william Monier in the Internet ----<https://www.sanskrit-lexicon.uni-koeln.de/monier/>).
Fingers---a~NgurI, a~Nguli and body---a~Nga
praaNa--Consciousness emanating vitality and motion
a~Nga (body) and a~Nguli (finger) and praaNa
Fingers are called a~Ngul, a~Nguli, a~Nguri (also a~NgurI) in Sanskrit. It was hard to realize the implication that the word a~Ngul conveys. Sometimes, the familiarity with the language of English can help to understand a Sanskrit word. This is not only true for English, it is true for many other European languages and Russian language. This interconnection among the words of different languages, the words which describe the features of the Universal Consciousness, prove very strongly how a common wisdom was present over a vast geographical expanse in ancient time.
Sanskrit word a~Ngul has a bearing with the word 'angle'. If you look for the root of the word 'angle' (<https://www.etymonline.com/word/angle>), you will find a number of connected English and European words like 'angul', 'angool', 'angel'. The senses or meanings conveyed by these words are 'hook, 'fish-hook', 'to bend', 'angle or inclination'.
Two adjacent fingers make an angle between them and of course the fingers can be bent, fingers can perform a hook like action. Fingers are used to make gestures, like we raise the thumb to indicate a 'win' or we raise the index finger to admonish someone. Fingers are used to express several signs and gestures (angles or inclinations) called mudraa as described in the texts of Hinduism.
The words a~Ngul, a~Nguli, a~Nguri, all meaning finger, have originated from the word a~Nga which means body.
The word a~Nga is made of two components, (i) an+ga or am + ga. Sanskrit words 'an' and 'am' mean vital power of the Consciousness --- the Consciousness radiating and animating everyone, every entity. 'ga' means 'gati' or motion (going). This aspect of the Consciousness, who is radiating us with life, with vitality and spirit, keeping us animated and who is every part and parcel of us is called praaNa.
This flow of Consciousness creates a static picture, which is our body. It is like the slow moving or still upper layer of a river which has fierce undercurrents within.
Neither we nor our bodies are still; praaNa or actions of Consciousness are driving everything and no one is at rest. This is felt as action of time. So, body is also called a~Nga, because it is actually in motion or motion of energy (am,.an) or motion of praaNa.
(In Vedas, body and earth are synonyms. Body is also called ratha or chariot pulled by the sense organs. Thus, that both body and earth are in motion was a common knowledge.)
Fingers are the streams of Consciousness radiating in all directions. We are radiating ourselves in all our activities and work. Hands with the fingers are the tools by which we are in motion in all directions. The ten fingers represent the ten directions of praaNa. These ten directions or complete set of directions are required in any formation by Consciousness or in any execution of a work.This has been described later in this article.
Fingers and nails (nakha) Myriad streams of Consciousness.
The fingers are the extremities of the body. They are like the formation of delta by a rivers and splitting of a river in several streams when the river flows into a sea. Thus fingers are graphical demonstration of the flow of Consciousness from individual to the Universal Consciousness. Fingers are the flow of streams of 'an' or 'am', merging to the Universal Consciousness or Ocean of Consciousness. This is impressed in the shape of our palm along with the fingers. The tip of the fingers are having the nails which characterize the endpoints. Nails are called nakha meaning na (no) + kha (hollow, void or sky), i.e. end of the space or the boundary; beyond the fingers begins the external space; the inner space or inner sky (feelings) has ended at nails.
Anatomically, each hand has three main stretches or high ways of nerves. From these three main courses of nerves, innumerable branches are shooting off and making nodes and further branches. The density of nerves are maximum under the fingers. (<https://www.scienceabc.com/humans/why-is-the-skin-under-our-nails-so-sensitive.html>)
The above gives a clue to the last portion of the word a~Nguri or a~Nguli, which is 'guri' ('guDI') or 'guli' respectively. The word guDI or guli means small globules, powders, dusts and in this context it implies streams of Consciousness splitting into innumerable distinct divisions and nodes of Consciousness. It is like the waves breaking at the banks and breaking into innumerable elements of foams and patterns.
Palmistry---samudra vidya Ocean---the reservoir or memories; arNava and varNa.
These patterns of surfs of Consciousness are imprinted as the lines on our palms and the fingers. Clearly from these patterns printed on the palms and fingers, the past and future of a person or a 'doer' (the implementer / the hands) can be read. Thus palmistry is called samudra vidya. vidya means 'knowledge'. samudra means, sa (saha /with, along with) + mudra / mudraa (imprints)---who bears the imprints. samudra also means sea or ocean---- the divine water or apa from whom everything originates and in whom everything dissolves by renouncing the specific identity (the shapes and forms). Consciousness as samdura is the origin of re-creation or re-birth as per the previous 'creation or memory or impression'; this has been mentioned in Vedas and the phrase samudra arnava' has been used to mean 'the impression of all the words of the universe'. The word 'arNava' means 'foaming sea' or 'wave'. This word 'arNava' is also the retro-version of the word 'varNa' which means 'alphabets, words' and 'colours'. Where, varNa is inward in the Universal Consciousness, there it is 'arNava' or the 'foaming ocean of the words'.
Fingers, rays and directions kara, kirana, goddess sarasvatI
The fingers are the branching offs of the flow of work or motion of Consciousness in us. They are the active illuminating streams of Consciousness. Consciousness or praaNa is active in all directions. The ten fingers are conveying the splitting of the flow of Consciousness or praaNa in all directions. Directions, called dik, are the inclinations or propensities of Consciousness or praaNa. Thus how will be the appearance, habits of a creature are determined from the inclinations or propensities of the Universal Consciousness or the Creator. The personality of the Consciousness who builds us and fixes our destiny is called dakShiNa agni. dik or all directions are parts of dakShiNa agni. (Chandogya Upanishad---4/12/1). By the hands and the fingers we perform the tasks as directed by the Consciousness.
These illuminated streams of Consciousness, the fingers along with the palms are called kara. The word kara is from the root word kRi meaning 'act of creating or doing. The word kara also means 'rays of light'. Thus these fingers are the beams of the soul, streams of praaNa, shooting out in all directions and are the presentation of our boundless activities.
Thus it is said that goddess sarasvatI is holding lekhanI (pen/paint-brush) and pustaka-shrI (the divine book) by Her fingers forming a lotus (kamala) shape and the fingers are made of the rays (kara) of the soul (nija). (nijakara kamalodya lekhanI pustakashrI...…).
The goddess sarasvatI is the mysterious river; she is the flowing Consciousness and is the goddess of words or expressions.
She is expressing herself 'as our formed words' in us and as formed expressions everywhere by the fingers or rays of the Soul. She is speckless and white with her divine pen and the book. Every expressions is her print, expression or mudraa, expressions by fingers. They are the gestures of the Consciousness. Our every moment, every gesture remains in Her for-ever.
The word 'digit' for finger.
A finger is also called 'digit'. This word 'digit' is connected to the word 'deik' of 'Proto-Indo-European root (<https://www.etymonline.com/word/*deik->). This 'deik' means 'to show' and is definitely related to the Sanskrit word dik or direction.
Each finger is divided by three lines into three segments (three bone segments). Only thumb is divided into two (bone) segments and indicating as if the fingers have some properties analogous to 'binary numbers'. In each finger (other than thumb), we count 1 to 4 , by counting the 3 lines and the tip of the finger; in a way each finger is digitized or distinctly divided. The word dvija means 'what is born twice'. It also means what is born or created in two forms, like positive and negative, day and night etc. Any expression of Consciousness or energy is revealed with two forms called poles or 'meru'. meru means 'me rupe----my two forms'. Any revelation of Consciousness or energy creates two fundamental directions, 'in' and 'out'. Any further development happens on the basis of these two directions, This is the relation between dik and dvija.
The relationship between counting and fingers are intrinsic. The hands are called hasta as well as vaahu in Sanskrit. vaahu means hand and is related to the word vahu meaning 'many or multiple'. Thus we have an inherent sense of counting with our fingers. The implementing aspect of Consciousness are established in the hands. By actions, by work or activities we become many, we multiply ourselves; by every action we become different in our Consciousness. This is the root of thr numerical aspect of the hands and fingers.
(I have published an article 'on hand' in the following link which you may find interesting: https://vedicsanskritwords.blogspot.com/2020/01/vedic-sanskrit-words-for-laughter-hand.html )
Here is a quote from an article published by Corrine Burns in Internet(https://www.theguardian.com/science/blog/2012/jun/26/count-fingers-brain) about how the fingers and counting faculty are related:
"There is a mental link between hands and numbers, but that link doesn't come from humans learning to use their hands as a counting aid. It goes back much further in our evolution. Marcie Penner-Wilger and Michael L. Anderson propose that the part of our brain that originally evolved to represent our fingers has been recruited to represent our concept of number, and that these days it performs both functions.
fMRI scans show that brain regions associated with finger sense are activated when we perform numerical tasks, even if we don't use our fingers to help us complete those tasks. And studies show that young children with good finger awareness are better at performing quantitative tasks than those with less finger sense.
mudraa means gestures or stamp. This word mudraa has been used in Vedas and Tantras. mudraa means 'gestures of the Consciousness'. We have already discussed that fingers are representing dik, directions or gestures of Consciousness. So, the fingers with the palms are used to form mudraa or to depict impressions of the Consciousness. A mudraa is just not a physical pattern formed by the fingers; it is the live form or gesture of the Consciousness embodied in the arrangement of the fingers. Thus, the one who knows this, the one can bring about a 'corresponding' change in someone else just by showing a particular mudraa.
Ten fingers, Ten (dasha) directions and the state accomplished (dashaa)
The ten fingers correspond to the ten directions-----east (praachI) , west (pratIchI), north (udIchI), south (avaachI), south east (agni koNa), south west (nairRitI), north east (Ishaana koNa), north west (vaayu koNa), up (Urdhva), down (adhas). Directions which we perceive in physicality are the inclinations of ourselves or inclinations of the Consciousness.
When Consciousness acts, first two directions are formed, 'in' and 'out'. The ten directions which we have mentioned above are formed inside as well as outside.
(You may refer to the article in <https://wordsofthevedas.blogspot.com/2019/12/directions-and-deities-gestures-of.html> )
If I am looking at a flower, then at that moment, I am inclined toward the flower and that flower is in my east. At that time, rest of me or my world are in the west. Like this, the directions inside can be seen and perceived.
Directions are behind the creation of the shapes, forms and types of the creatures or any thing created. They are from the inclination or propensities of the Universal Consciousness while the creation is being created. When something is created, it is 'done', it is a 'state accomplished', and this is called 'dashaa' in Sanskrit. The words for ten and tenth are respectively 'dasha' and 'dashama' in Sanskrit and are connected to the word 'dashaa' (state created or accomplished). The ten directions, as named above, cover all directions. Thus when the Universal Consciousness creates any entity, it is created with all the directions , all the propensities of the Universal Consciousness. So, Upanishad has cited 'sarve dishaaH sarve praaNaaH---all directions are streams of praaNa. This is why the state or the existence of a creature or an entity is called 'dashaa' as it is embraced by the Universal Consciousness from all directions. This word 'dashaa' is used in Hindu astronomy to describe a particular state of a person in a given time.
So, when we do work, mentally or physically or whatever, all ten fingers, all ten directions are involved in that in an identical way the Universal Consciousness who creates everything by using all the directions or directives.
Fingers, five fundamental elements and senses, five names of the fingers.
All the fingers are arranged anatomically in sequence or steps identical to the five manifestations of the Consciousness as the Consciousness manifests as the universe. Corresponding to these five manifestations, there exist five senses in a creature. ( In texts, these are called 'pa~ncha tattva / pa~ncha mahabhUta' and 'pa~ncha tanmaatra' .)
Corresponding to five senses there are five sensory organs (the organs by which we sense; sense organs). The sensory organs are called j~naanendriya. Corresponding to these sense organs there are five organs to execute or for taking actions (like hand or a leg). Below is a list of the groups.
All are grouped below in five groups.
(i) Finger---- a~NguShTha (Thumb)
Fundamental element (tattva)----- vyoman (sky)
Sense (tanmaatra)---shavda (sound)
Sensory organ (j~naanendriya) ---- shrotra/karNa (ear)
Organ for action (karmendriya)----jihvaa (tongue)
(ii) Finger---- tarjanI (Fore finger /Index finger)
Fundamental element (tattva)--- marut (air)
Sense (tanmaatra)---- sparsha (touch)-
Sensory organ (j~naanendriya)--- adhara (lower lip) + oShTha (upper lip) + tvak (skin)
Organ for action (karmendriya)----hasta (hands)
(iii) Finger----madhyamaa (Middle finger)
Fundamental element (tattva)--- teja (radiance or light,fire)
Sense (tanmaatra)---- rUpa (vision)
Sensory organ (j~naanendriya)--- chakShu / akShi (eye)
Organ for action (karmendriya)----pada (feet)
(iv) Finger------ anaamikaa (ring finger)
Fundamental element (tattva)---- apa (solvent or water)
Sense (tanmaatra)----rasa (taste/feeling of assimilation/amalgamation)
Sensory organ (j~naanendriya)----jihvaa (tongue)
Organ for action (karmendriya)---upastha (genitals)
(v) Finger------ kaniShThaa (little finger)
Fundamental element (tattva)-- khiti (earth/soil/physicality/what decays)
Sense (tanmaatra)----gandha (smell)
Sensory organ (j~naanendriya)----naasaa (nose)
Organ for action (karmendriya)---paayu (annus)
Explanation of the name of theFive fingers.
1. Thumb is called 'a~NguShTha' in Sanskrit. Thumb or 'a~NguShTha' represents the soul and the gap between the thumb and the other fingers represent the fundamental space (voyman or aakasha /sky) from where all sound, expressions or words originate.
a~NguShTha = a~Nga (body) + u (up/ above) + tiShThati (standing/ residing) ----who stays above; who stays above the body (Thumbs up!). This is the soul, who is everything , still above or beyond everything--who is inside the body and still above the body.
Soul is also called a~NguShTha maatro puruShaH---the soul is just like a thumb in an entity----Upanishad).
A quote from Katha Upanishad is given below:
a~NgushTha maatraH puruSho madhya aatmani tiShthati
From where all expressions originate, that place, voyman or sky or that aspect of the Universal consciousness remains above. The gap between the thumb and the remaining fingers express this void or space (vyoman).What is void or sky is not inane, it is the neutral state of the Consciousness and behind the expressions and source of expressions. As Consciousness creates duality, Consciousness still remains in Oneness in spite of becoming dual. So, though dual, still not dual. This separation or gap between the Oneness and duality is vyoman or sky or the space. Here there is no dimension. Thus Upanishads have described:
(i) aNoraNIaan mahato mahIyaan
aatmaasya jantor nihito guhaayaaM
(minute than an atom and greater than the greatest
the soul resides in the cave (heart) of this creature-----Katha Upanishad, 1/2/20.)
(ii)
sahasrashIrShaa puruShaH
sahasraaSkha sahasrapaat
sa bhUmiM vishvato vRitvaatyatyaThiShTat dashaangulam
(purusha or the Soul has thousand heads, thousand eyes, thousand feet;
He has embraced the physicality in all manners and still exists beyond by the measure of ten fingers!)
2. Fore finger, touch (sparsha), air (marut) and dik (directions).
After thumb or a~NguShTha there is the sky or vyoman (the gap between thumb and rest of the fingers) and then the fore finger. The fore finger or index finger is related to 'air' or touch' (sparsha).
The index finger or forefinger (pointer finger) is called tarjanI. This word is derived from the root word tarj which means 'to frighten', to scold'. We raise this finger during hot arguments or to caution someone etc. while in excitement or while declaring firmly a decision.
The word tarj and the word tark are connected. tark means to 'to debate and reason out, to ascertain'. We do raise the forefinger as a gesture of 'affirmation' or 'vow'.
This finger is adjacent to vyoman, because from this gap or sky (vyoman), directions are created. This finger directs, points, affirms.
In vyoman, where there is void, there is no 'direction'. All directions are in equilibrium there and all dimensions are annihilated there. Again from this vyoman all directions are activated and all dimensions are created.
This vyoman, the so called space or sky, which is apparently inane, is the Conscious platform that emits 'animation', 'ana', 'praaNa'----the radiation of the Soul. This why vyoman is also called aakaasha meaning aa (aatman or the soul spread everywhere) + kaash/ kaasha (illumination /radiation).
This animation or the Universal animation is described as praaNa (active Universal consciousness) and also described as lord viShNu in Vedas. The most vital part of Conscious behaviour or animated exchange is the exchange of 'vision' or 'eye contact'. The supreme state of Vishnu has been described in Rik Veda as an eye like the divinity pervading throughout.
Directions are the inclinations of praaNa; propensities. From this neutrality or vyoman, directions or propensities of Consciousness manifests. These are the propensities or 'air of the Consciousness'.
These directions are created from void. Void creates fear. Fear is 'bhaya' in Sanskrit. Void is the shroud or cover of the immortal soul. This is why, in Brihadaranyaka Upanishad, it is said that from 'nothingness or mRityu (the lord of death) everything is created.
As the mother raises the fore finger, pointing to the child to say 'do whatever I tell you', so is the Controller of universe governing the creation. Thus, tarjanI (fore finger) also means the finger that 'frightens'. In Sanskrit, the word 'garjana' is the 'roar or rumble' and 'tarjana' is 'threatening of frightening'. 'tarjanI' is from the word 'tarjan'.
Thus the garjana with tarjana from the Creator is heard as 'da', 'da', da' in the rumbling of clouds, asking the deities to adopt 'dama' (self-restraint), asking the asura (who are obsessed with asu or abundance of praaNa (and thus exploiting the nature) to adopt ' dayaa' (compassion) and asking the human beings to adopt 'daana' (generosity).
Thus from this void, the directions and indices are coming out in innumerable ways----the numbers, indices, digits (fingers), multiplication of the creation from One to many . We are indexed, our directions, our 'airs' or 'propensities' are classified.
This frightening and directing gesture by the forefinger of the Creator is described in the following hymns of Upanishad:
(Frightening from void-----Katha Upanishad--2/3/3)
"bhayaat asya agniH tapati
bhayaat tapati sUrya
bhayaat indrashcha vaayushcha
mRityurdhaavati pa~nchama"
Out of Her bhaya/fear, agni (lord of Fire) is warming
Out of Her bhaya/fear, SUrya (the Sun) is radiating
Out of Her bhaya/fear, indra (king of heaven) and vaayu (the lord of air) are in action
(And) mRityu (the lord of death), who is the fifth,is running around. (The word bhaya meaning fear in Sanskrit; it is related to the word 'void' in English.)
(Writer's comment, while translating the above hymn in English, I have used the pronoun 'Her', instead of 'His', remembering the admonishing from my mother while raising her forefinger which of course was milder than that from my father.
In the Sanskrit text above, the pronoun is 'asya' (His). Her is 'asyaa' in Sanskrit. )
This explains the fore finger, the finger that frightens.
This air (of Consciousness) which is also characterized by touch (sparsha), is the streams of Consciousness or praaNa in all directions. Thus Upanishad have said, "sarve praaNa sarve dishaaH"---- all streams of praaNa are all the directions. From praaNa directions and spaces are created. Directions are called dik. When all the directions are in a state of equilibrium, they create a confinement or a bound state which is felt as defined space or shape or a defined thing. It is true that the sky above appears round because the earth is round, but please bear in mind that it also appears round because all directions are held in equilibrium in the sky or space of neutrality,
So, we intuitively use this fore finger or tarjanI 'to point' or when we show someone a direction. Before we get into action, into a course of events, we first get placed in our Consciousness in a specific origin or point where the whole event remain folded and from where it unfurls and materializes.
Thus fore finger, index or pointing finger is air (vaayu) and also direction (whose origin is vyoman or sky). The flow of Consciousness is praaNa or air. The air or tendency of a person is connected to the direction or propensity of the Consciousness
3. Middle finger, vision (rUpa), and reality, teja (radiance, light, fire)
Middle finger is called madhyamaa in Sansktit. madhyamaa means who is in the middle or who is the medium--who pervades everywhere.
This middle finger represents the vision and eye. The perception of vision is called rUpa. Vision or eye takes the lead position in our activities. This is because, our sense of reality strongly relies on visual perception and reality pervades all our feelings and senses. This is why middle finger is madhyamaa, meaning what is related to medium or that what pervades everything. Thus in Upanishad it is stated 'chakShur vai satyam' (Brihadaranyaka Upanishad-5/14/4)) and Rik Veda has described the eye of viShNu 'spreading all over'.
praaNa or the life emitting, animating Consciousness, remains covered by the reality or by the realized universe. Thus it is said in Upanishad, " praaNo vaa amRitam; naamRupe satyam; taavyaamayaM praaNashChannaH"------praaNa is eternal; names or definitions and appearances are realities; praaNa remains shrouded by the names and appearances. (Brihadaranyaka Upanishad).
So, this praaNa is madhyamaa or the 'medium' and is there everywhere, activating and animating everybody. This 'vision' or 'eye' is the illuminated centre (like the sun in the external sky), where all the 'senses, all the feelings' are illuminated together. Thus the middle finger is the leading and the longest, positioned in the middle. As we move from tarjanI (forefinger) to madhyamaa (middle finger), it is a transition from dik (direction) to desha (form or appearance). What was subtle and invisible (vyoman / sky and marut / air) is kindled now as visible. This is teja, becoming illuminated. It is not only illumination, it is also source of all activities and dynamism. It leads to 'taste', 'assimilation', 'liquidity', which are represented by the next finger (ring finger).
4. Ring finger, feeling of amalgamation and taste ,rasa (solvent, ap)
Ring finger is called anaamikaa, i.e. ' who does not have a name'. This word 'anaamikaa' denotes a female personality. This is the finger which is connected to the divine water or divine solvent called 'ap'. In ap, in the divine water, everything dissolves giving up its name (naama) or definition and form or physicality (rUpa). So, her name is anaamikaa. anaamikaa is derived from the word anaaman meaning 'nameless'. This ap , this divine water, is also 'sap'. It is the form of praana immediately behind the 'physicality', supporting the physical world. In the nature we saw this goddess anaamikaa as the ocean, water, river and rain. In us, she is our sense of acquirement or satisfaction, sense of taste, sense of amalgamation.
It may be noted that love or wedding rings are put on this finger. Sex or love is related to this finger as it is connected to 'amalgamation'. As mentioned above, ring finger is connected to taste, amalgamation and genitals.
5. Little finger, smell (gandha) khiti, physicality in Consciousness
Little finger is called kaniShThaa (also kaniSthikaa). kaniShThaa also means 'youngest' and the word is of feminine gender. This finger is connected with the earth or physicality and to the sense of smell.
The smell is called gandha in Sanskrit. It means gam+dha. gam means 'to go' and 'dha' means 'holding or being held'. So, gandha or smell represents a 'motion controlled or held in a way to create a stable state. We have explained this while explaining the word a~Nga in the beginning of this article. Thus, our stability is established by the circulating motion (inhaling and exhaling) of air or praaNa through the nose which is also the sensory organ for scent.
This finger connected to smell is adjacent to the ring finger or anaamikaa which is connected to the taste. Our sense of taste and smell are mixed or entwined with each other and this is why we can feel the 'flavour' of foods. The word kaNiShThaa which is the name of the little finger is derived from the word kaNa. One of the meaning of kaNa is 'particle'. In this context it is interesting to note that smell is perceived when molecules or fine particles (kaNa) interact with the olfactory receptors inside our nose. Research has shown that the intensity of smell is greater, the smaller the molecules.(<https://www.sciencehistory.org/distillations/the-scent-of-a-molecule).
(Sanskrit words written in italics can be found in the English Sanskrit Lexicon by Sir william Monier in the Internet ----<https://www.sanskrit-lexicon.uni-koeln.de/monier/>).
Fingers---a~NgurI, a~Nguli and body---a~Nga
praaNa--Consciousness emanating vitality and motion
a~Nga (body) and a~Nguli (finger) and praaNa
Fingers are called a~Ngul, a~Nguli, a~Nguri (also a~NgurI) in Sanskrit. It was hard to realize the implication that the word a~Ngul conveys. Sometimes, the familiarity with the language of English can help to understand a Sanskrit word. This is not only true for English, it is true for many other European languages and Russian language. This interconnection among the words of different languages, the words which describe the features of the Universal Consciousness, prove very strongly how a common wisdom was present over a vast geographical expanse in ancient time.
Sanskrit word a~Ngul has a bearing with the word 'angle'. If you look for the root of the word 'angle' (<https://www.etymonline.com/word/angle>), you will find a number of connected English and European words like 'angul', 'angool', 'angel'. The senses or meanings conveyed by these words are 'hook, 'fish-hook', 'to bend', 'angle or inclination'.
Two adjacent fingers make an angle between them and of course the fingers can be bent, fingers can perform a hook like action. Fingers are used to make gestures, like we raise the thumb to indicate a 'win' or we raise the index finger to admonish someone. Fingers are used to express several signs and gestures (angles or inclinations) called mudraa as described in the texts of Hinduism.
The words a~Ngul, a~Nguli, a~Nguri, all meaning finger, have originated from the word a~Nga which means body.
The word a~Nga is made of two components, (i) an+ga or am + ga. Sanskrit words 'an' and 'am' mean vital power of the Consciousness --- the Consciousness radiating and animating everyone, every entity. 'ga' means 'gati' or motion (going). This aspect of the Consciousness, who is radiating us with life, with vitality and spirit, keeping us animated and who is every part and parcel of us is called praaNa.
This flow of Consciousness creates a static picture, which is our body. It is like the slow moving or still upper layer of a river which has fierce undercurrents within.
Neither we nor our bodies are still; praaNa or actions of Consciousness are driving everything and no one is at rest. This is felt as action of time. So, body is also called a~Nga, because it is actually in motion or motion of energy (am,.an) or motion of praaNa.
(In Vedas, body and earth are synonyms. Body is also called ratha or chariot pulled by the sense organs. Thus, that both body and earth are in motion was a common knowledge.)
Fingers are the streams of Consciousness radiating in all directions. We are radiating ourselves in all our activities and work. Hands with the fingers are the tools by which we are in motion in all directions. The ten fingers represent the ten directions of praaNa. These ten directions or complete set of directions are required in any formation by Consciousness or in any execution of a work.This has been described later in this article.
Fingers and nails (nakha) Myriad streams of Consciousness.
The fingers are the extremities of the body. They are like the formation of delta by a rivers and splitting of a river in several streams when the river flows into a sea. Thus fingers are graphical demonstration of the flow of Consciousness from individual to the Universal Consciousness. Fingers are the flow of streams of 'an' or 'am', merging to the Universal Consciousness or Ocean of Consciousness. This is impressed in the shape of our palm along with the fingers. The tip of the fingers are having the nails which characterize the endpoints. Nails are called nakha meaning na (no) + kha (hollow, void or sky), i.e. end of the space or the boundary; beyond the fingers begins the external space; the inner space or inner sky (feelings) has ended at nails.
Anatomically, each hand has three main stretches or high ways of nerves. From these three main courses of nerves, innumerable branches are shooting off and making nodes and further branches. The density of nerves are maximum under the fingers. (<https://www.scienceabc.com/humans/why-is-the-skin-under-our-nails-so-sensitive.html>)
The above gives a clue to the last portion of the word a~Nguri or a~Nguli, which is 'guri' ('guDI') or 'guli' respectively. The word guDI or guli means small globules, powders, dusts and in this context it implies streams of Consciousness splitting into innumerable distinct divisions and nodes of Consciousness. It is like the waves breaking at the banks and breaking into innumerable elements of foams and patterns.
Palmistry---samudra vidya Ocean---the reservoir or memories; arNava and varNa.
These patterns of surfs of Consciousness are imprinted as the lines on our palms and the fingers. Clearly from these patterns printed on the palms and fingers, the past and future of a person or a 'doer' (the implementer / the hands) can be read. Thus palmistry is called samudra vidya. vidya means 'knowledge'. samudra means, sa (saha /with, along with) + mudra / mudraa (imprints)---who bears the imprints. samudra also means sea or ocean---- the divine water or apa from whom everything originates and in whom everything dissolves by renouncing the specific identity (the shapes and forms). Consciousness as samdura is the origin of re-creation or re-birth as per the previous 'creation or memory or impression'; this has been mentioned in Vedas and the phrase samudra arnava' has been used to mean 'the impression of all the words of the universe'. The word 'arNava' means 'foaming sea' or 'wave'. This word 'arNava' is also the retro-version of the word 'varNa' which means 'alphabets, words' and 'colours'. Where, varNa is inward in the Universal Consciousness, there it is 'arNava' or the 'foaming ocean of the words'.
Fingers, rays and directions kara, kirana, goddess sarasvatI
The fingers are the branching offs of the flow of work or motion of Consciousness in us. They are the active illuminating streams of Consciousness. Consciousness or praaNa is active in all directions. The ten fingers are conveying the splitting of the flow of Consciousness or praaNa in all directions. Directions, called dik, are the inclinations or propensities of Consciousness or praaNa. Thus how will be the appearance, habits of a creature are determined from the inclinations or propensities of the Universal Consciousness or the Creator. The personality of the Consciousness who builds us and fixes our destiny is called dakShiNa agni. dik or all directions are parts of dakShiNa agni. (Chandogya Upanishad---4/12/1). By the hands and the fingers we perform the tasks as directed by the Consciousness.
These illuminated streams of Consciousness, the fingers along with the palms are called kara. The word kara is from the root word kRi meaning 'act of creating or doing. The word kara also means 'rays of light'. Thus these fingers are the beams of the soul, streams of praaNa, shooting out in all directions and are the presentation of our boundless activities.
Thus it is said that goddess sarasvatI is holding lekhanI (pen/paint-brush) and pustaka-shrI (the divine book) by Her fingers forming a lotus (kamala) shape and the fingers are made of the rays (kara) of the soul (nija). (nijakara kamalodya lekhanI pustakashrI...…).
The goddess sarasvatI is the mysterious river; she is the flowing Consciousness and is the goddess of words or expressions.
She is expressing herself 'as our formed words' in us and as formed expressions everywhere by the fingers or rays of the Soul. She is speckless and white with her divine pen and the book. Every expressions is her print, expression or mudraa, expressions by fingers. They are the gestures of the Consciousness. Our every moment, every gesture remains in Her for-ever.
The word 'digit' for finger.
A finger is also called 'digit'. This word 'digit' is connected to the word 'deik' of 'Proto-Indo-European root (<https://www.etymonline.com/word/*deik->). This 'deik' means 'to show' and is definitely related to the Sanskrit word dik or direction.
Each finger is divided by three lines into three segments (three bone segments). Only thumb is divided into two (bone) segments and indicating as if the fingers have some properties analogous to 'binary numbers'. In each finger (other than thumb), we count 1 to 4 , by counting the 3 lines and the tip of the finger; in a way each finger is digitized or distinctly divided. The word dvija means 'what is born twice'. It also means what is born or created in two forms, like positive and negative, day and night etc. Any expression of Consciousness or energy is revealed with two forms called poles or 'meru'. meru means 'me rupe----my two forms'. Any revelation of Consciousness or energy creates two fundamental directions, 'in' and 'out'. Any further development happens on the basis of these two directions, This is the relation between dik and dvija.
The relationship between counting and fingers are intrinsic. The hands are called hasta as well as vaahu in Sanskrit. vaahu means hand and is related to the word vahu meaning 'many or multiple'. Thus we have an inherent sense of counting with our fingers. The implementing aspect of Consciousness are established in the hands. By actions, by work or activities we become many, we multiply ourselves; by every action we become different in our Consciousness. This is the root of thr numerical aspect of the hands and fingers.
(I have published an article 'on hand' in the following link which you may find interesting: https://vedicsanskritwords.blogspot.com/2020/01/vedic-sanskrit-words-for-laughter-hand.html )
Here is a quote from an article published by Corrine Burns in Internet(https://www.theguardian.com/science/blog/2012/jun/26/count-fingers-brain) about how the fingers and counting faculty are related:
"There is a mental link between hands and numbers, but that link doesn't come from humans learning to use their hands as a counting aid. It goes back much further in our evolution. Marcie Penner-Wilger and Michael L. Anderson propose that the part of our brain that originally evolved to represent our fingers has been recruited to represent our concept of number, and that these days it performs both functions.
fMRI scans show that brain regions associated with finger sense are activated when we perform numerical tasks, even if we don't use our fingers to help us complete those tasks. And studies show that young children with good finger awareness are better at performing quantitative tasks than those with less finger sense.
Even as adults, the way we mentally picture numbers in space – the SNARC effect – is related to the hand on which we begin finger counting."
mudraa mudraa means gestures or stamp. This word mudraa has been used in Vedas and Tantras. mudraa means 'gestures of the Consciousness'. We have already discussed that fingers are representing dik, directions or gestures of Consciousness. So, the fingers with the palms are used to form mudraa or to depict impressions of the Consciousness. A mudraa is just not a physical pattern formed by the fingers; it is the live form or gesture of the Consciousness embodied in the arrangement of the fingers. Thus, the one who knows this, the one can bring about a 'corresponding' change in someone else just by showing a particular mudraa.
Ten fingers, Ten (dasha) directions and the state accomplished (dashaa)
The ten fingers correspond to the ten directions-----east (praachI) , west (pratIchI), north (udIchI), south (avaachI), south east (agni koNa), south west (nairRitI), north east (Ishaana koNa), north west (vaayu koNa), up (Urdhva), down (adhas). Directions which we perceive in physicality are the inclinations of ourselves or inclinations of the Consciousness.
When Consciousness acts, first two directions are formed, 'in' and 'out'. The ten directions which we have mentioned above are formed inside as well as outside.
(You may refer to the article in <https://wordsofthevedas.blogspot.com/2019/12/directions-and-deities-gestures-of.html> )
If I am looking at a flower, then at that moment, I am inclined toward the flower and that flower is in my east. At that time, rest of me or my world are in the west. Like this, the directions inside can be seen and perceived.
Directions are behind the creation of the shapes, forms and types of the creatures or any thing created. They are from the inclination or propensities of the Universal Consciousness while the creation is being created. When something is created, it is 'done', it is a 'state accomplished', and this is called 'dashaa' in Sanskrit. The words for ten and tenth are respectively 'dasha' and 'dashama' in Sanskrit and are connected to the word 'dashaa' (state created or accomplished). The ten directions, as named above, cover all directions. Thus when the Universal Consciousness creates any entity, it is created with all the directions , all the propensities of the Universal Consciousness. So, Upanishad has cited 'sarve dishaaH sarve praaNaaH---all directions are streams of praaNa. This is why the state or the existence of a creature or an entity is called 'dashaa' as it is embraced by the Universal Consciousness from all directions. This word 'dashaa' is used in Hindu astronomy to describe a particular state of a person in a given time.
So, when we do work, mentally or physically or whatever, all ten fingers, all ten directions are involved in that in an identical way the Universal Consciousness who creates everything by using all the directions or directives.
Fingers, five fundamental elements and senses, five names of the fingers.
All the fingers are arranged anatomically in sequence or steps identical to the five manifestations of the Consciousness as the Consciousness manifests as the universe. Corresponding to these five manifestations, there exist five senses in a creature. ( In texts, these are called 'pa~ncha tattva / pa~ncha mahabhUta' and 'pa~ncha tanmaatra' .)
Corresponding to five senses there are five sensory organs (the organs by which we sense; sense organs). The sensory organs are called j~naanendriya. Corresponding to these sense organs there are five organs to execute or for taking actions (like hand or a leg). Below is a list of the groups.
All are grouped below in five groups.
(i) Finger---- a~NguShTha (Thumb)
Fundamental element (tattva)----- vyoman (sky)
Sense (tanmaatra)---shavda (sound)
Sensory organ (j~naanendriya) ---- shrotra/karNa (ear)
Organ for action (karmendriya)----jihvaa (tongue)
(ii) Finger---- tarjanI (Fore finger /Index finger)
Fundamental element (tattva)--- marut (air)
Sense (tanmaatra)---- sparsha (touch)-
Sensory organ (j~naanendriya)--- adhara (lower lip) + oShTha (upper lip) + tvak (skin)
Organ for action (karmendriya)----hasta (hands)
(iii) Finger----madhyamaa (Middle finger)
Fundamental element (tattva)--- teja (radiance or light,fire)
Sense (tanmaatra)---- rUpa (vision)
Sensory organ (j~naanendriya)--- chakShu / akShi (eye)
Organ for action (karmendriya)----pada (feet)
(iv) Finger------ anaamikaa (ring finger)
Fundamental element (tattva)---- apa (solvent or water)
Sense (tanmaatra)----rasa (taste/feeling of assimilation/amalgamation)
Sensory organ (j~naanendriya)----jihvaa (tongue)
Organ for action (karmendriya)---upastha (genitals)
(v) Finger------ kaniShThaa (little finger)
Fundamental element (tattva)-- khiti (earth/soil/physicality/what decays)
Sense (tanmaatra)----gandha (smell)
Sensory organ (j~naanendriya)----naasaa (nose)
Organ for action (karmendriya)---paayu (annus)
Explanation of the name of theFive fingers.
1. Thumb is called 'a~NguShTha' in Sanskrit. Thumb or 'a~NguShTha' represents the soul and the gap between the thumb and the other fingers represent the fundamental space (voyman or aakasha /sky) from where all sound, expressions or words originate.
a~NguShTha = a~Nga (body) + u (up/ above) + tiShThati (standing/ residing) ----who stays above; who stays above the body (Thumbs up!). This is the soul, who is everything , still above or beyond everything--who is inside the body and still above the body.
Soul is also called a~NguShTha maatro puruShaH---the soul is just like a thumb in an entity----Upanishad).
A quote from Katha Upanishad is given below:
a~NgushTha maatraH puruSho madhya aatmani tiShthati
Ishaano bhUtbhavyasya, na tato vijugupsate
aetat vai tad
aetat vai tad
(Just like the thumb, resides within.
He is the Controller of the Universe; don't shy away from Him.
This is that.) (Katha Upanishad, 2.1.12).From where all expressions originate, that place, voyman or sky or that aspect of the Universal consciousness remains above. The gap between the thumb and the remaining fingers express this void or space (vyoman).What is void or sky is not inane, it is the neutral state of the Consciousness and behind the expressions and source of expressions. As Consciousness creates duality, Consciousness still remains in Oneness in spite of becoming dual. So, though dual, still not dual. This separation or gap between the Oneness and duality is vyoman or sky or the space. Here there is no dimension. Thus Upanishads have described:
(i) aNoraNIaan mahato mahIyaan
aatmaasya jantor nihito guhaayaaM
(minute than an atom and greater than the greatest
the soul resides in the cave (heart) of this creature-----Katha Upanishad, 1/2/20.)
(ii)
sahasrashIrShaa puruShaH
sahasraaSkha sahasrapaat
sa bhUmiM vishvato vRitvaatyatyaThiShTat dashaangulam
(purusha or the Soul has thousand heads, thousand eyes, thousand feet;
He has embraced the physicality in all manners and still exists beyond by the measure of ten fingers!)
2. Fore finger, touch (sparsha), air (marut) and dik (directions).
After thumb or a~NguShTha there is the sky or vyoman (the gap between thumb and rest of the fingers) and then the fore finger. The fore finger or index finger is related to 'air' or touch' (sparsha).
The index finger or forefinger (pointer finger) is called tarjanI. This word is derived from the root word tarj which means 'to frighten', to scold'. We raise this finger during hot arguments or to caution someone etc. while in excitement or while declaring firmly a decision.
The word tarj and the word tark are connected. tark means to 'to debate and reason out, to ascertain'. We do raise the forefinger as a gesture of 'affirmation' or 'vow'.
This finger is adjacent to vyoman, because from this gap or sky (vyoman), directions are created. This finger directs, points, affirms.
In vyoman, where there is void, there is no 'direction'. All directions are in equilibrium there and all dimensions are annihilated there. Again from this vyoman all directions are activated and all dimensions are created.
This vyoman, the so called space or sky, which is apparently inane, is the Conscious platform that emits 'animation', 'ana', 'praaNa'----the radiation of the Soul. This why vyoman is also called aakaasha meaning aa (aatman or the soul spread everywhere) + kaash/ kaasha (illumination /radiation).
This animation or the Universal animation is described as praaNa (active Universal consciousness) and also described as lord viShNu in Vedas. The most vital part of Conscious behaviour or animated exchange is the exchange of 'vision' or 'eye contact'. The supreme state of Vishnu has been described in Rik Veda as an eye like the divinity pervading throughout.
Directions are the inclinations of praaNa; propensities. From this neutrality or vyoman, directions or propensities of Consciousness manifests. These are the propensities or 'air of the Consciousness'.
These directions are created from void. Void creates fear. Fear is 'bhaya' in Sanskrit. Void is the shroud or cover of the immortal soul. This is why, in Brihadaranyaka Upanishad, it is said that from 'nothingness or mRityu (the lord of death) everything is created.
As the mother raises the fore finger, pointing to the child to say 'do whatever I tell you', so is the Controller of universe governing the creation. Thus, tarjanI (fore finger) also means the finger that 'frightens'. In Sanskrit, the word 'garjana' is the 'roar or rumble' and 'tarjana' is 'threatening of frightening'. 'tarjanI' is from the word 'tarjan'.
Thus the garjana with tarjana from the Creator is heard as 'da', 'da', da' in the rumbling of clouds, asking the deities to adopt 'dama' (self-restraint), asking the asura (who are obsessed with asu or abundance of praaNa (and thus exploiting the nature) to adopt ' dayaa' (compassion) and asking the human beings to adopt 'daana' (generosity).
Thus from this void, the directions and indices are coming out in innumerable ways----the numbers, indices, digits (fingers), multiplication of the creation from One to many . We are indexed, our directions, our 'airs' or 'propensities' are classified.
This frightening and directing gesture by the forefinger of the Creator is described in the following hymns of Upanishad:
(Frightening from void-----Katha Upanishad--2/3/3)
"bhayaat asya agniH tapati
bhayaat tapati sUrya
bhayaat indrashcha vaayushcha
mRityurdhaavati pa~nchama"
Out of Her bhaya/fear, agni (lord of Fire) is warming
Out of Her bhaya/fear, SUrya (the Sun) is radiating
Out of Her bhaya/fear, indra (king of heaven) and vaayu (the lord of air) are in action
(And) mRityu (the lord of death), who is the fifth,is running around. (The word bhaya meaning fear in Sanskrit; it is related to the word 'void' in English.)
(Writer's comment, while translating the above hymn in English, I have used the pronoun 'Her', instead of 'His', remembering the admonishing from my mother while raising her forefinger which of course was milder than that from my father.
In the Sanskrit text above, the pronoun is 'asya' (His). Her is 'asyaa' in Sanskrit. )
This explains the fore finger, the finger that frightens.
This air (of Consciousness) which is also characterized by touch (sparsha), is the streams of Consciousness or praaNa in all directions. Thus Upanishad have said, "sarve praaNa sarve dishaaH"---- all streams of praaNa are all the directions. From praaNa directions and spaces are created. Directions are called dik. When all the directions are in a state of equilibrium, they create a confinement or a bound state which is felt as defined space or shape or a defined thing. It is true that the sky above appears round because the earth is round, but please bear in mind that it also appears round because all directions are held in equilibrium in the sky or space of neutrality,
So, we intuitively use this fore finger or tarjanI 'to point' or when we show someone a direction. Before we get into action, into a course of events, we first get placed in our Consciousness in a specific origin or point where the whole event remain folded and from where it unfurls and materializes.
Thus fore finger, index or pointing finger is air (vaayu) and also direction (whose origin is vyoman or sky). The flow of Consciousness is praaNa or air. The air or tendency of a person is connected to the direction or propensity of the Consciousness
3. Middle finger, vision (rUpa), and reality, teja (radiance, light, fire)
Middle finger is called madhyamaa in Sansktit. madhyamaa means who is in the middle or who is the medium--who pervades everywhere.
This middle finger represents the vision and eye. The perception of vision is called rUpa. Vision or eye takes the lead position in our activities. This is because, our sense of reality strongly relies on visual perception and reality pervades all our feelings and senses. This is why middle finger is madhyamaa, meaning what is related to medium or that what pervades everything. Thus in Upanishad it is stated 'chakShur vai satyam' (Brihadaranyaka Upanishad-5/14/4)) and Rik Veda has described the eye of viShNu 'spreading all over'.
praaNa or the life emitting, animating Consciousness, remains covered by the reality or by the realized universe. Thus it is said in Upanishad, " praaNo vaa amRitam; naamRupe satyam; taavyaamayaM praaNashChannaH"------praaNa is eternal; names or definitions and appearances are realities; praaNa remains shrouded by the names and appearances. (Brihadaranyaka Upanishad).
So, this praaNa is madhyamaa or the 'medium' and is there everywhere, activating and animating everybody. This 'vision' or 'eye' is the illuminated centre (like the sun in the external sky), where all the 'senses, all the feelings' are illuminated together. Thus the middle finger is the leading and the longest, positioned in the middle. As we move from tarjanI (forefinger) to madhyamaa (middle finger), it is a transition from dik (direction) to desha (form or appearance). What was subtle and invisible (vyoman / sky and marut / air) is kindled now as visible. This is teja, becoming illuminated. It is not only illumination, it is also source of all activities and dynamism. It leads to 'taste', 'assimilation', 'liquidity', which are represented by the next finger (ring finger).
4. Ring finger, feeling of amalgamation and taste ,rasa (solvent, ap)
Ring finger is called anaamikaa, i.e. ' who does not have a name'. This word 'anaamikaa' denotes a female personality. This is the finger which is connected to the divine water or divine solvent called 'ap'. In ap, in the divine water, everything dissolves giving up its name (naama) or definition and form or physicality (rUpa). So, her name is anaamikaa. anaamikaa is derived from the word anaaman meaning 'nameless'. This ap , this divine water, is also 'sap'. It is the form of praana immediately behind the 'physicality', supporting the physical world. In the nature we saw this goddess anaamikaa as the ocean, water, river and rain. In us, she is our sense of acquirement or satisfaction, sense of taste, sense of amalgamation.
It may be noted that love or wedding rings are put on this finger. Sex or love is related to this finger as it is connected to 'amalgamation'. As mentioned above, ring finger is connected to taste, amalgamation and genitals.
5. Little finger, smell (gandha) khiti, physicality in Consciousness
Little finger is called kaniShThaa (also kaniSthikaa). kaniShThaa also means 'youngest' and the word is of feminine gender. This finger is connected with the earth or physicality and to the sense of smell.
The smell is called gandha in Sanskrit. It means gam+dha. gam means 'to go' and 'dha' means 'holding or being held'. So, gandha or smell represents a 'motion controlled or held in a way to create a stable state. We have explained this while explaining the word a~Nga in the beginning of this article. Thus, our stability is established by the circulating motion (inhaling and exhaling) of air or praaNa through the nose which is also the sensory organ for scent.
This finger connected to smell is adjacent to the ring finger or anaamikaa which is connected to the taste. Our sense of taste and smell are mixed or entwined with each other and this is why we can feel the 'flavour' of foods. The word kaNiShThaa which is the name of the little finger is derived from the word kaNa. One of the meaning of kaNa is 'particle'. In this context it is interesting to note that smell is perceived when molecules or fine particles (kaNa) interact with the olfactory receptors inside our nose. Research has shown that the intensity of smell is greater, the smaller the molecules.(<https://www.sciencehistory.org/distillations/the-scent-of-a-molecule).
The entire physicality is held in praaNa who is beyond physicality and this is the secret of the 'sense of smell'. During the smell, the physical particles are carried by air (praaNa) through our nose, as a part of the breathing process, and then are received by the olfactory receptors. This shows how the physicality is getting converted into sense after breaking the matter into little parts or particles or kaNa.
This finger is used by the Hindus to mark the middle of the forehead of a loved or affectionate one with a small circular scented mark.
(Written following the teachings of the great sage Shri. BijoyKrishna Chattopadhyaya (1875-1945) and his principal disciple Shri. Tridibnath Bandopadhyaya.)-----debkumar.lahiri@gmail.com
The other artcles may be read at the following sites:
https://vedicsanskritwords.blogspot.com/
https://wordsofthevedas.blogspot.com/
https://upanishadsinenglish.blogspot
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This finger is used by the Hindus to mark the middle of the forehead of a loved or affectionate one with a small circular scented mark.
(Written following the teachings of the great sage Shri. BijoyKrishna Chattopadhyaya (1875-1945) and his principal disciple Shri. Tridibnath Bandopadhyaya.)-----debkumar.lahiri@gmail.com
The other artcles may be read at the following sites:
https://vedicsanskritwords.blogspot.com/
https://wordsofthevedas.blogspot.com/
https://upanishadsinenglish.blogspot
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