Mysteries of Consciousness as space and air and Goddess Bargabhimaa--- Quotes from Upanishads
This article presents the features of Consciousness as the void or space and as the air, and also it explains the relation of this knowledge to the goddess Bargabhimaa (varga-bhiimaa) whose temple is there in a city called Tamluk (in India). In ancient times, it was the port city named Tamralipta (taamralipta). This article also explains the connection between prince Bhima (bhiima) of Mahabharat and the goddess, as well as the mace of Bhima. ' Practice of left or vaamaachaara of Tantra (tantra) has also been explained.
(Sanskrit words written in English fonts are Itrans versions of the original Sanskrit texts. Those Sanskrit words which are written in italics can be found in the Sanskrit English Lexicon by Sir. Monier Williams. The lexicon is freely available on the Internet -----<https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc/indexcaller.php> .)
A brief description of the temple of the goddess Bargabhimaa and the associated history.
There is a temple of the goddess Bargabhimaa (varga-bhiimaa) in the city of Tamluk located in the East Midnapur district of the state of West Bengal, India. Tamluk was an ancient port city, named Tamralipta (taamralipta); the name is even mentioned in the epic Mahabharata. It is stated in Mahabharata that Bhima (bhiima) the son of the queen Kunti acquired Tamralipta.
(You may refer to the contents in the following links on the Internet for more information on the temple and the city of Tamralipta: https://www.rvatemples.com/listings/maa-bargabhima-mandir/, https://www.ijcrt.org/papers/IJCRT2102193.pdf, https://en.wikipedia.org/wiki/Tamluk, https://www.getbengal.com/details/the-ancient-charm-of-tamluk)
The temple of Bargabhimaa is located at an elevation, and there are several steps that one has to climb to reach the same. Inside is the idol of the goddess, resembling that of the goddess kaalii/ kaalikaa. The river Rupnarayana flows nearby. There is a holy pond within the temple precincts.
It is said in history that the Muslim general Kalapahad, saw the goddess in a dream as a deity of unparalleled beauty and couldn't destroy this temple. You may refer to the following links for more information on Kalapahad and his effort to destroy the temple: <https://www.samacharjustclick.com/featured/the-legend-of-kalapahad/, < https://ritambangla.com/culture/in-the-temple-of-the-mind-5-bargabhima-temple-in-tamluk/>
The goddess varga-bhiimaa, vaayu (the divine air), and aakaash (the divine space).
bhiima /aakaasha--space
The word varga-bhiimaa consists of two words, varga and bhiimaa. varga is mentioned as the name of ' the lord of air ' or vaayu in Chandogya Upanishad (Chapter 4, Part 3).
bhiimaa is the goddess of the sky. The word bhiima means the ' one who instills bhaya or fear ' . bhiima = bhii (fear)+ ima/imam (this) -----the one who causes fear. The external sky, which is the infinite void, and appears inane or nothingness to us is called bhiima. Though appears inane and a place of nothingness, the void is full of Consciousness. It is a place, where dimensions have been annihilated, and everything exists without dimension. Existing without dimension means, that existence is no longer limited by the confinement of space and time. We have explained this further below, where we have also discussed the act of listening and directions.
Also, the dimensional universe is being held here i.e. supported by aakaasha (sky/void). In Upanishad, aakaasha (sky/void) and vaayu (air) has been mentioned as the aspect of Consciousness without the body or shape, or beyond the visibility or materialized state. (Refer to Chandogya Upanishad Verses 3.12.7, 3.12.8, and 3.12.9, and Chandogya Upanishad Verse 8.12.2 .)
(It may be noted that the Sanskrit word bhaya meaning ' fear ' has a bearing on the English word ' void '. )
The power of Consciousness is holding the physical universe where the entities have an individual existence. Entities are separated from one another by this power or the external space. This conscious power, which separates as well as holds the separated entities, appears as the gap or the space between two physical entities. We experience the physical universe in our Consciousness and within us, but when we experience it we are oriented externally. This is our situation in external space and this is how we are experiencing the dimensional, materialized, and external universe. This is also the state of wakefulness.
Similarly, within us where we are experiencing our feelings of sorrow, joy, love, etc., is the inner space or anatriikSha. Here, we are internally oriented, and here the physical universe is getting mingled with us, and accordingly, we are reacting, expressing our liking, disliking, joy, sorrow, desire, etc. This is also the place where we dream; during dreams, we experience physicality without the participation of the external universe.
There is the third space where we go beyond internal and external orientation. Consciousness as this third space is dominating both the external and internal space. This third space or state of Consciousness is also the location where we rest in deep sleep. These three spaces or three voids have been mentioned in Upanishads. (Refer to Chandogya Upanishad, verses 3.12.7,3.12.8, and 3.12.9.)
As stated above, Consciousness keeps the entities separated, and in this way, individualism is maintained, and multiplicity is established. Thus Consciousness is called bahula or the one who is characterized by multiple forms or multiplicity. It is stated in Upanishad that aakaasha or the space is bahula. (Refer to Chandogya Upanishad, Verse 5.15.1).
vaayu, praaNa and varga
The word varga means ' a set', 'a class', a 'clan'. vaayu (the lord of air) has been termed as varga in Chandogya Upanishad (Refer to Chapter 4, Part 3 of Chandogya Upanishad.). vaayu is praaNa, and one of the meanings of praaNa is the 'vital air'. The Universal Consciousness, in whom everything is held as connected to each other is called vaayu. Similarly, every individual or entity as a separate unit also has a connected and coordinated existence. Everything in an individual exists in a coordinated and connected manner by Consciousness, and Consciousness is called aayu or praaNa in the context of an individual. The way our body, nervous system, and mind work, exhibits connectivity and logically coordinated functions.
As a whole, or overall, the universe is connected and coordinated by vaayu (the divine air). So vaayu, the lord of air, is also named sUtra meaning 'a thread or a cord '. It is thus mentioned in Upanishad that when vaayu/aayu or Consciousness leaves the body taking the living entity out of the body, the tie of the thread in the body is lost, and the physical body becomes slack; this phenomenon is known as primary flaccidity. (Refer to Brihadaranyaka Upanishad Verse 3.7.2.) So, vaayu, the 'lord of air' or the (Universal) Consciousness, is flowing as life in all of us, keeping the universe connected and 'touched' in a coordinated universal mesh.
Universal Consciousness creates itself by itself and becomes many, and thus the universe is created. As from the Oneness, Consciousness tends to become many, Consciousness becomes praaNa. praaNa also means pra (prathama---first, principal) + ana (animation). Though different from one another, every entity is from Consciousness, by Consciousness, and made of Consciousness. So, in fact, we are all forms of praaNa and belong to a specie or varga, characterized as originating from praaNa. As mentioned earlier, varga means 'set', 'group', 'clan' etc.
The creation is made of species of creatures, classes of matter, and classes of events. Repetition is there everywhere. Nothing is created as a standalone. There is a togetherness, cohesion, and existence of similar things or creatures in togetherness thus making sets, species, classes, or varga everywhere. Also, in Upanishad, vaayu (who is also varga), or the Consciousness called 'air', is mentioned as 'individual or existing as individual personalities' (vyaShTi) and as 'all-together or existing as a collective personality ' (samaShTi). (Refer to verse 3.3.2 of Brihadaranyaka Upanishad).
Thus vaayu has been termed as pRithagvartman. pRithagvartman means the one who is characterized by separate (pRithak) courses or circuits (vartman). This is vyaShTi as mentioned above. (Refer to Chandogya Upanishad, Verse 5.14.1.)
varga in mathematics
The word varga (class/group) also means ' a square '. This may be due to the symmetry we observe in the shape of a square. The first natural number that can be squared is 2 and the square of 2 is 4. The smallest natural number (2) when squared or when powered by itself (2) is 4; simply, 4 =2*2. Though 1 is smaller than 2, we cannot quote 1, because 1 multiplied by 1, yields 1, and hence we don't see any difference or duality or the effect of multiplication. So, 4 is the first or the very initial product of self-multiplication and the representative number for the species, or for a class. So, by the word varga the classes, groups, sets, or species are meant, and self-multiplication is implied. (It is noteworthy that in Hinduism, there are primarily four castes or four colours/varNa. varNa means colours or spectrum of qualities radiated from the inner space of a personality.)
The word samaShTi (quoted earlier) means varga or set (group, class), and the word vyaShTi (quoted earlier) means an element or a member of a set (group).
Consciousness as vaayu or praaNa is the origin (oneness) of all the entities and everything created remains connected to vaayu or praaNa. For this reason, the number one and a half is a number that is characteristic of vaayu or praaNa. Half= one fractionated into two or duality; 'one and a half' represents numerically the Consciousness who is One, however, whose dualities or dual forms are attached to itself or to Oneness. (See also below adhiardha).
samvarga (Chandogya Upanishad Chapter 4) and disappearance in the Air.
In Chandogya Upanishad vaayu and praaNa are mentioned as samvarga (a perfect or ultimate square) because everything squarely merges in vaayu or praaNa; it is like every drop of water disappears in the water itself. The word sam/sama in samvarga signifies 'sameness' or 'becoming the same'. Thus, both vaayu and praaNa are mentioned as samvarga in Upanishad. (Refer the verses 4.3.1 through 4.3.4 of Chandogya Upanishad.) The word samvarga means sam or perfect varga. All creatures, all species, and all events in time and space merge into samvarga or vaayu. The meaning of samvarga has been explained by the seer in Upanishad by the phrase " vayuH (the Air/vaayu) hi (indeed) etaan sarvaan (all these) saṃvRi~Nkte (covers perfectly/takes in it perfectly):----"vaayu takes all these in it, i.e. all these merge in vaayu " (From verse 4.3.2 of Chandogya Upanishad). Correspondingly praaNa is also mentioned as samvarga. (Verse 4.3.3 of Chandogya Upanishad.) In the case of vaayu the word ' saṃvRi~Nkte ' is used; it is from the root verbs vRi and vRiN (vRi~N). vrRi means ' to cover, to embrace ', and vRiN means ' to eat, to consume '; thus the implications of these words are 'to take in to merge with the self, or merging in the soul '. In the case of praaNa, i.e. vaayu in every individual, the word 'svapiti' has been used, which is from the root verb svap. svap means to 'sleep, to dream. Etymologically, svap means sva (soul)+ ap (to achieve, to acquire). During the state of sleep and dream, the physical senses are destroyed and everything is 'achieved in the soul'. When we dream, we dream in the light of the soul (svyam jyoti); we don't need the physicality or the physical world to sense and feel during a dream. (You may refer to the article in the link < https://upanishadsinenglish.blogspot.com/2022/09/consciousness-and-sleep-dream.html > .
During sleep, our vision goes to the Soul or Oneness; vision remains and is not destroyed as it is perpetual; but there in sleep, the seeing is no seeing as there is nothing different from the viewer exists so that it can be viewed; similarly, it is true for other senses. This is 'svapiti' or getting merged in the Soul (sva). (Refer Brihadaranyaka Upanishad Verses 4.3.23 through 4.3.31.)
Thus, it is said in Upanishad, that when we sleep (svapiti----derived from svap), the speech, the sight, the hearing, the touch, the smell, the mind, all these go or merge into praaNa or into the Soul. (Refer to Chandogya Upanishad verse 4.3.3.). Also in Upanishads, it is mentioned that during dreams, whatever we experience is made from the Soul and by the illumination of the Soul. (Refer to Chapter 4, Part 3 and Mandukya Upanishad.)
Also, it is said when the fire becomes airy or the smokes, it goes into the air or vaayu; when the sun sets, it goes into the air or vaayu; when the moon sets, it goes into the air or vaayu, when the water dries up it evaporates into the air or vaayu. One may think that these are too simplistic examples and some absurd statements saying that the sun or the moon disappears into the air. Actually, when we do not see the sun in the night sky, we experience the absence of the sun in our Consciousness, and all of us together experience it. Thus, this is the regulation of Consciousness exercised collectively (samaShTi) on us, that makes us experience the night sky without the sun. The knowledge that the sun is in the sky, disappears into Consciousness and rests there as 'inactive'; it is similar to what happens to us during sleep. From the 'knowledge' of Universal Consciousness, we know or perceive everything and every moment.
Also, the Conscious personalities which are visible to us as the physical sun, moon, water, fire, and everything else, are all forms of Consciousness, and like everything else, they also merge in the Oneness of Consciousness. (Refer to verses 4.3.1 and 4.3.2 of Chandogya Upanishad.)
vaayu (varga) and aakaasha (bhiimaa), air and space /void
The aspects of Consciousness that we experience as the sky (aakaasha) and air (vaayu), are termed as 'ashariirii' i.e without shariira or without an appearance or a body. (Refer to verse 8.12.2 of Chandogya Upanishad, verses 2.3.3 and 2.3.4 of Brihadaranyaka Upanishad.) In the sky or space, or what is appearing as void, everything is there but without any form or dimension. There everything is existing in the form of a word. Our every sense or perception is associated with a sound or a word. Words are the expressions of Consciousness. It is the same Consciousness everywhere, though we sometimes use the term Universal Consciousness for bringing clarity when needed. Each such word, as the form of Consciousness, is animated and conscious, and they are also connected and communicative. Touch (sparsha) and communications are the properties of the divine air or vaayu. sparsha or touch is possible when there is duality, otherwise who will touch whom! Thus, in the air (vaayu) or praaNa, duality and oneness coexist. So, in Brihadaranyaka Upanishad, it is stated that the deity who flows (i.e. the lord of air or vaayu) is designated with the number one and a half (adhi-ardha). (Refer to Brihadaranyaka Upanishad, Verses 3.9.8 and 3.9.9.) We have explained the significance of ' one and a half ' earlier in this article. In the void or aakaasha, there is no touch. The moment air or vaayu becomes active, air starts flowing in the sky (aakaasha), it is the One communicating to its several forms. So, In Brihadaranyaka Upanishad, it is stated the deity who flows is represented by the number one and a half. Half is one fragmented into two or duality. So, one and a half is the half or the duality attached to One.
The word vaayu is from the root verb vay meaning ' to flow ' and ve meaning ' to weave, to interweave'. Whether it is the work of the nervous system, or it is electromagnetic communication or telepathy, they are all functions of vaayu, who like a spider has created the universe by weaving. (Refer to Verse 1.1.7 of Mundaka Upanishad.)
Lord shiva, the Consciousness in whom everything lies at rest, is also worshipped as vaayu and aakaasha. Thus it is said:
ugraaya vaayu muurtayae shivaaya namaH---We submit to shiva who is ugra in the form of vaayu.
bhiimaaya aakaasha muurtayae shivaaya namaH---We submit to shiva who is bhiima in the form of aakaasha.
We have explained bhiima and aakaasha. We will explain ugra and vaayu. ugra means 'fierce', and in the present context, it implies the one who performs fiercely or immediately. In the network of vaayu held by the space or aakaahsa, any communication is instant. Because we are not capable of knowing things without a sequence of events, i.e. as we are used to experiencing everything in a sequence, we don't experience this instantaneous communication.
The number 4 belongs to vaayu; we have discussed this earlier. The number 4 is called chatur; chatur is from the word turas which means ‘immediately’. This implies immediate or instantaneous communication that happens in vaayu.
aakaasha means aa (aatman/soul) + kaasha (shine). It is the aspect of Consciousness who is about to become dual from Oneness or who has become radiant to create the duality. When the duality starts, 'air' is created from the void, and that connects the universe together in time and space. Thus void is not inane. It is Conscious, it is full of Conscious power, that has the potential that creates the universe.
aakaasha, void or sky is the shroud of the Oneness. Thus, in Brihadaranyaka Upanishad, it is stated that aakaasha lies in entirety within the One who is akShara. (Brihadaranyaka Upanishad Verses 3.8.7 and 3.8.8.) akShara means the unperturbed, unchanged, universal Soul, the aspect of Universal Consciousness who never decays (kSharaNa). kShara means an entity that is decaying or on whom the time is acting. Like a radioactive substance decays and emits different elements, similarly the universe or every entity, every being is emitted from akShara and controlled (as evident as the action of time) by akShara. But unlike a radioactive source, akShara remains akShara and does not change or decay. akShara is shrouded by aakaasha or space, also called bhiima.
As the alphabets combine together to create meaningful words, so, the potency of Consciousness in various forms unites to create everything. Since Consciousness (akShara) is the potency of Consciousness, so, the conscious personalities of alphabets are also called akShara, . The alphabets are also called varNa-maatRikaa. varNa means alphabets and also colours, and maatRikaa means mother.
Upanishads have described the three skies, the external sky, the internal sky, and the third sky, or the sky within the heart. Upanishads have also mentioned that all the skies are the same. The third sky has also been described as dahara. dahara means da (da= divine sound or vaak who originates from the void) +hara (the act of taking back); so dahara means the space in Consciousness or the aspect of Consciousness where everything is taken back and withdrawn and where everything exists in the form of words or radiance of vaak. vaak is the mother of all words, all expressions of Consciousness. All processed words or vaakya, or the realized universe is the materialization of vaak Consciousness. The word dahara is also a retroversion or reverse version of the word hRidaya meaning 'heart'. (hRidaya= hRi +da +ya > da+hRi+ya>da+ha+Ri+ya = dahara.) Consciousness is holding the entire realized universe by the heart.
{(i) For the divine sound da, refer to Brihadaranyaka Upanishad, Fifth Chapter, Second Part (Brahmin); (ii) Refer to Chandogya Upanishad Verses in Third Chapter, Twelfth Part for hRidaya/heart. It may be noted that the words flow out of the mouth while being surrounded by danta or the teeth (denticle/dentition).}
The words dyu or div meaning heaven are from the alphabet da or from vaak. We, who are mortal, live by the support of the world which we know as different or of a separate entity. This is not so in heaven, or in div or dyu / dyuloka; there everything is being felt as an illumination of the Soul.
We have mentioned the potencies or different strengths of Conscious powers that pervade space or the sky. Conscious powers mean Consciousness as consorts or capabilities of Consciousness, whose creative potency generates the universe.
Here below, we are quoting two passages from the Upanishads:
(i) .....ayam (this) aakaasha (sky) striyaa (by the females) pUryatae (is filled).....this sky is filled with females/consorts of Consciousness.....(Brihadaranyaka Upanishad, extract from Verse 1.4.3.)
(ii) Richo akShare parame vyoman yasmindeva adhi vishve niShedhuH |
yastaM na veda kimRichaa karishyati ya ittadvidusta ime samaasate || (Shvetaashvatara Upanishad, Verse 4.8.)
Word -word meaning
Richo---Rik, Rik mantras----- the forms of Consciousness from whom the creation is being emitted, or the Conscious personalities, who are the sources of the expressed words or the manifested worlds
akShare --in the akShara, in the universal eternal soul
parame ---in the supreme
vyoman---voyma /firmament; vyoma = vi +om=various forms of om; om is the first 'word' or expression behind all expressions; om /oM is also called anuj~naa akShara. anuj~naa means 'command'; so, the alphabet (akShara) om /oM is the form of Universal Consciousness from whose command every event is initiated.
yasmin----in whom, where
devaH --the deities; the self-expressing eternal personalities of Universal Consciousness
adhi vishve niShedhuH ----adhi niShedhuH (are rested) vishve (of the universe; all)
(Rik mantras, the conscious source of words, are in the eternal soul, in the supreme space, where the deities of the universe are rested.)
yaH--who
taM ----that
na ----do not
veda --know
kim--what
Richaa --with Rik mantras
karishyati --will do
ya --who
it--indeed
tad----that
viduH--knows
ta ime--all these --all these
samaasate ----get established, get resolved
(Those who do not know that, what they will do with Rik mantras! The one who indeed knows, these all established in the one/get resolved in the one.)
Consolidated meaning
Rik mantras, the conscious source of words, are in the eternal soul, in the supreme space, where the deities of the universe are rested. Those who do not know these, what they will do with Rik mantras! The one who indeed knows, these all get resolved in the one.
Space or the sky is also called vyoma. As stated above, vyoma means various states or forms of om/ oM, the expression of Universal Consciousness before all expressions. Thus 'vishve deva' or the deities of the universe are situated in this space called vyoma. deva is from the root verb div meaning to shine. Each deity is an aspect, or the personality of Universal Consciousness, self-shining and perpetual. As an example, in the deity of flowers, all the forms of flowers that can be expressed through time and space exist, and from this deity, all the flowers in all time and all space originate. In this manner, every entity belongs to a particular space or vyoma.
This vyoma or aakaasha is there everywhere, pervading everything. aakaasha means aa (pervading all through) + kaasha (kaash---shining). Thus when we know this, we get embraced by aakaasha. The touch or the feeling of aakaasha generates pleasure that drives one beyond the physicality; it is intense pleasure, pleasure beyond the physicality. Thus, pleasure is also called sukha = su (easily) + kha (space)--- when space becomes 'easy' or accessible, it causes pleasure. Sorrow or pain is called duHkha. duHkha = duH (far, away) + kha (space).
Thus there is this verse in Upanishad (Verse 6.20 of Shvetasvatara Upanishad):
yadaa charmavadaakaashaM veShTayaiShanti maanavaaH |
tadaa devamvij~naaya duHkhasyaanto bhaviShyati ||
Word-word meaning
yadaa--when
charmma vad---like the skin
aakaasham---aakaasha/sky
veShTayanti--embraced/encircled
manavaaH --the men
(When like skin (covering the body), the men embrace aakaash (the sky)
tada --then
devam --the deity, the shining universal personality
avij~naaya --of not knowing/due to not knowing
duHkhasya---of the suffering;
anto---end
bhaviShyati--happens
(Then the suffering due to not knowing the deva (the self-expressing universal personality) comes to an end.)
Consolidated meaning
When like the skin (covering the body), the men embrace aakaash (the sky)
Then the suffering due to not knowing the deva (the self-expressing universal personality) comes to an end.
Though it is the same space everywhere, the advent of the feeling of the sky or space full of Consciousness is known as the usher of the 'inner sky' or ' antara-aakaasha'. Many enlightened persons, could not do the usual household activities during this stage, and many renounced their families and communities because of the intense attraction to the inner space or the attraction of Consciousness or our origin. The advent of space means the disappearance of physicality.
The directions (dik), and the deities in vyoma
The directives of praaNa or Consciousness by which everyone or everything rises, everyone or everything is manifested, is called the east direction, or it is the 'east' in praaNa or Consciousness. Though we rise in the east, though we look forward or to the front, we always remain pointed or oriented toward the source from whom we have originated. This looking back to the source or origin is looking toward the west. Thus, in the doctrine, there is a term called pratyak-aatman which means aatman, or the soul is turned westward (pratyak) or pointed westward. In every entity, the same one, who is the Universal Soul (Universal Consciousness as the Universal One), is existing as the individual Soul or pratyak-aatman.
When anything rises in us, any sense, any feeling, then everything else remains covered or shrouded. Thus any event that occurs in our Consciousness, rises in the east, and everything else remains covered in the west (pratyak). So, what rises in the east, also sets down in the west, and remains there for the next rise. This setting down is asta in Sanskrit and is related to the English word 'west'.
Whatever we desire, whatever we love to live with, it rises in the east. Whatever is desired is called iShTa in Sanskrit, and this is the implication of the word east. Though we get the things in the east, the origin remains obscured or covered, and this is the implication of the west direction.
Thus, mitra (also, the sun or aaditya) is the deity belonging to the east. mitra means friend, and this deity is a friend as we get our desired things in this direction, and we live awake while looking forward in this direction.
mitra also means the Consciousness who animates us or who mixes (mish/mikSh) with us in all three (tra) states (wakefulness, dream, sleep) of ours. So, mitra = mi + tra = mish/mikSh (mix) + tra (thrice)——who mixes thrice.
The mixing thrice also means, the way the Consciousness mixes with us, and administers the measures, during the first phase of life (praata-savaana/morning-phase), the second phase of life (maadhyaMdina—-noon -phase or the middle phase), and the third phase (tRitiiya savana, afternoon-phase—saayaahna).
varuNa is the deity belonging to the west direction and varuNa is from the root verb vRi meaning ' to conceal' or ' to cover' . So, this west has everything for each of us with which each of us is destined to live; because each such event rises from the west to the east, the west acts like a reservoir. varuNa is also the god of the oceans and water (refer to verse 3.9.16 of Brihadaranyaka Upanishad). Consciousness as the ocean or water is dominating immediately over the physical world. The ocean is called samudra because everything as an impression (mudraa) remains embedded in this divine water. Water does not have any shape but it takes the shape of a receptacle in which it is contained. The physical shapes, dimensions, or the physical universe are supported and retained by this direction which is west or pratyak and these directives from the west are active through the divine water (ap) or the ocean (samudra). Repeated formation of physicality and subsequent dissolution of physicality are actively controlled by the divine water through pratyak dik (westward directives). Thus there is a word called kaaraNa-vaari, which means the water (vaari) behind the cause (kaaraNa) or the creation. It is noteworthy that we as embryos or fetuses live in the water bag and the fish-god or matsya (fish) avataara (descent/incarnation)), is the first descent of the god on the earth or the first incarnartion as per Hindu mythology.
This water or ap is existing in us as the semen from which alike or similar offspring are created. So, this ap or the divine water is also the divinity of semen. 'The repeated' formation mentioned above also means the formation of similar creatures or entities. From the parents, similar offspring are created. This is also called prati (similar) ruupa (form).
(Refer to verse 3.2.13 of Brihadaranyaka Upanishad for semen (reta) and water (ap), and verse 2.1.8 of Brihadaranyaka Upanishad for ap and pratiruupa.)
The word prati also means ' toward/against ', and thus pratyak means prati (toward/against/corresponding) +ak/a~nch (to bend/to incline). Thus, by this directive of praaNa or Consciousness, all prati/similar or corresponding forms are generated; Consciousness bends or inclines in a manner so that similar entities are created from a parent entity.
apaana is a form of praaNa or Consciousness and its action is to hold us in physicality. apaana = ap/apa (divine water) +ana (animation, activation of praaNa). The body and the earth are synonymous in Vedic parlance. The function of apaaNa is best understood in the following extract from a verse of Prashnopanishad:
pRithivyaaM yaa devataa saiShaa puruShasyaapaanamavaShtabhya-----pRithivyaaM yaa devataa (the god/goddess who is in the earth) saa (she) eShaa (this) puruShasya (of the entity's /of the creatures) apaanam (apaana) avaShtabhya (arresting)----the goddess who is in the earth is arresting apaaNa in the creature or in the entity. The gravitational field which we observe in the physical world is due to apaana. Another quote in Prashnopanishad says 'paayu upastheH apaanaM' (extract from verse 3.5)-----apaana is located in annus (paayu) and reproductive organs (upastha). It may be noted that through the annus and genitals we excrete and urinate to discharge the waste to the external or the earth. Annus is the functionary or working organ corresponding to the smell or olfactory sense. The air that circulates through our noses (part of the olfactory system) creates stability and holds us in the body. The sense of smell is directly connected with the circulation of the breathing air and this circulation is connected to the diurnal motion of the earth that leads us through the day-night (aho-raatro) sequences. What is earth or the physical existence or the sense of our body is subtlely the sense of smell. Reproductive organs are the seats from where the pratiruupa or 'alike forms' are created by the act of reproduction. The annus and reproductive organs in our body are corresponding to the earthliness or physicality of the Universal Consciousness known as kShiti (muulaadhaara chakra) and virility of the Universal Consciousness known as ap (svaadhiSThaana chakra) respectively.
Thus apaana represents the direction of praaNa or Consciousness, by which physicality and re-productivity are maintained.
The directives of praaNa or Universal Consciousness, by which our activities are restrained and regulated, and our consequences due to our activities are determined belong to the south; the corresponding deity or the personality of the Universal Consciousness is yama (also known as the lord of death).
North is the direction of Consciousness, where our divinity is getting built. Each of us also is a deity, a specific divine individual. Thus a counterpart of every moment of us goes to a divine repository. Whatever mortal things keep us intoxicated and involved in physicality, becomes divine, unending, and of perpetual bliss when it goes beyond mortality. This is nectar and also called soma, the drink of heaven. The deity of the north is soma. soma means saha (with) umaa (divine mother). umaa = ut (up) + maa (measure) --who dominates over the measure of ut or what is up or above mortality.
Like this, every direction is a deity, a personality of Consciousness or praaNa. Here time and space disappear within Consciousness.
So, in Upanishad it is said:
tasya praachii dik praa~nchaH praaNaaH----its (of the Consciousness), east side (direction/propensity) is its eastward consciousness (praaNa)
dakShiNaa digdakShiNe praaNaaH----- its (of the Consciousness), south side (direction/propensity) is its southward consciousness (praaNa)
pratiichii dik pratya~nchaH praaNaaH------its (of the Consciousness), west side ((direction/propensity)) is its westward consciousness (praaNa)
udiichii diguda~nchaH praaNaaH------its (of the Consciousness) north side (direction/propensity) is its northward consciousness (praaNa)
As the words are embedded in the space (vyoma/aakaasha), so also the listening. Whatever we speak, we listen to it; whatever the Consciousness creates, Consciousness feels or knows it. Again, listening means 'direction' or dik. In Upanishad, listening and the sense of direction means the same thing.
Whenever we listen to something, i.e. whenever we feel or sense something, we get oriented in our inner space. What is a defined area or domain, a confined space or a confined/limited sense (desha), it originates from directions (dik). There are no dimensions in dik. There is no end to the count of directions. There is no end to the varieties of dimensional expressions that can originate from a specific direction. We have explained dik or directions; they are the inclinations or propensities of Consciousness. They are infinite. Every time-space is created from dik. A flower is a time-space, i.e. it exists in a specific form and exhibits the passage through time, i.e. it blooms, it stays, and then dries and perishes. Similarly, when I sense a flower, it is a specific form of my sense or knowledge or Consciousness, and it stays in me and then disappears. Both the flowers in the external or in my Consciousness, have the origin called 'direction of flower' or the direction in Universal Consciousness, from what all the flowers in all the time and all the space are manifested.
Where, in Consciousness, all the hearing or the act of listening finds its way, it is called shrotra or the ear. The organ ear is a physical form of it. The ear is also called karNa in Sanskrit and is from the word koNa which means cone or angle or orientation. The English word corner is related to karNa.
Direction is called 'endless' in Upanishad. (Refer to verse 4.1.5 of Brihadaranyaka Upanishad). Thus it is said, the ear (shrotra) is a dimension (aayatana) of Universal Consciousness, supported by the sky (aakaasha) or it lies in the sky or space. Thus the space is not inane. All directions, all the propensities of Universal Consciousness, are existing as the space or sky. The void is a state where the directions are in equilibrium. This is also called smaana in Upanishad. samaana means aakaasha or the sky. (Refer Prashnopanishad, Verse 3.8.) samaana = sama (same) +ana (praaNa, direction); there is no specific direction in void or space, there the inclinations are in equilibrium. Also, it is said that this aspect of Consciousness is to be worshipped or followed as dik or direction which is 'na antam' or without end. (Refer to verse 4.1.5 of Brihadaranyaka Upanishad).
Trinity of Consciousness and bhiimaa-kaalii.
Beyond dik, exists kaala. vargabhiimaa is also known as bhiimaa-kaalii. kaalii is the power or consort of kaalaa. What is kaamaa (desire) in veda (Veda), it is kaala in tantra (Tantra). Though generally, kaala means time, however, kaala actually means kaama, or the desire of Consciousness to create or multiply. It is told in veda or Upanishad, that the in the beginning Consciousness wanted to become many------tad (it) aiksHata (desired) bahu (many) syaaM (be me) prajaayeyeti (generate myself).....it (Consciousness) desired 'let me be many, let me generate myself'' (Chandogya. Upanishad Verse 6.2.3). The action of desire is reflected in the changes or perceived as the passage of time. So, this kaala is behind the dik or inclinations.
Thus, the trinity of Consciousness is kaala, dik, desha. These are Tantric terms. The corresponding Vedic terms are vaak, praaNa, mana(s) respectively, alternatively teja(s), jala, anna respectively.
The temple of goddess varga-bhiimaa
The sanctum-sanctorum of the temple is lofty, much above the ground. This elevated temple signifies that the goddess is the aspect of the Universal Consciousness who is above the physicality, who is the conscious form of aakaasha or the sky, and vaayu or the air. Scholars say that the temple construction is influenced by Buddhist culture and we are not denying it. But we must remember the fact that Consciousness leaves its particular impressions everywhere.
Goddess varga-bhiimaa the seat of shakti
This temple is considered as one of the shakti piiTha or the seat of Consciousness as the mother goddess. It is said that the left ankle of satii, the consort of lord shiva, fell when lord viShNu fragmented the dead body of satii in several parts by his spinning celestial discus named sudarshana chakra; this is as per the mythology.
shiva is the supreme soul or Consciousness in whom everything lies at rest. It is from the root verb shii meaning 'to lie down, to rest '. His consort is satii. satii is from the root word sat which is derived from the root verb ' as ' meaning ' to exist '. (The English word 'exist' is the same as the Sanskrit word 'asti' derived from the root verb ' as ' .) Whatever is existing is satya or the truth or the realization of Consciousness in Consciousness, or the materialization of Consciousness, and it is materialized by the power of Consciousness called satii. So, this is the dead body of the goddess satii, which is the mortal and physical universe. Every part of the body has significance in Consciousness and its location is identified with each of the 51 different sites of the Indian subcontinent. This was classified by the sages with respect to the Indian subcontinent, but any other place also can also be classified in a similar manner.
This manifestation of the realized universe is also called the 'wheel of time and vision, or sudarshana chakra' of the god viShNu. It is also stated in Upanishad, that the sense of vision is the essence of the sense of truth or reality. (Refer to Brihadaranyaka Upanishad Verse 2.3.4.-----the entity in the right eye!) From the vision of Universal consciousness, the visible, perceptible universe as well as the cycle of time or motion are emerging. The word viShNu is from the root verb viSh (to pervade) and uuShmaa (the warmth of Consciousness). viShNu is the personality of Consciousness who has entered every entity, every being and is keeping them warm or conscious. As mentioned before, from Universal Consciousness, the creation of the visible universe, and its changes (motion/action of time) are happening, and this is the wheel or sudarshana chakra of viShNu. sudarshana = su (beautiful) + darshana (vision); chakra = wheel that is rotating (cycling time). This is why in Rik Veda, viShNu is celebrated for his eye (the vision that makes the universe realized) and foot (motion or time). A very direct example of this is the sun in the external sky who is the direct source of our time (day&night, seasons) and vision (light).
River ruupa-naaryaNa flows by the side of the temple. ruupa means visual forms, and naaraayaNa is another name of vishNu. (naraayaNa =nara + ayana; nara = anything that is moving or animated; ayana =motion; naraayaNa = who has kept everyone conscious or animated.)
The left ankle of the goddess
We have mentioned earlier that the left ankle of satii fell at the site where the temple of the goddess varga-bhiimaa is located. The left ankle of Universal Consciousness is divinely embedded in this shrine. The left ankle means the regulation of Consciousness that acts on the movement toward the left direction. The left, which is the reverse of the right direction, is called vaama in Sanskrit. The word vaama also means ' beautiful ' and vaamaa means 'a beautiful female '. Right is the direction in which we discharge the work and the realization of activities take place. (Refer to verse 2.3.4 of Brihadaranyaka Upanishad, mentioned above, regarding the entity in the right eye and the truth or realization.) Our work is regulated by the right directives of Consciousness. Right is the direction where the activities follow the laws of cause (karma, work) and effect (fala, consequence, result). We evolve as a result of karma (our activities in Consciousness) and the consequent transformation of ourselves (fala). The state of attainment (siddhi) or the domain that belongs to the left direction does not care for the logical sequence of cause and effect. Our transformed states into divinity rest on the left side or held in the leftward propensities of praaNa or Consciousness.
In Chandogya Upanishad (refer to verse 4.15.1 and the subsequent ones), it is said that the Soul is located in the eye. The eye is called akShi, i.e. which is the axis or axel of Consciousness and the corresponding circulation is generating the universe in time and space. It is said that the entity or the personality in the eye is called saMyadvaama. saMyadvaama means the one to whom everything that is vaama or beautiful is attached (saMyata); everything that is beyond mortality is attached; one cannot be here with the mortality. Thus it is said in verse 4.15.2 of Chandogya Upanishad, "etaM saMyadvaama ityaachakShata etaM hi sarvaaNi vaamaanyabhisaMyanti----etaM (he) (is) saMyadvaama (saMyadvaama) iti ( as ) aachakShata (regraded), etaM hi (indeed in him) sarvaaNi (all) vaamaani (beautiful) abhisaMyanti (goes)----He is regarded as saMyadvaama, all that is beautiful (divine) goes indeed in him.
Verse 4.15.3 of Chandogya Upanishad says that the entity in the eye or vision who is the Soul is also vaamanii. The word vaamanii is of the female gender and the consort of saMyadvaama. It is said that she is called vaamanii because 'sarvaaNi (all) vaamani (beautiful/divine) nayati (leads /brings) '---- she brings all that is divine/ beautiful.
The beauty that is beyond physicality or mortality is endless. This describes the beautiful goddess! Where there is no confinement, no barrier, where the physicality has disappeared in the directions or in the gestures of the Universal consciousness, there we see the goddesses of unparalleled beauty, who is beyond the vision.
The above knowledge of saMyadvaama is the foundation of vaamaachaara (the practice of the left) narrated in the doctrines of Tantra (tantra).
It is interesting to note that Tantra also teaches ' the practice of the right '. It is called dakShiNachaara.
Right is called dakShiNa, and the associated word dakSha means ' dexterous or skilled '. It may be noted that the father of satii and who is the father-in-law of shiva was called dakSha. The practice of right or dakShiNachaara is the practice of Consciousness and in this domain, we perceive the right, logical, perceptible universe which we call the reality or sattya, generated from satii.
The prince Bhima (bhiima) of Mahabharata
Every physical thing is an expression of divinity, be it a person, be it a weapon, or be it a grain of dust. This knowledge of divinity was prevalent in ancient societies; so they used to look at the world in a different manner, they used to name things in a different way, and their description of an event would include the happenings in divinity in addition to the physical happenings.
A hymn on the goddess varga-bhiimaa and the deities of the universe
We have described the goddess as vaamaa who is the most divinely beautiful.
We are quoting below a hymn from Kathopanishad. It says that Consciousness who is vaamana (or vaamaa), is amidst the upward (uurdhva) Conscious streams of praaNa, and westward (pratyak) streams of apaana. Amidst such streams of praaNa and apaana, Consciousness remains as vaamana or vaama and is being worshipped by the deities of the universe. You will recall that we have explained the significance of the directions above, including upward direction (uurdhva), downward direction (adhas), and westward direction (pratyak). We think that in the below-quoted verse, by the word pratyak, both westward (the direction of apaana) as well as downward (adhas, the rest of all directions other than uurdhva) have been implied.
madhye vaamanamaasiinaM vishve devaa upaasate ||
Consciousness has been mentioned as ‘praadeshamaatra’ i.e. praa (before)-desha (space with dimensions) maatra (measure)——who is before the ‘space with dimensions’ or from whom the dimensions originate and whose measure is the dimensions. Consciousness has also been termed as abhivimaana—-abhi (toward)-vi (without)-maana (measures)—-who is oriented towards the domain where things are beyond the measurement. (Refer to Chandogya Upanishad, Verse 5.18.1.)
ambaa is also known as 'mother'. ambaa means am + baa or am +baak. am = teja (tad ejati---it is vibrating), or the radiant Consciousness who is maa or the mother or the one who provides 'measure' to everything. Consciousness is vaak as well as baak. In its unrestricted form, it is ‘va’; va is semi-vowel. Consciousness restricts itself and becomes limited by naama (definition) and ruupa (dimension) to create the tangible universe, and then it is the consonant ‘ba’. Consciousness from whom we are created, who is our mother is ambaa.
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