Vedic Sanskrit words related to vision, time, motion, control

 Indra and her mother Aditi—the divine mother and her observant son.

Introduction.

Index.

1. indra.

 indra.

1. The word Veda.

The word veda has originated from the word vid. ' vid ' means 'to know'. 'To  know' means 'to become.' Whatever you know or feel, you instantaneously become that in your Consciousness. This aspect of Consciousness is called jaatavedas. (Refer to section 6 below.)

2. The word for knowledge. j~naana.

The word j~naana means 'knowledge.' This word has two components—j~na and ana. 

'j~na' is the 'knower or the observer,' and 'ana' is the animation/motion/action that is being observed or experienced. This 'ana' is also called 'praaNa,' and is felt as time, or 'kaala'.

The word j~na, when pronounced, somewhat resembles the sound when the word 'know' is pronounced. 

3. The immutable knower j~na.

Inside, in our Consciousness, we are changing all the time with the perceptions felt and the feelings generated. But the sense of 'self', or more precisely the 'sense of assertion-less self' remains steady, constant, unmoved. With every perception, there is an assertion called 'I' and that self or the assertive self gets attached to the perception or the feeling. Beyond, this 'I', the 'assertion less self', the one who is neutral, and immutable exists. There is no English word for this state. In Sanskrit, this state or form of Consciousness is called 'svayam', 'aatman', 'nija','j~na'. When 'I' go into deep sleep, 'I' do not exist any more; but, svayam or aatman remains 'as it is'. It is for this reason, when I am awake, I can recall that I was in deep sleep. It is for the same reason, we have the instincts or the fear of 'death', because we died earlier too. 

So, svyam or j~na never changes, and  ana is created out of j~na. Manifestation of ana is perceived as the cycle of creation-existence-termination. 

4. The only one knower.  

salila (water) eko (one) draShTaa (the observer) advaito (sole) bhavati (it happens; is)— Like the the 'same' water everywhere, the 'observer' is One (and no other). (Extract from verse 4.3.32 of the Brihadranyaka Upanishad.)

There is One j~na, One svyam, One aatman everywhere, in every entity, and everything else is the form of the One's 'knowledge'. 

5. Observing and not observing. asa~Nga.

As mentioned in section 3 above, the observer or the knower j~na, knows as well as does not know. So, even knowing, the Soul remains unattached and knows itself only. This aspect is called 'asa~Nga'. asa~Nga means 'unattached', 'not tied'. Again, whatever is 'else' or 'different', it is also created by Consciousness out of Consciousness by Consciousness, who is the Soul. So, in the Oneness, even seeing is not seeing, knowing is not knowing, or it is both together. Here, what is 'different' is still the 'One';  if there is no one who is different, then who will see whom; but, One exists as 'a different entity' in the Oneness, so, there, seeing is seeing as well as not seeing, perceiving is perceiving as well as not perceiving. While describing the state of Consciousness as 'deep sleep', this has been explained in the verses 4.3.23 to 4.3.23 of Brihadaranyaka Upanishad. 

6. jaatavedas

The word 'jaataveads' is a term for 'agni' in the Vedas.

The word jaatavedas breaks into two words : jaata and veda(s). 'jaata' means 'happened', 'brought into existence', 'born'.  'vedas' means 'knowledge'. Thus, jaatavedas means 'the one who generates by knowing and who knows what is generated'. It is because of this, we never speak without hearing what is spoken, and we whatever we hear, we speak it within us; because we are also jaataveads.   

Thus, every process of 'knowing', or 'perception' has two aspects, 'to know', and 'to become' what is being known. Whatever Consciousness knows, Consciousness becomes that, and as Consciousness becomes that Consciousness knows what it is becoming.Every created entity is a knowledge or a perception of Consciousness knowing itself as that entity. 

Thus, it Aitareya Upanishd it is said: praj~naanam brahma —the knowledge is brahma—the knowledge is everything. (See the third chapter of Aitareya Upanishad. )

7. indra 

indra means the observer who experiences or observes everything that can be termed as 'it' or 'idaM'. indra is the observing soul, and we with our perceptions are part of it. 

indra = idaM +dra; idaM = it; dra = drashTRi = observer. 

In Aitareya Upanishad, it is mentioned that indra is 'idandra'—idaMdra— idaM +dra. (Aitareya Verse 1.3.14.)

8. indriya

indriya means the faculty of senses. Thus the ears, skin/lips, eyes, tongue and nose are generally meant by the word indriya. Etymologically, indriya means the faculty of indra. In fact any organ or faculty by which we are interacting with the external world, and through which the external word is getting connected with us is indriya. 

So, indra is the one who possesses the Indriya-s (indriya). 

This universe is created in the 'knowledge' of the creator who is the knowledge itself. The cause that has created us is 'Knowledge', we are made of 'Knowledge', and the whole process of creation and annihilation is the action of knowledge.

2. The word j~naana. 

The Soul (aatman) has been mentioned as svyam-prakaasha. svyam-prakaasha means ' the one who manifests oneself by oneself '. In that manifestation the One who is the Soul of every entity is manifested along with every entity.

This whole thing happens in the 'knowledge', in the 'perception'. 'Knowledge, Consciousness' cannot be without heart or feelings. This is why the word 'vedana' related to the word 'veda', means 'feeling, perception'. So, any thing is created out of the 'feeling', or 'knowledge' of Consciousness, or any thing, any event is a 'vedana' of Consciousness.

2. jaatavedas

The word 'jaataveads' is a term for 'agni' in the Vedas.

The word jaatavedas breaks into two words : jaata and veda(s). 'jaata' means 'happened', 'brought into existence', 'born'.  'vedas' means 'knowledge'. 

jaataveads' means 'the one who generates by knowing and who knows what is generated'. 

Thus, every process of 'knowing', or 'perception' has two aspects, 'to know', and 'to become'. Whatever Consciousness knows, Consciousness becomes that, and as Consciousness becomes that Consciousness knows what it is becoming.

Every created entity is a knowledge or a perception of Consciousness knowing itself as that entity. 

3. Immortality and eternity.

As One (Consciousness) has become many. Though One becomes many, still One remains One. this is why, Consciousness or Soul is called 'immutable' (nitya). 

Thus, in every being, every entity is established in 'nitya' or 'immutable' aspect of Consciousness. If you see inside yourself, you will observe this nitya aspect of yours (or everyone's) in you. 

indra means "the one who is observing." 

indra = idam + dra (draShTRi).

'idam' means 'it,' and 'dra/draShTRi' means 'the one who sees.' Each of us, every entity, is 'an observer,' observing the 'self' and the universe that has been created.

Consciousness means it is potent with all the faculties of knowing, i.e., it can see, touch, smell, feel, etc., i.e., it is the one who is capable of observing or experiencing.

Consciousness, who is the origin of everything is absolutely independent and omnipotent. We, who are limited in all respects, are part of the independent, omnipotent, self-manifesting Consciousness, who is our Soul. 

Everyone's vision or experience is part of the vision or observation of the Soul, and the observant Soul is called indra.

   

2. indra and indha. The cursed indra.

Consciousness, who is our soul, is self-manifesting. In Consciousness, the viewer (draShtRi), the view (dRishya), and the act of seeing (darshana) are the same and is the outcome of the act of 'knowing'.

Whatever Consciousness creates, Consciousness becomes that by knowing itself as that entity and Consciousness knows or experiences/observes that entity. From this aspect, Consciousness is called indha. 'indha' means 'what, or who is 'kindling', 'manifesting'. Again, indha as indra observes/ the created form. So, in the Brihadranyaka Upanishad (verse...) , where the 'self-manifesting soul' has been narrated, it is mentioned that—indha santa (though he is indra) indra iti (as indra) achakShate (is regarded)—though he is indha, he is regarded as indra.

In this respect, we also quote the below text from the Brihadaranyaka Upanishad (Verse 1.4.7):

praaNaanneva (by becoming praaNa—animation becoming praaNa/animation) praaNo (praaNa) naama (name) bhavati (becomes) , vadan (by speaking) vaak (the word), pashyaM (by seeing) chakSuH (the eye), shRiNvan (by hearing) shrotraM (the ear), manvaano (by thinking)  manaH (the mind)— (the Soul) becomes consciousness/animation by animating itself; by speaking it becomes the faculty of speech; by seeing it becomes the eye; by hearing it becomes of the ear; by thinking it becomes the mind. 

This is how is the Consciousness or the Soul, who is self-potent, absolutely independent, self-manifesting, and the one who manifests by knowing oneself, and also knows or feels what it becomes by 'knowing'. To know means, to become. 

We are also indra, i.e., the observers, experiencing the Consciousness every moment as sound, light etc., and the feelings. But we are struck by the limitations, or what is called mortality. Our faculties of vision, touch, etc., are limited, and they wane with time and get affected by maladies. So, this is the state of indra, or the observer who is 'cursed' and living with wounds. This is narrated in a description of a myth/ancient history related to the episode of the deity indra, sage gautama, and Gautam's wife ahalyaa. (See section....below.) 

3. 

indriya. Origin of the faculties of senses and activities.  

In Upanishads, i.e., in Vedic texts indriya or the faculties of senses, or the sensory organs are also called praaNa. The main meaning of praaNa is Consciousness by whom every one is animated and every event is initiated. praaNa is the active form of the Soul. There is only one Soul and one praaNa, who is everyone's soul and everyone's praaNa.

So, the Soul as praaNa is active in us as our listening, touch, vision etc., as the feelings within our heart and determination in our mind. The function of praaNa is seen established in five sensory organs, and corresponding to these five sensory organs, there are five organs to perform actions. So, though by indriya, the five organs for senses (j~naanendriya) are usually meant, but it automatically includes the five organs of actions (karmendriya). Briefly it is like this:

(i) Ears (for sense) & tongue (for action)------listening and speaking.
(ii) Lips/skin (for sense) & hands (for action)---feeling the touch and touching.
(iii) Eyes (for sense) & legs/feet (for action)-----vision and motion*.
(iv) Tongue (for sense) & genitals (for action)-----taste and reproduction----pleasure of amalgamation and the action or reproduction from the amalgamation or union.
(v) Nose (for sense) & annus (for action)-----inhaling the physicality (inhaling the airborne particulates) which becomes the smell & excreting the physicality or the waste.

(* Sense of vision or the eyes are directly related to feet. Our sense of reality is most strongly supported by the vision and that secures us; we are secured to the ground by feet. The wake-sleep cycle (also called circadian rhythm) in us is strongly influenced by the eyes. In Vedic term, this rhythm it is called aha-raatro. This wake-sleep cycle constitutes our life cycle or motion along the course of life. In the external sky, the sun is emanating light (vision) and time or motion, which are established in us as our sense of vision in the eyes and the capability of movement in the feet.)  

2. The episode of indra, gautama, ahalyaa.

Our vision or perception is limited, and our faculties to sense or abilities to perceive decay as we age. In the text (Mahabharata), this has been described as the state of 'indra' cursed by the sage gautama. gautama means the one whose sensory and functional faculties have reached the excellence or crossed over the limitations and mortality.  The word 'gautama' means the one who is related to 'gotama.'  "gotama" is "go" + "tama." The word 'go' is from the verb 'gam,' meaning 'to go. 'So, 'go' means the faculties by which we are animated or in motion. Our sensory and working organs are called 'go.' When the word 'tama' is used as a suffix, it imparts the 'superlative degree.'Thus, 'gautam' means the one whose faculties of vision, listening, etc., have transcended mortality. 

indra was cursed by gautama as he entered into a relationship with Gautama's wife named ahalyaa.This word, 'ahalyaa,' means 'a field that cannot be or should not be ploughed or harrowed.' It is from the verb 'hal,' meaning 'to plow' or 'to make furrows.'  

We are harrowing this world for our living, without knowing that Consciousness has become itself the universe for our observation or experience. As long as we do not know that Consciousness who is our and everyone's soul has materialized itself as everything, we remain cursed. Our vision, hearing, touch, etc., cannot see or perceive everything, and what we know or get, it does not last for ever. We cross this limitation, when we identify ourselves with the One who has manifested everything including ourselves, by knowing Oneself as everything, and is still unaltered Oneness. 

indra, due to the curse, got wounds all over the body. These are the inflictions caused by the dominance of mortality. We are always inflicted by the fears, agonies, defects and disease. 

When indra was emancipated by gautama from the curse, his wound marks turned into eyes or centres of vision/perception. indra is called sahasra (thousand)-lochana (eye). 

When indra was cursed, ahalya was also cursed and she was turned into stone. This implies our association with the inert, or practically inert universe all the time, as we live a life that is full of maladies, uncertainties, and limitations with the fear of loosing everything including the self. 

2. The Soul/Sole observer. 

The Soul, or 'aatman,' means the 'One' from whom no one else can differentiate oneself. None of our perception is created without the 'self'/'soul' in the background. 'Self' is an assertion of 'Soul,' and this assertion is always associated with perceptions or senses. The 'self' gets attached to whatever it perceives, but the Soul remains unattached, as it is. 

All the senses and faculties, and all the activities, exist in Soul, but in Oneness. They never perish. There, in the Oneness, vision is there, and it is like seeing though not seeing; listening is there, but it is like listening though not listening, and so on for every perception. In the Soul, the perceiver, the perception, and the process/faculty of perceiving are the same; it is the same Consciousness. (Refer to the verses 4.3.22 to 4.3.32 of Brihadaranyaka Upanishad.) Thus, in continuation with what we have said above, our part of the observation or perception also belongs to our Soul, and there is only one Soul.   

2.sahasra lochana (thousand-eyed), the Soul (aatmana), and j~aana or'knowledge/consciousness'.

The word "sahasra" means "saha" (along with) and "sravati" (flowing/streaming). In the context of Indra, it means aatmanaa saha (along with the soul) sravati (flowing). 

In the Soul, who is absolutely independent and self-manifesting (svayam-prakaasha), all the faculties remain in Oneness. These faculties are infinite and endless and are the manifestation of the soul as prana. "Praana" means the aspect of the soul by which the soul animates (ana) everyone or creates every event. "praaNa" = "pra" (primary/first) + "ana" (animation).

The word "aatman" means "soul," which is immutable. and is from the two words 'at' and 'an. 'At' means 'to move,' and 'an' means 'to animate'; it is the action of the Soul (aatman) or Consciousness as praaNa, animating everything and everyone. As prana, atman has spread everywhere and has superseded everyone. This superseding is represented in Sanskrit by the word 'ati.'

We are all the creation and formation of an aatman; we are created 'in its knowledge'; this means 'animation.' This knowledge (ana) is coming out (at) from the Oneness, who is unchanged in spite of being animated as the universe and is called j~na. Thus, j~na+ana, or j~naana, is the word for 'knowledge' or 'consciousness' in Sanskrit.

 

 

indravāyū manojuvā viprā havanta ūtaye | sahasrākṣā dhiyas patī || (rik Veda 1.23.3)