The words of the void and where the void dissolves.
Consciousness, words, and the void (space/aakaasha).
Introduction.
This is a presentation on the void form of Consciousness and the generation of time, directions, and dimensions from the space or void. This article explains the relation between void (aakaasha tattva) and the sound (shabda tanmaatraa). This is based on the wisdom contained in the Upanishads or in the Vedas.
This discussion includes the three kinds of space described in the Chandogya Upanishad (chaandogya upanishad) and the dissolution of space into the immutable Universal Soul/(Assertionless Self) (akShara) as taught in the Brihadaranyaka Upanishad (bRihadaaraNyaka upanishad).
Several passages from the Upanishads are quoted to illustrate the remarkable consistency with which these truths are expressed throughout the Vedic tradition.
The article also examines several Sanskrit words beginning with the letter ha. These words are interpreted in relation to the principle of dissolution. Sanskrit letter ha indicates the principle of dissolution or the state of the void (aakaasha).
The etymological interpretations presented in this work are of two kinds. Where supported by Sanskrit grammar, the conventional derivations are given. In addition, contemplative analyses are offered, not as historical derivations, but as meditative insights into how Vedic words reveal different modes of Consciousness.
All Sanskrit letters and words are set in bold italics. Throughout this article, Sanskrit is transliterated into the Roman alphabet using the ITRANS scheme.A brief index has been provided to highlight a profile of the contents of this article.
Index.
1. Void and the words. tattva and tanmaatraa.
2. Meaning of sound (shabda). aakaasha/space, direction and dimensions.
3. Inner sky/space—antaraakaasha and antariikSha.
4. Direction, Dimension, Void and Ear.
5. Words with ‘ha’ and the Universal swan (haMsa).
6. Words beginning with the alphabet ‘ha’.
7. The laugh (haasya).
8. Words conveying negativity and positivity—aha (day) and aham (I am).
9. Exclamation and interjections of the Consciousness.
Trinity.
10. gandharva-s named ‘haahaa’ and ‘huhu’.
11. The three spaces—three aakaasha-s. dahara and hRidaya.
12. hi~Nkaara.
13. Hand (hasta), elephant (hastin/hasti) and the deity ‘taShTRi’, directive elephants (‘diggaja’).
14. mukhya praaNa and haya (horse).
15. akShara—where the void/aakaasha dissolves.
1. Void and the words. tattva and tanmaatraa.
The seers have stated that aakaasha (space or the void) is a tattva, and shabda (sound) is tanmaatraa. The Vedas further declare that any sound is vaak or the verbal expression of "Universal Consciousness‟ and the Consciousness itself. It is the same Consciousness that pervades all that is manifest and all that remains unmanifest. As a whole, we refer to It as the Universal Consciousness. Since every entity and every perception is an expression of It, we generally use the term "Consciousness." Accordingly, throughout this text, we have used the term "Consciousness."
yah kashcha (whatever may be the) shabdaH (sound, word), vaageva saa (she{it} is certainly ‘vaak’)—that is, every word is a manifestation of Consciousness as vaak. (Brihadaranyaka Upanishad 1.5.3.) Every entity is created in Consciousness, and is Its 'word.'Every perception is realized within us as a word or a sound. It is by Consciousness or vaak a perception is realized within us.
tattva denotes a state of absoluteness. Thus, vaayu (air) is a tattva, and sparsha (touch) is its tanmaatraa. This means that every possible sensation of touch belongs to vayu, or the divine air, or Consciousness as air. (Here, air refers to vaayu tattva, the source of all tactile sensations.) In the state of vaayu tattva, no particular or differentiated sensation of touch exists; rather, all sensations and forms of touch originate from the state of Consciousness called vaayu, or Air (Divine Air).tanmaatraa is the degree (maatraa) of tattva or the way it is sensed. The ways the sense of touch (sparsha) manifests within us are the degrees or manifestations of vaayu tattva.
Whenever Consciousness becomes active, It will always be active as two poles; one is creative (tattva), and the other is receptive (tanmaatraa). Thus the RiShi (Seer) has explained the word "meru‟ (pole) as "me (my) rUpe (two forms)‟.
The void /space (aakaasha) is tattva, and sound (shabda) is tanmaatraa." If you stir the space, the words or sounds—the elements of expression—will come out of the void."
2. Meaning of sound (shabda). aakaasha/space, direction and dimensions.
Sound is called "shabda‟ in Sanskrit.
shabda = savam (corpse, the inanimate) dyotayati (tears open or detonates, illumines)—thus sound or shabda means that which tears asunder the corpse, which illumines what is inert or lifeless. It awakens the inanimate into meaningful expression, transforming the state of inertness into one of animation, life, and meaning.
The void, which is without expression and appears inanimate in the external, suddenly pours forth the fountain of life; and in that process, its first manifestation is the Word. Consciousness as this primordial or elemental Word is celebrated in the Vedas as "vaak". In ‟vaak‟, the entire process of creation— from the beginning to the end— is held in unity, as a single expression and within a single instant. Holding the entire progression in a singularity is the state described by the Sanskrit word vajra. The general meaning of vajra is 'thunderbolt.' The progression or movement is called vraja. When progression happens, vajra (electricity) becomes vraja, and the magnetic field or a field of 'induction' is created.
vaak tears asunder inertness—we have mentioned this before. This aspect of vaak is called vidyut. vidaanaa iti vidyut—since it splits (or tears), so it is vidyut. (Refer to verse 5.7.1 of the Brihadaranyaka Upanishad.) The general meaning of vidyut is 'electricity.'
Words bearing emotions generate within us; the words flash in our inner space or inner sky, and rain the emotions which drench us with happiness or sorrow. Similarly, the lightning and thunder (stanayitnu) bring forth the rain from the external sky. It is the same process that happens in the inner sky and in the external sky.
Words imbued with emotions arise within us. They flash in our inner space, or inner sky, and shower emotions that drench us in happiness or sorrow. Similarly, lightning and thunder (stanayitnu) bring forth rain from the external sky. The same process unfolds in both the inner sky and the external sky.
The Chandogya Upanishad states that vaayu (Air), Lightning and Thunder (stanayitnu), are non-physical entities. They belong to the domain of aakaasha. (See Chandogya Upanishad 8.12.2.) It may be noted that these entities, together with aakaasha—that is, these manifestations of Consciousness—constitute the domains through which departed souls travel after leaving the earthly world, undergoing successive transformations. During rebirth, they retrace their course through these same domains before returning to the physical world, the earth. (Refer to the Chandogya Upanishad...., Brihadaranyaka Upanishad.....).
As Consciousness unfolds from its elemental state into a definite Word, direction comes into being. Within the elemental Word for "flower" reside all the directions, or inclinations, of Consciousness that can define a flower. A particular flower is space materialized—from the void, dimensions emerge and take form as the flower. This is why space, in the realm of dimensions, appears as a sphere. A sphere is the form in which all directions are held in perfect equilibrium. The English word 'sphere' seems to be associated with the Sanskrit root sphur, meaning "to throb," "to vibrate," "to flash forth," or "to manifest." Thus, behind every entity, behind you, behind me, behind every word, there exists this throbbing, vibrating, self-luminous, all-embracing Consciousness.
This sphere, or centre, is also known as "maNDala‟. While creating anything, Consciousness creates Itself as three centres or three "maNDala‟ known as "suurya maNDala‟ (Solar sphere), "soma maNDala" (Lunar sphere) and "vahni mandala" (Terrestrial sphere or the sphere of fire). These three are the throbbing, vibrating centres, or hearts, of Consciousness that hold each of us. These three centres are the three self-illuminating forms of Consciousness, by whose illumination all beings and all forms are brought into manifestation.
Another etymological meaning of the word shabda or sound is—shavatvaM (state of death) daati (gives or bestows.
Word, or the speech of Consciousness, creates definition. When the unbounded becomes delimited, a distinct entity emerges from the unbounded. The Word 'flower' of Consciousness manifests as the physical flower or the portion of space that appears as a flower. When the Unbounded Consciousness defines Itself, the dimensions are produced, and the forms thus created are defined by limitations—this is also death (mRityu)—or the condition of becoming finite, fixed, or bound.
3. Inner sky/space—antaraakaasha and antariikSha.
The words, forms, feelings, and perceptions that arise within us all emanate from the inner sky. Ideas, thoughts, feelings—whether articulated or not—have their source in this radiating inner realm. Within each of us exists a luminous plane of Consciousness from which all thoughts, feelings, perceptions, words, and emotions continually emanate.
As long as we are not in deep sleep, we are always speaking and listening to what we speak or what arises in us as words or sounds. The inner sky (space), also called "antariikSha,‟ is shining. antara=inner, iikSha=viewing, seeing. Thus, "antariikSha‟ means the vision from inside— the illuminated inner realm of Consciousness. In the inner sky, everything is found inside; there is nothing that is beyond its reach.
When referred to the individual, the inner (antara) sky (aakaasha) is usually called antaraakaasha (inner sky). The universal inner sky (space/aakaasha), on the other hand, is called antariikSha.
The organs through which directions are received are the ears; it happens through "the act of listening‟. Our every moment of conscious existence passes through the succession of perceptions, and such perceptions are converted within us as inner words or sounds (shabda); thus, perceptions are 'hearing' within us; these inner words disperse within us in different directions, or take us through various orientations within us. This modifies our 'being' or our inner structure.
Ears, listening, and direction (orientation) belong to the inner realm or antaraakaasha (the inner space within us). Tongue, speaking, and dimension belong to bahiraakaasha (the external space).
4. Direction, Dimension, Void and Ear.
External space/sky. (bahiraakaasha)
Thus, in the void all dimensions are dissolved. The sky (aakaasha), or space, is the void; that is, all dimensions remain unmanifest or inactive within it. It is a dimensionless state. The space that we perceive, whether within or without, is one and the same.
Whenever Consciousness creates, whenever a feeling arises, whenever a perception is formed within, or whenever a Word comes into being—both the inner and outer space simultaneously get active.
The space or aakaasha is the radiating form of Consciousness from which every manifestation proceeds. The verb √kaash means 'to shine'.
From the external standpoint, aakaasha appears as emptiness, annihilating, ending of form. Inside, in the inner space (antaraakaasha), we experience the fullness, the inexhaustible source in which everything exists in a living state; here one experiences the joy that is never experienced in the mortal domain. Thus, the same Consciousness reveals Itself in these two complementary forms.
5. Words with ‘ha’ and the Universal swan (haMsa).
The void where the expression dissolves—loses its individuality—is the Universal Oneness; we feel that as void in the external, and that vast emptiness creates bhaya or the fear, because we fail to perceive this void/aakaasha as the manifestation of the Soul or the Oneness. We perceive as something different from the Soul/(Assertionless) Self. Thus it is mentioned in the Brihadaranyaka Upanishad: dvitiiyaat vai bhayam bhavati—the fear stems from the sense of duality. (Refer to the Brihadaranyaka Verse, 1.4.2.)
The void or aakaasha as the seed word, or the seed in Consciousness, is called "haM‟. This means the plane immediately behind duality or creation is expressed by the single word or expression of Consciousness called haM. This is related to the root word "han‟ meaning 'to slay' or 'to kill.' All dimensions or actions originate from aakaasha, and they exist within it in the state of negativity. This "haM‟ is the "viija mantra‟ (the sacred seed word) for "aakaasha‟ and is also called "ananta bhuvana" or the "eternal universe‟. The entire creation and what is not yet created are controlled from the centre called "haMsa‟. The word "haMsa‟ also means "a swan‟, and also means "supreme spirit‟. The word has the following etymological meaning: haMsa = haM/han (annihilation) +sa (savana—creation of time cycle); "sa‟ stands for creation(sRiShTi), and also for savana (time cycle). It is the centre from which the entire creation is controlled. Thus the Consciousness is flowing, flying as the time; also Consciousness is the centre of "annihilation‟(haM) and "creation‟ (sa). This is the universal swan flying in the sky—flying in the vastness of the universe. This is "haMsa‟ or the Celestial Swan. "haMsa‟ is flowing in the inner sky, external sky, and the sky controlling both the inner and outer sky. This third sky, the centre of ultimate control, is also known as "dahara aakaasha" in the Upanishads. The three spaces or the three aakaasha-s are mentioned in verses 3.12.7, 3.12.8 and 3.12.9 of the Chandogya Upanishad. What has been mentioned as 'antarhRidaya akaasha' (antaH-hRidaya-aakaasha) is the same as 'dahara akasha' mentioned elsewhere in the Upanishads.
The following is stated in verses 3.12.7,3.12.8 and 3.12.9 of the Chandogya Upanishad:
That which is 'brahma' (the Universal Soul, ever growing), it is that which is this space external to the being.
That which is the space external to the being, it is that which is this space inside the being.
That which is the space inside the being, it is that which is this space inside the hRidaya (heart).
The space external to the being is bahiraakaasha.
The space inside the being is antaraakaasha.
The space inside the heart (hRidaya) is antarhRidaya (antaH-hRidaya) aakaasha. This is also called daharaakaahsa (dahara aakaasha).
The bird swan (haMsa) can move in all three planes—(i) sky (the divinity, the plane of revelation), (ii) water (intermediate plane, antariikSha, plane that connects creator and the creature), (iii) earth, ground—the plane of formation, the plane where all formations are realized and ended.
The swans have long necks and beaks, which are characteristic organs of articulation. The swan is the vehicle (vaahana) of the goddess of the word "sarasvatii‟ or "vaak."
Consciousness as words is flowing in all the planes, flowing in all the three spaces. What is "vaak‟, the word beyond all the words, is also "kaala‟ (time, the action of Consciousness that causes every event).
Here is a hymn from the Shvetashvatara Upanishad on "haMsa‟ the Universal Swan!
“eko (a single) haMso (swan) bhuvanasya (of universe) asya (this) madhye (inside)
sa eva (certainly he[the swan]) agniH (is the animating fire or the praaNa) saliley (in the water; salila = in which everything dissolves/ water/solvent) sanniviShtaH (rightly situated)
tam aeva (he is the only One) viditvaa (by knowing whom) ati-mRityum eti (one crosses over death)
naanya (No other)) pantha (path) vidyateH (exists) ayanaaya (for salvation):
"In the universe exists one and only one Swan (haMsa). He is certainly the animating Fire [the universal vitality or praaNa-agni] rightly situated in the (Divine) Water (that dissolves all entities)! One can only cross over death by knowing the One who is all. There is no other way to salvation. (Shvetashvatara Upanishad, Verse 6.15.)
Also, verse 1.6 of the Shvetashvatara Upanishad quotes the following:
sarvaajiive sarvasaMsthe bRihante asminhaMso bhraamyate brahmachakre |
pRithagaatmaanaM preritaaraM cha matvaa juShTastatasttenaamRitatvameti ||
Word for word meaning.
sarvaajiive — in that which is the life of all beingssarva-saMsthe — in which everything is established
bRihante — in the Great One, growing infinitely
haMsaH — "the Swan"
bhraamyate— wanders/revolves
brahma-chakre — in the wheel of Brahman; the cosmic wheel
pRithak — as separate, distinct
aatmaanam— the self
preritaaram — the impeller/the mover/the supreme director
cha — and
matvaa — having known, having realized
juShTaH — favoured, blessed, graced (by Him)
tataH — then, thereafter
tena — by Him
amRitatvam — immortality
eti — attains, reaches
Consolidated translation.
In which everything is established
In the Great One, growing infinitely
Then, by Him immortality attains."
From the flying Swan (haMsa), the cycles of time are generated, keeping every being moving cyclically through birth and rebirth. The difference between the Mover (haMsa) and the moving being is space. This is indicated by the word pRithak ("separate") in the quoted verse. The difference between two physical entities, or between any two minds, is space. It is the dynamic force of Consciousness—the inner space (intra-space)—that keeps every entity separate from every other. Thus, through space (aakaasha), Consciousness exercises Its regulation. (This subject is discussed in greater detail later in this article.)
Sequentially, in the process of creation, the tattva that follows aakaasha (also called vyoma) is marut or vaayu ("Air"). One of the names of vaayu is pRithak-vartmaa, "the One who manifests separate paths" or "the One who establishes distinct courses (or orbits)." (Refer to verse 5.14.1 of the Chandogya Upanishad.)
For the same reason,aakaasha is also called bahula ("manifold" or "numerous"), for it is the ground of manifestation and multiplicity. (See verse 5.15.1 of the Chandogya Upaniá¹£ad.)
Thus, as Consciousness unfolds into duality, It becomes vaayu—the universal connecting principle—and establishes distinct courses of movement for every entity. When the enlightened soul realizes this truth, the distinction disappears, and the gap or space dissolves into Oneness. (See section 15 of this article.)
6. Words beginning with the alphabet ‘ha’.
It is interesting to observe that many words in Sanskrit as well as in English, which start with "ha/h‟, convey the direct or indirect sense of annihilation or kill or absence. Like the words "hunt‟, "hide,‟ "hollow,‟ "holocaust,‟, "havoc‟, "hush‟, "horror", etc. Thus, sound patterns embody the functions of Consciousness. Consciousness leaves its footprints in words, languages, and, indeed, in everything.
In this context of the sense of annihilation, we will also examine the word "hour‟ which conveys a measure of time.
The word "hour" seems to have a relationship with the Sanskrit word "hara" meaning "taking away‟ or "carrying off." The Sanskrit word "pra-hara" means a measure of time (almost 3 hours, i.e. 1/8th of a day).
So, the hour signifies the aspect of time that takes away. Another root word in Sanskrit is called "han‟ which means "to slay‟ or "to hunt."
But then many words with "h/h‟ also convey the sense of animation or the opposite of what is inane. The words "hey,‟ "hi‟ are all various forms of interjections which are used to address or call, that is, to join with. Similar usages are there in Vedic Sanskrit and also in other languages. The swan in the Chandogya Upanishad (where the narration of Raikka and Jaanashruti has been told) addressed its companion as "ho, ho, ayi !‟ One of the Vedic "stobha‟ or interjections is "haai‟ or "haaikaara,‟ and the Upanishad has termed "haai‟ or "haaikaara‟ as "vaayu‟ or the Air. vaayu (Air) is that aspect of Universal Consciousness which flows from one entity to another. It is the universal thread by which everything in the universe is connected. vaayu (Air) is called suutraatman or suutra (thread)+ aatman (Soul)—the thread-Soul, or the thread-Self. It is the divine thread upon which the entire universe is strung—like gems on a thread.
"haai‟ or "haaikaara‟ is the interjection, expression of exclamation of Universal Consciousness from which the "Air (thread)" is created. It is for this reason we accost by saying "hi, haai, hello, hey‟ etc. In my mother tongue (which is very close to Sanskrit), the ordinary word for "yawn‟ is 'haai', which is a natural act of taking the air in.
Among the thirteen "stobha‟, the last one is "huM‟ or "huMkaara" which is termed as "not articulated‟. (Refer to the Chapter 13 of the Chandogya Upanishad.) "huMkaara‟ commonly means "roar‟ or "great roar‟. It is the "sound of definite presence‟ but not explicitly expressed. It is also the "viija mantra" (the sacred seed word) of "shiva‟ the universal soul or the universal immutable, inactive form of Consciousness, who exists behind every activity. Whatever we do, whichever stream of time and tide takes over us, we remain unchanged, immutable inside. This is "huM‟. Thus it is said "huM namaH shivaaya‟.
(It may be noted that in some languages, syllables like "haan," ‟hun‟ etc. are used as the assertive interjections or interjections expressing acknowledgement.)
7. The laugh (haasya).
Thus aakaasha or the void is the realm where all the expressions are hunted or annihilated and also from where all the expressions, words and dimensions originate. As the Consciousness opens Its mouth— the hollow inside the mouth, that is, the void is exposed! This is the "laugh‟ called "haasya‟ in Sanskrit. haasya—ha (void/space) and aasya (mouth). So, the Universal Mother, Consciousness, laughs; the words come out along with the laughter from the gaping mouth; the rumbling roar of the Consciousness creating and annihilating the universe.
Also, haasya is from the root verb √has, which means the act of exhibiting the presence (√as) of ha.
The principal (eternal) praaNa is called mukhya praaNa. The word mukhya means "principal‟ and also "related to mouth‟. The word "mukha‟ means "mouth‟. The laughter and the words are coming out from the void of the mouth. Also, mukhya praaNa is mentioned as the deity duur (distance), as the Death keeps itself away from the deity. This deity is also called durgaa(duurgaa)—saa vaa eshaa devataa duur naamaH; duraM hi asyaa mRituH —the name of this deity is duur, as death is far from Her. Death goes away in Her presence. (Refer to the Brihadaranyaka Upanishad, Verse 1.3.9.). durgaa (duurgaa)—mRityu etasyaaH duuram gacchati—death goes away from Her.
The laughter of Universal Consciousness that sustains the universe is mild (mRidu). This is the laughter form of the goddess "durgaa‟ which is described in the following verse :
iiShat (slight) sahaasam (with smile) amalaM (pure)
paripuurNa (full) chandra (moon) vimvaanukaari (like the reflections) kanokattama kaanti (the hue resembling the best of the gold) kaantam (appearance).(Your face is beaming the smile—slight and pure! Shining the completeness as that of full moon.Your hue is like the shine of the purest gold!) (Quoted from the holy book of Chandii, Fourth Chapter.)
8. Words conveying negativity and positivity—aha (day) and aham (I am).
The alphabet ‘a’ in Sanskrit is used to convey "negation‟, when used as a prefix. Like the word "amartya‟ which means "immortal," and the word "martya‟ meaning "mortal‟. Similarly, the word "aha‟ means "certainly‟, "surely,‟ and also means "day" or "state of revelation"; it conveys the opposite sense to the word "han‟ (slaying, annihilation). (aha= a [without]+ ha [void, annihilation])
The word "aham‟ means 'I am.’ The two terms— “aham” in Sanskrit and ‘I am’ in English have phonetic resemblance. In the Upanishad, it is said that "I am" or "aham,‟ which is the expression of the self, and the "aha" which is the morning, are the same—as both kills the darkness. Both "aha‟ and "aham" are the expression of life, time— expression of "praaNa‟ (Universal consciousness in activity) who has manifested as everything. (Refer to verses 5.5.2, 5.5.3 and 5.5.4 of the Brihadaranyaka Upanishad.)
9. Exclamation and interjections of the Consciousness.
Trinity
Another famous Vedic exclamation is "hanta.‟ This word is also used as an exclamation by the Japanese people. While creating, Consciousness splits into the three fundamental deities—vaak (tejas), praana (ap/aapas), manas (mind/anna), or into three throbbing centres of creation (as stated earlier in this article), and Consciousness, while manifesting, exclaims uttering the word 'hanta'. (Refer to verse 6.3.2 of the Chandogya Upanishad.)
"hanta‟ means "han‟ (annihilation) +‟ta‟(end). Like, the word anta means end—it is 'an' or the animation/action ending (ta). The letter 'ta' at the end of a word implies end, or realized, or materialized state. This is observed in the words krita, hRita, vRita, priita, mRita, etc.
So, hanta means the end (ta) of the state of annihilation (han); so the Consciousness exclaimed when Consciousness splits into three main deities toward the creation—hanta(ah!) aham (I am) imaaH (these) trisro (three) devataa (deities or the divine centres of expressions); anena (by this)) jeevena aatmanaa (as the soul of each and every entity) anupravishya (will enter) naama (name, definition) ruupe (forms, dimensions) vyaakaravaaNiiti (will create).
Ah! I am these three deities, and in these three deities I will enter as the soul of every creature to manifest the definitions and forms. (An extract from verse 6.3.2 of the Chandogya Upanishad.)
10. gandharva-s named ‘haahaa’ and ‘huhu’.
gandharva-s are celestial beings who along with their consorts "apsaraa/apsaras‟ are dancing synchronized with the eternal rhythms. "yathaa apsu pariiva dadRishey tathaa gandharva loke""(like the reflections of the moon wavering on water (scattered into multiple fragments), so the Universal Soul is seen in the realm of "gandharva‟— Katha Upanishad, second chapter, third part.) Among many, there are two gandharva-s named "haahaa‟ and "hu hu‟. The external rhythm is "haahaa‟, when the words are spoken out.
haa = ha (void) +aa (aakaara/form). So, haa means the void or space manifesting with dimensions. The gandharva who is tuned to this is called haahaa. In the myth, it is said that haahaa became an elephant due to a curse; that is, what was the refined and subtle divinity became coarse and physical by the curse or by the 'lack of divinity'. The repetition of the syllable 'haa' in the word 'haahaa' signifies unabated succession of manifestation.
The word hu can be understood from the word aahvaana. aahvaana means 'calling', 'summoning'. This is the inward action of Consciousness and is perceived by hearing. aahvaana = aa + hvaana. aa = toward; hvaana = calling. The word hvaana originates from the verbal root √hve or √hvaa.
Now, hva = hu+a. The word hu means 'sacrifice', or 'cause to sacrifice.' So, the word aahvaana implies the call for sacrifice, or the call of the 'Origin' to merge. These words are also related to the divine Fire called aahavaniiya agni.
So, the gandharva named huhu is tuned to this principle of praaNa, that is to 'sacrifice' or 'going back to the origin'.
This going back to the origin unfolds as our evolution, and it is happening through perception, which is also the act of hearing. Anything perceived exists as a sound or a word within us and is heard. Hearing is related to the divine water or ap. Any perception gets acquired in us or received within us through the ap or the water aspect of Consciousness. As per the acquirement (aapti), we get oriented in Consciousness. Thus, hearing or shruti, ap or the Water, and direction or dik are related and involved in our process of perception and consequent transformation. The connectivity among these aspects of Consciousness has been mentioned in the Upanishads. (Refer to verse 4.12.1 of the Chandogya Upanishad, verse 3.2.13 of the Brihadaranyaka Upanishad—discourse between Aartabhaaga and Yajnavalkya, verse 1.2.4 of the Aitareya Upanishad.)
Water basically means the aspect of Consciousness that supports physicality; It is the source of physical formation. It dissolves the physical forms and transcends physicality to the realm that is immediately beyond the physical universe—a subtler realm. One can perceive here without a physical body.
When huhu was cursed, he became a crocodile, i.e. this subtler perception in the realm of divine water disappeared.
The word for crocodile is kumbhiira—kumbha +iira. kumbha = an urn, an empty space that sucks and dissipates what is drawn into. iira means 'driving', 'chasing'.
The rhythms of the internal movement are "hu hu‟, where the words are received through hearing; hearing happens in the domain of internal space. The speaking and hearing are the two simultaneous actions of the Consciousness—" to speak‟ means "to become,‟ and "to hear‟ means "to perceive what Consciousness becomes." This "perceiving‟ happens in the inner space, where we perceive our feelings and emotions. This is "hu‟. This is the rumbling sound you hear when you close both ear holes with the fingers. (Refer to verse 5.9.1 of the Brihadaranyaka Upanishad.) That is the sound of the divine fire, the animation burning within you as your life (praaNa)—executing the process of 'assimilation'. Assimilation is not limited to food; it is the assimilation of every perception. This has been termed by the Upanishad as the "direct evidence‟ known by hearing. The verb √hu means "to offer oblation to the fire.‟
This "haa‟ and "hu‟ together make "haau‟ or first "stobha‟ called "haaukaara‟ as stated in the Chandogya Upanishad. It says "ayam vaava loko haaukaaraH‟— this earth (physical or realized universe) is "haaukaara‟(Chandogya Upanishad verse 1.13.1.)
11. The three spaces—three aakaasha-s.
dahara and hRidaya.
This universe is created from the words—spoken and listened to by the Universal Consciousness. So, we all hear the words that we speak. This universe is wrapped by two skies—outer and inner—and controlled by the third sky called "dahara‟ and also antarhRidaya akaasha—the heart of the Creator. The words "dahara" and "hRidaya," contain almost the same letters, and almost in a reverse order:
dahara=d+a+h+a+r+a=d+a+h+a+(Ri+a)+a hRidaya=h+Ri+d+a+y+a
This indicates that dahara is the aspect of Consciousness where space is realized—from where both the inner and outer space are created.
Every entity, every control, every action of Consciousness unfolds from the domain dahara. (Refer to verses 8.1.1 through 8.1.6 of the Chandogya Upanishad, and verses 3.12.7, 3.12.8 and 3.12.9 of the Chandogya Upanishad.)
12. hi~Nkaara.
Now there is that famous syllable (stobha) called "hi~N‟ or "hi~Nkaara‟ of the Chandogya Upanishad. "hi~N‟ is the first expression of Consciousness that heralds the ushering of a desired event! It is the expression of "certainty‟, the gesture of Consciousness that makes you certain about the desired event you are craving! That is why the first expression of "saama (saaman)‟ is "hi~N‟ (Refer to the verses on the five and seven expressions or types of "saama‟ in the Chandogya Upanishad).
The seers have seen "hi~N‟ as the assuring, convincing message of Universal consciousness in every event going to unfold. They listen to the "hi~N‟ in the air that flows before the desired rain starts; they listen to the "hi~N‟ when the sun dawns, to know that the day they look for is advancing; when they look at the earth, they hear the "hi~N‟ that brings the conviction that heaven is certainly established in the earth! Thus they listen to the convincing, assuring words of the Universal Consciousness.
13. Hand (hasta), elephant (hastin/hasti) and the deity ‘taShTRi’, directive elephants (‘diggaja’).
The initial form of shabda (sound) is hasanta (halanta) toward the creation of consonants (vya~njana varNa).
A hasanta (halanta) consonant, say 'k' (क्), may be contemplated as the seed or latent state of the syllable ka (क). It possesses the potential for expression but not yet its manifest form. When united with a vowel, it becomes 'jiivita' (animated), acquiring the capacity to be uttered, to participate in words, and thereby to convey meaning—k becomes ka.
We have mentioned earlier in the Section titled "The laugh (haasya)", that in the laughter of Consciousness, aakaasha/ha/void is revealed. aakaasha tattva expresses itself as sound (shabda), and sound unfolds into syllables and words. Laughter marks the transition from silent space to articulated expression.
(Siitaa describing herself as she was in a previous birth): "While that great-souled sage was constantly engaged in the practice of the Vedas, I was born as a maiden composed of speech, and I became known by the name vedavatii."
The above verse of the Ramayana implies that siitaa was an incarnation of vaak. (It is mentioned in Mundaka Upanishad (2.1.4): vaag vivRitaashcha vedaaH—the Vedas are His (the Soul's) speech unfolded.)
siitaa's father was janaka. janaka means—generative, generating, begetting. janaka implies the generation from jana loka, which is physically the throat in us, from where the words are articulated. It is also known as vishuddha chakra.
It has been mentioned in the Ramayana that janaka found siitaa while ploughing a field. The word siitaa means 'a furrow,' and the word hala means 'a plough'. Thus, the word halanta implies the ploughing of the void and generation of the words, or the manifestation of vaak as names (naama) and forms (ruupa).
The Sanskrit word for "hand" is 'hasta'. The two hands are the two extending wings of Consciousness, reaching outward into manifestation. The word asta means 'cast, thrown'. The word hasta implies ha (void/space) and asta (cast) acting together—that is, by hasta (hand), ha (space or aakaasha) is cast into forms.
"hasta" is the tool or implement that carves out the shapes. Letters combine to form words, and words reveal naama (name), and materialize into ruupa (form), becoming defined and recognized.
In the process of creation, the first tattva is the void/aakaasha/vyoma; the next is marut/vaayu/the divine Air. As discussed earlier, tanmaatraa corresponding to vaayu is sparsha (touch). marut or vaayu tattva unfolds as 'touch.'
Hand (hasta) is the functional organ (karmendriya) for touch. We use our fingers to touch. vaayu is the 'divine connector ' that has woven the universe by the strings of 'oneness', and thus every entity is connected to every entity. Unless the connectivity is initiated, separate creation is not possible. Thus, vaayu is called suutraatman (the soul as the thread).
As mentioned, the hand is considered our functional organ to sense touch; we interact with the environment through physical contact, and tactile information is closely associated with finger movement patterns. The human fingertips are specially made to sense surface patterns, texture roughness, hardness or softness, etc. The fingertips contain highly dense specialized nerve endings which are the receptors of touch and vibrations.
The two hands represent the two flanks—the first two fundamental directions of the 'spreading'. They are the two flapping wings of the flying Time, the wings of the celestial Swan (haMsa).
The terms "right" and "left" are used here in a symbolic rather than an anatomical sense. The "right hand" does not necessarily mean the hand situated on the right side of the body. It denotes the hand through which action is predominantly expressed. The corresponding direction is therefore called "right" (dakShiNa), for it is the direction toward which Consciousness projects itself in activity.
The left side represents shakti— the one who activates. The direction in which 'all the skills, capabilities that have already been acquired by you exist in your left direction. Thus, left is the side of 'attainment' or siddhi. The activated form is the right. The left discharges itself through the right. The word 'left' in Sanskrit is called "vaama", which also means 'gushing out' or "discharge‟. "vaama" also means 'beautiful woman or female'—the "shakti‟ who discharges every entity providing it with definite identity.
Whatever the left delivers is cast in the right. Thus right is always right. So, here the words 'left' and 'right' have been used in this sense—even if someone is left-handed, in this context the one discharges the work by the hand that is right.
As we stated earlier, toward the internal we find "inner space, hearing, direction‟ and toward the outer we see "void (bahiraakaasha), speaking/word, dimension or form‟. We use the hands and fingers for both—for showing the direction and for executing or working or creating an event. The two hands hang out underneath the two ears, which are the organs for hearing and also which control our sense of balance and directions.
The texts have cited in many places that hearing and directions are founded in each other (Refer to the Brihadaranyaka Upanishad verse 3.2.13—discourse between Aartabhaga and Yajnavalkya, Aitareya verse 1.2.4, Brihadaranyaka Verse 2.5.6.) When we die—when we get out of this fixed state of dimensions, our faculty of hearing remains held in "directions‟. They don't decay; they are eternal. (Interestingly, modern physiology also recognizes the inner ear as the organ responsible not only for hearing but also for balance and spatial orientation.)
Another word starting with "h" is "hastin‟ which means the "elephant‟. This word is phonetically similar to the word "hasta" meaning hand. An elephant is also called "hasti."
If you hear a sound, you orient yourself, and then you focus on the source. Well, if someone touches you from behind, then you also orient yourself—but the fact is that you first take 'the touch' within, you first sense it (that is, listen to it), and then you orient accordingly.
The elephants have an acute sense of hearing, and they can hear even very low-frequency sounds. They can lead and direct the group with a definite program and for a definite purpose. They even have nerves in the feet and trunk to pick up vibrations as sound. Also, they use their trunk as a hand. The trunk has an exceptionally acute tactile sense and can do various activities.
The elephant is the vehicle of the god "taShTRi" who is celebrated in India as the patron deity of architecture, craftsmanship, and the mechanical arts. He is known as the divine architect and craftsman. Idols of taShTRi seated on an elephant are worshipped even these days. "taShTRi" is also called "vishvakarman‟ meaning maker of the universe, or rather "hand of Consciousness that performs all work‟.
taShTRi is a famous deity mentioned in the Vedas. He makes the carvings and creates the forms. In a verse related to the process of conception, it has been mentioned: tvShtaa ruupaaNi piMshatu—let taShTRi carve the forms. (Refer to verse 6.4.21 of the Brihadaranyaka Upanishad.)
The word taShTri is connected with the verbal root √takSh, which means "to cut," "to fashion," "to carve," or "to create." The word taShTRi may be regarded as tat (that) sRiShTi (creation)—whatever is to be created, He accordingly carves and fashions into a definte form.
Modern zoological studies have shown that the elephant's trunk possesses extraordinary tactile sensitivity and remarkable dexterity. It functions both as a powerful grasping organ and as an exquisitely delicate instrument capable of detecting minute textures and vibrations.
(Here are some quotes from the Internet on elephant senses:
“Their trunks are the most powerful known natural siphon with bristles attached to every single nerve.
Elephants use their trunks to hold hands with
their friends and are highly tactile and social
animals.
Their trunks are more versatile than the human
hand!
The trunk never stays still and can extend, twist, and turn in any direction." (Quoted from <“http://www.elephantsafaripark.com/index.php/el ephant-facts.html>)
It may be noted that the elephants possess an acute sense of both hearing (shabda) and touch (sparsha). Their ears are large and 'fan' shaped. These large ears and acute sense of hearing remind the connectivity between 'hearing and direction' discussed before.
Animals have been named after the divinity that is prominently established in them. The Vedic texts mention divine elephants called "diggaja‟; ( dik [direction] + gaja [elephant]). Actually, the word
"gaja‟ can be broken as follows:
gaja = ga (going, movement) + ja (generation,
creation, birth); that is, "the directions or
directives of Consciousness from which motions or actions are
created‟. This is why any motion is associated
with direction. Directions are actions of the space or void. Void
means that state of Consciousness where all
dimensions are held in directions and all
directions are in equilibrium; directions are propensities or inclinations of praaNa or vaayu. Within the undifferentiated void, all directions remain in equilibrium as latent tendencies of manifestation.
sarvaa dishaH sarve praaNaaH—All the directions, all the praaNas—all directions are the tendencies of praaNa. (A quote from the Brihadaranyaka Upanishad, Verse 4.2.4.) This is why we see every heavenly body exhibit motion and associated direction. These are not some crude or imaginative reasoning; this is true, and we can experience this as we are part of Universal Consciousness; we are made of Consciousness, and we have originated from Consciousness.
14. mukhya praaNa and haya (horse).
In the Brihadaranyaka Upanishad, eternal praaNa has been mentioned as ashva (horse) or the Celestial Horse, who is pulling everyone, carrying everyone toward eternity or beyond death. Eternal praaNa or Universal Consciousness has been mentioned as mukhya praaNa (Principal praaNa), aayasya praaNa (praaNa or Consciousness who is coming out of aasya or the mouth as words). (Refer to verses 6.1.7 to 6.1.14 of the Brihadaranyaka Upanishad, Chapter 1, Part 2 of the Chandogya Upanishad.)
In the Brihadaranyaka Upanishad verse 1.1.2, it is cited that mukhya (Universal) praaNa (Consciousness, who is the animation in everyone and is eternal) carried the deities beyond death in the form of "haya‟ (horse).
The word haya originates from the verbal root √hi, which means 'to impel,' 'to set in motion.' This setting in motion by Consciousness bears the assurance of infallibility—that the intended action is certainly going to happen. This assurance is conveyed by the syllable (stobha) hi~N. We have discussed hi~N earlier.
The word haya has an implied connection to the verb √hve meaning 'to call,' 'to summon, 'to invoke.' The verb √huu is cited by the grammarians as the verb √hve and √hvaa. √huu means, "calling," 'summoning." (We have earlier discussed the verbs √hve and √hvaa while explaining the word aahvaana.)
Thus as haya, consciousness carries to the source of everything—the Universal Soul, who is calling us ceaselessly to get merged into Him.
The word haya is a combination of two syllables—ha and ya 'ya' is a semi-vowel corresponding to the vowel 'i' /'ii'. Any motion ('i') or action when controlled or regulated is 'ya'. Thus, Consciousness as haya leads us to the domain within the void/aakaasha/ha, from where Consciousness is regulating (ya) the universe. This control centre is dahara, or dahara-aakaasha, as we mentioned earlier.
haya bhuutvaa devaan avahat—"Having become the haya (horse), he carried (or attained) the deities." 'haya' carried the deities.
The "horse‟ as haya carries the deities beyond the void. Apparently, void is a state of annihilation, but in reality it is the dimensionless manifestation of the Immutable Eternal Universal Soul—the Soul or the assertionless Self of the universe, who is regulating—the regulator within all the regulators. Here the void dissolves into Oneness.
Thus, thus it is said :
tamiishvaraaNaaM paramaM maheshvaraM
taM devataanaaM paramaM cha daivatam |
(Him, the Supreme Deity among all deities;)
15. akShara—where the void/aakaasha dissolves.
The One in whom aakaasha (space or the void) finds its ultimate resolution is called akShara—the Imperishable, the One who never decays.
aakaasha—aa= pervading all, kaasha= becoming visible. The letters are also called akShara because they are emanating from aakaasha.
Below are quotes on "akShara‟ from the Brihadaranyaka Upanishad (verses 3.8.3 to 3.8.11), where the celebrated seer Yajnavalkya (yaaj~navalkya) replied to the famous female seer Gaargii (gaargii). The dialogue progresses from the world to aakaasha, and from aakaasha to akShara. Thus, although all manifestation is founded upon aakaasha, aakaasha itself is founded upon the Imperishable (akShara). In this sense, the void does not constitute the ultimate Reality; rather, it finds its ground in the akShara, the Supreme Regulator described by Yajnavalkya (yaaj~navalkya).
Verse 3.8.3 of the Brihadaranyaka Upanishad.
Verse 3.8.3. Original text and meaning.
saa ha ubaacha (She{Gaargii} asked)
yat uurdhvaM — that which is above
yaj~navalkya —Yajnavalkya
divo —the heaven
yat avaak —that which is below
prithivyaa —the earth
yat antaraa —that which is inside
dyaavaa pRithivii —the heaven and the earth
ime—this
yat bhuutam cha—and who is the past
bhavat cha —who is the present
bhavishyat cha —who is the future)
iti aachakShatey —one who is regarded like this
kasmin tat —in whom that
otam cha —woven and
protam cha—also supported by
iti — iti denotes the end of a sentence.
Verse 3.8.3 of the Brihadaranyaka Upanishad.
Consolidated meaning.
(Gaargii asked) O Yajnavalkya that which is above the heaven, and below the earth, and inside this heaven and the earth, which is the past, present and future—who is regarded like this, in whom that is woven and also by whom that is supported?
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Verse 3.8.4 of the Brihadaranyaka Upanishad.
Verse 3.8.4. Original text with meaning.
sa hobaacha— He (Yajnavalkya) spoke
yat uurdhvaM gaargi divo— Gaargii, that which is above the heaven
yat avaak pRithivyaa—that which is below the earth
yat antaraa—that which is inside
dyaava pRithivii —heaven and the earth
ime —this
yat bhuutaM cha —which is the past
bhavat cha —which is the present
bhavishyat cha — which is the future
iti aachakShate —(one who is) regarded like this
aakaashe eva —in the void/aakaasha
tat —that
otam cha —is woven and
protam cha — is supported also
iti — iti denotes the end of a sentence.
Verse 3.8.4 of the Brihadaranyaka Upanishad.
Consolidated translation.
(Yajnavalkya replied) Gaargii, that which is above the heaven, and below the earth, and inside this heaven and the earth, that which is the past, the present, and the future—the one who is regarded like this—is woven into and also supported by the aakaasha/void.*
[*The above reply by the sage Yajnavalkya implies that the directions and time are established in the aakaasha or dahara-aakaasha.
That which is above the heaven—this means the directives or directions of praaNa or Consciousness, which drive us beyond physicality, and hold us up above mortality.
That which is below the earth— this means the directives or directions of praaNa or Consciousness, which hold us to the physicality, or ensure materialization, individuality.
That which is inside this heaven and the earth—this means the directives or directions of praaNa or Consciousness which are directing all the events between the heaven and the earth.
These three directions are also mentioned in verse 2.2.3 of the Katha Upanishad. In this verse instead of using the word 'antara', the word madhye (within) has been used. ]
That which is the past, the present, and the future—this means praaNa or activity of Consciousness manifesting as past, present, and the future.
Thus, Gaargii is asking who is the source of time and directions, and in whom they are established.
There is a hymn in the Katha Upanishad (Verse 2.2.3) about these three directions:
uurdhvaM praaNam unnayatya apaanaM pratyag asyati |----------------------------------------------
Part of verse 3.8.7 of the Brihadaranyaka Upanishad.
Part of verse 3.8.7. Original text with meaning.
kasmin nu (in what) khalu aakaashaH (this void/aakaasha) otaH cha (is woven) protaH cha iti (supported by)?
Part of verse 3.8.7. Consolidated translation.
(Gaargii asked): In what is this aakaasha woven and by what is it supported?
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Verse 3.8.8 of the Brihadaranyaka Upanishad.
Verse 3.8.8. Original text with meaning.
saH ha ubaacha —He [Yajnavalkya] spoke
etat vai tat akSharam —this is that akShara
gaargi braahmaNaaH avivadanti —Gaargii the
Brahmins say
asthuulam —not coarse
anaNu—not subtle
ahrasvam —not short
adiirgham—not long
alohitam—not red or does not grow to form
asneham—free from every quality of attachment
achChaayam—without shadow
atamaH—not dark
avaayu—not vaayu (Air)
anaakaasham —not void or aakaasha
asa~Ngam —remains uninvolved
arasam — cannot be tasted or beyond the taste
agandham — cannot be smelt or beyond the smell
achakShum — without eyes or beyond vision
amanaH — without mind or beyond mind
atejaskam —not radiant
apraaNam —not with vitality or beyond vitality
amukham —without face or beyond identification
amartam —not mortal
anantaram —without inside
avaahyam —without outside
na tat —not that
ashnati —eats/consumes
ki~nchana —anything whatsoever
na tat —not that
ashnaati —eats/consumes
kashchana —no one whosoever
Verse 3.8.8 of the Brihadaranyaka Upanishad.
Verse 3.8.8. Consolidated translation.
Yajnavalkya replied: Gaargii, this is that akShara—where (in whom) aakaasha or void is founded; the Braahmins say that He is not coarse, not subtle, not short, not long, not red (does not grow; [red—lohita>rohita is from the root √ruh]), free from every quality of attachment, without shadow, not dark, not air, not aakaasha/void, remains uninvolved, cannot be tasted (or beyond the taste), cannot be smelt (or beyond the smell), without eyes (or beyond the vision), He does not have mental activities (or He is beyond the mind), not radiant, not with vitality (or beyond vitality), without face (or beyond identification), beyond measure, without inside, without outside, He does not eat anyone whatsoever, no one whatsoever can eat (consume) Him.
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Verse 3.8.9 of the Brihadaranyaka Upanishad.
Verse 3.8.9. Original text and meaning.
etasya — of this
vaa —indeed
akSharasya —of the akShara (imperishable Soul)
prashaasane —under the regulation
gaargi! —o Gaargii
suuryaachandramasou — the sun and the moon together
vidhRitau tishThataH (are being held and maintained).
etasya vaa akSharasya prashaasane gaargi— under the regulation of this akShara Gaargii
dyavaaprithivyau—heaven and earth
vidhRite tiShThataH— are being held and maintained
etasya vaa akSharasya prashaasane gaargi — under the regulation of this akShara Gaargii
nimeShaaH —a moment of time represented by the blink of an eye
muhuurtaaH —a moment of time represented by the act of carrying away
ahoraatraaNi —the days and the nights
ardhamaasaaH —the fortnights
RitavaH —the seasons
samvatsaraaH —the years
iti vidhRitaaH tiShThanti —are being held and maintained). [iti indicates the end of the statement.]
etasya vaaa akSharasya prashaasane gaargi — under the regulation of this akShara Gaargii
Verse 3.8.9. Consolidated translation.
Verse 3.8.10 of the Brihadaranyaka Upanishad.
Verse 3.8.10. Original text and meaning.
yaH vai —whoever indeed
etat akSharam gaargi — this akShara, o Gaargii
aviditvaa — without knowing
asmin loke —in this world
juhoti —performs oblation
yajate — worships
tapaH —(divine) fervour; tapatey — radiates; tapaH tapatey—meditates generating spiritual fervour
vahuuni —numerous
varSha —years
sahasraaNi —thousands
antavat—finite
aeva —indeed
asya —of him
tat bhavati —that becomes
yaH vai —whoever indeed
etat akSharam —this akSharam
Verse 3.8.10. Consolidated translation.
Gaargii, when someone offers oblation, sacrifices, meditates generating spiritual fervour for many thousands of years, all the deeds of the one end at a point; when someone departs from the earth without knowing the akShara, one's existence (elsewhere) depends on the mercy of the others; however, who leaves this earth after knowing the akShara is a braahmaNa.
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Verse 3.8.11 of the Brihadaranyaka Upanishad.
Verse 3.8.11. Original text and meaning.
tat va etam —that this
akSharam — akShara
gaargi —Gaargii
adRiShtam — is invisible
draShtRi — He sees
ashrutam —cannot be heard
shrotRi — He hears
amatam —cannot be thought
mantRi — He thinks
avij~naatam—cannot be known
vij~naatRi — He knows
na anyat —no one else
asti —exists
draShTRi — the one who sees
na anyat asti —no one else exists
shroTRi — the who hears
na anyat —no one else
asti —exists
mantRi — the one who sees
na anyat asti —no one else exists
vij~naatRi — the one who knows
asmin —in this
nu —indeed
khalu —now
akShare gaargi — in this akShara Gaargii
aakaasha —the void/space
otashcha —is woven
protashcha —and supported
iti — iti denotes the end of a statement.
Verse 3.8.11. Consolidated translation.
Gaargii, that this akShara is invisible but He sees, He cannot be perceived by hearing, but He hears, He cannot be comprehended by thinking, but He thinks, He cannot be known, but He knows. There is no one else other than HIM who sees (He is the seer within all the viewers); there is no one else other than HIM who hears (He is the listener within all the audience); there is no one else other than HIM who thinks; there is no one else other than HIM who knows.
16. Negative and positive words.
It may be noted that the seers have used the negative words like "asthuulam (not physical)," "anaNu (not subtle)," "ahrasvam" (not short)," "adiirgham" (not long)" etc., and also both positive and negative words together like "adRiShtam dRaShtRi (is invisible) (but He sees)," "ashrutam shrotRi (cannot be heard but He hears)‟ etc., to describe "akShara‟ the universal soul who is immutable and the One in everyone.
These negative words have the significance that though they specify the negativity or the absence of a quality or a sense, at the same time they express the existence of the quality or the sense. Thus "asthuulam" meaning "not coarse‟ also conveys that there is something called "coarse (sthuula)‟. In the akShara, all distinctions however diverse or apparently opposite, find their resolution in Oneness. There, duality has no independent existence. Vision, the seer, and the eyes are not separate realities but are united in the one Consciousness. akShara is the Soul who beholds through every act of seeing, in our vision, he speaks and listens in our every word, He experiences in our every sense, He knows in our every perception.
Seers have further told that "From His vision the eye is created, from his hearing the ear is created, from His thought the mind is created—pashyan chakShuH shRinvan shrotram manvaano manaH .(Refer to the Brihadaranyaka Upanishad verse 1.4.7.)
The principle of negation removing limitation rather than denying existence is captured in Sanskrit grammar as the words known as na~n tatpuruSha- samaasa (compound). Grammatically, a na~n-tatpuruSha is a compound formed with the negative particle 'na~n' as its first member. In the above examples, 'a' is the negative particle.
The words termed 'na~n tatpuruSha samaasa' signify how every entity, through negation, is united (samaasita) in a state of negativity (na~n) with the tatpuruSha—the Universal Soul (puruSha) who is denoted by the pronoun tat ('That')—the Soul who cannot be addressed by a specific name. He cannot be confined to any specific name or form, for He is both immanent in everything and transcendent beyond everything.
Here is a description of the 'call of akShara' to every entity: 'His words are silent, His gaze is tranquil; yet He is ever calling: "Come back, come back. Merge with Me, merge with Me." (Translated version of the portion of a sermon delivered by Rishi BijoyKrishna Chattopadhaya—this is recorded in the first volume, first chapter of the book named 'Veda VaaNii' complied by His disciples.")
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