Consciousness and mysteries of sleep,dream, and wakefulness as mentioned in Upanishads

 Sleep, Dream, and the state of Wakefulness of the creatures and the creator----the regulations of the Universal Consciousness. 

Index

1.0 Introduction.

2.0 Position of the modern science.

3.0 Some interesting findings on Sleep and Dream by present-day researchers.

4.0 References in Upanishads.

5.0 Clarification of some keywords.

6.0 The implication of the word svapna (dream).

7.0 Soul and the self.

8.0 The observer—indra.

9.0 aha (the day) and aham (I am).

10.0 The wakefulness, the physical world, the sense of reality, and the sun (aaditya).

11.0 Eye and the physicality,

12.0 The divine mind, the divine eye, and aaditya jyoti.

13.0 Dream and the moon.

14.0 Moon, dakShiNaagni, dream, the one who enjoys or eats by differentiation or in a subtle manner.

15.0 Dream and the place of the junction.

16.0 The lunar plane, the place of dream.

17.0 Dream and the abode of the divine fathers (pitRiloka).

18.0 Sleep.

19.0 More descriptions of the state of sleep and activities of the soul during sleep.

20.0 praaNa, vaak, and the radiating Soul.

21.0 The measure of bliss.

22.0 Insights to some of the divine beings mentioned in the above verse on aananda (bliss).

23.0 Transition from one state to the other and the state of existence beyond physicality. The dream creator.

24.0 The ever-awake Soul, its active aspects.

25.0 The unattached (asa~Nga) Soul——Consciousness, Soul, and light of the Soul—-j~naana and svayamjyoti.

26.0 The three states and the unattached Soul.

27.0 hitaa NaaDi and REM sleep/dream.

1.0 Introduction

The present article is based on various verses in Upanishads that explain the mysteries of our three states of existence, i.e. the state of sleep, dream, and wakefulness. The three states in an individual are outcomes of the regulations by the Universal Consciousness. The three states in an individual occur in synchronization with the mechanisms happening in worlds that are beyond the limits of the individual.  Many verses (original text and translation) of Upanishads have been quoted and referred. One of the reasons for quoting the original verses is to illustrate how structured are the expressions of those seers and how far-reaching could be meaning of a word. Etymological meanings of various words in Upanishad verses have been presented.

Sanskrit words that are written in italics are the ITRANS (Indian languages TRANSliteration) version and can be found in the English Sanskrit Lexicon by Sir. Monier Williams available on the internet (https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc/indexcaller.php)

( Acknowledgment: This article is written following the teachings of the great seer Shri.BijoyKrishna Chattopadhyaya (1875-1945) and his principal disciple Shri.Tribnath Bandyopadhyaya (1923-1994).)

2.0 Position of the modern science.

I have no background in medical science and psychology, but as a layman, I understand that serious research works are going on sleep and dream, and there is also a realization that the findings can lead to a better understanding of what is Consciousness.

Regrettably, present-day science mentions Consciousness as if it is an object to be further studied.  We don’t realize that we are all integrated seamlessly into Consciousness, and we are made of Consciousness and made by Consciousness. When someone is researching Consciousness,  the one (the researcher) is also driven by Consciousness. We don’t realize that it is more correct to say, ‘Consciousness sees, Consciousness speaks, Consciousness knows….’ rather than saying, ‘ I see, I speak, I know…..’, as ‘I’ is also a form of Consciousness.

3.0 Some interesting findings on Sleep and dream by present-day researchers.

1.  During sleep and dream, the brain becomes most active. It also performs cleaning. 
2. Our body is paralyzed during sleep and dream.
3. Dreaming sometimes provides clairvoyance
4. Lucid dreams.

Followings are a few among several of the links on the Internet about sleep and dream.

https://www.saatva.com/blog/sleep-stages/?

https://my.clevelandclinic.org/health/articles/12148-sleep-basics

https://www.sleepfoundation.org/dreams

https://www.webmd.com/sleep-disorders/lucid-dreams-overview

https://beta.nsf.gov/science-matters/scientists-break-through-wall-sleep-untapped-world-dreams

  4.0 References in Upanishads

Names of some of the Upanishads, where the action of Consciousness during  Sleep, Dream, and wakefulness have been disclosed, and knowledge related to the realms of sleep and dreams have been mentioned are quoted below.

1. Brihadaranyaka Upanishad (Chapter 2, 4).
2. Mandukya Upanishad
3. Chandogya Upanishad
4. Prashnopanishad (Chapter 3 and 4.)

5.0 Clarification of some keywords.

In this article by Consciousness and Universal Consciousness, the same Consciousness is meant.  Everything is made of Consciousness, i.e., Consciousness is the element of everything, and also Consciousness is the cause of every element and event, and controls every element and event. Every element, every event, and every being is a form of Consciousness. 

Similarly, by the words soul and Universal Soul, the same Soul is meant. There is only ‘One’ everywhere. The soul is the Oneness of Consciousness. Sometimes, the words Soul and Consciousness have been used in synonymous ways. Similarly, in this article, the terms being and entity are used in a synonymous way with the term Soul because an element or a creature or an entity or a being is a part of the Soul or Consciousness. Thus, in this article, an entity/being (puruSha) has also been addressed as ‘Soul’ or ‘soul’.

We have used the pronoun ‘it’ for the nouns ‘Soul’ and ‘Consciousness, and also the relative pronoun ‘who’ has been used for Consciousness instead of the pronoun ‘that’. Similarly pronoun ‘it’ has been used for the nouns ‘being’, and ‘entity’.

The Sanskrit words which are written in italics are traceable in Monier-Williams Sanskrit-English Dictionary.

As everything and event are held in the awareness or knowledge of Consciousness, so being conscious of that ‘awareness’, we have written, most of the time, the words consciousness and soul as Consciousness and Soul in this article.

6.0 The implication of the word svapna (dream). 

Before we get into more details, we note that in Upanishad, all three states of Consciousness, i.e. sleep, dream, and wakefulness have been described as the three dreams and the three abodes of Consciousness.

tasya traya svapnaa, traya avasathaaH ----(the Consciousness) has three dreams, three abodes. ( Refer to Aitareya Upanishad Chapter 1, Section 3, Verse 12.)

( tasya---it; traya--- three; svapnaa---dreams; avasathaaH----abodes ). 

Sleep, dream, and the state of wakefulness are all within Consciousness, and the dreams of Consciousness and abodes or states of existence.

The word svapna means ‘dream’.  This word, svapna implies ‘svayam (by the Soul) aapnoti (gets, acquires, achieves)’ or, ‘achieving in the Soul’.  During the dream, we get everything within us, without the participation of the events in the external world.

So, as mentioned before, ‘three dreams’ or the three states (sleep, dream, wakefulness) are the three expressions of the ‘Soul’ or Universal Consciousness. Wakefulness, dream, and sleep are the three expressions of the Universal Soul or Universal Consciousness, achieved in Consciousness.  

7.0 Soul and the self

When we refer to the soul of an entity, it is called ‘soul’. However,  there is only ‘one Soul’ or only one ‘one’. ‘Two one’ cannot exist. We say Universal Soul when we realize that it is the same Soul everywhere, in every entity. The oneness of the Consciousness is called ‘soul’. One of the words for the Soul in Vedic terms is svayam. There is a difference between the words ‘Soul’ (svayam) and the word ‘self / I am’ (aham).

‘I am’ or ‘self ’ is an assertion. It is an assertion and in the background exists the ‘neutral one’ or the ‘Soul’ or svayam.  At every moment, ‘self ’ is emerging from the ‘Soul ’ as a different ‘personality’, as a different ‘observer’. ‘Self’ or ‘I’ keeps changing with the assertions. With every assertion or with every sense, say the sense of a bird or the sense of a flower, the self emerges from the Soul in a specific manner. ‘I’ who sees a bird is different from the ‘I’ who sees a flower and so on. Thus, at any given moment, the self is a specific observer, but the ‘Soul’ or svayam remains the same or constant in the background or as the source.

8.0 The observer---indra

This observer, or ‘self’ or ‘I’ is exhibiting the ‘eye’ of  Consciousness. This observer as an individual and also as a personality of the Universal Consciousness is called indra in the Vedas. indra means, idam—dra/draShTri, or who is observing everything that can be addressed as ‘it’, like ‘it is a tree, it is a flower, ‘it is the sun’, etc. Whatever we are viewing is part of Indra’s vision.  Thus, the being or the personality of Consciousness in the eye is called indra and we will narrate the part of Upanishad where indra has been described in the context of the dream. (Refer to Section 27.0 of this article.)

9.0 aha (the day) and aham (I am)

The daytime or the morning is called aha. aha is also a word (particle) for ‘affirmation’ or ‘certainty’.  It is the expression of Universal Consciousness as the ‘presence’. aha is also the word for the day from the sun. aham (’ I am ‘ ) is also the expression of Consciousness that asserts the ‘presence’ or ‘existence’.  In Upanishad, it is said that what is aham, or the ‘self ’ in an entity, it is aha or the ‘day’ that emerges from the sun (aaditya). (Brihadaranyaka Upanishad, Fifth Chapter, Fifth Part/Brahmin, Verses 5.5.3 and 5..5.4). 

The sun or aaditya is the eye of Consciousness, as manifested in our external sky, from where both the colourful, dimensional world is being generated and as well as the cycle of time. 

As ‘I am’ (aham) is an assertion of my presence or existence, similarly, the emergence of the day or aha is the assertion of the existence or presence of the life or creation.

The direction in which the sun rises is called east (praak or praachii). In whatever form Consciousness is rising in me at any moment, it is appearing in the eastern direction. Direction means the way I am inclined in Consciousness. So, when I see a tree, or a bird, at first I am oriented toward the east. This is the front.

In our state of wakefulness, we remain principally externally oriented or oriented toward the ‘time’ or the regulation by the sun in our external sky, or oriented to the front or east. We are driven by the external time when we are awake. This is also called vahiH praj~na or ‘consciousness oriented externally’. This is the fundamental of living in a ‘physical state’.  The Universal Consciousness, who is this physical state and by whom we also get the ‘physical state’ is called ‘sthuula bhuk’ which means, ‘one who eats/lives or enjoys grossly, without any differentiation, or one who lives in a physical state’. (Refer Mandukya Upanishad, Chapter 1, Verse 3.) 

A physical object is called vuuta, which also means ‘past’. Something or an entity that is ‘physical’ means, it is already created or defined, already enveloped within a boundary. We are physical means, we are limited and we are constrained to live within a well-defined boundary. We remain overwhelmed or dominated by what all have been already created and exists around us. We are dominated by the ‘present’.

10.0 The wakefulness, the physical world, the sense of reality, and the sun (aaditya).

Thus during jagrata-paada, or during the state when we are awake, we are active in the physical world. This is enforced by the sun or aaditya. So, when the learned king janaka asked the great sage yaj~navalka, about the illumination (jyoti) in which a being (purusha) lives, the sage replied that it is the shine of the sun----aaditya jyoti. (Refer Verse 4.3.2 of Brihadaranyaka Upanishad.)

The word aaditya is from the root verb ad meaning to eat. Consciousness as aaditya is eating and assimilating every entity and thus everyone is getting into aaditya. Consciousness is ‘adding’ all of us. aaditya also means the one who is characterized by the absence of duality.  aaditya also means the one who is the son of aditi. aditi = a (without) + diti (duality).  Universal Consciousness is ‘eating’ or ‘assimilating’ all of us, and that means we are ‘evolving’ to merge with Universal Consciousness. Consciousness is ‘grossly’ (without any preference) eating all of us together, this is sthuula-bhuk (also mentioned earlier).  All of us together are defining the Universal Personality. This Universal Personality is also called vaishvaanara (vishva=universe + nara = person). 

Also, in every moment, each of us is a different person. Our personality or the expression of every individual is different at every moment and still, each of us is a single unique person. This is what is called ‘gross’ or ‘overall’, and is related to the state of being static/physical (sthuula).

11.0 Eye and the physicality

The word sthuula (coarse/physical) is from the root word sthuu, sthaa implying the state of being static and absence of dynamism. 

Our physical body (shariira) is a part of the physical world and constitutes the wall or the boundary between our physical entity and the physical universe. In Vedic parlance, the word ‘earth’ and the word ‘body’ are synonymous and imply boundaries or limitations imposed by physicality or imply the state of mortality. The more it is physical, the more it is specific, limited, and well-defined. 

The sun or aaditya or the personality of the Universal Consciousness called aaditya is known as the eye of the universe. There are plenty of verses in the Upanishads, stating the sameness of the ‘being’ in the eye and the ‘being’ in the sun.

We believe what we see. The eye or the vision is mentioned in Upanishad as the sap of all that is formed or cast into a shape (muurta).  Here is a quote from Brihadranyaka Upanishad:

“ atha (now) adhyaatmam (in the context of an individual)—idam eva (it is) muurtaṃ (materialized/defined physically), yad (that what is) anyad (different/appears to be different from) praaNaat (praaNa) cha (and), yash cha (what is) ayam (this) antara (inside)-aatmanna (self/entity)-aakaashaḥ(sky/firmament /sky inside the entity); etat (this is) martyam (mortal), etat (this is) sthitam (stationary), etat (this is) sat (reality/what is existing); tasya etasya (of that what is) muurtasya (materialized or defined), etasya (of this) martyasya (mortal), etasya (of this what is) sthitasya (stationary or static), etasya (of what is) sata (existing or realized), esha (this is) raso (sap/essence) yat (what is) chakShuh (the eye/vision), sataH (of existing) ha (indeed) esha (this is the) rasaH (sap)”(Brihadaranyaka Upanishad, verse 2.3.4.)

Consolidated meaning

Now in the context of every individual or every entity/self, this is what that is materialized (physical)—— that what appears different from praaNa (consciousness within) and (different from) what is this sky inside an entity; this (what is physical or realized universe) is mortal, this is static, this is the reality (or state of ‘existence’ or realized universe); the eye or the vision is the sap of that what is materialized or defined, of what is mortal, of what is static, of what is appearing as existence or the realized world.  (Brihadaranyaka Upanishad, verse 2.3.4).

Thus, we believe in what we see. From the eye or the vision of Consciousness all shapes, forms and colours are created. Consciousness, in whom we are all created, creates the view by the look or vision and we view what all are created from the vision of Consciousness; and further, whatever we view is also a part of the vision of Consciousness. Thus Consciousness is the observer among all observers and is called indra. (See also above for indra).

gRihapati agni, pRithivii (the earth), aaditya (the sun), and the state of wakefulness    

As the sun rises in the morning, it takes us or our eyes along with him. We also rise while oriented toward the sun. (Refer to Prashnopanishad, Verse 3.8). Consciousness who thus awakens us is called gRihapati agni. agni means who is in the front of all activities or who leads in everything. agni = ag (agram---in front) + ni >nii (leading). 

General meaning of agni or praaNa is fire. It also implies Self-manifesting Consciousness. agni in the domain of divinity is called vidyut. vidyut = vid (knowing; existence)+ut (supreme), i.e. the state of supreme existence or supreme knowledge.  The general meaning of vidyut is thunder/electricity. In the domain of inner-space /antariikSha agni/Consciousness is described as the shine of the moon or moon/chandramaa. This is the domain of reflection and absorption as well. We are the reflection of Consciousness and our development is as per the absorption of the sap or soma or the feed that Consciousness administers to us.  In the terrestrial domain, agni/Consciousness is called ‘fire’ or agni, and also the sun or the shine of sun/aaditya. Here, fire or agni means our illuminated, manifested instincts by which we live and perform our daily chores. 

(It is noteworthy that when the thunder touches the earth, it becomes terrestrial fire.)

Consciousness is called agni, because any activity, manifestation of any moment, is initiated by Consciousness and Consciousness emerges as that moment or as that activity. agni is also called praaNa. praaNa= pra (prathama= first) + ana (animation). Thus in Vedas or Upanishads, the words, agni, and praaNa are sometimes used conjunctly as praaNaagni. 

In the core of Consciousness, there is no activity, no time, everything is laid in Oneness. When Consciousness becomes active, Consciousness becomes praaNa, and the cycles of ‘beginning, existence, and end’ start. Also, the ‘One’ no longer remains ‘One’. To be active means splitting into many, creating duality. In Consciousness, when we see that Oneness and duality are existing in togetherness, we call Consciousness as praaNa. Thus praaNa is numbered as ‘one and a half ’. (See Brihadaranyaka Upanishad Verse 3.9.8.)  This is the origin of ‘attachments and detachments’, this is the origin of ‘love’. Consciousness is knowing Consciousness as a different entity. This is the origin of the universe. 

So, gRihapati agni is a personality of praaNa or agni, or personality of praaNaagni. gRihapati = gRiha (house) + pati (lord)---who rules our house. The being inside the sun (aaditya) has been mentioned as gRihapati agni, and the outermost layer or the external body of gRihapati agni is pRithivii or the earth (the physical universe). (Chandogya Upanishad Verse 4.11.1.) 

So when we are called by the sun, our day begins, and so do our household chores. With whatever desires and determinations, we sleep in the Consciousness, we get up with the same, and we run through the day driven by those desires and determinations. 

pRithivi or the earth is the external layer or, the body of gRihapati agni.

pRithivi = pRi (pRithaka= segregated, separated, isolated) + tha (sthiti—status, state) + vii----the goddess who is the home of separate or isolated existences or entities.Thus the earth or anything terrestrial is called marta or martya, meaning mortal and also meaning muurta i.e. ‘embodied’ or ‘frozen into a shape’. Thus, earthly existence exhibits ‘definiteness’, ‘well-defined identities’, and of course ‘isolation’.  

So, our state of wakefulness happens under the domain of the sun or aaditya, and we are said to be illuminated or activated by the shine of aaditya during the awakened state.

So, the learned king janaka asked the sage yaj~navalkya, the first question on the illumination of an entity as below (quoted from Brihadaranyaka Upanishad, Verse 4.3.2):

“ kim jyotiH ayam puruShaH iti ”------What is the illumination of this being? ( Who illumines this being? )

{ kim---which/what

jyotiH----the illumination

ayam ----of this 

puruSha—being. (The word iti denotes the end of the statement. )} 

yaj~navalkya replied----aaditya jyotiH---illumination of the sun.

yaj~navalkya further mentioned

aadityena jyotiShaH (by the illumination of aaditya) aaste (exists/rests),  palyayte (moves from one moment to the next),  karma kurute (performs activities),  vipalyetiti (withdraws)----By the illumination of the sun, the entity exists, moves from one moment to the next, performs the activities, and withdraws.  

So, from the above discussion, we summarize that our wakefulness is directly controlled by the sun, who is also the being existing in our vision or eye. The state of physicality is expressed by this vision of Consciousness and we get the realized universe or the physical universe in the domain of this ‘vision’. The divine observer is called indra. 

The state of physicality is the external-most body of Consciousness and is called pRithivii or the earth. Consciousness, who, as a self-illuminating personality has manifested the physical universe is called gRihapati-agni and has been described as the being in the sun or the divine personality as the sun.

12.0 The divine mind, the divine eye, and aaditya jyoti. 

The illumination of the sun or aaditya jyoti is also known as the illumination of the ‘divine mind’. Mind, manasa , or mana belongs to the region of Consciousness, where we can measure, where words or ideas are defined and articulated. This defined, articulated and expressed universe is being exhibited in the divine mind. Mind is also called the ‘divine eye’. This divine mind is illuminated as our sun in the terrestrial sky and is directly supporting the physical universe. ( We have already mentioned above the quotes from Upanishad on ‘eye and the materialized universe’. )

We quote below an extract from a verse (5.1.12) of Brihadaranyaka Upanishad regarding the illumination of the divine mind: 

“ atha (now) etasya (this) manasaH (mind’s) dyauH (divinity is) shariiram (the body), jyotiruupam (illumined form is) asou (that) aadityaH (sun)……”

“Now this mind’s body is the divinity (the self-revealing plane) and the illumined form is that sun…..” (Extract from verse 5.1.12 of Brihadaranyaka Upanishad).

So, this world to which we are externally oriented is revealed by the sun which is the illuminated mind of Universal Consciousness.

13.0 Dream and the moon

We have mentioned that during the state of wakefulness we get oriented externally and live in a "physicalized world".  We have also mentioned two terms from Upanishad, namely vahi-pra~nja (externally conscious) and sthuula-bhuk (living physically). We will now explain the corresponding features of Consciousness during the dream or svapna.

During the dream, we are internally oriented or driven by the internal time, and this state is called anta (internally)-praj~na (conscious). We see a dream in the internal light, by the illumination of praaNa. The world is ‘illuminated inside’ or ‘reflected inside’.  The illumination of praaNa is called the light of the moon or lunar illumination.

Thus, here is an extract from a verse of Brihadaranyaka Upanishad:

atha (now) etasya (this) praaNasya (praaNa’s) aapaH (water) shariiram (is the body), jyotiiruupam (illumined form is) asau (that) chandraH (moon)

“Now this praaNa’s body is the water (the entity that is the sap of physicality) and the illumined form is that moon…..” (An extract from verse 5.1.13 of Brihadaranyaka Upanishad).

We have mentioned earlier, that in praaNa (Consciousness), oneness and duality exist together. This is the characteristic or feature of the inner plane, the plane of ‘feelings’. Where everything is ‘achieved inside’, ‘perceived inside’, where everyone is within everyone, that plane or domain is called antariikSha. antariikSha means, inner-vision, internal-regulation, or domain of internal time. antariikSha----antara (inner) + iikaSha (vision); iikSha = ii+kSha; kSha means decay or action of time. iikShaNa means ‘seeing’ and kShaNa means an element of time. Vision or any expression is associated with time, it has a beginning, stay, and end.  

Like the sun, who is the source of ‘time’ or ‘ regulation ’ during the day or during wakefulness, similarly, the moon or antariikSha is the source of ‘time’ or ‘ regulation ’ during the night or the dreaming. Thus, in Brihadaranyaka, it is said that when the sun goes down, the being is illuminated by the moon (chandra/chandramaa).  As praaNa is the first expression or illumination (jyoti) of the soul (svayam), so, the illumination of praaNa, or the illumination of the moon has been termed as svayamjyoti and this is the illumination during the dream. 

(What we are seeing as the moon in the terrestrial sky, is a tiny fragment of antariikSha that has been revealed in the terrestrial sky or that has got caught in our limited perception obsessed by physicality.)

Thus, the sage yaj~navalkya said the following about the dream: “ when the being dreams, the Soul having all the elements of the universe, destroys the physicality (or the sense of physicality), constructs (every event) of the dream that is illumined by the luster of the Soul, illumined by the radiance of the Soul, and thus executes the dream; here the Soul (including the being) exhibits self-illumination (soul-illumination—svayam jyoti). (Brihadaranyaka Upanishad, Verse 4.3.9.).

Here is an extract from verse 4.3.9 of Brihadaranyaka Upanishad:

“…..sa (the soul) yatra (where) prasvapiti (dreams), asya (this) lokasya (world’s) sarvaavato (entire) maatraam (elements) apaadaaya (by withdrawing) svayaṃ (by itself) vihatya (killing/destroying/abandoning the physicality), svayaṃ (by itself) nirmaaya (constructing), svena (by its) bhaasaa (light), svena (by its) jyotiShaa (illumined formation) prasvapiti (carries out the dream), atra (here) ayaṃ (this) puruShaH (entity) svayaṃ jyotiH (illumined by the light of soul) bhavati (becomes) || 9 ||

Where the Soul (Consciousness) dreams, the Soul by withdrawing entire elements of this (physical) world, killing (abandoning) the physicality by itself, constructing (everything of dream) by itself, by its light (self-expression), by its illumined formation carries out the dream; here the entity (the dreamer) becomes illumined by the light of the Soul. (Extract from Verse 4.3.9 of Brihadaranyaka Upanishad.)

14.0 Moon, dakShiNaagni, dream,  the one who enjoys or eats by differentiation or in a subtle manner

 The divine mind, whose radiation is the sun (as mentioned in Section 13.0 above), is the external -manifesting Consciousness. Universal Consciousness oriented outward and creating the external world is the ‘divine mind’. Thus, with respect to ourselves, ‘mind’ is immediate to the physical world. The term praaNa is also used to mean Universal Consciousness oriented inward and the illuminated praaNa is called chandramaa/chandra or the moon. (Refer to Verse 1.5.13 of Brihadranyaka Upanishad.) The realm of chandramaa is called antariikSha which means ‘where internal (antara) vision (iikShaNa) or time (kShaNa) are dominating. Our feelings, desires, and internal activities are controlled by chandramaa or the moon. 

Sometimes in Upanishad, the terms mind (manasa) and praaNa have been used interchangeably. This is like a person speaking to others being active externally and then reflecting internally about what is being spoken, or it is like the same person looking outward and inward.

During our wakefulness, the Soul is the ‘gross eater’ or enjoying grossly,  taking all together, or in a ‘whole manner’.  This is the opposite in the realm of dreams. There, in the domain of dream, the soul or Consciousness or agni is called praviviktabhuk---pra (perfectly)—vivikta (segregating) –bhuk (eater, enjoyer).

As agni is called vaishvaanara and sthuulabhuk in the domain of physicality or where we remain awake, similarly agni is called taijasa and praviviktabhuk in the domain of dream or where everything in the physical world exists without physicality. taijasa means the radiant one, and this means, that whatever is ‘gross’ or ‘whole’ is now split into many spectra of shades or light or expressions of Consciousness; it is now differentiated and broken into many colours (varNa).

Our transformation and evolution depend on our karma or activities. The feelings with which we perform a task, determine the effects, or the resultant transformation. So, what matters is not the physical work, but the underlying senses, and feelings, that dominate while carrying out the work. 

When we execute any activity, we are first determined about it in our mind, and accordingly, we proceed to perform the task. This is our motion toward the external and happens by the illumination of the aspect of Consciousness called the sun or aaditya; simultaneously we keep feeling good, bad, joy, sorrow, whatever, as we pass through the activities, and this happens in our inside and happens in the realm of the moon or chandramaa.

chandramaa,  moon or the Consciousness illuminated in antariikSha, has been addressed as dakShiNaagni (dakShiNa agni). dakShiNa means the ‘south’ or ‘right’ (as opposed to left). It is from the root word dakSha meaning dexterous, skilled, industrious, etc.  South or right is the name of the direction or inclination of Consciousness in which an activity or a task is discharged or executed and the consequence of the same is determined. It (south) is the inclination of the Consciousness that discharges the activities. The god yama (also known as the lord of death) belongs to the ‘south side. yama means who is ‘governing, restraining, controlling’ and yamana means the act of control. So, our destination, our future is determined in this domain, as per our karma. 

svayam-prakaasha Consciousness, or agni, whose one aspect is dakShiNaagni (dakShiNa agni), is also known by another name----anva-aaharya-pachana-agni. This long name has the following meaning:

anva---following; aaharya----food, victual; pachana----digestion, assimilation; agni----self-manifesting Consciousness. 

So, how our assimilation or digestion is going to happen and the consequent transformation of ours are happening by the action of this agni, or by the domination of this agni. Any food, any sense, is thus getting merged or assimilated in every entity in a unique manner. And, also we are correspondingly getting merged in Consciousness or getting assimilated or transformed. By the action of Consciousness, we are changing or evolving, getting assimilated, and thus merging with Universal Consciousness, i.e. Consciousness is also assimilating us. It is for this reason when we are taken into the state of the dream by Consciousness, we undergo a cleansing or refining process. It is stated that during the dream, the one who does not sleep (asupta), keeps looking at the sleeping one (supta).

As we are built and evolved by dakshiNa-agni, so, dakshiNa-agni belongs to the ‘motherhood’ of Universal Consciousness.

A verse in Upanishad says,

“svapnena shariiram abhiprahatya asupta suptam abhichaakashiiti

(by neutralizing  the body or the physical/external activities, the ever-awake keeps looking at the one in sleep)

sukram aadaaya punaraiti sthaanam hiraNmoyaH puruShaH eka haMsa

(again by drawing all the elements, the being is placed {in the domain of wakefulness} by the one who is a golden being and the sole controller)”.

By immobilizing the body during the dream, the ever-awake Soul keeps observing the sleeping being.

By collecting all the elements, the Soul leads the being back to wakefulness.

(The Soul) is the golden being, the sole controller. (Brihadranyaka Upanishad, verse 4.3.11).

The Sanskrit word ‘abhiprahatya’ used in the verse means ‘ by killing or by immobilizing’. The body is immobilized, and external orientation to the physicality is killed or removed during the period of the dream. 

The word, ‘ hiraNmoyaH’ (hiraNmaya) means ‘golden’. The word originates from the root word hiM or hiMkaara (expression of hiM). hiM is the first expression of saama or praaNa, and this carries the sense of absolute certainty. So, hiraNmaya or golden means the one whose presence removes all uncertainties. 

The word haMsa, means who is the center of hanana (annihilation) and sa/savana (manifestation of life or animation). haMsa also means swan, who with the two flapping wings of annihilation and manifestation is flying everywhere, making the universe run. 

The word ‘abhichaakashiiti’ means ‘keep looking’ or ‘gazing’. This look of the ever-awake soul at the ‘one who is dreaming’ refines the dreamer. His/Her instincts get refined, and the finer and more subtle capabilities are generated. Thus, the dream is an essential part of the evolution process. 

15.0 Dream and the place of junction

The domain of dream is said to be the third place and the place of junction of the ‘present world’ or the physical world and the worlds beyond. Thus, the following is said by the sage yaj~navalkya:  

“tasya vaa etasya puruShasya dve eva sthaane bhavata, idam cha paraloka sthaanaM cha; saMdhyaM tRitiiyaM svapnasthaanaM; tasmin sandhye sthaane tiShThnnete ubhe sthaane pashyati--- idam cha paraloka sthaanM cha”------that entity or the soul has two locations, one is the ‘present location’ (physical world) and the other is the ‘world beyond’;  the junction and the third location is the place of dream; while staying in the junction, the Soul looks at both the places---the physical world and the world beyond. (Refer to Verse 4.3.9 of Brihadranyaka Upanishad.)

{ Word -word translation: tasya vaa etasya—that this; puruShasya ---being’s / soul’s; dve eva sthaane bhavata----two stations/locations exist; idam—it, this;  paraloka sthaanM cha---and the station/location or the world beyond; saMdhyaM—the junction;  tRitiiyaM—- the third;  svapnasthaanaM—is the location or the world of dream; tasmin—in that; sandhye sthaane—place called junction; tiShThnnete---by staying; ubhe---both;  sthaane---stations/worlds; pashyati—looks at; idam cha paraloka sthaanM cha---this world as well as the world beyond.}

Physical-world is the world where we are living at present. We live in the ‘present’. We do not know from where the events are appearing, and where they are disappearing. This is living in iha-loka or the physical world. iha means ‘it’, ‘this’, or ‘as appearing’, ‘as present’. The word para means ‘beyond’ or ‘greater’. The independent, self-manifesting, all-manifesting soul, reviews our ‘present’ and ‘beyond’ while being stationed in the land of dreams. 

16.0 The lunar plane, the place of dream. 

We have clarified the lunar plane and the role of dakShinaagni (anva-aaharya-pachana-agni).

When we leave mortality, we are no longer ruled by the regulation or by the time whose source is the sun (aaditya); then the sun sets and the moon rises. During the dream as well as after death, we enter into the domain of the moon or chandramaa. Here, the shine is from within, the expressions are from within, and all activities are within. 

The realm of dreams and that of the moon have been described as a junction. As the dream has been stated as a junction from where the present world and the worlds beyond are observed, similarly the moon or the lunar aspect of the Universal Consciousness is a junction. Whoever departs from the earth, they go to the moon or the lunar domain. From the moon, the soul is either destined to higher planes or returns to the earth. In various texts of Upanishads, the journey of the departing soul to the lunar domain has been mentioned. The elevated souls, who have gone beyond the regulation of death, also go to the moon, but they travel further to the higher domains from the moon. Those who are still under the regulations of the compulsory cycles of death and re-birth, they, after leaving the physicality go to several other realms and finally return from the moon to mortality again.

The other species, who are not much evolved, do not follow the trajectories mentioned above. In this respect, the following verses from Chandogya Upanishad may be referred——Verse 5.10.1, 5.10.2, 5.10.3,510.4,5.10.5, 5.10.6,5.10.7,5.10.8,5.10.9,5.10.10. 

During the process of dying, we first enter into the fire or praaNa. praaNa leads us beyond physicality and is called udaana.  udaana= ud + ana; ud means ‘to lift’ or ‘uproot’. By udaana, we are lifted off from the physical body to the subtler state. udaana is also called teja. teja means ‘energy /heat’ or ‘radiance’ that creates motion or brings about a change. teja means ‘tad ejati’ or, ’that is vibrating’; it is the vibrant Consciousness. When the motion is ‘within’ it is called ‘vibration’ (kampana).

(Thus, there is the ritual of cremation or burning the dead body in fire by Hindus and others. We are born out of praaNa (praaNa-agni) and we return to praaNa/agni or ‘fire’.  The others who bury under the earth, follow the knowledge that what is the body in an individual is the earth or physicality of the Universal Person called vaishvaanara. { We have earlier mentioned vaishvaanara while narrating the state of wakefulness.})

17.0 Dream and the abode of the divine fathers (pitRiloka).

We have mentioned above that dreaming is an essential process in our evolution. During the dream, the omniscient, eternal soul, who never sleeps (asupta), observes the one who is in the state of dream (supta). 

(The word supta has been used in Upanishad to address someone who is either dreaming or sleeping.)

During the dream, the vision of the ever-wakeful soul refines us, refines our instincts.  Our instincts and habits define our lineage and ancestry, and our lineage tells how we are evolving or how we have evolved. In the divinity, near the domain of chandramaa or the moon, exists pitRi-loka or the abode of the divine fathers.  During the process of births and re-births, there exist various fathers or progenitors causing the births, but whoever might be the father in a given birth, is a part of the ‘divine fathers’.  

By the regulation of chandramaa or dakShiNa-agni, we are being transformed and the process of evolution is happening. This is happening by the ‘observation’ or the ‘vision’ of Consciousness or the Soul as mentioned above and is implied by the word ‘abhichaakashiiti’ (looking at) as mentioned in the verse (4.3.11) of Brihadaranyaka  Upanishad. (See, the verse quoted above.)

The proximity of pitRiloka (abode of the divine fathers) and chandramaa (the lunar domain) is observed in the verse 5.10.4 of Chandogya Upanishad, referred above.

Here is an extract from verse 2.3.5 of Kathopanishad: yathaa svapne tathaa pitRiloke----as in the dream, so in the world of the fathers. Thus what is the domain of dreams in an individual or in micro, is pitRi-loka or the ‘abode of the divine fathers’ in the divinity. Thus when we die, we go to pitRi-loka and our instincts are refined there. 

The amount of freedom that we get during the state of wakefulness is not there during dreams for those who are still in infancy in the dream phase. 

18.0 Sleep 

Sleep has been defined as the state when the being does not see any dream and does not desire anything. (Refer to verse 4.3.19 of Brihadaranyaka Upanishad). During wakefulness, we are oriented externally, and during the dream, we are oriented internally. During sleep, we go beyond both the external and internal orientations. We are embraced by the omniscient soul. Upanishad has compared the state of sleep with the state of a man who forgets the happenings in the external and internal world when being embraced by his beloved woman. 

Here is the verse from Brihadaranyaka Upanishad on the state of sleep:

Brihadaranyaka Uapnishad verse 4.3.21

tadvaa asyaitadatichChandaa apahatapaapmaabhayaM ruupam; tadyathaa priyayaa striyaa saMpariShvakto na baahyaM kiMchana veda naantaram evamevaayaM puruShaH praaj~nenaatmanaa saMpariShvakto na baahyaM kiMchana veda naantaram; tadvaa asyaitadaaptakaamamaatmakaamamakaamaM ruupam shokaantaram.

 Word-word meaning

tad (that) vaa (indeed) asya (of the being) etad (all these) ati (beyond)-ChandaaH (rhythms; what shrouds) apahata (destroyed) paapmaa (sins) abhayaM (beyond fear) ruupam (form/state).

 tad (that state)  yathaa (is like) priyayaa (by beloved) striyaa (woman) saM (perfectly/passionately)-pariShvakto (embraced) na (not) baahyaM (existing outside)  kiMchana (whatever is) veda (knows) na (not) antaram (existing inside) evam (similarly) eva (indeed) ayaṃ (this) puruShaH (being/entity) praaj~nena (by omniscient) aatmanaa (soul) saMpariShvakto (being fervently embraced) na (not) baahyaM (existing outside) kiMchana (whatever is) veda (knows) na (not) antaram (existing inside) tad (that) vaa (indeed) asya (entity’s) etad (this) aaptakaamam (when all desires are achieved/fulfilled)  aatmakaamam ( when only desire is for the Soul) akaamaṃ (beyond all desires) ruupam(form) shokaantaram ( beyond all the griefs). (Brihadaranyaka Uapnishad verse 4.3.21)

Consolidated meaning

That indeed is the form of the being (entity) beyond all these rhythms (patterns), with all the sins destroyed, beyond the fears. That state is like that of a man who remains unaware of whatever is outside or inside when being passionately embraced by his beloved woman; indeed similarly, this entity (being) is fervently embraced (during sleep) by the omniscient Soul, and does not know anything outside or inside; that is the entity’s state (form) of having all desires fulfilled, a state when the only desire is for the Soul, a state beyond all desires, a state beyond all griefs. (Brihadaranyaka Uapnishad verse 4.3.21)

We are quoting another verse from Mandukya Upanishad, on the state of sleep.

Mandukya Upanishad, Verse 5

yatra supto na ka~nchana kaamaM kaamayate na ka~nchana svapnaM pashyati tatsuShuptam; suShuptasthaana ekiibhuutaH praj~naanaghana evaanandamayo hyaanandabhuk chetomukhaH praaj~nastRitiiyaH paadaH. 

Word-word meaning

yatra (where) supto (the being in sleep) na ka~nchana (not any) kaamaM (object of desire) kaamayate (longs for) na ka~nchana (not any) svapnaM (dream) pashyati (sees) tat (that is) suShuptam (perfect state of sleep).  

suShupta sthaana (the place/state of sleep) ekiibhuutaH (unified into oneness) praj~naana -ghana (dense with consciousness) evaa (indeed) aanandamayo (blissful) hi (indeed) aananda (bliss)-bhuk (enjoys) cheto (consciousness/knowledge)-mukhaH (mouth/source) praaj~naH (praak—before; j~na—consciousness; who already knows everything; in whom everything is already known)  tRitiiyaH (third) paadaH (state). (Mandukyua Upanishad, Verse 5).

The perfect state of sleep (deep sleep) is when the being in sleep does not long for anything of desire and does not see any dream; the state of sleep is the state of unification in oneness, verily dense with Consciousness, indeed blissful, and certainly living in bliss, source of all knowledge, where everything is already known, it is the third state. (Mandukyua Upanishad, Verse 5).

So, when there is no wakefulness, i.e. when the sun sets, and when the being is not dreaming also, i.e. when the moon sets, the being is illumined by agni. Here, by agni is meant aahavaniya-agni.  This third aspect of agni is called aahavaniya-agni. agni. (First two aspects are the gRihapati agni, or the sun or aaditya, and dakShiNa-agni, or the moon, or chandramaa.) 

This is the form of self-illuminating Consciousness during sleep that is beyond the realm of dreams.

Here is the verse in Brihadaaranyaka Upanishad (verse 4.3.4):         

(King janaka is asking): astamita aaditye yaj~navalkya (when the sun sets), chandramasi astamite when the moon sets), kiM jyotiH eva ayam puruShaH (what is the illumination of this being)? 

(yaj~navalkya is replying) : agniH eva asya jyotiH bhvati (fire becomes its illumination)

agni eva ayaM jyotiShaaH (indeed by this illumination of agni),  aaste (it exists/rests)  palyayte (moves from one moment to the next)  karma kurute (performs activities)  vipalyetiti (withdraws).

(King janaka is acknowledging):  evam eva (it is indeed) etad (like this) yaj~navalkya

Below is the consolidated English translation of the above verse:

(King janaka is asking): When the sun sets and also the moon sets, what indeed is the source of illumination of this being?   

(yaj~navalkya is replying) : It is indeed illumined by the fire (agni). Indeed by this illumination of agni it exists, moves from one moment to the next, performs the activities, and withdraws. 

(King janaka is acknowledging):  It is indeed like this, yaj~navalkya!

We wish to clarify here that ‘sleep’ is a distinct, clearly defined, and the third state of Consciousness or the third state of us. Upanishads have said, whatever we do externally during wakefulness, we do the same or similar activities during the dream internally, and during sleep, we do perform the same or similar activities by going beyond the orientation of internal and external. We will quote and narrate the verses referring to the activities during sleep, later in this article. During sleep or while in a state where there is no ‘in’ and no ‘out’, the activities are absolutely effortless or truly ‘autonomous’. This is the real situation of what is called saMnyaasa (renunciation of the world) and naiShkarmya (abstinence and exemption from acts and their consequences) in Hinduism. 

19.0 More descriptions of the state of sleep and activities of the soul during sleep.

We quote below further some verses from Upanishad on the sleep. These illustrate how different is sleep from the other two states.

Verse 4.3.22 of Brihadaranyaka Upanishad describes how every specificity is neutralized and becomes part of oneness in the state of sleep.There, in the state of sleep, all identifications merge with the Soul who is one and only one.

Brihadaranyaka Upanishad Verse 4.3.22

atra pitaapitaa bhavati, maataamaataa, lokaa alokaaH, devaa adevaaH, vedaa avedaaH; atra steno'steno bhavati, bhruuNahaabhruuNahaa, chaaNDaalo'chaNDlaH, paulkaso'paulkasaH, shramaNo'shramaNaH, taapaso'taapasaH, ananvaagataM puNyenaananvaagataM paapena, tiirNo hi tadaa sarvaa~nchokaanhRidayasya bhavati.

Word-to-word meaning

atra (Here) pitaa (father) apitaa bhavati (becomes no father), maataa (mother) amaataa (no mather), lokaa (worlds) alokaaH (no world), devaa (deities) adevaaH (no deities), vedaa (knowledge) avedaaH (no knowledge).  atra (Here) stenaH (a thief) asteno bhavati (becomes no thief), bhruuNahaa (an abortionist) abhruuNahaa (no abortionist), chaaNDaalaH (an impetuous person) achaNDaalaH (not impetuous), paulkasaH (a person with carnal lust) apaulkasaH (not with carnal lust), shramaNaH (a labourer)  ashramaNaH (no labourer), taapasaH (an ascetic) ataapasaH (no ascetic), ananvaagataM (not subjugated ) puṇyena (by virtues) ananvaagataM (not subjugated ) paapena (by the vices), tiirNo (surpasses) hi (certainly) tadaa (then) sarvaan (all) shokaan (griefs) hRidayasya (of the heart) bhavati (happens).                (Brihadaranyaka Upanishad Verse 4.3.22)

Consolidated meaning

Here (in this state of sleep), a father becomes no father (i.e. the personality of fatherhood or the quality that creates fatherhood is no longer active,  ), a mother becomes no mother, the worlds become no world, the deities are no longer deities, there is no specific knowledge or sense. Here (in this state of sleep) a thief is no longer a thief, an abortionist is no longer an abortionist, an impetuous person is no longer impetuous, a person with carnal lust is no longer lustful, a labourer is no labourer, an ascetic is no ascetic; (the being in the state of sleep) is not subjugated by the virtues, and not subjugated by the vices; then transcendence beyond all the griefs of the heart happens. (Brihadaranyaka Upanishad Verse 4.3.22)

It is to be understood here, that by sleep, the so-called dormant state is not meant. The specificities or the dualities become dormant or they disappear; they merge with the Soul or with the Oneness. This is why it is mentioned that a father is no longer a father, a mother is no longer a mother……during the state of sleep. It is the Soul in Soul, Soul everywhere, it is a state of omniscience, omnipotence, a state beyond all griefs and shocks (shoka).  

The pair of words of opposite senses in the verse, like pitaa (father) and apitaa (not a father), maataa (mother) and amaataa (not a mother), etc., are noteworthy. Though the word apitaa (a= without + pitaa= fatherhood) means the absence of the personality of father or fatherhood, however, the fact that the word apitaa itself contains the word pitaa (which means ‘father or fatherhood’) implies that though ‘fatherhood’ merges with Oneness or with the soul, still fatherhood is not destroyed. All such words carry a similar significance. Nothing is lost, as everything is perpetual since Consciousness is perpetual. 

(The kind of words like apitaa,amaata, etc. are known as ‘na~n tatpuruSha’ in Sanskrit grammar. The meaning of na~n tatpuruSha is na~n (no/negative) + tat/tad (that) + puruSha (Soul, being, individual)—-an individual in the state of negativity. Thus, apitaa = a (without/no)+pitaa—-the personality of the father in the negative state.)

Thus when we sleep we lose our identity but it still remains. This is why we find ourselves back when we get up from sleep. We attain our supreme level of existence during sleep.  As mentioned before, the third illumination (illumination or the light that illumines the domain of sleep) is the illumination of aahvaniya agni or vidyut, and vidyut means, ‘vid =existence/knowledge + ut (supreme)—-supreme state of existence or knowledge/consciousness. This is illustrated in the subsequent verses of Brihadaranyaka Upanishad and some of them are quoted below:

Brihadaranyaka Upanishad Verse 4.3.23

yad vai tat (that there) na pashyati (it does not see) pashyan vai (even seeing) tat (at that time) na pashyati (it does not see), na hi (certainly not) draShTuH (observer’s) dRiShTeH (vision) viparilopo (becomes extinct) vidyateH (it exists) avinaashitvaan (due to perpetuity). na tu tat (not from it) dvitiiyam (different) asti (exists) tataH (from it) anyat (separately) vibhaktaṃ (divided/ segregated) yat (that what) pashyet (it will see). ( Brihadaranyaka Upanishad Verse 4.3.23)

That there (in the domain of sleep) it (the being/entity/the Soul) does not see, even while seeing it does not see; certainly, the vision of the observer does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can look at it. (Brihadaranyaka Upanishad Verse 4.3.23)

We quote below the English translation of the subsequent verses.

That there (in the domain of sleep) it (the being/entity/the soul) does not smell, even while smelling it does not smell; certainly, the olfactory sense of the smeller does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can smell it. (Brihadaranyaka Upanishad Verse 4.3.24).

That there (in the domain of sleep) it (the being/entity/the Soul) does not taste, even while tasting it does not taste; certainly, the sense of taste of the taster does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can taste it. (Brihadaranyaka Upanishad Verse 4.3.25)

That there (in the domain of sleep) it (the being/entity/the soul) does not speak, even while speaking it does not speak; certainly, the power of speech of the speaker does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can speak. ( Brihadaranyaka Upanishad Verse 4.3.26)

That there (in the domain of sleep) it (the being/entity/the Soul) does not hear, even while hearing it does not hear; certainly, the auditory sense of the listener does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can hear. ( Brihadaranyaka Upanishad Verse 4.3.27)

That there (in the domain of sleep) it (the being/entity/the soul) does not think, even while thinking it does not think; certainly, the power of thinking of the thinker does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can think of it. ( Brihadaranyaka Upanishad Verse 4.3.28)

That there (in the domain of sleep) it (the being/entity/the Soul) does not touch, even while touching it does not touch; certainly, the sense of touch of the toucher does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can touch it. ( Brihadaranyaka Upanishad Verse 4.3.29)

That there (in the domain of sleep) it (the being/entity/the Soul) does not know, even while knowing it does not know; certainly, the sense of the knower does not become extinct, it exists due to perpetuity. Not anything that is different from it (the being/entity/the Soul) exists so that it can know it. ( Brihadaranyaka Upanishad Verse 4.3.30)

This is the state of sleep. In this state we are not deprived of senses and functionalities, rather we exist in the most enhanced state of Consciousness, not as ‘ourselves’ but as merged with the omniscient, omnipotent Soul, or we exist being embraced by the Soul. This Soul, who is everyone’s Soul, has been described as aananda -bhuk (who lives in bliss), cheto-mukha (source of all knowledge), praaj~na (in whom everything is already known).  (Refer to Mandukyua Upanishad, Verse 5, quoted above.)

To clarify further, the next verse of Brihadaranyaka Upanishad quotes the way one sees, hears, touches, etc., when the sense of duality dominates.

We are quoting below:

yatra vaa (And where) anyat iva syaat (as if everything is different or duality exists), tatra (there) anyaH anyat pashyet (one sees the other), anyaH anyat jighret (one smells the other), anyaH anyat rasayet (one tastes the other), anyaH anyat vadet (one talks to the other), anyaH anyat shRiṇuyaat (one hears the other), anyaH anyat manviita (one thinks of the other), anyaH anyat spRishet (one touches the other), anyaH anyat vijaaniiyaat (one knows the other)  (Brihadaranyaka Upanishad Verse 4.3.31.)

And where (as if) everything is different (i.e., where duality exists), there one sees the other, one smells the other, one tastes the other, one talks to the other, one knows the other. (Brihadaranyaka Upanishad Verse 4.3.31).

It is to be noticed that in the above verse, the clause, “ yatra vaa (and where) anyat iva syaat (as if everything is different or duality exists)”, contains the term ‘as if’ (‘iva’). This signifies, that there is nothing like ‘only duality’; ‘duality’ means it is ‘duality of oneness’. Two cannot exist, if there is no ‘one’.

The next verse is quoted below:

salila eko draShTaa advaito bhavati eSha brahma -lokaH samraaDiti hainamanushashaasa yaaj~navalkyaH. eSha asya paramaa gatiH, eSha asya paramaa saMpat, eSha asya paramo lokaH, eSha asya paramaa anandaH; etasyai vaa aanandasya anyaani bhuutaani maatraam upajiivanti. (Brihadaranyaka Upanishad Verse 4.3.32.)

salila (water) eko (same) draShTaa (observer) advaito (only one) bhavati (exists/is), eSha (this is) brahma -lokaH (world of the supreme being)  samraaD (the king) iti ha (thus indeed) enam (this) anushashaasa (was taught by) yaaj~navalkyaH (yaj~navalkya); eSha (this is) asya (its) paramaa (ultimate) gatiH (journey/destination), eSha (this is) asya (its) paramaa (ultimate) saMpat (status), eSha (this is) asya (its) paramaa (ultimate) lokaH (abode), eSha (this is) asya (its) paramaa (ultimate) anandaH (bliss); etasyai (of this) vaa (indeed) aanandasya (bliss) anyaani (other) bhuutaani (entities/creatures) maatraam (strengths/on the strengths) upajiivanti (live) (Brihadaranyaka Upanishad Verse 4.3.32)

(Only) one water is there; (only) one observer is there. Oh, king, this (where this oneness is experienced) is the abode of the supreme being. Thus this indeed is taught by yaj~navalkya. This is its ultimate destination. This is its ultimate status. This is its ultimate abode. This is its ultimate bliss. The other creatures live on the strengths of this bliss.   (Brihadaranyaka Upanishad Verse 4.3.32).

The word salia means ‘water’. The word etymologically means the Consciousness in whom everything dissolves and disappears.

salila= sa +li + la; sal = sa (it) + li (dissolves) +la (earth)

salila = sal (dissolves) + ila/ilaa (earth)

So, salila means who dissolves the solids or definite shapes or structures. The physical water dissolves solids and the solid remains within the water (or solvent) as solute. Also, it is noteworthy that water (or any liquid) does not have its own shape, but takes the shape of a receptacle.  The physical water is part of the ‘water-form’ of Consciousness and this water-form is also called ‘ap’. This water is the source or origin of physicality and matters. This water ‘holds’ the physical world and is also known as apaana (ap +ana); ana means praaNa or Consciousness.

So, ‘ salila (water) eko (same) ’ means, there is no one else but One Consciousness in whom we all dissolve. 

The alphabet la relates to the earth. The word laM is a seed or source word and represents the seed of anything that is mortal or earthly. There are ten ‘ la ’  (lat, lot, lit…….) which determine the tense and mood of a verb in the Sanskrit language, i.e. how an action could be executed. Maybe this is why a rule is also called ‘law’ in the English language. The laws or rules, i.e. grammar of Sanskrit language can demonstrate how a matter is created from Consciousness. The matter of the Universe is created from the words of Consciousness. 

The word ilaa means the earth or the materialized state. It is from the root word il meaning ‘to become still or quiet ‘, ‘to sleep or to be in a lay-down state’. So, the earth is the materialized or frozen state of Consciousness and is thus called ilaa. This rigidity and barriers of physicality are removed by salila; the physicality is dissolved in Oneness. One of the words for sleep is nidraa = ni (nija / Soul)  + dra (draava=liquefaction,dissolution)——-act of dissolving in the Soul.

The clause, ‘ draShṭaa (observer) advaito (only one)’, means there is only one observer in the universe. In all the observations, it is the same observer. The sense of vision is being created from the observation of Consciousness. Consciousness is looking at the creation, looking at Consciousness. 

20.0 praaNa, vaak, and the radiating Soul. 

As described in the preceding sections, the three illuminations of Consciousness are three aspects of the Soul or aatman. The Soul or aatman / svayam is the one who is knowing oneself by oneself. In that knowing or Consciousness, every event, every creature/entity exists—-everything is created and held in the knowledge. The power or ability to know and thus create the duality is called vaak. vaak is Consciousness and Consciousness creates duality out of Consciousness by vaak. So ultimately all illumination, and expression is the illumination or expression of vaak. As Consciousness drives Consciousness by Consciousness, i.e. the power (or consort) of Consciousness is Consciousness itself, so all expression, all illumination is the illumination or expression of Consciousness or the Soul.

So, it is mentioned by yaj~navalkya, that when agni becomes calm or inactive, vaak becomes the illumination of the entity and when vaak becomes calm or inactive, the soul (aatman or svyaam) becomes the illumination of the entity. 

There is this verse in Brihadaranyaka Upanishad (Verse 4.3.5), about how an entity lives by the illumination of vaak. 

(King janaka is asking.) 

astamita aaditye yāj~navalkya—after the suns sets

chandramaa asyastamite——after the moon sets

shaanteH agnau—-after the fire calms down

kiM jyotireva ayaM purusha iti——what illumines this entity?

(The sage yāj~navalkya is replying.)   

vaak eva asya jyotiH bhavati iti——— vaak indeed is its illumination.

tasmaad vai samraaD —-that’s why the king

api yatra svaH paaNiH na vinirj~naayate—even when by using the hands (sensory and functionary organs) can not know (perceive)

atha yatra vaaguchcharati——however, where vaak (word ) is uttered 

upa iva tatra nyeti iti——it leads it to there 

(King janaka is acknowledging.) 

evam eva etad yaaj~navalkya—-Yes yaaj~navalkya, it is like this.

Consolidated translation

After the sun sets, after the moon sets, and after the fire calms down, what illumines the entity?

vaak indeed is its illumination. That’s why the king even if the organs (sensory and functionary) fail to sense/perform, where vaak is uttered, it (the entity) is led there. (Brihadaranyaka Verse 4.3.5.)

We are going to explain what is implied in the above verse. The keyword in this verse is paaNirna/ paaNiH + na or paaNi. Many authors of Brihadranyaka Upanishad have considered the word paaNi as ‘hand’. Here, in this verse, the meaning of the word paaNi is indriya, or the sensory and functionary organs. The general meaning of the word paaNi is hand. Another meaning of the word paaNi is ‘market or a place of sale’ where things are ‘exchanged’. This word paaNi is from the root verb paN which means ‘ to barter ’.  We barter with our organs (indriya). We are throwing ourselves into the external world by using our organs and the external world is coming to us or creating impulses within us through the organs. We are taking external ‘in’ and external is taking us ‘in’. What we are calling, the ‘external world’ is the vast ocean of Consciousness. The organs or indriyas are the channels and implements for these to and fro actions. This is ‘bartering’. The motion of the knower or the observer is happening in this ‘to and fro’ swing. This is why the organs are called indriya or ‘indra iyate—-indra moves’. We have already explained the meaning of the word indra, above. Thus, the word paaNi, does not only mean hand or the functionary organ for touching, it actually means ‘organs for all sensing and functions’. So, with the above understanding of the word paaNi, the meaning of the verse is that, when the organs do no longer perceive, no longer work, the entity continues to sense and perform by the power or illumination of vaak. 

Every sense, every perception in us, exists in a form of a ‘sound’ or a ‘word’. The processed or articulated sounds or words are called vaakya, and they are created from Consciousness by the capability of Consciousness called vaak. 

(As a female takes the male inside and creates another entity, similarly vaak is multiplying praaNa in many forms).  

So, the verse says, “…..that’s why the king even if the organs (sensory and functionary) fail to sense/perform, where vaak is uttered, it (the entity) is led there”.

(It is also noteworthy that as per the finding of modern science, the sense of the departing soul that exists last during the process of dying is the sense of hearing.)

We have already described vaak earlier in this article. vaak is the power or consort of aatman or praaNa. The power or consort of Consciousness is Consciousness, but for narrating with clarity and for the sake of learning, Consciousness is described as the conjugal pair of praaNa and vaak. In Upanishad it is stated that every entity is created from the conjugation of vaak and praaNa. (Refer Chandogya Upanishad……). vaak is in conjugation with praaNa, i.e. vaak is embracing gRihapati agni, dakShiNa agni, and aahavaniiya agni.

21.0 The measure of bliss

We have explained earlier in this article verse 4.3.32 of Brihadaranyaka Upanishad, where it is mentioned that the creatures live on the strengths of the supreme bliss.

The universe is created out of bliss (aananda); every entity is created from the conjugation of praaNa and vaak—-the other creatures live on the strengths of this bliss.  (Refer to verse 4.3.32 of Brihadaranyaka Upanishad narrated above.)

The next verse (4.3.33) describes the relative measurement or the strength of the bliss. We are quoting below the original verse and its meaning:

Verse 4.3.33 of Brihadaranyaka Upanishad

sa yo manuShyaaNaaM raaddhaH samRiddho bhavatyanyeaamadhipatiH, sarvairmaanuShyakairbhogaiH sampannatamaH, sa manuShyaaNaaM parama aanandaH; atha ye shataM manuShyaaNaamaanandaaH sa ekaH pitRiNaaM jitalokaanaamaanandaH; atha ye shataM pitRiNaaM jitalokaanaamaanandaaH sa eko gandharvaloka aanandaH; atha ye shataM gandharvaloka aanandaaH sa ekaH karmadevaanaamaanandaH—ye karmaNaa devatvamabhisampadyante; atha ye shataM karmadevaanaamaanandaaHsa eka aajaanadevaanaamaanandaaH, yashcha shrotriyo'vRijino'kaamahataH; atha ye shatamaajaanadevaanaamaanandaaH sa ekaH prajaapatiloka aanandaH, yashcha shrotriyo'vRijino'kaamahato; atha ye shataMprajaapatiloka aanandaaH sa eko brahmaloka aanandaH, yashcha shrotriyo'vRijino'kaamahataH; athaiSha eva parama aanandaH, eSha brahmalokaH samraaDiti hovaacha yaaj~navalkyaH; so'haM bhagavate sahasraṃ dadaami, ata uurdhvaM vimokShaayaiva bruuhiiti; atra ha yaaj~navalkyo bibhayaaMchakaaraH, medhaavii raajaasarvebhyo maantebhya udarautsiiditi. (Brihadaranyaka Upanishad, Verse 4.3.33.)

Word-to-word meaning (Brihadaranyaka Upanishad, Verse 4.3.33.)

sa yo (The one who ) manuShyaaNaaM (among the human beings) raaddhaH (successful), samRiddho (affluent) bhavati (is), anyeShaam (others) adhipatiH (ruler), sarvaiH (all) maanuShuyakaiH (human beings’) bhogaiH (enjoyments) sampannatamaH (perfectly endowed) sa (that is) manuShyaaNaaM (human beings’) parama (supreme) aanandaH (bliss).

The one who, among the human beings, is successful, affluent, ruler of others, and perfectly endowed with all the humane enjoyments, the happiness of such a person is the measure of supreme bliss of human beings. 

atha ye (and what is) shataM (hundred times) manuShyaNaam (the human beings’) aanandaaH (bliss) sa (that is) ekaH (one) pitRiNaaM (divine fathers’) jitalokaanaam (jita—-won; lokanam—worlds’) aanandaH (bliss); atha ye (and what is) shataM (hundred times) pitRiNaaM jitalokaanaam aanandaaH (pitRiNaaM -of divine fathers; jita—won; lokaanaam—worlds; pitRiNaaM jitalokaanaam aanandaaH—— the bliss of those who have won the rights to live in the world of divine fathers); 

And what is a hundred times the bliss of human beings, that is the measure of one bliss of those who have won the rights to live in the world of the divine fathers. 

atha ye (and what is) shataM (hundred times) pitRiNaaM jitalokaanaamaanandaaH (the bliss of those who have won the rights to live in the world of divine fathers) sa (that is) eko (one) gandharvaloka (of the world of gandharva) aanandaH (bliss); 

And what is a hundred times the bliss of those who have won the rights to live in the world of the divine fathers, that is the measure of one bliss of the world of gandharva.

atha ye (and what is) shataM (hundred times)  gandharvaloka aanandaaH (bliss of world of gandharva) sa (that is) ekaḥ (one) karmadevaanaam  (karmadevaanaam—-of karma-deva; karma—work/deeds; deva—-deity/divine entity) aanandaH (bliss) —ye (those who) karmaNaa (by virtue of deeds) devatvam (divinity) abhisampadyante (have achieved) ; 

And what is a hundred times the bliss of the world of gandharva, that is the measure of one bliss of karma-deva who have achieved the divinity by the virtue of deeds.

atha ye (and what is) shataM (hundred times) karmadevaanaam (karmadevanaams’) aanandaaH (bliss) sa (that is) ekaḥ (one) aajaana  (who are innately; aajaana—-aa-from, jaana— birth) devaanaam (deities); aanandaH (bliss) yaH cha (which is also) shrotriyaH ( who has transcended by listening; shru—to listen, tra>trai—salvation, rescue) avRijinaH (those who never turn aside) akaamahataH (a-kaama-hata—-a= not; kaama—desire; hata/aahata—dead/afflicted; akaamahataH —-of those who are not afflicted by any desire);

And what is a hundred times the bliss of the world of karma-deva, that is the measure of one bliss of aajaana-deva (who are innately divine), which is also a measure of one bliss of the one who is ‘shrotriya’ (who has transcended by listening; who knows the universe as the words of Consciousness), ‘avRijina’ (who never rejects or turns aside), ‘akaama-hata’ (who is not afflicted by any desire).

atha ye (and what is) shataM (hundred times)  aajaana-devaanaam (of aajan-deva) aanandaaH (bliss) sa (that is) ekaH (one)  prajaapati-lokaan (of the world of prajaapati) aandaH (bliss), yaH cha (which is also) shrotriyaH ( who has transcended by listening; shru—to listen, tra>trai—salvation, rescue) avRjinaH (those who never turn aside; a= no/not; vRij—to turn aside, to reject; avRijina- who never rejects or turns aside) akaamahataH (a-kaama-hata—-a= not; kaama—desire; hata/aahata—dead/afflicted; akaamahataH —-of those who are not afflicted by any desire); 

And what is hundred times the bliss of the (deities called) aajaana-deva, that is the measure of one bliss of prajaapati (prajaa=who all are created from ‘praaNa’; pati—-who dominates; prajaapati= praaNa from which all are created and praaNa who dominates on everyone) which is also the one bliss of those who are shrotriya (who has transcended by listening; who knows the universe as the words of Consciousness), avRijina (those who never reject or turn aside), akaama-hata (those who are not afflicted by any desire).

atha ye (and what is) shataM(hundred times) prajaapatiloka (of the world of prajaapati) aanandaaH (bliss) sa (that is) eko (one) brahma loka (of the world of brahma) aanandaH (bliss), yaH (which is) cha (also) shrotriyaH ( who has transcended by listening; shru—to listen, tra>trai—salvation, rescue) avRijinaH (those who never turn aside; a= no/not; vRij—to turn aside, to reject; avRijina- who never rejects or turns aside) akaamahataH (a-kaama-hata—-a= not; kaama—desire; hata/aahata—dead/afflicted; akaamahataH —-of those who are not afflicted by any desire); atha(now) eSha (this is) eva (indeed) parama (supreme) anandaH (bliss), eSha (this is) brahmalokaH (the world of brahma) samraaD (king!);  iti (this is what) ha (verily) uvaacha (told) yaj~navalkyaH (yaj~navalkya); saH (he/king janaka) (said), ahaM (I) bhagavate (to the revered) sahasraṃ (thousand) dadaami (am offering), ata (now) uurdhvaM (about the higher state) vimokShaaya iva (for the salvation) bruuhi (tell) iti; atra ha (at this point) yaaj~navalkyo (yaaj~navalkya) bibhayaaMcakaaraḥ (was afraid), (thinking that) medhaavii (meritorious) raajaa (king) sarvebhyo (all) maantebhya (those in the mind) udarautsiiditi (is going to elicit).

And what is a hundred times the bliss of the world of prajaapati, that is the measure of one bliss of world of brahma and which is also the one bliss of those who are shrotriya (who has transcended by listening; who knows the universe as the words of Consciousness), avRijina (those who never reject or turn aside), akaama-hata (those who are not afflicted by any desire). This is the utmost bliss and this is the world of ‘brahma’, oh king! 

This is what was verily told by yaj~navalkya.

He/(king janaka) said: “I am offering thousand to the revered, now tell me of the further higher state for the sake of salvation”.

At this point yaj~navalkya became afraid, thinking that “ the meritorious king is going to elicit everything (all the knowledge) that is in my mind”.

22.0 Insights to some of the divine beings mentioned in the above verse on aananda (bliss).

a) pitRinaam jitalokaanaam

The word pitRinaam is derived from the root word pitRi which means ‘the father or progenitor’. Here, in this verse the term pitRinaam means ‘of the fathers’ and that implies the ‘world of the divine fathers ’. The world of the divine fathers is called pitRiloka. There are seven divine fathers and we are always born through them, in our cycles of re-birth and death. They are dominating over the ‘water’ or ap that supports the physicality. This divine ap, is existing in us in the form of the sense of acquirement, and satisfaction (tRipti) and it drives our ‘sexuality’ and is in control of the re-production system.

chandra/ chandramaa/moon (Universal Consciousness as the lunar aspect or lunar domain) is dominating our re-births and deaths, our destiny, and overall evolution. In space, pitRi-loka, or the world of divine fathers is located near the ‘lunar center’ or the ‘moon’. (Thus, while describing the journey of a departed soul from the earth, it is told that as the spirit transits, at one stage it is transferred from the domain or the regulation of ‘ the months ’ to ‘ the world of the Fathers ’ and from there to the ‘ lunar center or moon ’. (Brihadaranyaka Upanishad Verse 6.2.16, Chandogya Upanishad Verse 5.10.4.) 

Because the divine fathers (as part of the lunar aspect /dakShiNaagni) are in control of our births / re-births, because we are always born through them, they can free us from the compulsory cycles of re-births and deaths.

Thus in a hymn to the divine fathers, it is said—-vimuktidaa (delivers salvation) yo (to those) anavisamhiteShu (who do not have other intentions)——delivers salvation to those who do not have other intentions.

Now, the term pitRiNaaM (of fathers) jitalokaanaam (winning the worlds) in the verse means, “ those who have won the rights to live in the worlds of divine fathers”. 

b) gandharva

The word ‘gandharva-loka’ means the world of the celestial dancers and musicians. Gandharvas are protectors of soma and they trade soma. soma is flowing from Consciousness and perceived by everyone as the senses and feelings, as the sap of life in antariikSha or inner-space.

The word gandharva means those who deal with gandha or ‘olfactory sense’. The word gandha means ‘gaM dhattae’——-‘ holding the sensory and functionary organs’. The sensory and functionary organs are also called go in Sanskrit. The word go is related to the root verb gam meaning ‘to go’. We are enabled active and are in motion by the organs (go/ indriya). The activities take us through the course of our multiple lives and are the causes of our evolution. They nourish us. So, go is also the word for the pasturing animal called cows, which move around and whose milk is nourishing. It may be noted that the physical features of the cows exhibit the organs very vividly. 

The word gandha also implies gam (motion) + dha (held/arrested). praaNa as the air is circulating through our nose, we are breathing in and out and this is giving us stability.  praaNa as apaana is holding us in our body (Prashnopanishad Verse 3.8.) as well as in the earth. What is the body in an individual, it is the earth in the external. The circulation of air through the nose is analogous to the diurnal motion of the earth that has made us circulate through the days and nights. Earth has been always related to fragrance or to the olfactory sense in the Vedas. Like what is air in the external it is in you in the form of the sense of touch, similarly what is your body or the earth, subtlely is the olfactory sense in you.

If this mystery of Consciousness is known, then one dominates the physicality and can enjoy everything of physicality without being afflicted by mortality. The inner plane called antariikSha (internal space) is the natural habitat of the entities who know this and so it is also the abode of Gandharvas (gandharva). 

c) karma-deva

karma deva means those who have attended the divinity by the virtue of karma or the work they did. deva or deity and divinity are significant by self-expression and perpetuity or infiniteness. The root of the word deva is div meaning ‘to shine’ or ‘to express’. In the state of mortality, on the earth, we get what is already there, already fixed. The air we breathe, the water we drink, and the earth where we live, etc. are all those that have been fixed for us by regulations unknown to us. Further, our existence is always in a fleeting state giving us the feeling that everything ends, a feeling of limitations at every time. Divinity is the realm where nothing is limited and ends in emptiness. There, the things are already achieved and the joy is in the creation out of the self. 

Every deity is a personality of Universal Consciousness, representing a particular aspect of Consciousness in an unending manner and is a source of infinite expression of that aspect of Consciousness. 

karma means any activity or work. Any work we do or perform is karma. karma is derived from the root verb kRi which means ‘to do, or to perform’.  So, karma means ‘any form or realization of kRi’.  If Rik is reversed, it becomes kRi. Rik veda means vedna or feeling of Consciousness or the ‘process of knowing’ by which the Universal Consciousness has become arka or the sun or the source of time, visibility, forms, colours, shapes, and the realized universe. If Rik is expanded it becomes arka. So, all karma is originating from Rik.  This origin or source of visibility i.e. the eye is also called the mind. Mind is the third or the divine eye. The physical or realized universe is immediately next to the realm of the divine mind. We, human beings are particular about karma (work we do) and its effect or consequence or phala. Behind karma is the ‘determination’ or saMkalpa or kratu, and behind ‘determination or kratu’ is the desire or ‘kaama’.

Thus, it is said in Brihadaranyaka Upanishad (Verse 4.4.5),

kaaamamaya (desiring) eva (indeed) ayam (this) puruSha (entity) iti (is)—-This entity indeed is desiring.

sa (it) yathakamo (as per the dsire)) bhavati (is) tat (that/accordingly) kratu (determined/ willing) bhavati(is)——As per the desire it becomes determined accordingly.

yat kratuH bhavati (the way it becomes determined) - tat (that/accordingly) karmam (work/activity)  kurute (executes)———The way it determines, it executes the work accordingly

yat karma kurute (the way it executes the work) tad (that/in that way/accordingly) abhisampadyate (it gets/transformed)——The way it executes the work, accordingly it gets that (it is transformed accordingly).

This entity indeed is desiring. As per the desire, it becomes determined accordingly. The way it determines, it executes the work accordingly. The way it executes the work, accordingly, it gets that (it is transformed accordingly). (Brihadaranyaka Upanishada, Verse 4.4.5).

The desire comes from the heart, the determination happens in the mind, and the work or execution is the realization, materialization. Determination in the mind drives the organs and drives us to physicality. We are not aware that the source of work or activity is Consciousness, feelings in the heart and determinations and definitions in the mind are also Consciousness, and that physicality is also the form of our Consciousness that we call physical. As we are ignorant and perform activities unaware of Consciousness, our activities lead us to the termination or ending, and that makes us feel we are ‘going into inanity or unconscious state’. 

As we concentrate on the fact that Consciousness is the sense of vision, touch, taste, odour, hearing, the feelings in our heart, is our every moment, Consciousness is the one in whom and by whom we are created, in whom and by whom we live and die, Consciousness is the living beings in all the beings, then every work becomes the worship of our creator and regulator, who is leading us to eternity. Then the senses do not age to decay; what is unseen becomes seen, unheard becomes heard, unknown becomes known, our existence becomes perpetual, and our senses cross all the limits. This is reaching the divinity. This is the land of karma deva. Seeing Consciousness in our, every activity has been taught by Lord Krishna in Geeta. 

The soil or the dirt sticks. Physicality obsesses us. As we learn to see everything as Consciousness, the obsession goes. We do not remain permanently tainted by what we feel or know. The only permanent one is the Oneness of Consciousness called aatman or nija who is the unperturbed form under the waves of the ocean of Consciousness. In Oneness, no one can taint another, as there is no duality. We have clarified this earlier.

Thus, in Upanishad, it is said:

iishaavaasyam idaM sarvaM yat ki~ncha jagatyaaM jagat

tena tyaktena bhu~njiithaa maa gRidhaH kasya svid dhanam (Ishopanishada, verse 1)

Word-word meaning

iishaavaasyam—-iishaa—-by the Controller 

avaasyam—- (i) is existing/dwelling (ii) is embraced or covered

idaM—it 

sarvaM—all

yat ki~ncha—-whatever

jagatyaaM—-in the moving one/in the world that is changing

jagat—-is moving/is changing

tena—-by Him/by the Controller (knowing that everything is set by Him)

tyaktena ——(i) by setting apart / by distinction, (ii) by giving up or by returning to Him

bhu~njiithaa ——live

maa —-never

gRidhaH —-covet

kasya svid—-anybody’s

dhanam—-wealth

Consolidated meaning

By the Controller (of the universe) everything is embraced /is placed in existence, whatever is all in motion (in the wheels of time) in the dynamic universe. Knowing (that everything is by Him), live by returning to Him. Never covet anybody’s wealth. (Ishopanishada Verse 1.)

The clause ‘tena tyaktena bhu~njiithaa’ means ‘live by returning to Him or live by acknowledging that everything is from HIM and by HIM. Every moment is a form of Consciousness, originating from Consciousness, and ending in Consciousness. Everything is regulated, assigned, and apportioned by Consciousness. ‘tena tyaktena bhu~njiithaa’ also means, to live by discretion, and not to covet what belongs to others. One need not has to covet, if one knows that everything is coming from Consciousness, everything is within; such knowing brings anything to such a knower when he or she desires for a thing.

The next verse is:

Word-word meaning

kurvanneveha karmaaNi ( work) jijiiviShet shataM samaaH
evaM tvayi naanyatheto'sti na karma lipyate nare. (Ishopanishada Verse 2.)

kurvanneveha——kurvan (by doing) eva (thus) iha (in this world)

karmaaNi—-work

jijiiviShet——aspire for

shataM——hundred (the sense or span of time that brings in the feeling of completion)

samaaH——years

evaM——like this only

tvayi—-for you

naanyatheto’sti—-na—no; anya—-else; asti—-exists

na—not

karma—deeds, work

lipyatae—-taints, entangles

nare—-oh man

(Live) by continuing (your) work only, in this world, (and) aspire to live a hundred years; like this only and there is no other way exists for you, oh man! (so that) you are not entangled by your deeds. (Ishopanishad, Verse 2).

Hundred years, mean the time that leads to ‘fulfillment’ or ‘completion’.  (Numbers are first qualitative and then numerical.)

If everything is created by and made of Consciousness, then knowing that, one cannot get tainted or entangled by deeds or karma. It's a domain of absolute independence and it leads to ‘effort less work’ or naiShkarmya, a state where all activities cease into Oneness and all activities emerge from Oneness; no effort is needed to achieve anything. One cannot reach this highest state (also called saMnyaasa) just by trying to give up earthly activities; even, otherwise, also, the body and mind have to work and be active for existence. We have addressed this state of naiShkarmya/saMnyaasa or effortless work while describing the state of deep sleep or suShupti as narrated in Brihadaranyaka Upanishad, in the earlier part of this article.

d) shrotriya

The word shrotriya is connected to the word shrotra or ‘ear’. The root word is shru meaning ‘the act of listening. Our every perception, feeling, or sense is associated with a sound/word and acts of listening (shruti). Whatever we sense or feel, creates a word in us, a sound in us, and it means we listen to it. We don’t get the world if we can’t listen. The word tra is a part of the word shrotra (ear) and tra / traa means ‘rescue or relief’. Thus the ear or the act of listening gives us ‘relief’, i.e. allows the perception of the word or of the world.

Like a baby in the earlier months of its birth does not understand clearly the meaning of a word or a sound and also the direction from which a sound is coming, so is our present status. Consciousness as the external world is producing the sounds in us like ‘ tree’, ‘ flower’,  ‘ bird’, etc. Whatever we are seeing or sensing, is getting converted into a ‘sound’ in us or we are listening to these sounds. What we are knowing as the external world, are the words of Consciousness. Each such word is becoming a perception is us as it merges in us as we listen. The more we know this, the more clearly the voice of Consciousness is heard. This is why Vedas are called shruti. When we thus listen, the words or every object of the world becomes a living personality, and which is an expression of boundless Consciousness. Thus divinity emerges. Thus the seers have said ‘ atha martyo'mRito bhavatyatra brahma samaShnute ’—-“and now this (mortal) earth itself becomes immortal and here itself the Absolute one is found” (Extract from Kathopanishad, Verse 2.3.14.) 

Those who are listening to the voice of Consciousness, to those whom thus the divinity has got exposed, are called shrotriya. 

e) avRijina

The word avRijina means someone who is not crooked. It also means who cannot be bent or diverted. It also means someone who does not abandon or reject. The word is from the root word vRij meaning ‘to bend’, ‘to break’, ‘to abandon’ etc. So, avRijina means who does not bend, break, and does not abandon. This is the character of a person who is tuned to the Consciousness or regulations of Consciousness; he or she sees the same One in everything and every being.

f) akaamahata

akaamahata—-a (not) kaama (desire) hata (killed/afflicted/subjugated)——-Not subjugated by the desires.

The one who knows the Veda, the one who knows that Consciousness is the origin of everything, is no longer dominated by desires. We desire from the feelings of ‘want’ or not having the one that we are desiring. But the one who has already achieved all in the One or Consciousness, the one desires to multiply oneself from the unending fulfillment, out of the one’s own joy. The more we know our conscious state, the more we find everything within.

Thus, there is this hymn in Mundakopanishad (Verse 3.1.10).

yaM yaM lokaM manasaa saMvibhaati vishuddhasattvaH kaamayate yaMshcha kaamaan.

taM taM lokaM jayate taaMshcha kaamaaMtasmaadaatmaj~naM hyarchayetbhuutikaamaH. 

Word-by-word meaning

yaM yaM lokaM——whichever loka (worlds)

manasaa—-by the mind

saMvibhaati——-illuminates

vishuddha——the pure

sattvaH——entity/person

kaamayate—-desires

yaMshcha—whichever

kaamaan—desire

taM taM lokaM —-that that worlds

jayate —conquers, gets

taaM cha—-and the corresponding 

kaamaaM—-things/objects of desire

tasmaad——therefore

aatmaj~naM—-the one who knows the Soul 

hi—-indeed

archayet—should worship

bhuuti—-wealth 

kaamaH— desiring

Consolidated meaning

Whichever the worlds the one illuminates in the mind

Whichever the desires the purified one craves

The one wins all such worlds and the desires

Hence those who desire wealth should indeed worship the one who knows the Soul! (Mundakopanishad Verse 3.1.10)

g) aajaana deva

aajana——aa (since); jaana (generation/birth); deva——deity.

aajaana deva——those who are deities by birth and have not acquired divinity through evolution. 

h) prajaapati and brahma

The word prajaa means, pra (praaNa)+ jaa (generation/creation)  i.e. those who are generated or created from praaNa or Consciousness.

pati means the one who dominates.

Thus Consciousness as prajaapati has created itself as the universe and also is controlling the creation.

As Consciousness has multiplied as the creatures or the entities of the universe, a verse in Upanishad says that praaNa or Consciousness moves through every womb and reproduces itself as the creatures.

Here is the verse from Prashnopanishad:

prajaapatishcharasi garbhe tvameva pratijaayase  

tubhyaM praaNa prajaastvimaa baliM haranti yaH praaNaiH pratitiShThasi. (Prashnopanishad, Verse 2.7.)

Word-to-word meaning

prajaapatiH—-as prajaapati

charasi— move, travel

garbhe—-within the womb

tvam—-you

eva——indeed

pratijaayase—-reproduce yourself

tubhyaM—-to you

praaNa——oh praaNa!

prajaaH imaa—these creatures

baliM—-offerings

haranti—-fetch

yaH—to you

praaNaiH—-along with your different forms; (praaNaiH—-this is plural and the instrumental case of the word praaNa; praaNa functions in five forms, named as praaNa,vyaana,apaana,samaana,udaana; also sensory and functional organs are called praaNa, because they are seats as well as conduits as praaNa functions)

Consolidated meaning

As prajaapati you travel within the wombs (and) you indeed reproduce yourself.

To you praaNa, these creatures fetch the offerings, you who stays (in them) in your many forms.

From prajaapati we are being created and reproduced. We have mentioned the divine fathers earlier. All our instincts can be mapped into the divine fathers or from them we inherit our elements or instincts. Consciousness as prajaapati is also known as the ‘grandfather of the universe’ (pitaamaha).

prajaapati is also mentioned as the first one created among all the deities as the progenitor and is the personification of the divine mind and has been named as brahmaa. We are quoting below an extract from a  hymn from Mundakopanishad:

oM | brahmaa devaanaaM prathamaH saMbabhuuva vishvasyakartaa bhuvanasya goptaa | (Extract from Verse 1.1.1 of Mundakopanishad.)

Word-to-word meaning

oM

brahmaa——brahmaa

devaanaaM——among the deities

prathamaH——first

saMbabhuuva—-was born

vishvasya —of the universe

kartaa——-creator

bhuvanasya—-of the worlds, of the created universe

goptaa—preserver

Consolidated meaning

oM! brahmaa was first born among the deities, the creator of the universe, and the preserver. (First part of verse 1.1.1 of Mundaka -Upanishad).

Being the creator and the preserver of the creation, brahmaa’s role belongs to that of dakShiNa-agni (Refer to section 14.0 of this article.) Thus, brahmaa has been identified with the lunar cycles/ waxing and waning periods of the moon (shukla and kriShNa pakSha), saMvatsara (annual cycles, time-period to rear an offspring or yearling), months, cycles of day and night, chandra/chandramaa (moon),etc.. (Refer to Chapter 1 of Prashnopanishad.) The word brahmaa is derived from the word brahma. The origin of brahmaa is brahma. Consciousness who is evergrowing and always surpassing everything, or beyond the reach of everything is brahma, and from brahmaa, the divine mind, the perceptible measurable universe has been created. Both the words are from the root verb bRiMh meaning ‘to grow’ or ‘to expand’. It also means the ‘trumpet of an elephant ‘. The expanding universe is notifying the trumpet of the divine elephant!

Here is a hymn from Mundakopanishad (Mundaka-Upanishad)

bRihachcha tad divyamchintyaruupaM

sukShmaachcha tat sukShmataraM vibhati|

duuraat suduure tadihaantike cha

pashyantivhaiva nihitaM guhaayaam|| (Mundaka-Upanishad Verse 3-1-7)

Word-to-word meaning

bRihat cha—-And vast is

tad—-that

divyam—-divine

achintya—-beyond perception

ruupaM——form

sukShmaat—from the subtle

cha  tat —-and that

sukShmataraM ——subtler

vibhati—-shines

duuraat —from the far

suduure—-it is very far

tad—yet

iha—here

antike —-near

cha—-too

pashyantaH—-is seen

iha iva—-here as

nihitaM—located

guhaayaam—in the cave (within the heart)*

Consolidated meaning

 That form beyond perception is vast and divine

Shines as subtler than the subtle.

Quite farther from the far, yet near, here too

As seen here, is located within the cave (of the heart). (Mundaka-Upanishad Verse 3-1-7)

(* guha or the word ‘cave’ has been used in Upanishad synonymously with the word ‘heart’.)

23.0 Transition from one state to the other and the state of existence beyond physicality. The dream creator.

The transition from wakefulness to the state of dream, or from the dream to the state of sleep, and the corresponding transitions in the reverse directions, have all been addressed in Brihadaranyaka Upanishad. Each such transition occurs in a definite process and the sequences or stages followed in a given transition, say those from dream to sleep, are retraced in the same manner while transiting from sleep to dream.

When we go to the state of dream or to the state of sleep, we transit beyond mortality. Thus it is said that the Soul surpasses mortality by becoming the ‘dream’. The states of sleep, dream, or wakefulness are felt and known in Consciousness; they are all formations of Consciousness. 

Thus it is said in Upanishad (Brihadaranyaka Upanishad Verse 4.3.7):

katamaH (who) aatmaa (the soul) iti (is)——Who is the Soul?

(Answer): yaH (who) ayam (this) vij~naanamayaH (the one who is knowing, or Consciousness who is generating conscious functions) praaNeShu (within the sensing/conscious activities; within sensory/functional organs; indriya) hRidi (in the heart) antaH (internal) jyotiH (illumination; illumined formations)——The one who is ‘knowing’ or who as Consciousness exists within the sensing activities, who is the illuminated formations within the heart. (Brihadaranyaka Upanishad,Verse 4.3.7).

saH (it/ the Soul) samaanaH san (remaining same)  ubhau (both) lokau (the worlds) anusaMcharati (travels) dhyaati (meditatively) iva (as if) lelaayati (playfully) iva (as if)——The Soul while remaining unchanged, travels to both the worlds (the world of mortality and the world beyond). 

saH (it/the Soul) hi (indeed) svapnaH bhuutvaaH (by becoming dream) imam (this) lokam (world) atikraamati (surpasses) mRityoH (of death) ruupaNi (forms)——The Soul by becoming dream (or being the one whose illumination forms all the worlds) surpasses this world that is the various forms of death/ mortality.

Thus when we start realizing what the dream or our dream form is, we realize that everything is manifested from the Soul or Consciousness and we start gaining the ability to live without the presence of the physical world and the subtler world of divinity starts unfolding.

Though mature in the physical world, we are still in infancy in the world of dreams.

Thus the next verse of Brihadaranyaka Upanishad (Verse 4.3.8) states the followings:

saH vai ayam (That this) purushaH (entity/the soul) jaayamaanaH (by generating itself)  shariiram (the body) abhisampadyamaanaH (by attaining) paapmabhiH (with the sins) saMsrijyate (goes live). 

saH (the entity/soul)  utkraamaN (transcending higher)  mRiyamaaNaH (by dying/by withdrawing the physicality) paapmaNaH (sins) vijahaati (abandons)

That this entity (the Soul), by generating itself and by attaining the body (physicality) goes live with the sins; the entity (Soul) by transcending to the higher (state) and withdrawing from the physicality abandons the sins. (Brihadaranyaka Upanishad Verse 4.3.8).

It is to be noted that in Upanishads, the words sin and death have been used synonymously and both imply the state of existence without the knowledge of Oneness or Soul or living in ‘duality’ only.   

The next verse (Brihadaranyaka Verse 4.3.9) mentions how the self-effulgent Soul or Consciousness deals with everything, be it a vice, be it a virtue, in the equality of Oneness. It describes the region of the dream as the third station or the station from where both the divine and mortal worlds can be seen. The verse is quoted below:

tasya vaa etasya (of this) puruShasya (entity/Soul)  dve eva (these two) sthaane (locations, realms) bhavataH (exist)—idaM (this—the present world) cha (and) paraloka sthaanaM cha (the world beyond the present or the existing one); sandhyaM (the junction) tRitiiyaM (the third station/location) svapna (dream) sthaanaM (realm/place) ; tasmin (in that) sandhye (junction) sthaane (place) tiShThan (staying) ete (these) ubhe (both) sthaane (realms) paShyati (watches)—idaM (this one/the present one) cha (and) paraloka (the other world/the world beyond ) sthaanaM (domain) cha (and). atha (now) yatha (the very) aakramaH (sequence/ order/way) yaM (that) paraloka (in the other world) sthaane (domain) bhavati (happens/applies) tam (that) aakramam  aakramya (by following that way/by adhereing to that order/accordingly) ubhayaan (both) paapmana (the sins) aanandaaMshcha (the joys) pashyati (sees); sa (it/the entity) yatra (where) prasvapiti (dreams), asya lokasya (this world’s) sarvaavato (by embracing all) maatraam (elements) apaadaaya (collecting) svayaM (itself/Soul itself) vihatya (by killing/by obliterating), svayaṃ (Soul itself) nirmaaya (by constructing), svena (by itself's) bhaasaa (radiance), svena (by itself's) jyotiShaa (illuminated formations) prasvapiti (conducts the dream), atra (here) ayaM (this) puruShaH (entity) svayaM jyotir (self-illuminated) bhavati (becomes). (Brihadaranyaka Upanishad Verse 4.3.9.)

These two realms exist for this entity (or the soul)—-this present world and the world beyond; the junction, the third realm, is the place of dream. While staying in that place of junction it (entity/the Soul) watches these two realms—this or the present one as well as the world beyond. Now the very order that applies in the world beyond, accordingly it (entity/the Soul) sees (experiences) both the sins and the joys. Where the entity dreams, there (the Consciousness/the Soul) conducts the dream by obliterating (the physicality), collecting all the elements of this world, and constructing (the dream) by itself, by its radiance, by its illuminated formations. Here the entity becomes self-effulgent. (Brihadaranyaka Upanishad Verse 4.3.9.).

The next verse (Verse 4.3.10) mentions that the Consciousness/Soul creates the objects and events in the land of dreams—-“there are no chariots, no drivers, neither the paths, but the chariots, drivers, and the paths are created; there is no joy, no merriment and things of merriment but the joy, merriments and the things of merriment are created; there are no waterholes, no ponds, neither the rivers, but the waterholes, ponds, and rivers are created. The Soul/Consciousness indeed is the maker.” (Brihadaranyaka Upanishad Verse 4.3.10.)

(It must be remembered while reading all these verses, that an individual being/an entity is a part of the Soul.)

24.0 The ever-awake Soul, its active aspects.

In this part of Brihadaranyaka Upanishad (Chapter 4, Part 3), the unattached, unperturbed form of Consciousness or Soul as well as the active aspect of Consciousness or Soul—-the activity that controls every entity created, are described. (We will discuss the unattached aspect of the Soul in the next section.)

We have already narrated a verse from Brihadaranyaka Upanishad (Verse 4.3.11), in section 14.0 of this article. It states how the ever-awake Soul or Consciousness, obliterates the physicality of the sleeping/dreaming entity and keeps observing the entity as it dreams.

Whether we are in a dream or in sleep or awake, we are actually sleeping or dreaming in the infancy of our eternal life and all through, the ever-awake one keeps observing us. This observation is called iikShaNa in Vedas and it implies both observation and action of time. kShaNa means a measure of time. In the external sky the source of iikShaNa is the sun, from whom both light or vision, as well as ‘time’, is originating. The vision of the eternal Soul is our ‘time’ or life and this vision is moving us back to the eternal Soul or to our origin. This is the activity of Consciousness, and Consciousness is called iishvara or the controller who is calling us back.  Consciousness or the Soul is omnipotent, omniscient, unabated, and unbaffled. We are quoting below verses 4.3.12 and 4.3.13 from Brihadaranyaka Upanishad.

praaNena rakShannavaraM kulaayaM bahiShkulaayaadamRitashcharitvaa |
sa iiyate'mRito yatra kaamaM hiraNmayaH puruSha ekahaMsaH|| (Brihadaranyaka Upanishad, Verse 4.3.12)

Word-word meaning

praaNena——by praaNa/by the activities of Consciousness

rakShan—-protecting

avaraM—-the inferior

kulaayaM—-the nest/ the body

bahiH—outside

kulaayat——nest

amRitaH—-the eternal One

charitvaa—-moves around

saH—-it/the Soul

iiyate—-travels to

amRitaH—-the eternal One

yatra—wherever

kaamaM—-as desired

hiraNmayaH—-golden/glittering with all assurance; hiraNya meaning gold is from the root world hiM, which is the sound for ‘certainty or assurance’; ( Consciousness or praaNa brings the ultimate certainty or the assurance and so is the permanent shelter of every entity; so praaNa is thus glittering with the hue of certainty or assurance, and so is called hiraNmaya or golden.) 

puruShaH—-(i) this word is derived from the root word puruSha and is connected to the words puru meaning ‘many’, pura meaning ‘a house or a place of dwelling’, and is connected to the alphabet Sha that implies ‘fragmentation’ or ‘splitting into many’; so puruSha means ‘the eternal soul’ in every entity’, and thus perceived as the ‘one’ located in many.

(ii) puruSha—-puurvaH (before) ouShat (burnt)——“who burnt all the sins/evils (mortality) in the very beginning”. 

(Note: The above meaning (ii) of puruSha is provided in the Brihadranyaka Upanishad itself, refer to Verse 1.4.1 of Brihadaranyaka Upanishad. We are quoting below an extract from the verse:

 saH yat (since He) puurvaH (before) asmaat (this) sarvasmaat (all), sarvaan (all/entire) paapmna (evils/mortality) ouShat (burnt), tasmaat (so)  puruShaH (puruSha) bhavati (becomes)——since He, before all this, burnt all the evils (mortality) so he becomes puruSha.

In this verse, the pronoun ‘saH’ (He) means the ‘Soul’ who asserted himself /herself/itself in the beginning as ‘I am ’, and this has been stated in the first part of this verse. It may be noted that in section 9.0 of this article, we have indicated the identicality of aha (the day) and aham (I am) as mentioned in verses 5.5.3 and 5.5.4 of Brihadaranyaka Upanishad. In both these verses it is mentioned that if someone knows the One who is the day (aha) and who is ‘I am’ (aham), then that person kills and abandons the evils (mortality) ——- hanti (kills) paapmaanaṃ (evils/mortality) jahaati (abandons) cha(and) ya (who) evaṃ (like this) veda (knows).——kills and abandons the evils (mortality), the one who knows like this. The day kills the darkness, and the sense of self ensures the existence and asserts the presence of Consciousness.)

eka—-one, sole

haMsaH—-the one who controls ‘haM’ or hanana (anihilation) and sa or sav or savana (flow of soma or life or the flow of feelings and senses).

sav means ‘pressing of soma creeper and the consequent flow of sap of life’ and savana means the ‘phases of life’ or ‘phases of time or the motion of sun or time from dawn through noon to vesper’. 

Thus haMsa means the Consciousness who is acting as the centre of ‘origin and termination. This action is there everywhere, permeating everything. haMsa also means swan as this bird exhibits the motion on the ground, water, and in the sky, i.e. everywhere. The pure white colour of the swan represents the goddess svaraswati, who is the personality of the expressed (white) words of Consciousness. svaraswati is the consort of brahmaa, the divine mind from whom the perceptible universe (or the defined words of Consciousness) is coming out. Swan is the vehicle of both svaraswati and brahmaa. The bird swan and other similar species have long necks and special vocal organs. The ‘quack’ sound of a duck, reminds the sound of the word vaak. vaak is Consciousness or consort of Consciousness by whom vakya or the processed words and phrases in the form of the Universe are being created from Consciousness.

Consolidated meaning

By protecting the inferior nest (the physical body) by praaNa (by the activities of Consciousness), the eternal One moves around outside the nest; it, the eternal Soul who travels to wherever it desires; the golden purusHa/ Soul is the sole swan (haMsa) (of the universe). (Brihadaranyaka Upanishad, Verse 4.3.12).

The above verse (Brihadaranyaka Upanishad, Verse 4.3.12) describes also the state of an enlightened soul who has attained saMnyaasa. It is a state where no effort or external resource is needed to do, perform or achieve anything. It is a state of ‘renunciation’ and also a state of ‘all accomplishment’, and a state of existence where no limit or barrier exist.

The next verse (Brihadaranyaka Upanishad, Verse 4.3.13), describes that during the dream the Soul/entity passes through the states of elation as well as that of depression, the Soul/Consciousness creates several forms or states like amorous states, states of merriments as well as the states of a scare. Significance is that everything is created out of the Consciousness, out of Oneness of Consciousness, out of the Soul, and by the Soul or Consciousness.

Upanishad has used the term ‘svapnaanta’ for the ‘state or the realm of dream’, ‘buddhyaanta’ for the ‘state or the realm of wakefulness’, and ‘samprasaada’ for the ‘state or the realm of sleep or rather deep sleep’. 

In the next verse (Brihadaranyaka Upanishad, Verse 4.3.14), it is stated that though we return from the realms of sleep and dream (mentioned as supta ) we fail to perceive or know the source or the Consciousness/Soul, who is the origin of the three states or our origin. It also says that never to wake a person suddenly up from the state of sleep or dream, this may lead to a serious malady that is difficult to cure. It further states, that during sleep and dream (supta) we are self-illumined; the state of a dreamer is like its state of wakefulness; the things we see, feel, or know when we are awake, we experience the same during the dream. 

It may be noted that during the state of wakefulness, whatever we see or experience, we actually see or experience it inside ourselves. Everything we know or feel is made of Consciousness and it is within us. However, during the wakeful state, we are driven outwardly, or the way we are inclined in Consciousness is called ' outward '. 

We will quote Verse 4.3.14 with translation and also the three subsequent verses. It is to be noted that the seer is not only mentioning dreams, but he is also mentioning the perceptions during sleep too and the word ‘supta’ has been used instead of the word ‘svapna’.  Please recall the detailed narrations in Sections 18.0 and 19.0 of this article and the references to the Upanishads quoted in those sections along with some of the original verses. We just want to reiterate, that sleep is not a dormant or passive state as we think. The wakeful state is our physical state and we live in the ‘duality’. During dreams, we learn that whatever we know or perceive while we are awake, we can know and perceive the same when we dream, without any physicality. So, we learn the ‘self-illumination’ aspect of Consciousness or the Soul during the dream. With whatever instincts we are driven externally, we are energized, or illuminated internally during the dream with the same instincts. During deep sleep where we do not even dream, we merge with the Soul or Consciousness and all our faculties remain alive as described in Section 19.0 above.

Brihadaranyaka Verse 4.3.14

aaraamamasya pashyanti, na taṃ pashyati kashchana iti.

taM naayataM bodhayedityaahuH. durbhiShajyaM haasmai bhavati yameSha na pratipadyate. atho khalvaahuH, jaagaritadesha evaasyaiSha iti; yaani hyeva jaagrat pashyati taani supta iti; atraayaM puruShaH svayaM jyotirbhavati…. (Part of Brihadaranyaka Verse 4.3.14)

aaraamam——-This word is derived from the base word aaraama (aa+raama). aa signifies expansion or spread. (The word aatata means, ‘spread’, ‘stretched’ etc. )

The word raama is related to the word ram. ram means ‘staying together in conjugation’, and it implies the conjugation of praaNa and vaak (please refer to Section 20.0). Consciousness creates everything during the dream out of Consciousness and by Consciousness. Consciousness or praNa, in conjugation with the consort of Consciousness (who is also Consciousness) called vaak, is behind all the creation whether in a dream or in physicality.

Thus the word aaraama or aaraamam implies ‘whatever is created or spread from the Soul during the dream’.

asya——of this Soul, or from Consciousness

pashyanti—— see/feel

na —-not

tam—that/Soul/Consciousness

pashyati——sees

kashchana —-none

iti—-(the word ‘iti’ denotes the end of the sentence.)

((During the dream) they see whatever is spread from the Soul, none sees the Soul.)

tam—-him/her/it (the being or the entity)

na—-do not

aayatam—-suddenly

bodhayat—-wake up

(Do not wake him/her/it up suddenly.)

durbhiShajyaM—-difficult to cure a malady

ha—indeed

asmai bhavati —— can happen to him/her/it

yam—-it

eSha ——he/she/it (the being or the entity)

na —does not

pratipadyate ——reach/get.

(A difficult-to-cure malady can happen to the being/entity if the being does not get back the body/physicality (duly)).

atho khalu —And now further

aahuH—-it is said

jaagarita desha—-the place of wakefulness

eva—-is indeed

asya—-its/the being’s/entity’s

eSha—this (place of dream) 

iti —-(end of statement) 

And now further it is said the place of wakefulness is indeed the being’s/entity’s place of dream.

whatever 

hi eva —-indeed

jaagrat—-in wakefulness 

pashyati—sees 

taani—the same 

supta—while sleeping (sees in the dream) 

( Whatever indeed (the being) in wakefulness (sees) the same while sleeping (sees in the dream) ).

iti—— (end of statement) 

atra—here

ayaM—this 

puruShaH —being (or the being as a part of the Soul)

svayaM—— (self/soul)

jyotiH—-illumination; illumined form 

bhavati—becomes

(Here this being/entity becomes self-illuminated).

Consolidated meaning

(During dream) they see whatever is spread /(emitted) from the Soul, none sees the Soul.  Do not wake him(/her/it) up suddenly. A difficult-to-cure malady can happen to the being/entity if the being does not duly get back the body/physicality. And now further it is said that the place of wakefulness is indeed the being’s/entity’s place of dream. Whatever (the being) sees in wakefulness is verily the same the being sees (in the dream) while sleeping. Here (in the realm of dream) this being/entity becomes self-illuminated. (Part of Brihadaranyaka Verse 4.3.14)

If you realize that the physical world or your state of wakefulness is being realized or perceived by you within you, in your Consciousness, the whole state of wakefulness will shift to the land of dream.

25.0 The unattached (asa~Nga) Soul——Consciousness, Soul, and light of the Soul—-j~naana and svayamjyoti

Self-illumination is the light of the Soul and is called svayamjyoti as quoted in the verses of Upanishads. Consciousness reveals Consciousness by Consciousness.

The soul is sva or svayam, the neutral assertionless self. We have explained the soul and the self in Section 7.0 of this article. This aspect of Consciousness is also expressed by the Sanskrit word j~naana. The word j~naana means consciousness, knowledge. Consciousness means one who is knowing. The perceptions like hearing, seeing, etc. are part of the process of knowing and these perceptions are existing in us in the form of ‘knowledge’. 

The word j~naana comprises two parts, j~na, and ana. j~na means who is ‘knowing’ or from whom all the vibrations or forms of Consciousness as the sense or knowledge of sound, light, taste, touch, smell, feelings, etc. are being emitted. These are animations in us or ana.  ‘I am ‘ is also a form of ana. Thus Consciousness means j~na or the ‘knower’ or ‘Soul’ and the radiation of the Soul as ana or animation. (Please refer to the interpretation of verse 4.3.7 of  Brihadaranya Upanishad in Section 23.0 above.)

The word jyoti means ‘formations created by light’. In fact, whatever we see is jyoti or is made of light. The physical light is also the illumination of Consciousness. 

Consciousness is also called svayam-prakaasha meaning who manifests oneself by oneself. In this manifestation the creator (j~na)  and the creation (ana), both are manifested. 

In all the animation (ana) or amidst all the actions of Consciousness, amidst all the waves of sound, touch, light, taste, and smell, amidst all the determinations and re-determinations of the mind, the soul (sva) or j~na remains as it is and unperturbed. We cannot know anything unless there is the knowledge of ‘self’ or more precisely that of the Soul (svayam) exists. This Soul or svayam is j~na or the knower in all the knowledge or in all the senses. The Soul or svayam remains unchanged amidst all the actions of consciousness or amidst all the senses/knowing/feelings. This is the unperturbed, unattached form of Consciousness, who is also the ‘knower’ or j~na in all the ‘knowing’ or ‘in all the actions of Consciousness’. This aspect is called asa~Nga (unattached). (Refer to Section 7.0 of this article for ‘self’ and the ‘Soul’.)

The word asa~Nga signifies two meanings, (i) unattached, and so unperturbed, and beyond the effect of time,i.e. eternal; (ii) unattached because there is no duality and only oneness; if there is only One who will get attached to whom. In this context, please refer to verse 4.3.23 of Brihadaranyaka Upanishad and the subsequent verse as quoted and translated in Section 19.0 of this article.

26.0 The three states and the unattached Soul

We will now quote extracts from the three verses of Brihadaranyaka Upanishad (Verse 4.3.15, 4.3.16,4.3.17). These verses mention the transition of the being/entity from the state of sleep (saMprasada), to the state of dream (svapna), to the state of wakefulness and in all these states the Soul remains unattached or asa~Nga. We wish to emphasize that here both the meanings of the word asa~Nga, as explained in the previous Section 25.0, are applicable. 

Extract from Brihadaranyaka Upanishad Verse 4.3.15 (Transition from the state of deep sleep to that of dream)

sa vaa esha etasminsaMprasaade ratvaa charitvaa, dRiShTvaiva puNyaM cha paapaM cha, punaH pratinyaayaM pratiyonyaadravati svapnaayaiva; sa yattatra ki~nchitpashyatyananvaagatastena bhavati; asa~Ngo hyayaM puruSha iti…..

Word-word meaning

sa—-the Soul (the Soul including the entity or the being; the entity or the being living in the body is a part of the Soul)

vai eShaH etasmin—-in this

saMprasade—- in the state of perfect satisfaction/ from the state of deep sleep; saM (perfect) + prasaada (tranquillity/satisfaction).

( Note: The word saMprasade is from the word saMprasaada. The word prasaada = pra (duly/rightly/perfectly) +sa (saha—with)+ ada (eating/assimilation); pra also implies praaNa. So, prasaada means a state of complete satisfaction and accomplishment, a state of peaceful assimilation or integration in the Soul. For the above reason, the word prassada means also the holy food items consumed by the devotees after the food is offered to the god.)

ratvaa——while staying 

charitvaa—while roaming around

dRiShTva eva —-and thus seeing/experiencing

puNyaM cha paapaM cha——the virtues and the vices

punaH —-again

pratinyaayaM ——prati (re) +nayaaM (moves/traces) —-retraces

pratiyoni—-prati (toward)+ yoni (origin)—-toward the origin;

Note: Here origin means the place or realm from where the entity or the being travels to the state of deep sleep;

aadravati——travels fast toward

svapnaaya eva—- the realm of dream

(The Soul, while resting and roaming around in this state of perfect satisfaction (deep sleep), and thus experiencing virtues and vices, retraces again to the origin, traveling fast toward the realm of dream.) 

sa ——(he/she/it)——the Soul

yat tatra ki~nchit—-yat kin~nchit tatra—-whatever there

pashyati—sees

ananvaagataH—-not subjugated

tena —-by (whatever is seen or experienced)

bhavati—-becomes /is

(Whatever the Soul sees (or experiences) there, it (the Soul) is not subjugated by them.)

asa~NgaH—-(i) unattached, (ii) same and not different from anything

(Note: The word asa~Nga has two meanings as explained in Section 25.0 above.)

 hi—-indeed

ayaM—this 

puruSha —the entity/the Soul

iti——(end of statement)

(this Soul is indeed unattached).

Consolidated meaning

The Soul, while resting and roaming around in this state of perfect satisfaction (deep sleep), and thus experiencing virtues and vices, retraces again to the origin, traveling fast toward the realm of dream. Whatever the Soul sees (or experiences) there, it (the Soul) is not subjugated by them; this Soul is indeed unattached. (Extract from Brihadaranyaka Upanishad Verse 4.3.15.) 

As already mentioned above that the entity or the being (or we ourselves) are part of the Soul. Also, the word asa~Nga means unattached and implies unperturbed amidst all the changes; it does not changes, it is immortal, eternal. Further, asa~Nga means the One who is everything and there is no duality.

It must be noted here that in the above verse, activities during the state of sleep and the transition from the state of sleep to the state of the dream have been narrated. As stated earlier, in wakefulness we are active as externally driven, during the dream we are active as internally driven, and we are also active during sleep, but it is beyond the external and internal orientations.

Extract from Brihadaranyaka Upanishad Verse 4.3.16 (Transition from the state of dream to that of wakefulness)

sa vaa eSha etasmintsvapne ratvaa charitvaa, dRiShTvaiva puNyaṃ cha paapaM cha, punaH pratinyaayaṃ pratiyonyaadravati buddhaantaayaiva; sa yattatra ki~nchitpashyatyananvaagatastena bhavati, asa~Ngo hyayaM puruSha iti; evamevaitadyaaj~navalkya…. (Extract from Brihadaranyaka Upanishad Verse 4.3.16)

Meaning

The Soul, while resting and roaming around in this state of dream, and thus experiencing virtues and vices, retraces again to the origin, traveling fast toward the realm of wakefulness. Whatever the Soul sees (or experiences) there, it (the Soul) is not subjugated by them; this Soul is indeed unattached. (Extract from Brihadaranyaka Upanishad Verse 4.3.16).

Extract from Brihadaranyaka Upanishad Verse 4.3.17 (Transition from the state of wakefulness to that of dream and sleep)

sa vaa eSha etasminbuddhaante ratvaa charitvaa, dRiShTvaiva puNyaM cha paapaM cha, punaH pratinyaayaM pratiyonyaadravati svapnaantaayaiva. 

Meaning

The Soul, while resting and roaming around in this state of wakefulness, and thus experiencing virtues and vices, retraces again to the origin, traveling fast toward the realm of dream. (Extract from Brihadaranyaka Upanishad Verse 4.3.17.)

Here are quoted two more verses that state the movements between the state of wakefulness and the state of dream and the state of deep sleep.

 Brihadaranyaka Upanishad Verse 4.3.18.

tad yathaa mahaamatsya ubhe kuule'nusaMcharati puurvaM chaaparaM cha, evamevaayaM puruSha etaavubhaavantaavanusaMcharati svapnaantaM cha buddhaantaM cha. (Brihadaranyaka Upanishad, Verse 4.3.18.)

Meaning

tad (That) yathaa (like) mahaa (a great) matsya (fish) ubhe (toward both) kuuleH (banks) anusaMcharati (moves) puurvaM (eastern) cha (and) aparaM (western) cha (too), evam eva (similarly) ayaM (this) puruSha (Soul) etau (these) ubhau (both) avantau (ends/terminals) anusaMcharati (moves) svapnaantaM (the realm of dream) cha (and) buddhaantaM (realm of wakefulness) cha (too)——That, like a great fish that moves to the eastern and western bank too, similarly this Soul moves to both the terminals——the realm of dream and the realm of wakefulness. (Brihadaranyaka Upanishad, Verse 4.3.18.)

 Brihadaranyaka Upanishad Verse 4.3.19. (Flying back to the state of deep sleep).

tadyathaasminnaakaashe shyeno vaa suparNo vaa viparipatya shraantaH saMhatya pakShau saMlayaayaiva dhriyate evamevaayaM puruSha etasmaa antaaya dhaavati yatra supto na kaM chana kaamaM kaamayate, na kaM chana svapnaM pashyati. 

Meaning

tad (That) yathaa (like) yasmin (in this) aakaashe (sky) shyeno (a falcon) vaa (or) a suparNa (a beautifully winged bird) vaa (or) viparipatya (after the flight) shraantaH (exhausted) saMhatya (withdrawn) pakShau (wings/two wings) saMlayaaya (toward the dissolution/toward sleep/toward nest) dhriyate (is poised) evam eva (similarly) ayaM (this) puruSha (the Soul) etasmaa (toward this) antaaya (end/where everything ends) dhaavati (moves) yatra (where) supto (the sleeping one) na kaM chana (nothing whatsoever) kaamaM (desire) kaamayate (craves), na kaM chana (nothing whatsoever) svapnaM (dream) pashyati (sees)——-That, like a falcon or a beautifully winged bird, who, after the flight is exhausted, has its wings withdrawn, is poised toward the nest (its place of dissolution), similarly this Soul moves toward the end where the sleeping one never craves any desire whatsoever, never sees a dream whatsoever. (Brihadaranyaka Upanishad Verse 4.3.19.)

Note: We would like to point out that in the verse 4.3.18 quoted above, the action of the Soul is illustrated by comparing it with that of a fish moving from one bank to the other. This is the description of the movement within water. Water is a body of dakShiNa-agni and dream belongs to the domain of dakShiNa-agni. We have discussed dakShiNa-agni and dream in an earlier part of this article.

Similarly, the movement of the Soul toward the destination of deep sleep has been mentioned as the flying of a flacon or a beautifully winged bird in the sky. Sky or aakaasha is a body of aahavaniiya agni and the state of deep sleep belongs to the domain of aahavaniiya agni.

Also, the words matsya (fish), shyena (falcon), and suparNa (beautifully winged) carry special significance. However, we will avoid such discussion now to contain the size of this article.

27.0 hitaa NaaDi and REM sleep/dream

Upanishads have mentioned hitaa naaDii  (veins or channels called hitaa) while narrating the states of sleep as well as that of the dream. These are the colourful radiance of the Soul. The radiant Soul is also called taijasa aatman and praviviktabhuk. We have narrated about taijasa and praviviktabhuk in Section 14.0 of this article while discussing ‘dream’ and ‘ praviviktabhuk ‘ (who lives in radiance and abandons the physicality, who is self radiant Consciousness). Consciousness as the observer has been mentioned as the being in the ‘right eye’ and is called indha. indha means who is blazing, illuminated, radiant with blazing colours of hitaa. Manifestation out of self and knowing or feeling what is being manifested is the nature of Consciousness. So what is being expressed is also perceived or seen by Consciousness. This is why it is further said in Upanishad that though he is called indha (the one who is shining and manifesting), he is known as indra or ‘the observer’. (We have quoted indra in Sections 8.0. 11.0 and 20, above.)

The abode of the consort (shakti) of indra is the ‘left eye. Her name is viraaT. The entire universe as illumination of Consciousness or praaNa is viraaT. viraaT also means ‘vast’. The word used for the eye in Upanishad is akSha. aksha also means ‘axis, axel, wheel’. The vision of Consciousness is creating both time and space/dimensions/forms/colours. This divine eye is being perceived by us as the sun in our external sky, as moon or soma in the internal sky or antariikSha, and as agni (aahavaniiya agni) in the sky that rules over inner and external skies or over the internal and external orientations. The vision or the light as well as the time as days and nights, as seasons and months, are coming out from the sun in the physical space, from the moon in the inner space and these two spaces/skies or visions are originating from the third space or aahavaniiya agni. This third space is also mentioned as the ‘sky within the heart’ (antara—hRidaya-aakaasha) in Upanishad.

These are the three eyes of Consciousness.

We have explained the meaning of the word indriya earlier. The word indriya stands for sensory and functional organs or rather any ‘implement’ or extension of Consciousness or praaNa in any activity, work, or during the process of sensing. Thus, the meaning of the word indriya, is ‘indra iyate—-indra moves’. The eye is the leader of all the indriya or organs. Motion is related to the eye or vision. Motion means ‘time’, and we have already explained the relation between vision and time earlier in this section. Every sensory organ has a corresponding working organ or an operating organ. So, the operating organ corresponding to the eye or vision is the foot. Thus eye leads all the activities and movements. Thus, it is stated in Upanishad, indra and his consort viraaT roams through the lanes and bylanes formed by the numerous veins or channels of hitaa which spread upwardly in all directions from the heart. Probably the REM or rapid eye movement during the dream and sleep has a bearing on the journey of the pair indra and viraaT through the paths made of hitaa naaDii.

hitaa are colourful, exhibiting the shining colours of praaNa-agni or Consciousness. Every grain of food that we eat, leaves the physicality and gets into the Soul or Consciousness, merges in the Soul through the channels of hitaa, and thus the Soul or Consciousness in this form is called praviviktabhuk (who lives in radiance by shedding off the physicality) or taijasa (radiant) aatman (soul). (We wish to also mention that physicality is also part of Consciousness or the physical form of Consciousness.)

Whether we live in physicality (state of wakefulness), dream, or in sleep, we are always stationed in this sky within the heart or hRidaya, and we as a part of the Soul, or indra and his consort viraaT move along the roads or channels comprised of hitaa or the rays of the Soul’s illumination. Thus in Upanishads, hitaa has been mentioned both in the contexts of dream and sleep. Please also recall that the three states (wakefulness, dream, and sleep) have been described as the ‘three dreams’ of Consciousness. (Refer to Section 5.0 of this article.)

Where we go during the state of deep sleep, and merge with our core or origin is described as antar-hRidaya-aakaasha—-inner—-heart—sky or the ‘sky within the heart’. hitaa channels are spreading everywhere in this sky, upward, and merging with the One whom we have described as svayamjyoti (self-illuminated) and svayamprakaasha (self-manifesting) in this article. 

The space that we see outside is the separation between two physical entities and is outer space or the sky which is Consciousness as physical space. Consciousness as the space also acts as a separation between two minds or personalities. This is the inner space, and we perceive our feelings like joys, sorrows, etc. there, and from there we see the dimensional universe. 

And as mentioned before, there is a third aspect of space that controls both inner and outer space. This has been mentioned as antar-hRidaya-aakaasha or the space within the heart.

Space or void is that aspect of Consciousness by which every entity is held in Consciousness and where all dimensions are annihilated. The void is not void, it is full of Consciousness. Sky or aakaasha is also called kha and the word sukha means ‘pleasure’. Thus the source of pleasure opens to us when we get to know what is this void or sky. When the ‘inner sky’ shrinks, we feel duHkha or distress and when it extends we feel sukha or pleasure. 

(Note: duHkha—-duH +kha;  duH= difficult to get; kha= sky; sukha—-su+kha; su=easy to get; kha=sky.)

Here, below is a quote from Brihadaranyaka Upanishad  on hitaa naaDii : 

Brihadaaranyaka Upanishad, Verse 4.3.20

taa vaa asyaitaa hitaa naama naaDyo yathaa keshaH sahasradhaa bhinnastaavataaNimnaa tiShThanti, shuklasya niilasya pi~Ngalasya haritasya lohitasya puurNaa; atha yatrainaM ghnantiiva jinantiiva, hastiiva vicchaayayati, gartamiva patati, yadeva jaagradbhayaṃ pashyati tadatraavidyayaa manyate; atha yatra deva iva raajeva, ahamevedaM sarvo'smiiti manyate, so'sya paramo lokaH.

Word-word meaning

taa vaa—-those 

asya—-its (Soul’s)

etaa—-these

hitaa—-hitaa

naama——named

naaDyo—-channels/streams

yathaa——like

keshaH——a hair

sahasradhaa —in thousnad divisions

bhinnaH——split

taavat—-similarly

aaNimnaa—-in an atomic form

tiShThanti—-exist

shuklasya—-of white

niilasya—-of blue 

pi~Ngalasya—of mixed 

haritasya—of green 

lohitasya—-of red 

puurNaa—-filled

(Those are its, these streams, named hitaa which exist in an atomic (very subtle) state, like a hair split into thousand parts, filled with white, blue, mixed, green, and red (hues of Consciousness).

atha —And then

yatra—where

enaM—-it

ghnanti iva—as if is killed

jinanti iva—-as if is vanquished

hasti iva——as if by an elephant 

vicchaayayati—-torn apart 

gartam iva —-as if into a hole

patati——falling

yad eva —-whatever

jaagrad——during wakefulness

bhayaṃ—fear

pashyati —-sees

tad—that

atra—-here/then

avidyayaa—by ‘a (no/less)-vidya (knowledge)’—-due to lack of knowledge

manyate—thinks/perceives

atha—and then

yatra—where /when

deva iva—like a deity 

raajaa iva——as a king

aham—I 

eva —-indeed

idaM—-this

sarvaH—-all/everything

asmi—am

iti —like this

manyate—-thinks/perceives

saH— that 

asya—-its

paramo—supreme 

lokaH—-abode/state

(And then, when (it experiences) as if it is being killed or, as if is being vanquished or, as if being torn apart by an elephant or, as if falling into a hole, then it perceives so due to the lack of knowledge; and then when it perceives itself as a king, or like “ I am everything”, that is its supreme state.)

Consolidated meaning

Those are (its), these streams, named hitaa which exist in an atomic (very subtle) state, like a hair split into thousand parts, filled with white, blue, mixed, green, and red (hues of Consciousness).

And then, when (it experiences) as if it is being killed or, as if is being vanquished or, as if being torn apart by an elephant or, as if falling into a hole, then it perceives so due to the lack of knowledge; and then when it perceives itself as a king, or like “ I am everything”, that is its supreme state. (Brihadaaranyaka Upanishad, Verse 4.3.20.)

Every state is a supreme state if we know that we are in eternal Consciousness, otherwise, it is not. avidya means ‘ less vidya ‘. vidya means the power or capability or shakti of veda or Consciousness. Thus, it is said in the above verse, that due to avidya, the dreamer dreams what is unwanted. If the perception of oneness or the knowledge that everything is the formation of the Soul exists, then nothing appears to be unwanted, nothing causes suffering. 

The word hitaa is from the word hita which has meanings like ‘welfare’,‘fixed or contained’ etc. Etymologically it is (ha / h) + ita. ha means where all dimensions are annihilated, and thus it means the ‘sky’ or the ‘void’. It is not inane, it is the void that is full of Consciousness, the void inside the heart as we mentioned before. ita means, ‘returned’. When everything is returned to the sky within the heart, it becomes the hue of hitaa or it goes into hitaa.  This is what is happening in the radiant Soul, also called praviviktabhuk, in whom everything, every entity is integrated into the radiance of the Soul, and physicality is abandoned. This is what we have described earlier as living or eating by discrimination or differentiation.

Thus, in hitaa, everyone is there, contained within, and is in motion or in activities by the radiance of the Soul. The hues are the colours of praaNa or agni, or of the self radiant Consciousness. The hitaa channels or veins are filled with the hues of praaNa, being radiated from the vision of praaNa; the observer who casts the vision is called indra, and the colours coming out of the vision are streaking through the sky which is within the heart of everyone, withing the universal heart. The universe is thus radiant, viraaT ——vast and shining; viraaT, the wife of indra is there everywhere in this shining divinity along with indra; she is motivating indra, and they are moving in all directions, but all point upward, toward the state where the supreme bliss of Oneness exists.

The colours of hitaa have been described as shukla, neela, pi~Ngala, harita, and lohita. The colour that is shukla or white represents the hue of Consciousness that is unsullied, not specked by any particle of mortality.  Thus in Upanishad, it is mentioned that the colour of ap (divine water) is shukla (Refer to Chandogya Upanishad Verse 6.4.1) , and ap is the cover or the dress of praaNa. (Refer to Brihadaranyaka Upanishad, Verse 5.1.13, quoted in Section 13.0 above) ap means aapti or fulfillment, and in praaNa everything is already achieved, it is a state of everlasting fulfillment. 

It is, for this reason, the colour of viShNu’s dress is called piita. piita means, everything is drunk, everything is drunk to the entire satisfaction. viShNu is the god or the personality of praaNa who as Consciousness is in every being or entered into every entity.

The colour niila means ‘blue’, and implies nii +la (laya); nii—-to lead, laya = dissolution, absorption, lying down. This is the hue that leads to tranquility or dissolution in peace.  

The colour pi~Ngala means mixed or hybrid hue of Consciousness. It also implies the hue that stains and fuses. The verb gal means to melt, to liquefy, to fuse. 

The colour harita implies the hue of Consciousness that ‘distracts’ or ‘takes way’ or ‘removes’. It is connected with the root word hara meaning the act of taking away. The horses of indra is of harit or harita colour, because indra is the observer or the living one in every observer or in every being. So, whatever we are offering to ourselves, it is going to indra. (Refer to Section 8.0 and elsewhere in this article for indra.)

This hue harit of Consciousness covers the yellow to the green portion of the spectrum visible to us. 

Yellow is also called piita varNa.  piita means drunk’ or ‘imbibed’. It is the colour or the hue of Consciousness that indicates or confirms that the ‘sap has been absorbed or imbibed’. The word is from the root verb pii meaning ‘to drink’. 

The colour lohita is red and is also called rohita. It is mentioned in Chandogya Upanishad that teja is the rohita (red) form of agni or praaNa. teja means, ‘tad ejati’ —that is vibrating. (Also refer to Section 15.0 of this article.) Consciousness is vibrating, this means, Consciousness is about to split into duality or a formation. The word rohita is from the root verb ruh. The meaning of ruh is ‘to grow’. So, the colour of this growing or expanding universe can be termed red. It is interesting to know that expanding universe was detected by modern science from the ‘red shift’ of the wavelength of visible light. Also, ‘bramhaa’ who is the personification of the divine mind is red in colour, The defined universe is created in the divine mind.

The word lohita, also meaning red, is related to the word louha meaning ‘iron’. The oxide of iron is red and makes excellent red pigment. It is called Ferric Oxide. Iron makes hemoglobin in the body which is the protein in red blood cells. Hemoglobin carries oxygen. (Oxygen means: oxy+gen; oxy = akshi = eye=aksha (axis, wheel, the cycle of time) gen=jana= generation. Oxygen means which supports the life or cycle of time or praaNa.)

Red or lohita is the hue that generates the final definition or formation. Our words are formed and defined in the mind. The realm in the Consciousness where we are sensing the physical world is the mind. So, the colour of the mind is red, which has been stated earlier also. So, in general, anything that is materialized is of iron or louha. For this reason, it is mentioned in the Veda that dadhikraa is moving while chewing an iron bar. dadhikraa means who is holding us (dadh) and is in motion (kra). kra is the motion that generates ‘sequence’ or ‘time’. Finally, the word rohita (red) also means the colour that ‘mounts’ or ‘coats’ on something. The root verb ruh (origin of the word rohita) also means ‘to mount or coat’ in addition to the meaning ‘to grow’ as mentioned before.  A flower, a blade of grass, a grain of sand, everything is a coat on the core of Consciousness or svayam (Soul);  the coat is also Consciousness). Thus everything is a dress of Consciousness. Everything everything is red!

Gold is called hiraNya. The word hi in hitaa or hiraNya means ‘hiM’ which is the expression of certainty. hiM has been mentioned as the first expression of saama or praaNa in Chandogya Upanishad. ( praaNa is called saama, because praaNa is ‘same’ with everyone.)

The first expression of praaNa is of course that which instills unfading certainty. The first effect of the usher of praaNa is the expulsion of uncertainty. It drives us from the world of uncertainty to that of certainty forever.