The words of the void and where the void dissolves.

Consciousness, words and the void.

Void and the words.

Seers have mentioned that sky /void (‘aakaasha’) is ‘tattva’ and sound (savda) is ‘tanmaatraa’. Also Vedas have mentioned that any sound is ‘vaak’ or the expression of ‘Universal consciousness’:

yah kashcha (whatever may be the) shavdah (sound, word), vaak ae ba sa (she{it} is certainly ‘vaak’)---i.e. every word is the form of Universal Consciousness and Consciousness Himself/Herself.( Brihadaranyaka Upanishad, first chapter, fifth Brahmin, third mantra)

tattva means a state of absoluteness. Thus air (‘vaayu’) is ‘tattva’ and touch (‘sparsha’) is ‘tanmaatraa’. This means whatever feeling of touch could be, that belongs to ‘vaayu’ or ‘air’. In ‘vaayu tattva’, no special or particular feeling of touch exists as all feelings or forms of touch originate from the state of consciousness called ‘vaayu’ or ‘air’.

tanmaatraa is the degree of tattva or the ways it is sensed. The ways the senses of touch (sparsha) are in you or occur in you are the degrees of ‘vaayu tattva’.

Whenever Consciousness become active, always it will be active as two poles, one is creative (tattva) and the other is receptive (tanmaatraa).Thus the RiShi (Seer) has explained the word ‘meru’(pole) as ‘me(my) rUpe(two forms)’ .

Similarly, void /sky (aakaasha) is tattva and sound/word (shavda) is tanmaatraa. If you stir the sky then the words or sound, the elements of expressions, elemental words will come out from the void.

Meaning of sound (shavda)

Sound, called ‘shavda’ in Sanskrit is like this: shavda = shavam (corpse) dyotayati(tears open or detonates)---thus sound or shavda means that which tears asunder the corpse or what is inane. What is without expression, what appears inane from external, it (he/she) showers the fountain of life and in that process the first expression is the ‘word’. The Consciousness as elemental word has been celebrated as ‘vaak. In ’vaak’ the whole events of the creation from the beginning to the end is held in singularity, in a single expression, in a single instant.

As the Consciousness sprouts as word, the direction is formed. In the word ‘flower’ all the directions of flower is there. A particular flower is the ‘space’ or dimension materialized as that flower. In the elemental word of flower, all the forms or aspects of flower those can be

there in the time and space lie. This is why the space always appears spherical in the realm of dimensions. Sphere means the expression or aspect in which all the all directions are in equilibrium. The word sphere is related to the Sanskrit word ‘sphur’ meaning to ‘vibrate and split and manifest’. Thus behind every entity, behind you, behind me, behind every one, behind every word, this vibrating, throbbing, illuminating all-embracing Consciousness exists. This sphere or centre is also known as ‘maNDala’. While creating anything, Consciousness creates Himself/ Herself as three centres or three ‘maNDala’ known as ‘sUrya maNDala’(solar sphere), ‘soma maNDala’(lunar sphere) and ‘vahni mandala (terrestrial sphere or the sphere of fire). These three are the throbbing, vibrating, centres or hearts of Consciousness holding each of us. These three centres are the three self-illuminating forms of Consciousness by whose illumination we are all manifested.

Another etymological meaning of the word shavda or sound is that ‘shavattam (state of death) daati(donates)’. Words create definition. The word flower has become the physical flowers or physical space called flowers. When the Unbounded Consciousness defines Himself/Herself, the dimensions are produced, defined by limitations---this is also ‘death’ or ‘getting frozen or bound by limitation’.

Inner sky (antarIkSha)

The words or forms of the feelings or consciousness are emanating from the inner sky; the ideas, thoughts, feelings---articulated or not. There is this radiating conscious plane inside us from where all the feelings or senses or forms of consciousness called ‘words’ and ‘emotions’ are radiating. We are always talking or listening as long as we do not go into deep sleep. The inner sky, also called ‘antrarIkSha’ is shining. antara=inner, IkSha=viewing, seeing. So, ‘antrarIkSha’ means the vision from inside, the illuminated inside. In the inner sky everything is found inside, there is nothing that is beyond the reach.

The receptacles of directions in us are the ears or ‘the act of listening’. Toward the inner sky it is ‘listening’, ‘ears’, ‘directions’ and toward the outer sky it is ‘word’, ‘tongue’, ‘space or dimension’.

Direction, Dimension, Void and Ear

External sky

As such, in the void all dimensions are killed. The sky is void; which means all dimensions are inactive there, it is a dimensionless state. The gap or space that we see inside or outside is the inner and outer sky respectively and they are the same. Whenever consciousness creates anything, whenever a feeling or a sense in formed, whenever a word is formed, the two directions, inside and outside are

created. The sky, ‘aakaasha’ is the radiating form of Consciousness from where anything can be created.

In the external, it is annihilating, ending; it gives the feeling of inane. Inside, in the inner sky, we get the feeling of fulfillment, it is full of life, there everything is in living form. The same Consciousness has the two forms.

The Seers have told about the sky that, ‘yat assay(whatever its, this creature’s) asti (exists), yat cha (whatever) nasti(does not exist), sarvam(all) asmin(here) samahitam (is duly established)’.That is, everything that exists for someone and does not exist is duly placed in this void, in this sky.(Chandogya Upanishad, 8th Chapter).

Words with ‘ha’ and the Universal swan (haMsa)

The gap where the expression dissolves, loses its individuality is the Universal Oneness, we feel that as empty void in the external. The void or ‘aakaasha’ as the seed word or the as the seed in Consciousness is called ‘haM’(pronounced almost like ‘hong’). This means the plane immediately behind duality or formation is held in the single word or expression of Consciousness called ‘haM’. This is related to the root word ‘han’ meaning to ‘slay’ or ‘kill’. All dimensions or actions that can come out from here, is in the state of ‘negativity’. This ‘haM’ is the ‘vIja mantra’ of ‘aakaasha’ and is also called ‘ananta

bhuvana’ or the ‘eternal universe’. The entire creation and which is not yet created are controlled from the centre called ‘haMsa’. The word ‘hamSa’ means ‘swan’ and also means ‘supreme spirit’. The word has the following etymological meaning:

haMsa= haM/han (annihilation) +sa (creation); ‘sa’ stands for creation(sRiShTi). It is the centre from which the entire creation is controlled. Thus the Consciousness is flowing, flying as the time; also Consciousness is the centre of ‘annihilation’ and ‘creation’. This is the universal swan flying in the sky. This is ‘haMsa’ or the swan. ‘haMsa’ is flowing in the inner sky, external sky and the sky controlling both the inner and outer sky. This third sky, the centre of ultimate control is also known as ‘dahara aakaasha’ in the Upanishads. ‘

The swan (haMsa) can move in all the three planes—(i) sky (the divinity, the plane of revelation), (ii) water (intermediate plane, antarIkSha, plane that connects creator and the creature), (iii) earth, ground---the plane of formation, the plane where all formations are realized and ended). The swans have long necks and beaks which are much characterized organs of articulation. Swan is the vehicle (vaahana) of the goddess of word ‘sarasvati’.

Consciousness as words is flowing in all the planes, flowing in all the three skies. What is ‘vaak’, the word

beyond all the words, is also ‘kaala’(time, the act of Consciousness that causes every event.

Here is a hymn from Upanishad(shvetaashvatarar Upanishad) on ‘haMsa’ the Universal Swan!

“Aeko(one) haMsa(swan) bhuvanasya(of universe) asya(this) madhye(inside)

Sa aeba(certainly he{the swan}) agni(is the fire or the praaNa) saliley (in the water; salil = in which everything dissolves/ water/solvent) sanniviShtah(rightly situated)

tam aeba (he is the only One) viditva (by knowing whom) mRityum aeti (one crosses over the death)

Nanya(No other)) pantha(path) vidyate(exists) ayanayo(for salvation)

(There is the Swan who is the One inside this universe

The Swan is certainly the Fire { the universal vitality or praaNa} rightly situated in the Water that dissolves all entity!

One can only cross over the death by knowing the One who is all;

There is no other way to salvation.)

Words beginning with the alphabet ‘ha’ (= slay / void)

It is interesting to observe that many words in Sanskrit as well as in English, which start with ‘ha’‘/ h’, convey the direct or indirect sense of annihilation or kill or absence. Like the words ‘hunt’, ‘hide’, ‘hollow’ ‘holocaust’ ‘havoc’, ‘hush’ , ‘horror’ etc.

In this context of the sense of annihilation, we will also examine the word ‘hour’ which conveys a measure of time.

The word hour seems to have a relationship with the Sanskrit word ‘hara’ meaning ‘taking away’ or ‘carrying off’. The Sanskrit word ‘pra-hara’ means measure of time (almost 3 hours, i.e. 1/8th of a day).

So, the hour signifies the aspect of time that takes away. Another root word in Sanskrit called ‘han’ meaning ‘to slay’ or ‘to hunt’.

But then the words with ‘h’ also convey the sense of animation or the opposite of what is inane. The words, ‘hey’, ‘hi’ are all forms of interjections which are used to address or call i.e. to join with. Similar usages are there in Sanskrit, in Vedic Sanskrit and also in other languages. The swan in Chandogya Upanishad (where the narration of Raikka and Janashruti has been told) addressed its companion as ‘ho, ho, aii !’ One of the Vedic ‘stobha’ or interjections is ‘haai’ or ‘haaikaara’ and Upanishad has termed ‘haai’ or ‘haaikara’ as ‘vaayu ’ or the air. Air is that aspect of Universal Consciousness which flows from every

entity to the other entity. Air is the universal thread by which everything in the universe is connected. Air is called sUtraatman or sUtra(thread) +aatman(soul). ‘haai’ or ‘haaikaara’ is the interjection, expression of exclamation of Universal Consciousness from which the ‘air’ is created. It is for this reason we accost by saying ‘hi, haai, hello, hey’ etc. In my mother tongue (which is very close to Sanskrit), the word for ‘yawn’ is ‘haai’.

Among the thirteen ‘stobha’, the last one is ‘huM’ which is termed as ‘not articulated’. It is also known as ‘humkaara’ whose common meaning is ‘roar’ or ‘great roar’. It is the ‘sound of definite presence’ but not particularly expressed. It is also the ‘vIja mantra’ of ‘shiva’ the universal soul or the universal immutable, inactive form of Consciousness and who is behind every activity. Whatever we do, whichever stream of time and tide takes over us, we remain unchanged, immutable in the inside. This is ‘huM’. Thus it is said ‘hUm namoh shivaya’. (It may be noted that in some languages, the assertive interjections or interjections expressing acknowledgement sound like ‘haan’,’hun’ etc. )

The laugh (haasya)

Thus the sky is the plane from where all the expressions are hunted or annihilated and also from where all the expressions, words and dimensions originate. As the Consciousness opens His/ Her mouth to express the

hollow inside the mouth, the void is seen! This is the ‘laugh’ called ‘haasya’ in Sanskrit. haasya=ha (void, sky)+ asya (mouth). So, the Universal Mother, the Consciousness laughs; the words come out along with the laughter from the gaping mouth; the rumbling roar of the life creating and annihilating the universe.

The principal praaNa is called mukhya praaNa . The word mukhya means ‘principal’ and also ‘related to mouth’. The word ‘mukha’ means ‘mouth’. The laughter and the words are coming out from the void of the mouth. The laughter of the Universal Consciousness toward the sustenance of the universe is mild (mRidu). This is the laughter of goddess ‘dUrgaa’ which is described as below :

IShat (slight) shaahsa (with smile) amalam (pure)

paripurNa(full) chandra (moon) bimbanukari (like the reflections) kanokattam kanti ((like the hue of the best gold) kantam(appearance).

{Your face is beaming the smile-slight and pure!

Shining the completeness as that of full moon.

Your hue is like the shine of the purest gold!)

Words conveying negativity and positivity

The alphabet ‘a’ in Sanskrit is used to convey ‘negation’. Like the word ‘martya’ means ‘mortal’ and the word

‘amartya’ means ‘immortal’. Thus the word ‘aha’ means ‘certainly’, ‘surely’ and also means ‘day’ or ‘state of revelation’ and conveys opposite sense to the word ‘han’ (slaying, annihilation). (aha= a{without}+ ha{void, annihilation})

The word ‘aham’ means ‘I am’; these two expressions in Sanskrit and English have phonetic resemblance. The Vedas have said ‘the expression of self’ which is ‘I am’ or ‘aham’ and ‘aha’ which is morning is the same as both kills the darkness. Both ‘aha’ and ‘aham’ are the expression of life, time, expression of ‘praaNa’(Universal consciousness in activity) who has expressed Him as everything.

Exclamation and interjections of the Consciousness

Trinity

Another famous Vedic exclamation is ‘hanta’ and which is also used as exclamation by the Japanese! While creating, Consciousness splits into the three fundamental deities, vaak, praana, manas or into three throbbing centres of creation (as stated earlier in this article).

‘hanta’ etymologically means ‘han’(annihilation) +’ta’(end). It is end of the annihilated state; so the Consciousness exclaimed when Consciousness splits into three toward the creation---hanta(ah!) aham(I am) imah(these) trisro(three)) devata (deities; the three centres of expressions); anena (through these three forms of

mine) jeevena atmna( as the soul of each and every entity) anuprobishya (will enter) nam (names, definitions) rupe(shapes, dimensions) vakorvaniti(will create).

(Ah! I am these three deities and in these three deities I will enter as the soul of every creature to manifest the definitions and shapes.)

gandharva named ‘haha’ and ‘huhu’

‘gandharva’ are celestial beings who along with their consorts ‘apsaraa’ are dancing synchronized with the eternal rhythms. ‘yatha apsu parIva dadrishey tatha gandharva lokey!(like the reflections of moon waving on water{scattered into so many fragments} so the Universal Soul is seen in the plane of gandharva’---Katha Upanishad, second chapter, third part.) Among many, there are two gandharva named ‘ha ha’ and ‘hu hu’. The rhythms of external is ‘ha ha’, when the words are spoken out. The rhythms of internal are ‘hu hu’, where the words are taken in or listened and internal space is formed. The speaking and listening are the two simultaneous actions of the Consciousness---‘speak’ means to become,’ listen’ means to feel what Consciousness becomes. This ‘feeling’ has become the inner sky, where we feel our feelings, emotions. This is ‘hu’. This is the rumbling sound you hear when you close your both ear holes with the fingers. That is the sound of the divine fire, the ‘animation’ burning

in you as your life (praaNa). This has been termed by Upanishad as the ‘direct evidence’ known by hearing. The root word (verb) ‘hu’ means ‘to offer oblation to the fire.’ This ‘ha’ and ‘hu’ together makes ‘haau’ or first ‘stobha’ called ‘haaukara’ as stated in Chandogya Upanishad. It says ‘ayam vava loko haaukaroh’---- this universe is the ‘haaukara’(Chandogya Upanishad, first chapter, thirteenth part.) This universe is created from the words—spoken and listened by the Universal Consciousness. So, we all listen when we speak our words. This universe is wrapped by two skies ‘outer and inner’ and controlled by the third sky called ‘dahara’—the heart of the Creator. The word ‘

‘dahara’ is retroversion or reverse order of the word ‘hRidaya’ meaning ‘heart’. Everything, every control, every action of Consciousness is from heart or ‘hRidaya’ or ‘dahara’.

hiMkara

Now there is that famous word ‘hiM’ or ‘hiMkara’ of Chandogya Upanishad. ‘hiM’ is the first expression of Consciousness that heralds the ushering of a desired event! It is the expression of ‘certainty’, the gesture of Consciousness that makes you certain about the desired event you are craving! That’s why the expressions of ‘saama’ starts from ‘hiM’. (See the five and seven expressions or types of ‘saama’ in Chandogya Upanishad.).

The seers have seen ‘hiM’ as the ‘assuring, convincing message’ of Universal consciousness in every event going to occur.

They listen to the ‘hiM’ in the air that flows before the desired rain starts; they listen to the ‘hiM’ when the sun dawns, to know that the day they look for is advancing; when they look at the earth they hear the ‘hiM’ that brings the conviction that heaven is certainly there! Thus they listen the convincing, assuring words of the Universal Consciousness.

Hand(hasta), elephant(hastin) and the deity ‘taShTRi’, directive elephants (‘diggaja’)

Word ‘hand’ in Sanskrit is 'hasta'. The two flanks are the spread of Consciousness. These are the two wings. hasta= ha (void, sky) + ast(spread or to set in motion)' . So, it represents the two flanks, the first two basic directions, in and out; the two flapping wings of the flying Time, of the flying swan (hansa).

The hand which is predominant when we work is the right hand and the corresponding direction is right. We throw ourselves as our work to the external.

The left side is shakti, the active aspect of Consciousness. The activated form is the right but the creation of activity happens in the left. The left discharges itself through right. The word 'left' in Sanskrit is called ' vaama' which also

means ' to vomit' or ' to gush out' or ‘discharge’. 'vaama' also means 'beautiful woman or female'---the ‘shakti’ who discharges us with definite individuality.

Thus the left remains inside, like the females of many societies of south east Asia of old days and controlling the external!

Whatever left delivers is cast in the right. Thus right is always right.

As we stated earlier, toward the internal it is ‘inner sky, listening, direction’ and toward the outer it is ‘void, word, dimension or form’. We use the hands for both, for showing the direction and for executing or working or forming an event. The two hands hang out underneath the two ears which are the organs for listening and also which controls our sense of balance and directions.

The texts have cited in many places that the listening and directions are established in each other (Brihadaranyaka Upanishad, third chapter, second Brahmin, thirteenth mantra—discourse between Aartavaga and Yajnavalkya). When we die, when we get out of this fixed state of dimensions, our listening or ear remains held in ‘directions’. They don’t decay, they are eternal.

Another word starting with ‘h’ is ‘hastin’ which means the ‘elephant’. This word is very similar to the word ‘hasta’ meaning hand.

If you hear a sound, you orient yourself and then you focus at the source. Well, if someone touches you from rear then also you orient yourself. But the fact is that you first take something in, you first feel (i.e. listen) something and then you orient accordingly.

The elephants have acute sense of hearing and they can hear even very low frequency sound. They can lead, direct the group with a definite program and for a definite purpose. They even have the nerves in the feet and trunk to pick up vibrations as sound. Also they use their trunk as hand. It has exceptionally acute tactile sense and has ability to do various activities.

Elephant is the vehicle of the god ‘ taShTRi ‘ who is celebrated as the God of Engineer or Architect and has another name as ‘vishvakarman’ ‘meaning maker of the world’ or rather ‘hand of the world’.

The hand is also our main organ to touch. The first tattva from the un-manifested state is void / aakaasha / sky and the corresponding tanmaatraa is ‘sound’ or ‘shavda’. The next step toward manifestation is air/vaayu and the corresponding tanmaatraa is ‘touch’ or ‘sparsha’. So, if we make a group, we can group the followings together:

(i) Sky, sound, direction, ear, elephant.(ii) Air, touch, communication/connection, hand,

elephant.

Here are some quotes from Internet on elephant senses:“Their trunks are the most powerful known natural siphon with bristles attached to every single nerve.Elephants use their trunks to hold hands with their friends and are highly tactile and social animals.Their trunks are more versatile than the human hand!The trunk never stays still and can extend, twist and turn in any direction. (Quoted from <“http://www.elephantsafaripark.com/index.php/elephant-facts.html>)

There are divine elephants called ‘diggaja’ = dik(direction) +gaja(elephant). Actually, the word ‘gaja’ can be broken as followinggaja= ga (going, movement) + ja (generaton, creation, birth); that is, ‘the directions or directives from which motions or actions are created’. This is why any motion is associated with direction. Directions are actions of void. Void means that state of consciousness where all dimensions are held in directions and all directions are in equilibrium. This why we see

every heavenly body is in motion. These are not some crude or imaginative reasoning, this is true and we can see this as we are part of the system; we are made of Consciousness and we have originated from Consciousness.

mukhya praaNa and haya(horse)

In the Upanishad, it has been cited that mukhya (Universal) praaNa (Life god) carried the deities beyond the death as the ‘horse’ called ‘haya’. ‘haya’ means ‘ha’(sky,void) + ‘ya’(to get terminated). The ‘horse’ takes us where the void terminates in Oneness.

akShara—where the sky dissolves

The One in whom the void / sky gets terminated is called ‘akShara’ that is who never decays. akShara also means ‘alphabet’.

Below is some quotes on ‘akShara’ from Upanishad, where the celebrated seer Yajnavalkya replied to the famous female seer ‘Gargi”:

“ sa ha ubacha (She{Gargi} asked:

yat Urdham Yajnavalkya divo (Yajnavalkya the one who is above the heaven), yat avak prithivya (and below the earth), yat antara(and inside) imey( this) dyaava (heaven) pRithivI (and the earth), yat vUtam cha(who is

the past or the one who has already created oneself) vabat cha (who is the present or the one who is as everyone existing), vabishyat cha(one who is the future or going to become)—iti achaShkatey (one who is seen like this), kasmin tat (where that one ) otam cha ( evolved ) protam cha(and founded)?

(Gargi asked : Yajnavalkya the one who is above the heaven, and below the earth, and inside this heaven and the earth, who is the past {or the one who has already created oneself}, who is the present {or the one who is as everyone existing} and one who is the future {or going to become)}--- the one who is seen like this, where that one is evolved and founded?)

Sa hobacha(He{Yajnavalkya) replied)--- Yat Urdham Gargi divo (Gargi the one who is above the heaven), yat avak prithivya (and below the earth), yat antara(and inside) imey( this) dyaava (heaven) pRithivI (and the earth), yat vUtam cha(who is the past or the one who has already created oneself) vabat cha (who is the present or the one who is as everyone existing), vabishyat cha(one who is the future or going to become)—iti achaShkatey (one who is seen like this), aakaashey aeva (in the sky) tat (that) otam cha(evolved ) protam cha(and situated).

(Yajnavalkya replied : Gargi the one who is above the divine plane, and below the earth, and inside this divine plane and the earth, who is the past {or the one who has already created oneself as every entity}, who is the present {or the one who is every one existing} and one who is the future {or going to become)}--- the one who is seen like this is evolved and founded in the sky.)

(Gargi asked): kasmin nu (Where) khalu aakaashah(this sky) otoh cha(is evolved) protoh cha iti (and founded)?

(Yajnavalkya)….aetat vai tat akSharam (here is that akShara—where the sky or void is founded.

gargi! brahmaNa avivadanti ( Gargi the Brahmins say)---asthUlam (not physical), anaNu (not subtle), ahrasvam(not short), adIrgham(not long), alohitam(not red or does not radiate to form), asneham(does not liquefy), achayam (can not be shadowed or does not produce shadow), atamah(not dark/not the superlative), avya(does not decay), anakasham (who is not void or who does not shine), asangam(remains uninvolved), arasam(cannot be tasted or not identified by the sense of test), agandham(cannot be smelt or beyond the smell), achakShum(without eyes or who sees without eyes), amanah(without mind or who thinks though not having mind), atejaskam(not radiant

or beyond radiance), apraanam (not with vitality or beyond vitality), amukham (without face or beyond identification), amatram (beyond measure), anantaram(without inside) avadhyam(without outside). Na tat ashnati(He does not eat) na tat ashnati kashchana(none can eat akShara either).

Yajnavalkya replied: Here is that (he)—where (in whom) the sky or void is founded; he is akShara ) Gargi! the Brahmins say that he is not physical, not subtle, not short, not long, not red ( or radiating), he does not liquefy, he cannot be shadowed or he does not produce shadow, not dark/not the superlative, does not decay, he is not void (or he does not shine), remains uninvolved, he cannot be tasted (or he can not be identified by the sense of test) cannot be smelt or beyond the smell, without eyes (or he is beyond the vision, he does not have mental activities or beyond the mind, not radiant, not with vitality or beyond vitality, without face or beyond identification, beyond measure, without inside, without outside, he does not eat none can eat him either.

aetasya vai akSharasya prashasaneygargi!( By the regulation of this akShara Gargi!) Surya, chandramasou vidhritou tishThatah (that sun and the moon are being held and maintained). Atasya vai akSharasya prashasaneygargi(By the regulation of this akShara Gargi) dyavaaprithivyou vidhritey tishThatah(the pair

heaven and the earth are being held and maintained.) Atasya vai akSharasya prashasaneygargi!( By the regulation of this akShara Gargi!) nimeShaah(an unit of time, like blink of an eye), muhUrtaah(an unit of time), ahoratraNi(the days and the nights), ardhamasaah(the fortnights), Ritavah(the seasons), samvatsaraah(the years) iti vidhRitaah tiShThanti (are being held and maintained). aetasya vai akSharasya prashasaneygargi!(By the regulation of this akShara Gargi)praachang anyaah nadyaah syandantey(toward the east the rivers flow) shvetebhya parvatebhayh(descending from the white mountains) pratIcho anyang (others flow toward the west) yam yam cha disham anu(each one as set in it's direction). aetasya vai akSharasya prashasaneygargi!( By the regulation of this akShara Gargi!) yajamanam devah (the deities care the sacrificer), darvIm pitarah( the Fathers care those who perform the oblation called darvI)………………..

………………..

By the regulation of this akShara the sun and the moon are being held and maintained. By the regulation of this akShara the pair heaven and the earth are being held and maintained. By the regulation of this akShara the nimeSha(an element of time---- time equivalent to blink of an eye), muhUrta(an element of time), the day and night,

the fortnights, the seasons, the years are being held and maintained. By the regulation of this akShara the rivers flowing eastern along with other rivers are flowing with joyous roar from the white mountains, others are flowing western, others in other directions as directed. By the regulation of this akShara Gargi people praise those who donate; the deities are attached to those who oblate and the Fathers are attached to those who perform the sacrifice called darvI.

Yat vai aetat akSharam gargi, aviditva(Gargi! when without knowing this akShara) asmin loke jhotiI(someone offers oblation here), yajate(someone worships), tapah tapatey(some one radiates by his meditation), vahuni sahasraNi(in many thousands) antavat aeba tasya tat bhavati (still all such have an end). Yat vai aetat akSharam aviditva(when without knowing this akShara) asmat lokat praiti(someone departs from the earth) sa kRipaNah(the one becomes a subject of other’s kindness). atha yah aetat akSharam viditva asmat lokat praiti (and one who leaves this earth knowing the akShara) sah bhramaNah(the one is bhrahmin).

(Gargi, when someone offers oblation, sacrifices, meditates even in many, all his deeds ends at a point; when someone departs from the earth without knowing the akShara his existence elsewhere depends on the mercy of

others; however who leaves this earth knowing the akShara he is Brahmin.)

Tat va aetam akSharam gargi (Gargi! that this akShara) adRiShtam(is invisible) dRaShtRi(but He sees) , ashrutam shrotRi(cannot be heard but He hears), amatam mantRi(cannot be thought but He thinks),avijnatam vijantRi (cannot be known but He knows), na anyat asti draShTRi (there is no one else who sees, He only sees), na anyat asti shroTRi(there is no one else who hears, He only hears) na anyat asti mantRi(there is no one else who thinks, He only thinks) , na anyat asti vijnatRi(there is no one else who knows, He only knows);asmin nu khalu akShara gargi (in this akShara Gargi) aakaash(the void) otoshcha(is evolved) protoshcha iti (and established).

(Gargi, that this akShara is invisible but He sees everything/everyone, He cannot be perceived by hearing but He hears all the sound/all the words, He cannot be comprehended by thinking but He thinks all the thoughts, He cannot be known but He knows everyone/everything. There is no one else other than He who sees (He is the seer in all the visions); there is no one else other than He who hears (He is the listener in all the audience); there is no one else other than He who thinks,(His thought expresses everyone’s mind; there is no one else other

than He who knows (His knowing becomes the senses of everyone).

Negative and positive words

It may be noted that the seers have used the negative words like ‘asthUlam (not physical), anaNu (not subtle), ahrasvam(not short), adIrgham(not long)’ etc. and also both positive and negative words together like ‘adRiShtam(is invisible) dRaShtRi(but He sees), ashrutam shrotRi(cannot be heard but He hears)’ etc. to describe ‘akShara’ the universal soul who is immutable and the One in every one.

These negative words have the significance that though they specify the negativity or the absence of a quality or a sense, at the same time it expresses the existence of the quality or the sense. Thus ‘asthUlam meaning ‘not coarse’ or ‘not physical’ also conveys that there is something called ‘physical’ or ‘coarse’. In akShara, everything how much diverse or opposite they may be each other gets dissolved in Oneness. Here there is no duality. Here there is the vision, there is the beholder, there are the eyes but everything is in oneness! akShara, our soul beholding us in this oneness. In our vision He sees, in our words He speaks and listens, in our senses He knows and feels. Seers have further told that ‘From His vision eyes are created, from his hearing the ears are created, from His thought the minds are created………..!

Translating and quoting below a line from the saying of our teacher on the call by akShara(our immutable, eternal soul) to all of us:

“Silent is His words, calm is His look, He keeps on saying : ‘Come back, come back; merge with me, merge with me’.”

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{Written by the vision whatever received from the teaching received from the seer Shri. Bijoy-krishna Chattopadhaya (1875-1945) and his principle disciple Shri Tridibnath Banerjee(1923-1994)----Debkumar Lahiri}