agni (self-revealing universal consciousness)

8/14/2019 Agni (Self-revealing Universal Consciousness)

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A g n i

praaNaagni

(Self-revealing Universal Consciousness)

(This is an expanded version of the previous publication)

The words in italics are the Sanskrit words. These words can be read in the

Sanskrit English dictionary by Sir Monier Williams, available in Internet at

The Sanskrit words in italics are in

Itrans.

{This is written from the teachings received from the seers Shri. Bijoykrishna

Chattopadhaya (1875-1945), and his principle disciple Shri Tridibnath

Bandopadhaya(1923-1994) ------(you may reply about this article to

[email protected]) Debkumar Lahiri}

The word ''Agni'' (agni) in Sanskrit means fire or more precisely the life burning. You are

alive means life is burning you. You are warm, dynamic, communicating. In fact the

applications of this word in Vedas vividly express all the aspects of fire, light and

electricity, communication and also kinetics. An Upanishad called "Prashnopanishad'' on

praaNahas mentioned praaNaas praanagnayo ( praaNa, the fires). praaNameans life

or the Consciousness flowing as life in every one, flowing as activities in any thing.

praaNa, (also called mukhyapraaNa) is the Consciousness who is the origin of the

creation and of all the activities in Creation.

Agni, fire is self-expressing. He is self-illuminant. That is praaNa,Consciousness expresses

HIM/HER as creation by HIMSELF/HERSELF.

agnialso means agram (in the front) nayati (brings)--that is, who brings forth everything or

forward everything--because praaNais there beyond any expression, so praaNais
mailto:[email protected]:[email protected]:[email protected]


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agni. Everything you know is the expression of your consciousness, nothing is known or

expressed without praaNa, agni, consciousness.

When we say Soul or immutable Soul (aatman), there Consciousness, energy is at rest.

Everything is in the ONE absolutely; everything is in an absolute Oneness there. When

aatman becomes active, that active aspect is praaNa. The differentiation or duality starts

as aatmanbecomes praaNa. What we feel as Time is the praaNa. In us praaNais

life, praaNais expressing HIM/HER as our activities and as activities HE/SHE is ruling

over us.

In the Vedas, in the rituals, wherever agni is mentioned, agnistands for praaNa. It is for

this reason we cremate a dead body, because we know that our origin and termination

both are in praaNa. Upanishads have cited that we have originated from agniand that we

are annihilated in agni. It is strange to note that the words ''animation'' and ''annihilation''

in English has the component ''an'' which is also the component ''an(a)'' of the word

praaNa(=pra +an(a)). pr =Principal, First; an(a)=animation. praana, agniis one whose

animation has made us animated. He is the ''first animation'', ''first expression'' of the

aatman- absolute ONE. The word "pra" in Sanskrit conveys the meaning 'prathama' which

means 'first'. The first mantra (Rik) of Rik-veda says 'agnim iirey purohitam..... "we hailagni, the purohita (priest)''. The word purohita(commonly meaning priest), means puro (in

front) + hita (exists, placed). agni is there before any expression, any revelation, any

creation, any activity.

In the Chandyogya Upanishad, where the tale of Upokoshal (disciple of Sattyakama) has

been narrated, three aspects of agnihas been described: gRihapatiagni, dakShiNaagni,

aahavanIya agni. gRihapati= gRiha (House) +pati(lord).The word gRihameans the house

or the body. It is related to the word grahaNameaning the act of receiving. The body,

mind, instincts all those which we have received are our identities by which we live.

gRihapatiis the agni, praaNa, Fire, who is dominating on this aspect of ours and running

our daily show. gRihapatiis also known as the Father, because from ''Father'' (plane of


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ancestry) we owe our instincts. The Fire, the drive, agni, praaNa, who is beyond our dear

life running through its routine course every day is gRihapati !

We remain as seed in father. We get our separate, distinct entity after we enter into

mothers domain. Each of us is made of instincts. These instincts are like seeds. These

instincts characterize us. In every birth, some of our instincts are activated and those

make us in that birth. This activation of instincts happens by the Mother, but this state of

remaining in seed forms is in fathers domain. As per the activated instincts we are

formed, our characters are made and our households are run. This is gRihapatiagnior

Father.

The next Fire, agniis dakShiNaagni,=dakShiNa+agni.dakShiNameans south(also right)

and also connected with the word 'dakSha' meaning skilled.dakShiNa, south(right) is that

direction or inclination of praaNa, agni, by which we extend or spread ourselves as

activities, work, karma. This is the realm of work, rituals. Our build is by this aspect of

agni. We are transformed by work. dakShiNaagniis responsible for our constitution, build,

destination, destiny. Because of this some body likes sweet, some body dislikes. Our

travel to the other world and back to this world and our events in this world as well as in

the other worlds are all under the control of this agni. This agnibelongs to the Mother,because we get our build in Mother's domain. We start obtaining our features as we move

into Mother's womb from the Father. So, dakShiNaagni (dakShiNaagni) also determines

our assimilation. The way we assimilate is the way we feel and the way we get

constituted. This is why this aspect of agniis also popularly known in Upanishads as

''anvahaaryapachanagni= anu(accordingly, following) + aaharya(what is to be

eaten)+pachana(digestion)+agni(what all to be digested follow this agni). The thirdagni

is aahavanIya agni. aahavanIyareveals as gRihapati and dakShiNaagni, as the Fatherand the Mother, and is at the root. Father means where all the features, specialties,

remain as seeds, not active. By Mother, in Mother, the features get activated, degrees of

activation is decided by Mother. Both are the aspects of the One Consciousness, One

praaNa, called aahavanIya. The spread of the agni, the praaNa, the burning, revealing Life


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God, has been described in the Upanishads to narrate how praaNais there in every grain

of the creation and how every entity can identify them in agniin every aspect of its

existence and non-existence. The spread is called '''tanu'' meaning the ''body'' which is

from the root word called ''taan'' meaning to spread. Probably the word ''son'' has abearing with ''tan''. aahavanIyabelongs to guru, aachaarya, the Preacher, who shows you

your root, takes you beyond the duality of creation, beyond the realm of Father and

Mother.

In ''aahavanIya, everything what we have had in the realm of dakShiNaand gRihapatiis

seen in ONE, in the absolute ONE or Soul. Here every expression is "self expression'' or

''revelation of soul''. This is the true feature of the "divine fire''. The word ''aahavanIya''

is from the root word "hu'' meaning to sacrifice or offer oblation in ''fire''. Every thing

ultimately gets in agni, sacrificed, find its root in agni, praaNa, Self-revealing

consciousness ("svayam prakaasha").

First hymn of Rik veda

First hymn of Rik veda----agnim Ire purohitam, yajnasya devam, Ritvijam, hotaram,

ratnadhatamam

1. agniagram nayati---who leads in the front. (Normal meaning of agni is

fire.)

2.

agniis revealing aspect of Universal Consciousness. Universal

Consciousness is also called svayam prakaashawhich means the One

who reveals Oneself by Oneself. As, Universal Consciousness is

everything, so we all are revealed by this revelation.

agniis in us as animation or warmth of life and leads us in all activities.

nanagnaagni-----not nakedwho does not keep us naked. Who always bestows a

body or a shape.

The word agniis connected to the root word ag meaning to move and more

precisely to initiate movement. Thus agni is the praaNa or active Universal

consciousness who is behind every event, action, movement (time).


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(Probably the English word augment is also connected to ag).

3. purohita---pura(abode, body) +hita(benefit)-----who is in the abode or inside us for

our benefit. (Normal meaning of purohita is priest.)

purohita---punar(again and again, repeatedly) + rohita(red)----who reddens again

and again---who becomes everything by reddening himself or by radiating himself.

(Any static form is the result of formation by agni repeatedly i.e. any static shape is

actually made of repetition occurring with certain frequency.)

(agniis addressed as purohitaor priest in the first hymn of Rik veda).

purohita---puro(ahead, in front) + hita(placed)-----who is ahead of everything or

every event.

4. Ir---to flow in and illuminate. The hymn says, agnim Ire----let agni, let streams of

Universal Consciousness flow in me. (Streams of Universal Consciousness are

always flowing in us resulting in our perception of the Universe and thus we are

living.)

agnior the Universal Consciousness is always flowing is us as the sound,

light, touch, taste, smell and illuminating us with life.

Ir = I(to move) +ra(ra~nj----to colour); (I= flowing in; r= radiating, illuminating.)

5. yaj~na---ya+ j~na.

j~na= who is knowing.

ya = to control (like the wordyamanameans act of controlling). Any action or any

activity is yaj~na as any action (whether physical or mental) is an action of

Consciousness or more correctly action of Universal Consciousness. The normal

meaning ofyaj~nais oblation.

So, if we see the knower (j~na) in any activity, in any work, then it becomes

yaj~na.

This is why the deity yama is founded inyaj~na(Vrihadaranyaka Upanishad).


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6. deva---any personality which is the source of certain revelation, who shines and

reveals. The root word is div meaning to shine. Thus in absolute sense, agniis

the deva of all activities or yaj~na. The word deva actually implies an unending

source or personality that reveals a certain aspect or feature of the Universal

Consciousness in infinite ways.

7. Ritvik---who implements. It is from the word Rita meaning to flow (madhu

vaataa Ritayayte----sweetly the air flows). The end alphabet k or ka implies

karma or implementation.

8. hotaa (from the word hotRI)who calls , who summons. This universe is the call

of the Universal Consciousness. Thus everything has a name, every feeling is

associated with a word or description.

Everything, every event is a call of the Universal Consciousness oragni. agni is

calling everyone to merge with HIM.

9. ratnadhaawho is holding the gem. Every creation or entity is a gem. It is the

manifestation of Immutable Universal Soul or Consciousness in that form or as that

entity. In that entity also, the Universal Soul remains as Immutable One. Thus

each One is the manifestation of Universal ONE and is called anu-aatmanor

pratyak aatmanin the text. This each entity is a gem and the Universal Soul or

Consciousness is holding each of them.

agni,who is praaNaor life force in us, also converts all the offered foods, eaten stuff,

perceived sensations to our nourishment, to our life. They become same (samaana) with

us. Thus the foods get converted into agni, life, fire and keeps us warm.

Upanishad has mentioned the praaNacalled samaana as the one who takes all the

offered foods into Oneness (sameness)----hutam (offered) annam(foods) samam(sameness)

nayayti(leads)-----leads the offered food into sameness.


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agnihotra also called praaNaagnihotra, is the aspect of agni/ praaNaby which agnicalls

us to assimilate in Oneness.

agnihotra= agni+ hu(hU)+ tra (three; to rescuetraaNa); huto offer; hUcall.

Whatever we eat, whatever we feel, it gets into us it builds us. This is assimilation.

There are five actions of agnior praaNa by which this happens. The word five (penta) is

pancha in Sanskrit and is connected to the root word pachmeaning to digest and also

to cook. Thus five is qualifying the digestion or assimilation or cooking. Thus all of us

is doing agnihotra, offering all the time oblations to our praaNa, to the burning

Consciousness in us, to agni.

Chandogya Upanishad, chapter on Pranagnihotra-----agnihotra

Upanishad has cited that the food first arrives, (know that) it is for homa(oblation)---it is

for the eater to get assimilated with praaNa {atha(and) yat(what) bhaktam(food)

prathamam(at first) aagacchet(arrives) tat(that is) homIyam(for the sacrifice or oblation---that

is for getting merged).In fact with each gulp of food, with each perception, we in our

Consciousness as the perceiver or eater is going back to the source or praaNa. On one

end we eat or feel, but finally the food/ sense and the eater / perceiver rests in the

source from where all the activities of the consciousness is coming out.

Upanishad has further said that the very first take of food to be offered to praaNa. This

could be the first taking of the food, this could be the first feeling of existence or could be

the very first phase of every feeling at every moment.

Upansihad has further said: whenpraaNais satisfied, the eye/vision is satisfied; when the

eye or vision is satisfied then aditya or the sun is satisfied; when the sun is satisfied the

divinity or dyUis satisfied.

Here by praaNait means.pra(prathama

first)+ana (animation). Nothing happens unless

praaNa is there. praaNais before every event and will be before very event and was

before every event. praaNais the most expected and desired one without whom nothing

happens. The word east is from the Sanskrit work IShTa meaning desired. The

direction where the first event happens iscalled the east. The direction in which we first

orient ourselves when an event happens is the east. This is why the direction in which


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the sun (the praaNarevealed in the external sky as the source of life) is also called

east. We always orient ourselves to what we desire; we always look for what we desire.

Like the life flagrant in the sun, our feelings are flagrant in the eye, in our vision. Both the

sun and the eye are the source of vision and time. Both are the same; eye is the micro

form and sun is the macro

form. (Modern science also in a way addresses the relation between the eye and time.

Some references in the internet are the followings:

http://www.nigms.nih.gov/Education/Pages/Factsheet_CircadianRhythms.aspx

http://www.everydayhealth.com/sleep/insomnia/resetting-your-clock.aspx)

Nothing happens without revelation, without the sun, without the vision. So, this is first. So,with the first gulp of food, with the first touch of feeling, praaNais satisfied and so is

satisfied the eye, so the sun and so the divinity (dyU). The praaNaand eye make one

pair. praaNais the active personality of Universal Consciousness in us and eye is the

center of revelation or activities of praaNa. (As we have explained above, eye means

where all the feelings are active, where all the feelings are kindled.) Similar is the sun

(aditya)and the divinity or dyU. aditya is the active center of dyU. dyUmeans the

revealing Consciousness. aditya means who is eating , assimilating everyone in Oneness.

It is from the root word ad

meaning to eat and also from the word a+ dvimeaning

without duality. It is the centre of regale of Universal Consciousness where, the bliss is

from feeling the entire universe in oneness, embracing all the dualities in Oneness. This is

the bliss at the core of divinity or dyU. The external suns, the stars are the physical

revelation of such centres. Thus the one who is the king of heaven is called indra and

also indha(Brihadaranyaka Upanishad). indrameans who is seeing. (dra = to see). indha

means who is flagrant. Looking at something means taking that inside, in the self! It is

revelation or expression as well as taking back.

The next or the second offer or oblation is to the aspect of agnior praaNacalled vyaana.

vyaanais vi(different )+ ana(animation, praaNa). vyaanacontrols the directions and thus

the spread in different directions.

Upansihad has said: When vyaanais satisfied, ears are satisfied, when ears are satisfied

directions are satisfied, when directions are satisfied the moon is satisfied.
http://www.everydayhealth.com/sleep/insomnia/resetting-your-clock.aspxhttp://www.everydayhealth.com/sleep/insomnia/resetting-your-clock.aspx


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vyaanais that aspect by which praaNais controlling the directions and spreads.

Everything remains connected and communicated by vyaana. As it connects everyone, so

it is the source of direction. There is no direction and so no destination without vyaana.

The personality isvyaanaand the center of action or place where vyaana resides, is the

ear. The modern science has found that the inner ear controls our sense of direction.

Consciousness has a basic binary aspect; to express or to speak, to listen or to feel

(what is expressed). We determine our directions after listening, after knowing.

When we get something in, whether a sense or a food, it is directed in certain ways in us

and that determine our interaction with it. Say , when we eat, how the food will be liked

by us, how it will be assimilated and what effect it will produce, how much it will nourish

our body, what effect it will produce in our mind and so on are all the parts of the

directive. When we eat, our entire body, our entirety responds to it, reacts with satisfaction

or whatever. This percolation inside, spread inside, absorption, filtration and ultimate

assimilation happen under the direction of vyaana.This makes the inner shine when one

eats. The multiple colours illuminate our inner sky as the food (anna) returns through us

to the soul; as the food is processed and assimilated in us. This is also known as the

colours of the hitaanaadi as mentioned in the Upanishads. Though the above has been

described with respect to food, it is true for every perception or feeling. This is the inner-

shine or moon, characterized by the reflected rays, rays absorbed, rays filtered. Moon or

the lunar plane is that aspect of Consciousness who controls our build, our joys and

sorrow, our phases, our evolution, our to and fro journey from life and death.

The third offer is to apaana. apaana controls the realization or act of materializing.

Upansiasd has cited:

When apaana is satisfied, vaakis satisfied, when vaak is satisfied the earth (pRithivI) is

satisfied, when earth is satisfied, the fire (agni).

Anything created in Consciousness, is placed in an orbit and gets a life span or stability.

This getting fixed in an orbit or form is implemented by apaana. This is felt as gravity or

gravitation. Thus Upanishad has said------ prihivyaM (in the earth) yaa (who) devataa (is

the deity or divine personality) sa(she) aeShaa(this) puruShasya(creatures or units)

apaanam(apaan) avShTbhya(held)-----the deity who is in the earth is holding the apaanain

this creature---or the divine apaana(personality in the earth) is holding the


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apaana(physicality or body) in every creature. (Prashnopanishad). In Upansishad, no

distinction is made between the earth and the body of a creature.

For every creature its body is its earth. The materialization is the realization of word or

expression of Consciousness. Consciousness or the faculty of Consciousness who isbehind every expression is called vaak. Toward the creation, Consciousness is called

praaNaand the consort or faculty (shakti ) of Consciousness is called vaak. The way the

vaak expresses, the same the Consciousness (praaNa) becomes. Both vaakand praaNa

are aspects of Consciousness and are the conjugal pair at the root of creation. In a

materialized state, praaNa is termed as apaana. What is our materialized state, the

same is the earth in the macro scale. Thus when vaak is satisfied, pRithivIor the earth

is satisfied. (pRithivIis from the root word pRith and also connectedto the word

pRithak

and implies the personality of Consciousness who supports separate existence.More it is separated and differentiated in the creation, the more it is materialized or inert

in that form of creation. The creation is never completed without materialization. It is like

an electrical circuit which is never completed without ground or earth. As,apaaNaand

vaakmake a pair, similarly the earth/pRithiviand fire/agni make a pair. Within the earth

there is fire as within our body the praaNais flagrant. It is that fire which casts or forges

to make a shape, like a blacksmith creates a shaped body.

The fourth offer is to samaana.

When samaanais satisfied, manas/mind is satisfied;when mind is satisfied parjanya is

satisfied; when parjanya is satisfied, electricity (vidyut) is satisfied.

samaana is that aspect of praaNaor agniwho maintains sameness or who brings

everything into sameness, equilibrium. It is sama+ ana. ana = praaNaor animation.

sama = same, at par. Upansihad has mentioned about samaanaas hutam (offered)

annam (food) samam (sameness) nayati (leads or carries)---- who carries the offered

foods to sameness. We assimilate by samaana. In us it (samaana) is the mind. Whatever

we eat, we perceive, it gets accommodated in the mind. The subtle part of the food goes

to the mind. There it is held in the sameness. Everything is there in the mind, but there is

no dimensional separation! It is from the mind the organs / actions sprout, elongate into

physicality, the senses take different courses of actions. This mind charged with everything

but not exhibiting any specialty is like cloud charged with electricity and ready to rain. The

word parjanya generally means the cloud capable of raining. The word vidyuat is


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commonly meant electricity and etymologically it means which detonates or splits in

pieces. It is from the word vidonate in Sanskrit meaning detonates, splits. It also

meansvid(existence) +ut(supreme), i.e. supreme state of existence. In the inner plane

(inner sky), first it is radiation (teja) or the initiation to split----this is vidyut(electricity); then

it condenses, the Consciousness condenses and we feel this inside as the emotions or

the emotive state (this is parjanya, cloud carrying the water of rain); then it becomes more

crystallized, we determine what to do or not, how to act----this is the state of mind----then

it translates into physicality (earth). This is happening in every expression of

Consciousness, in every expression of word.

The fifth offer is to udaana. udaanais that aspect of praaNaor agniwho takes us up.

udaana= ut(up) +ana(animation; praaNa). It is for this reason we change, we evolve to

higher being and go back to our origin. This is why we are never stagnant. We keep

moving. Thus we say that time is fleeting, moments are passing. Actually we are moving.

Every sense comes and goes, replaced by the next one. Where it goes? There where it

goes, lies the answer (uttara). The word uttara is also from the word utmeaning

answer and also north. Whatever is past, it also exists. Such existence is part of

divinity. Such existence is above (ut) mortality.

When udaanais satisfied, tvak(touch) is satisfied, when tvakis satisfied vaayu(air) is

satisfied, when air is satisfied aakaasha(sky) is satisfied.

We are engulfed in the air (whom we know by touch) and we are embodied or encased

in the envelope of the skin. Like the water evaporates in the air and remains in subtle

form in the sky, similarly all that we know or feel, all that we live, get connected to the

divinity or go back to our divine aspect through the channel of touch to air to sky or

aakaasha.

aakaasha= aa(spreading all over) +kasha (to shine)---shining and spreading everywhere.

Touch is the sense when the duality is first felt. There cannot be touch unless there is aduality. The core of the sense touch is like, one going to be two. aakaasha is above

touch and is of more oneness; there is no flow or air there; duality is there but held in

ONE and capable of becoming two. Thiscapable of becoming two is the radiance or

kaash of aakaasha. aakaashais the One with shine, expressing that the One is capable

of becoming many.


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While describing the satisfaction of eating, satisfaction of receiving the oblation for

everyone, Upanishad has cited that when any one of the five praaNa is satisfied along

with the praaNa, everyone else who are the subjects of praaNa,who are originated from

praaNa, they are all satisfied..tasya (his) anutriptim(satisfaction) tripyate (satisfies)

pashubhir (animals), prajaya (satisfies who are his descendants), bhrama (who is growing

forever) varchasena(by luster) annadena(by foods)----satisfaction of praaNasatisfies the

animals, satisfies those who are created; they are satisfied by the radiance of the growing

praaNa, by the nourishment. (Animal / pashumeans the one who is under care or

surveillance; word pashu is from the root word pash meaning (i) to tame, (ii) to see.)

Thus, when we know praaNa, when we knowingly offer our foods and senses to praaNa

while eating or perceiving, our senses cross the mortality and limitation. The vision crosses

the boundary and merges with the vision of the universal consciousness called the sun.

The sense of hearing crosses the boundary and merges with directions. The mind crossesthe boundary and finds the entire divinity as its expression. The words cross the boundary

and find themselves as materialized as the formed universe. The touch crosses the

boundary and merges with the universal air who touches every one and who has kept

everything connected.

Thus Upanishad has further said:

yatheha(like) khudia(hungry) balah(child) mataram(to mother) paryupasade(solicits)

abeam (similarly) sarvani(all) bhutani (creatures) agnihotram upasate(performs agnihotra)

agnihotram upasate(performs agnihotra)---- All the creatures perform agnihotra(offers food

to praaNa) like a hungry child soliciting the mother for the food!

The three eaters.

praaNa, agni, is the burning and active Consciousness who is in us and who receives all

the foods we eat, whose satisfaction satisfies us, satisfies every cell of the body, satisfies

all the other creatures, higher beings and realms of the universe with whom we are

intimately connected.

This praaNa, agniis also known to have three mouths to relish the food: sthUlbhuk,

viviktabhuk, anandabhUk!


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sthulbhUk: sthUla= physical or coarse; bhuKeater.

sthulbhuk---who is characterized by eating physically----whatever comes as food, or as a

sense, the eater or perceiver is taken over by it; this is a characteristic of Consciousness

by which physicality is formed; it is a characteristic of the time present or iha, meaningto live in the present.

sthulbhuk is characterized by being always in the external. External means whatever is

separated from the self. It is a plane or state in Consciousness where one is

overwhelmed by the feeling of duality. Whatever we feel here, whatever we perceive

here, every this is different from us and has a separate entity.

This is our living in day light, I mean living in the state of wakefulness. This is the state

of us when we get up from the sleep and get attached to the external world.

The corresponding name of the Universal Consciousness who predominates on this state

is called gRihapati agni. gRihapatimeans, master of the house, or the one who is in

control of your daily chores.

viviktabhuk---vivikta=separated; bhukeater. A very appropriate example of eating or

sensing by separation is the state of dream, where we sense things without the external

world. Whatever we sense in the physical world, we sense the same things in dream.

Dream is the junction of state of wake and state of sleep. This is also called the plane

of radiance or illumination and in the text is mentioned as taijasa. Any physical thing

which we see, is made of light (because we see) and also has a weight or gravity. On

the other hand taijasa is like only made of light and sans physicality. In taijasa it is not

restricted by the rules of the earth. Everything can happen with things in taijasa state,

which cannot happen in the earth due to presetrules. In this plane, bhoktaa or bhoktrI

(the eater) and bhogya (what is eaten) are same. If we look into the physicality as well as

to this illuminated state, then we can see, that whatever we eat, the one part goes to the

physical, the balance goes to nonphysical, it goes to mind,praanNa and vaak.

vaakis the initial phase of revealing Consciousness. vaakis also called teja=tat (that) ejati

(vibrating). It is the initial state or the force or shaktifor the Consciousness to reveal or

split.


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By praaNa, here in this context, is meant the middle stage after the split or revelation.

Like, before we do a thing, there is an initial urge which moves us to do the thing. Then

it takes further formation inside us and our feelings about that start coming to us. This is

the middle plane praaNa also called jalaor aapa(water). It is also the plane of

acquirement (aqua), satisfaction.

The next stage is mind or manasa, where the feelings from middle plane, consolidate into

a determined action (saMkalpa). Here the interface with the physical world happens and

we do or act in the real world. Mind is also called anna (or food).

The above three are our three fundamental, subtle forms, and in the process of digestion

of food or assimilation of any perception, these three forms remain active. Whatever we

eat, the food goes to manas (mind),praaNaand vaak.

If we do something, it gets over after some time. But it still remains in us in subtler

forms. So, we can think about what has happened. The effects of eating a food or

sensing something last for long, much after the physical phenomena are over. During and

after we eat, our inner sky is radiated with many hues of inner colours, characterizing the

food and the assimilation. We get assimilated in the foods, the foods get assimilated in

us. Here, the scale of time is different from the scale in the physical world. Similarly the

time in dream is different from the time when we are awake.

aanandabhuk ---aananda= bliss, joy;bhuk=eater. aanandabhukwho only eats joy or who

only perceives joy.

The word aananda actually means bound or shrouded by negativity and characterized by

the same. We will explain this by the etymological meaning of the word as below:

aananda= aa(spread or characterization)+ nanda

The word nanda

means joy and is from the root word nand

.

nand= n (negative, none) + and (to bind)

There are two forms of negativity or aanandaor joy in Consciousness. This has been

explained in Chandogya Upanishad, where the aspect bhUma of Consciousness has been

described.


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One aspect of negativity is that there is no One else. So, anything elsehas merged into

Oneness. This is a kind of aananda or joy!

The other aspect of negativity is ONE is everything. So, there is everything, but ONE is

everything.

This is other kind of aanandaor joy!

Thus where the Universal Consciousness is in this form, or where we are in this form,

there we or the Universal Consciousness is aanandabhuk. In us, this is the state of sleep

and this state is beyond dream. As we do not know our real self, so, after sleep we

feel that we come out of darkness or negativity, without remembering the state of bliss.

We will get the comfort of sleep.

Thus where all the foods, where all the perception are dissolving into Oneness in us,

beyond our feelings, there is the joy eater or aanandabhuk.

A few names of agni

1.jaatavedas()jaata(to generate, to be born) +vedas(knowledge).

jaatavedasmeans who creates or who takes forms and knows or feels what is

formed This is the speaking and listening. Whatever Consciousness speaks or

becomes, Consciousness simultaneously feels it or listens to it. This is why vedais

also called shruti (act of listening).

2. vEshvaanara (---pronounced as vaishwaanara)--- (a) vEshva (universal)+ nara

(man)---One who is everything; (b) vEshva (universal)+ n(like) + ara (spoke or

radius of a wheel)---who like the spokes of a wheel has pervaded everything in

space and time.

3. vahni(---pronounced as vanhi)-. vahniis from the root word vah meaning to

carry. vahnimeans who communicates or carries or leads. There cannot be any

motion, any communication without agni. He is the carrier of sense, carrier of


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anything to be obtained, he carries the oblations to the deities. He carries the

foods and perceptions in us.

4. hutashana ()---- huta(offered)+ ashana(eat)(i) whatever is offered to agni,

agnieats it up or assimilates; (ii) anything which is offered to agni, is assimilated

by agnior gets converted into agni.(Like if a flammable object is put in the fire, it

is ignited and becomes part of the fire.); (iii) who calls (hU) everyone to assimilate

or absorb in Oneness.(This is the property of Universal Consciousness whose call

is the kaala or time and along the flow of time or by the call, we are evo lving and

gradually getting near to our origin or Universal Oneness.

agni (self-revealing universal consciousness)

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