In this article, the directions or gestures of the Universal Consciousness have been described in the context of the Vedas (Brihadaranyaka Upanishad). The directions are described with the deities in charge of the directives. The time(kala), direction(dik) and space (desha) are described. Also is stated the significance of animal sacrifice and oblation.

1. Directions and Deities, the Gestures of the Universal Consciousness.
(Words in italics are the„Itrans‟ versions of Sanskrit words (refer http://www.sanskrit-lexicon.uni-
koeln.de/monier/).
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The directions are our inclinations. When you incline toward something you incline in your
consciousness. Thus your trends are determined by directions. Every direction or trend in you is a
form of your consciousness. If you are running after money, it is in your consciousness where the
whole thing happens.
Universally, there is a deity, i.e., an aspect or a personality of Universal Consciousness, who
represents a particular direction or in control of that direction in every entity.
We look forward in expectation, we look up toward the heaven, we look down in despondency, we
look back to bridge a link.We have gestures and orientations. We are now looking at the orientations
and gestures of the Universal Consciousness who is represented by each of us.
The physicality is an extension of consciousness or more correctly the physical aspect or physical
form of consciousness. When we describe something that is inert or physical we describe our
consciousness or feelings or the way we know that.
Thus our every action in physical frame can be traced to subtlety, to transcendental realm.
When we look forward (an action of eyes), we put our steps, we walk (an action of feet), and it is
toward front, toward east (the direction of the sun or where we first find the sun).
The eye or our vision and the sun are established in each other. The movement, movement toward
what we desire is in the eastern direction. We move toward what is in front. Time or motion of time
is the movement generating from the Sun. The vision and movement happen together, because we
move toward what we desire and we look at what we desire. The time moves forward, toward the east,
where the desired event will rise.What is desired is called „‟iShTa‟‟ in Sanskrit and is the root of the
word „east‟.
It is the time, whose visible centre is the Sun; time that changes everything;it is the time that moves
and that makes everything to move. So there is no error in saying that the Sun moves, that the Sun
moves across the sky.
Like the radiant sun, the eyes are flagrant with all your feelings.
The sun, called „aaditya‟, is the son of „aditi‟. „aditi‟ is the goddess without duality. The word „aditi‟
is also from the word „adana‟ meaning „act of eating‟. Sun, „aaditya‟ is the centre ofcreation(of time,
dimensions, shapes) and the joy (eating, assimilation, integration). Time eats everything, assimilates
everything and thus we evolve and find our identity in the Universal one. Thus we get amalgamated,
assimilated in the Oneness.
(The active centre of assimilation is the Moon which is inside the realm of the Sun, the whole creation
is radiated, refracted from the Sun and in the return mode the Sun, the Soul, is embracing every one,
which is the inner shine, internal shine, the reflection, the Lunar centre. Sun---to know, to become--
this is refraction, revelation; moon---to feel what is known or what is formed---this is absorption,
inner shine,reflection.)
The sun has been also termed as „mitra‟ meaning friend because we look forward or toward the east
(iShTa) for what we desire or for the desired event. He brings forth the events to us. We always desire

2. for the next day to come, we always desire to see the next sunrise, we always desire to continue the
living. So he, the sun, is „mitra‟ or the friend. Every fulfillment brings the light, brings the day!
Thus, theSun is the god who controls over the direction called „east‟ and is the „‟eye‟ in us.
A quote from Brihadaranyaka Upanishad is like this (questions are asked by the priest „shakalya‟ and
answers are given by the great seer „yaj~navalka‟):
„(Question): Kim devatoh (To which deity) asyam(this) prachyam(eastern) dishi(direction)
asi(belongs)?
(Answer):aditya(aaditya-the sun) devatoh(god)iti .
Question:sah (That) aadityoh (aaditya— sun) kasmin (where) pratisthitoh (is founded)?
Answer: chakshushi (In the eye) iti.
Question: kasmin nu (Where) chakshuh (the eye) pratisthitam (is foundeded)?
Answer: rUpeshu (In the visions/ in the colours and shapes) iti.
Question: kasmin nu (Where) rUpaNi (the visions, the colours and shapes) pratishthitani (are
established)?
Answer: hridaye (In the heart) iti ha ubacha (thus he said); hridayena hi (certainly by the heart)
rUpaNi(the visions, the colours and shapes) janati(one knows);
Heart is the centre of all the feelings. The colours, shapes, dimensions, visions are part of knowing or
feeling. Physical heart is the outer cover of this centre (hRidaya) and part of it. There is a saying,
„hRidayastithalochanam‟ (eyes are located in the heart).
In the Vedas, there are certain paired deities, certain personalities of universal consciousness
described in pair. „mitra‟ makes one such pair with „varuNa‟. „varuNa‟ is the deity or that aspect of
consciousness, who covers everything;when anything is not active it remains shrouded by
„varuNa‟.As the day does not exist without the veil of night behind, so the two deities, „mitra‟ and
„varuNa‟ always co-exist.
When any specific event happens, when consciousness takes a specific form, i.e. when any particular
thing you know or feel, then that feeling takes the prominence and rest all is kept aside or remains at
the back or remains shrouded. Thus the sun rises in the background of darkness.One event sets and the
next rises. We get through a series or sequence, called „krama‟. We take one by one, the events
happen sequentially. Thus, there is a phrase in the Vedas, „ahoratomoypuruSha‟, i.e. the entity
controlled by the sequences of „day and night‟.
Suppose you are writing and you suddenly see a colourful butterfly, your writing immediately gets
covered and the butterfly takes the prominence; not only that in the back ground your instincts with
respect to butterfly become active.
What is present now is setting in the west and what is future now is rising in the east. When it rises, it
takes you in it, and all the past is shrouded to make the present as present. The deity who controls the
„west‟, the „back‟, the „posterior‟ is „varuNa‟.What goes back, sets in the west, makes basis of the
future. The way we lived, we passed the days, we lived the past life, decideshow the future days will
be. We achieve, we acquire the events from the time, from the universal consciousness in every
moment. Every feeling, every moment in our consciousness is our formation in the way we feel or we
live that moment. We feel a flower means in our inside we become the flower. This is an acquirement,
achievement. This is really getting the flower in the way you feel it, know it. This is called „ap‟ in
Sanskrit which commonly means water. „ap‟ actually means „aapti‟ or acquirement. It is water
because when you get something you desire, it quenches your thirst, cools you. So, whatever you

3. desire, you get in the realm of „mitra’, when you achieve it, you feel it, you get it, you are cool, it
settles in you, and subsequently you are in the next event, in the next rise of sun, in the next moment.
It settles means it creates a print an impression. This is also the realm of memory,water, varUna.
Thus the word „east‟ is connected to the Sanskrit word „iShTa‟ meaning „desired or wished‟ and
corresponds to the word „‟mitra‟‟ meaning friend; and the word west is connected with the word
„asta‟ meaning „setting‟, „end‟ etc.
Thus what gets settled in you, remains covered by varuNa, and you are in the next event. varuNa is
the god of water, ocean. In Sanskrit, ocean is called „samudra‟, meaning the „perfect impression‟.
The text (Vedas---Brihadaranyaka Upanishad) says that varuNa who is the deity of the west is
established in „ap‟ or water. They are corresponding. And the water is established in the semen or
virility („reta’) and semen is established in the heart. Water, semen, means from whom something as
before is generated! Something alike is generated. This is vitality, the power of creating. The ONE
creates ONE from the ONE and the created ONE is different from the ONE and also is the same as
the ONE. Like your children who resembles you. This is called „pratirUpa‟or corresponding image
or replica.
When we see a flower, we do recall the flowers which we saw in the past and which are now covered
in the past, covered under the water, covered by varuNa! It is for this reason the re-creation happens
from water, re-creation happens with semen. That we are born again and again, we come back from
water! (May be the water bag and the fish like embryo convey a significance to this! May be the vast
oceans surrounding the lands signify this!).This water, this divine water, is also called
„kaaraNa(cause) vaari(water)‟, meaning water of „cause‟, or the cause behind everything.A quote
from Brihadranyaka on the direction west orposterior (pratIchI) is like this (questions are asked by the
priest „shakalya‟ and answers are given by the great seer „yaj~navalka‟):
“Question: Kim devatoh (To which deity) asyam(this) pratIchyam(western) dishi(direction)
asi(belongs)?
Answer: varuNa (varuNa-the deity who covers) devatoh(god) iti .
Question:sah (That) varuNah (varuNa) kasmin (where) pratisthitoh (is founded)?
Answer: apsu (In the water) iti.
Question: kasmin nu (Where) apah (the water) pratisthitam (is founded)?
Answer: retasi (In the semen,virility) iti.
Question: :kasmin nu (Where) retah(the semen,virility) pratisthitoam (isfounded)?
Answer: hridaye (In the heart) iti ;
tasmatapi (that‟s why) pratirupam (similar one---a child looking very similar to its parent)
jatam(when is born) ahuh(everyone says) hRidayatib (as if from the heart)sRiptah(it has comeout),
hridayatib (as if of the heart) nirmitah(it is made); hridaye hi eba (thus
inthe heart) retah(the semen, the virility) pratisthitamvabati (remains established) iti.
The cause that makes us to come back again and again, to repeat ourselves is „water‟. That‟s why
water is behind the physical dimensions.That‟s why water dissolves solid and solid remains within it
by losing its shape. That‟s why we see our image in water. Laws of reflections are true but reflection
from water conveys more than the laws of reflection.

4. This water is divine, created in consciousness and physical water is part of it. Water or any liquid
takes the shape of the receptacle. It is true that the receptacle holds the water and but what is more
true is that the receptive power, power to assume and hold a particular shape is within the water or in
the liquid.
Water also dissolves. It dissolves the shapes and they remain within it without the shape. The salts get
ionized when dissolved. These ions, electricity, indicate the inner radiance in water, in „ap‟.
The seers have said that the solid crust of the earth was formed from water (liquid). There are these
quotes in Brihadaranyaka Upanishad, which are significant:
„apah (the water) vai (certainly) arka(is the core of theradiance); tat yat (that in it) sharahasIt (was
the upper creamy layer)tat(that) samhanyata(became perfectly solid);sa (that/ she) pRithivIavabat
(became the earth)‟.
Water, liquid, is the phase after radiance. Vedas have mentioned the sequence as „teja(radiance)‟, „ap‟
/ „jala‟ (water), „anna‟ (food, fragments of „an‟ or fragments of animation or fragments of„praaNa’;
„the earth‟ or„formed and dimensional universe‟). First it radiates, the soul splits, which is a form of
Consciousness; form of consciousness means a word; then it condenses and then takes the
dimensions. This is how the words are forming in you in every moment. This is action of Time(kaala)
in you. This active form of Consciousness from whom all actions, animations are generated is
calledpraaNa. Deep in you, it is radiation. The soul splits, which is a word, which is a fragment of the
soul, and whose outer cover is your „self‟ at that point of time. Then it condenses, starts denser like
the cloudsin the space—this is the emotional sphere in you----then it becomes more formed, here it
gets the shape of an articulated word, formed, crystallized, positive idea---this is mind, where you are
active in a more defined way and immediately outward of mind is the physicality. The whole
physicality is being held in the mind of the Universal Soul or Universal consciousness.
{Thus, these are the three universal centres, three centres of fire, three centres of animation or
revelation by Consciousness-----Solar centre (aahavanIyaagni), Lunar centre (dakShiNa-agni),
Terrestrialcentre (gRihapatiagni).}
The Universal consciousness, the living personality, whose one form is the sense of „achievement,
fulfillment‟ in us, who fills us with the feeling of cool and cleanliness, who takes the shape and holds
the shapes, dimensions and solids, who dissolves the shapes and in whom the entity exists but without
the physical dimensions, who covers the earth, is the divine water „ap‟; and „varuNa’ is a personality
or an aspect of this divine water. In this divine water, we remain without dimension. „Water‟ is the
outermost part (or the body) of „dakShiNaagni’(the southern fire, the Fire, the „praaNa‟ who controls
our life anddeath and controls the processing of us through the repeat journey of life and death),i.e.
controls our evolution. Thus when we return to the earth „water‟ remains behind us like the ocean in
the back ground of the land.
In Chandogya Upanishad the bodies or parts of „dakShiNaagni’ are stated as „ap‟(water),
„dik‟(directions), „nakShatra‟(stars) and „chandramaa‟(moon). By this „agni‟(„dakShiNaagni’) or
southern animation orby this activity of Consciousness(Universal Soul), we are evolving and that
means our birth and death and rebirth and so on. The deity who is in control of the south is
mentioned as „yama‟, the deity of death.
(Brihadaranyaka )Upanishads have described the directions in clockwise manner. Starting from the
east the sequence is like this----east, south, west and north. A fifth direction called „dhruva‟ meaning
constant or unchangeable has been mentioned at the end.
South is an extension. It connects the east with the west, beginning with the end. South is that
inclination of „praaNa’ which is directly related to our activities or work. It is for this reason the south
or the right hand is the principle organ to discharge work. Whichever hand it may be, left or right, the
direction by which the work is controlledis the south or the right. In Sanskrit, there is a word

5. „dakShiNaa‟which means donation to the priest and has the same root as that of the word „dakShiNa‟
(meaning south; probably the word „dexter‟ has a bearing to the word „dakShiNa‟ meaning „south‟ as
well as „right‟and to the Sanskrit word „dakSha‟ meaning „dexterous‟).
Donation actually means expansion of the self, to spread oneself along with the „praaNa’ or the
flowing life god. You expand, spread yourself by donating. Such donation or „dakShNiaa’is given to
the priest in „yaj~na’, i.e. the rite in which oblation is offered to the sacred fire. The word „ya‟ means
to go and the word „j~na’ means „knowing‟ or „one who knows‟ or the „knower‟.
The English word south may be connected with the word „saatha‟ which in Indian language means
„together with‟ and derived from the Sanskrit word „saha (together ) sthita(staying or existing)‟.
In Chandogya, the direction south („dakShiNa‟) is also named as „sahamaanaa‟ meaning „who
remains with‟.(saha=with + maanaa=measure). This is „Shakti (shakti )‟. Consciousness, is mingled in
us as our „self‟, as our vision, as our touch, as our abilities. This is „Shakti‟ (shakti) and with
„shakti‟or with her, or with this mingling, we are active and evolving. How we are and what we are
doing now that decide how we will be and what we will be doing later.
The word „ya‟ means „to go‟ or „to move‟. The word „j~na‟ means „knowing‟ or „one who knows‟. (In
fact the word „know‟ is connected to the word „j~na’; there is a good similarity in the way these two
words are pronounced.)
So, the word „yaj~na’ (which normally means the act of oblation in sacred fire) means the action or
motion of the knower or Consciousness or the action of knowing. You laugh, but actually
Consciousness laughs. You and your laugh or „laughing you‟ is a part of Consciousness. In the act of
„laughing‟, which is an action of consciousness inwhom the entire knowledge of „laughing‟ or „act of
laughing‟ is contained. Whomsoever has /had laughed in whatsoever way and wherever, all those
actions or events and the process of laughing arehere in the Universal Consciousness. It is the
Consciousness who laughed/has laughed in all the „laughs‟. That action is behind everybody‟s
laughing in all the dimensions of time and space. So, this is the universal meaning of ’yaj~na’. Every
work, every actions of us is „yaj~na‟. In every activity there is „ya‟ or action or motion or control and
„j~na’, the knower. The knower is the one who knows and his knowing (act of Consciousness) is the
whole action and its control. Though the Knower knows, still the Knower remains unchanged,
uninvolved, and immutable. By knowing Consciousness changes, still remains unchanged. By
knowing Consciousness gets involved but still consciousness remains uninvolved. This unchanged,
uninvolved aspect is called „asa~Nga’. Knowledge is „j~naana’ in Sanskrit. If this word is broken it is
„j~na + ana‟ , i.e.knower + animation. Knowing means the flow of „praaNa‟. Activities of
„j~na’(activities of knower, activities ofimmutable or unchangeable soul)is „ana‟ or „an‟(animation);
„an‟ means„praaNa‟---who is all animation. Our knowing is only a portion of the knowing or action
of Consciousness. When Consciousness sees, in that action there is „seer‟, there is the process of
seeing or vision, there is the sight or the view that is seen----all are part of Consciousness. Thus our
vision is just a part of this. But in oneness, there is only one, the viewer, the viewing and the vision---
all same!
Where there is only oneness, there the one is immaculate, because there is no one to touch, none to
taint, none to smear. Oneness and duality are in One here. We get smeared, coloured, tainted,
changed, decayed at one end and in the core we are unchanged, immaculate, immutable, always the
same. It is the One ever old (chirapuraatana) and always new (nityanavIna)!
Now the quotes from Brihadranyaka on the direction south are as below(questions are asked by the
priest „shakalya‟ and answers are given by the great seer „yaj~navalka‟):
“Question: Kim devatoh (To which deity) asyam(this) dakShinaayam(southern) dishi(direction)
asi(belongs)?
Answer: yamadevatoh(yama-the god of death) iti .

6. Question: sah (That) yama (yama) kasmin (where) pratisthitoh (is founded)?iti
Answer: yaj~ney (in the yaj~na---in the action of Consciousness)iti.
Question: kasmin nu (Where) yaj~nah (yaj~na) pratisthitoh (is established)iti?
Answer: dakShinayamiti (In the offering; in the sacrifice;) iti.
Question: :kasmin nu (Where) dakShinaya (the offering; the expansion) pratisthita (is established
)?Iti.
Answer: shraddhayam (In the veneration)iti ;yadahi(when) shryatdahttey (they revere)
dakShiNamdadati(they donate or they sacrifice to whom they revere or they donate or they
sacrificewhen they revere.)
Question: :kasmin nu (Where) shraddhaa (veneration) pratisthita (is established)?Iti.
Answer: HRidaye (in the heart). iti ha ubacha(thus he answered).hirdayena (by the heart)
shraddhaayam (the reverence) janati(is felt).‟
„yama‟ = „ya‟ + „ma‟. „ma‟/ „maa‟= „maatraa‟or measure. „ya‟=motion, action,
control.„yama’controls the processing. How a particular event will result in me is decided by „yama’,
by the corresponding inclination (direction) of ‘praaNa’toward the south. Each of us feel cold, but
there is difference in the way in which each of us feels it. Each of us tastes sweet, but the taste of each
is unique. This is determined by how you are embraced by the consciousness, how are your instincts,
how you are developed in consciousness. This is the realm of the „southern‟ direction.
‘yama’ , who is the deity of death, the personality of the Consciousness, who gives us the feeling of
annihilation, is responsible for every change. Any change is a combination of „death‟ of the previous
„state‟ and „birth‟ of the next „state‟. This is happening universally.
‘yama’, is the celebrated preacher of the eternal, immortal soul and taught Nachiketa as narrated in the
part of the Vedas called „Kathopanishada‟. „yama’ is the deity and is the cover of the Immortal soul.
That there is change, that there is death, also shows that there is a state of immortality, immutable
state.
Our every action is the result of the control exercised by the Consciousness, who is absolutely calm,
without any actionandis immutable soul in the core. Thus along with every action, change, there is
unchangeable, immutable, omniscience state. Thus in every action there is „yama‟, there is „yaj~na’.
The word „shraddhaa‟ is from the root word „shri‟ meaning „resort or have recourse to‟. Probably
„shri‟ is also the origin of the word „shelter‟ (corresponding Sanskrit word is „aashraya‟).
We cannot sacrifice ourselves, give ourselves to the One whom we do not trust. We work; we activate
ourselves for something, for someone, out of a trust. We will not run after a goal unless we have the
trust. Thus all our „dakShiNaa‟ , all our spread, all our donation/oblation/offering /sacrifice, our work
our commitment are resting on trust. Consciousness is the ultimate centre of trust, because everything
has its foundation in Consciousness. The fire in which the deities offered the first oblation is known as
„shraddhaa‟. More you know someone closely, and find the one alike you, more you trust the one,
more you can depend on the one. The One here is our root, we are made by Consciousness, we are
made of Consciousness, and we are Consciousness, always „knowing‟.
As we realize that the Consciousness is our source, the element of which we are made of, controlling
us and is controlling the entire universe then for everything and anything we look at the
Consciousness. We take recourse to Consciousness in every moment like an infant dependent on the
mother.

7. There are a few more Vedic words which are notable in the current context (in the context of „yama,
yaj~naandj~na’ as mentioned above).
They are:
„yaj‟ meaning „to consecrate‟, „to sacrifice‟ etc.
„yajur-veda’ meaning the Veda containing the mantras called „yajus‟. This is related to
„yaj‟.„yajurveda’ also means those aspects of „vedana‟(=feelings) or consciousness which join the
inside to outside and vice-versa. It is for this reason our sensory organs like eyes, ears are part of
„yajurveda’(joiningveda), as we travel inward and outward through these organs or doors („dwara’).
„yoga‟ meaning „the act of joining, yoking‟.
„yajamaana‟--- the one who hosts a worship or oblation;one who is sacrificing or worshipping;one
hosting a „yaj~na‟ or worship.
Real sacrifice is joining, getting attached or extended to the divinity. Unless we know how divinity is
functional in us in every moment and in our every activity we will not be a real „yajamaana‟, we will
not know how we are getting joined, churned and evolved. As long as we do not know this we are still
in the process of evolving, but it is „kRiShNa(dark) yajurveda‟, i.e. evolving without knowing or
evolving in darkness. As we know, we start seeing this „sacrifice‟, action of Consciousness‟, it is
called „shukla(white, illuminated) yajurveda‟.
Animal sacrifice has a meaning if the „animal‟ is elevated to a creature of higher plane or evolution by
the sacrifice. If the priest who performs the rite on behalf of the „yajamaana‟ can elevate the beast to a
creature of higher plane then that sacrifice is a success. Sacrifice narrated in the Vedas is not a kind of
black cult or killing of animals for feasting after the rite.
Sacrifice, oblation is also termed as „bali‟ in Sanskrit and connected to the word „bala’meaning
strength. Our preachers have told us „balayabalihuchattey‟ i.e. „because one gets strength or “bala”
so it iscalled “bali” or sacrifice‟. It is the divine strength that we get from sacrifice, by seeing
divinity in all our actions. (Actually, „bala‟ or strength means the ability or vigour to create, create by
speaking the words and this also means the ability to split like the Universal soul who has spilt and
created the universe by splitting.)
Principle in Vedas that says to kill an animal or to sacrifice an animal must be saying to kill one‟s
own animal instincts; to get rid of the animal instincts and enter into divinity.
An extract from mantras used in the rites for sacrificing is :
“ Om, yajnarthey(for the sake of „yaj~na‟ or sacrifice to divinity)pashovo(the animals)sriShta (are
created)
yajnarthey(for the sake of „yaj~na‟ or sacrifice to divinity) pashu(the animals) ghatanam(are
slaughtered)
atohstamghatayashami (so now I will slaughter you) tasmad (since) yajney ( in the
oblation)badho(slaughter) abadho(does not result in killing).”
That‟s why somewhere in the Vedas it is stated that in the oblation arranged by the deities, the beasts
voluntarily offered themselves as the sacrificial animals.
By the ‘yaj~na’, by the motion of the Consciousness, by the flow of knowledge coming out of One
knower in every entity, we are all active and restless, flowing and changing with time, getting
evolved, getting above the darkness, getting rid of the animal instincts, entering into divinity.
Now the quote from Brihadranyaka on the direction north (questions are asked by the priest
„shakalya‟ and answers are given by the great seer „yaj~navalka‟):

8. “Question: Kim devatoh (To which deity) asyam(this) udIchyam(northern) dishi(direction)
asi(belongs)?
Answer: soma (soma-the moon, the divine nectar) devatoh(god) iti .
Question: sah (That) somah (soma) kasmin (where) pratisthitoh (is established)? iti
Answer: dIkShaayamiti (In the divine vision)iti.
Question: kasmin nu (Where) dIkShaayam(divine vision) pratisthitaa (is established)? iti
Answer: Satyae (In the truth) iti.tasmatapi (that‟s why) dIkShItam (to the one initiated withdivine
vision) ahuh{one(the preacher) says}—stayamvada(speak the truth).
Question: kasmin nu (Where)satyam (the truth)pratisthitam (is established)?Iti.
Answer: hRidaye(In the heart)iti ha ubacha(thus he answered);hRidayena(by the heart) hi
(certainly) satyam (the truth) janati(is known); hridaye hi (certainly in the heart) satyam (the
truth) pratisthitamvabati (is established) iti;
North is the direction that points to the divinity. North is called „udIchI‟. This word may be
considered as „ud‟(up or north) + „archi‟(rays). The rays those go up, away from the mortality, are the
rays toward north. Thus as we evolve while under the direction of the south god, as we evolve by the
southern activities of the Consciousness, we shift toward the north. In the process of evolution we
transit from the lower form of existence to higher and higher forms, we become human beings and
further we enter into divinity. This divinity, natural ability to see divinity in everything is „dIkShaa‟
(divine vision) mentioned in the quote from Brihadranyaka Upanishad above.{dIkShaa= the act of
providing divine vision--divya (divine) + IkShaNa(vision)}. The north belongs to the deity
„soma‟.soma=saha(along with) + umaa. umaa=u(up,above) + maa(maatraa=measure). The measure
of Consciousness that reveals divinity or brings divinity is „umaa‟. Anything which is mortal, which
belongs to the earth becomes divine if we can see that as the form of Consciousness. The more we
see, more we shift to north, more we get „soma‟. The first feel of seeing anything as form of
Consciousness, as form of your consciousness, is that you realize that you are seeing or feeling it in
you, inside you. This leads to the realm of „inner shine‟, „antarIkSha‟, or the realm of „moon‟, the
realm of „reflection‟.
The centre in us, in all of us, inside us, from where our feelings or realization of feelings are
controlled is Moon who is the centre of dakShiNa-agni. „soma‟, the flow of divinity is effusing out of
moon. But, as per the destiny or as per the destination, this divinity gets distributed with specific
preference to each destination or to each entity. It gets divided and preferred through the different
bodies or centres of „dakShiNa-agni‟. These bodies (tanu) arechandramaa(moon),nakShatra (stars),
dik-samUha(the group of directions) and „ap‟(water). The root of astrology lies here.
The direction, the directive, under which the actions of the divinity isalready defined and effective, is
the south. North is the direction from where the divinity is descending toward south. This is
called„Ishaana‟( the One who controls). This is why the „soma‟ form of „shiva‟‟ is „Ishaana‟.
„hum!Ishanayasomomurtayeshivayanamoha‟ (I bow to the form soma ofshivathe Ishana).
The moon, „soma‟ is mentioned as the „door‟ of the heaven in the Vedas. What is coming from north
is transmitted through the moon, „soma’,controlling the south. After transmission, „soma’ gets phased,
divided, among us by the stars(nakShatra), directions (dik), water (ap). Thus someone gets money,
someone gets knowledge, someone suffers.....
North is the left. South is the right. North also called „uttara‟= ut/ud(above) + tara(surpassing, going
beyond). North means to go above the mortality, to „leave’ the mortality and go above to divinity.
Thus it is „left‟.

9. Thus now we see left and right, the two wings of „soma‟ spread across, this is also the „fortnight‟, the
two weeks, the period over which the moon waxes and wanes, transits from purnima (full moon) to
amavasya /amanava(newmoon)‟.The bird will now fly up, above, leaving the earth, up, up, toward the
north, toward „uttara‟‟. It is for all these reasons, in Sanskrit the word „pakSha’ means both
„wing‟and„fortnight(one half of lunar month)‟and the word „pakShi’ means „bird‟. In the Vedas, it has
been mentioned that „indra‟became a bird and fetched the „soma‟ for the gods.
The „dIkShaa‟ (the divine vision) is founded in the „satya‟ (the truth).
This reminds the Vedic hymn:
„satyameba(only the truth) jayatey(wins), na (not) anritam(the untruth)
satyena (by the truth) pantha(path) vitato(strewn) devajano(the way to divinity)
jena(along which) akramya(stride) rishayoh (the seers) aptakama(having all desires fulfilled)
yatra (where) tat(that) satyasya(truth‟s) paramam(supreme) nidhanam(abode)‟‟
(The truth only wins not the untruth
Way to the divinity is strewn by the truth
The way, along which the seers stride; seers are content with all desires fulfilled
It leads there, where the supreme abode of the Truth resides.) (Mundaka Upanishad)
Divinity is the plane of revelation. In any revelation the Truth is revealed. In all reality the Truth is
realized. This is why when we perceive something by eye, which is the centre of revelation in us, we
say, „it is true because we have seen it‟.
Truth is establishedin the heart, because whatever we do genuinely we do it with heart. We are
genuine in our heart.
The fifth direction is called „dhruva‟ meaning „constant‟ or „unchangeable‟.
Now the quote from Brihadranyaka on the direction „dhruva‟ (questions are asked by the priest
„shakalya‟ and answers are given by the great seer „yaj~navalka‟):
“Question: Kim devatoh (To which deity) asyam(this) dhruvayam(unchangeable)
dishyam(direction) asi(belongs)?
Answer: agnidevatoh(fire, praaNa, the god animating every one)iti .
Question: sah (That) agnih (agni)kasmin (where) pratisthitoh (is founded)? iti
Answer: vaachi(In the word, in the voice )iti.
Question: kasmin nu (Where) vaak(word) pratisthitaa (is founded)? Iti
Answer: hRidaye(in the heart) iti.
Question: kasmin nu (Where) hRidayam (the heart) pratisthitam (is founded)? Iti
Answer: ahallik(you ahallika); iti ha ubachaya~jnabalka(thus the seer ya~jnabalka addressed
him);
(ahallika-may mean who cannot see even in „aha‟ or in broad day light; who cannot see something
obvious; aha(day) + lI(to disappear)

10. yatra (Where) aetat(this heart) anyatraasmat(exists somewhere else) manyasai(you think);yat (if) hi
aetat(this heart) anyatraasmat sat (would have been existing separately from us), shavno(by the
dogs) baaenataduh (we would have been devoured), bayansi(birds) baaenatbimratheen ( would
have pierced the bodies into pieces).{You blind, you think that the heart exists somewhere else; if it
would have been elsewhere, the dogs would have eaten up us or the birds would have pierced us into
pieces; i.e. if there is no heart, no life in you, nobody bothers much if your body is devoured by the
curs or holed by the birds.}
Heart holds us. Heart holds everything. All your near and dear ones, all that you think you own are
held by the heart. Heart is behind the sense of „ownership‟, so we say, „my child‟, „my life‟, „my
money‟. We are being held lovingly by gravity which is heart of the mother Earth. We cannot be
without heart.
This aspect of holding everything, every entity by„praaNa’has the seat in „hRidaya‟ or heart. This is
the space (gravity) where all the directions end up!
There are three aspects: kaala(praaNa)-time, dik (directions or directives), desha (space, heart).
Thus behind anybody, behind any embodiment, behind any space there is gravitation. Thus there is
this universal heart, universal love in every space, in every nook corner, in every dimension, in every
direction.
Thus elsewhere in the Vedas the directions are termed as „madhunaDI’ (streams of sweetness; streams
of honey). (ChandogyaUpansihad, MadhuVidya{Lessons on sweetness}).
All directions are orientations of Consciousness. Thus the Vedas have said
„tasyapraachIdikpraanchapraaNa (his eastern direction is the streams of „praaNa’ named east),
pratIchIdikpratyanchapraaNaa (his western direction is the streams of praaNa named
west)……….sarveydishasarveypraana (all the directions are all the streams of praaNa)‟.Thus all
directions point to „praaNa’, the principal animation, the Fire burning as life in every one, flowing as
time and changing everything, all the activities, all the moments……;this „praaNa’ is called „agni‟
meaning „ag (agram--in front) + ni (nayati-leads)‟; who leads everything or rather who is in the
beginning of anything and everything!
dhrubais unchangeable, immutable soul or Consciousness in „inactivity‟. When Consciousness
becomes active, „praaNa’ is the name. Thus „dhruba’is established in „praaNa ’, ‘agni’, the animated
fire.
‘agni’, fire is established in the word, in „vaak’---the fundamental word! Consciousness splits in two
forms in the beginning;in the beginning of every moment; which are „praaNa‟(male) and
„vaak‟(female). It is like this;„vaak‟ and „praaNa‟ are two different aspects of Consciousness; „vaak‟
means word, shakti; „praaNa‟ is the Consciousness in activity; „vaak‟ the goddess of word, the
fundamental word, casts „praaNa‟ in all the forms; like the „female‟ takes the „male‟ in her and
reproduces as a separate entity.„praaNa’ and „vaak’ are the eternal couple, each is established in the
other. Thus the river flowing is a „word‟;it is created by the copulation of „vaak‟ and „praaNa‟; „vaak‟
cast the „praaNa‟ as the „river‟. Thus the river is a word of Consciousness. Thus is the sky, thus are
the trees and the hills, thus is the sand and everything, every being……….Thus everything has a
name, thus everything we feel can be described, can be listened, can be worded. So, „vaak‟ is founded
in all the formed words, in everything that is worded, in everything that has a dimension, has a name,
hasan existence. So the Vedas have said that the radiance or illumined form of „vaak‟ is „agni‟ and the
body of „vaak‟ is the earth (= „artha’=meaning=anything which is realized), i.e. everything that has
materialized is „vaak‟. Everything which is materialized is held by the heart. Thus „vaak‟ is
established in heart, „hridaya‟. Heart holds everyone, all the directions end in heart and space is
formed. Thus toward physicality, the directions end in heart, gravity, space, physicality. At the other
end, the directions end in „praaNa’ the flowing consciousness also called „kaala’i.e. Time.

11. (We bow to the Seers, who established the Glory of Consciousness in those goldenancient days and
who again came to rekindle the knowledge.)
{This article is written from the teachings received from the Seers Shri. BijoykrishnaChattopadhaya
(1875-1945) and his principle disciple ShriTridibnathBandopadhaya(1923-1994). ------
DebkumarLahiri.}
(you may write to the author at dkldk@rediffmail.com or debkumar.lahiri@gmail.com for any
comments or query)