This article describes how the universe is made of the alphabets or varna matrika, how the eternal life Vishnu is spreading all over, the trinity, the sequences of time and the significance of the society or samaja as mentioned by the seers of the Vedas. In the narration the significance of the hymns of Vishnu and his consort Lakshmi, significance of the god Brahmaa and his consort Sarasvati, significance of the deities Mitra and Varuna, Indra etc. are stated. The all pervading vision of Vishnu and the steps of Vishnu have been described explaining the origin and sequence of time.

1. The Religion of Brahmins — Part2
(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 <http://www.sanskrit-lexicon.uni-
koeln.de/monier/>
The Sanskrit words in italics are in Itrans)
(You may please read the other publications like Vedas, Veda and Deva, The Religion of Brahmins
Part-1 etc. before going through this article for a better understanding.)
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The word ‘akShara’ also means “alphabet’. As every ray radiated from the Sun is the Sun itself,
similarly these alphabets are, which are being radiated from the ‘akShara’ and thus they are also
called ‘akShara’.
How powerful these alphabets are! They make and break the world, forms and reforms in blinks.
Like ‘m+o+o+n’ becomes ‘moon’ and ‘n+o+o+n’ becomes ‘noon’! This is how the every grain of
the world is made. “akShara” is cast in every form by His ‘shakti’ (Power/Energy). Thus these
alphabets, are the ‘mothers’, the little goddesses, who create the ‘akShara’ as ‘kShara’ in
innumerable ways. As the male finds the female, as the sperm finds the womb, so the praaNa
(akShara in activity) finds vaak (the fundamental word goddess, the shakti of akShara). As the
female takes the male inside and reproduces the male in another form, so the vaak splits ‘akShara’
in infinite ways. The whole creation and re-creation is by praaNa (akShara); by praaNa(who is
active form of akShara) and vaak. They (praaNa and vaak) are the ‘conjugal pair’ in the
beginning. (Refer Chandyogya Upanishad). They are the A(akShara) and B(vaak) s, the Alphas
and Betas, Alphabets.
Alphabets are degrees of Goddess vaak, they are also the Goddess, our Mothers (varNa
maatRikaa). In this ONE-ness every One is an expression or personality of Consciousness.
Whatever is there in akShara is also in kShara. Everything is mapped in us. So the alphabets which
are the mother tongues are also our mothers.
The alphabets are also called varNa which means Colour, Race, Class, Clan etc. Any expression is
characterized by a colour. The colour expresses degrees or varieties of vaak’s actions on akShara.
Thus vaak, as each alphabet, is a consort of akShara. They cast akShara in all the forms!
In Sanskrit, the first group of alphabets (similar to vowels) is called svara varNa. svara means sva
(Soul)+ ra (ra~njana =colour). svara means radiance or colours of the soul. Then, like consonants
there is another group called ‘byanjana varNa” ‘byanjana” means “bi + anjana” The word ‘bi’
signifies ‘duality’ (like bi-direction) or diversity. ‘anjana’ means, ‘pigment’ or applying ‘pigment.
Chandyogya Upanishads (Chapter-2) has said “sarvey(all) svara(svara) indrasya(of indra)
aatmana(soul)”. This means all the svara varNa, which are the radiance of soul are the elements of
indra. indra (the king of heaven) means who is the centre of all revelations! This is why indra has
been mentioned as the “One who resides in the eye !” indra = idang(any thing that can be termed
as ‘it’) + dra(=draShTRii=seer)! As you are seeing everything like ‘it is flower, it is water, it is
bird…..’, so also indra, who is there in all our eyes. The difference between us and indra is that
indra sees every thing as the radiance of his soul and we see everything as different from us. The
Vedas /Upanishads have said that we see the death because we see every thing different!
“manasa (by the mind) idam(this) aptavayam (is achievable)
neha (not here) nana (difference) asti (is existing) kimchana(in any way)

2. mRityo(from the death, from the duality) sa (he/she) mRityum gachhati(will get into death)
ya(who) iha(here) naneva(apparent difference) pashyati(sees)”(Katho-Upanishads, Chapter-2)
The sense of death, fear, originates from the sense of duality. This is why Upanishads have said,
“dvitIyat (from the duality) vai (certainly) bhayam (fear) bhabati(forms)”. The fear comes from
duality. Every fear is a part of the fear of death. Under certain circumstances we feel fear, because
we do not feel comfortably our existence under those conditions. Whenever we have a fear,
uneasiness, it is knowingly or unknowingly our sense of existence that becomes our concern; it can
be subtle, but certainly it is this. The word, ‘bhaya’(pronounced as ‘voy’) meaning fear in Sanskrit
is probably has a relation with the word void or inane. We see void every where, all around,
because we are obsessed by death, deprived of the ‘Knowledge’ or ‘existence of consciousness’.
indra is the son of ‘aditi’(the mother of the Gods, as mentioned in the Vedas. aditi means, a
(without) + diti (duality). We have explained in the earlier published articles that eye or the sun is
the centre of all revelations, i.e. centre of vision and the centre from where the time evolves. indra
is in this center, so indra relishes, enjoys every thing that is there in time and space, he is the king
of heaven as recited in the Vedas.
The principle consonants in Sanskrit are the first 25 alphabets, arranged in a matrix of 5 x 5; these
alphabets, starts from ‘ka’ and ends in ‘ma’. These 25 alphabets are known as ‘sparsha varNa’.
‘sparsha’ means touch.
The Chandogya Upanishads(Chapter-2) has said, ‘sarvey(all) sparsha(the alphabets of touch)
mrityor (are of Death’s) atmana (soul)-------all the ‘sparsha varNa’(alphabets of touch) are the
elements of yama (God of the death). This means ‘all the alphabets of touch have constituted
mRityu, yama.’. Also it means “deity form of any alphabet of touch is inherently “yama”. When
we say ‘deity’ it signifies a particular ‘personalized form’ of consciousness with whom we can
communicate.
The touch can only happen when there is a duality. The duality starts at the beginning of creation,
when akShara becomes praaNa and the time starts flowing. Thus duality is related to both life and
death. We see the duality all along our life; we do not realize that the death is also a form of the
Consciousness, a form of our soul. If we know this then the death becomes the God of death, a
living personality, known as yama in the Vedas. Consciousness unfolds as our life and death. Non-
existence is a form of Consciousness. As the creation happens, as the praaNa flows, the air flows,
the touch is created. The creation is from desire (‘kaama’ in Sanskrit). The word kaama starts with
the first alphabet ‘ka’ and ends with the last (25th consonant) alphabet ‘ma’, thereby signifying that
it contains all the forms of “touch” or all the alphabets of touch. Thus the word ‘kaama’ is the
combination of the first and last words of the ‘alphabets of touch’. The desire is related to touch. In
the beginning there was/is a desire to split------“tad oikakhat (she desired) bahu syam prajayeya (I
will create many)” (Chandyogya, 6th Chapter)! Thus duality is there at the beginning of creation
when the praaNa (Time) started (starts) flowing. This flow (air of life) is touch. Thus ‘kama’
which also means generally ‘desire’ and also ‘sexual desire’ (i.e. desire to multiply) is
fundamentally ‘touch’ and ‘duality’. Thus all the alphabets of touch are the elements of the ‘god of
death’ or ‘yama’. In the plane of deities, two things simultaneously exists, continuum, analogous
feature as well as ‘split-feature’ or ‘quantum’ behaviour, as is known in physical light. Thus in this
plane the deities are entangled with each other, mixed, although can split as a separate entity.
yama, the god of death is the covering deity of the praaNa, the god of life. Such deity is known as
‘aavaraNa devataa”. avaraNa means---dressing/cover/ornament. This is why yama is one of the
most renowned preachers, who with superb mastery described the “Immortal soul” (refer
Kathopanishada---the preaching of yama to Nachiketa).

3. Also the Chandyogya Upanishad has said, ‘sarvey(all) UShmana(the alphabets of warmth)
prajapatey(are of prajaapati’s) aatmana (soul)-------all the ‘UShma varNa’(alphabets of warmth)
are the elements of prajapati(‘praja’ means who has been created; ‘pati’ means lord; prajapati
means the ‘lord of creation, lord of the creatures’. This means, ‘all the alphabets of warmth have
constituted prajapati.
There are four consonants, “sha, Sha, sa, ha” which are the UShma varNa or the alphabets of
warmth.
The fundamental elements or particles by which the whole universe is made are the ‘alphabets’ or
‘varNa’ which we find in us as the elements those constitute our ideas, our emotions, our
expressions, our creations in the mind.
prajapati is also known as the god “brahma” whose colour is red. As we know red also
scientifically represents the colour (varNa) of warmth (UShma). prajapati is the first in the creation
among the deities:
“brahmaa devanam prathamam samvabhuva
(brahmaa originated first among the deities)
vishvasya shraShta bhuvanasya gopta
(the creator of the universe and the protector)”(Mundak Upanishad, 1st –chapter)
As you look at this colourful earth it compliments your mind with so many varieties of feelings.
The lush green, the azure sky, the milky snow, the golden sand……all are formed by the
combination of feelings, combination of alphabets. The alphabets which apparently do not convey
any sense, make the most meaningful, expressive world when they combine in the desire of
creation.
The ‘shakti’, the wife, the consort of the god ‘brahma’ is the goddess ‘sarasvatI’ who is the
goddess of the ‘words’, goddess of the words toward expression, toward creation. brahmaa is the
‘divine mind’. Our mind is a part of the divine mind. All the shapes and forms are created in the
divine mind. This is the realm of formed words. brahmaa is the final manifestation of
trinity(described as ‘tribit’ in the Vedas—refer Chandyogya 6th Chapter).
The colour of brahmaa is red, the longest wavelength of the visible light, the extension toward the
outward expression, the colour immediately before the creation. The colour of sarasvatI is white,
the colour in which all the colours, all the ‘varNa’, all the alphabets are in equilibrium toward
expression.
It has been described in the purana (Mythology) that brahma was created from the navel of the god
viShNu. The word for navel in Sanskrit is the word “naabhi”. “nabhi” in Sanskrit also means axial
point or nave. viShNu means that aspect of praaNa (the Life God) who is running the creation.
The first expression from the churning of praaNa (Time) toward manifestation is the brahmaa, the
divine mind, who can be found at the axial point of the praaNa, at the navel of churning
consciousness, who is the god viShNu who is the praaNa embracing the creation. Beyond the mind
is the heart or plane of emotion and desire. viShNu is this centre. This creation is from the heart,
out of desire, out of love. As the praaNa flows, the cycle of time starts; viShNu is at the axis of the
cycle and from their brahmaa stems out and then the deities and the expressed universe. This is
why in the hymns of viShNu in the Vedas, this centre of revelation (which is also the ‘eye’ or the
‘sun’ as explained before) has been many a times addressed by describing the ‘eye of viShNu and
also by his legs or feet(which represents the motion or flow of time). The three steps of viShNu is

4. famous in Vedic hymns and these three steps (past, present, future) are known as ‘krama’ meaning
sequence or succession. The famous weapon which the lord viShNu displays on his finger is the
sudarshana chakra. su(elegant) +darshana (vision) +chakra(wheel). Thus this is the tool in his
hand which is the centre of vision, centre of revelation and which cycles the time. The time is
fragmented by this rotating sharp wheel in future, present and past.
viShNu = vish+nu. vish= to enter, to pervade. ‘nu’ means ‘certainly’; so viShNu means who has
certainly entered into everything or who is certainly inside everything; Word viShNu can also be
considered as the combination of the two words ‘vish’ (to enter) and ‘UShma’(warm); thus viShNu
means the warm praaNa, the warm life, the god of life existing in every entity. UShma----the
warmth----praaNa. viShNu, praaNa is there everywhere as every one’s warm life. It is for this
reason, the vaiShNava (the followers of viShNu) are vegetarian and renounces all forms of cruelty
i.e. act of tormenting or annihilating the life.
viShNu is the praaNa who has entered in all the forms and shapes; praaNa who is active
everywhere, praaNa whose motion is the motion of the nebulas, motion of the sun and the planets,
cycles of the seasons, praaNa who is in the earth as gravity holding us, who as air is flowing
outside as well as inside (through our nose) bridging the internal and external(aayu---life span, life
flowing and vaayu---air), who as water is always cleansing us from the dust of mortality and
physicality, quenching our thirst…… the beloved life…..is the divine life god viShNu.
Life, Consciousness, can not be without vision, can not be without motion! We are all moving.
viShNu is placing his steps, which is time. He is our Life, that’s why He is looking at us----this
vision is all pervading, all permeating, all knowing! In you, your eyes bear all your desires, all your
vibration, all the motions and all the emotions! This is why the hymns of viShNu in the Vedas sing
about His eyes, all pervading vision, about his steps, about his legs, about his circulating motion.
When we see the universal praaNa as the flare of the universal soul, as HIS manifestation we call
praaNa as agni. When we see the praaNa holding us in his heart (field of gravity), rearing us with
HIS love, expressing HIM in all the forms, at the root of this manifested universe, we call HIM
viShNu. Some hymns of viShNu in the Vedas are below:
ato (now) devah (the deities) avantu nah (favour us)
yato (wherever) viShNur vichakrame (viShNu moves through, circulates through) |
pŗithivyāĥ( the earth) sapta dhāmabhiĥ(and also through the seven abodes)
idam vişhņur vichakrame (in this circulation, movement of viShNu) tredhā
nidadhe padam(in three ways his steps, his motions are being held or registered) |
samūļham (the root, the pivot) asya(is in this) pāmsure(from where the radiation
or vision is emanating.
Tad (that) viShNoĥ (viShNu) paramam (supreme) padam (foot, post, status) sadā
(always) pashyanti (see) sūrayaĥ (the deities)
(The deities always see the supreme foot or supreme motion of viShnu)
|
divīva (like the divinity, like the heaven, like the all revealing) chakşhur (eye,
vision)) ātatam (spread all over).
(It is like an all revealing eye or vision spreading all over!)
The word “chakra”(the spinning wheel weapon of viShNu) and the word

5. “vichakrama”(meaning circular or periodical movement) are connected.
‘chakra’=cha +kra. ‘cha’ means ‘char’ or ‘chal’ meaning to move. ‘kra’ means
‘krama’ i.e. ‘succession’ or ‘sequence’. So, chakra is the centre or source from
where all the periods, cycles, sequences of time of regulations are generated.
In “akShara”, in shiva, everything is at a single instance of’ time.
. ‘Time is not sequenced there. It is not in succession. In akShara’s action, i.e. when
HE becomes ‘praaNa’, time starts flowing, or time is sequenced. These are the three
steps of viShNu, the ‘past’, ‘future” and ‘present’. In the past, every thing is in ONE,
it is all same, it is ‘saama veda”. The future joins the ‘past’ and ‘present’, this is
‘yajur veda’, by which we are joined! The past sprouts as future and becomes
present, the present cycles back to the past. Suppose you will go home. The ‘home’
and ‘going’ are already in you, in your instincts, in your knowledge or consciousness.
This is ‘past’, {‘maha-purva’(the great pristine) }. This event of going home
becomes active as the birth of a seed (that is how you feel that you will go home after
some time’), and then you ‘go home’, the event happens or materializes as ‘present’
or ‘Rik veda”. The whole thing, your going home, is the movement of ‘viShNu’. This
is how it is in every action, in every action of energy, in every event, in every
moment of time. The Time is His Knowledge or knowing and this manifests itself as
‘creation’, existence’ and ‘annihilation’. Thus viShNu’s feet are held in three states.
viShNu is the praaNa at the pivot of the great wheel, the wheel of time, whose
rotation is the unfolding of Time eternal (maha kala). The Vedic hymn is like this
” ara iba (like the spokes of) ratha (the chariot) navou (navel, centre) praney (in
the praaNa) sarvam(every one) pratiShThitam(is held, bonded)”
(Prashnopanishad,2nd Chapter).
(As the spokes of a chariot wheel connected to the centre, every one is connected
and bonded to the praaNa).
This is the chariot of Sun, at whose centre is viShNu, whose warmth is our life,
whose vision is the motion of time, who is the eye of the universe. praaNa, life is
flowing. In Sanskrit, flowing is represented by the word ‘pava’ means ‘purification’
and also ‘air’. praaNa is the air and praaNa purifies. We are desecrated if we do not
see praaNa. Seeing death, not seeing consciousness is getting desecrated. This is
why in Hindu custom, there is a ritual to touch the fire (praaNa) if any one touches a
dead body or attends a funeral. This fire outside is absolutely same as the life burning
in us. We are living with a little life, life force, that’s why this fire, this water etc. are
inert to us.
This is why during any religious activities, if there is a breach, one gains back the
former status by calling viShNu.
As you see your days and nights, your lives and deaths in consciousness, as the
motion of viShNu, as the phases of Consciousness, you will get amRita(eternity) both
in life as well as in death. In your coming and going you will see viShNu is moving.
This is why there is a pilgrimage of the Hindu’s in a place called ‘Gaya”, where there
is an ‘impression of viShnu’s foot’ and where the Hindus perform the rituals to get
their deceased relatives released from the darkness of the death to the shine of the
life. Gaya means —gacchati (going) and aayati (returning). Our coming to the earth

6. and leaving are from the motion of ViShNu, if you see this then the death becomes a
part of life, death remains no longer death. We get rid of the compulsory circulation
from death to life and life to death.
viShNu lies, sleeps in the water, the water of creation or re-creation. This water is
called kaaraNa (cause) arNava (ocean). Actually the word ‘arNava’ is the
retroversion of the word ‘varNa’. In this water we remain dissolved, in this water our
physicality dissolves but we remain like a solute dissolved in water, we remain
without forms. From this water we are again formed with dimensions. As we
discussed in an earlier article (Veda and Deva), water is that form of consciousness,
that deity, where every thing is achieved, accomplished. Word water is ‘aapa’ in
Sanskrit meaning ‘aapti’ or ‘achievement’, where all thirsts, all desires are quenched.
When we sleep, we sleep with all our desires. They remain dissolved in this water.
When we are awake, we rise from our sleep with our previous desires and
determinations. Thus we are re-created every day. Thus also the creation is re-created
from this Water of cause, Water of creation. Here the memories remain, instincts
remain, in the water. The god of water is varuNaa. This is connected with the word
‘avaraNa’ meaning a cover or a shroud. There are two famous conjugal Vedic gods,
‘mitra’ and ‘varuNaa’. varuNa belongs to the western direction, mitra ( a name of
Sun-god) belongs to the east. ‘mitra’ means friend. When you desire for a flower, it
becomes your east, the flower or its desire is now in your front, this happens by that
aspect of consciousness known as mitra. If we see this aspect of Consciousness, then
the friend, mitra, will rise to us as whatever we desire. When something rises to you
that’s your east, and then all other things, all your other desires get shrouded at that
time making only the one that you have desired as prominent. All other things
remain in the west, behind you. The flower desired rises in you covering every other
thing. They remain covered by this aspect of consciousness called varuNa.
This is because we can not take things at a single time. We are ‘krama dharmI”, i.e.
characterized by the habit of knowing one by one or in succession and not at a time.
We take things in sequence, one at a time. So we rise with something and sets with it,
then we rise with another thing and sets with it. This is called ‘ahoratro’= aha (day) +
ratri (night). We are passing through days and nights, revelation and annihilation.
In the water all remain as impressed. Impression is called “mudraa’ in Sanskrit and
the sea is called “samudra”. sam (samyak=perfect) + mudraa(imprint, impression).
{The palmistry is called “samudra vidya (Knowledge). Whatever we do remains
imprinted in our Consciousness and appear as physical prints or impressions on our
palms; on every part of the body}.
The shakti of viShNu is lakShmI. The word lakShya means aim / target/ something
marked or defined etc. viShNu has stuck everything by his vision, this is his shakti,
Power, named lakShmI. lakShmI is on lotus. Lotus is called ‘padma’ in Sanskrit.
padma=pada +maa (measure). lakShmI measures the pada (leg or foot) of viShNu.
This means, viShNu, praaNa becomes defined and measurable by His shakti
lakShmI. Wherever viShNu puts his step, there is a centre (chakra) or lotus (padma)
of revelation. This is why any thing, any material is called ‘padaartha’=pada +artha
(meaning) = meaning or interpretation of visnhun’s pada or motion.
(Probably the word ‘earth’ is from the word ‘artha’ meaning that this earth is the
realization of viShNu’s steps.)
In consciousness, there is no difference---the observer (draShTRi), the power of
observation or process of vision (darshana) and the object (dRishya) are same.

7. akShara, viShNu, lakShmI, brahmaa, sarasvatI are all the different aspects of the
same Consciousness.
viShNu is the medium place. Medium (‘madhyam’ in Sanskrit) does not only mean
‘midway’ it also means the medium that permeates through all and connects all. It
joins everything and is yajur veda. HIS vision has constituted a plane called
‘antarIkSha’, means antara (inner) + IkShaNa (vision, or flow of time). Here
everything is inside, inside the heart, everything is held in side HIS vision, inside the
vision of eternal life god.
In Upanishads, praaNa is called ‘adhiardha’= adhi (in excess by ) +ardha (half),
i.e.1-1/2(1.5 or one and half). This is praaNa, who has fragmented himself and every
fragment, every half he has held in him. Thus we are all clung to praaNa, by the
force of heart. What we know as gravity is the attraction of the heart which keeps us
living on this dear earth. This is how viShNu is in the earth! This reminds us of the
mantra ----
‘prithvi tvaya dhRita loakah
(ye earth everyone is being held by you)
devi tam viShNuna dhrita
(ye goddess earth you are being held by viShNu)
tam cha dharaya mam nittyam
(so you also hold me always)
pravitram kuru chasanam
(and also sanctify the seat, my foundation).
We are held by the earth, earth is held by viShNu the eternal Life God, praaNa. The
way we are held expresses our character, our properties. The word ‘dharma’ meaning
religion in Sanskrit also means properties those hold a matter or a being or those
define a matter or an entity. Through viShNu, through earth we are characterized. The
word society is called ‘samaaja’=sama (same, synchronized) +aja (without birth or
without beginning, i.e. akShara or immutable eternal soul). The activity of akShara,
activity of the immortal, immutable ONE is viShNu. To be really a sociable person
means to remain synchronized with the motion of viShNu, to remain synchronized
with the immutable, eternal ONE from whom we are, by whom we are.
There is a hymn:
yato cha udeti surya
(from whom the sun rises)
yato astameti

8. (into whom the sun sets);
praaNad ba udeti surya
(the sun rises from the praaNa)
praney astometi
(the sun sets in the praaNa)
tam deva chakrirey dharma
(the deities follow this as their religion)
sa aeva adya sa u shva
(HE is the time as present, he is the time as future / he is the ‘ever present’, he is
the ‘flowing time’ ).
{This is written from the teachings received from the Seers Shri. Bijoykrishna
Chattopadhaya (1875-1945), and his principle disciple Shri Tridibnath
Bandopadhaya(1923-1994). This article was earlier published in Scribd.------
Debkumar Lahiri
(you may write to the author at dkldk@rediffmail.com or
debkumar.lahiri@gmail.com for any comments or query)