Sarva Vidya

Sarva Vidya
Swami Sai Venkateshah
What is the ultimate goal of human life? What is the ultimate truth of all existence? The answers lie
in a single source the highest point human thinking and consciousness has ever reached. This is
Advaita Vedanta. This is the universal truth for all of humanity.
A complete understanding of our universe of our experience in its entirety, can be obtained, starting
from Advaita, which is called Prajnana, into the knowledge of our universe, called Vijnana, which
itself has multiple levels physical, biological, social etc. This flow of wisdom is the focus of this
article, and is explained in the following way. This article is a composite of multiple articles published
separately earlier, but now joined as a unit, since each aspect seems to be seamlessly
interconnected with every other aspect.
Latest version of this article along with companion image available in below Google Drive folder link.
https://drive.google.com/folderview?id=1C3YWLVDQVCRvrZMjcuP8rCYMDmZBfAUE
The stages of wisdom and creation are as follows, explained in the context of Bhuvanas:
Parabrahman: The starting point is fundamental consciousness Atman or Parabrahman or God in

Advaita. Just as a dreamer creates a dream world, Atman creates the universe, whereby the
universe is as unreal as a dream.
Satya Loka: The first step is to create an escape route a path for tobe created beings to get out of
illusory world called “Maya” back to truth. This path, is the spiritual path, consisting of 16 stages.
Tapa Loka: The Spiritual Path is nothing but changes in one’s mindset and perspective as one
gradually aligns himself with the truth. These are described as the four dichotomies and thus 16
personality types of the MBTI theory. The MyersBriggs Type Indicator (MBTI) is a set of questions
based on psychology. By answering the questions, people can learn about how they tend to make
choices. They can also learn about how they view the world. After answering the questions in the
MyersBriggs Type Indicator, people are placed in one of sixteen groups. One then sees clustering
of certain MBTI factors, into groups described by shapes such as triangles, quaternities and axes.
This is the birth of “hypernumbers”. Hypernumbers comprise the entire possibility space of the mind,
which includes not just physical universe, but also dream, art, fiction, fantasy. It is not restricted by
laws of nature or physics or logic, since these aren’t created yet. Hypernumbers formed by the MBTI
give shapes. One such geometrical shape is the Sri Yantra, formed by nine interlocking triangles.
Jana Loka: As the next stage, the components in the Sri Yantra acquire meaning on a conceptual
level. These are restricted by logic, yet unbound by limitations of space and time. These Concepts
define various events, things and incidents in the universe, on a functional level. These are the roles
which perform the tasks specified by the MBTI.
Mahar Loka: Arising from Sri Yantra are nine Avaranas or enclosures. These Avaranas give rise to
Sarva Vidya Sai Venkatesh

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numbers. Functionally, numbers are similar to hypernumbers all mathematical operations are
possible just as in hypernumbers. The only difference is that numbers have a narrower and more
restricted possibility space than hypernumbers. Thus, unlike hypernumbers, numbers describe only
physical universe, and not dreams, art, fantasy etc. The 2D shape unravels itself into the E8 shape
the largest simple exceptional Lie Group; ie smooth structure that displays perfection and symmetry,
even when rotated or reflected in multiple ways. The 8 dimensional E8 is the largest such shape that
can be formed ever. The E8 and Sri Yantra are 8D and 2D views of the same shape.
Swar Loka: The E8 structure now assumes meaning. Particularly, the 8 dimensions are now seen as
fundamental charges. All this occurs in an informational space, not physical. The 8 Charges are
referred to in Vedic wisdom as the Vasus. Next, the E8 assumes physical form, Particularly, the
fundamental consciousness manifests as primordial vibration, called Omkara this is the universal
wavefunction of quantum mechanics, described in probability space. There are 3 components of Om,
and these are chaotic signals which act as qubits, which have 8 states. These 3 qubits entangle their
8 states in various ways to give the 240 generators of the E8. Thus, the geometric E8 is now
transformed into the primordial signal, which is a weighted composite of the 240 generators.
Physical creation starts when the weights corresponding to Higgs Field are made nonzero. This
breaks the symmetry of the E8 group; gravity starts behaving differently than other forces, and space
time is born. The universe is created as this big bang. The newborn universe rapidly inflates and
becomes huge, all the while new subatomic particles created from the composite signal. These
further create ions and atoms, and the fundamental states of matter, including Dark Matter and Dark
Energy, are all brought into existence, culminating with creation of stars, planets and solar systems.
These epochs of creation are referred to in Vedas as the 11 Rudras. The physical realm of atoms
gives rise to chemical reactions forming larger atoms and molecules, and continuing thus, forming
biochemical macromolecules such as the RNA. These are capable of dual functionalities of
sustenance and signaling alert and responsive to sources of nutrition and threat, capable of
perceiving and processing information regarding sources of nutrition etc. This gives rise to Life, and
the sustenancesignaling duality is described by the 2 Ashvinis. In the created stage, the universe is
seen in all its diversity and variety. In order to comprehend this, the universe, as seen by us as the
sky from earth is divided into 12 regions, with the stars, galaxies and constellations of each region
contributing to its unique characteristic nature. These 12 divisions are called the 12 Rasis, and
through their energies create a “vision statement” containing the objectives of Dharma, Artha, Kama
and Moksha, toward which life on Earth must evolve so that a species capable of these ie human
beings, may reach the ultimate spiritual goal.
Bhuvar Loka: The next stage of creation is the biological system. This is a template, following which
an organism will function and evolve. This is the basis for the genetic code. This template is nothing
but the Brahmanda described by Avaranas earlier represented now as Pindandas or biological
systems such as respiratory, digestive etc. With this basis in place, the next step is the genetic code.
With a basic set of 4 nucleotides, the RNA and by extension DNA builds into itself a long chain of
nucleotides, which in their sequences contain the genetic code the program written into each cell of
an organism. Largely, the genetic code contains 50 components, forming noncoding part of DNA,
which binds proteins together, positions them, and enables or disables parts of DNA. A subset of
these, form coding DNA, which generates proteins responsible for various functions running the
biological system. These together make up an organism, which evolves over time forming multiple
species of plants and animals, and ultimately the human being.

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Bhu Loka: The human being completely formed, the next step is to arm him with the ultimate of tools
to achieve his objectives speech. Sound energy requires medium and doesn’t exist in outer space.
It is a feature unique to lifesupporting planets like earth. Modification of basic sound energy to
create phonemes requires the highest evolution, and thus is exclusive to humans. This is the basis
of Aksharas, which are modifications of sound capable of invoking the concepts of Brahmanda and
Pindanda. The 50 noncoding DNA concepts form the 50 Aksharas, with other phonemes
represented as fused Aksharas. A subset of these, form the sacred 22 alphabets of Hebrew. The
Brahmi writing system represents each Akshara by an image resembling its cymatic signature. It is
seen that the 50 and 22 alphabet sets have a geometrical basis in the Nava Yoni Bala Yantra and
the Star of David Shatkona respectively. The Aksharas form the Vedic language the most complete,
earliest, most powerful language.
The Human being is most advanced in capability to understand and spiritually progress. To enable
this, societies, culture and civilizations need to form. This is explained in the study of geneaology
which studies mutations in DNA haplogroups to explain human origin and migration patterns. In
Vedas these are described as Manvantaras 14 races, occupying various parts of the world, yet
speaking a single language the Vedic language, and the 14 are described as combinations of
Aksharas by the Maheshwara Sutras. In each race there were seers or Rishis, who spent time
exploring higher reaches of truth and spirituality. Through Yogic techniques, Rishis from different
parts of the world were in contact with each other, and pooled together their wisdom and revelations,
forming the grand corpus text called the Vedas.
As time evolved, different races evolved the language in different ways, transforming it and giving
rise to new languages. This slowly lead to loss of touch with spiritual wisdom of the Vedas. In certain
regions, namely subcontinent, Rishis were alert and aware of this, and to preserve the knowledge,
they distilled the Vedic language to form a new language called Sanskrit. It was used side by side
with other languages such as Tamil, as lingua franca between heterogenous groups, as well as
language of spirituality. In other parts of the world, the Vedic wisdom was lost. The loss reflected in
increase of vices among the world, and describing them are the 7 lower Lokas starting with Atala in
India and ending with Patala in central America, as concentric rings when the world is projected as
Azimuthal centering on India.
Out of compassion, to ensure that no man on earth be denied spiritual wisdom and progress, the
Divine manifest in different regions at different points of time in different ways. This gave rise to
religions of different cultures, mostly with materialistic needs in mind. However, spiritually advanced
among the populace used these religions to progress ahead, as portals into the spiritual wisdom,
encountered mysticism, and could finally reach the truths of Advaita. These manifestations in
different regions are given by the Yuga concept. Today, as the effect of colonization, globalization,
internet etc, the world is slowly getting back together. Languages and diversity is slowly dissolved,
heeralding an era of global homogeneity. So too, manifestations of the Divine have ceased in recent
times, slowly ending the heterogenous era that separated the globalized Vedic age from today’s
globalized world. It is thus necessary to once again, pool our wisdom collectively, from various
cultures, with various manifestations. Doing this, one sees how the manifestations correspond to the
16 stages of the spiritual path. The end result of this spiritual path is Advaita, which brings us back to
the original point of this flow of wisdom, ending the cycle beautifully.

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As an overview, the following presents the flow from each level to the next in the cycle of wisdom.
This is explained by the concept of the 7 worlds, and the Reality or Truth of Advaita that lies above
these worlds.
To start with, there is just the pure consciousness, full of bliss, called Parabrahman or Atman. It
brings the world into creation, just like a dreamer creates a dream world, and the created world is as
unreal as the dream world. The intent behind this creation is that the Atman undergoes an illusion of
individualized consciousness and consequently a sense of separation from its source, so that one
may progress towards reunion with the source, this reunion giving an experience of intense, true
bliss.
Thus, the first and most important component of creation is the escape route, the spiritual path that
can lead to this blissful reunion. This spiritual path is the Shodashi, so named because it has 16
stages Satsanga, YamaNiyama, Viveka, Vairagya, Yoga, Mumukshu, Subeccha, Satya, Anantha,
Jnana Vichara, Tanumanasi, Sattvapatti, Asamsakthi, Padarthabhavana, Thuryaga and Leela. This
forms the highest Satya Loka.
Closely associated with the Satya Loka is the next one, Tapa Loka. If Satya Loka is the spiritual path,
Tapa Loka is the change in perspective and mindset associated with each stage in that path. These
are given by the 16 MBTI personality factors. Ultimately, the world is more a creation of the mind
than physical existence, with the objectives of creating a false individualization and reunion
pertaining to the mind. Thus, states of mind occupy a Loka higher than physical reality, and form the
very source of physical reality.
We have seen earlier that the personality factors cluster to form various axes and shapes, with the
final result being the Sri Yantra. Each component of the Sri Yantra describes a concept, referred to
as Avarana Devatas. This is the Jana Loka. With the essence of each stage set in Satya and with
the necessary mindset formed by the MBTI in Tapa, this realm of Jana answers the question, how
does God go about doing what He has to do, for each stage? The concepts explaining the answer
form the Avarana Devatas of Jana Loka. The geometrical pattern is best understood as a series of
concentric enclosures called Avaranas, since Devatas within an Avarana signify related concepts.
There are nine Avaranas, and these give rise to the nine numbers, as units of measurement, as
much as the Sri Yantra itself manifests as the 8 dimensional E8 perfect structure. Each Avarana,
and thus each number arises from one or more of the 16 stages by virtue of the corresponding MBTI,
and thus, each number has its own unique characteristic. The numbers are best understood through
the concept of Grahas, since at later stages, the Navagrahas embody the energies characteristic of
the corresponding numbers.
The E8 then defines and physically creates the universe. This is viewed as the 33 Devas. The 8
charges of E8 form the Vasus and signify forces and energies in nature, the 11 epochs or stages in
universe creation form the Rudras and signify matter. The 2 Ashvinis signify life. While these 21 are
descriptions that may apply to all regions in the universe denoting its commonness, the variety and
diversity is captured by the 12 Adityas as the 12 regions of the sky relative to earth. The 33 Devas
form the Swar Loka.

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We have seen that the next level is Bhuvar Loka, consisting of systems such as digestive,
respiratory etc, as a blueprint called Pindanda, which is then brought to physical reality by the
Genetic Code, so that Bhu Loka sees physical life as various organisms finally evolving into the
human being.
We must note here that physical creation occurs merely to satisfy the Divine Will, and the ultimate
objective of individualization and reunion. Thus, while the spiritual stage marks the escape route, the
Avaranas and thus Grahas answer the question, “What must be done to achieve this stage?”. The
level of Grahas as Mahar Loka is above physical creation, and so the answer must be given in
conceptual level, explaining what the Divine needs to do to achieve the stage. The 33 Devas such
as Adityas then answer the question “How can the concept be facilitated in the physical realm?”. In
anticipation of the human being that will form in the lower Lokas, The Devas draw the vision
statement, just as how while venturing out to create a building, one zeroes in on whether it is
residential, office space, store etc. The vision statement, underlies the objectives that must be
achieved by life so that the spiritual path is possible. These objectives are called Purusharthas. So
also, Adityas represent various ecological and environmental factors affecting these aspects of life.
Next part is the blueprint, having decided on the type of building, what must its components be, how
many rooms, open space, designs etc. In terms of life, this blueprint is the Pindanda. To achieve the
Purusharthas, what components must the organism comprise of, what systems like nervous,
circulatory etc. This is what goes into the genetic code, in both coding and noncoding regions. The
blueprint is made physically possible by bio macromolecules such as the DNA, and that leads to Bhu
Loka.
One can understand the 7 stages in the cycle of wisdom as essences of seven subjects or
disciplines on knowledge. Satya is Philosophy and Spirituality, Tapa is Economics, Jana is
Management, Maha being Mathematics along with Psychology, Swar is Physical Sciences, Bhuvar
as Biology and Bhu ultimately as Humanities including Sound, language, geography and history.
Each stage of the spiritual path involves certain action or learning by humans as well as
corresponding grace or action by Divine. In this context The upper 3 Lokas as Satya, Tapa, Jana
depict the Divine aspect whereas the lower 3 Bhu, Bhuva, Swar depict the human aspect. Mahar
Loka, which is the realm of numbers is a channel between the two. Each of the header aspects of
the 16 stages seen as deities with MBTI types represent Divine Act, as a Donor of Grace, whereas
the corresponding Aditya or nonAditya Devas represent the respective receptors of grace. So too,
God in His act of management in various forms of Tapa Loka has corresponding receptors as
Pindanda elements in Bhuvar Loka.
While the Grahas are mentioned for each stage below, one must note that the aspects discussed
are properties of the numbers themselves, as controlling various aspects of the universe enabling
man's elevating through wisdom and divine descending through grace. Physically, the Grahas as
celestial objects occur only at the level of Adityas and Devas, and when they do, they reflect these
aspects corresponding to their numbers.
In terms of Shaktha philosophy, the characteristics of these numbers are seen as the Ten Wisdom

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Goddesses or Dasha Maha Vidyas as forms of Amma. Correspondingly, Vaishnava philosophy
sees these as the Dashavataras or 10 incarnations of Vishnu, which as Lalitha Sahasranamam says
emerged from the ten fingernails of Amma. In Shaiva, these are seen as the 10 Shiva forms, each
of which is consort to corresponding Mahavidya. The correspondences between Navagrahas,
Mahavidyas and Vishnu Avataras are given in various texts including Todala, Mundamala,
Chamunda and Shakti Sangama Tantras.
The realm of Adhara Lokas represents various vices with religion arising as a means to correct them.
These are outside the realm of the 7 Lokas mentioned above. However, they complete the cycle of
wisdom by taking humans in different regions of the world to the spiritual path through religion. Thus,
the manifestations of God in these various regions in essence capture the corresponding aspects in
all 7 Lokas.
Traditionally, the Sri Vidya Avarana Puja Vidhis for the Navavaranas invoke the various
Devatas of each Avarana, each of the invoked through their Bija Mantras or seed
Mantras. The innermost Avarana in Iccha Jnana and Kriya variants simply use the Sri
Vidya Bija, while the Samashti of these uses Pranava Om. Avaranas 2, 4, 5 and 6 are
seen using the 50 letters of the Sanskrit alphabet, or Aksharas to invoke each of the
Devatas. However, the eight Devatas of Avarana 3 are invoked using Akshara vargas,
and the eight Devatas of Avarana 7 as well as Mudras of Avarana 1 are invoked using
seemingly unpronounceable Bija Mantras.
It is here that Mahaperiyava’s talk is reinforced, where He clearly emphasises that the
Vedic language is the source language for Sanskrit and Tamil, and that all languages of
humanity evolves from the Vedic language (See appendix 1). He also mentioned how
certain letters not seen in Sanskrit, but in Tamil and other languages, such as zha, f, q
and the Aytha Ezhuthu, were all present in the Vedic language.
Sri Vidya being the Vedic essence, it is only natural that when Aksharas are invoked,
they would cover all 100 odd Aksharas of the Vedic language, and not just the 50 of
Sanskrit. Of course the Vedas mention how the extra Aksharas may be seen in various
Sandhi and pronunciation rules pertaining to the 50. Thus, one might presume that the
Bijas of the 1st, 3rd, 8th and 7th Avaranas also invoke these extra Aksharas. Thus, in
this article, while giving Aksharas for each of the Avarana Devatas, these extra
Aksharas are given. Also, each of the Akshara Vargas may be pronounced as clicks,
rather than voiced alphabets, and these form the substance of the 3rd Avarana. Once in
Vedic language, one can find them today mostly in KhoiSan languages of Southern
Africa. In this way one derives the total number of Aksharas to 101, noting that the 16th
stage being Amma Herself doesn't map to Aksharas.
As Periyava has mentioned, Chandas, the Vedic language was essentially a collection of sounds
which facilitated physical and spiritual well being. This is the science behind the Aksharas identified
by the Rishis globally, giving birth to the Vedic language. In other words, just like the Sri Yantra is

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the ultimate cosmic map of existence, the set of Aksharas is the ultimate periodic table, and the
significance or meaning behind each Akshara is understood from the mappings given below.
Amma Herself is the form of the Aksharas, as the Akshara Devatas from Amrita, Akarshani etc. Fifty
such Devatas are mentioned in Tantras, corresponding to the 50 letters in Sanskrit. The other
Aksharas are identified as variants or Sandhi rules involving these 50.
Aksharas are normally arranged with respect to their pronunciation mechanisms, such as alveolar,
palatal, dental, labial, plosives, voiced, nasals etc. If viewed so, then one might get a feeling that
Aksharas are not symmetrically assigned to Avarana Devatas. On deeper insight however, one
would understand the real significance of the assignments, which are given and meticulously
followed in the Sri Vidya Puja Agamas.
The most significant observation superficially would be how Avaranas or groups of related Devatas
are assigned to groups of Aksharas, but beginning with nasals belonging to the previous group. For
example the fifth Avarana is mapped to dental Tha Varga and labial Pa Varga Aksharas, but the
starting Devata is mapped to Retroflex Na Akshara, whereas the other Ta Varga Retroflex Aksharas
are mapped in the fourth Avarana.
One must understand this in the following manner. Ta Varga by and large represents the Nadis in
the 4th Avarana, namely Saraswathi, Ida, Pingala and Sushumna Nadis. Retroflex Na as the
concluding Akshara of the Varga represents the first of the fifth Avarana Pranas, which is functionally
nothing but the summary of the effects of the above four Nadis. Similar understanding must be
applied to other such cases.
Each of the triangles in the seventh Avarana is mapped to certain Bija Mantras, which
are seen as unpronouncable, such as Klhreem, Hslvyoom, Nvleem etc. However, these
are simply Sanskrit approximations of certain Aksharas, which were once there in vedic
language, but was deleted in the later Sanskrit. However, other languages, also
descended from Vedic, such as Tamil or Khoe preserve these Aksharas. Many of these
may be found today even in English words, owing to centuries worth of mingling with
various languages across the world as well as pronunciation, dialect and slang
differences.
For 8 petals of the third Avarana, Puja Agamas mention the 8 Vargas of Aksharas Ka, Cha, Ta,
Tha, Pa, Ya, Sha and Lla. These are in reality, the 8 click and unvoiced sounds that were
originally in Vedic language, but nonexistent in classical Sanskrit. But, since as per Maha
Periyava, Vedic language is the mother language of all languages in the world, one can see the
clicks in the KhoiSan family of languages in Southern Africa. It is noteworthy that the distinction
between plosives, aspirates, voicings and nasals does not exist clicks. Thus dental plosive त,
aspirate थ, or voiced द when converted to clicks, all result in the same /|/ dental click. This is
why these are mentioned as clicks, each for the 8 Vargas, rather than for individual Aksharas.
In essence, the seventh level which is Bhuloka is nothing but Naada or Sound with Amma seen as

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Naadabrahman. Of the three components Of Naada, one is Sahitya or spoken sound, whose
building blocks are the almost 100 Phonemes mentioned above, which, as will be seen later, is used
to build the Vedic language in the first wave of Information. In the second wave, different languages
would take different subsets of the 100, while in the third wave, a version of English becoming an
international language would absorb so many foreign words, dialects, variants and slang that it
would effectively use all 100 phonemes, at which point, an international phonetic alphabet would be
used.
Apart from Sahitya, Naada has 2 other components Sruthi and Laya. Sruthi or melody has as its
fundamental building blocks, the seven musical notes or Swaras. Sruthir Matha Laya Pitha is the
dictum. This means that melody is connected with the Motherly Moon, which is the mental aspect.
Thus among the 144, the 9 Grahas or numbers are mapped to music. 7 of them correspond to the
seven notes while the other two map to ascent and descent, either of which defines the transition
between notes.
Pitha or the Fatherly Sun is the physical aspect ie the 33 Devas. Laya is rhythm, whose fundamental
building blocks are metre and Chandas. Prosody or Chandas is the fundamental count that
maintains rhythm. A verse is considered to consist of 4 lines, and the Chandas of that verse
determines the number of syllables in each line. Accordingly, there are 26 Chandas defined in Vedas,
numbered from 1 to 26. These indicate the number of syllables per line, such as for example the
Gayatri Chandas being the sixth containing 4 lines of 6 syllables per line totaling to 24 syllables.
Further each line may consist of any definite pattern of long and short syllables defining the metre.
Thus each Chandas may have many variations each with its own metre.
In addition to the 26, a 27th Chandas by name Dandakam is specified, which has many sub
variations. Apart from all these, there is a 28th, called Gatha, in which each of the 4 lines may have
its own Chandas.
There are 27 Nakshatras, with an additional 28th called called Abhijit. The 33 Devatas preside over
the 28 Nakshatras. Among them, 26 Devas preside over 26 of the Nakshatras, while the 2 Ashvini
Devas jointly rule the Ashvini Nakshatra. Abhijit is jointly ruled by the 5 Rudras which represent the
five forces of nature.
In representations, International Phonetic Alphabet is used for the 102 phonemes corresponding to
the Yoginis. The 7 Swaras plus ascent and descent are represented using the Indian Solfeggio
notations of s,r,g,m,p,d,n and h,l. The 28 Chandas mapping the 33 Devas are represented using the
corresponding Roman Numerals of the Chandas followed by its name as used in Vedas, such as VI
for Gayatri. Since Dandakam and Gatha are not mentioned as Chandas proper, they are given in
different Sans Serif font to highlight the difference, and also the Roman Numerals XXVII and XXVIII.
Historically, the source of Sruthi was the Sama Veda chants, where a very particular variant among
the Swaras corresponding to modern Raga Kharaharapriya is sung, that too on a single octave.
Modern music builds on this into multiple octaves which means Swaras are repeated into multiple
octaves. Nevertheless both Sama and music equally do invoke the 9 Grahas as Sruthi.
Similarly, Chandas is defined as the syllable count of a single line. Though a verse of 4 lines is

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considered for most Vedic texts, it need not always be the case. Even a single line as in everyday
speech, consisting of short and long syllables still has a total syllable count, invoking any of the 28
Chandas.
Further more, any given Chandas can be constructed in multiple ways, based on proportion of long L
and short S syllables used, as well as number of sub patterns used, to construct the Chandas. Take
for example the famous Lingashtakam, strong 8 with the words Brahma Muraari Suraarchita Lingam.
This has a total of 11 syllables per line, arranged in a specific pattern as LSSLSSLSSLL.
While Chandas do invoke the 33 Devas, they also invoke the Yoginis of the Sri Yantra, and that is
determined by such syllable patterns. To start with, the Deva invoked automatically determines the
stage they belong to, as being invoked, which in turn determines the Avarana invoked. More
dominance of Long implying more pauses and chance for mental imaginations, maps to Yoginis on
Northern Half whereas Short syllable prominence maps to Southern Yoginis, and equal
concentrations map to the center. Further more, utilisation can be calculated for a given Chandas
structure by dividing the numbers of sub patterns making up the Chandas divided by the total
syllables of Chandas. In the above example, there are 4 sub patterns making up the 11 syllable
pattern, and thus utilisation is 4/11=36.36%. Taking the westernmost and easternmost relevant
triangle edges to be 0 and 100%, this utilisation factor helps to locate which triangle of a given
Avarana a Chandas invokes. In this case, the Lingashtakam with the 11th Chandas and thus
Aryama, invokes the 2nd stage, 5th Avarana, and on the Southern Side, Disane. Similarly,
Venkatesha Bhujangam with a pattern SLLSLLSLLSLL invokes Chiyou through Bhaga of the 12th
Chandas.
For a given piece of music, one may add the numbers corresponding to each of the Swaras as well
as the transitions of the Swaras. For example, a music phrase GMDP adds as 2+7+1+7+3+4+5
giving the resultant digit number 2 and Graha Chandra.
Similarly, for a given word or section of speech, one can find the sum total Yogini invoked, and this
must be done in two steps. First, each Akshara of the name is taken, and the Graha corresponding
to the stage in which each Akshara occurs is added. For example Raama consists of Ra, Aa and Ma
Aksharas, which occur in the 9th,7th and 9th stages with corresponding Graha numbers 5, 8 and 5.
This adds up to 9 which as Angaraka Graha maps to the 4th Avarana ie 6th stage. In the second
step, for each Akshara, the angles of the corresponding Yogini must be taken and the average of all
non zero angles must be obtained. Taking east as 0 degree, one can mark angles counter clockwise.
One may use a 12 angle system, which coincides with the roles defining the Brahmanda of these
Yoginis which are explained in the forthcoming sections. In Avaranas that have petals or triangles
not matching the 12 role angles, they will be taken as the average of the two angles flanking them.
For example, in Avaranas 5 and 6, the easternmost and westernmost triangles have angles 0 and 6
respectively. The 2 triangles between east and North will have the angles 1 and 2.5, the latter being
the average of 2 and 3. In fourteen triangle Avarana 4, the angles of triangles between east and
North read as 0, 1, 2, 2.5. In Avarana 2, the petals from East to north have angles 0, 0.5, 1.5, 2.5, 3.
Of Avaranas 1, 3 and 7, the petals from East to north are angled 0, 1.5, 3. The three Yoginis of 8th
Avarana are in angles 0, 4 and 8.
Thus, the three Aksharas Ra, Aa and Ma have angles 2.5, 0.5, 0, giving average angle 1.5. From the

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first step, we noted Avarana 4, with angle 1.5 gives Yoginis corresponding to Kh and G, which is
Juno or Sarvavidravini and Apollo or Sarvakarshini. By context one can understand the latter to be a
closer match.
In the first Avarana, in addition to calculating the average angle, one must also ascertain the number
of Aksharas from each Kuta. For example in Raama, Ra and Na from 9th stage and Aa from 7th
stage means all 3 Aksharas are from 2nd Kuta. The Kuta dominance as 1st, 2nd or 3rd of a word
determines whether the Yogini of that word is a Siddhi, Matruka or Mudra. In the ninth Avarana,
Iccha, Jnana, Kriya Shaktis are deemed to be in South, North and Central ends with Yahweh in the
West, and thus, angle must be determined just as in other Avaranas.
It must be noted clearly that the Naada, as the 102 Aksharas, 33 Chandas and 9 Swaras are one of the
seven subjects ie levels of creation of the universe. That is, it is above any civilization, region or religion,
including the Vedic religion. In the Vedic civilization, the Rishis built upon the revelations of Naada,
specifically 102 alphabets. They understood the Yoginis, and their associated Brahmanda and Pindanda
concepts of each Akshara, and composed word roots or Dhathus, to represent various objects, in
alignment wih the concept they most closely represent. Words then are creaed from these Dhathus, to be
used as nouns, verbs, adjectives etc.
These created words were used in one of three ways: as spoken Vedic language, in structured poetic
hymns called Sukthas which form bulk of the Veda texts, and specialised Mantras such as Astras, to
invoke desired energies. Rather than alphabets, it is the Chandas that has the potency to invoke any
physical energy, and thus, in Mantras and Astras, specific single syllables called Bijas or repititions of
them were used along with words, so that desired Chandas is invoked in addition to Yoginis. The Vedic
culture emphasised harmony with nature, and this is evident in the styles of food, housing materials,
clothing etc. They respected nature as an expression of Divine Will, and thus rarely felt the need to
interfere in the process. Thus, while hymns called Sukthas were composed on various deities, they
largely stuck to the Gayatri Chandas, which invoked Mrigavayadha Rudra, who is nothing but the Om
primordial vibration in its unsegmented fullness, which is the origin of the physical universe, as well as all
pervading as the universal wave function. Occasionally, the Anushthubh Chandas was used, which would
invoke the air purifying Anshuman.
In the future, as all languages merge, the world will yet again be aware of the various facets and invoking
powers of Naada, and may find ways to invoke various desired aspects from the 144. One possible way
of that is by coining names or words from desired Aksharas, with desired Chandas determined by word
length, and set to tune to invoke a Graha, and this musical word repeated over and over again for
invoking.
It must be remembered that among the 7 Lokas, the numbers as Grahas are the 4th, connecting the
upper and lower triads of Lokas. Among the 144 manifestations, the upper triad is represented by the 102
major and minor manifestations containing within them the Brahmanda, Pindanda and MBTI aspects. The
lower triad is represented by the 33 Devas as states of matter and forces of nature. These 102 and 33 as
mentioned above are invoked through the Aksharas and Chandas.
However, as the Navagrahas are connected to the upper and lower triads, while any of the 102 or 33 are
invoked, a Graha is invoked simultaneously. In case of the 102, whenever a manifestation is invoked, the
Graha of the corresponding Avarana is invoked, for example Budha in the case of Thorani. In case of the
33 Devas, when seen as the 27 Nakshatras, invoke the Grahas in the following manner where the

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number of beats in Chandas invoke the Graha with the corresponding Stage of the Deva. Thus 8th
Chandas invokes Ansuman and thus, Graha of number 3.
Thus, it is understood that whenever through Chandas or Aksharas, a Deity is invoked, a Graha is also
invoked simultaneously. The reverse applies too. When through music a Graha is invoked, one of the 33
Devas and one of the 102 manifestations also get invoked.
For a given piece of music, adding the Graha numbers of all the notes used as well as the upward or
downward transitions between each successive pair of notes as 7 and 4, a final number is obtained which
will yield the Graha invoked by the music piece. For example, Madhyamavathi Raga given as SRMPN
SNPMR yields the number 5 as Budha.
This also sets the Avarana from which one of the 102 manifestations will be invoked. In this case, it is the
9th stage or 6th Avarana. Within the Avarana it is necessary to check for consonance. Taking
Kharaharapriya as the base, for each Swara changed from minor to major we include +1 and for every
major Swara made minor, we add 1, and the sun total as positive or negative gives the Raga as
consonant or dissonant, placing it north or south of the Bindu in the Sri Yantra. As a special case,
Kharaharapriya itself as the Sama Veda Raga invokes Lalitha as the 16th stage, and remains the only
way by which any form of Naada may be used to income Lalitha.
Next, by adding total number of Swaras in the ascent and descent or musical piece, and dividing by 7
gives average, and the number of Swaras whose occurrence is above average is noted. For example,
Anandabhairavi with SGRGMPDP SNDPMGR has total Swaras 15 and thus average 15/7=2.2. Thus, the
number of Swaras whose occurrence above this number ie 3 or above is taken, which includes G and P
each occurring thrice. Thus, the dominance, or number of dominant Swaras in this Raga is 2. The
dominance gives the position of any Raga in the east west axis, with 5 being in the middle out slightly
westward of middle, 7 being easternmost, and 1 being westernmost. Within the same dominance, Ragas
with more total number of notes are marked more eastward. For Ragas with 0 consonance, dominance
above 5 maps to easternmost triangle whereas others map to westernmost. More details on this are given
in later sections.
The seven notes map to the 5 Bhutas and thus to the 3 Doshas, with Sa and Ri mapping to fire, Ma and
Ni to Akasa, Ga to Prithvi, Da to Jala and Pa to Vayu, as well as Vata, Pitta, Kapha mapped as
combinations of AkasaVayu, JalaAgni and JalaPrithvi respectively. The three Doshas represent the
three Kutas in order of Kapha, Vata and Pitta. This may be used to narrow down the deity invoked by a
particular Raga, especially in 1st Avarana forms, as well as in invoking the 33 Devas.
In particular, from the Graha of a Raga, one may understand its stage and thus corresponding Aditya(s),
such as Indra or Vishnu for Ragas with numbers 9 or 5. In case of Grahas mapped to multiple Adityas,
From Tridosha one may then narrow down to a particular Aditya. For example, number 3 is mapped to
Aditya Varuna, Ansuman or Parjanya depending on whether the Raga is Kapha, Pitta or Vata. The same
applies for Ragas with number 1 and mapped in that order to Vidhatha, Tvashta or Pusha, with the
special case of all 3 Doshas in balance mapped to Mitra.
Ragas with number 6 mapped to Vasus and Rudras. Vasus correspond to the 8 directions starting from
East as Usha, Agni, Kala, Prithvi, Soma, Vayu, Kuber and Akasa, and the procedure of finding the Vasu
of a number 6 Raga is the same as of calculating the 102 forms with dominance and consonance based
on east west and north south directions.

11
By calculating the Bhutas one may map the Ragas to Rudras with Akasa corresponding to Ahirbudhnya
and Pinaki, Vayu to Mrigapani and Bhima, Agni to Ajaikapada, Bharga and Dahana, Jala to Sarpa and
Kapali, Prithvi to Nirruti and Sthanu. First 5 Rudras Mrigapani to Ahirbudhnya as well as Bharga pertain to
Minor notes, and the others to major notes. Among these the most dominant Bhuta may be calculated for
a major Raga as that of the Swara that has the most consonant fifth and fourth notes. For a minor Raga,
the Swara with least number of consonant notes are considered.
Of all the Swaras, Prathi Ma and Kakali Ni are played a notch below the stable notes of Sa and Pa. These
combinations give a considerable vibrato of discord, more so with Kakali Ni than Prathi Ma. This discord
aligns with the concept of change inducing Rudras than the stable Vasus.
Thus Rudras are applicable only for number 6 Ragas that have presence of Kakali Ni with Suddha or
Prathi Ma, while Vasus apply for Ragas having Kaisiki Ni with either Ma. In Ni Varja Ragas, Prathi Ma
maps to Rudra and Suddha Ma to Vasu.
For Ragas with number 4, Nasatya and Dasra pertain to southward and northward directions again
computed using consonance.
As an example for the discussion above, consider 3 Ragas.
Mohanam SRGPD Janya of 28th Mela, maps to Rahu, number 4. It is a consonant Raga with score of +2
due to G in both ascent and descent. This consonance maps it to Southward and thus, Bathoubwrai, as
well as Nasatya among the Ashvinis.
Madhyamavathi SRMPN of 22nd Mela maps to Budha, number 5. As a zero consonance Raga, it invokes
among the 6th Avarana, Thorani as an Audava Raga, as well as Vishnu Aditya.
Amritavarshini SGMPN of 65th Mela maps to 6, Shukra and has a consonance score of +2. Being a
Shadava Raga, total notes 6 and thus note average is 10/7=1.4. All notes occur atleast twice and thus
dominance is 5. It is thus mapped to South and thus Bhairu as well as Kala among Vasus. Prithvi, Vayu
and Akasa Bhutas are equally concentrated. As a consonant Raga Ni has the most consonant pair with
Ma and Ga being its fifth and fourth. Thus, for a positive consonance Raga, the Rudra is Pinaki.
However since Amritavarshini has Prathi Ma and Kakali Ni, only Pinaki Rudra applies, not Prithvi Vasu.
On the other hand Suddha Dhanyasi with same structure will be mapped to Vasu, due to Suddha Ma and
Kaisiki Ni.
Thus, we have seen how when a Chandas or Akshara is invoked through Sahithya or Laya, a Graha is
also automatically invoked, and also how when a Graha is invoked through Sruthi, a Deva and a Yogini is
automatically invoked.
To understand the mechanism behind this, let us recollect the Advaitic Reality, where the Self or
Atman is the sole reality, and is the dreamer, from where the entire experience springs forth as a
dream, having three components: the world or surroundings, a complete psychophysiological
character in the dream identified wrongly as oneself, and the dreamer's mind which spins forth the
dream. These three are called Jagat, Jiva and Ishwara respectively, and contain as components the
33 forcesmatter statesnature elements, 102 task roleorgans and 9 mind modes respectively,
which total the 144 manifestations to which the 7 levels eventually consolidate. After consolidation, it

12
is impossible to separate the constituent levels such as Brahmanda and Pindanda, from each
manifestation, which means it is impossible for example to invoke Chakras on the basis of colour or
frequency in the physical level, but is possible to do so by destroying physical reality and invoking
the Astral body as explained later.
Naada is nothing but structured sound, which may be produced by human apparatus or technology
or any other means.
For example, the sun, moon or earth, relative to one another move across space in a path covering
360 degrees. The 360 may be divided into either 12 solar or 27 lunar parts, the latter called
Nakshatras. The stars and galaxies in these regions contain certain constitutions of elements,
radiation frequency etc. When relative to the earth the sun crosses these divisions, the nature
surrounding us is altered in such a way that one of the 33 aspects gets emphasised. Thus, the
Nakshatras are related to the 33 Devas, the connection being the order and sequential position of
the sky containing the Nakshatras.
When a rhythmic sequence of beats is invoked in Naada, it invokes the corresponding Chandas.
When this propagates in nature, the fundamental sequence pattern is invoked, invoking and
accessing the corresponding Nakshatra, and thus invoking the corresponding Deva among the 33.
Since the sequence involves the number, particularly number of beats, the sequence pattern is
imprinted on the information field controlled by the mind, since Mathematics is the study of mind
modes. Consequently, the corresponding Graha is invoked. For example, if using 8 beat rhythm, 8th
Nakshatra Pushya and thus Ansuman is invoked, the sequence pattern imprinted on the information
field invokes the Graha of the corresponding stage, here Brihaspathi of the 10th Stage.
When an Akshara or phoneme is sounded, the ear nerves pick up the signal and transmit to the
brain, which then invokes an internal model of the vocal apparatus. The brain simulates throat
movement signals to see which one matches the incoming sound, at which point the phoneme is
identified. The manner of identification is basically vocal apparatus based and thus relies on Varga.
Consequently, epigenetically, the genetic code with the same Varga pattern is invoked, invoking the
corresponding body organ or Pindanda.
Subsequently, with the invoking of a Pindanda organ, the Brahmanda residing in it is also
inseparably invoked. As this happens, the corresponding mind mode ie Graha is automatically
invoked, since these Grahas were created with the very purpose of fulfilling the Brahmanda roles.
Mind as the dreamer's tool, is the Creator and source of the physical world. Thus, there is no aspect
of physics or biology that can sufficiently describe the mechanism by which music affects the mind.
Given that mind modes ie thoughts are stored as patterns of synapses in the brain, there have been
studies proving how a musician's brain gets differently wired compared to a normal person. There
are also studies of how people with lesion removed brains are still able to respond and involved in
music, despite not being able to comprehend or process it. Further studies of how snakes respond to
snake charmer music, purely through vibrations transmitted through the earth, as well as music
having effect on comatose as well as mentally impaired patients. Finally there's the well known
resonance phenomenon of glasses breaking, the same principle used to levitate stones acoustically.

13
All this shows that music may need an auditory and associated cerebral processing systems only to
comprehend, but the fundamental effect of music transcends the need for these organs, or even any
physical or biological system. The moment a musical note is sounded, its frequency relative to Base
note is created as a beat frequency, which contains its consonance or dissonance by the frequency
ratio. As music propagates from its source it is sound tuned to this beat frequency as a series of
mechanical vibrations, and while it transmits, it displaces and makes every molecule, atom and
particle vibrate at this frequency, and through this, it accesses the underlying information field,
imprinting this consonance information in it. The mind as the Creator of this field is immediately
affected, and the mind mode ie Graha corresponding to this is invoked. Since the mind is the Creator
of all things physical and biological, one each among the 33 and 102 are invoked in resonance with
the mind mode invoked. Basically, the mind alone works and creates the Jagat and Jiva, and when
one mode of the mind is emphasised through music, corresponding aspect of the mind functionality
in operating the dream is highlighted thus invoking one from the 33 and 102.
The 33 as aspects of nature are created from the mind modes to play a supporting role enabling the
former function. For example, Shani as a mind mode is about reflecting on the past and experience
wisdom so that unwanted tendencies be removed. For this to happen, a person must have a
sufficient time window for various incidents to happen adding to experience, ie the supportive role for
Shani is an aspect of nature by which a person may simply be alive for a given time period. This role
is played by Vivasvan as temperature, since heat exchange and thus negentropy is the means by
which the second law of thermodynamics may be bypassed, enabling life. As a result, both Shani
and Vivasvan map to the same stage ie 7th. Thus, when a mind mode is invoked, in resonance, one
of the 33 whose role matches the Graha through the stage is invoked.
When a Mind mode is invoked through a melody, there is much more than mere notes being
sounded, such as consonance in note variety, dominance of notes and so on. Further the role of
each Graha matches an Avarana and thus a set of Brahmanda roles. As a result, when a Graha is
invoked by a melody, in resonance, the Brahmanda matching the melody properties is invoked, and
along with out the corresponding Pindanda is also invoked.
For example, Amrithavarshini as a Raga invokes Shukra, and to a lesser extent Pinaki and Bhairu as
seen earlier. However, the famed song Anandamritakarshini of Dikshitar, the 8 beat Aadi Thaala is used,
thus invoking through Chandas, Anshuman and Shani, while the Pallavi refrain invokes through Sahithya,
Manitou and Shukra. The song was used to famously bring rain to a famine region, while also used with
different words stop an over flooding rain in the same region.
What we then see is a combined effect through the song. In terms of Graha, the primary is Shukra from
the Raga, which invokes the mental mode of fulfilling one's desires, in this case, obviously the rain. This
mental mode is strengthened by auxiliary Graha effects, namely the Shukra invoked by Sahithya, as well
as the Shani invoked through Thaala, the latter invoking modes of reflection into the past, particularly the
drought ridden suffering over the days, so that the thirst for rain will be maximised. In the case of flood
control, Shukra invokes the desire of rain ceasing while Shani invokes past memories of floods.
In terms of Deva, the primary is Anshuman from Thaala, which pertains to regulating atmospheric purity
and ozone, while augmented by Pinaki from the Raga, which invokes cloud forming and coalescence.
As for the Yoginis, the primary invoked is Manitou through the refrain Sahithya which pertains to curing

14
the over worked minds and anxiety of the suffering populace. Auxiliary invocation is Bhairu from the Raga
which removes all bad thoughts which have caused impediments to rain this far.
The Pindanda mentioned above as body organs are devoid of life, being merely biochemistry in
association with the various forces of nature and states of matter.
In keeping line with the ultimate purpose of man ie Liberation through Atma Jnana and Karma
purification, life is breathed into each person, making him or her unique in respect to features
facilitating designated actions towards attaining the goals. These are as aspects of fate, all present
in the genetic code or software encoded in the DNA of the person. It is this code that performs the
roles of signaling and sustenance at a cellular level, and thus enables life in a person.
The DNA is a macromolecule with four basic building molecules Adenine, Guanine, Cytosine and
Uracil denoted by letters A, G, C and U. The sequence of occurrence of these four while reading the
DNA yields the genetic code. Around 2% of the DNA in humans is coding DNA ie it is used to
synthesize amino acids, which as the building blocks of proteins are responsible for various
functions in the body. The remaining 98% forms non coding DNA which does not directly synthesise
amino acids but rather controls their geometry, their destination within the body as well as turns on
or off certain sections of the coding DNA as required.
Thus, the hundred odd Pindanda mentioned are thus invoked by the coding and non coding DNA.
This is done by grouping the AGCU into words. The coding system is of variable length as stated by
Shannon source coding theorem so as to maximise the efficiency. That is, Pindandas of higher
significance invoked more frequently are assigned shorter words.
Essentially, the coding DNA invokes 22 Pindandas, through 22 amino acids. To do this, word length
of three is used such as UAG, CGA, GAU, UCG, GAG etc. Theoretically, 64 combinations of 3
length words are possible, and these are mapped to the 22 amino acids.
Viewing the Pindandas through their corresponding phonemes or Aksharas, we can see that of the
101 Vedic language Aksharas, the ones retained in Sanskrit are 51 as a subset of the 101. The
Hebrew alphabet is a further subset of the 51 and has 22 alphabets. Later sections of this book have
detailed these aspects.
The 22 Hebrew alphabets consist of 12 simple, 7 double and 3 Mother letters, corresponding to
hydrophobic, hydrophilic and neutral amino acids. Thus, the coding DNA invokes precisely the 22
Pindandas corresponding to the Hebrew alphabet. By looking at the 22 alphabets in terms of
Vargas, one can observe the pattern of mapping as follows.
The first letter in the 3 lettered code specifies the Varga. A denotes Ya/Sha Varga. G denotes
Ka/Cha Varga. U denotes Ta/Tha Varga, and C denotes A and Pa Vargas.
The second letter in the 3 lettered codon specifies the position within each Varga as Purvanga or
Uttaranga; ie in a Varga, for example Ka Varga, Aksharas Ka and Kha would be Purvanga, while Ga,
Gha and Nga would be Uttaranga. Similar rule applies to all other Vargas. Thus codon second
letters A and U denote Purvanga, while G and C denote Uttaranga.

15
The third letter in the 3 lettered codon helps to distinguish between multiple groups of Aksharas
within the same Varga, such as between Ka and Cha groups within the Ka/Cha Varga. The letters A
and G denote the first subgroup ie Ka group, while letters C and U denote second subgroup ie Cha
group.
The second letter also specifies beginning or end Akshara within each Anga. For example, in Ka and
Tha Vargas, A signifies Ka or Tha, U for Kha or Thha, C for Ga or Dha and G for Nga or Na. In Cha
and Ta Vargas the mapping is reverse, ie U, A, G and C in place of A, U, C and G described above.
With these rules, one can understand the mapping of any codon to its Akshara. For example, take a
codon GAU. The first G denotes this is Ka/Cha Varga. A denotes that within this varga, the Akshara
is Purvanga ie Ka, Kha, Cha or Chha. The third U denotes this is the second subgroup, narrowing
down to Cha and Chha. From the list of 22 alphabets mentioned earlier, we do find Cha. Thus, Cha
assigned to Tawuse is the Akshara for the Aspartic Acid generating codon GAU.
Non coding DNA has word lengths greater than 3, with the extra letters helping to narrow down the
Akshara further. Even Non Sanskrit Aksharas of the Vedic language must be understood in terms of
the Vargas. Thus for example, a genetic code GAU pertained to Cha as seen above. However, Chha,
a non coding Pindanda has to be referenced by four letters, and could be for example, the codon
GAUC, specifying that among the choices narrowed down by GAU ie Cha and Chha, the fourth C
zeroes in on the the Uttaranga choice ie Chha.
The non coding DNA largely remains to be studied fully by the scientific communities in terms of its
coding structure and functionality, which if achieved will give more clarity as to how any given
genetic codon invokes Pindanda as well as corresponding to a certain Akshara.
Thus, one can observe a correspondence between the Genetic coding language and the spoken
Vedic language in terms of Vargas. The system of classifying Aksharas as Vargas originates from
their way of pronouncing as palatal, dental, labial etc and sub classifying each Varga as aspirated,
voiced, voiceless and nasal.
What we understand is that the human vocal apparatus through pronouncing various phonemes is
able to activate or invoke the corresponding genetic code. In other words, the phonemes comprising
Vedic language is nothing but a physical form, a means to invoke the genetic code, which is the real
original language of nature. It is possible that when the phoneme sounds strike the ear, and reach
the brain through nerve signals, the brain generates signals to invoke corresponding codons in the
DNA. They have been studies confirming effect of Sanskrit recitations in calming and bringing down
the pulse rate, blood pressure etc, as well as reports of brain structure and Organization showing
marked differences for musicians from non musicians.
Thus, Naada is an expression of Prana Shakti or the life force, which turns the Pindanda into a living
system. Sangita Kalpadrumam of Muthiah Bhagavatha elucidates the generation of Naada within the
human body. Firstly, the seven Chakras Muladhara, Svadishtana, Manipura, Anahata, Visuddhi,
Ajna and Sahasrara, contain within them the entire life force essence of the body.

16
Acting upon the instructions of the mind, the breath comes into contact with the life force in the
Muladhara, and combined with the energy of the abdominal fire Jatharagni generates Naadam or
sound. This then passes through the areas and thus the Chakras of the heart, throat, head and
crown, and finally emerging from the mouth and vocal apparatus. The navel, throat and head regions
generate the A, U and M as components of Aum, the primordial Naada.
Modifications of Aum into various Aksharas by the vocal apparatus, or by frequency and rhythm into
Swaras and Chandas, generates the various aspects of Naada as Sruthi, Laya and Sahithya.
For a typical person bound by the illusion of Maya, the universe and human experience consists of 3
components. The Jiva is his psychophysical body, which is under his control. Jagat is the
surrounding world which is not by and large connected to him. Ishwara is the God in the aspect of
fate controlling Jiva and Jagat.
However in the Advaita worldview, Reality is the Atman, either seen as encompassing all this Maya,
or playing Leela in the role of Amma encompassing all this Maya, with us the baby as the same
Atman but watching beside. In this view, Jiva, Jagat and Ishwara are all integral part of the same
Self, and there is nobody and nothing apart from the Self. Thus, the "external" world Jagat is not
external but is present inside one's own mind, while the body too is present in one's own mind, which
makes both under the control of the mind. The mind itself, with its various mind modes is Ishwara,
and all three act only by the Will of Amma, for the purpose of pure enjoyment. This means all three
components solely exist for the satisfaction of Divine Will, which includes taking a person through
the spiritual path as well as enjoyment after that. Among these, the 33 Devas represent Jagat, and
their role in satisfying Divine Will is seen as their Astrological aspect, while their positions as stars
and constellations determining the path of sun or moon, and creating a sense of order into the
universe is seen as their Astronomical aspect, both of which will be listed shortly for all 33.
As will be seen, while Grahas as mind modes as Ishwara controls Jiva and Jagat, conventional view
typically holds the former as an entity acted upon, while the latter is an entity perceived. Thus,
Astrological aspect of the 33 studies how the elements of nature and world Jagat affect human
experience of an individual by correlating them with the movements of Grahas or mind modes. For
effective and easy calculations, the 33 are grouped into twelve houses or Bhavas governing various
aspects of a person's life. On the other hand, astral body aspect is used to study relationships
between psychophysical aspects or Jiva and mind modes or Grahas, by summarising the former
through the seven Chakras.
Looking at the history of mankind with the various migrations and religions, and looking back at all
scientific observations till date, one understands that precisely at this point in humanity, wisdom from
various disciplines is moving towards a convergence, which is this cycle of wisdom. This reflects the
intention of Amma, which is that in the new age of global spirituality, one is equipped with a complete
understanding of everything in the universe. Of course, such knowledge is not necessary for
liberation in fact, only a small portion of this the sixteen stages will suffice for liberation. Yet, Sri
Vidya is more than just Mukthi or liberation. It gives equal emphasis to Bhukthi, or enjoyment, while
being alive and liberated this is possible by seeing knowing about the physical world, in spite of it
being unreal, to appreciate, relish and enjoy Amma as every aspect in this world as nature and
within our bodies.

17
That life of heightened bliss, liberated by knowing the truth of reality, and also enjoying Amma's
Leela that is this world, is this BhukthiMukthi that Sri Vidya promises. Neither this, nor the
knowledge enabling it, is new these are existent since the time of the Vedas. However, as Vedic
language gave way to various languages and cultures, they lost touch with the Vedas, and thus, this
wisdom. In such a linguisticaly and culturally divided world, there was no option but to make do with
the skeletal knowledge of liberation alone for spiritual progress, and this Amma reinforced through
Her various manifestations. However the present and future witnesses a beautiful coming together of
wisdom and cultures, breaking linguistic barriers, and with today's development scientific knowledge
and observations also contributing to the mix, there is a revival of the Complete Wisdom, and thus
BhukthiMukthi.
For a person who is acquainted with all the aspects and knowledge from the cycle of wisdom,
liberated from Samsara, the whole cycle of wisdom condenses into a collection of 144 these are
the manifestations of Amma, which between them explain all the stages, all the subjects, in the cycle
of wisdom. These manifestations we can see around us, in nature, and within us, as the various
parts of the body, where we enjoy every bit of this world around us as Amma. Generally, these
manifestations come in four categories. First come the 33 Devas Adityas, Rudras, Vasus and
Ashvinis which we can see around us as various aspects of nature. Second come the various
manifestations of the Sri Yantra that we see as the Pindanda, as various organs and systems of our
own body. Third come the Navagrahas these are various enabling factors that we can see in nature
as the nine planets, while within us, we can see as the modes of our mind. These give proper
alignment each responsible for some of the Sri Yantra manifestations wherein the realignment
transforms them from mere physical organs working in evolutionary manner to aspects that will
ensure various facets of spiritual progress. These transformed aspects of ourselves feed into the
sixteen manifestations forming the fourth category, which are the 16 stages of the spiritual path.
When traversed from 1 to 16, they cover the complete spiritual pat of a person resulting in the
highest Mukthi. These 16 are seen as subsets of the Sri Yantra manifestations, and for a liberated
person, seeing these as Amma's manifestations include the MBTI mindsets of Amma in each stage
for the 16.
The 16 MBTI mindsets are task based, assumed by the Divine to perform the necessary tasks in
each of the 16 stages. The 16 types themselves are combinations of 4 dichotomies represented as 4
axes, namely the IE representing introversionextraversion, SN for sensingintuitive, TF for Thinking
Feeling, and JP for JudgingPerceptive.
Leaving out the IE, the other three pairs, ie N, S, T, F, J and P arrange themselves into 12
combinations of pairs, such as SJ, NT, SP and so on. These are seen to form a circumplex on a 2
dimensional context, the dimensions representing the hyper space and hyper time. Space contains
in and out, referring to the mind's tendency to perfect existing avenues or exploring and mastering
new ones. Time comprises of past and future depending on the mind's tendency to guard and
preserve traditions versus innovating and discovering new ones.
The 12 points are called roles, each one depicting a certain mode of operation of the mind. The roles
starting clockwise from East are Mastering, leading, nurturing, guarding, helping, organising,
advising, idealising, strategizing, theorising, progressing and harmonising.

18
These 12 points are then grouped into 3 sets of 4, called the 3 quaternities. The grouping is done in
such a way so as to produce a symmetry breaking, along the hyper space axis, bringing a
preferential treatment to the in and out sections. This creates a new "10" or in out axis in addition to
the 4MBTI axes, creating a 5 dimensional system. Further trialities within the 12 create 3 more axes,
resulting in the 8 dimensional E8 structure. The E8 is then projected as a 2D shadow, which gives
the Sri Yantra structure. The quaternities of various dimensions, when extended to the E8 and
projected to 2D map as 9 triangles, which through their intersections create many smaller elements.
The Sri Yantra itself is aligned to the hyper space and time axes, and the angular position of any
element within the Yantra with respect to the Bindu specifies its role, as one of the basic 12 or its
combinations, while the set to which said element belongs, defines its source stage and thus the
task. Thus, the 16 tasks, each expanded into multiple roles, produces a collection of specialised
concepts, arranged into the Sri Yantra, which form the mechanism behind the universe, thus called
Brahmanda.
Thus, in essence 100 odd roles pertaining to different stages are created. Structurally, the Sri Yantra
transforms into the E8 creating all physical reality, with all forces and states of matter, which further
forming various elements and compounds create the structures and functionalities necessary for life,
and these form the Pindanda, or the human organism. Further to this, each of the Brahmanda
Yoginis with their designated roles take residence in each body part of the Pindanda. Doing so, they
elevate the functionality of the Pindanda to its original intended function, not merely as a body organ,
but toward a higher role with spiritual significance. This can be done by the Yogini either reinforcing
the role of the Pindanda itself, or playing a role in gently guiding its functionality to the designated
optimal effect. For example, the gonads are represented in Pindanda by the Muladhara Chakra, who
have been created with a functionality of generating new birth and new life. However the
Sarvasamkshobhini Yogini residing there has the role of advising, especially on Spiritual Reality, as
a result of which the energy and effort of the Muladhara is directed towards a new birth, not
externally of a baby, but internally as a rebirth of one's self, in the spiritual path.
For each task after the roles have been created, there is one role from each task, each stage, where
the mindset of the role coincides with the MBTI of that stage. For example, the task of the second
stage which is Yama Niyama, is setting up the Dharma, as a tool to purify the mind. The roles here
are for example, setting up the rules, rewarding and supporting righteousness, preventing
impediments of various kinds, and so on. Of all these, only the first, ie setting up the rules coincides
with the artistic type ISFP. For this reason, this role, defined by advising among the 12 mentioned
roles, is selected as the "Header" role. Among the consolidated 144, these 16 Headers, one for each
stage, represent the 16 MBTI types, while implicitly representing the 16 stages of philosophy level,
for which these MBTI mindsets were created. As will be seen later, these Header manifestations
become non localised global concepts in the Pindanda,as well as major religions and regions in the
three waves of manifestations.
The following gives a list of these manifestations, sorted by the order of the 16 stages. For each
following the name, the location in body or nature around us is given, followed by explanation and
remarks if any connecting the corresponding Brahmanda, Akshara and the manifestations in local
religions. After a short description of each is given three features of the deity. The first is YDNA
haplogroup, A to Q as in conventional representation with Y representing Kumari race, with a

19
number from 1 to 7 representing the 7 Pathala Lokas from Patala to Atala in that order. Next is the
Akshara of that deity in Sanskrit or Tamil script or equivalent description. Finally there is the name of
the Sri Yantra Yogini corresponding to the deity, specified along with its role description.
Each of the deities is the crystallised outcome of a culture, which is a unique geoethnolinguistic unit.
To start with, as explained earlier, the fourteen human races outline the patterns of migration in
accordance with the Aksharas and Shiva Sutras, the latter explained in later chapters. In these
places did they settle and live for tens of thousands of years, all the while speaking the Vedic
language yet carving their own history aligned with the geography. As languages evolved, each
distinct group with a distinct language forged its own unique identity. Of course all this while there
had been travelling and intermixing atleast between neighbouring regions. With the progress of time,
the groups evolved and grew in size, with each group spinning forth multiple languages, derived
from the first formed languages which in turn became the roots or proto languages of their respective
language families. As groups then grew in size and complexity, the fitter among them expanded,
invaded and conquered, and correspondingly their language families grew. In contrast, the weaker
groups were attacked, pushed around to such an extant that today we only see one of their
languages barely surviving as an isolate, as a feeble indicator of the primary language family that
once was. Mapping genetic diversity with linguistic studies,it is possible to identify which language
group spawned each of the deities, and as a result, in parentheses are given the genetic,
geographical and linguistic affiliations of each group. In some very divergent families of languages,
sub branches may be treated as separate families by their own right. In other cases such as Papua
and South America, linguistics reports a high number of language families and isolates, even though
there isn't enough genetic diversity to support the fact. This only reflects our patchy understanding of
these areas, mostly tribal rainforest, in terms of linguistics.
As a general rule of thumb, new language family implies a new religion or manifestation, ultimately
contributing to one entry in the 102. However, in circumstances which make communication and
sharing of thoughts and ideas difficult, the same language family might itself generate different
manifestations. This happens in the case of the itinerant groups like the Romani, as well as most
notably in islands of the Pacific, all sharing the Austronesian family. Yet, with the only connections
limited to occasional trade, distant groups of islands low Micronesia and Polynesia become insulated
from each other to such an extant that they start forming independent belief systems. The islands in
the Pacific as well as Atlantic and Indian Oceans are at the source of numerous theories proposing
sunken continents like Mauritia, Mu, Lemuria, Atlantis, Kumari and so on. The theories are often
proposed to account for cultural development in the islands prior to recorded occupations, which in
turn explain fascinating artefacts like the Moai or Nan Madol. While Mahaperiava's statements
indeed confirm Kumari, we cannot be certain of the others mentioned above. However, in either
case, it is certain that there was knowledge of these islands/continents in preexploration days, as
proved by accounts in the Ramayana, Plato or Piri Reis. Given this, it is nigh impossible to consider
that occupation of these islands occurred only within the last 3 to 4 thousand years. This leaves us
with the possibility of earlier civilizations, almost certainly with the same genetic makeup as later
settlers, the former contributing to the cultural artefacts observed in these islands today. Whether
these were islands or sunken continents are not relevant to the above mentioned scenario.
(https://www.google.com/amp/s/mahaperiyavaa.blog/2013/04/16/rudramahimaienglish
translation/amp/).

20
Thus it can be seen that the various manifestations correspond each to a culture, which has a
unique combined identity of geography, language and genetics. It is important to note that not all
manifestations correspond to unique language families since as mentioned above, reduced contact
within the same language group, such as between islands far apart provide enough isolation for
distinct religions to grow. Also various invasions and intermixings within mainland may also cause
certain groups to isolate and remain cutoff from other members of the group, the result being growth
of new religions. This is the case with the Romani people of Europe, or the Dravidian Brahui of
Pakistan. It is possible that evolution of such cutoff languages vary drastically from their relatives, so
much that today they appear as language isolates, although a detailed in depth look at them may
reveal the once severed connections to larger families.
In this context, we note Mahaperiava's mention of 32 divisions of the planet, and the Rishis
mediating change of Aksharas or phonemes in each of them. Thus, the 32 major language families
of the world are as follows: Quechuan, Tyrsenian, Uralic, Kartvelian, Japonic, MayaChibchan,
PaleoSiberian, NigerCongo, Papuan, AustroAsiatic, Khoisan, PamaNyungan, NaDene, AltaiTurkic,
Andamanese, TaiKadai, Austronesian, SinoTibetan, Arawakan, TupiGuarani, NiloSaharan,
SiouAlgonquian, Inuit, Iberian, HmongMien, Amazonian, AfroAsiatic, Dravidian, IndoEuropean,
MacroGe, HokanAztecan, NakhDagestanian.
In the listing given below, the names of the 86 plus 16 Deities are given in their native languages in
strict accordance with the development of the above mentioned 32 groups regionally. Of course
cultural intermixings, invasions, borrowings etc may result in deities exchanged between cultures,
with the deities adopting different names and customs which will be reflected in the images of the
deities with their clothing and backgrounds. However, in context of names, the original native culture
shall be preserved.
With this in mind, one must note an important concept before proceeding to the list given below.
Fundamentally, the 144 manifestations are arranged in 16 stages, since the fundamental property
and import of any manifestation, be it among the 102, 33, or 9, aligns with the fundamental essence
of the 16 stages. This means all the 144 manifestations which consolidate the seven Lokas might
themselves be traced to a more fundamental source, a set of 16 Mother concepts, from which they
arise.
This Mother concept is the Shodashi Mantra, which is Amma Herself. The 16 Aksharas of the
Shodashi are to be seen as the 16 Mother Concepts, which crystallise into the 16 stages mentioned
in Satya Loka or philosophy, and thus, each stage brings forth its connected manifestations among
Jiva, Jagat and Ishwara.
In accordance the Varivasya Rahasya details how from the Shodashi is derived, the Sri Yantra, the
Navagrahas, and the Rashis. These correspond to, and assert that Shodashi Mantra is indeed the
true source of the 102 component Jiva, 9 component Ishwara, and 33 component Jagat respectively.
In Sri Vidya parlance, the Shodashi or 16 Mother Concepts are referred to as the 16 Nithyas, who
are none other than Amma Herself in different forms, taken for the purpose of playing. It is a well
known fact that one can reach Amma only after crossing these 16, implying that the 16 stages to
reach Mukti emerge from these Nithyas.

21
As will be explained later, it is part of Amma's creating of the universe, that the 144 concepts reside
originally in a specific location, namely Mana near Badrinath, in the Himalayan mountains, and they
emerge from there to the whole world in different waves suitable to different civilizations, at which
instant these manifestations are assimilated into human experience as scientific, cultural and
spiritual wisdom, forming Sarva Vidya.
Thus, the original residence of the 144 are in Mana. Particularly, in a 10 kilometre radius around
Mana reside the 16 Mother Concepts as various features of nature such as mountains, lakes,
flowers etc. These are the original residences of the 16 Mother Concepts, from which, the 144
emerge, whereupon they manifest in an "Om Kshetra" in the Himalayas, to assume various forms
before moving on to the whole world to manifest as scientific and cultural entities. Thus, these 16
Nithyas are presented in the list as well.
The places home to the Nithyas are known for unique properties, such as lack of hunger and thirst,
name forgetting mesmerism, water staying away from sinners, escort dogs since Mahabharat days,
self cleaning lake, lake filling according to moon phase and trees growing in that odd height.
All this clearly prove that the 16 Shodashi are beyond the concepts of other 144, and cannot be
explained through science. That is, while the 144 are in a different level ie that of Maya, the 16 are in
a different level of Reality, one beyond science, capable of experiencing only in Advaita and not
Dvaita experience.
That is, while Advaita holds Jiva, Jagat and Ishwara as same Maya created by mind, the 16
Shodashi is much deeper, as the very location for the dreamer ie the Self, in Mana. That is, the
entire universe is created from and dissolves back into the mind of the dreamer, who is in reality
located in the Leela Bhumi that is Mana. In reality that is the only location, and the Self is all that
exists, though within the realm of Maya, Mana deceptively presents itself as just another small
location in Uttarakhand, India, just like any other creation of Maya, by the mind. Residing in Mana,
the Self dreams forth with the mind, this entire universe of Maya, and then tries to make sense of the
Maya creation through the 7 Lokas, through science, maths and geography.
In essence, while Jiva, Jagat and Ishwara come within the human experience of all, albeit in different
ways for those who have and haven't realised Reality, the 16 Shodashi is experienced to the full by
only those who have crossed the 16 stages, well above even Advaita of the 15th stage, and firmly in
Amma's Leela, and thus Shodashi experience of Mana remains firmly out of reach for those who
haven't crossed the 16 stages.
In reality the universe is created instantaneously called Drishti Srishti as a dream, whose
components are Jiva, Jagat and Ishwara, all of them of the essence of the Atma just as waves are in
essence the ocean itself, but on their own are unreal, transient and thus Anithya, while the dreamer,
the Atman is real, and to understand the universe as a hierarchy to experience it better, one seeks
knowledge of the universe as Krama Srishti, even though the world was not created that way.
Whil Jiva, Jagat and Ishwara are all impermanent and unreal, the term Nithya does not apply to
them but to the Atman. But why 16 Nithyas, and what are they?

22
The Atman, as bliss itself, spins forth Drishti Srishti, but it does so with the aim of creating an illusive
sense of separation and then merging together into blissful union. This purpose of creation manifests
in the Atman as modes or Vikaras, and these are real, since they are outside the dream that is
Drishti Srishti, occur before such a dream, and will remain even after the dream ends. These Vikaras
are the Nithyas, and these are Mother concepts as thought modes in the Atman which lead to the
conception that is Drishti Srishti.
The Atman is beyond space and time, and for this reason, one cannot give a location for either the
Vikaras or the Atman. Yet These Vikaras as thought fields are to be seen the playground of the
Atman, and occur all at once. The Atman identified with any one Vikara is seen as the corresponding
Nithya, while the Atman itself common to all Vikaras is the Mahanithya ie the 16th Nithya. This is
often compared to the fifteen phases of the moon as the 15 Nithyas with the moon itself common to
all the 15th phase as akin to the 16th Nithya.
The Vikaras are as real and permanent as the Atman itself, and die out naturally upon satiation ie
after Drishti Srishti has been destroyed and its purpose of blissful reunion fulfilled. For that purpose,
these Nithyas are given an address and form in the Drishti Srishti, much like the other components
Jiva, Jagat and Ishwara, except that the latter three are by nature unreal and impermanent, while the
Nithyas are real. It is in this context that the Nithyas are identified as the various natural features
in the Mana region. There have been multiple accounts of various realised souls such as Babaji, Adi
Shankara, Jesus Christ, Buddha, Sai Baba, Mahavira, Guru Nanak, and various other Rishis, Munis,
Siddhas, Yogis, Paramahamsas all being seen in the Mana Badrinath region, which prove the region
is the place where Jivanmuktas reside in Sthula or Sukshma form, to completely satisfy the blissful
reunion ie exhaust the Vikaras and then merge into to the Atman once and for all.
In the context of invocation, whenever any aspect of Jiva, Jagat and Ishwara are invoked, the
corresponding stage and thus Bhavana as Nithya is also invoked. In case multiple Nithyas are
invoked the strongest will be in the order corresponding to that invoked by Ishwara, followed by
Jagat and then Jiva.
The concept of a 14 billion old universe, as well as that of each individual soul living a certain life in a
family, building up Vasanas or tendencies which will then decide the next life, and through many
lives crosses the 16 stages to reach liberation, all these are the views of Krama srishti, whose
purport it is to make sense of the Maya world which is nothing but a dream.
In reality, it is Drishti Srishti that holds, where the Atman continuously keeps projecting and
withdrawing into itself, dreams one after another, each dream consisting of the three components of
Jiva, Jagat and Ishwara. The present waking state is one such dream, which is destroyed in sleep,
and a fresh dream is created upon waking. The "settings" of the dream, ie identification with a
character erroneously as the "I", location, friends and relatives etc are maintained the same as the
pervious night, when created upon waking up. This creates an illusion of continuity, because of
which this dream is mistaken for a real world, and real experience. During death too, the dream
collapses just as in deep sleep. However, the next dream created has different settings, of a new
identity, a new personality, new surroundings, new parents and relatives etc. Thus, the continuity
that was there in the deep sleep case is lost, which is interpreted as if the life itself is lost during

23
death.
It will be discussed later how the Jiva, Jagat and Ishwara are configured for each birth to create the
unique life experience for a person, and how astrology studies this configuration. In that context it
will also be seen how Grahas as mind modes are configured and in turn have effects of the human
life through experiences creating tendencies and Vasanas, yet the Vasanas cannot affect the mind
modes or Ishwara. Configuring Jiva, Jagat and Ishwara for the present birth is the same as
designing the settings for the present dream ie Srishti Drishti. However, who decides these
configurations for a given birth, if the Vasanas are not empowered to?
This is where the Nithyas come in. As Vikaras of the Atman, these are thoughts that outline the
purpose of creation, after which Drishti Srishti happens. More than thoughts, Nithyas are desires, ie
the desires to play in reunion blissfully after creation. These arise directly from the Atman, and stay
along till their desires are satisfied. These Nithyas are precursors to each dream created and are
thus the ones responsible for configuring each dream.
The Nithyas are fundamentally desires to play in blissful union, and thus, with each life ie dream
created and collapsed, they evolve, getting closer and closer to this union, and accordingly the
settings of each dream are designed, which create the illusion of Vasanas deciding the settings of
each life in Krama Srishti.
Then why 16 Nithyas and what does each represent? Each Nithya is in essence one desire of
blissful reunion ie one mode of blissful reunion. In a person's last birth, as he is crossing the 16
stages, the person has a variety of spiritual experiences and devotion. However, by and large, the
person chooses one form of the Divine as the Ishta Devata. Finally as the 16th stage is crossed, the
person enjoys Jivanmukti, for the time that life continues in physical body, and even further in astral
body if it is so configured, and all this time the person is in blissful union with Amma, but in the form
and Bhavana or mode chosen appropriate to His Ishta Devata. This explains for example Andal's
Bhavana of Krishna as Her beloved, Sundarar's view of Shiva as a friend, Shyama Shastri's view of
Kamakshi as Mother and so on. Each of these great souls experience blissful union mostly in
Sukshma form in Mana, in the Bhavana appropriate to their Ishta Devata, and these are described
by these souls as Kailash, Vaikuntha, Goloka, Ganesh Loka, Heaven, Jannat and so on, and as
Ramana Maharshi once explained, these Divine Realms are as real as the physical world, and so is
their experience, except that these are not separate worlds, but all are in Mana as the Leela Bhumi.
Thus, for example, for a person with prominent Bherunda Nithya, the Bhavana would be to see
Amma as the kind nurturing, reliable One guarding the person from adversity, in Whose shoulders
he can find comforting solace after throwing away the worthless world. For such a person, the Ishta
Devata would be Ganesha, Hvashi or any of the others associated with the Siddhis of the 4th stage.
From the various desires and Ishta Devata Bhavanas that are the Nithyas, arise the Mother
Concepts defining the sixteen stages, which is seen as the starting point of universe creation in
Krama Srishti. Thus, while stages represented by Shiva, Vishnu, Christ etc are actual progress in the
spiritual path by various conditioning of the mind, the corresponding Nithyas such as Jwalamalini,
Vijaya, Sarvamangala etc are the Bhavanas behind these stages, which manifest as the activities of
these stages as well as roleplay options for the blissful reunion.

24
Further, it has already been mentioned how the three Kutas forming the Shodashi and the 16 stages
pertain to the 4 Vedas. When seen as the Nithyas giving rise to these stages, one can understand
the Nithyas as being one of the 4 types of Mukthi.
The first four Nithyas pertain to Salokya, which means that the Bhavanas have a theme of absorbing
some divine quality or instruction from God, and then using it to do service to the world and people.
Nithyas 6 to 10 pertain to Sameepya, in which the Bhavana theme is about finding some disgusting
or terrifying quality about the outside world, and having found the opposite and positive quality in the
Divine, approaching the latter as solace, and enjoying the bliss therein. Nithyas 12 to 14 pertain to
Sayujya, which are the Bhavanas of merging one's identity with the Divine, enjoying this non
difference. Nithyas 5, 11 and 15, by virtue of representing the ends of the three Kutas, are all
Bhavanas sharing the Divine's form and work as Sarupya, though the Nithyas 5, 11 and 15 are
Sarupya in conjunction with Salokya, Sameepya and Sayujya respectively. The 16th which is
Mahanithya is beyond these 4 types of Mukthis and is the highest enjoyment of Jivanmukti, unique
to Sri Vidya.
One meaning of the term Nithya is "daily", as in every time sleep becomes waking, the dream is
configured fresh. Another meaning of Nithya is eternal, though the Nithyas cease to exist in the end
of a person's last birth after the desires have been fully satisfied, and having ceased are merged into
the Atman among with the Jiva, Jagat and Ishwara. However, while typically thousands of lives are
taken prior to reaching the 16 stages, and in these thousands of lives, Jiva, Jagat and Ishwara have
been created and destroyed infinite numbers of times, all these are Anithya, compared to the
Nithyas who have endured through all these lives, staying real the whole time, and thus the name
meaning eternal applies. However, in the last life, and as the locations in Mana, after 16 stages are
crossed, the Nithyas serve their purpose as blissful play, and once the desires are fully satiated, the
Nithyas no longer exist, neither do Jiva, Jagat and Ishwara, and all of them merge into the Atman
just as all waves die out into the still ocean. With the absence of desires as Nithyas, there is no more
incentive to create more dreams ie more lives and births, and the Atman simply remains as a blissful
entity. In this context, here are the 160 components of the universe, seen as 102 Jiva, 33 Jagat, 9
Ishwara and 16 Nithyas.
The Bhavanas that present themselves as Nithyas are also the same Bhavanas as understanding
and mental conditioning that takes one through the 16 stages to liberation. Thus, even before all 16
stages are crossed, the Nithyas play a role, as the 16 stages and their learnings, albeit not physically
at Mana. Thus, among the 160 manifestations, the 16 stages as pertaining to the Satya Loka and to
the discipline of philosophy, are represented by the 16 Nithyas.
For each stage, we cross some level of understanding, and that is made possible by the Divine
doing some task to give us that understanding. The mindset necessary for the Divine to perform the
said tasks in each of the 16 stages form the 16 MBTI types, which are in essence various ways in
which one approaches a task and its decisions.
In essence, given the illusion that is the world, the only person that matters in spiritual progress is
one's own self, and the Divine takes the entire world with all other people as a resource to perform
the required tasks at each stage. Thus, the 16 MBTI's are in essence, economic behaviors,

25
pertaining to resource management, and meeting the required demand with available supply.
For example, the sixth stage pertains to the thirst for liberation getting intensified within a person,
and that is adequately represented by the sixth Nithya, Vajreshwari. To achieve this, the Divine,
represented by the sixth stage header manifestation Murugan, must play the role of a mystic or
counselor, infusing us with His essence of beauty, bliss, truth and love, so that we get highly
addicted and attracted to the Divine and crave for reaching Liberation. In essence, the task played
by Murugan the INFJ, is an attention seeking task, always eager and working towards captivating
attention, and this task determines the economic mindset of Murugan as one who spends and saves
money or resources normally, but when pressured by peers or socially, ie when He senses
possibility of our attention being diverted, He spends extravagantly, using resources ie the world
liberally so as to attract our attention. This is aptly shown as His mount, the peacock, which is a
strong attention seeking bird. In the legends of Murugan, there is indeed the one of Valli, where to
seek the attention of Her, He commands resources going as far as His brother Ganesha helping Him
as a wild elephant.
As part of the 102 component Jiva, the 16 header manifestations denote the 16 MBTI types and
economic tendencies, and thus, all 16 are present in every human being. However, as will be seen
later, the astrology configurations determine one or more MBTI's as dominant ones for a person, and
this will determine their mindset, personality as well as economic behaviour. Thus, a person with a
certain MBTI corresponding to a certain stage reflects the task approach and economic behaviour of
the corresponding deity.
Thus, the MBTI mindsets which arise from the tasks of the 16 stages are in essence economic
tendencies, which form the foundations of the discipline of behavioural economics, the most focused
aspect of economics from which wider scopes such as market oriented microeconomics and nation
oriented macroeconomics arise. While the latter two and the approach of studying them change with
time and civilization advancements, the personal oriented behavioural economics does not change
over time and is thus the bedrock of economics.
In fact it can be seen that during the formative years of a person's life, ie before adolescence onset
at around 1314 years, the economic situation in one's home, as seen by financial availability as well
as leniency of parents, determine the economic behavior of the growing child,which then cements
his or her approach to life as the MBTI type of the individual, which remains more or less invariable,
immaterial of one's economic status as life progresses. For example, in a household with meagre
finance or worth moderate wealth but strict parents, a growing child might not have economic
flexibility, but whenever the child asks parents to buy various things, the parents might inculcate a
sense of understanding, of the necessity to spend only on useful things. This subsequently cultivates
the economic behavior in the child, of spending only on things that are considered most important, a
behavior which evolves into the INTJ MBTI behavior as the child grows up. The thoughtfulness
about future and end result benefit giving the N, resolution not to give into feelings over priorities
giving the T, a structured approach to life giving the J among the MBTI factors.
In the context of the sixteen stages, the activities of both man and the Divine required in each stage
are represented by the sixteen economic types, the stages and especially the wisdom accrued in
each stage pertains to the subject of philosophy and is mapped to the 16 Nithyas.

26
Along with this document, in the same Drive folder link, is presented a poster image containing all
162 manifestations including 16 Nithyas as well as the 2 Sarva Vidya Peetham aspects, with all of
these as individual panes within the image. Far beyond just a collage work poster, the image is a
Thanka to be used for Meditating and invoking the various manifestations. Each pane as a smaller
image is carefully chosen to most appropriately represent the Manifestation in all levels. The clothing
and appearance of the deity as well as the geographical background represent the native cultures,
while features within each pane image denote the Brahmanda and Pindanda aspects. Also, features
within header manifestation images denote the MBTI and by connection the 16 stages. Numbers
have been presented for the Grahas. In context of Naada, the Akshara for each manifestation in the
form of IPA alphabet, Swara notation for Grahas, and Chandas number and name for the Devas
have also been represented, along with image of their star or constellation. For viewers fluent with
the Brahmi alphabet, they may also notice on careful inspection that the posture of the deities within
each pane resemble the corresponding Brahma alphabet of the Akshara,such as for example, in the
meditating Adinath image, one may implicitly discern the Brahmi shape of corresponding Akshara
Na. Particularly, the trunk represents the vertical portion while the crossed legs denote the horizontal
segment beneath the vertical portion. Brahmi alphabets for non Sanskrit Aksharas may be derived
from cymatics.
Finally, an important point is mentioned before proceeding to the list of 160, regarding the invocation
of these forms. It has already been said how invoking any among the 144 automatically invokes the
corresponding Nithya, and also that Naada, Be it Music, or Metre poetry or Words, each of these
have the capacity to invoke at the same time, one each from Jiva, Jagat and Ishwara, this means
that a given Raga or a word or a Taala invokes 4 forms among the 160, pertaining to the Jiva, Jagat
and Ishwara as well as Nithya. However, among the four forms invoked, one will invariably be more
prominent than the others. For example Kalyani Raga invokes the 4 forms of Surya Graha, Tvashta
Aditya, Buddha the ESFJ and Thvaritha Nithya, with Thvaritha being more prominent than others.
However this can be ascertained only through qualitative analysis, by playing out and listening to the
melody. This is because, in a Raga, the way the 7 notes combine to form music along with its
oscillations creates such a rich chaotic system that minor differences, for example, in frequency due
to oscillation, or speed of rendering, can have profound change in impact of the music, and thus in
prominently invoking one or other among the four calculated forms. Thus, as is common with all
chaotic systems, prediction or quantitative determination is impossible unless all factors are taken
into account with rigorous precision; however the chaotic system does display interesting long term
patterns, which in the case of the Raga is the rendered melody of impromptu or song, whereby one
can ascertain the finer details qualitatively. In the later section of this work, a listing is given of the 4
form combinations of popular melodies with the prominent forms for each highlighted in bold letters.
In the listing below, for each of the 160 forms, one Raga invoking the said form prominently is given.
This is to be taken as an exemplary Raga for each of the 160 forms. In the case of Words and Taala
too, one can ascertain the prominent of four forms qualitatively and based on experiential and
heuristic sources. Consider the following as examples: "Raam" invoking GuruAnsumanAbukNithya,
"Raama" invoking KujaIndraJunoVajreshwari, "Namah Shivaaya" invoking KujaIndraDevla
Vajreshwari, and "Om Namah Shivaaya" invoking RaviMitraYahwehNityaklinna. The reputation of
Raam as the Tharaka or liberation Mantra and Raama as the protection and removal of evil means
that for these words, the invoked forms are Nithya and Juno from their respective combinations.
Namah Shivaya as the advancement of spirituality through births while Om Namah Shivaya as the

27
attainment of Siddhis means the forms for these two are Kuja and Ravi respectively. Thus, even
though prominent forms for a word, melody or Metre has to be analysed heuristically, it is much
more difficult for Sahithya and Thala than it is for Ragas, the latter being more efficient since it is the
Ishwara that controls the Jiva and Jagat. For this reason, in this listing, for each manifestation, the
Raga invoking it prominently is also mentioned.
It must be noted that the 162 manifestations listed below can be seen in sets, pertaining to different
disciplines of study: the 86 corresponding to life sciences, the 16 to economics, the 33 to physical
sciences, the 9 to mathematics, the 16 Nithyas to philosophy, and finally, the 2 (Om Kshetra and
Sumeru) to Sarva Vidya.
Among these, pairs of the sets may be taken together representing secondary disciplines. The 86
and 16 may be considered together for management, the 33 and 9 for astrology, and the 16 with the
2 for spirituality.
Apart from these, the discipline of Naada or invocation pertains to all 162 elements.
The naming convention of the list is that the pairs mentioned shall follow the three eras of Veda,
Daiva and Vidya, which are the three waves that will be explained after the listing. 16 Nithyas and 2
will follow Veda, with the names in Vedic language. The 33 and 9 follow Vidya, with their names in
English. The 86 and 16 file Daiva with their names in the variegated native cultures they pertain to.
Stage 1:
1. Allaah (XArabiaX) DoerPleasure Monger wisdom that is manifest within us is a divine quality,
given so that we may know about God. Wisdom is understood and shared through language, so
Allah's representation is the written Name. As the Creatrix, Allah is the ESTP Doer called Kartha,
whose actions we study in scriptures to understand His glory. As the ordainer of destiny, Allah is
Brahma, who is also called Vidhi for this reason. Aesthetically appealing curved letters in gold
denote predominant spending for fun and pleasure, while tall rising peaks denote big risk taking and
big earning capabilities. The hand figure of the Kaaba black stone denotes the Performer aspect
ESTP. Brahma denotes Theorising as the Creator, while Al and Lah of Allah denotes God as the
destination and source respectively, ie in role of progressing towards knowing God and strategizing
as staging various incidents to achieve the same. Bijakshara Aim. Green Aura around golden letters
denote Anahata. Sucharitra.
A. Biomolecule Vidhatha RNA, DNA and other biomolecules that enable life. It is known that only
such molecules as the RNA are capable of sustaining life by absorbing nutrients, while executing all
functions including signaling, by means of the genetic code. IV Pratishta. The photosphere of
Aldebaran or Rohini Nakshatra shows abundance of carbon, oxygen and nitrogen, which along with
hydrogen form the necessary building blocks of bio macromolecules. In astrology represents
utilization of body especially towards spending unearned acquired wealth, denoted by mitochondria
and other structured present inside the cell. Cell wall as protection denotes luxury and comfort. Two
DNA stands denote second Dhana house. Rasikapriya.
i. Kaameshwari Satsanga Swargarohini Steps Bhavana as Servant of the Divine, who rules the
empire of Bliss through love rather than command, who ordains and sets tasks and instructions, and
provides everything desired. Seated in Swargarohini whose peak is the heaven with seven steps

28
leading to it, akin to the Quran's mention of Allah in the seventh heaven, Kameshwari translates to
the One who satisfies all desires, as well as the One who rules the Empire through Love. This
represents the stage of submitting oneself to God, recognising Him as the Sole Ordainer worthy of
worship, and bowing down as a humble servant, all of which is summarised by the statement La
Ilaha Il Allaha, and comes as a result of the Satsanga and listening to the deeds of the Divine etc.
Shubhapanthuvarali.
Stage 2: This stage is about Yamas and Niyamas, the do's and don'ts that form ethics, adhering to
which purifies one's mind and makes it conducive to spiritual progress. The Deities of this stage
reside in various body parts corresponding to movements, but when activated represent the process
and benefits of righteousness.
2. Tatthar (HGujarati/RajasthanHarappan) Artist High Roller controls entire body in circadian
rhythms, induces hunger etc. Basically removes inertia. Renunciate appearance of the early
Harappan bull horned deity, leading to Adinath Rishabhadeva of the H Jains tells His story of
breaking the Kalpavriksha, removing people off Hedonism, setting and teaching a life of Yamas and
Niyamas, so that liberation may be achieved. Thus, He removes the Dukha that is inertial Samsara,
and points towards the eternal that is Anantha. In setting ethics He is the artistic ISFP. The related
amino acid Cysteine is important in antioxidant production, which plays a role in protecting cells from
the harmful free radicals which have been linked to heart disease and cancer. The native region to
the Jain faith is West India, in Gujarat and Rajasthan. These regions contrasting contain sections of
forests, deserts, salt marsh and hills, along with the boisterous Tapi river not places one would
associate with normal daily life. These places such as Palitana or Mount Abu, were apt for monks to
adopt the Nivritti Marga, one of austerity and penance, to stay away from mainstream society, to
finish their course of Karma, and proceed further. H4 न Ornamental Crown, jewellery and
background denotes expensive, trendy artistic finesse tendencies in spending, even as minimal
jewellery denotes scaling back when necessary. Sarvadukhavimochini. Harsh desert climate giving
rise to recluse abodes of penance denotes Advising and living example of how to conquer worldly
pursuits through Dharma. It is due to this same Advisor of Wisdom that Rishabha is revered as
Nandi by the Siddhanta tradition, the name itself translating to the bliss which one gets by removing
sorrow. The hands that broke the Kalpavriksha is likened to the Cysteine that protects as
antioxidant. The bull ploughs and sets the path following which the seeds will be sown, and for this
reason, the bull symbol denotes the Pattern setting artistic ISFP. Alveolar Nasal. Golden crown
denotes Manipura. Chandrakauns.
3. Asasarame (HAtlantisMinoan) Lungs process of respiration sustaining life. Among the H
Greek Minoan as well as other Guanche people of Canary Islands, Chaxiraxi holding the infant sun
Goddess is viewed as the Mother Goddess, who is an epitome of compassion. She is thus the
ultimate source of the sun which is in turn the source of all life, and this is the essence of the lung
concept. Beyond the islands Chaxiraxi is the presiding Mother Goddess of the submerged Atlantis,
whose evidences are seen in the Gorgon cult, with linguistic remnants in Sardinia, Minoan and
Lemnos cultures. As the source of time, the deity is identified with Kali or Pratyangira. In Minoan
culture, the Goddess is seen as Asasarame shown holding a pair of snakes, similar to descriptions
of the mind Goddess Manasa in India. The significance of this is the direct connection between the
mind, which is the source of ethics, and breath. While nurtured by the conducive climate, the culture
always had ahead of them, the big looming threat of a wipeout, of the volcanoes that eventually did
wipe them out. This threat forced them to advance, to think hard, to achieve, to leave something
worthwhile for posterity. They saw this threat of death as Gorgon, the Goddess of the Cremation

29
ground. It represents in our body, breath, which sustains us, but always carries the threat of
breathless death. That threat is a constant impetus, to work, achieve and progress. H2 ण Holding
snake denotes source fuel of mind which is breath. Sarvasiddhiprada. Background of volcanic
mountains and flood prone ocean denote impetus for all round mental Mastery and success in all
endeavors using the power of the mind, since a mastered mind is the most ideal utilisation of the
breath force. Retroflex Nasal. Green Aura indicates Heart Chakra. Mandhari.
4. Nejma (KMauretaniaBafour) Sphincter controls all channels pertaining to downward
movement such as urinary tract, large intestine and legs. Nejma of the T Moroccans presides over
water, as well as health and medicine. In a largely Sahara dominated area, water coming down as
rain itself is medicine beyond value, while also representing the act of coming down. Regulating
downward movement, when activated corresponds to regulating one's worldly involvement including
standing up for justice, humility and servitude, as well as controlling desires and temptations, whose
result is similarly worldly, namely wealth. In maintaining the context of downward movement,
phenylalanine is responsible for epinephrine and norepinephrine production as well as maintaining
proper appetite. K3 Child facing down denotes downward motion. त Sarvasampatprada. Long
flowing garments to keep cool in the desert, along with hat, denotes Harmonising with nature
alluding to harmonising the sincere seeker of Dharma. Suckling denotes appetite building
phenylalanine. Voiceless alveolar stop. Brown sandy colour indicates Root Chakra. Athaana.
5. Wiraqucha (KAndeanQuechuan) Blood Pressure seen throughout arteries and veins to
controls blood flow and rate throughout body, and closely related to mood. Viracocha of the T
Quechua Andean Incas holds the thunderbolt, His tears are the rains, and His head contains the
Sun. He regulates weather and thus overall flow of water in the world. But, when righteousness is
followed, a feeling of contentment is seen, and one sees mood swings replaced by a consistent
feeling of love. He promotes love or Priya, residing in heart as Sthanvi, radiating everywhere. So too,
the protein Tyrosine governs signal transduction in cells throughout the body which is seen to
regulate cardiovascular processes. Peru and neighbouring regions are one of the most bio diverse
regions of the planet, and their very face of existence is this climate variety and their lifestyles in
accordance with it. For them, this variety was proof of the capabilities of the Almighty, and when they
see Him as creator, they emphasise this aspect of His creation. In our body, blood pressure, affected
by the emotions, and affecting the way our whole body works, is indeed the climate. K1 थ Variety of
expression in face ie compassion plus sun rays represented in head denotes various moods, blood
pressure. Sarvapriyankari. Variety of creation shows Theorising and eagle arising from hand
denotes progressively building on it to generate all the various moods and modes which must be
encouraged or suppressed according to the task at hand. Close monitoring of eagle as it flies denote
signal transduction Tyrosine. Aspirated voiceless alveolar stop. Green colour of aura indicates Heart
Chakra. Huseni.
6. Haldi (JArmeniaHurroUrartian) Diaphragm controls all upward movement such as respiration,
head. Upward Represents spiritual progress called Sadhana or Daksha. The winged Mithra of the J
Armenians known to the Urartians as the chief deity Haldi is shown sacrificing the bull, an allusion to
sacrificing our ego. Clad in Red, He then rises up as the rising sun Aruna, promising purification of
mind and thus enlightenment as the auspicious conclusion Mangala to those that succeed in spiritual
effort, Aruna meaning liberating from Runa or bondage. Mithra is the same as Maitreya in Buddhism,
holding the same promise of appearing in the future, for enlightening the world. Part of the
mountainous Caucasus, Armenia was always a paradise for the recluse. From the days of the Indo
European culture with Vedic affiliations, to Noah and His Ark, to the proliferation of early Christian
monasteries, Atlantis spiritual elevation and progress was always significant here. Sacrifice, celibacy

30
and wisdom were always valued, and they saw these in their Deity. J6 द Raised cloak denotes
Diaphragm. Sarvamangalakarini. Rolling hills and colourful trees show apt environment of
Theorising and establishing the ultimate result of Dharma, as auspiciousness and warrior like attire
shows strategically driving one closer to the ultimate goal. Voiced alveolar stop. Candle fire indicates
Manipura. Hindolam.
7. UniPerchta (IAlpineTyrsenian) Colon controls all movement in digestive system so that food
may be broken down and assimilated. The movements also include expelling of gas as well as
vomiting, all with the purpose of removing toxic waste from the body. Among the I Germanic and Pre
Germanic Alpine cultures such as the Swiss and Bavarian, the Etruscan Uni as Berchta, a form of
Holda or Freyja is seen as the dispeller of darkness and evil spirits and is celebrated as the bringer
of light and warmth in the festival of Yule. In a climate dominated by forest and chilly mountains, the
symbolism of cold with desolation as opposed to warmth and light can't be escaped. A conducive
environment free of evil yields hard work, which will satiate all desires Kama. I4 ध Brightening Tree
denotes cleansing from unwanted elements in body. Sarvakamaprada. Lofty snowy Mountains
shows ideal penance environment for Idealising the ultimate goal of Dharma, ie closer to the spiritual
destination, and particularly a purified mind represented by light. Aspirated voiced alveolar stop. Fire
indicates navel Chakra. GopikaVasantham.
8. Ukko (NNordicFinnoUgric) Eyelids blinking of eyes, which protects from bright lights and
harmful foreign substances. Ukko of the N Finns who is also Odin of the I Germanic people, and is
the Healer and Protector of mankind from evil while also presiding over Death. In this capacity He
averts untimely death or Akala Mrityu, and is thus Parvathi, the same left side of Shiva who famously
kicked Yama with His left leg saving Markandeya from the clutches of death. The Akala Mrityu also
alludes to failures and abortions in one's endeavors. The amino acid Leucine presides over recovery
of muscle and bone tissue as well as preventing breakdown of muscle protein due to stress or injury.
The Germanic Norse culture emerges from their roots near the Balkans, from a proto culture which
had Vedic traces in them. As the culture grew, one deity grew in importance, as one who would
nourish agriculture as the rain, and also protect the cattle and possessions as the fierce storms. The
climate of the region shifts from pleasant spring like one promoting health and healing to the icy
deathly coldness of winter, and these dual aspects are captured in Odin. N4 प Weapon shows
protective eyelid. Sarvamrityuprasamani. Fjords and ice cold mountains, along with sea offering
protection from invasions, shows Organising the timeline of Dharma, presiding over Death so as to
positively avert untimely deaths and mishaps. Flesh decomposing dog and wolf denotes muscle
breakdown preventing leucine. Voiceless Bilabial stop. Two winged helmet indicates Ajna. Deshi
Gauri.
9. Disani (KKashmirBurushaski) Sinuses sneezing, eliminating of infection etc. Disane of the L
Kalash and also the C Hazaras, Goddess of hearth and life force, is none other than Jyeshta,
connected closely with Ganesha, and thus removes obstacles or Vighna in the process of Dharma,
expelling them with force Phatkarini, and accordingly is shown with the weapon in Her hand. The
regions of the Kalash and Hazara are historically associated with the thriving Kashmiri and
Gandhara Vedic culture, with the pristine Himalayas being a favored destination for mystics and
Rishis. The whole place was seen as a paradise, as a heaven on Earth, and displaying the best
facets of the Mother Goddess as Nature's splendor. Jyeshta, the eldest was seen as the aspect of
Goddess, symbolising and being worshipped as nature and fertility, in the same way She is
worshiped even in regions far south as Tamilnadu. Even being born in this paradise land was
considered immense merit, and anybody who sets foot here is sure to have a hassle free progress,
with any trace of bad, seen as obstacles, effectively removed for good. As the ancestor culture to

31
that of Disani, In the great traditions of Kashmir, Jyeshta was seen as the four armed Bhawani
whose form pertaining to the beauty and nature is Vitasta, the Jhelum river that nurtures the region.
K6 फ Lotus denotes sinus cavities. Sarvavighnanivarini. Lush green valley and flowers shows Helps
seekers in times of distress to overcome obstacles while also tall mountains showing guarding
against external chances of obstacles. Aspirated voiceless Bilabial stop. Indigo Oddyanam or belt
indicates Ajna. Sunaadavinodini.
10. Sugurra (JBabyloniaKassite) Mouth yawning, which, along with stretching draws more fresh
oxygen into the body while also stretching and flexing all muscles in the body. As such this is the
Divinity as Righteousness pervading throughout the universe, as Sarvangasundari, as a property of
fundamental consciousness Chitshyamala. Proline, the connected amino acid is seen as a response
to various stress throughout the body, thus pertaining to all pervading aspect. Native to
Mesopotamia and the Levant, Marduk combining aspects of the earlier Enlil and as the Kassite
Sugurra is the principal deity, presiding over wind and weather, and directly represents regulation
and bringing in fresh cool air. One can easily see the relevance of this concept in the culture which is
in a region with a mixture of arid, mountainous and coastal environments. J6 ब Circle ring denotes
rejuvenation thus yawning. Sarvangasundari. City fortifications denotes Guarding against wear due
to over exertion and greenery, flowers and waterfalls nurtures by giving freshness. Crocodile vehicle
denotes proline as response to stress. Voiced Bilabial stop. Blue attire denotes Throat Chakra.
Balahamsa.
11. Tusholi (GCaucasusNakhDagestanian) Heart regulating valves, maintaining cardiac rhythm.
Tusholi of the G Vainakh is the Goddess of spring shown by the Hoopoe bird. She represents
auspiciousness called Bhadra or Saubhagya due to proper order, flow and rhythm of the seasons
and thus, time. Activated by righteousness, rhythm pertains to adherence to values and consistency
in doing so, and since this is a sure way to attain purification, it is seen as a fortune. This same
rhythm maintains life and health in the heart. The Caucasus mountains lie at a crucial location, the
crossroads of Asia and Europe,and their mountainous retort territory makes for an ideal ground for
various species to migrate, such as the hoopoes. While there are other regions of the world that also
witness migrating patterns, no culture except the Caucasus saw these as synchronising, and
heralding their own activities throughout the year. They choose to not only live in accordance with
these cycles, but also honour it as their Deity. Our body has its own rhythm master, and that's the
heart. G6 भ Rhythmic Hoopoe wings denote heart. Sarvasaubhagyadayini. Warrior attire shows
Leading us forward in Dharma by other professions while thick mountains necessitated managing
the smallest and fine details, keeping the proper rhythm and sync in perfect maintenance. Aspirated
Voiced Bilabial Stop. Green military attire denotes heart Chakra. Vegavahini.
B. Wind Aryama The laws governing temperature, volume, pressure and movement of gases
such as the Universal Gas Law, enables the currents and convection such as upward movement of
lighter and warmer air. This, along with diffusion makes respiration and thus life possible. In extreme
cases air convection is seen as storms and tornadoes. Denoted by wind currents. XI Trishtubh. The
high metallicity ie presence of heavier elements, particularly calcium etc marking chemical peculiarity
in Chertan or Purva Phalguna Nakshatra reflects the presence of stellar winds, essentially from the
principles of convection, which enable the depositing of higher elements in the star's surroundings
after they have been generated through stellar nucleosynthesis. Astrologically, convection as breath
leading to mind and thus creativity, denoted by tornado shape. Cloud of dust denotes impulsiveness
and temper tantrums. Four corners of signboard plus center space denote fifth house Putra Bhava.
Oormika.
I. Moon Two Satisfaction Chandra Seeking Satisfaction Chandra, the moon is controller, and

32
stimulator of the mind. Consequences of the moon’s grace are creativity, artistic talent and
imagination as well as the seeking of pleasantness and satisfaction. YamaNiyama requires notion
of duality, as separate entities of manGod, or goodbad. The number of Chandra is indeed Two, the
first prime number, denoting necessity of action. The keyword for this stage is Mind. It is the
individualised mind that brings forth creation of all the worlds. It is the same mind within the bonds of
individuality or Ahankara that discriminates between right and wrong, good and bad, ultimately
leading to its purification and liberation. Thus, among Mahavidyas, Bhuvaneshwari, as the name
itself means, is the Lord of the various universes that springs forth from the mind. She establishes
right conduct and righteousness among all the worlds. Her consort is Trayambaka Mahadeva.
Among Avataras, it is Varaha that brings the earth to stability and order, conveying the same
concept. As a mode of the mind, Chandra is about developing likes and dislikes denoted by lunar
crests and craters. Gandhara Swaram. Devakriya.
ii. Bhagamaalini Yama/Niyama Nilakantha peak Bhavana of constantly circling around Amma,
enjoying the Bliss provided by Her mere presence, in gratitude for Her removing all sorrows.
Nilakantha is that among the Ashtapada octet of mountains which contains in its foothills the
footprints of Nabhirai Adinath, symbolising Rishabha as the Nandi in the foothills of the mountain of
the Blue Throated Ishwara. The formidable peak represents that aspect which drank the poison
symbolising the hedonism, freeing the world of sorrow and fording a path to liberation. Constant
mists garlanding the mountain represent the circulation that governs the swaying of thoughts, which
in turn lead to performing Karmas, and slowly, as the misty garland dissolves in the sun, so does the
mind get purified. Focus on purification is the essence of this stage which gives the wisdom that God
as well as attaining Divine is indeed purity, the One who removes the impure seen as the poison in
neck. Pahadi.
Stage 3: This stage is about Viveka, that is discrimination. One studies the universe and its apparent
diversity, and upon deep observation one understands how behind all this variety there is the single
God, controlling and manifesting as allthat is observed. This cements one's understanding that the
world with all its diversity is worthless, while the only one worthy of attainment is God.
12. Yaahweh (XCanaanX) Manager Frugal Saver Bliss is the fundamental nature of Divine,
and in this created world it manifests as joy. This joy comes from all the variety in creation. God as
Yahweh of Judaism is Ain Sof the infinite, and expands into His emanations or Sefirot, forming the
three axes of kindness, beauty and severity, within which all the variety of the universe is contained.
In our bodies, the variety seen as the diverse collection of organs and their functions reflect this
variety. Variety is the spice of life, and thus, Yahweh within us is the enjoyment of this variety. In this
stage Yahweh is the ESTJ, the leader, the all controlling boss, who provides everything to mankind.
The expansions of Yahweh are seen in the three axes, which represent the Trinity of Deities with the
actions of creation, preservation and destruction. These three actions or Karmas pervade the entire
universe, so He is called Vishwakarma, and in different portions of the Vedas He is praised
differently, as Shiva, Vishnu or Brahma. Very simple clothing without jewellery denotes tendencies to
save money proactively, sometimes to the extent of hoarding to be seen as high status, denoted by
Ornamental globe. God's Throne and Sceptre at the base of the Tree of Life denote Him as the
manager of all emanations the ESTJ. The elderly figure of God denotes Advisor role, while the top
and bottom emanations of Sefirot denote Idealising and organising respectively. Bijakshara Aum.
Blue and yellow of the held globe mixing to produce green denotes Anahata. Garudadhwani.
C. Climate Mithra the effect of winds causing seasons, cyclones, monsoons, ocean currents, all of
them providing seasons and thus growth, soil richness, which is a necessary feature for plants to

33
absorb nutrients and thus produce food for both plant and animal life. Denoted by clouds in satellite
image. XVII Athyashti. Anuradha Nakshatra or Acrab is a mercury manganese star, with an
atmospheric excess of these and other elements such as phosphorus, zirconium or platinum, with a
lack of a strong dipole magnetic field and thus poles, while still having a slow rotation and thus stable
atmosphere. Anuradha is also home to AR Scorpii, a binary pulsar exhibiting extremely rapid rotation
and thus strong magnetic field. On earth, we have already seen how magnetic field reversals in the
sun are connected with cosmic rays, and eventually the cloudiness and climate of Earth. Cyclones
and sudden weather changes map to depression, setbacks, transformations, risks, denoted by
concentrated cyclone shape. Outward flinging arms denote payback and revenge. Eight arms of
cyclone denotes eighth Ayu House. Darbarikanada.
II. Sun One Confidence Surya Surya, the glorious sun, is responsible for Atma Jnana. One as
a number is the very identity of mathematics and measurement. It is the Divine Pure Consciousness
as a Singular Entity without a second, as said in Ekam Eva Adviteeyam. It is neither prime nor
composite, and is its own factor, square, cube etc. The essence of Surya is Divine Consciousness
which manifests in the world directly, in mercy and glory as Allah, in compassion as Buddha, in love
as Christ, and in variety as Trika Yahweh. The corresponding Mahavidya is Mantrini or Raja
Mathangi who denotes Amma as the administrator of the entire universe. Among Avataras, it is
Buddha, who is the very form of compassion. Among Bhairavas, this is Mathanga Dakshinamurthi.
Surya as a mental mode is about learning, being enlightened by an external source represented by
solar brightness. A big part of learning about Reality is in identifying oneself with it. Thus Surya
governs Self Confidence, Pride and identification of a certain aspect as one's uniqueness, which in
cases may lead to arrogance, thus making Surya a malefic planet. Madhyama Swaram.
Devagandhari.
iii. Nithyaklinna Viveka Satopanth Glacial Lake Bhavana of partaking of the Divine glory and
bliss of Amma in Her three supreme emanations of Love (Anbe Sivam), Truth and Beauty (Sathyam
Shivam Sundaram), and through this nectar, acting true to every one of Amma's intentions and
emanations. Translating as the always wet one, this Nithya is indeed the fresh waters of Satopanth,
the path of Truth, the "ever wet" alluding to the permanent compassion of Amma. As the world is
brought forth by the three Gunas, so is Satopanth a triangular lake representing the Trimurthi, who in
turn denote the Three Divine Kabbalic pillars of the Sefirot, which represents this stage of
understanding the Absolute beyond and working through the three pillars of qualities. The wisdom in
this stage is thus focusing on the Divine as the source of all purity, rather than the pure things
themselves. Kurinji.
Stage 4: This stage is about Vairagya rejecting what one finds as unworthy, namely the world with
its apparent illusion of diversity. The Deities in this stage pertain to various emotions residing in us
normally, but when activated, alleviates these very emotions while maintaining their reasons intact,
since these emotions tend to tie us down to the world, hampering detachment efforts.
13. Emba (YMaharashtraNihali) Guardian Careful Spender Niyati or the norm in the body as
the involuntary actions such as breathing, cardiovascular, nervous and reflex systems, all controlled
in part by the medulla, similar in appearance to the face and trunk of ancient Kumari deity Ganesha,
affectionately called Bappa the Father in Marathi or Emba by the Nihali. Activated, this is also the
key to super natural effects such as becoming atomically small, defying all norms of nature. That is,
one cuts off the major factor binding to the world, that is adherence to what one perceives as norms.
Consequently, one becomes small and achieves detachment, becoming insignificant in the worldly
level. Similarly overcoming various emotions through proper wisdom will enable us to perform many

34
otherwise supernatural feats. For the aspirant detaching from the world and for those trying to
overcome the emotions, Ganesha the ISFJ stands as their protector and guardian from any obstacle.
The native region is most of the Western Ghats and coast in Maharashtra, which has a hardy terrain,
but also one of frequent droughts and floods. In these conditions, Ganesha is seen as a protective
figure and is invoked for protection from these events, as people put in their maximum efforts to
progress spiritually. Y1 Stomach full of Modak denotes tendency of being easily satisfied with
purchases while gold ornaments denote rare and occasional indulgence. Anima. Hardy hills of the
Western Ghats creating a life of hardiness cultivates devotion and denotes Advising as the power
of intellect or Buddhi, using reasoning to break the bonds of societal norms and pressure. Weapons
Pasha and Ankusha denote the Defender and Guardian ISFJ. Glottal Stop. Indigo coloured garment
denotes Ajna. Kalyanavasantham.
14. Hvashi (QAppalachiaMuscogean) Love Overcoming this gives lightness, free of emotional
bondage that ties us down. Among the Muscogean of Southeastern US such as Florida, Hvisha the
moon Goddess is the epitome and symbol of love towards the Sun God, and is known for teaching
humanity the very Art of Marriage. The Appalachians with their exquisite beauty had clearly inspired
romance in the minds of the cultures. Q1 Expression towards eagle denotes love. Laghima.
Creating Variety of nature as abundant hills and variety of swampland flora showing that it
Theorises and generates new channels to redirect the materialistic affinity transforming it into
wholesome spiritual love. Voiceless Alveolar Lateral Fricative. Orange fall colours denote
Svadishtana. Ashvini.
15. Droemerdene (HTasmaniaPalawan) Fear The deity Dreomerdene of the Tasmanian
Aboriginal culture is seen as a protective spirit, one who differentiated the humans from the erstwhile
kangaroo anatomy by giving legs, so that man may rest. While thus enabling humanity ams lifestyle,
the deity is seen as the ultimate guardian and protector, fighting on humanity's behalf, against no
lesser than His own brother. In a region like Tasmania with a unique collection of dangerous wildlife,
it is easy to see how aiding assuaging fear is predominant in the minds of the populace. H5 Upward
head denotes fearless. Mahima. Terrain of rolling hills with flood prone coasts as well as weird
fauna, all denoting mastering fears and overcoming once and for all. Labiodental Nasal. Firmly
seated posture indicates Root Chakra. Chamunda.
16. Jhulelaal (YSindhMascarene) Anger the biggest barrier to proper thinking and wisdom,
overcoming this gives ability to put extraordinary efforts, and thus Godliness. Varuna worshiped in
the coastal regions of the Kumari represents anger seen as floods that devastated the entire
continent. Assimilated into Hinduism, the anger of the water element is often seen as Ganga the
river while descending from heaven, as well as subduing of Her rage by Shiva. There is the episode
of Shiva dropping a part of Ganga in Ganga Talao of Mauritius while carrying it to India. The region
is one of the remnants of the submerged Kumari, and thus had Vedic roots long before Indian
diaspora of recent times. However, the one ancient legend that has continued into modern times is
that of Ganga Talao, of the angry Ganga that was calmed by Shiva. This was a way of accounting
for the frequent tempests in the Indian Ocean, which eventually grew so large as to wipe out the
entire continent. Within Indian subcontinent, there is Jhulelal of the Sindhi culture who is also shown
as Varuna aspect, who subdued inter religion tension and conflict in the region. Y6 Wisdom Book
and peaceful countenance shows overcoming anger. Eesitva. Water with its coolness to counter
anger as well as gentle hills denote Guarding against any mishaps and self harm that can be
caused by anger, directly or as backfire, while situations themselves give necessary experience to
overcome anger. Close mid central vowel. Yellow aura denotes Manipura. Hemanth.
17. Makunaima (EGuyanaCarib) Disgust overcoming this gives the power of enchantment and

35
control by making us adorable, free from inhibitions and innocent. This is represented by Moko
Jumbee, venerated in Guyana, Suriname and other regions of the Caribbean coast as well as
Caribbean nations like Trinidad and Tobago. In this capacity, the deity is but one variant of the Carib
Makunaima, son of the sun, who rids the land of monsters and evil. The origins of this deity also lie
in Ashanti cultures of the Volta Congo regions in Africa, brought to Guyana through the practice of
Obeah. The deity is seen as belonging to a class of spirits called Jumbees, mostly malevolent, but
as an exception, Moko Jumbee is seen as a protector, that walked on stilts all the way from Africa to
Americas to protect the people from the discrimination and hatred of slavery. E1 Consuming White
frog shows discriminating hatred. Vasitva. Water bodies as river and Caribbean Sea denotes
Strategizing an arrival plan which as lush thick greenery and forest shows idealising and highlights
the inclusive big picture context and truth, particularly of variety, so as to eliminate discrimination and
hate using the power of love. Voiceless labiodental Fricative. Green waters denote heart Chakra.
HindolaVasantha.
18. Ebisu (DJapanJapanese) Mirth encouraging this gives a joyous and positive mood as well
as adorable atmosphere, by which one is able to assume any form and role to accomplish one's aim.
Regulation of mirth is represented by the laughing God of the N Japanese, Ebisu. This is seen as
the constant smile in His countenance. Mirth is also seen as a way to accept one's shortcomings and
inability, taking them in a positive spirit. This imparts much needed humble approach which ensures
success. The best representation of this is in Japan's Ebisu, who is a fisherman Deity, overcoming
His physical limitations with mirth and joy. It is this humility that has characterised Japanese
efficiency and success as well as cordiality to this date. N5 Laughing face denotes humour.
Prakamya. Using mirth and humour to overcome shortcomings to progress shown by fish and fishing
attire, while also increasing amity and harmonising with people shown by soft and captivating
beautiful flowers. Voiceless uvular Fricative. Orange fish denotes Svadishtana. Hamsabhramari.
19. Kopaala (GGeorgiaKartvelian) Courage channeling this gives enjoyment. Among the G
Kartvelians, Kopala is the warrior God, as the epitome of courage, shown battling with His sword. It
is this that makes one go outside the comfort zone and accomplish, the result of which is enjoyment
of the fruit. At the crossroads between Russia, Arabia, Turkey, Central Asia and Europe, the
Caucasian Mountains were bound to be a scene of conflict, invasions and change of power, not to
mention the formidable mountainous territory. In the midst of all this, the only factor that could, and
proved successful in maintaining their culture to this day, is courage. This they represented as their
deity. Even after the advent of Christianity, this valour aspect of Kopala was integrated into the Tetri
Giorgi imagery of Saint George, and the utmost importance of this aspect is reflected in the very
name of the country Georgia. G6 Warrior attire shows fearlessness. Bhukti. Lush green Mountains
denote Nurturing and inculcating the spirit of fearlessness and courage, while horse shows leading
through the conflicting mountain areas, the seeker to success and enjoyment through this. Velar
Lateral Approximant. Yellow mountain background denotes Manipura. Mohanadhwani.
20. Ixchel (YMesoamericaMayan) Sympathy this divine emotion makes one a channel of
transmitting the Divine Will. While compassion is a divine feeling, sympathy involves a certain
placing of oneself higher than others with a view that one is better off. This gives to a slight ego
feeling, and to overcome this, one must understand God's will to be the sole reason why oneself and
the other person are in their respective status. The native region of the Deity is Mesoamerica. Here
the supreme Goddess Ixchal is seen as an embodiment of Motherhood, presiding over Childbirth
and Medicine. The deity is seen as the very embodiment of compassion. The characteristic core of
this concept is thus Vatsalya, as it is a reign of love rather than command. Y1 White and
countenance as well as helping hands shows sympathy. Iccha. Landscape ideal for high civilization

36
and pyramids denote organiser of the universe seen as calendar oriented, so that help requiring and
help giving people meet, which is of the form of pure love, is taken and radiated to us as helping love
and sympathy seen by lush waterfalls and greenery, so that we may imbibe in the same and radiate
it to others. Open Mid Central vowel. Green Aura denotes heart Chakra. Dwijavanthi.
21. Kurkil (CKamchatkaChukotkan) Surprise overcoming this gives the ability to attain anything,
since surprise and shock are impediments to free flowing thinking. Representing this is Kutkh, the
crow God of the N Chukchi also called Kurkil, who is shown with a huge beak. The entering of mice
into His beak and subsequent altercation are the reasons for the diversities and variety of the world
seen today, which enable the attainment possible. The land of the Chukchis, in Far East Siberia, is
one of weird contradictions, fiery volcanoes side by side with freezing tundras. The weather apart
from being harsh, also lacked consistency, and there was no telling what the future holds. This leads
to the lifestyle being nomadic, without any permanent basis. The surprises and variety of the land
could have no explanation but the divine, and was seen in the legends of Kutkh. N4 Unique sight of
mice bring chased away denotes surprise being removed. Prapti. Meadows and flowers
environment shows Idealising the ultimate spiritual goal, while desolate environment of geysers,
volcanoes and cold mountains for recluses shows advising about the various encounters in the
process, so as to mitigate brain freezing shock and surprises. Bilabial Trill. Running in ground
denotes root chakra. Manorama.
22. Hina (OPolynesiaMu) Amygdala This is the center of all emotions. Achieving control of all
emotions gives complete contentment and satiation, which is Sarvakama. The God of peace and
prosperity of the O Hawaiian Tiki as well as other Eastern Polynesian cultures is Hina, whose very
countenance of extreme beauty characterises the beautiful nature and thus peace. This emotion
unlike others does not tie us down to the world and should therefore be encouraged. However,
rather than being one among many fleeting feelings, this must be made persistent, and that is done
by developing feeling of contentment, being thankful for everything that has been given to us. This
contentment is called Sarvakama. The very name for Pacific Ocean is derived from the word of
peace. While filled with earthquakes and volcanoes, there are places within this part of Earth that do
live up to their description of tranquility. One such place is Hawaii, and peace is not just appreciated
but also deified here as Hina, who characterises the pleasant aspects of nature. O2 Peaceful
countenance denotes peace. Sarvakama. Ocean dominance as the cause for navigating seas
denote Leading one towards equanimity by encouraging peace, ultimately mastering all the
emotions shown by bright moon halo and peaceful nature. Voiced alveolar Sibilant. Violet garland of
flowers denote peace. Velavali.
D. Water Varuna Making up nearly three quarters of the Earth as well as our bodies, water is
clearly the most essential component, present on Earth to facilitate life. XXIV Satkruthi. Sadachbia or
Shatabhishak Nakshatra of Aquarius has in its vicinity the TRAPPIST1 ultracool dwarf harboring
several planets with water and thus possibly life, as also the closest planetary nebula to Earth, the
Helix nebula, which has also shown large presence of water. Water can be viewed as blessing and
boon or as catastrophe and disaster. This maps to obstacles and opportunities in life and
overcoming them. Denoted by turbulence in water. Overflowing water as settling waves denotes
humanitarian and justice. Eleven peaks counted in the middle water waves denote eleventh Labha
house. Niroshta.
iv. Bherunda Vairagya Ganesh Cave Bhavana of renouncing and throwing away the unworthy
from the world as a service, all the while resting and recharging whenever required on Amma's
mighty strength driving away adversity, and Her warm nurturing, seen as the cosy cave amidst
desolate land. Translated as the one to be feared, Bherunda in this aspect denotes the wisdom of

37
this stage, seeing Ganesha as the one guarding and driving away obstacles when one is in Vairagya,
a stage most vulnerable to these external factors. At the same point, Bherunda is that fearlessness
that one attains in this stage through Vairagya, by systematically transcending the various emotions
holding one bondage. Nagaswaravali.
Stage 5: This stage is Yoga. All the learning of previous stages are consolidated, and one
undertakes meditation, concentration and focus channeled into what one has learnt to be the most
worthy. This leads to Savikalpa Samadhi, the trance of blissful merging into God, and this creates a
first hand experience of divinity. The components of this stage are various modes of physical and
mental activity, and this stage is about restoring them from them rooted in ignorance, where they
only serve as distractions from the spiritual process, to channeling them into useful enablers of
Samadhi.
23. Qaoli (YNepalKusunda) Craftsman Luxury Shopper Active mode of mind with dominance
of egoism as well as other Gunas giving rise to detrimental "6 enemy" such as lust, greed etc,
overcoming this gives all round perfection. Kala Bhairava of Y India, the name going back to the
Qaoli of the Kusunda who gave sacrifices to the deity, is shown in 8 forms, known as Ashta
Veerattanam, in each case destroying egoism personified as demons. This fierceness is seen as His
weapons including skull cups and tridents. In essence, this is overcome by elevating life force
Kundalini to higher realms through the practice of Yoga, part of which involves Dhyana or meditation.
This is a physical process and effort, except that it is channeled toward meditation rather than
worldly distractions. As the Yoga of the Kundalini, Bhairava is adorned with and also corresponds to
the Naga or serpent worship tradition. The Kala in Kala Bhairava's name purports to dual meaning
as Kala, one as time and other as dark space, while Bha Ra and Va denotes Brahma, Vishnu and
Rudra Granthis, breaking of which is essential for the Kundalini to rise to the Sahasrara. Bhairava is
seen as the downtobusiness ISTP craftsman. The whole country of Nepal is a giant, living, Tantric
body where various unique concepts of Kali and Bhairava are worshiped. The hills of the county
have throughout history been abode to great Yogis. Sarveshi. Heavily ornamented crown and
jewellery denotes weakness towards luxuries, while skull garland denotes living life to the fullest,
spending rashly with big risks. The formidable snowclad Himalayas showing Guarding and
protecting us against the detrimental aspects of ego as we master Gunas shown by Pratyalidha
pose. Severed heads and sword Weapons denote the craftsman ISTP at work. Retroflex
Approximant. Orange golden ornaments denote Svadishtana. Thilang.
24. Olorun (ENigerCongoNigerCongo) SattvaRajasa Achieving this takes us to higheer modes
of awareness. This is the highest of the three modes aligned to truth and purity, yet this also must be
transcended to achieve success in spirituality. This is shown by the E Niger Congo Yoruba
Olodumare. He is the supreme among Deities and in a realm above all other Orishas is invoked to
bestow on occasions where the others fail. Goods nature with the purity of white shows
transcendence, above all Gunas including the default egoistic Rajasa, taking us from Sattva to
higher states of awareness seen as dead, unborn and alive, into the realms of pure consciousness.
Thus, with the essence of Sattva being striving and seeking the truth, He shows the correct direction
as within, rather than outward. In the pre colonial days, the cultures of West Africa such as Yoruba
enjoyed conducive climates and good degrees of cultural progress, along with empires, and
developed advanced thinking venturing into spiritual depths. It is in this context that one sees
Olodumare as leading us to higher states of awareness. Thus, the striving for truth changes forms,
from Sattva which is a mere purity in one's own comfort zone, to higher states such as Savikalpa. E4.
White denotes Sattva. Jayini. Conducive Nature as trees and hills denote Organising a way to bring

38
us into higher realms, and animals show nature helping in our progress. Voiceless Palatal Fricative.
Dark clouds seen as combination of blue, indigo and violet indicate throat, third eye and crown
Chakras. Karnataka Kapi.
25. Quetzalcohuatl (QMexicaUtoManguean) TamasaRajasa This is the mode of passiveness,
ignorance and lethargy accentuated by the Egoism of Rajasa. Moving away from this is the first step
to take us beyond rebirth and miserable Samsara. Ququmatz or Quetzalcoatl of the Q Aztecs and
Mayans, is the feathered serpent Deity bringing together aspects of the two animal symbolisms: the
serpent wandering on earth representing human toiling and born again in earth, life after life after life,
and the flying aspect, representing wisdom that takes flight from earth, escaping it to the worlds
above. Though feathered, it is still a serpent, alluding to the fact that the passiveness of Tamasa is
maintained, just that rather than rooted in ignorance and delusion, this passiveness is now used as
relaxation, that is indispensable to meditating. The Mesoamerican cultures stich as Aztec and Maya
were nurtured by good environment, and proceeded to higher stages of intellectual and spiritual
progress. In this context, the aspect of existence they valued most was time, seen in their meticulous
astronomical mapping and calendar systems. They valued activity, always on the move while
lethargy was abhorred. This they represented as their Deity Ququmatz, who was rather than a snake
loitering in circles in the ground,was a feathered serpent who could rise to the skies, showing
movement and activity. Further, this feathered serpent carries the sun from East to West through the
day, as well as underground in the night, to reach back to the eastern horizon, thus marking day and
eventually time. Q1. Feathers and wings in head denote overcoming Tamasa. Kaulini. Lush
Greenery denotes Nurturing us with energy and land with advanced civilization of pyramid temples
denote leading us out of dullness and lethargy. Voiceless Velar Fricative. Yellow, orange and red
colours in calendar wheel denote Manipura, Svadishtana and Muladhara. Virashankarabharanam.
E. Radioactivity Vayu The differences between hypercharge Y in E8 that applies only to left
handed particles and the B mirror hypercharge of the right handed particles. This difference term
indicates preference to flavor, particularly left handedness, and such a force is the weak nuclear
force, which causes unstable particles such as muons, mesons, neutrons, quarks etc to decay into
other particles. This is the force that is responsible for particle transformations that give rise to
heavier elements and gases like oxygen and nitrogen in stars, while also converting N14 to C14 in
the earth's atmosphere. XV Athisharkari. Radioactive symbol with three arms as broken Y denotes
the YB difference E8 dimension. Having exhausted its hydrogen, Swati Nakshatra or Arcturus has
an enrichment of alpha elements ie with atomic number multiples of four, relative to iron, indicating
the formation of higher elements in progress. Thus it is a population II star with low metal
concentration, yet high amounts of heavy elements being formed. Breaking of heavier particles
maps to sharing of profits in partnerships denoted by the breaking nucleus. Two rays from source
nucleus denotes fairness and justice. Four nucleons plus three arms in radioactivity symbol adding
to seven denotes seventh Kalatra house. Nariritigaula.
F. Axion Soma This is the sum of the weak hypercharge Y and its mirror Hypercharge B in the E8.
As such, it is flavor agnostic, and is represented by Majorana Neutrinos, which are their own
antiparticles, and while inert to all forces, also obscures the baryon lepton difference by being pairs
of half fermions each with a natural entanglement within the pairs. These particles by the seesaw
mechanism decay to leptons and anti leptons violating the Baryon Lepton number, and then convert
antileptons to baryons, with the net result being a completely asymmetric dominance of matter over
antimatter in the universe. All this occurs due to discrimination between matter and antimatter,
arising from conjugate parity violation. This is nothing but the axion, which also plays a role in
regulating the Higgs mass and thus preventing the universe from collapsing on itself. V Supratishtha.

39
The common spin of two Neutrinos on either side denote the flavour agnostic YB E8 dimension.
Meissa or Mrigashirsha Nakshatra is a soft XRay source as well as of ultraviolet radiation, indicating
the axionic photonic field connection, and thus Soma. Matter preference maps to materialistic aspect
which is unearned acquired wealth denoted by Majorana Neutrinos, and also preference behaviour
of Soma maps to habits and inclinations, denoted by majority of matter by axionic field. Thick upright
arrow denotes stubbornness, while warped atom field denotes restless adventure. Neutrinos
counted without and with magnetic spin as two and three denote second Dhana and third Sahaja
houses. Suddha Dhanyasi.
G. Chromodynamics Usha Sun In the E8, color charge is represented by g3 and g8, and Vayu is
the difference between the two terms, thus indicating the colour charge. Color charge is responsible
for the Strong Nuclear force, which acts between quarks of different colours mediated by gluons to
form nucleons such as protons and neutrons. This is represented in nature by the energy of the sun
obtained by breaking these strong bonds released as sun's light and heat. It also plays a major role
in contributing to the non intrinsic mass of matter in the universe through binding energies. VII
Ushnih. The coloured quarks denote g3g8 difference E8 dimension. Punarvasu Nakshatra as
CastorPollux pair, among the brightest stars are known as A type main sequence stars with strong
Hydrogen Balmer spectral lines indicating dominant fusion and thus strong force, especially given
the low metallicity in these stars. Maps to quark confinement as close relationships and property
such as houses denoted by huge density of particles adding to binding energy, as well as gluon
bonding as siblings and neighbours denoted by colour similarities and differences in quarks. Waves
between quarks denotes communicating aspect while closely attached particle density denotes
caring and affection aspect. Counting either the three big or four smaller quarks, one gets third
Sahaja and fourth Bandhu houses. Narayani.
H. Electromagnetism Agni In the E8, Agni is the sum of the g3 and g8 terms. Thus, it is color
agnostic, and represents particles not experiencing the strong force, namely leptons such as
electrons. This, as a force, Agni represents electromagnetism, which is the cause of light through
Energy and Movement of electrons between energy levels. In nature, Agni is seen as fire, source of
light and heat. III Madhya. Rainbow as g3g8 agnostic photon denotes E8 dimension. Krithika
Nakshatra or the Pleiades consist of seven mostly blue luminous stars, of high brightness and a very
active core, corresponding to light aspect of Agni. These stars are about 100 million years old and
have a tendency to exhaust their fuel quickly. Astrological Agni maps to primary education as light,
denoted by white light before entering prism, and to communication as electrical signals, which the
plasma arc between charges denote. Violet as high energy denotes hard work while low frequency
and thus slower red denotes patience and learnedness. Seeing the plasma as one line or two
charges denote first Tanu and second Dhana houses. Bhairavam.
I. Gravity Kubera As an E8 charge, Kubera denotes spatial rotation of a particle, known as spin.
This is nothing but the direction of spacetime curvature of a particle. This curvature is seen as the
force of gravity, which as a universal force applies to all particles, charge, flavour and colour
agnostic. Kubera Vasu is also known as Antariksha, pervading in space. XXI Prakruthi. Rotating star
binary as gravity denotes ws E8 dimension. Uttarashada Nakshatra or Nunki and especially Ascella
is a binary star system demonstrating the bending of space tone trajectory of one star due to mass
of the other, and thus maps to the gravity aspect. Maps to accumulation of wealth as gravity aspect,
denoted by warping space bending towards object, as well as long travels as space aspect, denoted
by curved space time field. Each star seeking other denotes seeking status, while high amplitude
waves denote fleeting energetic motion. Including our excluding the binary in the center, gives
counting horizontally as 9 or 10 denotes ninth Dharma and tenth Karma houses. Paadi.

40
J. Entropy Kala In the E8, this is temporal movement. In conjuction with spin, this causes particles
to have chirality and thus Handedness. By the very nature of E8 symmetry breaking, the arrow of
time is the constant increasing of entropy, which is nothing but tendency towards equally likely
scenarios. Thus, the tendency here is towards equal concentrations of left and right chiralities, which
are respectively matter and antimatter, which will annihilate each other. Thus, it is in the nature of
time to destroy, and thus, Kala is death. Kala Vasu is also known as Dhruva Nakshatra, the one
fixed in space but moving in time. II Athyuktha. The orderdisorder progress denotes wT E8
dimension. Bharani Nakshatra or 39 Arietis is in a red clump stage, meaning that it is currently
exhausting its helium reserves, and heading towards death or decay, as time aspect. In addition,
another aspect of Kala is Dhruva Nakshatra or the pole star, which is a position held by different
stars at different times, but currently by Ursa Minor. Denotes overarching law of entropy creating
causality which in turn creates fate and destiny as the Karma cycle, denoted by clock. The clock
hands denote fast paced and impulsive nature. One clock denotes first Tanu house.
Sumanasaranjani.
K. Leptoquark Prithvi In the E8, this is a sum term of g3 and g8, as well as electric charge
component. Thus being colour and charge agnostic, it denotes the combined efforts of these forces
affecting both baryons and leptons. This force determines masses of the generations of fermions,
causing higher and thus heavier ones to decay while the lower generations being more stable make
the bulk of matter like protons, electrons and neutrons. It is thus responsible for the mass of atoms,
matter and thus density. XXIII Vikruthi. Leptoquarks denote g3g8charge sum E8 dimension.
Sravishta Nakshatra or Delphinus is rich milky way star field in modestly deep sky objects like novae
and nebulae and thus a rich source of cosmic rays containing higher generating massive particles.
Denotes growth of wealth with generations, seen as particle variety, as well as prosperity of earned
income, seen as increasing masses and sizes. Yellow rays indicate metaphysical curiosity whereas
multiple rays denote professional hard work. Counting the leptoquark branches including our the
excluding red as a single branch gives total of 10 or 11 denoting tenth Karma and eleventh Labha
houses. Sahana.
L. Generations Akasha A feature of the E8 model is triality, which describes the relations and
transformations between various generations of subatomic particles. Thus, it is this charge that
determines the properties of these particles such as mass, charge, hypercharge etc, and this sets
the platform for other charges mentioned above to interact. A particular application of the higher
generation particles is in cosmic rays from the sun and other sources which have been seen to affect
aerosols, cloud seeding and thus weather in earth. XVI Ashti. The rays with different particles denote
the generation w E8 dimension. Zebenschamali or Vishakha Nakshatra is a variable star rotating
atleast 100 times faster than the sun, and with such magnetism, this bluish white, possibly the only
green star is a source of cosmic rays and thus higher generation particles. Denotes generations as
growth and continuation of race as progeny, denoted by branching rays, as well as aging and
lifespan as defining factor of generation denoted by black sky. Branching denotes seeking
relationship whereas white colour denotes honesty and commitment. Counting the rightward
tapering branches including our excluding the last in green cloud gives 7 or 8 denoting seventh
Kalatra and eighth Ayu houses. Vasanthabhairavi.
v. Vahnivaasini Yoga Brahma Kapal Stone Bhavana of working along with Amma, aiding and
helping Her as She breathes life into the good and death unto the bad. The dweller in the fire,
specifically the life fire of Jatharagni, implies this Nithya as related to the life force Kundalini. On the
one hand, the very purpose of Kundalini to eradicate negative Karma reflects as Bhairava, from
whose hand Brahma's head fell. On the other hand, this stone is not a place of death, but of life, Of

41
Brahma the Creator, where through Pind Daan, new astral bodies are being created. With both
aspects combined the stage is represented, involving raising the Kundalini and culminating in
Savikalpa Samadhi. The wisdom of this stage is to see the Divine as the one working to produce the
desired form and relationship between man and God, removing obstacles on the way.
Gambhiranaata.
Stage 6: This stage follows from the Savikalpa Samadhi attained in the previous one. The first hand
experience of this bliss creates a strong addiction towards it, a thirst for liberation. As a means is
experiencing the bliss, one feels devotion, love and the grace of God permeating through every part
of oneself, and the consequence shows in fitness, health, perfection, sharpness and contentment.
26. Murugan (HTamilakamDravidian) Social Spender The name of H Indian God Skanda
translates to compilation, of all the essence of the blissful Absolute, as bliss, as love, as wisdom and
as truth. As the height of love Skanda represents ecstasy or Unmatta through intense love when
activated, whose centre is in the heart. Also, for the one who has experienced God first hand
through Savikalpa Samadhi, Skanda is Guruguha, the INFJ consul who takes them to higher realms
of wisdom and understanding the truth, and this He does by first immersing us in His love and grace.
The native region of Skanda is the southern Indian peninsula, below the Deccan. This region,
nurtured by rivers such as Kaveri, Vaigai and Thamraparni, is full of fertility, lush vegetation and had
such a moderate climate which produced one of the most advanced thinking civilizations of the world,
their lack of invasions unlike north India only furthering the case. It is this region that produced great
spiritual icons such as Adi Shankara, Ramanuja, Madhwa and Ramana. The spiritual heights of this
region was the very height of human thinking itself, at the formless level of reality or Parabrahman, in
complete union of Shiva and Shakti. A life lived without the raging urge for liberation is a waste of a
life, in this culture. This is what they saw in Skanda or Subrahmanya, the one that is delighted with
people yearning to seek Brahman. H7 ञ While minimal ornamentation denotes inherent saving
tendency, jewellery adornments as well as appearance and pride seeking peacock denotes
spending extravagantly if pressurised socially as competition or by stress since it affects the goal of
seeking undivided attention. Vel denotes increasing passion as well as the smiling face, also seen
by deep colors of the peacock as the mystic consul. Sarvonmadini. Fertile landscape with rivers and
greenery, plays the key helping role as beauty representing love and compassion to infuse passion
and the raging thirst for liberaton. Palatal Nasal. Yantra under feet and dark violet surrounding
golden aura denote Sahasrara. Natakurinji.
27. Tomam (NSiberiaYeniseian) Esophagus This is the primary channel for intake of food, which
by providing food gives energy, enthusiasm and excitement. In essence, the five elements of nature
are brilliantly consolidated and prepared as food coming from plant sources. Ajysyt of the N Yakuts
is the Mother that feeds the entire humanity who are Her children, and maps to the Ket Goddess
Tomam, who governs warmth and migration, the two factors that result in this beautiful lake
ecosystem. Correspondingly Valine plays am important role in nutrient intake from dietary sources.
The native region of these cultures is around Baikal, the largest fresh water lake in the world, which
nurtures a wonderful biodiversity. The lake has always been held sacred and deeply revered, and
the culture venerated the importance of nutrition to human existence. In fact, the entire universe
itself is viewed as a Tree of Life, which is a form of the nourishing Goddess Ajysyt. N5 क Suckling
offspring denotes food pipe. samkshobhini. Nourishing love through food, so that all parts of the
body are covered, mastering this infusion shown by variety of nature arising from the Baikal lake.
Abundance of nature shows nutrition source as valine. Voiceless Velar stop. Blue inner attire
denotes theist m throat Chakra. Malavashree.

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28. Telona (TFranceLigurian) Large Intestine Responsible for Evacuation of waste products,
enables balance and complete free inflow and outflow of nutrient and energy in the body. The T
Aquilanis Roman Janus is the God of duality and channels, as seen in His two faces, whose concept
can be seen as Juno in the Greater Roman Empire areas such as France and Venice. He
represents separation of good from bad, inflow from outflow. Glutamic acid plays a key role in the
disposal of waste nitrogen from the body, again ensuring free flow. The Roman culture has over the
years, seen success like no other, from Roman mythology to Holy Roman Empire to Renaissance to
its survival through Romance languages such as Spanish into the colonial world spreading
throughout the globe. The reason for this, is their adaptability, since change is the only certainty in
the world. From Greek mythology to Catholic Christianity, Romans were always willing to accept the
good from others, while eschewing the bad. This is what Janus represents duality, channels letting
in good and letting out bad, and thus transformation. In contrast to most Deities, Janus is indigenous
Roman whose origins can be traced to Juno, one of the Ultimate Roman Trinity, and in turn goes
back to the Ligurians as Telona, presiding over sources and thus inflows. Juno with Her peacock
and pomegranate icons represents vitality, energy, as well as the free smooth flow. K4 ख Flowing
clothes denotes smooth flow along with pomegranate. Vidravini. Harmonising denoted by flowers
merging colors, done by ensuring smooth inflow and outflow of energy. Pomegranate as
representation of nitrogen fixing by plants denotes Glutamic acid as removing toxic nitrogen.
Aspirated voiceless Velar stop. Water aspect and colour attire denotes Svadishtana. Indradhanu.
29. Apollo (JGreecePelasgian) Glucose Is the sugar channel in blood as glucose, represents the
primary nutrient, provides health, fitness and strength. The God of Health among the J Greeks,
Apollo is shown as a handsome, strong, youth that indicates fitness and thus all bodily systems
under control. This attraction due to fitness is Akarshini. As a youth, He is known as the greatest
Kouros. He is the solar deity that is also known as Gayathri. The corresponding amino acid Alanine
conducts the glucose alanine cycle in the body. The Mediterranean with its splendid climate nurtured
the Greeks for millenia, and took care of all survival needs leading them to focus on higher aspects
such as philosophy. The path chosen by Greeks as exemplified by Aristotle and others, was of
rationalism, based on what the five senses could perceive, and fiercely rejecting other obscure
aspects. The same was seen in their emphasis on physical fitness and gymnasiums, and Apollo
represents all these valued aspects of the Greek culture. J5 ग Strength of deity denotes glucose.
Akarshini, Providing the strength shown by arrows and lyre, and succeed in all endeavors. Fertile
Mediterranean climate with lush Greenery as ideal environment for life denotes aspect of
progressing using strength. Alanine shows the glucose cycle and is seen as the wreath of leaves.
Voiced velar stop. Radiant physique denotes Manipura. Navaratnavilasam.
30. Danu (IBritainGoidelic) Kidney Elimination of liquid waste through urine, represents bliss
through rejecting unwanted and cleaning. As an aspect of Goddess Danu, the triple Goddess Brigid
of the I Celtic people represents flowing water. She represents cleansing and the freshness of spring
that arises from it. Celtic culture, though in the British Islands, has its origins in Mainland Europe,
and in both cases they were nurtured by freshwater rivers and lakes. In a landscape dominated by
these as well as rains, the importance of water was recognised, not just for basic nutrition ands
vegetation, but further progress in intellect and civilization. Thus, while they had three classes in
society as smiths, poets and healers, all three could be attributed to the water and the vegetation it
nourished. I4 घ Kidney as cleansing denoted by white robes and water vessel. Ahladini. Theorising
by creating a cleansing pathway shown by beautiful rivers nature and progressing denoted by
riparian nature and white simple robes maintaining it and cleansing us of toxins. Aspirated voiced
velar stop. Abundance of water denotes Svadishtana. Saramathi.

43
31. Devla (HCarpathiaRomani) Bone Marrow generation of Red and White Blood Corpuscles
which form the immune system. Among the H Romani, Devla is the supreme God who is shown
creating humans from earth. The same creation and generation as growth aspect Ngarna is seen in
the bone marrow, and this rejuvenation reinforces charm, fascination and enthusiasm in the overall
mood. The Romani have their origins in India, but have existed as a culture wandering through many
lands all the way to Europe, and in recent days even America, without a fixed residence, mingling
into other cultures, and in many occasions, persecuted. In spite of all this, the gypsy culture survives
to this day, and the only reason one can attribute to this is their creativity and resourcefulness, and
this is what they see depicted in their Deity. H4 ड़ Bone marrow denoted by creation in mud.
sammohini. Theorising denoted by fertile land and mud seen creating anew the units of life, while
also strategizing their purpose denoted by rolling hills and mountains creating the hardy lifestyle.
Velar nasal. Moulding earth denotes root chakra. Jaunpuri.
32. Ishum (KKurdistanSutean) Antioxidant Bladder is the primary entity enabling removal of
liquid waste as part of removing toxicity and maintaining vitality and thus intensity, thus eventually
restoring peace. The meridian is known for promoting positivity and good self esteem as well as
liveliness. It is well known that for enriching such feelings as well as in urinary tract strengthening,
antioxidants play a crucial role. In its inhibition of oxidation and thus cell damaging toxicity it is called
Stambhini. Antioxidants are usually found in vitamins such as Ascorbic Acid, and these can be
achieved through a wholesome nutrition involving all six tastes of sweet, bitter, astringent, pungent,
sour and salty. Among the T Yazidis of Kurd and Syria, Tawsi Melek, the peacock angel represents
the vitality of life through its seven colours, and is closely a variant of the Deity Ishum connected with
the Sutean legend of leading the seven warriors, destroying evil. The corresponding Aspartic acid
takes part in the urea cycle, converting toxic ammonia to urea and thus taking part in inhibiting
toxicity. Nurtured by the Tigris and Euphrates, Mesopotamia enjoyed cultural progress like no other,
and even in the midst of all war and conflict, they found time to appreciate the beauty of nature and
creation. They saw the source of all this variety and beauty in the Peacock Angel, which depicts the
beautiful Eden like manifestation of this world. Further, Tawuse is also a symbol of hope during bad
times, that He will once again restore peace in the land. Perhaps it is this one factor that prevents
the current Syrian calamity from blowing up into a World War like catastrophe. K6 च colours of
energy radiance from peacock denote Bladder meridian positivity. Stambhini. Different aspects of
inflow working in the system strategically denoted by high rising mountains that have created a life of
constant meditative positivity, to infuse various kinds of energy, love and perfection, averting the
entropic decay effects. Aspartic acid in removing toxicity is represented by snake. Voiceless Palatal
plosive. Green feathers denote heart Chakra. Salilapriya.
33. Ruban (KMelanesiaPapuan) Cranial Nerves These are the nerves including sensory nerves
connected from various parts in the face to brain, and are connected with sensory signals coming in
and according processing, with the information leading mostly to reduction and regulation of sensual
temptations when active, Thus called Jrumbhini. The MS New Guinean God Ruban presides over
intellectual activity and wisdom which is non physical aspect and thus given the name Chhayartha.
The depictions of Ruban always give dominance and prominence to the face, indicating the cranial
nerves, one example being the rich decorations and masks of the Asaro mudmen. The island of New
Guinea is replete with hundreds of tribal languages, with so much cultural diversity that neighbouring
villages often speak different languages. In such cases, reading facial expressions and cues become
paramount, and Ruban represented by facial masks conveys this significance. K4 छ Face painting
denote cranial nerves. Jrumbhini. Rainforest and jungle environment as spots of maximum life entry
flow denote Idealising wisdom and information gathering through senses, so that reptilian actions

44
may be subdued. Aspirated voiceless Palatal plosive. Indigo in head dress denotes Ajna. Basanth.
34. Shams (JYemenHimyaritic) Spleen This is a key organ governing replenishment and
recycling of Red and white blood corpuscles and in general the spleen meridian, a companion to the
Ida channel, promotes peace, selfesteem, enchantment, openmindedness all the positive effects
arising from periodic recycling and rejuvenation. The J Arabian Goddess Allat tracing back to the
Himyaritic solar deity Shams is responsible for well being, peace and prosperity, Her hand
containing barley porridge alluding to this rejuvenation. Accordingly She is called Bhogada. The
amino acid glycine is a precursor to creating new proteins including collagen. Arabian culture was
largely nomadic, with their native region being mostly desert near the fertile crescent. The
importance of being hydrated in the climates was clearly seen, and for this reason, their food was
shown in a hydrated form, as barley soup, in the hands of Allat. This was seen as a way to wash out
the bad, and replenish nutrients in the body, as well as aid in functioning of the spleen. J6 ज Barley
denotes spleen and recycling. vashankari. Perfecting the art of extracting nutrition, and thus advising
denoted by harsh desert climate that forced an informed lifestyle and dieting habits, resulting in
recycling and sustaining nutrients. Glycine as protein precursor is denoted by green attire. Voiced
Palatal plosive. Predominantly pinkish orange buildings indicate Svadishtana. Anandabhairavi.
35. OdAna (GScythiaTurkic) Small Intestine Absorption and acquisition of nutrients after
digestion occurs here, leads to strength, enthusiasm and enjoyment. This flow of nutrient is called
Nirjara Nadi. To highlight this concept is Tabiti, Goddess of the G Ossetians and Scythians in
modern day Kazakhstan also as the Tirkic OdAna, representing fire and cooking, which is the source
of acquiring nutrition. When activated, one thinks of God always in every activity, including eating.
This shows up as a feeling of enjoyment Ranjini when the nutrients are finally assimilated in the
small intestine. The Ossetians are descendants of the mighty Scythian culture, which was primarily
nomadic and pastoral. Throughout history, this was represented as Tabiti, the fire that among others
cooks hunted wild animals and other food, much like the villi in small intestine acquires nutrition from
the digested food. G5 झ Horse mount and Animals denote hunting and intestine. Ranjini. Warrior like
attire arising from nomad oriented land denotes Organising the process of nutrient absorption.
Aspirated voiced Palatal plosive. Yellow headdress indicates Manipura. Karnataka Behag.
36. Owaji (KGuineaDefaka) Pharynx channel for speech, also including the wind pipe,
represents achievement and accomplishment, by means of knowledge. Among the T Fulani, the
God Kaidara derived from Owaji of the Defaka Ijaw, presides over knowledge, and is often shown as
an old man indicating wisdom, pointing out to something and enlightening us through His speech.
Perfection and Divinity shows up in everything one does and says when this channel is active, thus
the name Sarvarthasadhini. The Fulani homelands were the Sahel of West Africa, and while the
culture started as nomadic, it proceeded to a sedentary lifestyle, and with this, cultural values and
civilization progressed. Of the various values they venerated, the important was Hakkille or wisdom,
represented as the Deity Kaidara, so that wealth was always seen in conjunction with wisdom. Even
as the regions adopted Islam and specifically Sufism, the fascination with wisdom carried on, and
regions like Mauritania today with its harsh desert climates are paradise for Sufi monks and recluses.
K3 ट Action of explaining denotes wind pipe. Arthasadhini. The Sahel environment with scope for
grasslands and animal rearing denote Helping one articulate and wisdom through communication,
while also guarding shown by dried Kusha grass, against impurity interfering in the process of blood
purification. Voiceless Retroflex stop. Pointing at sky aspect indicates throat Chakra.
Budhamanohari.
37. Mau Thuong Ngan (KVietnamMonKhmer) Parasympathetic Nerves These branch out from
the brain and are responsible for Relaxation and calming, represents passiveness. In the body, the

45
left side channels called Ida represent this system, and this side is governed by the feminine
principle. This is viewed among the K Austro Asiatic and Vietnamese Mother Goddess tradition Dao
Mau, as Mau Thuong Ngan, blending Confucianism and the Divinity of natural features such as
Highlands, representing the feminine principle in all aspects of life. As a corollary to the statement
"rolling Stone gathers no mass", passiveness also indicates wealth accumulation. The Austro Asiatic
culture extended from Eastern India all the way to Vietnam, and clearly had Vedic influence, in
particular the Mother Goddess worship as a proliferation of shrines in Assam and Bengal regions. In
Vietnam in particular, the nature aspect of Mother Goddess was revered in a predominantly rice
growing culture, as the nourisher of food. Rather than expansion, activity and conquests, the focus
was on peace, spirituality and intellectual development, and in this context the Mother Goddess was
worshiped. K6ठ Peaceful appearance denotes Ida. sampattipurani. Nurturing and absorbing
nutrients denoted by green attire as well as plants in background, in the left half or Chandra Nadi,
while also guarding denoted by lush landscape that facilitated temples, against over exertion and
weariness. Aspirated voiceless Retroflex stop. Serpent in water waves denote Kundalini.
Kedaragaula.
38. Furusemu (JTurkeyHattic) Sympathetic Nerves In contrast with the Ida system, this system
corresponding to Pingala promotes Activity, fight or flight modes, represents mind alertness. This
mind activity is referred to as Mantramaya, channeled toward spirituality when activated. Among the
Hittites and Hurrians, Teshub was the God of storm and weather paired with Arinniti, the Sun Deity,
from the Hattic Furusemu solar Goddess. This deity, shown in brightness of the sun, is the epitome
of activity which in the body is the right side or Pingala. So too the amino acid Tryptophan is a
precursor to serotonin, niacin etc, which prevents depression and tiredness. Anatolians were one of
the cultures allied with Vedic deities, and the Deva worship continued in this culture, where they saw
the God of Sun and Skies, the equivalent of Indra, as one whom they could appease to meet their
needs. The emphasis was on rituals, line Mimamsa Karma Khandas, and this activity was
represented by the same Deity Teshub. Among the Hattic and Hittite cultures, this sun deity was
seen as the Goddess of Arinna. J5 ड Bright colours denote Pingala. Mantramayi. Nurturing denoted
by ideal Mediterranean climate with rolling hills in background. Active animals in background denote
depression preventing tryptophan. Voiced Retroflex stop. Apple and its connection with the red
colour denotes Kundalini. Shailadesakshi.
39. Napir (IIranElamite) Spinal Cord This is the Central Nervous system, key element of
communication between brain and other organs, as well as controlling reflex actions. Spiritually, this
channel called Sushumna, is where the life force Kundalini traverses, and represents spiritual
progress, destroying of duality by the attaining of truth. Among the I Zoroastrians, Ahura Mazda
mapping to the Elamite lunar deity Napir is the very deification of Truth. His representation as the
Faravahar shows pairs of dualities such as good and bad, as the wings, feathers and protuberances
on either side. The Deity, beyond these dualities is shown in white representing truth, along with a
ring that shows the eternal nature of Truth. By and large, Zoroastrianism grew and developed in
conjuction with the neighbouring Vedic culture, and one can clearly see the sharing of practices,
customs and deities. However, among all concepts, the Persians had a fascination with Truth and
Wisdom, revealed to the righteous among men, and this occupied the prime position, as the deity
Ahura Mazda. I6 ढ White transcending the duality as good and bad shown as wings denotes truthful
Sushumna. Dvandvakshayankari. Dry landscape as the factor inducing travel denoting Leading the
life force forward and upward through truth. Aspirated voiced Retroflex stop. Ring around waist as
eternal serpent denotes Kundalini. Kambhoji.
M. Geomagnetism Indra The Geomagnetism of the Earth can be seen in its negative charge,

46
causing lightnings and thunders, and also aiding in navigation through compass. However its real
benefit lies in protecting the planet from harmful particles, ensuring safe life on Earth. Denoted by
aurorae which are polar lights. XVIII Dhruthi. A ten thousand times brighter than the sun, Antares or
Jyeshta Nakshatra is among the oldest, readying itself for a supernova, within the next ten thousand
years. It is such supernovae induced Lightning that has caused humanity to walk upright by
destroying forests of northeast Africa and Kumari. Denotes Lightning as intense impulse of energy
that can either kill a person, or as Shaktipata causing spiritual second birth. Colourful aura lights
denote air of mystery and sensing through pretense. Eight branches of Lightning denote eighth Ayu
House. Megharanjani.
III. Mars Nine Enthusiasm Angaraka Angaraka’s name means whose parts are all perfect. He
enables all channels to be filled with Divine grace, and this removes all deficiencies, creating
auspiciousness. For this reason He is called Mangala. As a consequence, Divine permeating a
person fully physically results in impeccable health, whereas all actions one does carries the divine
signature and universal welfare in it. This brings one praise from all corners of the world. Being the
highest digit, Nine signifies completeness, and consequently all multiples of nine are such that the
sum of digits lead back to nine. Thus the essence of this stage is Grace permeating through Bhakthi.
In Shaktha, this is Bagalamukhi, since divine grace renders perfection in body, mind and soul.
Bagala paralyses the wicked forces, whose only work is to stall development and progress. Among
Avataras, this is Koorma, who favored the Devas over Asuras in distributing Amrutha. It is important
to note that no Asura is killed by either Bagala or Kurma. Only the Asuri forces are paralysed, and it
is imperative to understand this; Asuras with good intentions or repentance are certainly elevated to
high positions such as Prahlada, Mahabali, Shukra, even Rahu and Kethu. In Shaiva, this stage
corresponds to Ekavaktra Mrityunjaya Maharudra. As a mental mode, Angaraka is about the
obsession and the intensity to bring a task to successful closure, which shows up as extra
enthusiasm and effort one puts into a given area, sometimes fiery and to the point of mental and
physical overwork. Red colour of Mars denotes the fiery nature as well as auspiciousness.
Nishadha Swaram. Janaranjani.
vi. Vajreshwari Mumukshu Tapta Kund Hot Spring Bhavana of constantly relishing in Amma's
warmth and brightness in the midst of a cold desolate and brutal environment. Vajra translates in
multiple levels in multiple forms. As diamond, it represents the concentration and manipulation of
light and thus heat, which Tapta Kund indeed is. As light, it is the Parabrahman, addiction to whom is
increased in this Mumukshu following Savikalpa Samadhi, and thus the wisdom of this stage is is a
perspective saturated with the qualities of the Divine, represented in the getting immersed and
drenched in Tapta Kund. Desh.
Stage 7: In this stage, one observes, appreciates, relishes and enjoys the entire world as God's Play,
and sees every aspect of nature and life as a chance to interact with God, and partake of the divine
love. The more one observes the world, the more questions and doubts arise, kindling within us the
thirst for truth and enlightenment.
40. Biri (YOrissaKurukh) Entertainer Emotional Spender This is the sense of hearing, and in its
advanced states in the means by which we understand about God and His form through scriptures,
legends, thus this is acquaintance with the form of God or Rupakarshini, which causes us to stun in
awe, described as Oordhvakeshi. From Kumari, God Surya Narayana is the solar deity, of the
Kurukhs as Biri, whose weapons, the Shankha and Chakra represent space and time, and His hue
of myriad colours represent this Rupa aspect. While we get acquainted with the nature of God and
His play with the world, God dons a corresponding role of the ESFP performer. The regions of

47
Orissa, famed for Konark, have sunny climate nurtured by the rivers. These regions have been the
site of many groups of people with their interactions as well as frequent interactions and invasions
from kingdoms outside the subcontinent. All these provided for a rich tapestry of situations and
events, as exposure for people. In this connection, people saw their Deity in Suryanarayana, as the
witness of all actions. Y7 ऊ Chakra and Shankha denoting time and space respectively denote all
round inthemoment presence of Arka the entertainer. Ornaments and comfortable seat as well as
horses denote affinity for spending, led by emotions, while at the same time, simple clothing denotes
can be resourceful when needed to. Rupakarshini. As the sea coast, opportunities for navigating
and trade and thus interactions denoting theorising as creating new pathways for new experiences
while temple denotes Strategically revealing the nature and greatness of Reality. Long close back
vowel. Red Lotus seat and in hand denotes Muladhara. Maand.
41. Beerappa (YKarnatakaKundru) BoneFleshHair The Earth element is manifest in our body
as solid Components, and represents fertility, growth, and this is referred to as Kamakarshini, since
one's physical existence itself can be attributed only too God's love. The Kumari God Pashupathi,
often worshiped through ant hill mound Lingas represent the fertility aspect, along with the lush flora
and fauna surrounding Him. The creative energy is known as Amrutha. Apart from being a start
codon, Methionine loss has been shown to cause senile graying of hair. Kundra Nadu was the
mountainous parts of Kumari continent, and within this place was the sacred mountain of Mahendra,
remnants of which are seen in Tirunelveli and Kanyakumari. This was the site of lush flora and fauna,
and Shiva was seen as the Earth element, the soil which is the origin of all life. Further Shiva is seen
as the controller of all these elements, as Pashupathi. Building on the basic concepts of Pathi,
Pashu and Paasha, this culture continued well after the Kumari submerging, among Tamils as
Shaiva Siddhantha. Other local cults too were born such as the Lingayat and Lakulisha. However
the most notable offshoot was perhaps the Veerashaiva centering around Shiva as Veerabhadra. Y7
अ Skull garland and weapons denotes Bones. kama. Lush dense mountainous forest climate with
waterfalls denote Mastering as in exploring all avenues through enabling actions due to movement in
the locomotive system. The snake in the head as the creative Adishesha denotes start codon
Methionine. Near open central vowel. Red attire denotes root chakra. Kannadagaula.
42. KaMeiKha (YMeghalayaKunakkarai) BloodPhlegmSweat Water element which manifests
as liquids in the body. Water represents clarity, and pure intellect. Koona Karai is the eastern coast
of Kumari remnant of which is the Cocos Keeling Islands, whose only significant feature was the
coast and abundance of water, with the elephants being the only main wildlife in that area. Prime
importance was most likely given to water, its role in purification, liturgy like Sandhyavandanam etc.
The culture honours the deity Ganesha as Brahmanaspati, who presides over all the rituals leading
to attaining Brahman. As Brahmanaspati, whose consort is Vakdevi, one sees the Tantric form of
Ganesha as Ucchishta Ganapati who is shown with Neela Saraswati. This Tantric form is a manifest
form of Kamakala, centering around NilaSaraswati as the Nilachala Kamakhya Yoni Peeta, and thus
is a prevalent culture in Assam. In the Tantric form, Brahmanaspati encompasses unconventional
aspects of purity too. The deity of Kamakhya itself traces its origins to the Meghalayan Khasi creator
Mother Ka Mei Kha, from which the name is derived. Y6 आ Stain marks in Idol from Kumkum
denotes Blood. buddhi. Rainfall and water dominant Nature denotes Harmonises by taking on
impurities on itself as the water element so that we may master denoted by root bridges leading to
success in all endeavors. Long open mid back unrounded vowel. Water dominance denotes
Svadishtana. Vijayashree.
43. Emoinu (YManipurMunpaalai) HungerThirstSloth These feelings, showing intense cravings
arise from the Fire element. Activated, fire represents wisdom which is adept in controlling of ego.

48
The Kumari Goddess is shown as a personification of such feelings as modesty, as Indrani. Mun
Palai is a desert region, with harsh climates, and these were signs seen of Mother Nature, in Her
fiery rage, as the fire aspect, seen as Kotravai. The remnants of Munpalai today are Chagos Islands
of the British Indian Ocean Territory. The aspect of Kotravai culture continues in Tamil lands as
Maariamman, who is the border Goddess Renuka, consort of the fiery Jamadagni, almost always
seen as a bust with the fire aura. Further north, the fire aspect of the Goddess is venerated in the
Shakti culture dominant North eastern India, particularly among the Manipuri Meitei as Ebendhou
Emoinu and presides over fire in the kitchen, as well as wealth and prosperity. Y6 इ plate of coins
and blessing denotes satiated urges. ahankara. Harmonising induced by lush green environment as
satisfaction of desires and urges, result of which is progressing denoted by Himalayan rainy hills that
promote active lifestyle. Near close front vowel. Golden coins denote Manipura. Vijayanagari.
44. Ravalhu (YKonkanKurumpanai) ScratchingOpening/closing All these, basic basically
movements arise from the Air element. Activated, regulating air as Prana opens one to the Word of
God Eeshini, connecting us with the Pranava primordial vibration prevalent everywhere. In the
Panchayatana system, among the five elements, air is mapped to the sun Surya. The native region
is Kurumpanai, the southernmost region of Kumari, subject to strong wind currents very similar to the
Cape Horn and Cape of Good Hope, and characterised by stunted growth of palm trees, and hence
the name. Remnants of this region are the French Southern and Antarctic Territories such as
Kerguelen islands. The sun deity, among many forms, is viewed as Marthanda. When viewed as the
aspect of wind and storm referred to in Vedas as Maruts, then Marthanda becomes a form of
Bhairava, since Maruts are said to be forms of Rudras. The deity in local cultures is called Khandoba
or Ravalnath, the consort of Mahalasa in Goa. Even today, there are small villages in the
Kanyakumari district bearing names such as Marthandam and Kurumpanai, as evidences for this
culture. Y6 ई Lord riding horse symbolises movement. shabda. Stunted vegetation due to windy
climate denotes Theorising by creating new avenues of work which will enable performing of Karmas
and progressing denoted by rolling hills forcing movement. Long close front vowel. Sound producing
Damaru denotes Anahata. Bhauli.
45. Kumhaar (YAvantiThenmadurai) AvariceDelusionDesire The pervasion of such feelings
represent the Space element. Activated, these are channelled into positive aspects whereby one
becomes receptive to feel God's presence pervading all of space. Representing this is the Kumari
God Ekashringa, precursor to Vishnu as one horned bull, referring to His Matsya Avatara where He
expanded to cover all of space. As such He is the all protecting Mother Uma. The native region is
Then Madurai in Kumari continent, the site of the first ever Kingdom, of Pandyas, and even probably
the first human beings, as told by Mahaperiava as the site of Manu. This was the site of the
devastating flood and tsunami which wiped out the entire continent, at which time survivors were
graced by God in His form as Matsya, as the expansive fish which lead to safety a boat tied to His
single horn, containing the survivors, and thus the name Ekashringa. As the first humans and first
ever Kingdom, the region venerated Vishnu in His expansive aspect as Prajapathi, bestowing
progeny. As seen in Shathapatha Brahmana 1.8.1, Matsya, with its expansive nature is the
incarnation of this Prajapathi, rescuing Manu from the floods and transporting the survivors
northwards in the lands of Himalayas, ie India. As a tribute and testimony, the ever faithful Pandya
Kingdom honoured the fish as their symbol throughout their reign. In the subcontinent, Prajapati
worship continues through the eponymous caste, who are the potters of Madhya Pradesh and
Rajasthan, called Kumhars meaning Kumbhakaras. Y7 उ King Deity sitting on Throne is a sign of
expansive empire. sparsha. Formidable Riparian environment with heavy chances of flooding
Theorising as in expanding one's imaginations and worldviews. Near close back vowel. Blue sword

49
denotes Throat Chakra. Ashtapadam.
46. Khonvoum (ACongoUbangian) EyesSkinEars controls the sense of sight which opens us to
relishing the beauty of God's creation, called as Rasa or enjoyment. Representing this among the A
Mbuti as Khonvoum as well as the E Bantu Kabezya Mpungu, who is the Creator of the world, as
humans, nature, stars, sun and moon. The culture of the Congo pygmy is the culture of the
Savannah, the rainforest, with all its flora and fauna diversity, which dominates every aspect of their
lifestyle. It is this that they venerate in their creator Deity. A5 ऋ sharp piercing eyes denotes eye and
ear as crucial to hunting. rasa. Harsh rainforest environment forcing hunting denotes Strategically
facilitating the enjoyment of nature through which man gets in touch with the bliss reflected from the
idealised Divine shown by clothing and dieting made to suit the landscape. Alveolar flap vowel.
Greenish background as blue yellow combination Manipura and Visuddhi. Bhuvanagandhari.
47. |Kaggen (ACapelandKhoisan) SkinEars The sense of touch, enables all round feel of all
creation first hand as perception of fragrance or Gandha of God. This first hand perception is
possible through the bliss of Samadhi as Renuka, guiding toward which is the role of a Guru.
Representing this is the Kaggen of the A Khoisan, seen in the praying aspect. The Bushmen are
hunter gatherers, and while nature with its flora and fauna shape their culture, one unique aspect is
their intimate connection with insects which provide for protein during the dry months, but even more
importantly give important clues during hunting. A5 Sanskrit Rr insect feelers denote skin and touch.
gandha. Down to earth bush landscape denotes hands on feel of the Divine getting closer to
idealised Divine while also learning in the process through advising denoted by insect prominence.
Long alveolar flap vowel. Green colour denotes heart chakra. Nishadham.
48. AmunRa (AEgyptKujarge) TongueEyesSkinEars sense of taste, enables food intake
whose ultimate propose is to advance in spiritual progress. Among the A Nilotic Nubian as well as E
Egyptians, the God Amun Ra represents the mysterious unseen element, which is nothing but pure
consciousness Chitta. This is seen in the Ankh symbol in His hands, which represents the nature of
consciousness as eternity as a circle, even beyond death represented as a Tau beneath it. The
corresponding amino acid, Glutamine, is one of few that can cross the blood brain barrier, and is a
precursor to glutamate, an excitatory neurotransmitter, showing the importance in thought processes
and communications of brain. Though pyramids feature in many cultures worldwide, the most
prominent is obviously Egyptian. The culture had a fascination with death and afterlife, and they took
the book of dead, pyramids and mummies to a level no other culture dared. From the very start,
Amun always symbolised the obscure and mysterious, in contrast with other deities representing
concrete reality. The Ankh, representing Jivatma and Paramatma by the Tau and circle respectively,
shows their union which happens after death. The one aspect of this life that could have an influence
on all this, is food, since it gives the necessary strength to perform good deeds and secure one's
merits. Taste, leading to food is thus aptly manifest in this culture, as a portal that reaches far
beyond death, into the afterlife. A5 Headgear containing sun with tongues of fire as well as Ankh
denotes taste ecstasy as tongue. Sanskrit L chitta. Advising denoted by desert climate forcing
dependence on river and thus increased devotion towards it and education on life as well as on the
afterlife and nature of reality as the ultimate aim of food intake. Voiceless Retroflex Lateral
Approximant vowel. Orangish colour of pyramids denotes Svadishtana. Reethigaula.
49. MarPal (ACameroonLaal) NoseTongueEyesSkinEars Organ of the sense of smell,
enables inhalation, Prana, regulating which gives wisdom and truth, which further gives absolute
fearlessness of death. This courage is represented by God Mojili Jengu derived from Mar Pal the
fish deity of the Laal, of the A Bamileke Bakweri and CameroonianChadic people. The Deity
presides over seas and water, which are the sources of evolution of life, as also the original source

50
of oxygen. The same medium for inhaling, ie nose also serves through the sense of smell, as an
indicator of poisonous environments and food, and this is a major step in giving life its courage to
explore. In a region with a mixture of agricultural and forest areas, one can clearly see the
importance of river and lake water, and thus fresh air in nurturing the civilization. A5 Sanskrit Ll Deity
shown breathing in riparian denotes nose. Dhairya. Organising seen as forest environment leading
involvement in water taking the breath to higher levels as Pranayama, also one's life as the
fundamental breath but also advising seen by Sahel dry environment as care against potentially
threatening environments as well as toward Divine by right perception. Long Voiceless Retroflex
Lateral Approximant vowel. Pinkish attire denotes root chakra. Jayasuddhamalavi.
50. Yhi (CMurrayDarlingPamaNyungan) Larynx source of speech. Speech arises as voluntary
action from the brain, and reflects memories or Smriti and thoughts in brain. Representing memories
among the C Australian Indigenous people is the Rainbow Serpent Wuagyl Ngalyod, which brings
reminiscences of the dreamtime, the beginning of creation. This is the point of singularity, long back,
as Ekapada. Australia with its vast area is no less than a continent, and cultivated a vast number of
tribes, United only by the language family. There were a variety of landscapes from outback desert
to coasts, some of which provided for comfortable living, and thus to advanced philosophical thought.
In this connection they were able to understand the value of nature, harmony and ancestral wisdom,
which could take them down the past, to the dreamtime, the very origin of creation. The Rainbow
serpent seen as the Creator Goddess is Yhi of the Gamilaraay people. C4 ए Bright attire denotes
articulation. Smriti. Ancestral wisdom as helping to recollect which develops by mild climate
insulated by ocean encouraging long civilization, in spiritual progress, while organising, seen by
animal series around representing unique fauna, one's position and activities pertaining to Divine
context, through articulate speech. Glutamine as one of few amino acids that can cross the blood
brain barrier, aids in memory, and is represented by grayed hair indicating wisdom. Long close mid
front vowel. Blue sea and sky denotes Throat Chakra. Budhahamsa.
51. Chenrezik (DTibetTibetoKaren) Hands These are the primary source of actions, and in
advanced perception, Karma leads to defining and redefining our identity. Among the Tantric
Vajrayana of the D Tibetans, Avalokiteshwara is the Thousand Armed God showing the concept of
hands, and He represents readiness to help anyone to reach liberation and truly identifying oneself
as the Absolute. He represents grace as fortune Aishwarya. Tibet in the high Himalayan has and will
always be a heaven for monks, seekers and recluses,nurturing only the highest of thoughts,
perceptions and mindsets. Intimately connected to the Vedic culture, Tibetan philosophy is rooted in
Tantra, focusing on the Mother Goddess Tara aspect of benevolence and compassion, through
which She guides Her children to blissful reality. The advent of Buddhism meant that this
compassion found a new expression in Vajrayana, as Avalokiteshwara. Compassion alone opens us
to Divine Will, and for this reason, forms the center of meditation efforts. D7 ऐ dominance of Hands
in representation. Nama. Colourful flowers denote Helping in meditative spirituality but also lofty
snowclad mountains denote guarding against threats while performing tasks. Diphthong Ai. Green
Aura denotes heart Chakra. Navaroj.
52. Estsanatlehi (CYukonNaDene Feet This is the source of movement, and change of habitat
and nature leads to changing of environments which causes physiological changes due to climate,
food and water, all of which, as the essence of us are represented as Bija. Among the C NaDene
people such as Navajo venerate the four sacred mountains as aspect of nature given by God as
direct aspect of the Creator Goddess Estsanatlehi, also called Changing Woman. Nurtured by
bountiful land and good climate, the culture of Dene explored higher thinking, and in this process,
gave paramount importance to nature, not just as a nurturing source, but also as a blessing that can

51
be enjoyed by travelling and more importantly being grounded to our physical reality, and this is the
significance of our legs. C1 ओ Movement denotes legs. bija. Environment of mountains and fresh
water lakes denoting Guarding our sanity by grounding us to physical reality all the time and
guarding us against detrimental environments while our natural curiosity takes us walking and
exploring the world. Long close mid back vowel. Dry ground denotes root chakra. Kaumodaki.
53. Huchi (DHokkaidoAinu) Anus Organ for excretion, removal of toxic elements. In spirituality it
resembles cutting off the toxic shackles of Maya and restoring Jivatma to its original state. Among
the D Ainu and Novkh, the principal Kamuy is the Fuchi, who represents fire as resident in is as the
soul, and represented by the Bear, to honour which, after the hibernation season, a festival is
celebrated to release back the trapped bear spirit. Removing toxicity is the basis of healing and
curing, or Aushada. Aimu lifestyle is built upon a combination of hunting, fishing and more sedentary
aspects, but have seen strong Japanese and Buddhist influence for centuries. As a result of all these,
the culture is seen with a special reverence to nature, which is seen as one stop in the longer
journey of the soul. Releasing the soul back to its true nature is celebrated as the bear festival. The
concept of Kami or seeing spirit in every aspect of nature is thus predominant in this culture. D4 औ
Deity in Breeze denotes freshness on proper cleansing. Atma. Volcanic mountain Fuji denoting
Guarding against toxic buildup within the system while also beautiful flowers and vegetation denoting
nurturing the free flow of spirit refilling whenever unnecessary is eliminated. Diphthong Au. Red attire
denotes root chakra. Vasantha.
54. Buga (CMongoliaTungusic) Genitals These are the organs of procreation and reproduction,
life begetting life. Among the C Mongolians, the Supreme God Tengri, from the Tungusic creator sky
God Buga, is symbolised as the WindHorse. This is an allusion to the breath and thus the spirit,
which manifests as life. Tengri riding this windhorse is seen as the controller of progenition and life,
and thus described as Amritha, the opposite of death of Mritha. Tengri, as the supreme spirit is the
Mother of all life Ambika. Perhaps the most famous of nomadic cultures, the Mongols venerated
Tengri, the Eternal Blue Sky God. Forced to always be on the move, the nomadic lifestyle lead the
culture to embrace through the vast swaths of grassland, the vastness amazing magnificence of the
Creator, and His infinite potency to create new life. It is this vastness ingrained in the culture, that
lead them to be one of the finest invaders, migrating as far as West and Central Asia, striking terror
in Chinese hearts, and essentially changing the genetic makeup of the planet. C5 अं Expansive
riding stature with sky, breeze denotes progeny. Amrita. Vast grasslands denoting Nurturing the
expansion of thoughts and embracing the infinite and by giving only the best of nutrients, leading the
way forward towards growth of race seen as horse. Nasal Approximant. Red aura denotes root
chakra. Nalinakanthi.
55. Biliku (DAndamanAndamanese) Cerebrum This is the part of brain responsible for thinking,
reasoning, and processing information, which further controls the entire body Sharira. Among the D
Andamanese, Biliku is the Spider Goddess, the fundamental creatrix and controller of the world. It is
well known from various studies that thoughts are manifest and stored in our brain as a mesh or
network of neurons. The spider hands of the Goddess allude to this concept. The name Akshara is
used referring to the fact that information processing eventually leads to wisdom, which is without
destruction Kshara. The amino acid Histidine is crucial to proper absorption and utilisation of trace
elements like zinc and manganese, both playing a key role in forming of synapses, thoughts and
growth of brain cells. A primarily hunter gatherer culture, the Andamanese have for tens of millenia,
constrained themselves to the island chain in the Indian Ocean. They have maintained such
harmony and intricacy with nature, which was seen in their clear foresight and alert during Tsunamis.
An important part of the Andamanese biosphere are the famous flying spiders, and this was

52
venerated by the Andamanese. D7 अः Spider web denotes brain and mesh of thoughts. Shareera.
Fertile Sands leading into marine navigation denotes Leads the system into enlightenment and
spiritual progress through intellect, while rough flood prone seas force mastering and fully controlling
all the parts of the system. Scintillations in the attire denote trace elements like zinc and thus
histidine. Voiceless Glottal Fricative. Ordered Web denotes crown chakra. Shahana.
N. Temperature Vivasvan It is a well known fact from Thermodynamics Second Law that entropy,
which is disorder or uncertainty must always increase in a closed system. However, for life to exist,
order must be maintained in the body. To achieve this, the Second Law is bypassed by maintaining
the body as an open rather than closed system. This is done by constantly exchanging heat with the
environment. This is the basis of maintaining body temperature. This warmth is Vivasvan, and is a
very essential quality of life. Hearts may be replaced with pacemakers, breath may be infused
through resuscitation, but a dead body is indeed an irreversibly cold body. However for such heat
exchange to exist the room temperature should be conducive, and this is possible due to earth lying
in the habitable zone at an ideal distance from the sun, among other Factors. Denoted by fiery lava
from Volcano. X Pankthi. At 0.465 degrees from the ecliptic, Regulus or Magha Nakshatra is one of
the closest bright star, and one of the hottest at around 12500K, representing temperature or
Vivasvan aspect. Temperature as primary determinant of life sustenance is result of previous Karma
constitution which reflects in Vasanas density and thus discriminatory power of the mind. Denoted by
volcanic fire showing up as radiance in the darkness. Fiery lava and Lightning denote radiance and
charisma. Five branches of lava flow, three in the right and two in the left, denote fifth Putra house.
Kuntalavarali.
IV. Saturn Eight Experience Shani Shani is the expiator of Karma. The Divine enabling action
and perception fulfillment makes it quicker than its normal course of time. One aspect of this is
reward and punishment for actions are meted out since they attain fulfillment, so Shani is the Justice
provider. Another aspect is that fulfillment of Actions leads to faster emptying of one’s Karma
accounts, bringing one closer to liberation. Among the nine numbers, Eight is the only one that is
neither prime nor semiprime, both of those signifying incompleteness and want of completion, while
8 being neither of those hints at fulfillment. Thus the essence of the Avarana is fulfilment. As
Mahavidya, this is Kali. She denotes Kala or time, which ensures fulfilment. Physically, the
irreversible arrow of time is responsible for constant increase of entropy, as specified by second law
of thermodynamics. With the probabilistic nature of quantum mechanics, increasing uncertainty or
entropy means tendency towards equally likely scenarios, which ultimately means increasing the
scope and range of experience, which is what fulfilment pertains to. Kali is called Adya, the
Beginning and Eternal. While Herself beyond birth and death, She regulates entropy as time,
enabling variety and fulfilment. In the same context, Shiva Bhairava is Mahakala. Among Vishnu
Avataras, clearly the most complete is Lord Krishna, who displays the Mahakala form in His Vishwa
Viratroopa. In His life as well as teachings, He covered all aspects of Divine message and human
experience, leaving no aspect uncovered. Shani is all about reflecting on the past and gathering
experiential wisdom over time. Also, Shani is about expiating Karma, hence the areas of life
connected with Shani are the areas in which one spends more time observing and working, and
Shani ensures this happens even more by creating such circumstances, such as for example, failure
of public recognition, or expense of money, both making one work harder. Rings around the planet
denote time and experience. Shadja Swaram.
vii. Shivadoothi Subheccha Chandra Kund Varying Lake Bhavana of delighting and marveling
every single day, in constant nectar like water of auspiciousness and bliss which varies with time
only in quantity due to surrounding glaciers and not in quality, the latter being the constant message

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of auspiciousness. The harbinger of auspiciousness; this is what the name means. This Nithya is
the messenger, between the mortal and immortal realms. In one direction, She as the Chandra Kund
fills water from nothingness to completeness, representing the constant increase of wisdom with
time, which is what the enlightening stage does by giving exposure over time to various situations
and rousing one's curiosity. This wisdom with time, which is about the instability of the world
contrasted with the invariable stability of the Divine, is got only through experience, with more and
more hard work, more and more exposure to reality. Ranjani.
Stage 8: This stage pertains to Satya Vichara. With the thirst for enlightenment getting desperate,
God as the ocean of compassion, opens our eyes to the truth, by showing us the transient nature of
the world, and how ensuring, including our own existence is founded on this unreality.
56. Thathaagatha (XBiharX) Caregiver Status Seeker Compassion is a Divine Quality, and is
manifest within us at all times, as grace. This is a direct manifestation of God's Will, which always
tends towards liberation. It is this grace within us, that takes us to an appropriate guide or Guru, or to
the presencer of God, fixing us on the path towards enlightenment. As the embodiment of this
compassion, Buddha is the ESFJ caregiver, always working for the enlightenment of the world. The
face of serene love and The lotus denote role as a caregiver, addressing each one's questions
individually, catering to each individual as the ESFJ. Radiant golden robes with absence of other
jewelry denote spending extravagantly, mainly to exhibit the status show off the wealth, since it is
important that people reach Him with their problems, which can be done only if He is made known.
The radiance in the face as well as aura as radiance of Parabrahman denotes the role of guarding
which in this context is preserving and reinforcing the already existing knowledge or Satyam and
Asatyam. Nurturing everyone with wisdom of truth taken from Brahman is shown by Chinmudra.
Helping each individual soul in its journey toward union by personally answering questions raised in
previous stage, is represented by left hand inward shows guarding against ignorance. Bijakshara
Hreem. Hand positioned near heart denotes Anahata. Gaurimanohari.
O. Flora Tvashta For life to progress, various resources are required, in the form of shelter, tools,
clothing etc. Representing all this either as a direct source or indirectly through animals, are plant life.
These are providers and are reflection of compassion, providing with nutritional and mechanical
benefits. Denoted by tree and surrounding greenery. XIV Sharkari. Chitra Nakshatra or Spica is one
of the brightest stars, as a fairly young blue binary system, whose stars are so close to reach other
that they are ellipsoidal rather than circular in shape. This indicates the shaping, morphing or artisan
work resembling Tvashta or Vishwakarma. Maps on the one hand as wood work, to shaping and
thus work and physical employment, represented by tree bark and trunk, as well as on the other
hand, caring for and providing for needs in a relationship denoted by tree leaves and greenery.
Green trees as photosynthesis denotes scrutinising and analysing aspect while autumn trees as
abode of birds denote accommodating aspect. Counting coniferous trees with or without smallest
gives total of 6 or 7 denoting sixth Shatru and seventh Kalatra houses. Shulini.
viii. Thvaritha Sathyam Badri Vishal Svayambhu Idol Bhavana of relishing Amma's immediate
care and response to whatever asked for, all needs satisfied just through relishing the serene
expression. The wisdom of the stage is a new found clarity on the various doubts in the mind and on
the nature of reality. Translated as the fast one, this Nithya is all about accelerating the process to
liberation by giving through mere Darshan, the enlightenment of understanding truth aka Shaktipata,
which is the aspect of this stage as Buddha, the deity supposedly represented as the cross legged
idol yet worshipped as the only icon of Vishnu in this posture. Kalyani.

54
Stage 9: This stage is Anantha Vichara. Here one learns Brahman to be the one eternal, beyond
birth and death, timeless without decay. Part of understanding this is being exposed to decay and
destruction in the world around us, and a sage way to do that is to observe the process of digestion,
which constantly involves consumption, decomposition and digestion of plant and animal life. The
deities in this stage describe how one internalises external factors into the one's system, and the
various attainments therein.
57. Chalapachho (HBengalMunda) Commander Risk Taker This represents exhalation, which
is a part of excretion by removing of wastes from the lungs. In India, Shakthi, seen as the Mother
Goddess Chalapachho of the Munda Santals, denotes this fundamental life force, which then
manifests as all energy. This life force or capability is directly visible in breath Prana and regulating
breath leads to wisdom SarvaJna. As the Supreme force that maintains life and its purpose by
defeating ignorance and decay, Shakthi is the ENTJ Commander. The sight of Mahakali standing in
the midst of and adorning the skulls of corpses, show the Divine as the ultimate Life over and above
all the perishing aspects of Maya. As an aspect of wisdom, pyrrolysine is a key stop codon signaling
the end of DNA translation. The eastern part of India such as Odisha, Bengal, Assam, Meghalaya as
well as Bangladesh are nurtured by a variety of rivers Mahanadi, Brahmaputra and Ganga, with its
stream of tributaries, all of them providing the best fertile lands for civilization. Yet this is also the
region plagued by a medley of calamities floods, incessant rains, and forest man eaters. The
culture developed in this environment was clearly in awe of all these facets of Mother Goddess as
nature, and resorted to Her for protection. Consequently, we see a proliferation of Shakti Peetas in
all these areas. H7 म Very rich adornment and jewellery in all arms show big tendencies to earn, but
also to spend and take risks, living the motto of work hard, play hard. Sarvajna. The weapons
attacking the dead demon denotes stop codon pyrrolysine. Dominance over the demon, tiger, as
well as all weapons denote the commander ENTJ. Sunderbans as marshland wroth significant
wildlife and heavy flooding denotes mastering role to eliminate bad. Bilabial nasal. Eight hands each
with two ie upper and lower arms denote sixteen petal Visuddhi. Devagandharam.
58. Nommo (EMaliBangime) Stomach Gastric acids such as hydrochloric acid play key role in
digesting and breaking down of food, while the elemental components of this acid hydrogen and
chlorine gases reflects the Vayu aspect. Breaking down of food ultimately provides strength
Sarvashakti which also alludes to grasping power. Among the E Dogons of Mali, the Nommo is
celestial Deity who gave His own body to feed the world. The fish like appearance represents the
nutritional value, which is broken down during digestion. Nutrition is seen as providing honour and
wealth Yashas. The amino acid asparagine is known for its role in glycoproteins, and thus various
enzymes and hormones regulating digestion, apart from aiding the liver as well as providing athletic
stamina. The Dogons reside in West Africa along the Niger river, and in light of the tropical and arid
climates, the impotence of water as a source of nourishment was clearly appreciated, and the
Dogons rever water creatures as the Deity Nommo, which is an aspect of compassion of the Mother
Goddess Amma sacrificing Her Own Self so that man may eat and drink. E4 य Fish as food broken
down denotes stomach. Sarvashakti. water in desert like land denotes Harmonising role in satiating
hunger, even self sacrificing for the purpose. The variety of stripes in attire denotes enzyme
generative asparagine. Palatal Approximant. Cream yellow in attire denotes Manipura. Jnanamani.
59. Zanahary (EMadagascarMalagasy) Blood Plasma This carries all the digested and
assimilated nutrients in blood as electrolytes, thus representing Agni principle as charges. This also
represents fortune and wealth Aishwarya, since Health is Wealth. Among the E Malagasy ancestor
worship is paramount, especially since the wisdom passed on through them is seen as the ultimate
treasure, the end point of generations of learning, much as plasma is the end point of digestion.

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Ancestors are the accessible representation of Zanahary, and the original inhabitants of the land,
Vazimba are venerated in this capacity. The final destination of digestion are the nutrients in blood
Raktha. So too Isoleucine plays a key role in hemoglobin synthesis and maintaining blood sugar
levels. The Malagasy culture has strong roots in the isolated insular conditions which necessitate
veneration of experiential wisdom from ancestors seen as a matchless treasure. E6 र Wisdom
seem by grayed hair and beard denotes plasma. Sarvaishwaryaprada. Theorising wisdom of
ancestors denoted by baobab as the symbol of unique landscape which forced innovation, which
help in progressing denoted by weapons and implements in hand. Physical fitness and hardy life of
ancestors denote blood sugar aiding Isoleucine. Retroflex Flap. Green tinge in aura denotes heart
Chakra. Ragachudamani.
60. Inanna (FSumerSumerian) Fat Adipose tissue plays an important role in digestion, since it is
burned to enable the right temperature for metabolism. The fat content alluded to as Lamboshta
denotes the earth aspect, while its burning is alluded to wisdom Jnana. Among the F Sumerians and
the Mesopotamians, Inanna or Ishtar is the Supreme Goddess derived from the much earlier Elamite
Anahita, also eventually absorbed into the Zoroastrian faith. She is famous in the legend of Her
descent, where She descends down seven levels to restore Her children, is Herself killed and later
resurrected. This legend is an allusion to the Kundalini and the seven Chakras, its lowermost level
representative of the Earth element, while its upward journey representing the burning of the same.
Lysine the amino acid is shown to regulate fatty acids metabolism and also linked to connective
tissues such as adipose. Nurtured by a conducive climate, Sumerian culture excelled in a variety of
aspects, and proceeded from mere survival to bother thinking. They laid emphasis on ethics,
conduct, as a way by which they could influence their afterlife, a significant part of which were layers
of the netherworld. All this is captured in the legends of Inanna descending to the netherworld, with
Her ascent back to normal possible only through the sacrifice or burning of sensual addictions. This
sacrifice is an allusion to the fat being burnt to maintain the body metabolism temperature. F6 ल
winged Physical beauty denotes flesh. Jnanamayi. Theorising wisdom denoted by mountainous
environment and strategizing a plan denoted by palace and garden ambience. Broken pillar
denotes connective tissue and thus lycine. Alveolar Lateral Approximant. Orange attire denotes
Svadishtana. Revathi.
61. Tannit (ELibyaBerber) Saliva This floods food in the mouth, breaking it down to aid digestion,
and represents the elemment of water. When activated, water in the body becomes Amrita, which
flows from the moon as Sudhasara, represents nutrition, fulfilment, relief from diseases. Among the
E Berbers of the Sahara, Tanit is the Goddess of Moon and of rain water. The dwelling of water is
referred to as Narayani. Threonine plays an important role in maintaining bone and muscle strength
and elasticity, as well as tooth enamel, as well as itself aiding in digestion. Vyadhi, the word for
disease comes from the root Vyaya meaning expense, which applies to both loss as death as well
as loss of capability through illness. Nomads occupying the vast Sahara, Berber culture is
characterised by the extreme living conditions, and the one single cause for Vyaya is of course lack
of water. Consequently water was venerated, particularly in the form of tides, caused by the moon,
and all this is venerated by the Moonwater Goddess Tanit. E4 व Goddess as deity presiding over
moon denotes water element. Vyadhinivarini. Taking one to idealised ailment free state denoted by
palm trees and oasis in the Sahara. Raised hands denote energising and strengthening Threonine
aiding in bone strength. Labiodental Approximant. Clear blue background denotes Throat Chakra.
Bhinnapanchamam.
62. Phosop (OSiamKraDai) LiverGall Bladder This is responsible for bile secretion, and it works
by binding with lipids by breaking them down. The binding action is necessary because lipids are

56
hard by nature, and as the basic body building constituent, represents foundation or Adhara. In the
O Tai Kadai, derived from the indigenous deity of prosperity and nutrition Phosop, the Earth standing
as foundation for all life is revered as Thorani, shown wringing Her hair to the Earth much as lipids
go toward building the foundation of the body. Ancestors represent wisdom, seen as Shridevi.
Highlighting this lipidbreaking role is Selenocysteine, which, apart from being a stop codon, plays a
role in activating the thyroid by converting T4 to T3 which further stimulates lipid breakdown.
Consistent with the Mother Goddess worshiping Austro Asiatic culture, the neighbouring Tai Kadai
too venerated the Mother Earth Goddess. Nurtured by lush vegetation and influenced by Vedic
culture, the Mother Earth not only provided food as survival, but also the means for spiritual progress,
breaking the shackles of materialistic living. This is represented as Goddess Thorani wringing Her
hair and letting out the waters symbolising detachment to wash off Mara, a demon symbolising
temptations. Breaking worldly temptations through Earthly waters bears direct allusion to the
breaking of lipids through bile fluids. O6 श Goddess wringing hair denotes secreted liver fluids.
Sarvadharaswarupa. Perfection to the quality of advising denoted by fertile landscape along the
Mekong promoting advanced thoughts of wisdom, forming the basis of existence and spirituality.
Lotuses symbolise Selenocysteine aiding in lipid breakdown. Voiceless Palato Alveolar Fricative.
Golden crown denotes Manipura. Abhogi.
63. RangiPapa (OZealandiaMaori) Belching Unwanted gas removed through upward movement
in the pipe. In advanced perception, this is removal of sins Papahara through Karma or work as
Anukriya. Among O Polynesians as well as Zealandia, the supreme God is Atua. The deity is seen
as the dual nature of Rangi and Papa, the Father and Mother, and their position as one above
another indicates the upward movement. Arginine helps in removing unwanted ammonia, and
enables more oxygen rich blood to circulate in the arteries. The one culture that saw the widest
geographical spread was perhaps the Polynesians, who being excellent in navigation, started from
Taiwan and settled in islands throughout the Pacific, beyond the vast miles of ocean that separated
the islands. Settling in such vast areas meant living in harmony with the varying climates and nature,
which was given paramount importance in their culture. Through harmony with nature, the culture
not only advanced in territory but also spiritually. They had advanced concepts of soul and
transmigration, all in alignment with harmony of nature, and respected weeding out the unnecessary
harmony detrimental aspects at the earliest in every manner possible. O3 ष Position as one above
another denotes Belching. Papahara. Island landscape forces the Organising of perfect pathway
and circulation to navigate and advance the civilization. Bluish air denotes toxic ammonia removed
by arginine. Voiceless Retroflex Fricative. Yellow inter space denotes Manipura. Begada.
64. Yuqing (OChinaChinese) Peristalsis Mechanical digestion in stomach is trigerred by MMC
muscles, which are a necessary component to complete digestion of food. They represent the
satisfaction Ananda that arises from perfection Siddhi. In Taoism of the O Chinese, Yuanshi Tianzun
is the Supreme God, seen seated in regal attire. He is seen as the commander and oversees for all
the events and changes in the world providing it with support from time to time in the form of
teachers and imparters of wisdom, much like how the muscle movements provide periodic support
to the digestion process. The regions irrigated by Yuangtze and the Yellow rivers have been to this
day a fertile paradise, nurturing some of the largest population densities, and with so much people,
there is bound to be the occasional conflict and quarrel. The Chinese cultures developing in this area
saw the need for periodic reinforcement of righteousness and wisdom, and the Supreme Deity was
seen facilitating this. O5 स Circular aura and jade held by deity denotes periodic intervention of
churning. Anandamayi. Guarding humanity against self destruction denoted by environment of
mountains and flood prone rivers as well as helping periodically through messengers of wisdom

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denoted by fertile landscape promoting spirituality seen in the Pagoda. Voiceless alveolar Sibilant.
Yellow aura denotes Manipura. Brindavani.
65. Ataabey (QCaribbeanArawak) Yawning This plays an important role in Temperature
regulation, cooling the brain, releasing the blood clotting formed, and is thus an aspect of protection
Raksha from unintended brain impairing. This gives a freshness not just to the brain but to the whole
body. This is an aspect of the space element. Among the Q Caribbean, Atabey is the Mother
Goddess who represents freshness as streams, water etc, which is alluded to by Her posture
representing dwelling frogs in water. Serine is a precursor to tryptophan and serotonin, responsible
for calming the brain, corresponding to coolness and and freshness. The Caribbean islands largely
enjoy pleasant climate, while at the same time subject to strong cyclones and hurricanes. This
pleasant spring like climate with lush vegetation is honoured as Atabey, with the cyclone seen as
Her angry form Guabancex, necessary to being climate change, restoring spring like coolness
whenever tropical effects start to overheat the islands. Q1 ह Deity clothed in and presiding over
Greenery and vegetation denotes coolness. Rakshaswarupa. Guarding us from over exertion
denoted by volcanic hills and cyclone prone seas, while nurturing denoted by greenery and Fruits,
composed coolness. Serine helping in calming brain represented by cool green colours. Voiceless
glottal Fricative. Garlanded neck denotes Throat Chakra. Samantha.
66. Tupa (QPampasTupiGuarani) Spinothalamic Tract This is the channel from brain to all over
the body that communicates temperature and pain to brain, and is thus crucial for maintaining
homeostasis. It represents all round fulfilment called Sarvepsita Phalaprada, as also tolerance and
endurance in pain Kshama. Among the Q Guarani, the Supreme God is Tupa. As a solar deity, He is
shown carrying the energy of the sun. Tupa represents the light and heat of the sun, that is visible as
body temperature. Lying south of the Amazon, Guarani landscape is perhaps the most consistently
conducive climate in South America, in sharp contrast to other Regions such as Andes. This made
the culture largely agricultural, on the banks of wide rivers, and the importance of warmth and sun in
all of this was recognised. This shows up as the importance given to sunlight and heat as aspects of
Tupa. Q1 Solar ball denotes temperature maintenance. Sarvepsitaphalaprada. Maintaining
perfect metabolism temperature with grassland climate denoting leading and moving forward.
Diphthong Ksha. Red attire, socks etc denotes root chakra. SindhuRamakriya.
P. Sound Vishnu The capability of Processing stimuli is necessary for life, which will enable
acquiring nutrition, and staying away from threats. The loss of this renders one comatose, which
renders life useless. Information is what we sense through the sense organs, and among all kinds of
information, sound requires material medium, and this is possible in earth but not in most of outer
space. Sound is essential and fundamental to human life and for this reason we have evolved to
both produce and process sounds, as noise, speech and music. Denoted by parrots, waterfalls and
rustling leaves. XXII Aakruthi. Aquila or Shravana Nakshatra is of the shape of Vishnu's bird mount
Garuda, along with Capricornus the crocodile reminding of the Gajendra Moksha incident. Aquila is a
rich source of multiple novae, the fast rotations and explosions being one of the rare sources of
sound in space. Sound and capacity to produce structured sound distinguishes man as superior to
other creatures by enabling language and sharing of knowledge. Thus, Shravana maps to status,
power and prestige, created through progress in profession. Denoted by mind captivating and awe
inspiring beauty. Alive and physical nature denotes practicality. Ten branches in left most bush
denotes tenth Karma house. Suratti.
V. Mercury Five Analysis Budha Vichara is an intellectually stimulating process, and thus,
Budha is Buddhi Karaka, governing over the intellect and brain. This is also the means by which
humans can properly assess obstacles and get rid of them. The number 5 is the only odd

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untouchable number, in that for no number does the sum of factors ever add up to five. Factoring
denotes decomposition and breaking down, signifying death, and 5 being untouchable by factors
signifies the Parabrahman above the realm of death. The essence of this Avarana is Conquering.
Intellectual stimulation by Budha conquers the darkness of ignorance, frequently symbolised by
demons. Among Mahavidyas, there is no better symbolism of destruction and death than Bhairavi.
She who lives in the cremation ground with Her consort Vatuka Bhairava. As Chandika and
Mahishasuramardhini, She is the destroyer of evil, the conquering of evil by good. Among Vishnu
Avataras, there is no destroyer of evil more effective and more fierce than Narasimha. While Kali
represents increase in entropy by virtue of time, Bhairavi is the inevitable death that immediately
follows it. As a mode of the mind Budha is the analysing, understanding and making sense of learnt
information. Scintillations of various hues denotes understanding. Panchama Swaram. Gaula.
ix. Kulasundhari Anantham Anand Van Meadow Bhavana of relishing Amma in the most
beautiful immense bliss and relief that remains after destroying all the unwanted aspects. Kula is the
moving Kundalini life force and this Nithya is the most beautiful among all such life force
manifestations. Anand Van the meadow leading to Vasudhara is the place where one understands
the permanence of the Divine, since it is here that all delusions and perishable aspects of this Maya
world including hunger and thirst meet their ultimate end, in the hands of Mother Nature as Durga,
since where there are no trees, the is no concept of food or of hunger. The wisdom of this stage is
essentially a relief on knowing what is permanent and what isn't. Madhuvanthi.
Stage 10: This stage is Jnana Vichara, understanding of Brahman as sentient in contrasts to the
insentient nature of physical world. With the earlier two stages, this stage cements the
understanding of what is real in contrast with what is not. The component Deities of this stage
represent various modes of the mind. In normal daily life, Without understanding of reality, these
modes of thinking lead in extreme cases to the seven sins. But when properly activated and aligned
by knowledge, these modes of the mind reveal their true divine nature.
67. Waaheguru (YPunjabKeralite) Debater Cautious Breadwinner Notion causing all modes of
thought arises due to ignorance about God's will and thinking one is responsible for everything. This
is overcome by inward introspection and recognizing God's Will and His greatness this far, pertaining
to hyper inpast or SW. This understanding comes with wisdom which is only possible through a
guide or Guru. The formless Absolute ie Atman is Ek Omkar, and while itself manifest as the
supreme among Gurus is called Sastha. He represents Vichara or introspection as analysis
examining various viewpoints. In this capacity He is the ENTP debater. Sastha as the eighth Matrika
is Mahalakshmi, the combination of all the 7 other Matrikas. Punjab, nurtured by five beautiful rivers,
provided for a fertile landscape and smooth lifestyle. But, it was also the only frontier of the
subcontinent with a weak border, always subject to trade and invasions from outside. This region
was always a meeting confluence of different Indian and non Indian ideologies, and this is the
foundation of the Sikh culture, finding meaning in the different thought schools, encouraging different
viewpoints, and building on trust and adherence to the words of ancestors and Gurus. In essence,
by combining Hindu and Muslim philosophy by the Sikhs was the crystallising of understanding of
the Atman, as the Guru Prasad, ie revealed by the Guru. This is to say that an external Guru, as a
living person or otherwise, shows a seeker the direction, by igniting enquiry the most important of
questions: Who am I? Then, the Atman, one's internal Guru reveals itself as the seeker continues
enquiry brushing aside everything that he finds as "not me". This is a revival of a similar ancient
culture, that of Sastha, the Tatvamasi teaching Guru mentioned as Atman in Taittiriya Aranyaka
3.11.2. The deity was venerated in some culture, today extinct, in Kerala and Pandya lands, during

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Tamil Sangam days, that influenced the concept of Pashupati in Kundru, and made its way to
Punjab and North India through the Bhakti movement as seen in the compositions of Ramananda
and Kabir, which in turn laid the basis for Guru Nanak's teachings. Sastha, in the development of
Agamic Shaivism, evolved into the Dakshinamurthi icon. Thus, while we the seekers dive inwards
searching for our identity, God plays the role of the Ruler or Sastha, who is the Atman governing all
other insentient objects ie Jada, made of Bhoothas, and hence He is called Bhoothanatha. Y7.
Jewelry in all three forms befitting the forms denote spending as much as earning when while wand
of Vishnumaya shows occasional savvy purchases. Mahalakshmi. Organising denoted by fertile
land promoting agriculture, the thought process by asking existential questions and coconut trees
with lush Greenery denoting helping by creating a pensive ambience so that one reaches a useful
stage through self inquiry. Chinmudra in hand denotes Inquiring Nature while The variety of forms
denote different viewpoints of the debater ENTP. Voiced pharyngeal Fricative. Indigo attire of
Ayyappa denotes Ajna. Narayanadesakshi.
68. Waramurunggundji (COutbackArnhem) Lust/Depth Superficial affinity which is a result of
exploring in too many areas and people without examining them fully. This is overcome by perfecting
oneself focusing inward, corresponding to hyperin, or W. The only way to overcome lust would be
through wisdom and to symbolise that is the deity Eingana venerated among the Outback non
PamaNyungan Australian traditions. The deity is the form of the Dreamtime serpent, and represents
ancestral wisdom ensuing for generations ever since. C2 Coiled snake denotes absence of lust.
Brahmi. Desolate desert climate necessitates reverence toward ancestral wisdom, as Advising and
using wisdom to overcome lust. Open back vowel. Orange serpent mouth denotes Svadishtana.
Sumukhi.
69. Dagas (YMaldivesPinpaalai) Wrath/Change Caused by irritation swelling to enormous
proportions, which is caused by uncomfortable elements in current system. This is overcome by
bringing change into the system, mapping to hyper future or N. In the legends of Giraavaru of the
Kumari Maldives, one finds the tuna fish being venerated as an offering from Dagas, the God in the
form of the mystical tree Dagas at the end of the world. It is seen as a source of nutrition and change
in lifestyle, and for this reason seen in Godly nature as Eshwari. In essence, the tree is seen as a
form of Almighty who is shown with the natural beauty of Maldives, which is His blessing to
overcome the erstwhile fiery climate of the region. The region native is the Pin Paalai Nadu of
Kumari, desert region, where nutrition was always a question mark. To the natives who were feeling
helpless, fish obtained from the coast was the only nutrition, and they viewed this as the grace of
God who brought a complete transformation of the situation, from its harsh background. The same
was seen carried forward in the legends of the Maldives, which are formed by the few disconnected
Highlands after Kumari submerged. Y7 Pacific environment as Deity clothed denotes absence of
Wrath. maheshwari. Island environment conducive to navigating denotes Theorising and
developing new avenues to aid the helpless, removing their ire. Close central unrounded vowel.
Golden turtle denotes Manipura. Paurali.
70. Vedanangu (YSriLankaVedda) Greed/Exploration Obsession is caused by overly fizzing
fixating one something without looking at the bigger picture. This is overcome by exploring new
avenues of growth, and is hyperout or E. This exploration is seen by Kaumari's energy and youth.
Representing this among the Kumari is Valli of the Sri Lanka Veddas seen as the Divine Girl Anangu,
who is the supreme Mother in the form of a tribal girl, who is known for the love and eventual
wedding with Murugan. As the Shakti of Kumara, She is Kaumari, and Her exotic nature represents
the aspect of exploring new avenues. Sri Lanka, the region native to the culture, is the remnant
mountainous portions of the now submerged Kumari continent. Much like the neighbouring Kundra

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and Thenga Nadu, this portion too was blessed with scenic natural beauty, and the culture here
recognised Mother Nature as a youthful Goddess, the very epitome of beauty. One can see this
surviving on the one hand, as Kanyakumari in India, and on the other, Valli of Lanka, both
representations of the Kaumari aspect. The beauty of nature was seen as a platform to relax and
rejuvenate from time to time, so that man may not fall a prey to obsession and greed. Y7 lotus and
green complexion denotes absence of obsession, as lotus symbolises the selfless plant giving to
others as opposite of greed. kaumari. Exploring and mastering new avenues denoted by path in
background along mountainous rainforest to overcome obsession. Close central rounded vowel. Red
lotus denotes Root chakra. Andolika.
71. Ishoko (ATanzaniaHadza) Delusion/Restore This is caused by mistaken understanding of
the circumstances. This is overcome by restoring correct perspective and corresponds to hyperpast
or S. In the legends of the A Hadza and Sandawe, Ishoko and Quabso are respectively the sun and
moon Goddess, both pertaining restoration of order, where the moon indicates order through its
waxing and waning cycles. This is seen as an aspect of establishing order in an otherwise chaotic
environment. It is easy to see the importance of the moon in a tropical, typically hot climate where
living subsists by hunting wildlife. The deity is shown clad in indigo and purple attire, representing
clarity and depth of perception. A5 Clear moon and striped attire denotes overcoming delusion.
Vaishnavi. Environment of wildlife including predators denotes Guarding and protecting orders,
traditions and rhythms to keep confusion at bay. Voiced velar Fricative. Indigo attire denotes Ajna.
Kedharam.
72. Abuk (AEquatoriaNiloSaharan) Pride/Disruption This is caused by overconfidence and is
overcome by disruptive change and perfecting oneself inward, corresponding to NW or hyper
infuture. Among the A Dinka of South Sudan, Goddess Abuk presides over food and nourishment.
She is known for the act of defiance against the strict rationing of grains by the Gods, and bestowing
the earth with rain and abundance, saving it from chronic famine. The act of defiance alludes to
disruptive change, with the following abundance indicating inward perfection. Saving Earth alludes to
the deeds of Varaha. Dwelling on the fertile Nile banks, food played a major part of Dinka culture,
which is well known for various unique agricultural strategies. They realise the value of rain in
nourishing the culture, and venerate this as a benevolent Goddess, who would go to any extent to
ensure that Her children are well nurtured. A5 Simple clothing and posture denotes humbleness.
Varahi. Snake and gorilla denotes Strategizing a plan to keep in touch with the idealised big picture
denoted by rainforest and swampland nature so that egotism is in check. Voiced alveolar Lateral
Fricative. Scanty clothing denotes Digambara aspect as Akasha or Visuddhi. Chathusswara.
73. Bochica (CPanamaChibchan) Envy/Punishment Is caused by a feeling of inferiority not
recognising one's potential. This is overcome by exploring new avenues to bring change in oneself
and is hyper outfuture or NE. The Vajra and Shakti of Mahendri stand for strength alluding to one's
potential capability. Among the C Wayuu and Chibchas of Latin America, Maleiwa is the Creator
God known for His anger upon stealing the Divine fire by a trickster. In response, He punished the
region with drought, stripping the land of its lush vegetation, alluding to the humbling of pride.
Consequently, new avenues of nutrition and lifestyle was explored by the people. In the Chibcha
cultures of Colombia, Chibchacum is an Atlas figure holding the Earth on His back because of a
punishment by the supreme Deity Bochica for the act of jealousy and coveting popularity. Panama,
Colombia and Ecuador, all in the Pacific coasts, lie on the formidable Ring of Fire, with volcanoes,
floods and earthquakes. Along with frequent droughts, this creates a perception among the people of
fire as something essential for cooking, living etc, but also harmful in its own way. In accordance
with this perception, they saw fire as something they stole from God out of envy, accounting for its

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benefits, but the same fire with its calamities as punishment for the theft. There is no better simile to
describe jealousy than fire. Mahendri. Deity in White stopping flood denotes absence of envy.
Buildings on lake with stilts denotes Harmonising the mind to overcome raging envy leading to
progressing development denoted by nature abundance. Close mid front vowel. Green as center of
rainbow denotes heart Chakra. Vamsavathi.
74. Hyang (CIndonesiaMalayoPolynesian) VirtueVice/Fate This is a notion that one does good
and leads to complacency. This is overcome by exploring new avenues while preserving goodness
of current system mapping to hyper outpast or SE. Chamunda holds a skull cup containing blood,
which symbolises enthusiasm to overcome complacency and inertia. Among the C of the Indonesian
Bugis and Mandarese, Batara Guru is the supreme Creator God Hyang whose depictions in vibrant
colours alludes to His creative energy. This itself indicates the enthusiasm to produce new, to
explore avenues, while His dominance over fate alludes to keeping things in control internally. The
regions around Java and Bali, being fertile with lush vegetation, were always influenced by Vedic
culture, and this is seen in their veneration of Lord Shiva in His Dakshinamurthi or Bhattaraka aspect.
However, the emphasis was laid on acceptance and living in accordance with Divine Will, and thus,
the veneration of Batara as controller of destiny. C6 Trishul denotes fate as controlling all three times.
Chamunda. Volcanic mountains side by side with fertile agriculture denoting Nurturing as the
ultimate ordainer of things and also landscape of civilization with temples denoting leading us
through our destiny. Close mid back vowel. Violet garland denotes crown chakra. Nagabharanam.
Q. Oxygen Anshuman This is a necessary component for all life on Earth and is thus present as
one of the abundant elements in the atmosphere, apart from also being produced by plants. Seen as
layer of atmosphere covering earth. VIII Anushthubh. TarfAsellus Australus or Pushya Nakshatra
comprises of orange giants who have cooled and exhausted hydrogen, and are primary sources of
forming oxygen. Ozone provides freshness and mental stimulation in early morning seen in misty
and dewy flowers giving fresh, at times mesmerising scent, and thus Pushya maps to environment of
love, calmness, peace, joy and compassion at home. Denoted by colors of flowers. Stalks of flowers
denote security and stability holding the flowers up. Four out standing flowers, two blue and two red,
denote fourth Bandhu house. Nagadhwani.
VI. Jupiter Three Valueness Brihaspati Brihaspathi, the name is derived from Brah, meaning to
expand, or increase one’s worth. In each of the three cases, Brihaspathi enables mental resolve so
that we choose always the side which is righteous and worthy. Increasing one’s worth has various
physical consequences, such as wisdom, wealth and progeny. Three is the least number needed as
non collinear points to form shapes, and this signifies moving from 1D given by 2 points always
collinear to 2D given by 3 and more points. This is a realignment of direction and dimension. The
keyword aptly describing Brihaspati is Realignment from worthless to worth, from unreal to real. In
all three Kutas, these are the stages that lead immediately to the Divine as Samadhi. In Shaktha, the
Mahavidya is Tara, whose name means star the north pole star which gives directions to people
lost in their tracks. Her consort is the indestructible Akshobhya. Among Vishnu Avataras, the one
called Tharaka is Rama, whose very name yields this guidance and realignment. This is seen
especially in second Kuta where the 10th stage as Brihaspati leads to Hanuman in Samadhi. Thus,
Brihaspathi is aligning towards what is worthy and right. Stripes horizontal and parallel denote
alignment, and the planet's big size denotes increased worth. Dhaivatha Swaram. Raageshree.
x. Nithya Vichara Hemkund Valley of Flowers Bhavana of relishing Amma by being mesmerised
in that constant immense intense bliss which is behind and which directs the insentient transitory
flowers that reflect such bliss. The place where Guru Govind Singh emerged from Parabrahman, no
place anywhere in the universe could possibly be more captivating than the Valley of Flowers. As

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Nithya, everything in this valley, all the myriad flowers, are as transient and fleeting as they can be,
blooming and withering every couple of days. Yet, beyond all the transient, there is a permanency of
the bliss of the Absolute, at times so intense and mesmerising that one forgets his own name. This
simply brings to the foreground the one sentient behind all the transitory insentient Maya, which is
what the Guru teaches, eventually silencing all the modes of the mind leading to the very ego as the
root of all thoughts, this process thus being the wisdom of the stage of Vichara or SelfInquiry as
identification only with the Self, which is possible only in the proximity of the Divine, the latter slowly
silencing the Varying modes of the mind. It is important to note that this stage does not decisively
answer the question of "Who am I"; rather, by raising various modes and then vanquishing them, this
stage gives the learning of what the Self is not. Jivanthika.
Stage 11: The understanding obtained in the earlier stages is now consolidated. Entering meditation,
one understands thoughts to be unreal, insentient and transitory, and thus one ignores them letting
them subside. In this manner the mind is made thin as a thread, which is why this stage is called
Tanumanasi. The end of this stage is complete merging into one's pure existence, free of thoughts
and full of pure bliss and fundamental consciousness. This momentary trance is called Nirvikalpa
Samadhi. The component deities of the stage pertain to negating various dualities.
75. PersaPen (YDeccanGondIrula) Scientist Experience Seeker This is the aspect of Divine
Will residing within us, giving rise to Vasanas while trapped in the delusion of individuality. The only
way to liberation is to overcome this by channeling Desire into Bhakthi or devotion. This liberation
from bondage Runa is termed Aruna. The Y Indian God Hanuman, as the form of Mahadev called
Baradeo or Persa Pen by the Gonds, is the epitome of Bhakti. Having mastered all Siddhis, He is
shown in constant Dhyana or meditation of the Rama Japa, and as such is the INTP who
consolidates all the learned wisdom, and by eliminating the illogical, brings the mind to enormous
focus, attaining Nirvikalpa Samadhi. While the previous stage highlighted everything that the Self
isn't, Hanuman the scientist consolidates those observations into a consistent theory answering
"what I really am", and as the scientist goes ahead to practically verify the theory by focusing the
mind using Japam and eventually giving the first hand experience of the Self as Nirvikalpa. Deccan
and the Western Ghats are the native region, the birthplace of Hanuman. With a mountainous terrain
giving a hardy life, the people in this region developed to be simple and innocent in mind and heart,
valuing above all, Bhakthi or devotion, still seen today in, for example the Varkaris. Hanuman too is
portrayed among the Vanaras, a strong clan not necessarily known for intellectual superiority, but
certainly for simplicity and devotion. Y7 . While minimal clothing denotes frugal, Jewelry adorning
five faces denote spending even extravagantly for new and exotic experiences. Aruna. Perfection as
shown by conducive landscape with fertile river and agriculture taking care of physical needs denote
Advising, having perfected the channeling of desires into one pointed Bhakthi. Variety of faces as
successive incarnations of Vishnu denote the logical building upon which is hallmark of the INTP
scientist while Five faces showing union with Vishnu through Bhakti. Alveolar Trill. Golden pink robe
denotes Svadishtana. Lalithapanchamam.
76. Juku (JAbyssiniaShabo) Depression The sensation is mapped to feelings of depression and
loneliness, and is overcome by the soothing warmth of love and grace, and achieving this gives
enchantment Vashini. In normal life, activity generating heat is the norm, and coolness is a
refreshment. However spirituality stresses on relaxation, making coolness the norm,and thus God's
loving warmth becomes the refreshment. Among the J Cushitic Oromo and the E Somali, the Shabo
Juku as Atete is the predominant Goddess, and presides over fertility and renewal, representing love
and brightness. She is shown worth the sunflower, the happiest of flowers infusing us with

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brightness and wiping out all dullness. The native regions of this culture are the Highlands and
coasts of Ethiopia, which enjoy a conducive climate. The cultures that developed appreciated and
laid emphasis on the concept of balance, restoring extremity to normalcy, and saw that in Atete. J6
Cheerful face denotes overcoming depression. Vashini. Landscape of semi arid hilly lands force
Mastering new lively and cheerful avenues as a solution to depression and dullness. Voiced Bilabial
Fricative. White belt with red denotes root chakra. Naata.
77. Manitou (QPlainsAlgicSiouan) Anxiety The sensation occurs due to overworking and intense
emotions, and is overcome by the cooling showers of grace, which infuses love Kama. Among the Q
Algic and Sioux, the Great Spirit is Gitchi Manitou, shown lovingly gracing the entire universe,
holding it in its fold. Activity generating heat in the normal lifestyle is now replaced with the
passiveness of spirituality. The cultures of Native America were probably one of the first to
encounter and enjoy a bountiful paradise after crossing the harsh Bering Strait, and this reverence
for the benevolent nature is deeply ingrained in their culture, so much that man is seen as a
possession of property, and not otherwise. Centuries of alignment with nature lead them deep into
spirituality, while also preventing them from getting obsessed with materialistic results and work. Q2
World within hand denote controlling from over activity. Kameshi. Fertile grassland and fresh water
abundance denote Harmonising to subdue the anxious mind leading to spiritual progress denoted by
world lifestyle. Voiced uvular stop. Golden brown attire denotes anxiety. SindhuBhairavi.
78. Naktenna (JSogdianaTocharian) Pleasure This is a reflection of the inner nature which is
bliss, but trapped within the delusion of ego. This is channelised into bliss through proper wisdom
and love. In the J Turkic Uyghur and Tocharian lands, Asena as Naktenna is the Goddess seen as a
wolf, that nurtures and raises an infant. The representation as a wolf stresses on the importance of
thinking and intellect, as well as positivity. It is this courage and confidence that was stressed as a
source of expansionism by the Gokturks, one of the first nomadic cultures to expand out of Mongolia
into a Turkic culture that spans all of Western and Central Asia. J6 Deity as Howling wolf denotes
pleasure. Modini. Tall Mountainous landscape in extreme weather forces Theorising and
establishing new avenues to make best use of positive enthusiasm. Uvular nasal. Orange attire
denotes Svadishtana. Saraswathi.
79. Pinga (QNunavutInuit) Pain This is a sensation mapped to difficulty and setbacks. This is
overcome by removing blemishes, by the power of prayer. Among the Q Inuit and Yupik, Pinga or
Ellam Cu is the Goddess of medicine, denoting healing of pains. Further genetic studies indicate
Inuit occupation of Iceland long before Viking era colonization. The climate native to Inuit culture is
indeed a cold, depressing one, in which man is very vulnerable to develop negativity. It is here that
Pinga presides over not just food such as Caribou by sending them to man in rationed amounts, but
also monitors human behaviour closely, as well as through regular healing ensures that man stays
away from negativity. Q3 Aura Warmth dispelling cold from hand denotes pain suppressing. Vimala.
Harsh polar climate in ice forces Strategizing while beauty of nature and greenery in summer Iceland
denotes guiding one towards the idealised syste of bliss in order to remove negativity and pain.
Voiced Palatal Fricative. Golden green attire denotes pain. Asaveri.
R. Wavefunction Mrigavayadha The Universal wavefunction pervading all universe originally is
the primordial vibration called Pranava Aum. Denoted by universal wavefunction psi. VI Gayatri.
Ardra Nakshatra or Betelgeuse is a red super giant whose explosion into a supernova is imminent.
The constellation native to Ardra, Orionis is described as the shape of either the Drum Damaru of
Shiva, or of the deer Mriga, or of Shiva Himself as in the form of Nataraja or even a hunter Kiratha.
The supernova indicates the star death merging back into universe as the wave function. As
primordial signal, maps to expressing oneself through text, articles etc as broadcast communication.

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Denoted by cosmic microwave background and its texture. Diverging psi symbol denotes exploring
curiosity. Three prongs of psi symbol denote third Sahaja house. Anandhi.
S. Entanglement Sarpa The primordial signal Aum splits into its three components. These are
quantum bits represented as chaotic signals, with classical and superposed states denoting less and
more chaotic nature. By virtue of permutations and combinations, the trio represent 8 states from
000 to 111 which are the 8 charges in the E8 model. The three states imply within them all the
possible combinations of the states, out of which a combination such as 001+011 would denote
superposition of states of the second signal, while combinations such as 111+100 or 101+010
denote minimal and maximal entanglement respectively, entanglement creating a relation between
the signals where one cannot determine one signal in isolation from the others. All possible weighted
combinations of the three signals are implied through the entanglement, whereas the next Rudra
Nirruti will narrow down only those that are allowed by the E8 structure conforming to the algebra.
Denoted by three signal components. IX Brihathi. Hydra or Aslesha Nakshatra is a triple star system
as well as M48 triangular open cluster, representing the three signals. Denotes as signal
propagation and excursions from zero value of signals, short travels. Ups and downs of waves
denote mood swings. Four peak bunches on any side from center outward denote fourth Bandhu
house. Mukundakalyani.
T. Fractal Nirruti As specified earlier the three signals undergo entanglement of the 8 states. This
increases the amount chaos in the signal while also increasing asymmetry and thus entropy. The
entanglement creates a state space of infinite states out of which 240 states pertaining to the E8 are
chosen and created as an attractor which governs the trajectory pertaining to particle interactions,
and thus the laws of physics. These 240 form the components of a single composite signal. The 240
represent fields of the fundamental particles in the later manifest universe, while within nature, it is
seen as the binding force holding things in place due to interactions of 4 forces by 240 particles of
E8. Further, the composite signal and its evolution over time leading to the creation, progression of
forms and eventual destruction of the universe, all come within the purview of this Rudra, and this is
done by the Mandelbrot fractal butterfly which, by its periphery features determine large scale
structures to be formed in the universe, such as the four fundamental forces as well as structures
such as spiral galaxies, thus making the Mandelbrot fractal a kind of universal attractor governing
most patterns in nature. The patterns of the E8 are responsible for these various entanglements,
and such patterns, constituting chaos are also seen in various aspects of nature, as weather
patterns, celestial body motions, and as fractals. Denoted by Mandelbrot set fractal pattern. XIX
Athidhruthi. Mula Nakshatra contains Sagittarius A at the border with Scorpius, which is a
supermassive black hole at the center of the milky way galaxy. Such black holes are not stellar and
thus are not formed of star degenerate material, but certainly are one of the most chaotic entities in
the universe. As high information state, denotes spiritual and higher learning, and curiosity for the
same. Denoted by fractal color density. Fractal pattern denotes Big picture learning and adventure.
Nine green circles surrounding lower black structure denotes Dharma house. Ramakali.
U. Wormhole Ajaikapada The birth of the universe occurs when one of the 240 components,
pertaining to the Higgs field is made nonzero. This breaks the symmetry of the E8, and brings to
existence mass and correspondingly space and time. It creates a singularity an enormous but finite
energy within infinitesimal space thus giving a near infinite energy density. This explosion is called
the Big Bang. In nature mass is the aspect of nonzero Higgs leading to Big Bang, and thus the
physical existence of the universe. Vedas do mention the ultimate creation and destruction of the
universe by the concept of MahaPralaya, thus implying that Big Bang is not a one time but a cyclic
concept. As well be seen later, black hole as the degenerate state is the ultimate phase of the

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universe, and this state basically compresses subatomic particles together with such density that not
only do they overlap as they do in Bose Einstein Condensate, but they reach a stage where material
significance is completely destroyed, and they just have informational value, as universal
wavefunction. Further, as space and time stops within black hole, this leads to a state of nothingness,
pertaining to Mrigavayadha. From this state, the universe may be created all over again, to
culminate in the next MahaPralaya. The idea of universe continuing as a series of Big Bangs and Big
Rips is called the Big Bounce view, and instrumental to this are white holes, singularities where
nobody or nothing can enter, which spews out everything, and it is possible that Big Bang is such a
white hole, leading from a black hole that destroyed the earlier MahaPralaya. It must be understood
that since there is no space or time inside a black hole singularity, there is no such thing as multiple
black holes, but that all black holes are portals to the same state of Advaitic Reality which is beyond
space time. Thus, it may be said that there is only one black hole manifest in different places at
different times, and conversely there can only be one white hole, which is the big bang. Denoted by
exploding image. XXV Athikruthi. Pegasus or Purva Bhadra Nakshatra contains the Einstein's Cross,
a quasar subject to strong gravitational lensing by a galaxy in its foreground, thus causing four
appearances of itself in the shape of a cross. The phenomenon is a visual depiction of spacetime
bending gravity due to the Higgs field, whose non zero value marked the Big Bang. Denotes on the
one hand connected field as socialising with people denoted by emerging rings from explosion, and
on the other hand, creative force as aspect of addictions and desires, denoted by underlying dense
field closest to the origin. Warped black hole space denotes submissive directionless flexibility
whereas matter emerging in white hole denotes ingenuity. Number of field lines feeding into black
hole in the center behind as three sets of 4, counted as 11 or 12 denote eleventh Labha and twelfth
Vyaya houses. Narmadha.
V. Dark Energy Ahirbudhnya With zero kinetic energy and finite potential energy, the universe
rapidly expands and inflates, and the factor behind this is termed dark energy, continuing till today
as accelerated expansion. Dark energy is the energy inherent to empty space itself, and since
remains the same per unit space even when space expands, it constitutes negative pressure. This
Dark Energy is necessary for space to exist to hold the creation as well as to maintain the flat shape
of the universe. Denoted by expanding shape of universe shown funnel like. XXVI Uthkruthi. Uttara
Bhadra Nakshatra or Andromeda, our nearest neighbour galaxy is hurtling towards the milky way at
around 200kmps. However, it was through observation of Andromeda's receding at around 57kmps
that the understanding of dark energy was cemented. Denotes expansiveness of nothing, and thus a
feeling of detachment and spiritual surrender. Represented by darkness at wide end of funnel. Starry
grid in expanding space denotes dreamy imagination world. Twelve discernible longitudinal divisions
denote twelfth Vyaya house. Hriddhini.
W. Dark Matter Pinaki As space expands, inhomogenities arise due to quantum fluctuations in the
240 fields. These give rise to the first particles, which are axions. These interact only with gravity
among the 4 forces, and thus they are called Dark matter. They exist in a filament mesh like a sugar
candy, comprising a quarter of substance in the universe. Their role is as a framework, to maintain
other matter within its place through gravity. Axionic dark matter seen to account for rotational
velocities of galaxies are possible only due to their existence as a Bose Einstein Condensate, the
first state of matter to form. These admit of soliton solutions. Thus, this Rudra is the BEC state of
matter, which admits of two varieties axionic, as seen in dark matter, and atomic which can be
obtained by cooling atoms to temperatures very close to Absolute Zero. In nature, they may be seen
as Akasha or ether in space, providing gravitational framework for solar system, Earth, stars etc.
Thus, Pinaki denotes Laniakea supercluster shaping the entire universe, majority of which is dark

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matter connecting parts like cotton candy. XXVIII Gatha. Coma Berenecis comprises of Dragonfly
44, a galaxy made up almost entirely of dark matter. Amritavarshani.
X. Plasma Dahana As more particles come into existence, other forces are manifest, and in due
course the universe is filled with charged particles, either as leptons or quark containing baryons.
These are all Plasma as ions giving rise to light, as the fourth state of matter. Plasma as a state of
matter consisting of charges admits of two variations at the atomic level by ionised atoms, and at
the early stages of universe as quark gluon plasma. It also maps to holographic representations of
the quark gluon plasma. XXVIII Gatha. One of the brightest stars, Vega of Lyra represents Dahana,
due to its sheer luminosity as well as presence of infrared due to debris disk. Amruthalahari.
Y. Atom Bhima The charged ions come together by virtue of electric attraction, and form the
simplest atoms with least density such as hydrogen and helium. In nature these are seen as air. As
a state of matter described by universal gas laws, gases may be seen as the normal gaseous state
comprised of neutral atoms, and as the first such stage, pertains to electron orbitals and thus
consequently the atomic structures, which further decide the various materials and their properties in
nature, studied by the periodic table. XXVIII Gatha. Canopus is a well known bright star, with low
metallicity, in its core helium burning phase,distinguished by its extremely hot corona as a source of
X Rays. Udayaravicandrika.
Z. Fluid Kapali This is the next state of matter with Higher density, with fixed volume but no fixed
shape, and the subject of studies such as phase transitions and fluid mechanics. Stars exhaust their
hydrogen and helium fuel, in which process heavier elements, as the basic components of water and
other liquids are formed. Upon the death of the star, planetary nebulae contain this liquid, after which
ice giant planets line Neptune are formed. XXVIII Gatha. As a white dwarf with presence of oxygen
and nitrogen along with a type A star, Sirius is the brightest star and is a source for the elements
producing liquids such as water. Shivagandhari.
AA. Earth Sthanu As heavier elements such as carbon, calcium and iron are formed, the most
dense state of matter with fixed volume and shape, is the solid state. XXVIII Gatha. Lucy of
Centaurus is a giant diamond of crystallised carbon corresponding to the solid element. Simhavahini.
AB. Black Hole Bharga With the accumulation due to gravity overcoming all other sources, stars
collapse into black holes entering a spacetime singularity where all matter destroys into its
constituent information state and eventually evaporates into nothingness. Time comes to a standstill,
and this is the last instant of its constituent matter. This is the end state the ultimate fate of all
universe. Another aspect of Bharga as A state of matter is the precursor to black hole the high
pressure degenerate matter comprising of subatomic particles showing dominance of quantum
effects, with the key feature being the violation of Pauli Exclusion principle of fermions occupying
same energy states. Just as the Big Bang was brought by an asymmetry that of the Higgs, the
death of the universe will be due to an asymmetry. This time, it is the nature of gravity which is
unipolar, always attractive and never repulsive unlike other forces. Denoted by black hole seen as
black object. XIII Athijagathi. Hasta Nakshatra is the Corvus constellation containing TV Corvi, which
are a white and brown dwarf pair, as a rich source of degenerate matter. Denotes destruction of
illness, enemies, obstacles etc. Represented by stellar matter affected by gravitational field, broken
and formed as fast spinning ring around black hole. Helical magnetic field denotes speech,
observational remarks and criticising. Six paths in rising magnetic Helix denote sixth Shatru house.
Chandrika.
VII. Venus Six Desire Shukra Incorrect perception, especially of reality, is the core essence of
the universe, and is viewed as the death of pure consciousness, which is why individuality exists.
Correcting the perception amounts to resurrecting pure consciousness, and for this reason, Shukra

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is known as resurrector of the dead. The same applies in the case of wealth, since resources are
scarce and limited, and anybody’s ability to accumulate wealth arises directly from judicious
utilization of resources. The same can be said of relationships too, such as marital harmony. Six is a
perfect number, in that its factors add up to exactly six, and the perfection denotes correctness of
perception. The keyword of Shukra is restoration, be it wealth, or health, or restoring fundamental
consciousness from its deluded state of ignorance through Samadhi. Restoration comes from the
heart, the spiritual heart and among Mahavidyas, this is Kamalatmika. As Mahalakshmi, She us the
heart, and the power is Divine Will or Iccha that arises therein. Among Avataras, Matsya is known for
restoration of Vedas, after their theft by demons. In Shaiva context, the consort of Kamalatmika is
Sadashiva as Vishnu. Shukra is thus the mental mode of satiating all of one's desires, the deepest of
which is also the desire of union with Absolute. Thus Shukra's dominance in an area denotes a
natural increased heartfelt indulgence and romantic expression in that area Various hues merging
denote satiation of various desires. Rishabha Swaram. Behag.
xi. Neelapathaaka Thanumanasi Hanuman Chatti Bhavana of relishing in and along the constant
Rama Nama chant of Amma, as She constantly reduces physical reality into blissful Nirvikalpa
Samadhi by slowly making the mind focused and thin as a thread, eschewing the unwanted
thoughts. The bearer of the blue banner, blue signifying the sky as the infinite vastness of the sky,
alluding to the emptiness of the Chidakasha or Nirvikalpa. This is none other than Hanuman, alive
even today residing at Hanuman Chatti, to bring the sincere seekers through Bhakti to Nirvikalpa.
The wisdom of this stage is simply the formless Self. Bhageshree.
Stage 12: This stage is attainment of purification, called Sattvapatti. With the addiction caused by
Nirvikalpa Samadhi, one is attracted to and constantly remains in thought of God as the Self. At the
same time, one constantly strives to attain this bliss. Always in thought of the Divine, one then is
exposed to introspection and retrospection, by which one learns about the nature and dominance of
God's Will, and why He does what He does. This leads to surrender understanding that nothing,
even including Samadhi was brought about by his own efforts.
80. Kanhaiya (YGangeticIndoIranian) Mentor Minimalist These through the synaptic
connections are the means by which stimuli are perceived, including the sense organs, and
communicated to the brain. The perceived information can be seen as units forming a garland that is
one's worldview. Of the Kumari, Shri Hari Vishnu who is Krishna represents this world view, whose
purpose is to ultimately understand the nature and purpose of the Divine Will, so that the false ego
may be dealt with accordingly. As the ten incarnations Vishnu shows the nature of Divine Will, while
as Krishna, He is the ENFJ mentor, explaining this truth as the Bhagavad Gita. The plains watered
by the Ganga and Yamuna have seen one of the highest densities of populations, and some of the
most continously ancient cities. This region produced different kinds of legendary people, both good
and bad Dasharatha, Janaka, Kamsa, Pandavas, Kauravas and many more. This was the ideal
setup for a culture to understand the nature and purpose of the Divine Will, and how it manifests
through humans and their interactions. This was thus the site of Vishnu, in His major incarnations
Rama and Krishna. Y7. Simplicity of jewellery and also in selection of musical instrument flute
denotes tendency to prefer good time with friends over money, as well as tendencies of modest
savings. Malini. Smooth flowing rivers denotes Harmonising the addiction to Nirvikalpa by exposing
the purpose of Divine Will while also causing the progress denoted by fertile landscape leading to
huge population acting as basis for incarnations which then lead a devotee through surrender. The
variety of forms denote mentoring on the purpose of Divine Will and thus, ENFJ. Retroflex Lateral
Approximant. Serpent in Kurma and Narasimha forms denote Kundalini. Gangatharangini.

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81. Num (NUgriaSamoyedic) Cerebellum This controls many important aspects such as sense
of balance, motor nerves for all organs, as well as speech, seen as flowering of one's thoughts or
Kusuma. Activated, one sees that one speaks nothing but the truth, and that whatever one says
bests fruition. This is the blossoming called Kusuma. Among the N Ob Ugrian and Nenets such as
Samoyedic Num who is also the Yeniseian God Ec, is the Highest God, who upholds good and
punishes the bad. He is thus seen as a manifest and vocal depiction of God's Will, often shown with
a book and staff seated in the highest heaven. In regions near the Arctic circle, the native lifestyle is
one heavily dominated by the icy cold climate whose dominance has been recognised by the people.
The land with its ice covering or lack in its summer months heavily dictates contact with surrounding
civilizations, and for all these reasons shamanistic practices heavily rely on land respect, seeing land
as direct command from the Gods. N5 Instructing through book denotes Motor instructions as well
as speech as function of Cerebellum. Kusuma. The harsh climate of this Tundra land forces careful
adaptation of lifestyle, and this mastering denotes Mastery of actions by central control of
Cerebellum leading to the art of surrender. Palatal click. Blue background denotes Throat Chakra.
Bindumalini.
82. AliZu (OPhilippinesFormosan) Doing The nerves and muscles of the hand are the basis of
performing action, which involves appropriately utilising various resources of nature, along with
physical strength. Among the K Aeta, and in Philippines as well as the O Taiwanese, Goddess
Ikapati also seen as Ali Zu, presides over labour and good deeds, which are direct aspects of
actions and strength. Connected with labour and harvest, the Goddess is usually shown holding
grains or a basket of fruits the fruits of the actions. Activated, our actions acquire perfection and
divinity of their own, creating a zone or Mekhala of divinity around them, since they are now a
channel for transmitting God's Will. Taiwan and nearby Philippines are the origin point of
Polynesians who then went far ahead up occupy islands across the Pacific. With a rich biodiversity
as well as conducive climate, survival was not an issue for the natives, but rather than intellectually
advancing, the culture focused on maintaining status quo, with emphasis on physical labour. K6
Deity with pot in hand presiding over farming denotes performing. mekhala. Purpose of actions
surrender is to guard against unnecessary egoistic action, and this is denoted by agricultural land of
rice terraces symbolising humility, as in restoring bliss to every soul as a service. Alveolar Lateral
click. Green attire denotes heart Chakra. Hamsadhwani.
83. Dazbog (NRusBaltoSlavic) Moving This occurs due to the legs, particularly in a cyclic
rhythmic motion of left, right, left... Among the N Slavic, Dazbog, is the solar deity, representing
dualities such as fire and rain. More specifically, Dazbog as the sun is seen moving across the sky
during day, while at night he retires to the underworld, only to return back the next day. Thus He
embodies this rhythmic cyclic motion as seen in His depictions shown walking, which also in higher
realms pertains to the cyclic chain of birth, death and rebirth, the characteristic nature of the delusion
or Madana. Even after liberation, the physical world continues to move on, except now it is a means
of enjoyment rather than a deluding factor, and Madana represents the world continuing in its motion,
even after understanding the truth. The Slavic culture like most other Indo European originated near
Greece, and just like their Germanic neighbours traveled far and wide, settling down in Eastern
Europe. However, unlike Germanic tribes they did not have expansionist ventures invading other
territories; rather they focused on nature of their homeland. They recognised movement through
space and time, facilitated and as an aspect of nature, and venerated this as Dazbog. I5 Walking
denotes movement. madana. All movement aimed at knowing about the cycle of Maya, achieved by
the role or advising denoted by landscape of cold yet riparian livability, rowing dominating the Rus
lifestyle. Alveolar click. Red attire denotes Root chakra. Darbar.

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84. Amari (IIberiaBasque) Eliminating Excretion, while through the bowels, bladder, sweat or
breath, is essentially removal of unwanted substance in the body. Among the I Basque and Iberian
people Goddess Mari is the weather deity causing storms, halls, and Her very countenance with
flying hair shows this rage. This rage is an allusion to the eliminating of unwanted. This seen as
elimination of delusion is described as Madanatura. Lying along the Mediterranean, Spain enjoys
pleasant climate, with its fair share of mountainous terrain too. Witnessing climate changes like
storms and calamities had to be extraordinary events, and the culture saw these as sure signs of
Divine anger. However this was a culture that stayed away from celestial aspects, all the Deities
being terrestrial. So this provocation had to eventually come from people and their actions, with the
bad weather denoting the elimination of evil. I4 Goat skull and fierce form of Goddess denotes
elimination. dental click madanatura. Mountainous environment denotes Theorising or creating new
space of vegetation and horticulture by eliminating unwanted. Dental click. Red attire denotes root
chakra. Kannadabangala.
85. Sehul (NBalticEuropean) Enjoying This is the sense of pleasure seen as intense orgasmic
bolt of ecstasy. For a brief moment it disables the mind and reveals our true nature as bliss. The
notion of bursting with joy crossing all limits is referred to as Rekha. Among the N Baltic people,
Goddess Saule from Sehul of the Proto European Corded Ware culture, is seen as the freshness
and beauty of spring, giving all things bright and beautiful, such as sunshine, flowers, butterflies,
birds, greenery all seen in Her depiction. Much like Slavic and Germanic, the Baltic too started their
journey near the Black Sea. However, unlike the other sister cultures, they neither focused on
movement nor expansion, but on the wonderful nature of their native land, recognising all the
wonderful facets of flora and fauna, and the Mother Goddess as the sun that nourishes them all, with
the wonder of nature providing man with the positivity and liveliness of life. N5 Butterflies and
colourful nature in attire of deity denotes pleasure. rekha. Lush meadow Greenery denotes
Nurturing the blissful pleasure while redirecting and trees with fresh water denotes leading it to
higher realms. Bilabial click. Red butterflies denote root chakra. Kathanakuthuhalam.
86. ||Gamab (EMalawiKwadi) Temporal Lobe This is the part of the brain associated with
memory and remembering and retaining things. Seen as activity of mind and flow of thoughts, this is
described as Vegini. Among the E Chewa and Bantu, the serpent deity Napolo is a weather deity
dwelling in deep wells, from the earlier Gamab deity of water among the Kwadi and Damara people.
These are allusions to deep seated memories in ourselves caused by impactful events. The Bantu
had origins in West Africa, but later migrated southward, and in their new settlements, water as
rivers and lakes, especially along the Great Rift such as Victoria and Malawi, played a key role. They
venerated such still water sources as residences of Napolo, while also well aware of climatic
disasters that also struck them from time to time in form of water. Such Eventful disasters as well as
still waters were all a clear allusion to long standing memory. E5 Deep waters denote memory.
vegini. Lakes dominating landscape denotes Organising thoughts of the divine as memories while
landscape facilitating civilization denotes helping to retain and imbibe in them. Palatal Lateral
Approximant. Hands spread like wings denote Ajna. Kaapi.
87. TxivYawg (OYunnanMienic) Frontal Lobe This part of the brain is associated with forgetting
things, which has application in overcoming and moving on beyond unfavorable situations and
setbacks. Unlearning and getting rid of dogma is an essential step in acquiring wisdom, seen as
Ankusha. Among the O Hmong Mien, Chi You is seen as the ancestral deity who battled with the
Chinese kingdoms and later moved to the Southern parts of China for a fresh start for the race,
forgetting the past incidents. The attire of Chi You, clad in white clothes represents the renunciation
of old events and starting afresh. While originating in the fertile plains of China, the Miao people

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were always on the wrong end of Chinese conflicts, a result of which they were pushed to the
mountains of Southern China. In a new homeland, the only factor that proved successful in
developing as a new culture was their willingness to forget the past and have a fresh start. This is
what they venerated in Chi You, who is both a deity and leader for the culture. O6 Seat in Throne
with horns denotes fresh start through unlearning. Ankusha. Terraced gardening in the hills denotes
Strategizing the unlearning process through forgetting so that the idealised wisdom encouraged by
the cool hills may be attained. Alveolar Approximant. Red attire denotes root chakra. Ghanta.
AC. Fauna Bhaga Animals characterized by response to stimuli form a crucial part of the
ecosystem that sustains life, and gives many nutritional products such as milk, apart from assisting
in labour. Animals are considered the symbol of wealth. Denoted by cow. XII Jagathi. Denebola or
Uttara Phalguni Nakshatra shows strong infrared excess worth a circumstellar disk of debris dust
orbiting it, reminding of our own solar system formed out of such a disk. As a result, it is the home of
exoplanets that may support life and thus evolution. Denotes on the one hand marriage, spouse as
well as offspring as the assistance in one's labour, denoted by dog, and on the other hand, wealth
earned by employment as asset, seen as cow, and used for service. The horse denotes image
conscious aspect while hens denote behind the scenes aspect. Counting of four legged animals
with or without cow, counted as five or six denotes fifth Putra and sixth Shatru houses. Gurjari.
VIII. Kethu Seven Detachment Kethu Kethu is the severed body, with body and limbs, lifeless
denoting cessation of action. Action or Karma, including Surrender leads to liberation or Mukti, so
Kethu is called Mukti Karaka. Also surrender is the ultimate essence of all wisdom, so He is also
called Jnana Karaka. Seven is a Mersenne Prime, got by subtracting 1 from a power of 2, and this
indicates incompleteness and incentive for action so as to reach complete state. Being the only
happy Mersenne prime, it signifies that the action will lead to comfort and bliss. Thus the essence of
this Avarana is surrender of action. In Mahavidyas, Dhumavathi is the oldest called Jyeshta, and is
the grandmother form. The old age with its physical weakness highlights the concept of surrendering
actions. Also, the connected form of smoke signifies burning of all Karma Vasanas, and ultimately
dissolving into the all pervading Parabrahman. The corresponding Shaiva form is Ghora Kala
Bhairava. Among Avataras, Vamana is the most expansive form of Vishnu, who denotes the
complete dominance and nature of the Divine Will, culminating in Mahabali's surrender. Kethu as a
mental mode is about restraining and refraining from any action with firm determination and resolve.
This results in detachment of an individual from whichever area Kethu represents. Decaying tail
denotes reduction of physical activity. Swara ascent. Hamsanandi.
xii. Vijaya Sattvapatti Nar Narayan Mountain Bhavana of relishing Amma as the charioteer and
controller of me, the chariot with its wheels, horses and other parts denoting legs, senses etc, and
me surrendering completely unto Her, constantly taking in Her blissful glory and beauty, as She
controls, directs and performs all my actions successfully in victory towards Her Will. The victorious
one, refers to the ultimate victory over Maya, over all of one's Karma Vasanas, where the ultimate
objective of human birth is successfully achieved, ie Nara has taken the ultimate path or Ayana, as
Narayana. The wisdom of the stage is one of surrender, which is the result of knowing all the
purpose of the Divine Will. Ahiri.
Stage 13: This stage follows the unconditional surrender of Sattvapatti. Here, God takes over all of
one's actions including Ahankara the ego. In this stage, the ego which is nothing but a manifestation
of God, is killed, by God itself. The result is that one's true identity as Brahman shines forth, and the
misconceptions of ego, including the one that one attains spirituality by one's own effort, are all
dispelled.

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88. Jesus (XItalyX) Idealist Compulsive Shopper Action is the essence, or liveliness of life, and
is a divine quality. This liveliness is directly God's love, where man is made in the likeness of God.
The essence of Karma is to surrender the feeling of ego and let our actions directly be controlled by
Divine Will. Then we become a channel for transmission of His love, grace, wisdom and will. This
human liveliness, in the likeness of God is represented by Jesus Christ, called the Son of God. His
crucifixion on the cross denotes the killing of the body centric ego consciousness, which is also the
allusion to sharing and partaking of His flesh and blood as bread and wine. His resurrection
represents the arising of Divine consciousness and enlightenment after killing the ego. Christ being
God must perform this action Himself, since ego, called the Original Sin is beyond human
capabilities. Hence, He is the only way to truth and light. As the epitome of this infinite live sacrificing
His own Self for mankind, Christ is the INFP idealist. Thus the body denoting ego, the action of
crucifixion and the pain and suffering in the face denotes idealist INFP. This stage in the spiritual
path is the highest epitome of love or Prema, and Christ is the Prince of Love, the Manmatha or
Kama Deva who while denoting physical lust was reduced to Ashes, and then resurrected through
the grace of Mother as Kamakshi, the resurrection bring a love of a pure, blissful, Divine, all
sacrificing kind. Oozing blood denotes Compulsive shopping tendency, spending as much as earned,
which could go to risky proportions without guidance. Christ as the Holy Spirit in His heart rising up
from the dead shows mastering of the ego, which is seen by the incident of piercing His side to
ascertain whether He perished. While lack of reaction due to unconsciousness and flowing out of
blood and water was taken was sign of death by the Romans, blood gushing out indicating a beating
heart was noted by some close associates who decided to place Him in the tomb, and eventually
this gave rise to His resurrection. His legs showing leading forward towards truth as Good Shepherd
while hands show harmonising as the carrying of everyone's Ahankara or original sin symbolised by
the cross with His own hands, and thus the five holy wounds cover the three roles. Bijakshara
Shrim. Greenish background denotes Anahata. Keeravani.
AD. Nutrition Pusha Plants are the source of all nutrition on earth either directly as vegetarianism
or indirectly as source of food to animals who are then food as non vegetarianism, thus enabling and
sustaining life. The chlorophyll enabling photosynthesis is the source of all food and nutrition.
Denoted by green colour. XXVII Dandakam. Revathi Nakshatra or Pisces consisting Van Maanen, a
star whose surface shows presence of circumstellar material as remains of a rocky terrestrial planet,
indicating both the possibility of water and thus vegetation in such a planet, as well as the concept of
self sacrifice. Denotes charity and sacrifice, as a way of detachment. Denoted by reticulates and
fruits as channels through which fundamental essence goes outward. Red fruits denote feelings for
others. 12 leaves in foreground of image denotes twelfth Vyaya house. Charukesi.
xiii. Sarvamangala Asamsakthi Psychopomp Dog Bhavana of a young baby lamb in the blissful
meadows, just blissfully and blindly following Amma as the sheepdog or shepherd, completely
without mind or thought, just immersed and drenched in bliss to merely be in Amma's Self Sacrificing
Loving presence. Ever since the days of Pandavas, there is known to be consistently, few dogs that
diligently ferry people back and forth to Swargarohini from Anand Van. As much as Krishna said He
would personally deliver liberation unto those who surrendered, the dog is the psychopomp Krishta,
that brings the promise into fruction, as Sarva Mangala, the one ever auspicious. The wisdom of this
stage is the perspective of a dead mind, without thought, all too happy and blissful to blindly follow
the Good Shepherd. Mayamalavagaula.
Stage 14: This stage is Padarthabhavana. One understands reality to be nothing but a dream.
Characters in your dream are essentially you. Therefore one now identifies everything as part of

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one's own self. This, along with all earlier stages, completes everything one has to understand.
Consequently all the effects of Maya are completely reverted and Reality is fully restored. That is the
essence of the deities in this stage.
89. Bholenath (YHimalayaSanskrit) Taskmaster Nest builder The ultimate truth of reality,
containing answers to the nature of this world and our purposes of existence are all hidden within us.
These can be understood by examining our own experience in states of awareness such as wake,
dream and deep sleep. The threefold states of awareness ate depicted as Trikhanda,and Atma
Jnana, this wisdom is the essence of the life force manifesting in various energy centers or Chakras.
Shiva of the Kumari in His form as Sadashiva or Lingodbhava Arunachala, is shown as a Linga or an
infinitely tall pillar of fire, alluding to the eternal nature of truth. The symbolism of fire alludes to
wisdom in its aspect as light dispelling ignorance, as well as burning away all tendencies or Karma
Vasanas. As the restoring of correct perception and wisdom, Shiva is the ISTJ inspector. Shiva, high
up in the mountains, stays as far away from worldly life as is possible. He is the epitome of Jnana, of
correct perception of Reality, as the fire that burns even the last trace of delusion. Blessing good and
bad alike, Shiva has all His thoughts set on restoring each soul back to blissful reality, as the most
responsible Universal Father. Thus, His native is the region high in the snow clad Himalayas,
inclusive of Kailash, Kedar and Amarnath, where, for thousands of years, thousands of Yogis, Rishis
and Tapasvis have sought refuge, reaching the very heights of liberation. Y7 Renounced
appearance with history of giving away ornaments to consort or places to Vishnu etc denotes nest
builder tendency, splurging to give good life to loved ones, while at the same time maintaining image.
Trikhanda. State of meditation in monasteries and temples of the high Himalayas denotes Leading
as the Jyothi towards the perfect perspective of reality, snowclad mountains of the Himalayas have a
life of their own and denote through their seclusion, mastering the all inclusive perception, to reach
the state of undivided Advaita without a second. Linga as pillar of radiance denotes wisdom while
The peaceful expression denotes perfect restoration and maintenance of the original state along with
Mastery over snake, all denoting ISTJ. Uvular Trill. Serpent with indigo color denotes Ajna.
90. Amithaayus (JAfghanistanGandhara) Gonads These are the reproductive glands
corresponding to Muladhara Chakra. This is the seat of the life force, which through the gonads
begets life, while as Muladhara arouses the life force Kundalini, seen as excitement Samkshobhana.
Among the J Iranian and Bahai, Baha is the Supreme God seem in His glorious creator aspect. The
Bahai culture originating in Iran is a recent expression of a millenia old tradition of syncretism, dating
back to the famous Manichaeism prevalent in Tajikistan and Afghanistan. With a fertile civilization
fueling high philosophical thoughts, the culture saw value in all major faiths they encountered, and
recognised the importance of spirituality as the true purpose of religion, which must supercede any
divisive tendencies within humanity. Here God is seen common to all faiths as both the Creator of
man, as well as facilitator of spiritual progress. The best representation existent of this syncretism is
Manichaean portrait of Jesus as the Amitayu,seated in Padmasana holding a crucifix, from around
the thirteenth century. Anitayu, whose concept was adopted as Pure Land Buddhism is native to this
region, and stresses on the fact that liberation is accessible to all humans. J6 Seated meditation
posture with cross denotes The seat of wisdom and thus Muladhara. Samkshobhini. Snowclad
mountains as the abode of recluses as the ideal ground for higher spiritual progress denotes the
spiritual energy representing the truth and light showing rebirth as advising resulting in eventual
arousal of the Kundalini life force. Voiceless dental Fricative. Red Aura denotes earth element
Muladhara Chakra. Bhushavathi.
91. KameKayru (QBrazilGeCarib) Adrenal Glands These glands near the kidneys control stress,
blood pressure, electrolyte flow, and all these represent free flow as water aspect, mapped to

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Svadishtana. Among the Ge people of Brazil such as Kaingang and Xavante, the creation revolves
around brothers Kame and Kanyeru, who after setting up the flora and fauna, instruct the natives on
proper conduct as well as monitor the ethical behaviour. Adhering to ethics gives perfection and
accomplishment in everything undertaken, and this is Siddhi. The true purpose of these glands are
to create productive stress to achieve spiritual progress. This is a clear case of invoking a
productive stress, from the Divine. Q3 call of war denotes stress. Vidravini. Leading into forest
denotes Theorising and creating new avenues, using productive stress as impetus for spiritual
progress. Voiced Dental Fricative. Orange aura denotes water element Svadishtana. Geyahejjajji.
92. Asszony (NTransdanubeHunnic) Pancreas This crucial gland is mapped to fire element as
Manipura Chakra and thus regulates hormones, enzymes concerned with metabolism, as well as
sugar level through insulin. The ultimate essence of food is for spiritual progress. Particularly, Jnana
Vairagya Siddhartham states the Annapurna Stotra. So, metabolism has its ultimate purpose in
Vairagya, feeding the brain to properly think, identify the world as worthless and turn towards the
Divine. This attraction towards truth and liberation is seen as Akarshini. Among the N Hun and
related Magyar cultures, Istenanya or Boldogasszony later identified with Mother Mary, is the
principal Mother Goddess and presides over harvests, with grand festivals held for this occasion.
Harvest provides food and nutrition, which ultimately ends up as energy in the form of glucose in the
body, and regulating harvest means regulating the sugar cycle. This is one of many Turkic cultures
that migrated out of Mongolia, and in this particular case settled on bountiful lands such as the
Hungary. The climate helped to highlight the importance of food and nutrition, which the culture saw
as the Mother Deity. N5 Variety of colors in clothing denotes Pancreas and its role in nutrition.
Akarshini. Gentle hills with abundant vegetation denotes Mastering the intake of nutrient and fully
utilising these for the ultimate purpose of life. Voiced Palatal stop. Yellow aura denotes fire element
Manipura. Salagabhairavi.
93. Kuksu (QCascadiaHokan) Thymus This gland located near the heart is crucial as central
control of the body, controlling the adaptive immune system through T cells, and holds the entire
body immunity in control, seen as Vashankari. In the native Hokan cultures in California and nearby
regions of Cascadia, Kuksu is the medicine deity presiding over illness free health, consistent with
the role of the Thymus. The mountains of the region such as Shasta are replete with mysteries,
mysticism and myriad herbs with a deep tradition of medicine. J2 herbs as attire denotes medicine
and thus Thymus. Vashankari. The hardy rocky mountains denote the aspect of Guarding the
system against infection and disease, enabling the control of life force. Labiodental Flap. Green
headdress as aura denotes Anahata air element. Gaurivelavali.
94. SanShin (OKoreaKorean) Thyroid This gland and is sphere of control covers the entire body
activity including regulating proteins, metabolic rate, heart function, bone and muscle development,
and mood, the last depicted as ecstasy and intensity Unmadini, since this enjoyment is the reason
man is endowed with the variety of the body. This overall physical control and its all round
pervasion maps to space element Visuddhi Chakra. Among the O Koreans, San Shin is the supreme
God of the physical world, and His residence in the mountains, symbolised by the tiger represents
the space element. With their origins in Manchuria, Koreans had conducive climates in the Korean
peninsula, and with influence from Chinese, Japanese and Buddhist cultures, developed advanced
philosophical thinking. The focus was on harmony with nature, which with all its variety was seen to
have its source in the Divine Creator. To honour this, they saw in San Shin, the aspect of God
particularly monitoring and controlling the physical world. O5 Position On Throne indicates all round
control of thyroid. Sarvonmadini. The tree and nature conditions whose nutrition is used for
maintaining the body indicates Strategizing such that every part of the system ensure the proper,

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intended ideal functionality represented by the tiger, which defeats even the lion in a duel and is the
true king of animals. Voiced Retroflex Fricative. Blue snakelike aura denotes Akasa element
Visuddhi. Suddha Deshi.
95. Uekera (OMicronesiaMicronesian) Pituitary This gland plays a crucial role in regulating cell
division, and growth, and is mapped to third eye Ajna as well as controlling other glands. Among the
D Micronesia and Kiribati, Uekera is the Tree of Life, as the form of the Mother Goddess Nei
Tituaabine, who presides over fertility, growth, nutrition and sustains life. Micronesia islands in the
Pacific are known for their extreme beauty of nature albeit with the occasional flooding. It is natural
that Mother Nature shining in Her full glory is venerated here. Growth arises directly as an effect of
nutrition. However growth has its ultimate purpose in Jnana, the seat of which is the third eye Ajna. It
is this that is represented as Mahankusha. D5 Tree form of deity indicates growth. Mahankusa.
Nature beauty denotes Harmonising as in restoring correct perception and purpose of growth while
also maintaining growth as progressing aspect denoted by branches. Voiceless uvular stop. Indigo
flowers, birds denote information element Ajna. Dhamavathi.
96. Kuyen (QPatagoniaMapuche) Pineal Gland This gland, mapped to Sahasrara, is located in
the brain Regulates sleep and calmness and secretion of melatonin. Sleep in essence is moving out
of the waking state of awareness towards sleep, whose experience contains within itself the truth of
reality, and thus alluded to as space movement Khechari. spirituality, melatonin, Among the Q
Mapuche and Yaghan, the moon Goddess is Kuyen, and carrying the symbols of the 4 directions
represents overall calmness, while the moon shaped earrings and the darkness of Her hair
represents the darkness of night. The lands of this culture lie in the Andes, which produce a cocktail
of harsh living conditions from the dryness to the cold to periodic volcanoes and earthquakes. All this
found an explanation in the religion as the quarrels and conflicts among the Pillans, or spirits of
nature, which resulted when the sun spirit took the moon deity Kuyen in marriage, much to the
resentment of other spirits, especially that of fire. With the sun claiming final victory all other fiery
spirits thrown down to the earth explain these natural tempests. Amidst all this, the only element that
could give much needed peace and calm to the people was Kuyen. Sahasrara, which by regulating
sleep, had the power to connect and transport us from the physical "reality" to other "realities" such
as dreams, and thus, was one part of human existence beyond physical reality. Q1 Sleepy
countenance of Goddess with shaman drum denotes Pineal. Khechari. Waterways in the mountains
with little scope of vegetation denotes Nurturing the system through physical rest, while sleepy
climate due to dry Andes denotes leading to higher wisdom through the realms of dream and sleep.
Velar Approximant. Dark violet background denotes Sahasrara and awareness aspect. Chaturangini.
97. Xigagai (QAmazonAmazonian) Awareness While the Chakras are seen as glands controlling
various life processes, the life force itself as Kundalini is seen as awareness. Seated in the
Muladhara, as it arises through the seven Chakras, the awareness shifts to more subtler realms and
this is reflected physiologically and psychologically. Upon reaching the Sahasrara it has attained the
most subtle realm of awareness and is ready to unlock the wisdom of the Self. Kundalini is what is
defined as the Holy Spirit, is the very seed of life Bija, and is represented among the Q Amazon
Tribes such as Xingu Piraha by the Spirit Xigagai, which is shown by an animated face painting. The
environment conditions of the Amazon have ensured that the tribal cultures stay away from
agriculture and a settled lifestyle, let alone any kind of intellectual development. With hardly 4 hours
of sleep a day, life here is dominated by so many factors, such as animals and weather, so much
that humans hardly have a say of their own. This leads the cultures to perceive a strong force higher
than human, shaping their destiny, and this force they see as the spirit occupying everything around
them, plants, animals and even nature. Q2 Open eyes and jungle face denotes awareness. Bija.

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Various animals in life cycle denote Organising as the spirit in various levels of awareness, while
nature denotes helping in spiritual progress. Voiceless pharyngeal Fricative. Snakes in forehead
denote Kundalini as Prana Shakti, as the basis of Naada. Bangala.
98. JingbuAbu (DBhutanSiangic) Identity The awareness Kundalini is a union of the of Purusha
and Prakrithi principles, which are pure existence and attributes. These together create the realm of
names, forms and thus one's body centric identity. This as the source of awareness is Sarvayoni and
is represented by the D Bon tradition of the Sichuan, Qinghai and other regions as Jingbu Abu of the
Nyishi culture, or Bumtri the Supreme God seen as union of male and female principle Ohlkar and
Chamma. In the context of manifest form, Bumtri is seen in Nirmanakaya as Buddha Tonpa, His
existence and form indicating the Purusha and Prakriti aspects in unison. Occupying the fertile
Sichuan as well as Qinghai, the Bon were heavily influenced by neighbouring Himalayan, Tibetan,
Chinese and Buddhist cultures, and the one factor common to all these the masculine feminine
harmony pervading all of creation, was venerated here. They are their supreme deity as manifest not
just in the Ohlkar and Chamma separately as male and female, but in harmony together as Bumtri,
who is seen as the teacher of supreme wisdom, which was seen possible only when the male and
female in a human comes into balance with each other. D6 meditative form as male female principle
union with Swastika denotes identity. Yoni. Amazing mountains blessed with beauty and nutrition
denotes Idealising the perfect harmony of existence and attributes, and mountainous isolation as the
abode of monasteries denotes advising this as the epitome of wisdom. Open front vowel. Deshika.
AE. Rain Parjanya The water cycle formed by warmer air rising up, condensation and
precipitation, providing rains and fresh water is a crucial element for life, maintaining soil richness
and greenery. Denoted by clouds. XX Kruthi. Sagitarii or Purvashada Nakshatra contains many
nebulae like Trifid, which are stellar and planetary nurseries maintaining the elements necessary for
the water and rain cycle. Rain denotes growth of crops, food and thus sellable wealth as well as food
for animals, and Parjanya as proper circulation of water cycle denotes proper flow of wealth by
righteous and ethical acts, as well as desire for charity and Daana or Dharma. Seen as rain. Straight
falling rain drops denote brutal honesty. Eighteen flowers in foreground denote ninth Dharma house.
Arabhi.
xiv. Jwaalaamaalini Padarthabhavana Kedar Khand landscape Bhavana of relishing Amma as
the landscape, as each grass blade, and each stone, blissfully roaming around and at every place,
merging into Amma in blissful self identity with Amma, with the entire landscape seen as myself
giving an ecstatic bliss in finding that there is no second one to feel fear, anger, love or any such
emotion. Garland of tongues of flames, this Nithya denotes the unalloyed perception of Brahman as
everything, every object seen just as the flame of light that is Brahman. This is precisely true of the
Kedar Khand, the entire landscape so holy and so pure that every stone, every leaf resonates in
Brahman consciousness, and this Sarvam Bragmamayam is the wisdom of this stage. Kalavathi.
Stage 15: This stage is Sahaja Samadhi. Having acquired am Jnana and all liberation, one is now in
the perfect mindset. One effortlessly remains in this state of bliss, and as a result has achieved the
goal of being born as a human.
99. Sandhya (XVedicX) Mastermind Stress Shopper This is the real Self as the eternal Atman,
who is formless and very Nature is Truth, Existence and Bliss. Upon liberaton from Karma Vasanas
and after full wisdom, one understands one's true nature as this Self, and abides by it eternally at all
times. One is then in a constant state of effortless bliss called Sahaja Samadhi. In this capacity, all
duality is dissolved and one becomes identical with Guru and Parabrahman. This state is one of
perfection, and in this capacity the Self, seen as the Universal Truth Om, visualised as a Deity by the

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Vedic culture as Gayatri, is the INTJ mastermind, as the ultimate answer to all the biggest questions
asked. Gayatri is the Veda Maatha, the ultimate pinnacle of the Vedic Civilization, with five faces
representing the 24 syllables expanding upon Om, as the Nirguna Parabrahman, leading to Advaita
and merging as Sahaja. As the complete satiation of all desires, this is Kameshwari. As the ultimate
form combining the Trinity, is the form of Guru as Dattatreya. This stage is pure Advaita, where God
and the seeker become one, not having separate roles. The single role of both is a the Eternal Bliss,
or Ananda Poorna Bodha. It is with this aim that the entire spiritual path proceeds, and so this is the
aim of all deities, as well as the aim of all Gurus everywhere. Dattatreya is the combined
consolidated form of all the Gods represented by Trimurthi, and all the Gurus. Gayatri as the
visualized Om denotes Parabrahman as Atman. Very simple lotus seat denotes frugality, spending
only on really important and necessary items shown by various weapons in hands, though multiple
faces with multiple expressions denote impulsive spending when stressed. Kameshwari. The
primary roles are Mastering all the Tattvas ie Aksharamala of Brahma Amsa, followed by
harmonising the three aspects ie Trishul of Shiva Amsa and leading beyond space and time ie
Shankha Chakra of Vishnu Amsa. The auxiliary roles are progressing denoted by walking stance, as
well as nurturing represented by dogs denoting Vedas, who derive all their essence from the Atman.
The triple headed six armed form denotes transcendence over everything and thus the mastermind
INTJ. Open Mid front vowel. Serpents on the heads denote Kundalini. Vasanthi.
100. Hintha (XBurmaAmerAntarctic) Cosmic Mind The entire world is created from the Self just
as an entire dream world is created by a dreamer. The cosmic mind is thus, the dreamer's mind
which spins forth this dream. Just like the brilliant play of light by a polished diamond, the world with
all its variety is a play of the cosmic mind, and is thus called Vajreshwari. Discoveries have been
made of pyramids in Antarctica pointing to either man made by earlier civilizations or a natural
manifestation. Either way, pyramids are seen in cultures throughout the globe, and honour the
ancestors as sources of wisdom, the four sided structure also a tribute to Brahma,alluding to wisdom
as perfecting oneself. Much like the icy cold Himalayas, Antarctica and any of its settlements were
never mainstream society, but only for the most daring of recluses, who would undergo years of
penance at a stretch, drawing energy from the natural or man made pyramids with four faces
manifest. Also associated are outlying islands of the region such as Ascension, Helena and Tristan
da Cunha. In the subcontinent, the Mon Austro Asiatic culture of Myanmar venerate the Hamsa bird
of Brahmi, called Hintha, which represents the Paramahamsa souls, whose abode Antarctica once
was. Emerald hue and sugarcane denotes mind. The primary role as scheme to create this universe
is Strategizing denoted by Pasha Ankusha as dual elements of Raga and Dvesha. Further, music
creating Veena denotes creating Jeevatma as theorising, while Amrutha devoid of perish denotes
Paramatma as idealising. Auxiliary roles are Paramatma advising Jivatma denoted by parrot Shuka,
while Jivatma distinguishes Maya from truth just as Hamsa separates milk from water and is thus the
progressing role. Voiceless Palatal stop. Lotus seat denotes Kundalini. Earrings denote Kundalini.
Bhoopalam.
101. Bathoubwrai (XAssam/ArunachalAsiAntarctic) Ego This is the Limited version of Self
deluded by Maya into thinking the world is real. The Ego is just one character of my cosmic mind's
dream that I identify as "myself". Until the dream ends the dreamer does not know that this identified
character is neither existent nor is his real self. So too until compete wisdom is attained, one is
bound by the false identification with the ego. Activated, one sees not just oneself but everyone as
one's own self, and this is one's real identity Aham. As the flowering of cosmic mind, this is called
Bhagamalini. The Antarctic continent, as already mentioned was an ideal place for recluses Anga
monks, and while the Amer part represented Tantric Saraswathi or Mathangi through its pyramids,

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the Asi part represented Varahi or the Tantric Lakshmi. In the symbolism of Lalitha and Sri Vidya,
Mathangi is seen as the sugarcane bow, and true enough, the pyramids are located near the Ikshu
Ocean. However, Varahi is seen as the five flowery arrows, representing the five senses. These are
seen as various peaks of the Transantarctic mountains as well as outlying islands such as Chatham
and Auckland Islands, as also in the Bathouist culture of Bodo and other SinoTibetan people of
Assam and Arunachal Pradesh, where the venerate the Sijou plant as embodiment of the Ultimate
Deity Bathoubwrai. The plant and the religion itself is centered around worship of the five main
principles of nature, ie the five elements of Earth, water, fire, air and sky. Boar face denotes
consumption of impure as Aham consuming Ahankara of delusion. As the key to reality from the
physical world, helping one to get out of individualized delusion is the key role denoted by Pasha
Ankusha. In the process of dissolving Ahankara to reach Truth, the two significant roles are guarding
from influence of Maya denoted by stick Musali, and organising or paving the spiritual path denoted
by plough Hali. Auxiliary roles are nurturing Bhakti denoted by Bathoubwrai plant, and advising truth
denoted by Chakra and Shankha as Jnana in the medium of sound and light. Voiced Palato Alveolar
Fricative. Senchurutti.
AF. Life Nasatya This is sustenance as the physical aspect of life, governed by the availability of
resources and under or over population effects. The ideal conditions with the right amount of
population is a crucial necessity for life to exist. The effects of these factors can be easily seen in
single called organisms such as bacteria. Seen as multitudes of prokaryotic cells in life. I Uktha.
Nasathya is mapped to Ashvini Nakshatra or Aries which contains Sheratan, a binary star system
with the primary generating through thermonuclear fusion, but at the same time gradually
transferring mass to the secondary as it proceeds towards the red giant stage. The duality aspect
denotes birth and death. Denotes one's general physique, health and appearance. Seen as structure
of individual bacterium. Successful colony establishment denotes winning aspect. Single
microscopic image containing bacteria dominating entire image denotes first Tanu house. Mohanam.
AG. Ecosystem Dasra This is an important aspect of life which governs perception of nourishment
and threat, which is necessary to sustain life processes. This is done by the enabling and more
importantly proper proportion of the development and use of the senses. Thus, this can be seen as
the various information picked up as senses by the sense organs. Further, this information is shared
between multiple beings forming a society or civilization, without which intellectual and spiritual
progress can never occur. Seen as variety of organisms and symbiosis. This is the basis of ecology
and symbiosis. I Uktha. This indicates Ashvini aspect of cooperation of sustenance and signaling
abilities to develop civilization. Mesarthim or Ashvini Nakshatra, as the first star of the ecliptic is in
reality a closely separated binary system, distinguished only by subtle visual variations, the aspect
denoting senses represented by Dasra. Denotes one's public image in society and how one presents
oneself. Seen as individual nodes. Larger organisms conducting food cycle flow in ecosystem
denote leading aspect. Single ecological environment denoting entire image of Sarva Vidya denotes
first Tanu house. Abheri.
IX. Rahu Four Introspection Rahu Rahu is the severed head with serpent body, who is killed as
a demon and then resurrected as a Graha. Like Shukra, Rahu too maps to Samadhi, and the
resurrection corresponds to correction of perception, which is symbolised by the head rather than
the body symbolised by Kethu. Being a composite number, Four denotes completeness, while at the
same time it is the only even number to be a prime squared. The essence of this Avarana is Siddhi
or perfection, in terms of mindset and thought. This is represented by Chhinnamasta Mahavidya.
She represents final liberation from all bondage by Her severed head showing killing of Ahankara
fully. The same is often represented by Renuka worshiped as Yellamma, and thus, the Vishnu

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Avatara here is Her son Parashurama. Among Bhairavas, this is Vikarala Kabandha Krodha
Bhairava. As a mental mode Rahu is about turning the mind inward and in a passive relaxed way,
watching the mind and its thoughts flow,which will help to gain cognizance about all chaotic
processes of the mind and its thoughts if any. Usually, one is forced to hesitate to express one's
thoughts and locks them inside only if they go against societal norms, and Rahu turning inward
brings out these locked desires and thoughts, which may even be evil addictions, thus earning Rahu
a bad and feared reputation. Further frustrations built up over many years due to desires not met,
failures etc all locked up in the mind affect one's life most profoundly in Rahu's period, acting upon
the individual as though he is possessed by some negative force. However, only exposing very
deep hidden tendencies, addictions and frustrations with appropriate repentance and punishment
helps to remove the Vasanas and tendencies. In the end, when all locked tendencies are released,
and the mind is turned inward, it becomes like clean water, just reflecting the Self and merging in it.
Eclipsed sun and darkness denotes mind ie moon seen inward without external Illumination ie sun,
revealing corona ie thoughts arising from mind. Swara Descent. Neelamani.
xv. Chithra Thuryaga Vyas Gufa Strata Bhavana of relishing as identifying Myself with Amma,
relishing the constant Absolute stillness devoid of any duality, full of blissful wisdom Ananda Poorna
Bodha, just simply remaining as my Self. In Advaita, there is nothing but perfection Chitra. This Self
is God, Self is the Guru, and there is effortless bliss of Sahaja incessantly, which is the wisdom of
this stage. Guru varies for each one, but the foremost of Gurus were Dattatreya who combines the
essence of Trimurthis, and Vyasa who combines the four Vedas, seen in the strata of the cave. All
other Gurus may be seen as derivatives of these two. Peelu.
Stage 16: This stage is after and beyond all the 15 stages, which means this is at the end of
spirituality. This is the Jeevanmukthi stage, one of post liberation enjoyment.
102. Lalitha Champion (XSriVidyaX) Spendthrift After liberation is the Jeevanmukthi, where
with the complete bliss and enjoyment of truth and selfrealisation as Mukthi, one also enjoys the
world as the play of Amma as Bhukthi. In this context, Amma is the enthusiastic, playful, yet intuitive
and caring ENFP champion, while we, Her babies, sit beside Her, fondled by Her and happily
relishing and observing the entire universe unfold before us as Her play. If Gayatri denotes the
splendid Global civilization of the past as the Brahma Vidya based Vedic culture, Lalitha denotes the
splendid Global civilization of the future, as the Sri Vidya based Sarva Vidya culture. The majestic
form denotes ENFP as the champion, including all deities as part of the grand Leela. Fully decked
with all ornaments as Sarvabharana Bhushitha denotes tendency of spendthrift, with money as
something to be enjoyed, never short of avenues to spend. Earring ornaments denote Kundalini.
Shree.
xvi . Mahaanithya Leela Keshav Prayag Bhavana of relishing Amma as the playful Mother Bala
or Lalitha in Mana by the confluence of the two rivers, in Her Bindu Sthanam, me blissfully as Her
small baby on Her lap, enjoying Her love, Her affection, Her beauty and Her bliss, as She playfully
engages me with various toys, which are nothing but Her creations as the 144 Jiva, Jagat and
Ishwara, and all the other 15 Nithya Bhavanas. Amma in the fundamental Leela Aspect is resident
as the Bala Tripura Sundari in the midst of Alaknanda denoting Lakshmi and Saraswathi rivers. Thus
as Rama Vaani Parshva Roopa, the Leela of Amma cannot be more profound on any place other
than this, in Mana, since from the temple, one gets a panoramic view of all the other locations of
Mana mentioned as the fifteen other Nithyas. Saindhavi.
Sarva Vidya: Over and above the 160 comprising of Jiva, Jagat, Ishwara and Nithyas lasted above,

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there are two other aspects, pertaining over Veda, Daiva and Vidya epochs, to the storage and
dissemination of Sarva Vidya, which contains the wisdom pertaining to the 160.
a. OmKshetra The region in the Himalayas from Kashmir to IndoNepalese border is where the 144
Jiva, Jagat and Ishwara aspects arising from Mana acquire features and forms before manifesting in
their respective cultures. As well be explained later, the Om Kshetra contains 16 regions pertaining
to the 16 religion economic forms, and other forms are located in the region closest matching their
features. The full list of locations of the 144 within Om Kshetra is given in the following section.
SARVA VIDYA PEETHAM

Sumeru
In the state of Uttarakhand, India, is located the temple of Badrinath, one of the four revered Char
Dham temples marking the northern direction of the subcontinent. It is noteworthy that prior to being
a pilgrimage of Lord Vishnu or Narayana, Badrinath was the original Kedarnath, one of the 12
Jyotirlingas or Self formed Light manifestations of Lord Shiva, and to this day, Badrinath temple
houses the shrine of Adi Kedareshwar.
On the one hand, Badrinath town is seen along the Ganga tributary river Alaknanda, nestled
between the Nar and Narayan mountains, which are seen as Lord Vishnu Himself, in manifestations
that would later incarnate as Arjuna and Krishna respectively. The idol of the temple, seen in a two
armed, crossed legged, meditating posture with disheveled locks of hair, was unearthed from the
temple pond by Adi Shankaracharya, who then instituted a tradition of priests belonging to the
Kerala Namboothiry sect, to officiate in the temple. In the winters, the main shrine remains open,
while the Utsavar or metal icon is brought to a lower height, to Joshimutt, also the site of the
northern of the four Shankara Mutts.
It is also understood that the original Badrinath deity was in Buddhist Tholingmutt of Tibet, much
further north of Badrinath, across the border, which was then moved to the current location, with
Tholingmutt still functioning with a huge Buddha statue, governed by a Lama Rinpoche, and the two
temples of Tholingmutt and Badrinath exchange gifts each year. In the Autobiography written by Sri
M, he does narrate his Guru Babaji mentioning that the Badrinath cross legged deity is indeed
Buddha, seen by some as the ninth incarnation of Vishnu, while the Narayan peak, which is indeed
revered more than the idol as the Divya Desam of Vishnu, is the manifestation of Vishnu as well as
His residence.
Three kilometres behind Badrinath, to the north of the temple, is the village of Mana, whose name
may be derived from either Manibhadra Ashram or Manonmani.
An Unassuming sleepy village at first sight, Mana is the location of Vyas Gufa, the cave where Veda
Vyasa Maharishi penned the Vedas, Puranas, as well as the Mahabharata with the aid of Lord
Ganesha, whose cave can also be seen nearby. Adi Shankaracharya and Ramanujacharya were
among those great souls who visited Vyas Gufa to create Bhashyas or commentaries for Brahma
Sutras, Vedic philosophy also penned by Vyasa.

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Mana as the storehouse of all this philosophical wisdom is due to the mighty and fierce Saraswati
river that flows in the village. This is the only place where Saraswati, revered as the Deity of Wisdom,
is sighted in all its purity above ground level. After flowing through Mana, Saraswati disappears
underground, only to emerge above again in the plains, in Prayagraj, mixing with the Ganga and
Yamuna rivers as it does so. A branch of the river did of course also flow westward parallel to the
Indus, but that has been dry since the Mahabharata ages.
To the west of Mana, about 30km away, lies Swargarohini, where the Pandavas famously ascended
to heaven, and in the path to this place lies many sacred and powerful sites such as the clear
Satopanth lake where any impurity dropped on the lake is automatically removed by birds, Surya
and Chandra Kund whose level varies with the phase of the moon, the Sahastradhara falls,
Vasudhara falls that doesn't touch a sinner, Anand Van where one forgets hunger and thirst,
Lakshmi Van where one sees the Bhojpatra tree in these tree impossible altitudes, the Nilakantha
peak, Kubera peak and Alkapuri, the last of which is the source of Alaknanda river, which may be
considered an aspect of Lakshmi due to its association with Vasudhara and Lakshmi Van. Eastward
from Mana, beyond the Nar peak, one finds towards the Nanda Devi mountain, Hemkund Sahib as
well as the Valley of Flowers, which as mentioned by Swami Rama in his Autobiography, is so
intoxicating that one is mesmerised and forgets one's own name! Southward on the way to Joshimutt
is Hanuman Chatti, the 11th of the 11 Hanuman Peetha temples, where, as a Chiranjivi Lord
Anjaneya still lives.
Thus, Lakshmi as Alaknanda river, and Saraswathi river flow in the west and East, both toward
Mana. Both these rivers meet at Keshava Prayag, the name Keshava composed of Ka, Eesha and
Va denoting the Trimurthi. With this confluence as the south vertex, the two rivers flowing toward it
mark two edges of a natural triangle shaped platform at an altitude of about 3200m. Completing the
third and northern edge of the triangle is a sharply rising hill. In the center of this triangle is situated
the shrine of Amma as Tripura Bala Sundari temple, who is worshiped as the Kuldevi or family deity
of the people of Mana. The Google Earth rendering of this region is shown below.
Thus this naturally formed triangular region is very much the central triangle or Trikona of the Sri
Yantra, with the Bala temple at its centre, the Bindu.
In the description of Ramayana narrated by Lord Shiva to Goddess Parvati, the Former mentions
this region as Sumeru mountain, corroborating with the Lalitha Sahasranamam which states that
Sumeru is the center and is the location of SriManNagara or Sri Yantra, the residence of Amma.
Further Shiva says that to the North of this Sumeru mountain lies a beautiful lake Deva Saras,
beside the Neela mountain, on which resides the great sage Kakabhushundi. As confirmed by Sri
M's Autobiography, this DevaSaras is today known as Deo Tal, and along with Neela mountain, lies
off the 5300m high Mana Pass beyond Ghastoli, the pass itself leading to the Tibetan border and
further to Tholingmutt. Behind Kedarnath and accessible from Gangotri Tapovan are two peaks
locally named Meru and Sumeru. However, Neela Parvat and Deo Tal lies due East of these peaks
and not north thus, the Sumeru mentioned by Lord Shiva is not the Tapovan accessible one, and
refers only to the triangular region in Mana as the aspect of Sri Yantra and Sri Vidya in accordance
with the Namas Sumeru Madhya Shrungastha, Srimannagara Naayika of the Lalitha Sahasranamam.
It is well known that Sri Vidya forms such as Rajarajeshwari and Bala are usually the Kuldevi or

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village deities of Brahmins in the Himalayas, and there are evidences proving that Mana was the site
of great Rishis in the past. It is possible that year Rishis recognized the naturally formed Trikona and
Sri Yantra in Sumeru and thus established the Bala shrine. However, with the establishment of
Badrinath temple, after the Mahabharata days, the focus of the Brahmins clearly shifted to the latter
temple, with some even changing their professions to milking cows, driving cabs and knitting woolen
clothing, not to mention their intermixing with the Tibetans or the Bhotiya tribes. As a result, the Bala
temple possibly transformed from a state of regular worship to one visited and celebrated
occasionally, at an individual family level, even unlike the neighbouring Matha Murthy temple, who
as the Mother of Badrinath sees a grand annual Mela celebration. One might attribute atleast in part,
the decline of virtue and wisdom in this Kali Yuga to both the decline of Bala temple as well as the
drying up of the western Saraswati.
From the section on Om Kshetra that will be mentioned later, it can be understood that Mana forms
the center of an Om shaped region in the Himalayas, which is where one finds the birth or final
resting and residing places of not only Gods like Skanda, Parvathi, Shiva, Ganesha, Vishnu and
Hanuman, but also of great souls even including Jesus, Moses, Adi Shankara etc. This confirms the
central location of Mana in the bigger scheme of things as well as its supreme position, as indeed
the Residence of Amma, as the home of Sri Vidya itself.
In the ancient era, when the whole world was one global Vedic civilization, it was Vyas Gufa and
Mana that served as the home of the Vedas, again thanks to Saraswati and Bala Amma. In the
future, the world, which is divided today, is again heading for another global civilization. In that era
too, Mana shall be the origin and source from where all the wisdom disseminates. That is the purport
of the Sarva Vidya Peetham.
Sarva Vidya brings together wisdom collected by humanity over many millennia in various disciplines,
be it physical or life sciences, mathematics, economics, Medicine, arts, languages, geography,
cultures and history, or philosophy and spirituality. All of these are brought together, in their
respective scope, and aligned under the ultimate truth of Reality, which is Advaita Vedanta. How
Advaita answers the question of who we are, and how Advaita maps to the world around us, and in
this world, the role that various subjects play, including all the cutting edge topics such as quantum
physics, genetics and personality types all of these are dealt with in sufficient detail in Sarva Vidya.
And as the center from where Sarva Vidya will spread to the upcoming global civilization, this
triangular platform of Sumeru in Mana shall be the Sarva Vidya Peetham headquarters.
It is well known that Badrinath and the Mana region is the Residence of the great Guru and Yogi
Babaji. The Autobiography of Sri M also mentions about a vision of the author during His Kailash
visit, of Babaji's abode ie Mana. Here, along with Babaji are said to reside many great souls
including the likes of Adi Shankara, Buddha, Jesus, Shirdi Sai Baba, Padmasambhava Rinpoche,
Guru Nanak, Gorakhnath, Mahavira among many others. All these are directly because of Amma's
residence here as the home of Sri Vidya.
As will be elaborated later, in the global Vedic civilization, as a geographical reference point, the
Pamir of present day Tajikistan was regarded as Meru. As civilizations developed in a Divided world
individual cultures set their own reference points, as a result of which we find simultaneously,
multiple Merus like the one behind Kedarnath, as well as in Indonesia and Africa. However, even

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before any kind of civilization, with perfectly formed features of the Sri Yantra Trikona, the Sumeru of
Mana was the original Meru, and in the forthcoming global world, till the very end of humanity, will
remain as the Meru. Reinforcing this are two points in the earliest descriptions of the original Meru.
First, it is understood that Meru lies in the city of Manovathi, which as a source of the name Mana,
matches as the residence of Sumeru. Second, descriptions of Meru mention four trees growing
around it, which are given as either JambuKadambaPeepalBanyan or as BanyanPeepalWhiteFig
Mango. One can see that around the Bala temple of Sumeru, there are four trees, despite the fact
that the location, temperature and the height, similar to Kedarnath or the nearby Anand Van is not
one where trees grow but rather only carpet meadows of grass exist. With the possibility that the
mentioned trees grow now, or once grew in Sumeru, its description as the original Meru is further
strengthened, especially given that neither Tapovan Meru, nor Indonesia nor Africa matches the Sri
Yantra structure or the name Manovathi or the four trees.
In the Siddha tradition, Kakabhushundi is seen incarnated as Thalaiyatti Siddhar, who has penned a
Kala Jnana book that includes among others, a set of predictions in the near future. It must be
remembered that Kakabhushundi, an immortal or Chiranjivi, has crossed the boundaries of space
and time, and survives through even the Pralaya or deluge, having seen in this way, the Ramayana
11 times, and the Mahabharata 16 times.
In his predictions, the Siddhar mentions the timeline of 2017 to 2037 being an eventful one, where
210 Siddhars shall wake up from their penance, characterized by dramatic events globally, and one
among them namely Konkana Siddhar shall rule the world for 120 years, with the subcontinent as
his base. The timeline is mentioned as being one of high intellect and wisdom, as well as the
ensuing prosperity.
It is interesting to note that Konkana Siddhar, as well as Kakabhushundi himself, and other Siddhars
have written extensively on Bala Amma,the secrets of Bala philosophy, given in the name of Vaalai
Manonmani. It is also interesting to observe that Konkana lies in Jeevasamadhi in Thirupathi, the
site of Balaji, who is none other than Bala. The fact that Balaji is indeed Bala Tripura Sundari is
proved in the TrikoteeshwaraTripurasundari temple of Thirukodikaval near Kumbakonam, in the
shrine named Kaatchi Koduttha Amman.
In this connection, given that Kakabhushundi resides behind Mana in Neela Parvat, it is very much
possible that the reason for the Siddhas awakening and manifesting is the restoration of regular
worship of the Sri Vidya Bindu Sthanam ie the Sumeru Bala temple of Mana, and this will coincide
with establishing the Sarva Vidya Peetham in the same region, owing to the fact that earlier eras too
saw all the wisdom emanating to the world from this very location.

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References:
Swami Rama: https://g.co/kgs/8TwQEx
Sri M: https://g.co/kgs/UrpDmp
Sumeru: https://groups.google.com/forum/m/#!topic/hindistf/46V8gFlOTqE
Siddhas: http://siddhawisdom.blogspot.com/2017/07/2017to2037.html?m=1
As part of the Nithya Aradhana or daily reverence of Sarva Vidya Peetham in the Sumeru temple,
the names of the 162 manifestations as given in the above listing are to be recited looking at each
corresponding image in the Thangka while each name is recited. This invokes all the 162 forms and
their energies for the day it is recited. The list of names, called Naamaavali is given below.

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SARVA VIDYA NAAMAAVALI
|| Asasarame Nejma Wiraqucha Haldi UniPerchta Ukko Disani
Sugurra Tusholi Hvashi Droemerdene Jhulelaal Makunaima
Ebisu Kopaala Ixchel Kurkil Hina Olorun Quetzalcohuatl ||
|| Tomam Telona Apollo Danu Devla Ishum Ruban Shams

OdAna Owaji MauThuongNgan Furusemu Napir Beerappa
KaMeiKha Emoinu Ravalhu Kumhaar Khonvoum |Kaggen
AmunRa MarPal Yhi Chenrezik Estsanatlehi Huchi Buga Biliku
Nommo Zanahary Inanna Tannit Phosop RangiPapa Yuqing
Ataabey Tupa Waramurunggundji Dagas Vedanangu Ishoko
Abuk Bochica Hyang Juku Manitou Naktenna Pinga ||
|| Num AliZu Dazbog Amaari Sehul ||Gamab TxiYawg

Amithaayus KameKayru Asszony Kuksu SanShin Uekera
Kuyen Xigagai JingbuAbu Hintha Bathoubwrai ||
|| Allah Tatthar Yaahweh Emba Qaoli Murugan Biri Tathaagatha

Chalapachho Waaheguru PersaPen Kanhaiya Iesus Bholenaath Sandhya
Lalitha ||
|| Life Ecosystem Biomolecule Wind Climate Water Geomagnetism

Temperature Flora Sound Oxygen Fauna Nutrition Rain
Chromodynamics Electromagnetism Entropy Leptoquark Axion
Radioactivity Gravity Generations Wavefunction Entanglement Fractal
Wormhole DarkEnergy DarkMatter Plasma Atom Fluid Earth
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BlackHole ||
|| Sun Moon Jupiter Rahu Mercury Venus Kethu Saturn Mars ||
|| Kaameshwari Bhagamaalini Nithyaklinna Bherunda Vahnivaasini

Vajreshwari Shivadoothi Thvaritha Kulasundari Nithya Neelapathaaka
Vijaya Sarvamangala Jwaalaamaalini Chithra Mahaanithya ||
|| OmKshetra Sumeru SaaiRaam Venkatesha ||
Related stages are hence explained together as sub articles. We start with the spiritual path as seen
with the manifestations across manifestations, leading to Advaita.
Scope
The output of Sarva Vidya is a collection of 162 entities or "deities", which within them cover the
basis of Divine Will and mathematics through the 9 Grahas, science and components of the universe
and nature in the 33 Devas, 86 minor deities describing the cultural variety as well as the elements
of biological life, and eventually 16 major deities that represent the major global religions, as well as
the 16 stages of spiritual progress, that will lead one to ultimate liberation. All the 160 are within the
human experience of life, and can be appreciated and enjoyed by us humans, both on the path to
liberation, and after blissful liberation.
What is the purpose and scope of Sarva Vidya?
At the time when humans migrated to all corners of the planet, there was a single language, a single
culture throughout the world, the language we now call "Vedic" or "Adamic". Civilization grew, and
because of linguistic connectivity, philosopers and seers, called Rishis all around the world pooled
together their revelations, over tens of thousands of years. We call this treasure of information, the
Vedas, and they have everything in them, science and technology, medicine as well as spiritual
progress.
However, the Vedic period came to an end, when dialects of Vedic language grew apart from each
other so much, that they evolved into separate languages, which are the ancestors of various
language families we see today. As language differred, people lost touch with the Vedic wisdom.
However, the Divine, in its infinite compassion would not allow any human on the face of the Earth to
be deprived of his ultimate goal spiritual progress and liberation. For this purpose, the divine

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manifested in various cultures in various forms at various times. These forms in due course
generated worship, and grew into religions, sometimes, with humans adding many other deities to
the mix, sometimes borrowing from neighbouring cultures. The advanced few in every culture
grasped the spiritual essence through these divine manifestations, and could meet their ultimate
goal of liberation.
In one particular part of the world namely the Indian subcontinent, there were desperate attempts to
hold on to the Vedic wisdom. For this, some Rishis diluted the Vedic language, and synthesized a
new language, called Sanskrit, so that the vedas might still be understood. This language was used
in conjunction with other languages evolved from Vedic, such as Tamil. In due course civilizations,
and their religions grew. What marks the maturity of a religion is the fact that it grows out of its native
cultural idiosyncrasies, and focuses on messages and wisdom applicable to humanity as a whole.
This can happen when a religion spreads to multiple lands absorbing elements of their culture, being
repeatedly questioned and fine tuned. Examples of these are Christianity and Islam. Another way
this can happen is if the religion comes into contact with the already globalized Vedic wisdom, which
is possible in the Indian subcontinent. This is the case of Buddhism, Jainism, and various sects of
what we call Hinduism. All these matured religions became global religions, and carriers of spiritual
wisdom, eventually becoming the 16 stages in the set of 144. However, as for science and
technology, mankind largely lost Vedic wisdom and had to start afresh. It takes centuries of research,
documentation and collaboration to reach the level of Vedic wisdom.
This advancement, over many years has given various features to the world, such as industries,
travel and most importantly communication and information technologies. Today, the world is
globalized. The smallest and most vulnerable of languages and cultures are dying out in favour of
major ones. There will be in due course, a fully globalized era, similar to the Vedic one, where there
will yet again be a single language, culture and religion, along with the advanced wisdom science
and technology has given us.
It is this era that Sarva Vidya heralds, as a compilation of all aspects of human wisdom science,
society and culture, equipping us with everything we need to know to achieve the human objectives
of liberation and enjoyment.
In this connection, here is my sketch of that globalized world, probably 500 years from now. For this,
I take a leaf out of science. As a scientist, today, I can quote within the same paragraph, Newton,
Einstein, Planck, Mendeleev, de Broglie, Yukawa, Curie and Bose, with their origins being German,
French, English, American, Russian, Polish, Japanese and Indian, without any cultural bias or
affiliation. All their contributions to humanity are on a common platform one of science. Similarly,
today, it is possible that a group of three friends may head out to a restaurant. One may order
Chinese cuisine, the second Indian, and the third, Italian. All may chat and eat together without a
thought. Culture and religion, 500 years later will follow these footprints.
On a pure geographical or political basis, I may be an Indian by birth. But I would speak English,
albeit with a huge amount of multicultural borrowings. I might be using various brands across the
world. I might be eating from cuisines Arabian, African or Chinese. Thus, there is very little to say on
a cultural basis that I am Indian.

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So, will cultures disappear forever? The answer is a clear no. On the religion front, there might be
one religion, or very few major religions, but with so much mixing and intermarrying, that it is
effectively one single religion. In fact, there will not be any religion as we know it today, but rather a
global community of faith, which is more interested in spiritual seeking and truth rather than rituals
and imposed faith. The 86 minor deities mentioned in Sarva Vidya will be seen as various forms of
the One Divine, taken for appropriate circumstances at appropriate times. They will carry with them,
not just the intended Divine Message, but also as their context, the culture and human living
conditions they manifested in. These will be shown in the descriptions and depictions of these deities,
making us understand about the indigenous cultures, much in the same way we try to understand
how Tutankhamen, Cleopatra or Ramses looked, through Egyptian portraits and artefacts.
Thus, cultures will be alive, not as cultures, but as ways of life embedded within the 86 deities.
Belonging to that global faith and spirituallity, I might find resonance or affinity towards any of the 86
forms, immaterial of whether it coincides with my birth location. For example, I might be fascinated
by the Nigerian/Yoruba Deity Ogun, one of the 86. I will take a liking to Nigerian clothing, custom and
cuisine, as an everyday lifestyle. As I interact in society and in the workplace, my appearance and
habits will reflect this. Others too would choose cultures of their lliking and live by it. In this way, the
cultural variety of the world, that has developed over thousands of years, will live on. In fact, it will
shine with even more with radiance and glory, in an environment of tolerance, peace and wisdom.
All this might sound a tad too optimistic, but a careful look at current situations and trends will reveal
that the aforesaid situations do have a high possibility. In fact, consider history a thousand years ago,
in the ages of the Vikings and Islamic Sultanates. Who would have thought in their wildest dreams,
of the world we live in today? That a small group of sailors and seafarers, in a small part of the world
would travel vast distances, reaching other territories, setting a trend among Spain, Portugal,
Denmark, England and France, to colonize massive regions vastly bigger than themselves? That
these languages would spread throughout the world, in some places, to the very death of native
languages? That all this would play a small, if not important part in globalizing the world, along with
technological advancements? So too, there is no accuracy in describing what the next 500 years
will bring us, but history and current trends do paint a consistent picture.
There is always the one overarching rule, that of time itself, which dictates an ever rising entropy.
Entropy is mixing, and mixing together of languages and cultures are, by this line of thought,
inevitable.
The question is, how are we likely to get to this globalized world described so far?
We can already see that cuisines and clothing have attained a significant amount of intermixing. In
cities across the world, people are able to not only taste, but regularly consume cuisines of other
cultures. Countries that have very little history of speaking English, such as Russia, or Arabia, or
Japan, now have English in signposts and billboards, catering to the global travellers. What was
considered English 500 years ago is hardly intelligible to speakers today. The language is growing,
adding words such as kayak, giraffe, algebra, coffee, bungalow, ketchup and so on, from a variety of
languages. Grammar complexities are slowly being eschewed. This gives an idea of English, 500
years from now, a minimal yet highly heterogenous, global language. While vulnerable indigenous
languages are already going extinct, even other major regional languages will slowly decline in

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usage, to second languages, to languages used only for decorational and ritual purposes.
In a country like India, irrespective of regional backgrounds, children grow up in cities speaking
English both inside and outside their homes. It is in the rural vastness of India that regional
languages thrive in fervor. However, there is a proliferation of communication technology in these
parts of the country in recent years, thanks to operators and programs such as Jio. As people
become acquainted with mobile phones and social media, their circle of communication widens, and
English gains a firm hold. It is only a matter of time before we see village side aged vegetable
vendors using their smartphones and conversing in English to their sons and daughters, and their
friends studying abroad.
Indeed many services such as Google and Wikipedia offer contents in multiple languages. However,
this relies heavily on content creation by native speakers as well as content translation. This rate of
translation hardly matches the exploding rate of content creation in English, and soon it may be nigh
impossible to catch up.
Perhaps, the one current situation seen almost diametrically opposite to this globalized future sketch
is religious tolerance. Today, the world is one filled with terrorism, bloodshed and conflict, most
happening in the name of religion. How is one to reconcile the current scenario with this futuristic
sketch?
Religion is just a mask worn by the conflicting problems of today. The real basis is not religious, but
financial. If Shias and Sunnis are vying for the caliphate, as is ISIS, and if ever increasing religious
conversions are creating conflicts around the world, the reason is the enormous financial control
wielded by centralized religious institutions. If the Caliphate or Vatican was a nonfinancial
establishment, such as the various small Mutts of India, would there be such conflict and bloodshed?
Moreover, the stronghold of religion on politics is hardly as strong as it was during historical times
such as the Holy Roman Empire. On the one hand, the modern knowledge and technology is
pushing youngsters to leave churches and imposed faith in search of Spiritual truth. The increase of
conflicts in the name of religion is not really helping the retention of followers. Certain religious
establishments have efficiently used the tools of fear and terror to retain their followers intact.
However, as collective human intellect keeps expanding, they cannot hold on much longer. There
will be an inevitable collapse of centralized religion of the Vatican, of Mecca, and to a lesser extent,
of the Lamas and various Mutts of India, and when the financial basis of these institutions collapse,
so will all kinds of religion based conflict.
There is a good chance that this collapse will be brought about by notsopeaceful means. Events of
terrorism or mass destruction may be the tipping point, or even an outright war may be a catalyst.
Here, we can take a leaf out of World War 2. The situation will be very similar to how, after looking
at all the destruction of this monstrous World War, all countries got together and decided they had
enough of political power and rivalry issues, especially in Europe. They formed the United Nations,
which till date has played a contribution towards world peace, through various tools such as
economic sanctions.
A sorrowful, but inevitable large scale destruction caused by terrorism or a religious war might be the

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breaking straw the catalyst that prompts the entire world to get together and say, enough is enough.
We've had it with religion it's time to abandon centralized religious institutions. Or at the very least,
just like nations joined hands in spite of political rivalry, religious institutions might be forced to join
hands in a "United Religion Organization", in spite of their blood boiling hatred towards one another.
The moment their financial resources are pooled together, they will become practically powerless,
and conflict will cease.
It is difficult to describe the political situation after 500 years, given that even 100 years ago, the
world political map looked drastically different. There are constant territorial disputes, and in some
cases religious conflict only aggravates these disputes. In other places, separatist movements are
constantly growing stronger. Will the world break into numerous city states in 500 years? Only time
will tell. However, as seen earlier, political boundaries will have no connection with cultural or
linguistic situation.
In the context of science, humanity has sped at an astounding pace. We now understand the
deepest secrets of the universe tens of billions of light years away in space, billions of years back,
all the way to the Big Bang. However, technological advancement comes with its price pollution,
deforestation, global warming are all serious problems threatening our very existence. However,
none of these problems are irreversible. We as humans do not by ourselves have an inherent nature
to defile the planet, and give such an environment for our children. The environmental problems are
merely a by product of our activities, and all that needs to be done is that we be aware of the
destruction caused, and pursue efforts to make amends. We have already seen an example of this
in the healing of the hole in the ozone layer, a sign of positivity. So too, parts of the world have
witnessed afforestation and tree planting drives. Slowly, but steadily, we shall as a species heal
Earth of the destruction caused, to the maximum extent possible.
There are various scenarios in today's scientific trends that one might imagine will dictate the future
of humanity. Space travel, colonization of other planets, or domination of Artificial Intelligence all
these, though theoretically possible, are highly unlikely events, considering that they undermine
rather than aid the ultimate purpose of human existence, which is liberation. However, advancing in
these areas do give key insights into how the universe functions, which is a crucial component of
wisdom. Humans will never become slaves to machines and robots.
In the recent years, we have clearly seen a global surge in interest towards Spirituality, and Seeking
the Truth. So too, there is an increased involvement in Vedic practices such as Yoga and Meditation,
not as a culturally "Indian" practice, but as a universal tool for health and welfare. Slowly but steadily
growing are similar interests in Sanskrit Chants and Mantras, with a global presence of chanting
Vedas, Rudram, Sukthas etc. There have been studies and research proving their beneficial effects
on human health and the environment. This trend will only increase in the years to come. We are no
longer in the ancient ages where information was passed through oral transmission. We now have
technology and information storage to aid us, and we can manage learning more than one language,
as well as having records of chants stored.
Thus, while English will become a universal language, the Vedic language will also be alive, thanks
to the chants and Mantras being used throughout the world. Thus, the practice of Yagas, Homas,
Parayanas etc that have been going on since Vedic times, will continue on in the tecnologically

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advanced world, living up to its name as Sanatana Dharma, or the Eternal Way of Life. In the Vedic
age, these chants, invoking for example the 33 Devas, were in fact invoking various scientific forces
and states of matter, to achieving various tasks, on the basis of energy in particular, sound energy.
Today, most of it is done in a materialistic fashion, in the name of engineering. Yet, when
understanding of the effects and benefits of the chants increase, they too will be used side by side
along with engineering and medicine, to achieve various objectives.
Thus, in the above discussion, I have attempted to outline the state of the world in a future
globalized scenario, and how we are likely to get there from the situations of the present day. This is
the second globalized era of humanity, the first being the global Vedic civilization. There are many
differences but also similarities between these two, as have been discussed above. Ultimately, the
purpose of human existence is only twofold knowing and abiding in the Truth of Reality, and getting
liberated from all sorrows and miseries of life. Irrespective of all scientific advancements, and ever
changing societies and cultures, these objectives never change, be it thousands or even millions of
years. What the Vedic culture saw as the 16 stages, we will see as the 16 major deities and global
religions. What they saw as the 33 Devas, we see as the forces and states of matter, and nature that
make up the universe. What they saw as 9 Grahas, we see as the nine components of Divine Will,
that are etched into the very numbers and information that go on to create the universe.
The Vedic Rishis saw various aspects of the human body Pindandam reflecting the universe or
Brahmandam at the conceptual and functional level. We see these in the 86 minor deities, not only
capturing the microcosm and macrocosm, but also all the cultural variety humanity has provided
over tens of thousands of years. We stand on the shoulders of our ancestors who shaped this
variety, scientist who have set the direction of intellectual thought, mystics and Gurus who have
revealed our purpose, objectives, and the nature of reality, and ultimately the Divine, who in Her
infinite compassion, fosters us, Her children with unending love. Like the sun that showers its light
and heat on one and all, regardless of rich or poor, young or old, saint or sinner, the Divine nurtures
one and all, and ensures nobody is deprived of the Ultimate Goals of Existence Truth, Peace, Love
and Bliss.
THE OM KSHETRA
As discussed this far, as well as elaborated in detail in upcoming sections, the creation of the
universe from the Blissful Atman through mindsets and roles, through mathematical and scientific
entities, to biological organisms, to sound phonemes that activate concepts, have all been presented.
At this stage, all these stages of creation arrange themselves neatly into 160 manifestations of
Amma.
At this point, before humans migrate and populate the entire planet as various races, the information
and wisdom necessary for humans is stored in a particular location on the Earth, just as how the
User Manual of a device is stored in a certain location in its memory. This focal point of wisdom is
the place today called Mana, high in the Himalayas close to Badrinath in modern day India, which is
the origin point of the Saraswathi river, Saraswathi being the Manifestation of Amma presiding over
wisdom.
Then, as humans migrated into various regions of Earth, they built various races, but still connected
to each other through a common language and culture. In this Vedic civilization, the wisdom focused

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in Mana was slowly disseminated throughout the world by the Divine, in terms of revelations to
various seers or Rishis in various regions, such as Bhrigu of Phrygia, Kashyapa of Kashmir, Atri of
the Adriatic, Pulastya of Palestine, Vaikhanasa of Baikal, Kapila of California, and so on. These
Rishis, hundreds and thousands of them, pooled together their revelations and created a vast,
gigantic resource of human wisdom. In this civilization, this wisdom had everything man needed to
know, for worldly survival and enjoyment, as well as spiritual progress leading to liberation. Among
the 144, the 33+9 “Scientific” manifestations were seen as principles represented by examples in
direct observable nature that closest matched them, such as fire, water air etc, and were invoked
through Aksharas arranged into Sukthas, Mantras etc, through which one could engineer various
aspects of nature, and in this means, the culture went so far as to access genetic cloning and
nuclear warfare. The remaining 102 “Society” manifestations were seen in their functional roles, as
powers of the Sri Yantra, such as SarvaSamkshobhini or Sarvasiddhiprada etc, which also were
invoked through their respective Aksharas, for purposes of healing, or achieving various objectives.
This civilization, as explained earlier, in due course, resulted in various languages evolving in
different regions, these consequently losing touch with the Vedic wisdom. At this point, some alert
Rishis saw the need to preserve this treasure of information. It is at this juncture that Divine Grace
gave the world Veda Vyasa, who compiled all the wisdom into a gigantic treatise, called the Vedas.
As ordained, the location of Mana was chosen to compile and preserve this information, being the
home of Saraswathi Herself. This summarized one wave of Information Dissemination and Return to
Mana, corresponding to the Global Vedic Civilization.
At the same time, it is Divine Will not to deprive any language, culture or region, the Vedic wisdom or
their access to liberation. This necessitated a second wave of Wisdom Dissemination from Mana,
this time for a Divided world with multiple languages and cultures. Of the 144, the 102 Society
manifestations manifested in the respective cultures as Deities with features tailored for the native
cultures, landscapes, customs etc, out of which localised religions such as Greek, Egyptian, Yoruba
etc then grew revolving around these Deities. The 42 Science manifestations were disseminated
common to all cultures, as scientific learning, study and discovery, with results and conclusions
shared and exchanged between cultures, which give rise to better scientific understanding and
technology that benefits all of humanity. As imaging tools of humanity improve, such as microscopy,
mathematical representations and schematics, the 42 manifestations acquire visual forms and
representations.
Unlike the first wave of Dissemination which saw the 160 purely as informational concepts, this
Second Wave necessitated specific forms for both the Science and Society manifestations. For this
reason, the information was not directly disseminated from Mana, but rather had to go through an
intermediate stage, where the 160 acquire their distinguishing features, characteristics and
appearances. This happened in an area around and including Mana, which is the area covering the
Himalayan mountains and plains nearby. In this region, which shall be called “Om Kshetra”, each of
the 160 concepts manifest themselves in a specific location, taking a specific name, form, features,
appearance etc, and connecting themselves with a particular legend that will outline their
characteristics. They then manifest from here into the native cultural regions. As an example,
consider Baijnath, in Palampur of Himachal Pradesh, belonging to Om Kshetra. This manifestation is
of Vimala Yogini, and acquires various features such as association with the moon, holding Deer in
one of the hands, residence in ice and snow, and presiding over healing and medicine. For this

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reason, local Indian cultures associate Baijnath with Shiva. This manifestation of Baijnath then
manifests as Pinga in the Inuit and Eskimo cultures, which belong to the ice and snow of the Arctic
North America. Pinga is seen as aspect of the moon, presiding over and regulating the flow of the
caribou deer to the native, which is their sole means of sustenance, food, clothing and economy.
The deity eventually presides over medicine and healing as a way to wipe out negativity and pain
from the people, which is the core concept of Vimala Yogini.
From the basic nature of the 144 manifestations, some pertain to creative or beginnings, others to
end, and even others to maintaining status quo, while others still are transcendental. Respectively,
one observes that the origins/births, end/deaths, residences, or places connected with messengers
and prophets of the 144 manifestations all fall within the Om Kshetra. In the native cultures, this
residence, ie Om Kshetra, is mentioned as heaven, or paradise, or locations from where the Deities
emerged or to where the Deities return. Buddhists call it Pure Land of the West, Christians call it the
heavenly Meadows where Christ is the Good Shepherd, Bons call it ZhangZhung, Muslims call it the
paradise where Adam and Eve first landed. All this is known because at some point in history, the
cultures mentioned here came into contact with Indian cultures, and thus the Vedic wisdom. Other
cultures not directly in contact still mention the region as paradise. As recent studies comparing
cultures have emerged, the connections have become apparent, for example, the Dreamtime
Serpent of Australia as Adi Shesha who uncoils to create the world, Apollo Kouros as the strong
youthful Krishna who slayed Kamsa in a heroic, Olympic wrestling feat, the dark colored Amun with
Nile rising from His feet as Vamana who gave the Ganga from His feet, Tengri the eternal blue God
as the vast and expansive Trivikrama, the powerful Inanna as Parvathi, the hunter God Khonvoum
as Kirathamoorthy and so on.
As the cultures with respective languages grew in the world along with their native religions, the
same happened in the Indian regions as well. However, there was one major difference in that the
latter had contact with Vedas and Vedic wisdom, due to regional proximity to Om Kshetra. Because
of this, learned Pandits and sages in India were quick to associate the local manifestations with
concepts of the Vedas, and also to assimilate and share the manifestations and legends with
neighbouring regions. As a result, manifestations, originally intended for separate regions, such as
Shiva, Vishnu, Shakti, Surya, Ganesha, Skanda etc were all assimilated together into one gigantic
religion, called Hinduism, with each one carrying very deep significance and connections to Vedic
wisdom. A lot of legends involving several of these manifestations were revealed, and these were
compiled as the Puranas. The Indian regions included within their fold, the Om Kshetra, and thus,
the legends covered these locations as well.
Whenever a legend covered places in the Om Kshetra, the revelation was such that it encompassed
in all accuracy the manifestations of the 144 present in the concerned places. However, one must
understand clearly that the 144 manifestations themselves predate and outdate Indian cultures, and
are Vedic, also called Heard, or Sruthi or Nigama, as contrasted with Indian Puranic legends, which
are Remembered, or Smrithi or Agama, the former always more authoritative and authentic than the
latter.
Thus, for example, the manifestations of Kaumari, Varahi and Vinayaki in Almora intended for Sri
Lankan Valli, Bodo Bathoubwrai and Roman Juno, were assimilated into the legends of Goddess
Kaushiki emerging from Parvathi to slay demons Shumbha and Nishumbha, at which juncture,

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seven or eight Matrikas or Mother Goddesses emerge from Kaushiki, the eight including the three
manifestations mentioned above. Similarly, Shanthi, Svaha, Smrithi, Rathi and other forms
manifested in Haridwar for various cultures, were included in Indian legends in the episode of
Daksha Prajapathi, as His various daughtersm of which Sathi marries Shiva and in due course
Daksha meets His doom in Haridwar during a Yajna. Khonvoum of the Mbuti represents the hunting
aspects, manifested as Kiratha in Om Kshetra, as an aspect of Kiratha Moorthi Shiva, as a class of
people who regard as their ancestor, Ghatotkacha or Barbarika Khatu Shyam, both of them from
Manali in Himachal Pradesh, the site of Vaivasvata Manu, who, representing ancestors and
ancestral wisdom, manifests as Zanahary and the Vazimbas in Madagascar. While Yahweh Himself
is transcendental, Prophet Moses, according to evidential accounts rests in Bandipore of Kashmir,
while His staff, a symbol of Yahweh’s Covenant and Moses’ Testament, also used by Jesus, rests in
a mosque named Aish Maqam, near Pahalgam in Kashmir, while Mohammad, in many Hadiths
uttered great respect for Hind, and for India in general, as paradise, and as the place of Adam and
Eve, His reverence of the place manifests as His footprints brought from Mecca and placed in
Qadam Sharif, Delhi. While Guru Granth Sahib is the Eternal Guru over and above the 10 Sikh
Gurus, its first verses, the Mool Mantar, was revealed to Guru Nanak, after His enlightenment in
Sultanpur Lodhi, while the final version edited by Guru Govind is enshrined at Jawalamukhi.
Hanuman, alive even today as a chiranjeevi, resides in Gandhamadana mountains behind Badrinath
and Manasarovar, His Chiranjivi symbolized by the Hanuman Chatti, where He met Bhima Pandava
of Mahabharata, well after the Ramayana period.
Thus, the manifestations projected from the Vedas of Mana, first onto locations in the Om Kshetra,
and then onto various cultures of the world, forms the Second Wave of Dissemination of Vedic
Wisdom. The reason Om Kshetra is called as such is because the arrangement of the locations of
the 144 manifestations, when seen on a map, form a intriguing pattern resembling the
Devanagari/Brahmi Om symbol. As globalization sets in and the divided culture comes to an end,
the Second Wave concludes, with the various mainfestations and their powers returning to their
places within Om Kshetra.
This sows the seeds for a Third, and possibly Final Wave of Dissemination. In the globalized culture
where pooled scientific wisdom takes us to great milestones of development into space and beyond,
where cultures and languages merge together breaking barriers within humanity. In the absence of
linguistic divisions, separate manifestations or forms become no longer necessary, and wisdom is in
the form of information, as Sarva Vidya, bringing together the essence of science as the 42
manifestations, as well as the 102 through their features and aspects revealed in the native cultures,
all this compiled into a volume of wisdom, accessible by one and all.
This dissemination, the third wave, will emerge from Mana. The places of Om Kshetra are no longer
seen as sites of energies of the 144 manifestations, but on a more informational level.
This is because the Third Wave is characterised by two essential eligibility factors, first, the ability of
any human to communicate with any other human on the planet, encompassing a connectivity
medium such as the Internet as well as a common language, and second, knowledge or at the least
awareness of the information, of the scheme through which the universe came into existence and
also of such wisdom being disseminated in the first two waves.
In essence, the first wave may be represented as an ॐ drawn as a single continuous curve, since

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the Yoginis arise from Mana as a single unit, and are disseminated as such to Rishis. Thus, in this
wave, the Om Kshetra is more of an Om Mandala, a field of energy in the Himalayan regions, with
no discernible sites.
In the second wave, Yoginis arise from Mana, and manifest in specific spots within the Om Mandala,
taking names and forms suitable to their characteristics, before being disseminated each to a
specific culture. Thus, in the second wave, the Om region is best represented using dots, the dots
marking specific sites which are seats of specific energies each exclusive to its home site.
In the Third Wave however, the Om region is again a Mandala, with continuity as a single unit, just
like the first wave. However, the Third Wave is distinctly characterised by its possession of Sarva
Vidya information, which includes at a historical level, the events and manifestations of the first two
waves. This means, the Om region in the Third Wave is not just a continuous curve, but one in which
the specific Sites ie dots of the second wave are embossed. Thus the region, called Om Kshetra for
this reason, includes a geographical region in the pattern of ॐ as well as markings of the various
sites within this pattern, and this is the manner depicted in the map given below.
Thus, the discussion this far outlines the Three Waves of Dissemination of Sarva Vidya Wisdom,
and explains the importance of Mana and the Om Kshetra in this context, covering the 144
manifestations of Jiva, Jagat and Ishwara, and how in the three waves the informative is
disseminated from Mana to the world. In contrast, among the 160, the 16 Nithyas are manifest as 16
natural features in the Mana region as already listed, and thus in all three waves do not disseminate
into the world. This makes Mana a permanent place for the Sukshma body liberation bliss and
enjoyment for all souls, no matter which culture, no matter which wave.
The following is a Map of the Om Kshetra, followed by a listing of the various places known by their
modern names, and the manifestations in those locations. In most, but not all cases, being
integrated into local legends, one may find temples consecrated with the manifestations in the
respective locations.
One can observe a structured pattern in the manifestations of Om Kshetra, with related
manifestations seen in neighbouring locations thus forming specific regions or zones. From each
such zone, atleast one manifestation grew into a major religion, because of either manifesting in
Indian culture which had proximity to Vedas, or as a culture which through multiple interactions
spread to different regions of a large area, overcoming idiosyncrasies of the native regions. There
are sixteen such manifestations which go on to become headers or representatives of the sixteen
stages. When Indian cultures developed in later times surrounding these manifestations, these
related forms were taken in as aspects of same deities, such as Shaiva, Vaishnava etc.
For example, Abrahamic manifestations corresponding to Yahweh, Yeshua, Allah are all located in
the Kashmir Valley. Rishabhnath, recognized as Nandi Roopa enshrined at Kailash Foothill
Ashtapad Tirth, Shiva at Kailash, Rudravatar Hanuman at Manasarovar, Tonpa symbolising Yin
Yang at Kinner Kailash, all these belonging to the cold Desert region covering Kargil, Ladakh, Spiti
regions, upper reaches of Garhwal and ending in Kailash and Om Parvat. This Zone is also the
home of Mulbekh, where the 2000 year old Maitreya shrine asserts this part of Zhangzhung as the
Pure West Land of the Buddhists, which is the Tushita heaven from where all Buddhas descend,

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starting with Adi Buddha, who as Samantabhadra is represented as a Shiva Shakti form. The
Garhwal Himalayas of Uttarakhand houses Vishnu and Surya Narayana, seen as Vaishnava
oriented in Indian culture. Kumaon Himalayas enshrines sites such as Naina Devi, Purnagiri,
Kaushiki, all representing manifestations of the Mother Goddess, orienting with Shaktha, which also
enshrines Ganesha and Skanda as related manifestations. Bhairava of Jammu forms the Dark Zone
Tantrik oriented region, whereas Himachal falls under the Zone representing Guru oriented
manifestations such as EkOnkar.
Mana in isolation, as the residence of the Vedas, forms the seventh zone, as white zone. It is
separate from neighbouring Garhwal or Zhangzhung regions, and proving this is the prophecy that at
the end of Kali Yuga, the right hand of the Narasingh idol of Joshimutt shall fall apart, and a heavy
landslide shall occur blocking and isolating Mana from the rest of the Uttarakhand regions.
In Essence, the seven levels of creation are consolidated into 144 manifestations, which are nothing
but the Yoginis as aspects of Amma. In the first wave, each of the 144 is seen as a Mind role in the
Brahmanda, as a body part in the Pindanda, and as a corresponding phoneme that invokes the
functional energy, all of these impersonal aspects lacking a definite form or features by which the
form may be visualised. It is in the second wave that specific to native cultures, it becomes
necessary to acquire forms and features, so that the 144 may manifest as deities in different world
regions, cultivating religions revolving around each of them.
To achieve this, the first step is selecting of precisely 16 among the 144 Yoginis, one representing
each stage. The selection is such that these Yoginis, by virtue of their manifestation in Mana
proximity India, or outside India with significant cultural expansion and propagation, may become
world religions. Thus 16 would be world religions, each representing a stage, are selected as
templates, and each of these are stationed in a distinct region in the Om Kshetra. Following this,
other manifestations of the 144, apart from the above mentioned 16 "Headers" manifest in the Om
Kshetra, in places of region(s) where the features to be acquired match closest to one among the 16
templates. For example, Sarvajna Yogini as Shakti of the 9th stage is chosen as a major would be
religion, and is this a template manifesting in the south Kumaon region at Purnagiri. From the sixth
stage, SarvaSamkshobhini as Ajysyt of Siberia requires features as a nurturing Mother Goddess
presiding over a fresh water lake, which matches closest with the Shakti among the 16 templates,
and hence, manifests as the Naina Devi of Nainital in the South Kumaon range. Thus the location
within Om Kshetra chosen for manifestation by each of the forms is determined by their would be
world geography rather than their native stage. As for the 33 Devas and 9 Grahas, they are not
restricted by stages or template regions, and simply manifest as aspects of nature that encompass
their scientific concepts, such as for example the Vayu Vasu as weak nuclear force manifest as the
Radioactive Manikaran lake of Kullu Manali region.

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Regions represented by Roman numerals
1.AmarnathPahalgamSonmarg
2.GyangunjSiddhashramAshtapad
3.BandiporaSharda PeethNeelum Valley
4.KausaniAlmoraPithoragarh
5.KatraVaishno DeviUdhampur
6.ChamoliMalkhiPipalkoti
7.ManaliKulluRohtang
8.KargilMulbekhZojila
9.PurnagiriTanakpurBoom
10.KangraJawalamukhiBankhandi
11.ManasarovarRakshas Tal
12.JoshimuttBadrinathHanuman Chatti
13.SrinagarBudgamTullamulla
14.Rekong PeoKalpaKinnaur
15.GangotriYamunotriSwargarohni

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16.ManaVasudharaSaraswatiAlkapuri
Other Places
1.AnantnagMartand
2.PatnitopMantalai
3.ChambaDharamshalaKhajjiar
4.MandiPalampur
5.ShimlaSolanBilaspur
6.SirmourHaripurdharSanjivini
7.HaridwarRishikeshDehradun
8.RudraprayagSrinagarTehri
9.Nanda Devi
10.NainitalHaldwaniSitarganj
11.Adi KailashBrahma Parvat Om Parvat
12.Mount Kailash
13.KedarnathGaurikundUttarkashi
14.SpitiPin Valley Parvati Parvat
The locations of each of the 144 manifestations are given as follows:
Allah: Amarnath (Source of AdamEve doves, site of God creating and punishing the first pair)
Asasarame: Chaukri Manasa Devi(Snake wielding Deity in Kumaon)
Nejma: Haldwani Shitala Mata (Healing Spirit)
Viracocha: Joshimutt Virochana (Son of Prahlada)
Mihr: Mulbekh Maitreya (Pure Land west of Tibet)
Berchta: Chamba Bharmour Brahmani (Illumination)
Rishabhnath: Kailash Foothill Gyangunj (Ashtapad Tirth of 8 mountains, site of Moksha)
Odin: Kailash Yam Dwar (Protector from Death)
Disane: Tullamulla Khir Bhawani (Jyeshta Devi)
Marduk: Churdhar Sirmour (Vayu Putra Rudra, site of Sanjivani)
Tusholi: Egyara Vasanti Saraswati (Spring deity in Kumaon)
Yahweh: Bandipore (Moses Samadhi along with Aish Maqam containing the Rod)
Ganesha: Patal Bhuvaneshwar (Ganesha Head severed here)
Hvashi: Haridwar Kankhal (Rathi Devi)
Droemerdene: Kasar Devi Almora (Tvashta Kuldevta)
Jhulelal: Gangotri (Ganga rage calmed)
Moko Jumbie: Chitai Goludevta (Almora)
Ebisu: Kuber Jageshwar (Ganapatya Kubera)
Kopala: Uttarakhand Muchkund Gufa (Warrior slaying)
Ixchel: Haridwar Chandi Devi (Bhadrakali Mahamaya Janma)
Kutkh: Kharsali Yamunotri (Kakavaha Shani)
Hina: Haridwar Kankhal (Shanthi Devi)
Olorun: Mount Nilkantha (White Sattvic God)
Bhairava: Vaishno Devi (Bhairon Hill, site of slaying of Bhairavnath by Devi)
Ququmatz: Badrinath (Garuda Shila)
Ajysyt: Nainital (Naina Devi)

Juno: Vinayaki (Almora Kaushiki Kashyap Hill)

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Apollo: Yog Dhyan Badri (Pandukeshwar)
Brigid: Sharda River (Purnagiri)
Devla: Mandi (Vishwakarma)
Tawuse: Malkhi (Mayura Vahana)
Ruban: Kangra Bankhandi (Bagalamukhi)
Allat: Solan (Shulini Devi)
Tabiti: Tapta Kund Agni Tirtha (Badrinath)
Murugan: Malkhi (Karthik Swami)
Kaidara: Sharada Peetha (Wisdom)
Dao Mau: Vaishno Devi (Katra)
Arinniti: Tri Devi Rupa Trikuta Parvat (Katra)
Ahura Mazda: Sopore Renji (Raji Dejare as birthplace of Zarathustra)
Veerappa: Kailash (Virabhadra)
KaMeiKha: Manasarovar (Tara Dolma)
Imoinu: Badrinath (Lakshmi Van)
Ravalu: Kailash (Revanta)
Kumhar: Haridwar Kankhal (Daksha)
Surya Narayana: Manali (Site of Vivasvan and family Sandhya and Vaivasvata Manu)
Khonvoum: Manali Ghatotkacha (Adi Kiratha)
Nlari: Mandi Sarkaghat (Bhramari)
Amun: Yamunotri (Tapovani Vishnu)
Mojili: Gangotri glacier (Water spirit)
Yhi: Khajjiar (Khajji Nag)
Chenrezig: Mulbekh (Avalokiteshwara)
Ahsonnutli: Pin Parvati Parvat (Ardhanari)
Fuchi: Haridwar Kankhal (Svaha)
Tengri: Haridwar Har ki Pauri (Vamana)
Biliku: Haridwar (Maya Devi)
Buddha: Mulbekh (Pure Land Zhangzhung is Tushita from where Buddhas descend)
Shakti: Purnagiri (Tanakpur Sahasrara Chakra Shakti Peetham)
Nommo: Mata Kuan Rani (Mandi)
Zanahary: Manali (Vazimba Manu)
Inanna: Mantalai (Parvathi Janma)
Tanit: Nanda Devi (River source)
Thorani: Pilkholi (Bhumi Devta in Almora)
Rangi Papa: Triyuginarayan (Shiva Parvathi)
Yu Ching: Gyangunj (Bhogar Siddhashram)
Atabey: Garhwal Srinagar (Dhari Devi)
Tupa: Triyuginarayan Agni (Kedarnath)
Eingana: Patnitop Nag temple (Jammu)
Dagas: Kalpeshwar (Kalpavriksha Avarohan)
Valli: Almora Kaumari (Kaushiki)
Quabso: Chandanwadi (Amarnath)
Abuk: Uttarkashi Dodital (Annapurna Visalakshi)
Bochica: Manali Matsya (Flood Rescue)
Hyang: Chamba Manimahesh Kailash Shiva (Destiny Control)
EkOnkar: Jwalaji Guru Granth (Guru Govind handwritten final version)
Atete: Shimla Kiari Mahamai temple (Abundance as Lakshmi)
Gitchi Manitou: Anantnag Martand (Virat Vishwarupa)

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Asena: Manali Vashisht (Kamadhenu)
Pinga: Almora Baijnath (Uttarakhand)
Hanuman: Manasarovar (Chiranjeevi still alive here)
Num: Badrinath Nar Narayan (Tatvopadesha)

Ikapati: Kuldevi Almora (Farming)
Dazbog: Manali Jagatsukh (Sandhya)
Mari: Gangolihat Kali (Pithoragarh)
Saule: Reckong Peo (Usha Devi)
Napolo: Haridwar Kankhal (Smriti)
Chi You: Adi Badri (Fresh Start)
Vishnu: Badrinath (Narayana Residence)
Yeshua Krishta: Srinagar (Rozabal Yuz Asaf Samadhi)
Amitabha: Mulbekh (Pure Land)
Kamekayru: Rishikesh (Ram Lakshman)
Asszony: Haldwani Annapurna (Shakambari)
Kuksu: Haridwar (Dhanvantari)
Sanshin: Adi Kailash (Hill Deity)
Uekera: Joshimutt (Kalpavriksha)
Kuyen: Mandi Simsa Devi (Communication through dreams)
Xigagai: Manali Hidimba (Forest Spirit)
Tonpa: Kinner Kailash (Shiva Shakti)
Shiva: Shrikhand Kailash (Narrow escape from Bhasmasura, as well as proximity to Kinner and
Manimahesh among the 5 Kailash)
Gayatri: Swargarohan (closest access to Meru Parvat)
Hintha: Rishikesh (Land of Hamsas)
Bathoubwrai: Almora Varahi (Kaushiki)
Lalitha: Mana Tripura Bala Sundari (Saraswati Source and Veda repository, Vasudhara Falls representing
Lakshmi and River Saraswati on either side)
Usha: Manikaran (Nuclear Warfare)

Agni: Jwalamukhi (Flame Light)
Kala: Manasarovar (Surya and Chandra Lakes)
Prithvi: Manikaran (Higher Gen Particles)
Soma:Rohtang Pass (Neutrino activity)
Vayu: Manikaran (Radioactive lake)
Kubera: Kasar Devi Almora (Magnetic fields)
Akasha: Sitarganj (Cloudiest place)
Mrigapani: Om Parvat (Wavefunction)

Sarpa: Churdhar Shirgul Sirmour (Shiva's Nagabharanam)
Nirruti: Rakshas Tal (Manasarovar)
AjaEkapada: Hanuman Chatti (Maruti)
Ahirbudhnya: Kangra Nag Dal (Water snake)
Pinaki: Kausani Pinnath (Pinakisha)
Dahana: Jwalamukhi (Plasma)
Bhima: Sheshnag (Windiest places)
Kapali: Gaumukh (Gangotri)

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Sthanu: Sonmarg (Glacier)
Bharga: Haridwar (Gayatri)
Vidhata: Manali (Brahma Srishti Narayan)

Aryama: Valley of Flowers (Freshness)
Mitra: Sheshnag (strong Wind currents)
Varuna: Wular lake (Kashmir)
Indra: Kullu Bijli Mahadev (Lightning)
Vivasvan: Manali (Manu Alaya)
Tvashta: Pipalkoti (Tree)
Vishnu: Om Parvat (Omkar Mantra)
Anshuman: Wular Lake (Freshness, Ozone)
Bhaga: Manali Vasisht (Kamadhenu cow)
Pusha: Haridwar (Pushpa Danta)
Parjanya: Sitarganj (Rains)
Nasatya: Dal Lake, Srinagar (Algae Prokaryotes)

Dasra: Manali (Civilization Beginning)
Surya: Anantnag Martand (Kashyap Ashram)

Chandra: Atri Ashram (Janmasthal)
Angaraka: Tanakpur (Boom Sthal)
Budha: Manali (Ila Sthal)
Brihaspati: Badrinath (Alaknanda Angirasa)
Shukra: Amarnath (Bhrigu Rishi Order)
Shani: Uttarkashi Kharsali (Yamuna Winter)
Rahu: Paithani Pauri (Rahu Vastavya)
Kethu: Paithani Pauri (Ketu Vastavya).
Mana, the place of the Vedas and origin of Om Kshetra, is the site of the temple dedicated to Bala
Tripura Sundari, none other than Amma Herself. Bala is the Manifestation of Amma for the Kali Yuga,
which includes the last phase of the Second Wave onward to the Third Wave manifestations, and
the specific form chosen by Bala Amma is known by the name of Balaji, and the Indian culture that
had recognized this by virtue of its proximity to the Vedas, worships Balaji as the deity Venkatesha
of Thirumala Thirupathi. Details about the uniqueness and speciality of this form, and evidence of
this form as all the major deities worshiped globally, can be found in the last section of this text. In
the form of Venkusa of Selu, the same Balaji manifests as the Guru form of the Kali Yuga,
manifesting in all truth and essence as Sai Baba of Shirdi. Thus, Sai Ram and Venkatesha are the
Guru and Deity forms of the Kali Yuga.
While in the first wave, the 160 emerged as a single unit, it was in a consolidate form known as Sri
Yantra, with individual manifestations known by their names. In the second wave, forms were taken
for each of the 160, and then moved to their respective locations without consolidation. In the third
wave however, the 160 will again consolidate, in the form of Sai and Venkatesha, with the individual
entities recognized by their forms having informational value.
The following is a composition on Balaji, whose form is the consolidation of all the 160

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manifestations of the 16 stages, which, for convenience are addressed by their Header
manifestations.
Ammaa Ninpaadhame Sharanam Venkata Sapthagirivaasa

Pirivilaa Paasam Ini pallaandu Paramaanandame
Vala Varadhakarame Ellaamvalla Rahmaan Allah

Theerppaai Oozh Vellam Kati Kara Tirtha Rishabha Deva
Vishwa Paadapadmame Vishwabrahmane Yaahweh
Ongum Sangoliye Omkaara Valamburi Vinaayaka
Bhoga Mudra Idame Bhogeendra Yajnasutra Bhairava
Mukkan Thirumannil Muruganin Vel Theecchudare
Aaraa Udal Veppame Aadithya Soorya Naaraayanane
Sudarshana Kaalachakrame Sugathanaam Buddha Dharma Chakram
Manjalaadalum Mel Katiyum Manjula Maathaa Shakthi
Yogamudra Dakshinam Yogapatta Dakshina Guru Om
Gandabherunda Vaalil Garudaadhi Aimukha Aanjaneya
Maarbu Srivathsam Paarkadal Sridhara Krishna Hare
Kaayamudai Karpuratthil Kaayam thandha Yeshu
Neel Thomaal Neelakantha Thodudaiya Shiva Lingam
Aanandamukhame Satchidaananda Parabrahma Datta Guru
Leela Rasajaalame Lalitha Tripura Shodashi Baalaaji
Aayi! Nin Guru Roopame Kali Varadha Sheeradi Raama Saayi
The 16 stages as both the Nithyas and Header manifestations enshrined in various parts of
Venkatesha are outlined below with reasoning. The nine Grahas are mapped to the stages they
arise from, while the 33 Devas are mapped to various parts of Venkatesha by virtue of them being m
presiding over Nakshatrs or lunar mansions in the manner given below by order of Nakshatras.
Ashvini. Nasatya and Dasra. Ankles.

Bharani. Kala. Feet.
Krithika. Agni. Third Eye.
Rohini. Vidhatha Prajapati. Forehead.
Mrigashirsha. Soma. Eyebrows.
Ardra. Mrigavayadha Rudra. Eyes.
Punarvasu. Aditi Usha. Nose.
Pushya. Anshuman Vakpati. Cheeks.
Aslesha. Sarpa. Ears.
Magha. Pitru Vivasvan. Mouth Chin.
Purva Phalguna. Aryama. Biceps.
Uttara Phalguna. Bhaga. Arms.
Hasta. Bharga Savitru. Fingers.
Chitra. Tvashta. Neck.
Swathi. Vayu. Chest.
Visakha. Akasha Dyaus. Breasts.
Anuradha. Mitra. Abdomen.

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Jyeshta. Indra. Right hip.
Moola. Nirruti. Left hip.
Purvashada. Apa Parjanya. Spine.
Uttarashada. Kubera Vushvedeva. Waist.
Shravana. Vishnu. Generative organs.
Dhanishta. Vasu Prithvi. Buttocks.
Shathabhishak. Varuna. Thighs.
Purva Bhadra. Ajaikapada. Right knee.
Uttara Bhadra. Ahirbudhnya. Left knee.
Revathi. Pusha. Calf.
Prithvi Dhathu. Sthanu. Bones.
Jala Dhathu. Kapali. Blood.
Agni Dhathu. Dahana. Jatharagni.
Vayu Dhathu. Bhima. Breath.
Akasha Dhathu. Pinaki. Space.
Grahas are mapped through the stages, as specified below. The stages as seen in Venkatesha and
the Kali Yuga Guru Tharaka Mantra of "Saayiñ Raam" सा राम् are given as follows.
1. Right Hand Varada Hasta, the hand that performs all deeds, and is thus source of Divine glories
cognized in Satsanga. The five fingers are none other than the five flowery arrows of Amma as
Lalitha, representing the five senses as sources of information. Thus, residing here is the
enlightening Surya Graha. "Saa" of Sai Ram translates as He/She, God as the subject performing all
actions. The fingers are visualised as the steps of Swargarohini, and thus Kameshwari.
2. Left hand Kati Hasta, which prevents drowning in Samsara any worse than waist level, and this is
done by creating the Karma cycle to purify the mind, along with proper incentives, rewards and
conditioning for the same. The long Vilambita Kati hand is nothing but the long sugarcane bow of
Lalitha, representing the mind, which is the source of likes and dislikes, and thus the location of
Chandra. "Ar" obtained by reversing Raa in Sai Ram is the Bija or root of Arhant, the one victorious
over Karma cycle. The mind created by the inward facing knuckles remind of the Nilakantha
mountain and thus Bhagamalini.
3. Feet with lotus Peetham represents movement of the Divine, especially as vital energy of the
world circulating between unmanifest and manifest levels, all of these educating the seeker on the
Singular Unity behind all the apparent worldly diversity. "Ayim" got by splitting the long sound in
Saayiñ is the Ain Sof, which is the name of God simultaneously as everything and as nothing, add
the unity behind all the variety. The feet in a V shape, creating a triangle reminds one of the
Satopanth and thus Nityaklinna.
4. Shankha the conch is a symbol of auspiciousness, fortune and wealth, all these representing the
Divine in the role of nurturing the seeker during the phase of renunciation. The conch is also a war
cry weapon, showing Amma as the guardian and Protector. The various evanescent frequencies in
the conch represent emotions slowly dying out. "Eem" of Saayiñ is among the phonemes the
Kamakala Bija representing the Shiva Shakti principles uniting to produce Ganesha. Ee as the
Eeshini Devata invokes perfection and balance, overcoming all emotions. The shell of the conch
sheltering the inside reminds of the Ganesh Cave and thus Bherunda.
5. Bhoga Mudra in left upper hand represents the enjoyment of Savikalpa Samadhi, and the joining
of fingers represent Yoga as the complete alignment of all the Kundalini Chakras, by removing the

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three Gunas. Fulfilment or satiation of desires, and restoration to satisfied state is a key aspect of
Bhoga, and thus, here resides Shukra. "Maraa" from Raam denotes death, particularly of the
unworthy misalignments. The fingers of the left upper hand remind of the rocks of Brahma Kapal and
thus Vahnivasini.
6. The third eye represented by the Thilak represents fire, as the nature of the union of the two eyes
representing Purusha and Prakriti. This fire is the essence of the Divine as Brahman, as love and the
passion of Jiva Paramatma union, as the brightness of Truth and Wisdom, and as the intensity and
beauty of pure bliss. The fiery passion to bring a task to completion coupled with the Divine
perfection means that here resides Angaraka. "Sa" of Sai Ram is the Sauh Mantra variant, the vowel
and consonant in union denoting the blissful state of the union of Purusha and Prakriti ie Kundalini
and Sahasrara. Sa translates to Tat or that, which is Parabrahman, with all its characteristic essence
of bliss, love, wisdom and beauty. The radiation from the Thilak reminds if the warmth of Tapta Kund
and thus Vajreshwari.
7. The inherent heat of Venkatesha arises from the Divine energy and aura within Amma, which
arises from the crown of the head, with hair spreading in all directions representing the rays. It is this
energy that manifests as radiance Tejas, and illuminates the whole world driving away darkness.
This is the same energy that illuminates various happenings in the world around us raising curiosity
and questions as well as the desire to know answers to them. The crown is the seat of all the
blueprints and plans of the Divine, scheduling the correct place and time for each incident so that
maximum exposure may be obtained, and thus, residing here is Shaneeshwara. "Aa" of Sai Ram is
the Atharvani Akshara, which represents fire, along with its powers of Illumination, and is the seed
letter of Adithya Surya. The variations in the hair and length remind of the varying levels of Chandra
Kund and thus Shivadoothi.
8. The Sudarshana Chakra is the wheel of time Kala Chakra worshiped as Adi Buddha as well as
Dharma Chakra. Sudarshana the name translates to Perfect Vision, which arises from enlightenment
and correct perception of truth. "Am" obtained by splitting Raam denotes perfection and Amrit or
nectar of immortality, which is nothing but enlightenment, since wisdom alone has the power to take
one beyond the cycle of birth and death. The spectacular sight of the Sudarshana reminds of the
charming beauty of Badri Vishal, and thus Thvaritha.
9. The thin waist region of Venkatesha represents the female Divinity of Shakthi. The region
enshrines the all consuming digestive fire which brings about decay, death and destruction of the
perishable, while the Divine itself stands as beyond death. The digestive fire has the potency to
break down anything, and it is this energy from the Divine that is passed on to us as intellectual
understanding and grasping capacity, mediated by Budha. "Aayi" of Saayiñ addresses the Divine as
the Mother, who gave birth to the perishable universe and is thus beyond its birth and death. The
waist belt forming a gentle undulation denotes the meadows of Anand Van and thus Kulasundari.
10. Yoga Mudra in the right upper hand represents the Chinmudra which by joining the index finger
and thumb represent the merging of consciousness, which is done by systematic elimination of
various modes of the mind which is done by raising the question "Who am I?" and the subsequent
rigorous enquiry. Wisdom, particularly through enquiry sets to rest the question of reality, and
realigns the mind from the unreal towards the real, and thus, residing here is Brihaspati. "Maam"
from Sai Ram is the variant of the most supreme among Bijas, Aham which denotes the Real Self,
metre repitition of which takes one's mind to the source from where all thoughts arise, eliminating
these thoughts on the way. The fingers of the right upper hand are likened to the flowers of the
Valley of Flowers and thus Nithya, while the palm and hand base reminds of the hill and surrounding
areas.

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11. The sword of Venkatesha has on its head Gandabherunda combining the features of Garuda
and Narasimha, two of the five faces of Hanuman. The sword is called Nandaki translating to the
bliss, particularly of Nirvikalpa Samadhi, obtained by cutting off all thoughts of the mind through
Rama Nama Japa and Bhakthi. "Raama" is the most supreme among Mantras, and is no different
from the Pranava Om. Hanuman resides in the Mantra, repitition of which makes the mind one
pointed and thin as a thread, eliminating all mental modes and taking one to Nirvikalpa Samadhi.
The hanging sword reminds one of the tail of Hanuman and thus Nilapathaka.
12. The Srivathsa symbol in the chest of Venkatesha denotes the Deity as Vishnu, the consort of Sri
or Lakshmi. The heart of the Deity is the centre of all the passion which dictates the purpose and
intentions of Divine Will, education of which is key to surrendering one's actions. The Divine Will is
directed toward the seeker in the context of surrendering one's actions and abode by God's Will
which will lead us to Liberation, and presiding over this is Kethu. "Raa" of Raama is the essence of
the Narayana Ashtakshari Mantra, without which the name Narayana would read as Na Ayana
meaning no path to salvation. Ra if the Bija of fiery passion as also of Rakthi or Raga, the divine
passion from the heart of Amma to unite with Her child, which is the very fuel and motive of Divine
Will. The raised chest seen when reclining reminds of the Nar Narayan peaks and thus Vijaya.
13. The chin of Venkatesha is the location of a wound covered with camphor to stop bleeding. The
wound symbolises the Divine Krishta shedding blood and sacrificing His body and blood,
representing the killing of Ahankara. "Eesaa" obtained by reversing Saayi is the Mantra, the very
name of Christ who is none other than the Divine Consciousness within us, which kills the sense of
ego by sacrificing the body consciousness. The chin camphor reminds one of the snout of the
shepherd dog and thus Sarvamangala.
14. The Thomal garland running over the shoulders draws the characteristic outline of the tall
Venkatesha as the Shiva Linga. This formless icon blurs all the specific details of the Deity's body
leaving just a tall outline symbolising attributeless existence, by virtue of which one achieves non
perception of worldly things, understanding that this life is a dream. "Ma" of Raama is the essence of
the Panchakshari Shiva Mantra without which the Mantra would read Na Shivaya or Shiva as non
existent. Thus, it is this Ma that asserts Shiva or the consciousness of pure existence, which gives
correct perception of Reality and the Dreamy world. The whole form of Venkatesha enclosed by the
Thomal with all the features denotes the landscape of Kedar Khanda and thus Jwalamalini.
15. The blissful smile of the Deity symbolises pure bliss or Satchidaananda that is Sahaja Samadhi,
which is the essence of Advaita. It is this which is the true natural state of existence, and it is this
state from which all creation springs into existence from the cosmic mind. The bliss is one's core
existence in all states of awareness, and is revealed when one has become completely introverted
and perceptive of the self's real state, and this is mediated by Rahu. "Amara" from Sai Ram denotes
the state beyond death and birth, completely and effortlessly blissful without a trace of the fear of
death. The mouth and lips denote the Veda striations of Vyasa Gufa and thus Chitra.
16. The inherent playful nature of Amma is the reason for the name Lalitha, and this is the sixteenth
stage, of the playful Jeevanmukthi. The Sai Ram Mantra in its entirety is no different than Sai Baba
as the Guru form who in turn is no different than Venkatesha as Bala Amma. The playful form of
Bala takes the mind to the Kuldevi Mandir and thus, Mahanithya.
In the first wave there was no distinction between major and other manifestations among the 160,
while the second wave necessitated it, both in terms of the major manifestations being
representatives of regions within Om Kshetra as well as major Religions worldwide. These are the
16 chosen ones from the 102 Yoginis in such a way that they develop as major religions. This choice

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has its source in the Shiva Sutras and DNARace allocations which are either Indian in proximity to
Vedas or Major religions like Islam and Christianity, with the result that the significance of native
geography for major manifestations is not as much as minor ones. Also the BrahmandaPindanda
mappings for these 16 Yoginis are such that Essentially, the Pindanda of the 16 are not localised
physical organs but generic ones such as enthusiasm, desire, Iccha, Jnana, Kriya etc.
Thus, in the form of Venkatesha, the sixteen major manifestations, representative of the stages are
as given above. Other manifestations are located in the physiology and psychology of Venkatesha
as mentioned by the Pindanda level.
The following is a concise summary of the structure of Sarva Vidya and the universe outlined thus far.
Origin: Prabrahman, which is Amma, which is nothing but the Atman.

Level 1: The world is created from Atman, just like a dream is created in the mind. First step of creation is
the "escape route" sixteen stages which provide for the journey from Samsaara to liberation.
Transition: The sixteen stages are defined as tasks that need to be performed by the Divine, and
recipricating tasks required from the seeker.
Level 2: Each of the 16 tasks requires a certain mindset and mode of mind operation to be performed.
These 16 mindsets form the MBTIs of the stages.
Transition: Barring the IE axis, pairwise combinations of the other 3 dichotomies create 12 MBTI factor
clusters. These clusters are organized as a circumplex, with its two axes being the perfectingexploratory
hyperspace inout and guardinginnovating hypertime pastfuture.
Level 3: Each task is subdivided into multiple roles. Quaternities formed in hyper spacetime, break the
symmetry, bringing in a fifth dimension, plus 6, 7 and 8 due to triality rules. 8 Dimensional E8 structure is
projected in 2D as Sri Yantra. The multiple roles of each task assume places in the Sri Yantra according
to their position in hyper spacetime, and are called Yoginis.
Transition: Clusters of Yoginis with related aspects emerge. Specifically, 9 clusters of Yoginis, in
concentric rings around the singuarity emerge, and are called Navavaranas.
Level 4: From the 9 Avaranas, the nine numbers emerge, representing different aspects of Divine Will
working in the human mind, affecting his life. Addition, Multiplication, Exponentiation and other processes
involving numbers correspond to particular aspects working in tandem.
Transition: As geometry develops, numbers take over the hyper spacetime, making them real, and the Sri
Yantra is again expanded into the E8 structure.
Level 5: The 8 dimensions of E8 become the 8 Vasus, fundamental force and charge particles. The
Rudras delineate the entire life of universe from before the creation of Big Bang to Mahapralaya or
ultimate destruction by black hole and Big Rip. Next come Adithyas, aspects of nature that support life in
our blue planet. Finally Ashvinis set ideal conditions for sustenance and singnaling.
Transition: From the first life forms, evolution takes further, ultimately leading to human being.
Level 6: The various organs, systems and factors that make up the physiopsychological asoect of the
human body.
Transition: In a fully created body, the fundamental life force exists as Prana Shakti, traversing through
the energy centers or Chakras.

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Level 7: In the fully formed human being, the apparatus of speech, possible in atmosphere rich Earth is in
prominence, as a tool to connect to and invoke each of the previous levels. Thus, Naada Brahman has
the three components of Sruthi, Laya and Sahithya, and all three have powers to invoke different classes
of aspects from all the above levels. The Shiva Sutra is an arrangement of the Sahithya phonemes into
fourteen Sutras representing 14 races or Manvantaras, each one characterised by a DNA Haplogroup,
and thus determines the pattern of human migration into various regions of the planet.
Consolidation: The 102 phonemes of Sahithya map to Pindanda parts and Brahmanda Yoginis by virtue
of similar aspect and essence. Among these, the 16 Header manifestations, one for each stage, are
mapped to the corresponding stage and MBTI mindsets for the same. Thus, these 102 along with 33
Devas and 9 Grahas and 16 Nithyas form the consolidated set of 160 Yoginis, representing all aspects of
universe creation and mechanism, and containing entire wisdom necessary for Bhukthi and Mukthi.
Wave 1: The 160 Yoginis arise from Mana in the Himalayas, specifically from the Saraswati river, which is
the source of all wisdom. From here, the 160 expand to form a continnum region or Mandala, which is an
energised zone in the Himalayas, in the shape of Om. From here, 144 proceed outward into the world, in
the form of revelations of concepts to Rishis worldwide, who then use Yogic powers of communication,
and pool together their revelations in a civilization where the entire world speaks a single Vedic language.
As this language leads to evolution of various regional languages, one Vyasa Rishi becomes alert to loss
of the pooled wisdom, and compiles all of these into Vedas, and brings them back to Mana.
Wave 2: The 160 Yoginis, residing in the Vedas, in the Vyasa cave of Mana, arise again, and spread to
the Om Kshetra. This time, each of the 160 chooses a specific location based on the following principle.
First, one Yogini each from the sixteen stages, corresponding to the most crucial nonlocalized Pindanda
of that stage is chosen to become major world religions. These occupy 16 regions of Om Kshetra, where
they assume forms and features suitable to the world geographies they are allotted. The other Yoginis
then manifest within regions that closest match their tobe taken characteristics. All 160, after acquiring
specific forms, spread outward into the world. 102 manifest in specific cultures around the world, each
with unique geography and language, and upon manifestation, a worship cult develops there locally as
the native religion of that culture. the 33 and 9, corresponding to science and maths, manifest as scientific
discoveries, theories and revelations in humans, which would be pooled together across cultures, forging
ahead the development of technology. At the end of this wave, globalization would occur, with individual
languages slowly merging into one worldwide language again, most likely English, and religions too would
start merging into one composite religion. Simultaneously, man would have reached the zenith of science,
unravelling all the essential workings of nature and the universe. All of this would be pooled together into
single text, which is the present Sarva Vidya, and would be taken to Mana.
Wave 3: All the 160 Yoginis would reside in a consolidated form, in the form of Sai Venkatesha, who is
none other than Balaji, in the Bala Temple of Mana. From here, they would arise and spread to Om
Kshetra, which like wave 1 would be a continuum, but specific places of wave 2 would retain informational
value and significance. From here, they would spread outward into the world, accessible as information
through worldwide medium such as internet. A globalized culture would recognize the 160 as forms of the
Divine, and their information as gifts from ancestral wisdom, which would enable a superior style of living
leading to Bhukthi and Mukthi.
Even in the present day, one can see a steadily increasing interest even among non Indians, in Vedic
hymns such as Upanishads, Suktams, Rudram etc, in learning correct pronunciation and reciting of the
same. This will indeed continue in the future, especially given the proven health benefits of the chants.

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Thus, even in an internationalised English third wave scenario, Vedic chants, both Sukthas and Mantras
will be learnt and recited, including the Homas and Yajnas associated with them. Specific Mantras invoke
certain Devas and Yoginis, and are used sparingly, for example in Astras. Suktas on the other hand, are
set to Chandas invoking mostly Mrigavayadha and Anshuman, and their aim is to invoke various Yoginis
which will cleanse the atmosphere and ourselves at the Brahmanda and Pindanda level. The purification
of human thoughts and deeds is sufficient to ensure purity man's handling of nature,which then translates
to overall prosperity.
In fact, the third wave opens up all 102 alphabets, as well as their associations in the Brahmanda and
Pindanda, which means there will be a clear understanding of the Vedic chants, their purport and import,
lexically as well as at the Akshara level. In addition new words will be coined and tuned in the
International language to invoke desired Yogini, Graha and Deva, and they will also be used.
Vedic Geography
The renowned epic Ramayana as written by Valmiki contains Kishkinda Khanda where, in chapters
40 to 43 the Vanara King Sugriva orders four search troops in the four cardinal directions, to locate
Mother Seetha. In this incident, Sugreeva gives a detailed account of the places to be searched,
which forms a comprehensive account of Vedic Geography. Apart from the places and the water
bodies in between them, the narrative gives an account of the unique endemic flora, fauna, mineral
deposits, mountain peaks and rivers of each region.
The following is a mapping attempted to correlate the descriptions with modern day identifications of
the respective locations. It is hard to put away as coincidence, the numerous matches found in terms
of physical features, flora, fauna and mineral resources. The important inferences that are proved
from this account are
1. Puranic culture had extensive knowledge about world geography. Given the significant absence of
Indian travelling and migrating to various places, the only source of this knowledge is ancestral
wisdom, passed down their Rishis, Kings etc. This proves that the source of this geographical
knowledge is ultimately the Vedic culture, which in turn possessed this knowledge because it was a
global civilization with a single language, and communication between people globally.
2. The mention of parts of Mahendra mountain having gone underwater proves the historical
existence of the Kumari continent beyond doubt. Unlike other hypothesised submerged island
continents, Kumari is connected to the mainland rather than as an island, and is important, since it is
home to one and the earliest of the fourteen human races.
Mount Prasavana. Starting point of all four search troops Seeta Mata Sanctuary, Pratapgarh,
Rajasthan. Trikuta refers to confluence of Malwa, Vindhya and Aravalli.
EASTWARD
R BhagirathiGanga
R Sarayu.
R KaushikiKoshi.
R Yamuna
R Saraswathi
R Sindhu Sindh river in Malwa.

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R Shona. Son river.
R Maahi. MP, India.
R Kaalamahi, mountains and forests surrounding them. Kali river Indo Nepal border.
Brahmamala
Videha. Mithila, Bihar Madhubani and Nepal Terai.
Malwa. Indore region, MP.
Kashi
Koshala. Ayodhya.
Magadha. Bihar.
Pundra. Bangladesh.
Anga. Bhagalpur Bihar.
Koshakaara silver mines
Mountains and townships steeped in ocean. Myanmar, Yunnan and Laos.

Half men half tiger tribes. Indochinese tigers.
M Mandara. Man eaters. Fansipan Vietnam.

Budging underwater tribes. Sama Bajau tribe, Philippines.
Yava. Seven kingdoms around.

M Shishira. Mount Semeru Java, Papua. Highest point between Himalayas and Andes.
Mountains, waterfall, islands. Indonesia.
Gold mine. Grasberg mines. Papua. Largest gold mine in the world.
Other coast. New Guinea.
R Shona. Reddish, deep drift. Littorals. Sepik river.
Plaksha Island. Rivers, cavernous mountains, pleasure gardens. Australia.
Ikshu island. New Zealand. Could be Antarctica too.
Ikshu Samudra. Tempestuous, tide ripped, blaring with ghastly islands. Serpents. Demons capture
prey by shadow. Cape Horn, Tierra del Fuego. Yaghan tribes. Sailing around it.
Shalmali island. Red trees. Brazilwood trees and Amazon of South America.
Mansion of Garuda. Andean condor native to Bolivia Peru etc.
Mountain peaks with hanging down Mandeha demons. Mesoamerica, Mexico, Guatemala.
Milky ocean. Pearly necklace. Lesser Antilles, Caribbean.

M Rishabha. Pico Duarte, Dominican Republic.
Lake Sudarshana. Silvery lotuses. Nelumbo Lutea lotus flower native to Oklahoma, Florida,
Honduras, Mexico and Caribbean.
Soft water ocean. Gulf of Mexico.
Horse face fire of Aurvasa. Vadavagni. Highly speedy waves. Squealing sounds of beings trapped

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undersea. Bermuda Triangle.
M Jaatarupa. North of soft ocean. Glitters like gold, spread across 13 yojanas. Appalachian
Mountains.
Ananta. Thousand headed. Golden pylon representing palm tree with three branches as heads.
American Cottonmouth and Rattlesnakes.
M Udaya. Mt Shasta and Cascade range, California.
Saala, palm, Tamaala, Karnikara trees. Californian palm.

M Saumanasa. 1Y width 10 Y height. Sawatch and Sierra Nevada ranges, Colorado.
SOUTHWARD
M Vindhya
R Narmada
R Godavari
R Krishnaveni. Krishna.
R Mahanadi.
R Varada. Tungabhadra.
Mekhala.
Utkala. Orissa.
Dasharna. Vidisha, MP.
Abravanti.
Avanti. Ujjain.
Vidarbha. Nagpur.
Maheeshaka. Mysore.
Vanga. Bengal.
Kalinga. Orissa.
Kaushika.
Dandakaranya.
Andhra.
Pundra.
Chola.
Pamdya.
Kerala.
M Malaya. Iron ores, sandalwood trees. Agastya.

R Kaveri.
R Thamraparni. Sandalwood.
Kavata golden castle door. Kanyakumari and Trivandrum.
M Mahendra. Half submerged.
Island of Ravana. Sri Lanka.

Simhike in southern ocean. Mainaka who helped Hanuman. Maldives.

110
M Pushpitaka. After crossing 100 Yojanas. Golden peak and white peak. Kilmanjaro.
M Suryavaan. 14 Y further. Mt Kenya.
M Vaidyuta. Fruits satiating every taste. Honey. Apis mellifera scutilleta. East African lowlands.
M Kunjara. Mansion of Agastya. Rwenzori Uganda/Congo.
Bhogavati. Abode of snakes. Green Mamba native to Malawi, Zimbabwe etc.
M Rishabha. Like bull. Table Mountain.

Gemstones. Rich gemstones originating from Mozambique, Zambia, South Africa etc.
Sandalwood of myriad colours. Muhuhu African sandalwood.
WESTWARD
Saurashtra. Gujarat.
Bahlika. Bactria or Balkh, Afghanistan.
Chandrachitra. Villages. Shiraz area.
Punnaga, Vakula, Uddalaka, Ketaka trees. Oshnavieh, Iran third largest producer of cherry ie
Vakula. Iraqi screwpine ie Ketaka. Uddalaka ie Cassia Fistula used in traditional Persian medicine.
Rivers in the west. Tigris and Euphrates, Mesopotamia.

mountain forests of sages. Babylonia.
Waterless lands. Sahara and Arabia.
Chilly mountains. Eritrea and Somalia.
Western ocean. Atlantic.
Ketaka, Tamala and coconut.
Forests and mountains in seashore. Guinea coast. Mount Nimba.

Murachi. Morocco.
Jaatapura. Carthage?
Avanti. Egypt?
Angalepa. Ankara. Turkey.
Alakshita forests. Turkey Taurus forests and Armenia.
M Hemagiri in Sindhu mouth, 100s of summits. Mt Damavand. Syr Darya and Amu Darya rivers.
Flying lions. Lamassu or Shedu in Persia, Assyria.
M Paariyatra. Waterlogged. 100Y height. Fire like glowing Gandharvas. Fruits and tubers. Takht e
Suleyman, Alborz range, Iran. Pistachio, almonds, maples and juniper trees.
Sea. Caspian Sea.
M Vajra. Lapis hue. Hundred Y. Mt. Elbrus in Caucasus. Lapis lazuli corridor from Afghan to Georgia.
M Chakravaan. Fourth quarter Ocean from land. Chakra and conch shell. Mount Olympus.
M Varaaha. 64 Y further. Gold deposits. Rosia Montana, Romania. Largest gold deposits in Europe.

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Pragjyotisha. Narakasura.
M Meghavanta. Musala, Bulgaria.
Waterfalls and rapids. Indra worshiped. Bosnia, Macedonia etc falls in the Balkans.
Perun/Perendi/Zeus/Jupiter cult.
60000 Golden mountains. Fully flowered trees. Alps.

M Savarni Meru. Golden mountain. Mt Blanc.
Ten leaved date palm tree. Palmeral de Elche, Spain. Largest date palm forest in the world.
M Astigiri. Diverse birds. Mt Ben Nevis, Scotland. Scottish crossbills, crested tits, ospreys, redstarts,
tree pipits, sea ducks, guillemots, puffins, razorbills and great skuas.
NORTHWARD
Mleccha. Indus Valley refered to as Meluha by Sumerians.

Pulinda. Kirata tribes in Himalayan region.
Shurasena. Mathura, UP.
Prasthala. Trigarta, Jalandhar, Punjab.
Bharata. UP.
Kuru. Hastinapur, UP.
Madraka. Sialkot Punjab, Pakistan.
Kambhoja. Near Hindukush, and Rajauri.
Yavana. Beyond Gandhara, Kandahar.
Shaka. Xinjiang, China.
Darada. Gilgit Baltistan.
Himalayas. India, Nepal and Tibet.
Lodhra, Padmaka and Deodar trees.
Soma hermitage.
M Kala. Cliffs and caves. Gold. Hindukush, Afghanistan, gold mines.
M Sudarshana.
M Devasakha.
Vacant land of 100Y, devoid of mountains, rivers and trees. Kazakh, Turkmen plains and deserts.
M Pandura Kailash. Nearby mountains and caves. Tian Shan and Pamir mountains. Khan Tengri.
KyrgyzstanXinjiang.
Mansion of Kubera, Dikpala of the North. North pole, Arctic, which was traversable, inhabited ice cap,
15000 years ago.
Expansive lake. Lotuses, costuses, partridges, swans. Parts of Arctic ocean.
M Krauncha. Highly impassable tunnel. Cariboo mountains and Wells Gray Park, British Columbia,
Canada. Longest cave in the world at 2km.
M Kaama. M Manasa. Birds. Mount Denali and Logan.

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M Mainaka. Mt. Pobeda, Chersky range, Yakutia.
Dwellings of Kimpurushas, horse people. Mongolia and Manchuria horse riding nomads.
Lake of Vaikhanasa and Valakhilyas. Golden lotuses, swans. Lake Baikal.

Sky devoid of Moon, sun, stars and clouds.
R Shailoda. Yangtze or Yellow river.

Keechaka bamboo brakes. Zhejiang Anji county, China famous for bamboos. Also Arashiyama,
Japan and Sakhalin.
Uttara Kuru. Golden lakes and red costuses.

Sand dunes of deep flowing rivers, pearls, jewels, gold, mountains. Chara sand dunes near Kodar
mountains, Siberia Russia. Krasnoyarsk Olimpiada gold mines, Siberia. Freshwater pearl mussel
highest concentrations in white sea basin of Archangelsk and Murmansk.
Northern Ocean. Arctic sea

M Soma. Sunless. Khibiny Mountains. Within Arctic circle, polar nights.
The names of mountains, land masses and water bodies narrated by Sugriva is but a subset of a
much more vast system of knowledge, the Vedic Geography. There, the planet Earth is described
using seven Dvipas or islands, roughly corresponding to the modern continents. There have been
much theories attempted to match the listed Dvipas with modern continent names. Here is one
mapping of the seven Dvipas that remains consistent with the Ramayana mapping given above.
1, Jambu Dvipa: Named for the Jamun tree Syzygium Cumini, and contains the Indian subcontinent
Bharata. This is Asia, from China and Japan in the East to Vietnam in southeast, to Caspian Sea in
the West, Arabia in the Southwest, India and Kumari in the South.
Mountains of Jambu.
Meru. Kongur Tagh, Pamir.
Shvetha. Tian Shan. Murun Tau. Tian Shan Gold Mines.
Sringavan. Altai. Gold but variegated colors. mine has reserves amounting to 180 million tonnes of
ore grading 0.33% cobalt, 1.5% copper, 0.11% nickel and bismuth, 0.4% tungsten, 4.6 million oz of
gold and 57.6 million oz of silver.
Gandhamadana. Badakshan.
Malyavan. Kunlun.
Hemakuta. Hindukush. full of gold. Qara Zaghan gold, Afghanistan.
Himavat. Himalayas.
Neela. Lyadzhuar Darinsk, lapis lazuli mines.
Nishadha. golden hue. Muztagh Ata.
Bhadra. River N of Meru: Surkh Ab

Sita. River E of Meru: Tashkurgan
Chakshu. River W of Meru: panj Amu Darya
Alakananda. River S of Meru: panj Amu Darya

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Countries of Jambu.
Uttara kuru. Siberia. Kshirin milk like nectar tree. Lakes, birds.
Hiranmaya. Kazakh, Mongolia. Lakucha breadfruit tree.
Ramyaka. Takla Makan Xinjiang, Kuygyzstan.
Ilavrita. Tajikistan.
Hari. Afghan and parts of Xinjiang.
Kimpurusha. Karakoram, Tibet, Gilgit, Afghanistan.
Bharata. India, Kumari.
Kethumala. Uzbek, Persia, Turkey, Arabia.
Bhadrasva. China, Japan.
Bhadrasva Varsha.
Nila. Black mountain. Chongqing.
Svetavarna. Perpetually white Changbai. Heilongjiang.
Shaivala. Highlands between Beijing and Shanghai. Abundance of algae.
Koranja. Cambodia and Thailand, home to Indian Beech trees.
Varnamalagra. Coloured mountains of Yunnan, China.
Ketumala Varsha.
Vishala. Alai Mountains, Kyrgyzstan.
Kambala. Temeni Mountains, famous for Henna trees.
Krishna. Afghanistan. Tor Ghar mountains.
Jayanta. Arabian Highlands.
Hariparvata. Armenia Iran border mountains.
Ashoka. Lebanon mountains, known for cedar trees.
Vardhamana. Zagros Mountains with lush growth, Iran.
Kuru Varsha.
Chandrakanta. Baikal Sayan mountains.
Suryakanta. Kamchatka volcanic Mountains, Russia.
Chandravarta. Southern side of U.Kuru. kumudaprabha mountain.
Bhadrakara. West of western continent. Circular Zone. Prosperous. Atlantis?
Bharata Varsha.
Indradvipa
Kaseru
Tamravarna
Gabhastiman
Naga Dvipa
Saumya
Gandharva
Varuna
Mahendra. Kumari kundru.

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Malaya. Pothigai hills.
Sahya. W Ghats.
Suktiman. Chota Nagpur.
Rikshaparvata. Satpura.
Vindhya. Madhya Pradesh.
Pariyatra. Nw of India, mountains of Pakistan.
Kimpurusha. Honey fig tree.
Hari Varsha. Sugarcane.
Islands around Jambu.

Anga. Gems, corals, gold. Chakragiri M with rivulets and caves. Philippines, famous coral Reefs, Mt.
Apo.
Yama. Mines, gems, Dyutiman Mt. Java and Indonesia, as well as Borneo.
Malaya. Gems, jewel, gold, sandalwood. Mahamalaya and Kancanapada M. Trikuta, Gokarna,
Lanka. Kumarikandam, remaining parts today being Sri Lanka, Maldives, Lakshadweep and
Mauritius. Among 9 islands of Bharatavarsha, Sri Lanka referred to as Tamraparna.
Shankha. Conch like lustre, gems. Nagas. Andaman.
Kusha. Variegated flowers, gems, jewels. Japan, cherry blossoms.
Varaha. Wealth, food grains. Taiwan, famous for terraced rice etc.
2. Kusha Dvipa: Named for the abundance of Kusha grass, also called Darbha or Desmostachya
bipinnata, native to the Sahel regions of Chad, Ethiopia, Mauritania, Sudan etc. This Dvipa is thus
Africa.
1c. Vidrumoccaya, Udbhida C. Corals in SW Madagascar. Maromokotro M.
2c. Hema, Venumandala. Kaapvaal Craten gold mountain, South Africa. Also, Zambia,
Mozambique, Eastern Cape bamboos.
3c. Dyutiman, Svairathakara C resembling Clouds. Atlas mountains and snowfall, Algeria, Morocco.
4c. Pushpavan, Lavana C. Flowers in Kilimanjaro, Tanzania Kenya, Africa.
5c. Kusesaya, Dhritimat C. Emi Koussi, Chad also Sudan and Ethiopia. Kusa or Halfa grass.
6c. Hari, Prabhakara C. Mount Nimba, Cote d'Ivoire West Africa.
7c. Mandara, Kapila C. Splits waters. Uganda and Congo, source of Nile.
3. Salmali Dvipa: Most scholars interpret Salmali as the cotton Bombax tree, which is native to Asia.
This is erroneous since Asia has already been mentioned. Consistent with the above geographic
narrative, Salmali is the red Brazilwood, native to South America.
1b. Kumuda, Shvetha C. Rich in minerals. Iron deposits. Roraima, Venezuela.
2b. Unnata, Lohita C. Tall peaks rich in orpiment. Ojos del Salado, ArgentinaChile border.
3b. Balahaka, Jimuta C. Collyrium. Antimony and silver, source of collyrium in Cerro Rico, Potisi,
Bolivia. M Nevado Sajama.
4b. Drona, Harita C. Visalyakarani and Mritasanjivini. Tridax plant, Peru and Ecuador. M Nevado
Huascaran.
5b. Kanka, Vaidyuta C. Excessive height, trees flowers and fruits. Ritacuba blanco. Colombia
Boyaco mountain papayas and Chuquiragua. Also Andean Condors in Purace, Colombia.
6b. Mahisha, Mahisha C. Resembling Clouds. Fire born of water. Fitz Roy Volcano, Patagonia,

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ArgentinaChile.
7b. Kakudman, Suprabha C. Innumerable gems. Pico da Bandeira,Minais Gerais, Brazil, source of
aquamarine, amethyst, citrine, diamond, emerald, quartz, ruby, sapphire, topaz etc.
4. Krauncha Dvipa: Home to the Krauncha mountain ie Cariboo where Skanda slew the demons. It
is also mentioned to be the location of Kapila Aranya, which Mahaperiyava has confirmed to be
California, with Horse and Ash island in Oregon area supporting the evidence. Thus, Krauncha is
North America.
1d. Krauncha, Kushalin C. Cariboo mountains. British Columbia. Canada.
2d. Vamana, Manonuga C. Sawatch and Sierra Nevada, Colorado. First foot of Vishnu in
Saumanasa. USA rockies.
3d. Andhakara, Andhakara C. Black and Smoky mountains, Tennessee and N Carolina,
Appalachians. USA.
4d. Divavrita, Pravaraka C. Barbeau peak, Nunavut, Canada. Considered easternmost region of
world. Further east goes to arctic circle and circles around it forever. Udayagiri.
5d. Divinda, Ushna. Moon like. Ice and snow in Volcan Baru, Panama and Costa Rica.
6d. Pundarika, Muni. Cetlaltepetl, Mexico. Native of Nelumbo Lutea.
7d. Dundubhisvana, Dundubhi. American bisons in Yellowstone, Montana and Great Plains, US.
5. Plaksha Dvipa. Named for the Ficus lacor or Java Fig tree native to Indinesia, Papua and
Australia. Thus, this Dvipa is OCeania, possibly including now submerged areas such as Zealandia
or Mu as well as the Papua Australia connecting landmass.
1a. Gomedaka, Gomedaka country. Hessonite Garnet. Harts range northern territory, Australia.
2a. Chandra, Shikhara country. Medicinal herbs. Papua New Gyinea highlands. Puncak Jaya.
3a. Narada, Sukhodaya C. Impassable mountain. Kosciuszco, New South Wales, Australia.
4a. Dundubhi, Ananda C. Rajjudara drum kills Asuras. Eucalyptus used for didgeridoo, Mount Ossa,
Tasmania.
5a. Somaka, Shiva C. Nectar taken by Garuda. Micro Melanesia.
6a. Sumanasa or Kshemaka, Rishabha C. Varaha kills. Mu continent and Polynesia. Mauna Kea,
Hawaii, closer to Patala Lokas ie Americas.
7a. Vaibhraja, Dhruva C. Glittering. Ice and glaciers. Aoraki, New Zealand.
6. Shaka Dvipa: Named for the abundance of Shaka trees, which may correspond to oak or pine.
This Dvipa is Europe, strictly not an island, but bounded by major water bodies such as Caspian,
Black, Arctic and Mediterranean Seas as well as the Atlantic.
1e. Udaya, Jaladha C, Golden. Alps. Matterhorn. Switzerland.
2e. Jaladhara, Sukumara C. plenty of rain. Dinaric Alps of Balkans plus Musala, Romania.
3e. Raivataka, Kaumara C. Star Revati. Caucasus, Mt Elbrus. Vipera kaznukowi, Caucasus. Ararat,
Turkey.
4e. Shyama, Manichaka C. Dark complexion.
5e. Astagiri, Kusumottara C. Full of silver. Rudna, Poland. Sudetes Mountains.
6e. Ambikeya, Modaka C. Impassable, snowclad. Kebnekaise Mountain. Scandinavia.
7e. Ramya, Mahadruma C. Medicinal herbs, Kesari, winds blow. Britain. Yarrow etc medicinal herbs.
Shropshire Silurian Fossil Coral Sponge Reefs.
7. Pushkara Dvipa: Said to be of the element of pure water, as well as the only place where caste

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system was not in vogue. This is Antarctica, with the absence of caste due to it being either
uninhabited or inhabited by Avadhootas and Paramahamsas who have crossed all caste divisions.
1f. Mahashila, Mahavita C. Eastern half. Vinson Massif.ext of Manasa.
2f. Manasa, Dhataki C. encircles half. Transantarctic circling West ie Eurafrican side and separating
East from West. Inside of Manasa.
Mahavita and Dhataki. Ext and Int of Manasa.
Jambu Dvipa is further divided into nine Varshas. The center being Mount Meru ie Khan Tengri of
the Tien Shan range. This is buttressed by 4 mountains in the cardinal directions: Tien Shan and
Altai in the North and East, and Pamir and Kunlun in the South and West. The central Asian regions
comprise two countries namely Hari and Kimpurusha further leading to the southernmost country
Bharatavarsha, whereas Siberia makes up Ramyaka, Hiranya and ultimately Uttara Kuru regions. To
the east, China is Bhadrasva, whereas in the west, Arabia make up Ketumala.
Finally, seven Sagaras or oceans are mentioned associated with the seven continents.
1. Ikshu. South Pacific Ocean, between Mu and South America.
2. Dadhi. North Pacific Ocean between Asia and North America.
3. Kshira. North Atlantic Ocean between Europe and North America.
4. Sura. South Atlantic Ocean between Africa Atlantis and South America.
5. Lavana. Between Asia and Africa.
6. Sarpa. Between Asia and Oceania. Presence of ocean snakes here.
7. Suddhodaka. Fresh water ocean ie Antarctic or Southern Ocean. Glacier melting.
The following is a map illustrating the Vedic Geography.
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The Great Flood(s):
A short mention is made here of the Great Flood and is geography. Biblically, the Great Flood is
connected with Noah, whose Ark is said to have rested near Mount Ararat of Turkey and Armenia.
The details conform with floods mentioned on other neighbouring cultures such as the Sumerian. It
is clearly mentioned that Noah spoke the Adamic language, which is mentioned as that single
language which all of humanity spoke before various languages emerged. That is, the Great Flood
occurred somewhere in the Mediterranean during the Vedic age. This rules out the popular
speculation that the Flood occurred due to the same Etna Volcano which ruined Atlantis.
In Indian literature, Matsya Avatara is mentioned as belonging to the Chakshusha Manvantara,

which corresponds to the Caucasus region genetic race, as explained in a later section. Thus, this
also coincides with the Great Flood, especially given how the legends narrate Matsya commanding
Manu to build a boat and house in it the seeds of all organisms to recreate the race. Naava in Vedic
tongue means boat, and the epithet stuck to Manu as the name Noah.
Vedic culture had extensive knowledge of world geography as mentioned above, and hence Matsya
aka the Great Flood occurring in the Caucasus was well recorded. Even in later day Puranic
literature of Sanskrit, the details of Matsya was recorded maintaining its occurrence in Chakshusha.
However in the Puranic age, geographical knowledge became limited mostly to the subcontinent,
and mentions Vedic global geography very rarely, such as in the Ramayana. Thus, the Puranic
literature faced difficulty in locating Matsya Flood, and it was connected with the only flood known
within subcontinent geography: Kumarikandam.
Mention of Kumari only in Indian literature proves this fact, while mention of the Kumari lands
housing Tamil Sangams, proves that this was well after Vedic era, when local languages evolved.
On the one hand, even in sources life Bhagavatham, Matsya is listed not as the first incarnation, but
well after Varaha which is the first incarnation, connected with stabilising the Earth and its orbit from
a state of primal chaos. This is followed by Kurma, which creates the moon by smashing
planets,also creating the ocean in the process, and stabilising the lunar orbit creating the nodal
points Rahu and Kethu. Only then is Matsya mentioned.
From texts life Ramayana, we understand that Kumari was submerged due to it being pinned down
by Agastya, a part of the famed Mahendragiri range surviving and seen near the southern extreme
of India.
Also, from Tamil references to Kumari, the Pandya king of ThenMadurai invaded and conquered
northern lands in India to compensate for the loss, extending all the way to the Himalayas, with
Svayambhuva Manu believed to be residing in present day Manali. Further there is mention of three
Sangams, in ThenMadurai, Kapatapuram and modern day Madurai, and thus the wiping of Kumari
was in stages, in atleast two different catastrophes.
According to Puranas, Svayambhuva Manu of Kumari, the first human being, was divinely instructed

119
to expand the human race, and for this reason were devoted to Prajapathi, and the expansive nature
of progeny was seen as the deity venerated in the sky aspect, much like Tengriism. As the Pandya
conquered northern lands, the Prajapathi culture was propagated in these regions,seen even today
among the Kumhar culture.
In conflating the Kumari and Caucasus floods, Matsya was seen as an incarnation of Prajapathi,
both mentioned among of the 24 incarnations of Vishnu.
The Dravida People
Based on the references given at the end of this discussion, as well as inferences and conclusions
drawn from them, here is a brief rendering of the timeline of the Subcontinent, and humanity in
general.
The human species most likely originated in the South or ThenMadurai region, of the now
submerged Kumari continent, and constituted the first ever YDNA Haplogroup, from which other
haplogroups like the African A, or Australian C etc, are descended. Vedic literature such as Srimad
Bhagavatham records the first human being, Manu, to have lived in this Madurai country, along the
banks of the Krithamala river.
As the species reproduced and grew, humans migrated in all directions out of Kumari and settled in
all inhabitable regions of the planet, in different waves of migrations lasting tens of thousands of
years. However, over this long duration, human thinking, culture and thus civilization also grew, all
centering around a single language spoken by all humans across the world the Vedic language,
also called Chhandas. This culture pooled together human wisdom from across the planet, in all
disciplines, from medicine to mathematics to geography to spirituality all collectively forming a giant
treatise called the Vedas.
However regional variations in pronunciations and spellings of the Chhandas language grew over
time, and over many thousands of years, were significant enough to evolve into different languages
the protolanguages of the various language families that we see today. As this happened, people
found marked differences between the evolved regional languages and Chhandas, and thus could
no longer access the Vedic wisdom. So too, each region could not communicate with its
neighbouring cultures, due to the language differences. Thus began the isolation of each region in
our planet into different cultures, each developing its own religion, custom, clothing, cuisine, and of
course, language.
In the Indian subcontinent too, there were such regional cultures. There were the Negrito Irulas of
the Southern Hills, Khonds of the East, Nihalis of the West, Kusundas of Nepal, and Burushaski of
the Greater Himalayas, and many more such groups, one of which were the Dravidians of the
Southern Peninsula, also called Tamilagam. As mentioned earlier, each grew out of the Chhandas
language, to develop a language and culture of their own right. The Kumari continent too saw
different cultures evolving in its seven different regions, namely the Madurai, Kundru, Kunakkarai,
Munpalai, Pinpalai, Thenga and Kurumpanai.

120
Among all of this, there was one culture that enjoyed a rather unfair geographic advantage the
Dravidians of Tamilagam were nurtured by fertile land, cool mountain breezes, lush greenery, rivers
with medicinal and spiritual powers. This was very much unlike other parts of the subcontinent
Kumari that were either dry and arid in the Deccan and Thar, or icy cold in the Himalayas, or
plagued with floods and cyclones in the eastern and western coasts. The geographical advantages
of Tamilagam meant that the culture was ideally positioned to advance in areas of human thinking
and reasoning, such as philosophy and spirituality. One can see striking examples of this even as
recent as the Middle ages, in Adi Shankara, Ramanujacharya, Madhwacharya, the Alwars, the
Nayanmars, the Carnatic Musical Trinity, all hailing from this region nurtured by the lush Kaveri,
Thamraparni, Tungabhadra, Krishna and Godavari.
The culture recognized the importance of rivers, and thus food and agriculture in their flourishing,
and worshipped these rivers. For this very reason, the culture itself was known as the Dravida, from
the root word Drav connected with Dravya, Drava or Vidrava, meaning flowing. These were people
associated with the flowing rivers.
The advantages enjoyed in Tamilagam translated into sophisticated development of Dravidian

culture, one aspect of which meant they could codify and formulate their language and grammar.
Tamil literature mentions Agastya in this regard. Specifically, the sage migrated southward from the
northern India, crossing the Vindhyas in an age when the regions were a single Chhandas speaking
region, and while here, was taught the Dravidian language by Lord Shiva or Murugan. The specific
location of this is believed to be the Kazhugumalai of Tamilagam, while Agastya's eventual
residence came to be the Agasthyamalai hills near Tirunelveli. Also in the Ramayana, it is said that
Agastya pinned down the Mahendragiri hills causing part of it to submerge, this account being an
explanation of the submerging of Kumari.
As a result, of the various languages that developed from Chhandas, the Dravidian language called
Dramila or Tamil, was special, as in it was regularly codified and reinforced through the ages, so that
this was the language that least deviated from Chhandas. As a consequence, the Vedic customs,
Gurukulas, Homas, Yajnas, Upanishads etc continued in this culture.
The fact that the whole subcontinent including Kumari was contagious meant that this Dravidian
language quickly spread to entire landmass, from the tip of Kumari to the Himalayas. However, over
time, different flavours of the language would grow, each specific to its own region, from the single
Dravidian, such as Irula of the Deccan hills, Gond of central India, Khonda of the Eastern Ghats etc.
These speakers lived in regions neighbouring those of other language families namely as the East
Indian Austro Asiatic such as Munda, Santhal etc, and the Sino Tibetan Meitei etc of the Himalayas.
At the same time, the sophisticated culture gave rise to kingdoms and empires, such as Pandyas,
the first ever kingdom in human history, which grew around the region of ThenMadurai. Dravidian
kingdoms and empires grew, and Dravidians explored, migrated and invaded all parts of the
subcontinent, from the southern tip of Kumari to the northern Himalayan foothills, in the process
intermixing with the other local cultures, and in most cases imposing their "mainstream Dravidian"
language on the natives. In this manner we find even today pockets of the regional Dravidian
language variants spread all over the subcontinent, going as far as Brahui, an isolated Dravidian

121
pocket in modern Pakistan. It would make sense to connect this to the submerging of Kumari, since
Tamil literature does emphasise that the sinking of Kumari continent caused great worry to the
Pandya kings, who, to compensate for the lost land, set on a spree of invasions towards the North,
extending to the Himalayas. As the Pandyas set up their capital within the subcontinent, they called
the place Madurai, in memory of the submerged ThenMadurai, while the Vaigai river became
identified with Krithamala of the submerged Kumari. It would make sense that the Dravidian kings
would actively migrate and invade other lands, since they did have access to Vedic geography, and
would know the strengths and weaknesses of each region. So too, given that there are records of
strict adherence to rules of warfare in conquests and invasions, it is implied that such invasions can
only occur within regions of intelligible communications.
Thus, throughout the subcontinent, there was the Dravidian Imperial rule, with a single language,
Dramila connecting all regions together. The codifying and standardising the language continued
even further, especially with royal patronage, the result of which are the Sangams recorded in the
Kumari regions. At this same time, there were seers who saw the increasing albeit gradual deviation
of Dramila from the Chhandas language, and became worried that the Vedic wisdom might get
forever lost.
At this juncture, the seers distilled the Chhandas language, picking only the most useful phonemes
and word roots, to create the language of Sanskrit, whose name itself translates to "well created".
Using this, one could now access the Vedic wisdom, and any phoneme changes between Sanskrit
and Chhandas could be specified as various Shakas or rendering schools of the Vedas. It is in this
juncture that Veda Vyasa, the supreme among seers consolidated and compiled the Vedic wisdom
into the 4 Vedas we know today. For the Dravidians who migrated northward, they could identify
places very similar to their homeland, with lush and fertile rivers these were the GangaYamuna
plains, as well as the five river Punjab region. Consequently, as much of Puranic culture grew and
revolved around great places in this region Ayodhya, Mathura, Varanasi, Pataliputra and so on.
With most sections of society such as warriors, kings, merchants etc studying under the seers and
Rishis, Sanskrit was taught to one and all, and soon grew into a language used regularly for
administrative, spiritual and trade purposes. Other countries such as Asia Minor, Greece, Scythia or
Persia, trading with India had to adapt to this lingua franca, and thus learnt Sanskrit. The growth and
usage of Sanskrit in these lands influenced the evolution of their own languages, with the result
being that we see an enormous stretch of regions across Asia and Europe, whose languages carry
heavy Sanskrit influences, so much that they are paired with Sanskrit into an "Indo European"
language family. Back in the subcontinent too, Sanskrit used for administration and trade affected
the local language evolution, with the result being that Hindi, Bengali, Punjabi, Odiya etc all carry
strong Sanskrit influences and they too belong to the Indo European languages. As the popularity of
Sanskrit and Sanskrit related languages grew significantly, Dravidian language use declined. In
Southern India, the peninsula and waters surrounding in all three sides restricted trade and
administrative contact and thus influence, and in this region, both Dravidian and Sanskrit grew side
by side, in parallel.
Thus, due to all this, there was an age where most of the Indian subcontinent had Dravidian origin
kingdoms and empires, variously speaking Dravidian or Indo European languages, sophisticated in
trade and wisdom, with access to the Vedas, and agreeing on a lingua franca of Sanskrit for trade,

122
administration and spirituality. However there were always small pockets of land in the subcontinent,
such as the Irulas of the Southern Hills, who did not speak the mainstream Dravidian languages, but
still would use Sanskrit when communicating with outsiders. These are referred ample times in the
Indian histories of Ramayana and Mahabharata, as various groups such as the Vanaras. This leaves
in the present day, very few tribal groups such as Nihali, Kusunda and Burushaski speaking the
original languages without Sanskrit or mainstream Dravidian influence.
As the kingdoms of India grew in popularity and power, news of the economic richness of this region
did reach cultures around the world, which lead to numerous instances of invasions and attacks on
the subcontinent kingdoms. With the ocean on three sides and Himalayas on the fourth, the low lying
Punjab region was the only feasible entry point into India, and this was the site of a wave of
invasions and migrations, erroneously called the "Aryan Invasion". But with a strong linguistic
structure setup in India, due to Sanskrit, these invading cultures too eventually assimilated into the
customs, languages and cultures of India with significant intermixing.
Thus, India, especially the regions of Badrinath and Mana in the Himalayas play a crucial role in
preserving the Vedic culture and wisdom at a time when most of the world lost it. However, this feat
by Veda Vyasa itself is the zenith of concerted efforts by seers across the subcontinent to preserve
the Vedic wisdom. All this is credit of course to the advanced, high thinking and spiritually
accomplished Dravidian culture of Tamilagam, who in turn owe their accomplishments to the fertile
waters of Kaveri, Thamraparni, Krishna, Godavari and Tungabhadra.
References
https://tamilandvedas.com/tag/paramacharyaonsanskrit/
https://www.google.com/amp/s/mahaperiyavaa.blog/2012/03/03/thiruvannamalaisrigowrishankars
interviewmustwatch/amp/
Mahaperiyava's Deivathin Kural Section on Manu and Madurai.
https://en.m.wikipedia.org/wiki/Kumari_Kandam
https://www.google.com/amp/s/mahaperiyavaa.blog/2013/04/16/rudramahimaienglish
translation/amp/
ASTROLOGY Physical Mathematics
The fundamental structure of the E8, by virtue of its charges, evolution in creating the universe as
well as nature, creates the 33 Devas. These have been created with two purposes, first being to
form the ingredients necessary for life, and second to serve the appropriate supporting roles for the
Grahas, as mind modes, and for Brahmanda, as task based roles, to perform the Divine Will oriented
towards the ultimate goal ie Liberation.
To achieve this, after the 33 Devas have been created as various physical states of matter, forces of
nature and ecological factors, a scheme of ordering is set up, so that these may be applied in the
appropriate place and time to serve their roles.
As the first step, after the 33 are created as the universe with its billions of galaxies, the nine mind
modes are created in the form of planets or Grahas, with the sun bring the producer of energy as a
star and the sustainer of life, while the moon as the sole satellite is the primary reflector of this light,

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stimulating the mind. Other planets from Mercury to Saturn, by virtue of their absorption
characteristics, reflect the sunlight in modified forms which suit their mind modes. Rahu and Kethu,
by virtue of their position in the moonsunearth orbit as ascending and descending nodes, are
shadow planets, which provide gravitational modifications of the reflected or transmitted energies as
they reach earth. The energies of the planets resonate with the mind modes, since both, part of the
same "dream", are connected inherently to each other.
Thus created as sources of mind mode energy, the planets are now empowered to conduct the
thoughts of people in different aspects of life. But for that to happen, there must be a system of
coordinates, an ordering of the elements of nature, to create a platform, a playing field for the
planets.
To do this, the 33 physical aspects are each represented by celestial objects such as stars, galaxies
or nebulae etc. They are arranged around the sky relative to the earth, along the ecliptic, or the path
taken by sun and moon, relative to earth.
While 5 of the 33 represent the five forces of nature called Pancha Bhutas, the other 27 occupy the
360 degree ecliptic path around the earth, with the two Ashvinis sharing one Nakshatra. Thus, the
ecliptic is divided into 27 parts called Nakshatras, each one extending from Pole to pole like pieces
of an orange fruit. The Nakshatras of the 33 as well as their significance have been given earlier.
On the one hand, the relative path of the sun taking a year have been used to calculate time.
Precisely, by dividing the ecliptic into 12 months, the position of Sun in each month either by means
of constellation name or Nakshatra name have been traditionally given as names of months, such as
Mesha, Simha etc for the former, and Vaisakha, Maagha etc for the latter. The number 12 is chosen
so that atleast in localised geographies, one might explain the seasons of a year by the ordering of
Adityas, coinciding with the aspects of nature they represent, such as Mitra for the monsoon season.
The division into 12 definitely allows for easier calculation than as 27 divisions, and for this reason,
astrology too is based on these 12, called by their constellation names.
In essence, the ecliptic with 27 Nakshatras are divided into 12 zodiac divisions, which may be called
either Rashis or Bhavas. By dividing the 27 Nakshatras into 4 quarters, each, we get a total of 108
divisions or Padas. Each of the 12 zodiac divisions consist of 9 Padas which thus involves part or
whole of 3 Nakshatras for each zodiac.
When viewed as Bhavas or houses, each division determines a certain aspect of the individual's life,
which emerges from the properties of its constituent Nakshatras.
When viewed as Rashis, these divisions are the playing grounds for the Grahas. With the combined
effect of the constituent Nakshatras, any given Rashi is seen as belonging to the Graha which
coincides with the former's effect. Further certain Rashis are seen as exaltations or debilitating
points of Grahas.
Rashis are about zodiac aspects in relation with planetary aspects, which are immaterial of an
individual, and thus are fixed in space and time. However Bhavas are about a person's life aspects,

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and these vary from person to person. Thus, dividing the sky into Bhavas is dependant, such that for
a person the first Bhava, called Lagna or ascendant, is the division that lies on the eastern horizon at
time of birth, and this division need not always be the first Rashi. Only for a person whose ascendant
is Mesha, do the Bhavas and Rashis coincide. The properties of the 12 Bhavas in terms of
constituent Nakshatras and their respective Devas are given, along with Graha the Rashi belongs to.
I. Tanu Bhava: Mesha Rasi: Ashvini, Bharani, 1/4 Krithika. Nasatya as Physical health, Agni as
learning and basic education, Kaala as fate and destiny, and Dasra as public image and self esteem.
Angaraka as physical intensity towards closure. Surya Bhava Karaka as Physical Aspect. Mesha the
ram is known as being impulsive and instinctive, and thus fast paced, despising monotony, an
aspect of Kala. The Ram is also strong and energetic, preferring hard work to manipulation, aspect
of Agni. Also, Mesha loves to lead and win, aspect of Ashvini.
II. Dhana Bhava: Rishabha Rasi: 3/4 Krithika, Rohini, 2/4 Mrigashirsha. Agni as verbal
communication and speech. Soma as acquired (not earned) wealth and possession, Vidhatha as
physical action and effort done utilising wealth. Shukra, wealth as pleasure to heart. Guru Bhava
Karaka as Maximising Aspect. Vrishabha the bull is known most for not budging and standing its
ground, which translates to loyalty and dependability, and related to it is stubbornness, despise for
change and non permanence, fear of the unknown, and extreme aggression when provoked beyond
limit, all aspects of possession as Soma. The bull tends to be patient by nature, aspect of Agni as
learnedness. Rishabha also tends to seek comfort and luxury, an aspect of Vidhatha.
III. Sahaja Bhava: Mithuna Rasi: 2/4 Mrigashirsha, Ardra, 3/4 Punarvasu. Mrigavayadha as
communication, expression, writing, travel etc. Usha as close immediate environment such as
neighbours, siblings, Soma as inclinations and habits. Budha as exploration. Mars Bhava Karaka as
Aspect of enthusiastic affection, as Bhratru Karaka. Mithuna or the twins represent the inherent
exploring nature as curiosity, seeking intellectual stimulation albeit Superficial knowledge, and often
leads to lack of emotional depth in relationships, all aspects of Mriga. The twins are restless always
in the move in adventure and learning, aspect of Soma. Mithuna is also adept in communication,
also manifesting as wit, aspect of Usha.
IV. Bandhu Bhava. Karkadaka Rasi. 1/4 Punarvasu. Pushya. Aslesha. Usha denotes property and
house or immovable property. Ansuman denotes peace, satisfaction and love, Sarpa denotes
Religious instincts and revolutionary tendencies. Moon as connected with mind. Moon and Mercury
Bhava Karakas as Intellectual and Emotional Binding. Karkadaka the crab has a soft vulnerable
body living in its shell and thus this Rasi seeks security and stability and withdraws in at the sight of
adversity, aspect of Ansuman. The crab is also soft by nature, and is loyal and caring, just as a
mother crab or tortoise nurtures its young as far as on the other bank merely by its loving glances,
aspect of Usha. The crab also is prone to extreme mood swings from ecstasy to despair, aspect of
Sarpa.
V. Putra Bhava: Simha Rasi. Magha, Purva Phalguna, 1/4 Uttara Phalguni. Aryama as pleasure
giving creativity, relationships, love, Bhaga as labor assisting progeny as product of creativity,
Vivasvan as discriminating power of mind and previous Karma as basis for creativity. Surya as self
production aspect. Guru Bhava Karaka as Maximising one's race. Simha the lion carries with it an air
of charisma, confidence, radiance and optimism, aspect of Vivasvan. The lion is image conscious

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and always seeks the best appearances and impressions, and is also very ambitious, due to Bhaga.
Simha is also prone to impulsiveness, temper tantrums, due to Aryama.
VI. Shatru Bhava. Kanya Rasi. 3/4 Uttara Phalguni, Hastam, 2/4 Chitra. Bharga as destroying
obstacles, enemies, sickness, Tvashta as profession and employment, Bhaga as health and assets
enabling service to others. Budha as related to destroying opponent. Shani and Mars Bhava Karaka
as aspect of Internal and External Enemy destruction. As the only human sign, Kanya the virgin is
equipped with the qualities of analysing, scrutinising, carefully observing details, and being a
perfectionist, aspect of Tvashta. The virgin is capable of speech, prone to criticising and making
observational remarks, aspect of Bharga. Finally, the virgin carries an air of reservedness, never
taking the center stage, the same quality also leading to self doubt, aspect of Bhaga.
VII. Kalatra Bhava. Thula Rasi. 2/4 Chitra, Swathi, 3/4 Visakha. Akasha as marriage, reproduction
into next generation, Tvashta as professional relations and partnership, Vayu as conversion to profit
and division of shares. Shukra as relations based on love. Shukra Bhava Karaka as aspect of heart
satisfaction. Thula the scale, is all about fairness, equality and justice, making it a naturally adored
mediator, but also persuasive at times, aspect of Vayu. The scale also occurs in pairs, making it
desperately seeking company and relationships, all due to Akasha. Also, the scale is easygoing and
thus accommodating, aspect of Tvashta.
VIII. Ayu Bhava. Vrischika Rasi. 1/4 Visakha, Anuradha, Jyeshta. Mitra as transformation, shock,
setbacks, windfalls, depressions, risks etc. Indra as Lightning energy either of death or spiritual
progress, Akasha as inheritance or profit share. Angaraka as related to auspicious finishing. Shani
Bhava Karaka as determining Karma extermination. Vrischika the scorpion is known for its sharp
sting, and thus the quality of standing up and payback whenever attacked, due to Mitra. The
scorpion stands for honesty and long term commitment, and also being upfront about these, aspect
of Akasha. Finally, Vrischika through its feelers has an innate sense of sensing, seeing through
pretense, and an air of mystery, due to Indra.
IX. Dharma Bhava. Dhanur Rasi. Moolam, Purvashada, 1/4 Uttarashada. Parjanya as maintaining
correct circulation of resources their righteousness, charity, Kubera as space as pilgrimage, Nirruti
as research, higher learning, spirituality and wisdom. Brihaspati as related to righteousness. Sun
Bhava Karaka as Aspect of Dharma and Daana. Dhanur, the bow and the arrow in motion, is an
ideal of unmatched accuracy in its target, and thus brutal honesty, even if it backfires, due to
Parjanya. The arrow seeks target seeing life itself as an adventure, a source of big picture learning,
aspect of Nirruti. Finally, the arrow in motion has extreme energy and intensity, though that may
come as fleeting and hesitancy towards responsibility, aspect of Kubera.
X. Karma Bhava. Makara Rasi. 3/4 Uttarashada, Shravana, 2/4 Shravishta. Vishnu as profession
growth, power, authority, ambition, Kubera as economy and material strength, Prithvi as financial
prosperity. Shani as aspect of work and progress. Surya, Shani, Budha, Guru all Bhava Karaka as
Karma aspecting planets as well as physical and intellectual means. Capricorn the crocodile with
scales is all about hard work, from a sense of professionalism, giving a sense of seriousness,
responsibility and accountability to the work done, aspect of Prithvi. The crocodile is also about
practicality, keeping emotions out of the picture, due to Vishnu. The crocodile finally is about seeking
status and ambition, aspect of Kubera.

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XI. Labha Bhava. Kumbha Rasi. 2/4 Shravishta, Shatabhishak, 3/4 Purva Bhadra. Prithvi as extra
professional income sources, financial abundance and success, Varuna as obstacles and
overcoming them as water can be von or disaster, Ajaikapada as social circle, friends and
relationships. Shani as overcoming obstacles. Guru Bhava Karaka as Maximising profits. Kumbha or
the full pot is full of ingenuity and substance, and thus unique, sometimes even quirky, aspect of
Ajaikapada. As the overflowing pot, it is about inquisitiveness, intellectual and metaphysical curiosity
and the associated methodical tendency and advice worthy depth, due to Prithvi. Finally, Kumbha is
humanitarian, loving equality and justice, looking at collective needs above theirs, aspect of Varuna.
XII. Vyaya Bhava. Meena Rasi. 1/4 Purva Bhadra, Uttara Bhadra, Revathi. Ahirbudhnya as
seclusion from others, detachment, Ajaikapada as unspiritual addictions, expenses and crimes,
Pusha as sacrifice and charity. Brihaspathi as spiritual resolve and progress. Shani Bhava Karaka as
past birth results in spirituality. Meena the fish is about submissive swimmers, directionless and
flexible, seeing as very changeable personalities, due to Ajaikapada. Further, the fish pair is about
feelings and sensitive to the pains of others, due to Pusha. Finally, Meena is big on dreamy, living in
a world of rosy imaginations, avoiding harsh realities, aspect of Ahirbudhnya.
When the above mentioned 12 are seen as signs or Rashis, their owners and associated friendships
become prominent. But more importantly, the sign in which lies the Lagna or first house of an
individual, determines by and large the character of the person. Thus for example, a Kanya Lagna
person is naturally analytical, perfectionist, scrutinising and criticising.
Positions of the Grahas in these 12 seen as houses then give effects based on the nature of the
Grahas.
Surya defines the house where the spirit and energy dwells, with the desire to stand out as unique.
Chandra's house defines the area one feels most attracted toward and finds contentment. Angaraka
house defines the area one is most enthusiastic and passionate about. Budha defines the house one
spends most time thinking and communicating about. Brihaspathi enhances ,enlarges or increases
the worth of what His house represents. Shukra defines the house one is most romantic and
indulgent in. Shani house defines the areas one has to work His Karma away. Rahu's house defines
the areas where one goes against conventional norms. Kethu defines the house in which area one
gets detached from worldly life. Budha sign determines the manner of processing and sharing
information. Shukra affects relationship preferences, progress and needs.
Further planets define effects also based on which Rasi or sign they are in. For example Sun sign is
the area in which one carries and projects oneself to the world. Brihaspati defines through the sign
one's approach to generosity, spiritual learning and justice. Angaraka sign determines the manner of
situation response, anger, libido and sports preference. Shani sign affects manner of seeking control,
guilt and approach towards ambitions. Rahu sign denotes materialistic attraction, approach to need
fulfilment as well as area of projecting illusory mask. Kethu determines areas of itchy feet, linguistic
variations, phobias and confusions. Chandra sign determines insight into one's inner persona and
emotional makeup.
In essence, these are the roles and effects of the 9 Grahas when benefic or malefic, and as such

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must be applied to the houses they reside in or aspect. Sun gives optimism, confidence and courage
as a benefic, converting these into over confidence, aggression and dominance when malefic. Moon
determines areas of life where one finds most satisfaction, and while benefic gives more
satisfactions than dissatisfaction, while even the latter are taken in a right and positive spirit; malefic
moon gives more dissatisfaction, and creates a perennial nagging feeling and soreness in the mind.
Mars as a benefic gives enthusiasm and passion to put effort in any area, while as a malefic Mars
pushes one towards impulsiveness, overaggression and rage.Mercury pertains to intellectual
abilities such as understanding, analyzing and contemplating, and as benefic or malefic it
accordingly uses these facuties in straight or evil ways.
Jupiter increases worthiness of the area it presides, while Venus bestows indulgence and romantic
expression, and both planets are always benefic for all. Saturn pertains to the areas where one is
made to put maximum backbreaking effort, which can be done either by not getting enough social
recognition for work done, or by expenses of money forcing one to work and earn more. Saturn as
benefic or malefic does not change its functionality, but simply relates to whether one takes all this in
right or wrong spirit. Rahu strives to bring out deep seated thoughts, addictions, desires, and built up
frustrations, and by bringing them to light and getting it noticed and punished, removes such
tendencies once and for all. Again, benefic or Malefic merely determines whether one takes the
planetary effects in right or wrong spirit. Finally, Kethu for one and for all presides over the area of
life in which one experiences maximum detachment, severing of bonds and ties, and here too
benefic or malefic merely determines positive or negative reception.
In short, Grahas in Bhavas define the areas or "wheres" of each mind mode, whereas Grahas in
signs define the manners or "hows" of the mind modes. Since each zodiac is designed to control a
certain part of one's life, they do so ideally by invoking certain mind modes in their respective areas
and situations, called the fields. However, due to Graha placements, it might happen that some other
Graha is invoked at that time, whose effect may be beneficiary or detrimental to the field in concern.
Accordingly a given Graha is considered friend or enemy or neutral to a field, and thus to the owner
Graha of that field.
For example, suppose that in a certain point of one's life, or in Kanya Rasi, belonging to Budha,
some task calls upon the intellectual faculties so that one may analyze and understand some
profound information. In this situation, calling upon Chandra, as developing polarities, likes and
dislikes of the mind means seeking moments of pleasantness. This helps the understanding process,
and gives the incentive to proceed further. Thus, moon is friend to the mercury field.
On the other hand, suppose that a task as Chandra's field calls upon developing likes and dislikes,
with the purpose being to condition one's mind towards good and away from bad. In this case
invoking Budha means bringing in the analytical intellectual dimension, at which point, one's mind
has to get involved, which will time and again set the mind off its pleasant equilibrium state, causing
the work of Chandra to be done all over again everytime. This certainly harms the process, and thus,
mercury is enemy to the moon field.
The following gives a brief outline of the friends and enemies in mind modes.
Sun Field: Learning new wisdom: Pleasantness of Moon is incentive. Mercury understanding helps.

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Mars enthusiasm is beneficial. Jupiter resolution and determination helps. Venus pursuing desires of
heart, Rahu looking inwards, Saturn looking backwards at past, Kethu as physical resistance all
harm.
Moon Field: Likes and Dislikes, Seeking Pleasantness. Sun learning, Jupiter correctness helps in
seeking right pleasure. Mars adds to enthusiasm. Mercury analytical mind and Venus acting on
desires harms mind equilibrium. Shani looking at past brings agony Saturn, Rahu looking inwards
brings forth addictions, Kethu exercises forceful restraint, all harming equilibrium.
Mars Field: Enthusiasm, Physical Effort to finish, seeking auspiciousness and completion. Sun
learning, Brihaspathi correctness aids auspiciousness. Rahu brings out mind latent urges, Kethu
brings active restraint towards detrimental actions, both also aiding. Saturn looks back at past,
delaying the enthusiasm process, harming it.
Mercury Field: Understanding, Analysis, Intellect: Moon as pleasantness and Venus as satisfaction
adds incentive. Saturn looks at past and adds experiential wisdom. Mars Physical enthusiasm
interrupts intellect thinking and harms. Jupiter Correctness creates bias in understanding process.
Jupiter Field: Correctness, Increasing Worth, Determination. Sun learning gives educated basis,
helps. Mars enthusiasm seeking auspiciousness helps in correct decision.
Venus Field: Seeking satisfaction, expression, pursuing desires. Mercury analysing and Saturn
reflecting on past, as well as Rahu introversion helps in mitigating urges. Kethu seeking restraint
aids in avoiding detrimental factors. Sun learning and Jupiter correctness have path changing
tendencies, disrupt the flow.
Saturn Field: Reflecting on past, experiential wisdom. Venus pursuing desires encouraging activities
provides for wisdom. Rahu introversion aids in reflecting. Kethu restraint aids in applying wisdom.
Sun Learning takes one forward disturbing backward reflection.
Hora dictates planets from sun to saturn as ruling various days of the week. So too,
dividing a day from sunrise to sunrise into 24 parts, one sees, starting with the day's Lord,
planets ruling each division, going in the cyclic order shani, guru, angaraka, surya, shukra,
budha, chandra. So too, the Lord of a given year X, in AD is calculated as ((X+3)x3)mod7,
and similarly for a month M, planetary Lord is
((12X+M+6)x2)mod7, where in both calculations 0 is sun, 1 is moon and so on.
After the Nakshatras are created and positioned along the ecliptic, the positions of planets, which
have been created to represent the mind modes, form the personality and destiny of an individual as
seen above. However, as radiation energy, there may be constructive or destructive interference
effects of Graha energies merging in certain angles, or even in same zodiac. These are covered in
the concepts of aspects and conjunctions.
Given that some planets are benefics ie Mercury, Jupiter, Venus and waxing moon,
some are malefic ie Sun, Mars, Saturn, Rahu and Kethu, one sees in general that the planets
ruling the rashis of the 1,5 and 9 houses are always benefics, immaterial of which house

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they appear. Lords of 4,7,10 house produce good results only if placed in auspicious
houses. Lords of 6,8,12 houses give good results if placed in 6,8,12 houses, but bad
results if placed in good houses. Lords of 2,11 houses are better if placed in auspicious
house.
Also conjunctions between and within auspicious kendra ie 14710 and kona ie 159 house
Rasi lords is good, resulting in Raaja Yoga, which is however spoiled if Dusthana Lord of 6,8,12
house joins them. Parivartana or Exchange between houses of two planets are auspicious if
both are benefic or both are malefic but not otherwise. .
Chandra, guru, budha and shukra are seen as natural benefics, and while all planets have
aspects at the 7th house exactly opposite to their position, there are special aspects of 4
and 8 for angaraka, 5 and 9 for guru, 3 and 10 for shani and 4 and 8 for raahu kethu.
So too good or bad results by a particular planet fructify most strongly during its ruling
period of dashas which for the nine planets are 7,20,6,10,7,18,16,19,17 years, and
follow the cyclic order kethu, shukra, soorya, chandra, angaraka, raahu, guru, shani, budha, the
first dasha of a person decided by the nakshatra containing chandra at birth, subtracting
how much proportion within the nakshatra it has already traveled. Within each Dasha of any
given planet, there are Antardashas, where the Dasha is subdivided into smaller durations
ruled by one complete cycle of all planets, starting with the planet of the Dasha. For
example, Shukra's Dasha of 20 years covers one complete cycle of Antardashas all planets,
starting with Shukra and ending with Kethu. The duration of any planet X's Antardasha
within another planet Y's Dasha is calculated as XxY/120, in years.
An important aspect of understanding horoscopes is to understand Graha Bala or planetary strength,

an overview of which is given below.
Finally, planetary strength is calculated by the ShadBala which contains six factors,
calculated in measures of units called Viroopas. Of these the first, Sthaana or positional
strength is determined from Uccha Bala which is 1/3 of distance between a planet and its
debilitation; Saptavargaja Bala is obtained from placement in 7 charts of Rasi, Navamsha,
Hora, Dasamamsha, Saptamamsha, Dvadashamamsha, Trimshamsha as points of
45,30,20,15,10,4,2 Viroopas as Moolatrikona, own Rasi, Adhi Mitra, Mitra, Sama, Satru and
Adhi satru placements; Ojhajugmariamsa Bala is calculated as 15 Viroopas if Moon,Venus
planets or sun,mars,jupiter are placed in even or odd house in rasi and navamsa; Kendraadi
Bala given as 60 when in 1,4,7,10, 30 when in 2,5,8,11 and 15 when in 3,6,9,12 houses;
Drekkana Bala giving 15 if sun,moon,jupiter in first 10, moon, venus in 2nd 10 and
mercury,saturn in 3rd 10 degrees. The second, Dig or Directional strength is computed
considering the directions of 9 planets as east, northwest, south, north, northeast, northeast,
west, southwest, southwest, and also that points of strength are identified as 1st house
ascendant, 7th house descendant, 4th house nadir and 10th house meridian, and Dig Bala
is the distance between a planet's position and corresponding point of minimum strength,
which is nadir for sun/mars, descendant for mercury/jupiter, meridian for moon/ venus and
ascendant for saturn. The third, temporal or Kala Bala consists of five components at
the time of birth – Nathonatha Bala calculated as moon,mars,saturn strong in night

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and sun,jupiter,venus strong in daytime, and mercury strong always; Paksha Bala where
benefics and malefics get high Bala nearing full and new moon respectively, calculated as
(moonsun)/3; Tribhaga Bala given as 60 for mercury,sun,saturn as rulers of the 3 parts of
the day, and moon,venus,mars as rulers of three parts of the night; VarshaMasaDinaHora
Bala calculated as 15,30,45,60 for lord of year,month,day,hour; Yuddha Bala calculated as
difference of kala bala points of two planets, added to the winner and deducted from the
loser of a 'planetary war' where two planets are within 1 degree of each other, with the
planet of longer longitude winning the war; Ayana Bala calculated as 60 if moon,saturn in
capricorn, 60 if sun,mars,jupiter,venus in cancer, 60 if mercury is in cancer or capricorn, and
30 if any planet is in equinoxes of aries and libra, and proportional values otherwise. Cheshta
or Motion Bala is calculated for all planets except sun and moon as 60 for Vakra
or retrograde motion, 30 for Anuvakra where planet enters previous sign in retrograde, 15 if
planet changes from direct to retrograde, 15,30,7.5,45 if planet is at less than 10, 50, 100,
150 or greater than 150 percent of average speed, and 30 for Atichara where speed is
greater than 150% and planet enters next sign. Naisargika or Luminosity Bala computed for
the planets from sun to saturn as 60, 51.4, 17.2, 25.7, 34.3, 42.9 and 8.6. Finally,
aspectual or Drig Bala is computed by Sputa Drishti as 125% for benefics
jupiter/venus and 75% for malefics sun,moon,saturn, and moon as benefic if birth is in bright
fortnight and mercury is malefic if conjunct with malefic. Drishti is calculated
as 100%,75%,50%,25% for 7, 4/8, 5/9, 3/10 house aspects.
With this information, a rough procedure to understand a given horoscope would be as follows. First,
Mark off the naturally benefic and malefic planets, and verify if natural malefics may become
benefics by virtue as Rasi Lords of of 159 houses, or as Lord of own house. Lords of 4710 or 68
12 house can become beneficial if placed in 4710 or 6812 respectively. Rahu Kethu become
benefic only if Rahu is placed in friendly fields, else both become malefic. Moon becomes benefic
only if Sukla Paksha birth, and mercury is benefic only if along with another benefic. These override
4.7.10 or 6.8.12 rules but are still subservient to 1.5.9 rule.
For a given house, assess the intent of the house as signified by the owner planet. Then assess if
there are any planets in it, and assess its effect. Asess also the friendliness of the planet in the
house. Natural Benefics bestow success, benefits etc if aspecting or placed in both friendly and non
friendly houses with high and close to zero effectiveness respectively. Natural Malefics perform their
assigned duties at all times but will be taken in good spirit only if they become benefics for a
horoscope. Malefics act strongly with much more severity than normal in hostile houses.
Next check for aspects of any planet falling on the given house, and assess its effect as if the planet
itself was residing in the house of concern, and thus taking into account friendliness. Next, check the
Rasi Lord of the house of concern, and assess that planet's position in its resident Bhava, and
assess how that might affect the house of concern. Finally check for important Yogas and
conjunctions, whose effects may override the effects revealed in the above mentioned steps. The
aggregate of all the effects thus studied of all houses gives a clear understanding of a horoscope.
To understand significant events, Dasha Bhukti analysis is applied. Literally meaning situational
condition, Dasha of a planet as benefic or malefic indicates a general favorable or unfavorable time,
as well as possible period of death. Also it renders Bhukti of any given planet effective or weak as

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Bhukti planet is friendly or otherwise with Dasha planet.
The actual effects of planets, favorable or otherwise, and their fruition is associated only with the
Bhukti, not Dasha. To understand this, the effects of a given planet X as judged from its resident
house as well as aspected houses are collected together, and a consolidated statement of the
planet's effect is formed. This effect will be prevalent in the Bhukthi period of that planet.
To zero in even further, one may consider Antardashas. For a given planet X and its consolidated
effect statement, the role of a planet Y in contributing to this consolidated effect is assessed, if any.
That contribution will most likely be visible in Antardasha of Y in Bhukti of X, subject to the
favorability and beneficiality dictated by the ongoing Dasha.
Further, one can calculate the life span and death from horoscope. To find out first about whether an
individual has short, medium or long life, first step is to check the signs of the following three pairs:
Residence of Lagna Lord and Residence of 8th house Lord, Residences of Moon and Saturn,
Horoscope and Hora Lagna signs.
With Aries as 1st sign, the signs 1,4,7,10 are considered movable, 2,5,8,11 as fixed, and 3,6,9,12 as
dual. For each of the above three pairs, both movable or fixeddual indicates long L, whereas both
fixed or Movabledual indicates short S, whereas both dual or fixedmovable indicates medium M.
Among the 3 pairs, 2 Ls with the third as S,M or L indicates 32, 36 or 40. 2 Ms with the third as S,M
or L indicates 64, 72 or 80 years upper limit. 2 Ss with the third as S,M or L indicates 96, 108 or 120
years.
Further, comparing the strengths of 2nd and 8th house Lords, position of the stronger of these is
assessed as in 14710, 25911, or 36812 corresponding to L, M or S.
The same is done for Lords of 1, 8 and 10th houses. Positions of all 3, 2 or just 1 of them in 1,4,7,10
suggests L, M or S respectively.
Also in general, presence of natural benefics in Kendra 1,4,7,10 and natural malefics in Dusthanas
6,8,12 indicates longer life, with the reverse giving shorter life span. One can also apply Lagna and
8th Lord calculations to Navamsa.
Further, each interval is divided into 4 quarters of 9 years each ie Madhyayu into 45,54,63,72. Next
the position of 8th Bhava Lord is found. If it is in fourth quadrant from Lagna ie 10,11,12 house, it
maps to the first quarter interval ie 3645 if Madhyayu; similarly third, second and first quadrant
locations of the 8th house Rasi Lord maps the life span to the second, third or fourth quarter
respectively of the interval.
Finally, one can fine tune the calculations to pinpoint the exact date of death. For this, take the
average longitude in degrees of any pair of determinants, such as ChandraShani, or Lagna8th
house Lords. Next subtract this average from 30 and divide by 30. Multiply this by 32, 36 or 40 as
decided by the above 3 pair method to get the contribution years X. Add this to the next highest age
category, ie in case of long life with limit of 108, add X to next lowest ie Medium category ie, add X to

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72. Converting this fraction to days months and years, and adding it to date of birth gives exact day
of passing away.
Maraka Sthana or the happening of Death is caused most usually by Lord of 8th house, as well as 2,
7 or 12, provided lifespan is complete, and above mentioned planets are or are associated with
malefics. The death will occur in Dasha of the planets or associated malefic planets, or failing the
above two, Bhukti of these planets, coinciding with or whichever is earliest after lifespan is over.
While Kalatra Bhava determines nature of spouse, possible marriage dates can be ascertained by
looking at horoscope as well as Navamsa, charted by dividing each zodiac into 9. In Rasi and
Navamsa charts, 7th house ownership and resident determines marriage most likely within their
Dasha and Bhukti. Second priority is for owners or residents of 2 and 11th houses. Venus and Rahu
also control this aspect in their own. By mapping all these for a given horoscope, one does begin to
see patterns with some planets featuring prominently. Their Dashas and Bhuktis are what decide
marriage dates in most cases.
Another important aspect in realising man's ultimate goal is renunciation. The residence or aspect of
Kethu on the 12th house is usually the strongest indicator of renunciation and liberation possibility in
one's life. Further to this condition, the congregation of 4 or more planets in a single house by
residence or aspect indicates Sanyasa Yoga, where the strongest of those planets determining the
type of renunciate life one will lead: Surya as the fruit, bulb eating forest dweller, Chandra as the
Kapaala possessing recluse, Angaraka as the saffron clad Buddha like one, Budha as the intellect
oriented fatalist tending monk, Guru as the one subsisting on alms, Shukra as the traveling, material
pursuit seeking one, and Shani as the unclad mink practising severe austerity.
However, the Self seen as love, and the urge to blissful reunion, is the ultimate creator of all the
universe including mind modes. Thus love itself is the inherent form of the Self manifest in
everything created, and this love is beyond the mind, physical creation and everything else. It is
through exercising this love for the Atman, in the form of Guru or God, that one can overcome and
possibly bypass the effects of planets, and launch oneself firmly on the path of spiritual liberaton.
An example analysis of a horoscope is provided to illustrate the methodology and interpretations.
Configuration: Birth Star: Punarvasu, Mithuna Rasi. Lagna: Dhanur; Gender: Female; Fortnight:
Krishna Paksha.
House Position of planets from Lagna along with percentage strengths. Surya 40% (10th), Chandra
60% (7th), Angaraka 75% (9th), Budha 60% (11th), Guru 35% (10th), Shukra 65% (11th), Shani
30% (4th), Rahu 55% (4th), Kethu 60% (10th).
Guru and Shukra beneficial by default. Budha beneficial by virtue of conjunction with Shukra.
Angaraka and Surya made beneficial as Lord of 5th and 9th house. Chandra malefic as Krishna
Paksha. Rahu in hostile Guru house makes Rahu and Kethu malefic. 2nd,3rd houses Lord Shani in
4th house of hostile Guru is also malefic.
Housewise Analysis:

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Tanu Bhava: Personality Intended to be one of her greatest assets and worth due to Guru ownership,
especially as Dhanur, being brutally honest, seeking learning and adventures and uncomfortable
with king commitments. Malefic Work demanding Shani 10th aspect in neutral house impacts her
image in public in terms of recognition and thus does not create a good first impression, but will
improve impression after working capability is shown. Malefic Separation loving Kethu 4th aspect in
hostile house creates a suspicious outlook towards general public creating a constant rift in
acquainting. Malefic Moon 7th aspect creates constant irritation by seeking satisfaction in her own
personality and then constantly disappointing by denying that satisfaction, but friendly house implies
a reduced severity in this area.
Dhana Bhava: Shani owner makes Unearned income an area of hard work and possible expense,
which as Makara creates an air of professionalism and emotion free practicality, and must expenses
would be in the direction of seeking status. Guru 5th house tries to maximize chances of unearned
income, but hostile Shani house reduces its effectiveness to do so; still Guru overpowers by 5%.
Sahaja Bhava: Shani owner makes fraternal relations and expressive communications as areas of
hard work, which as Kumbha is about humanitarian equality and justice as well as ingenuity shown
in communications, as well as natural inquisitiveness. Benefic Mars 7th aspect creates enthusiasm
and urge indicating increased involvement in areas of broadcast communications such as official
memos.
Bandhu Bhava: Guru owner intends property, mother and peace of mind to be among her strongest
assets, and as Meena, this is an area of dreamy disconnect avoiding harsh reality and directionless
submission, as well as strong feelings for others. Sun 7th aspect renders property and materialism
an aspect of pride as well as a sense of optimism towards peace. Guru 7th aspect maximises the
value and worth of the property. Angaraka 8th aspect brings forth enthusiasm and effectiveness as
well as auspicious completion through dedicated effort whenever the need to maintain or acquire
comes up in the context of materialism. Malefic Shani creates expenses in the properties
necessitating work towards the same, its effect even more stronger in a hostile house. Malefic Rahu
wreaks havoc bringing forth deep seated frustrations, severely impacting peace of mind and
calmness in her home. Malefic Kethu 7th aspect ensures separation from her mother either in
physical sense or as a Rift even while living in proximity, and the separation will not be taken in good
sense.
Putra Bhava: Mars owner intends the areas of offspring and creativity to be one of intensity, energy
and enthusiasm, with an urge to finish fast and complete, and as Mesha it is all about instinctive
impulsiveness, hard work with very less intellectual scope, and with a desire to lead and win.
Analytical time taking Benefic Mercury 7th aspect gives calculated rational approach to creativity
though its effectiveness is reduced due to this being up 60% against a more powerful hostile house.
Venus 7th aspect gives out of the way indulgence and loving expression toward creativity and
offspring though the effectiveness in neutral house is questionable. Malefic Kethu 8th aspect
ensures separation from her son, this issue taken in negative light and causing sorrow, however with
a slight reduction in severity due to friendly house.
Shatru Bhava: Venus owner intends romantic expression and heartfelt indulgence in food and
activity of work as well as in winning over enemies by one's own efforts, especially with Rishabha as

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strongly loyal in work leading to stubbornness, patience as well as seeking comforts and compete
aversion to change. Guru 9th aspect tries to maximize victory over obstacles and enemies, but is
however rendered ineffective by hostile house. Malefic Shani 3rd aspect ensures hard work in
activity as well as expenses related to healthcare, but not as severe as in other houses due to
friendly house.
Kalatra Bhava: Mercury owner intends approach to life and business partners to be one of careful
rational thinking, which as Mithuna has tendencies of good communication but also seeking
intellectual stimulation albeit Superficial and fleeting. However a malefic Moon in this house creates
multiple attempts of seeking satisfaction through relationships, only for each one to end in
dissatisfaction, though its severity in a friendly house is not to the maximum. Malefic Rahu 4th
aspect badly affects this house by creating multiple heated arguments and conflicts with life partner,
and in the process brings out many births worth of latent frustrations and temptations, such that even
valid points argued end up placing her on the losing side, which in turn ensures this is not taken in
the right spirit but as if she is being penalised, which further fuels frustrations and hostile thoughts.
Ayu Bhava: Moon owner intends an inherent seeking of satisfaction in events of risks and big
transformation inducing incidents, with Karkadaka implying tendencies of seeking security and
withdrawing inward at the sight of danger, as well as a sense of loving and caring, as well as
extreme mood swings. No planets residing in or aspecting this house means there are no
strengthening or detrimental factors to the house intention, and the latter will come up whenever
some incident in life leads up to this.
Dharma Bhava: Sun owner intends this aspect of charity, religious learning and long travels as well
as father to be one of pride and confidence for her, but with Simha it is about exuding charisma, as
well as an inherent image conscious seeking with occasional impulsiveness. Benefic Mars helps
intent by adding enthusiasm and intensity albeit only on demand.
Karma Bhava: Mercury owner intends a rational intellect based approach to profession and progress,
and as Kanya indicates extreme analytical and scrutinising approach at work, leading to
perfectionism and criticising nature, but also happy to work behind the scenes. Benefic Sun gives
optimism and confidence in her capabilities and progress. Guru tries to maximise earned income
and prosperity, but is rendered mostly ineffective in a hostile house. Malefic Shani 7th aspect drains
earned money towards property or health, and makes her work very hard, with expenses lack of
recognition for the work creating much resentment. Malefic Rahu 7th aspect creates arguments and
conflicts with fellow workers, often making her the losing party. Malefic Kethu keeps severing ie
removing her from institutions and job printouts opportunities, causing grief in this regard. Mercury
as hostile to Shani, Rahu and Kethu renders their malefic effects all the more strong.
Labha Bhava: Venus owner intends an inherent heartfelt indulgence and passion towards
maximising profits and socialising, and with Thula, it is all about an air of fairness and justice with an
inherent skill of persuading people, and a constant desire to seek company plus an easygoing
nature with friends. Venus residing in own house maximises this indulgence towards profits. Benefic
Mercury helps in rational thinking to overcome obstacles. Malefic Rahu 8th aspect creates problems
in socialising through bringing out deep seated feelings, sympathies, self pity, which directly affects
the people she chooses to move closer towards, and even after forming social relations, arguments

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abound, though friendly house renders Rahu a teeny bit less severe.
Vyaya Bhava: Mars owner intends an inherent enthusiasm and urge to complete in the context of
detachment, crime and sacrifice, which as Vrischika displays an air of mystery and innate sense of
seeing through pretense while also a strong adherence to honesty. Beneficial Mars 4th aspect rules
out crime, while helps the Bhava intent.
Longevity Calculations:
Lagna House Lord Residence (Kanya) is dual sign and Ayu Bhava Lord residence (Mithuna) also
dual: Medium Age.
Chandra residence (Mithuna) is dual sign and Shani residence (Meena) dual sign: Medium age.
Hora Lagna (Simha) is fixed sign and Lagna (Dhanur) is dual: Long age.
Two mediums plus one long: Upper limit of 80 years.
Strength comparison of 2nd and 8th house Lord: Moon of 8th stronger, placed in Kendra ie 7th
house: Long age.
Owners of 1st, 8th, 10th houses: Guru, Moon, Mercury.
Good placements for: Guru in 10th, Moon in 7th: Medium age.
Numerical Calculations.
Guru longitude: 23:16:11.
Chandra longitude: 00:27:10.
Average Longitude: 11.5:21.5:10.5.
Subtract from 30: 18.1387.
Divide by 40, multiply by 40: 24.185.
Add to 40, convert to age: 64 Years 67 Days.
Astral Body Invocation and Astral Astrology
Our universe is governed by the laws of physics, which states certain fundamental irrefutable
constraints, such as the fact that one cannot travel faster than the speed of light, or that time flows in
one and only one irreversible direction from past to future. This places enormous hard constraints on
the way various aspects of nature and the universe function.
However, the same physics also gives us quantum mechanics, which having been repeatedly
verified through experiments, stands as a reliable description of the physical universe. According to
the quantum superposition famously elucidated by the Schrodinger cat, we have come to
understand that our measurement and our observations create physical reality. Till the moment a
system is observed, it lies in some superposition of various possible states. This superposition is a
mixed bag of probabilities, and hence is an informational, not physical state. It is only after
measurement that it becomes a physical reality by collapsing to one of its states.
This facet of physics actually points towards a higher level of Reality, that of Advaita, called
metaphysics. In this level, as mentioned earlier, the universe is nothing but a dream, with various
characters, one of which is erroneously identified as the Self, when the real Self is the dreamer and
is the only Reality.

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Thus, I am a dreamer dreaming this universe, which is entirely unreal, as well as my own creation. In
deep sleep, when I do not dream, the world vanishes, does not exist. As per Ramana Maharshi the
only difference between waking state and dream or any mental imagination fantasy is only in its
length, but not in its level of reality.
Thus, from this combined physics metaphysics Reality, I understand that the world is a creation of
my own mind, as a dream, and can completely control its creation, destruction, as seen in deep
sleep stages. From this it follows that I can also modify the operation of the universe, at times even
bypassing physical laws. The key to all this is the mind, which is the very creator of the physical
world. This is the basis of the Astral Body, called Manomaya Kosha.
In the seven levels, the fifth level ie Physics and Nature, sixth level ie Biology and Life, and seventh
level ie Naada and language, are all controlled by the laws of physics. These must be destroyed, at
least temporarily, to bypass the laws of physics.
To do this, we operate on the next immediately higher level, ie the fourth level of the mind, whose
various modes of thought were seen as the numbers of mathematics, or the nine Grahas. At the
level of mathematics, we have already seen how the numbers as the E8 structure create the
physical world. Since the astrological elements ie Grahas are involved, the name astral is used.
Just like in sleep, we begin by closing down the senses such as sight, hearing etc in meditation,
since physical reality ceases if observation ceases. By this, followed by taking focus away from our
body, we practically destroy the fifth, sixth and seventh levels, and operate purely on the level of the
mind. Thus we reduce reality to the fourth level.
Following this, one can achieve various tasks not allowed by conventional physics, as desired, such
as healing a person from afar, performing witchcraft on a person from afar, reading a person's mind
without physical contact, travelling to a distant place by astral body, performing various Siddhis,
communicating with other humans or aliens, telepathy and telekinesis.
The basis of all these tasks is to create a universe through the mind, using the power of visualisation
and Sankalpam, the premise being that such a created world is exactly as (un)real as the physical
world. Making a strong resolve after setting the purpose clear, the necessary elements such as a
distant patient or a destination for astral travel etc are visualised in the mind, with all its details, while
repeated reinforcing of the vision breathes life into it. Similarly, in the case of travel, a suitable body
with hands and legs, or in the case of healing a Pranic or Pranamayakosha using the seven Chakras
may also be created by visualisation.
Following this, the desired task may be accomplished. Since the physical world and a mind created
world are at the same level of reality, and since both have a common origin in the mind, it is possible
to impose the created upon the physical. At times, when a certain place or person is created upon
visualising, the meditator may observe certain thoughts crossing his mind. The source of these
thoughts are nothing but the imposing on him by the mental modes of the physical person or place,
whose mental version is being created. If one familiarises with the various thoughts and what mind
modes they indicate, then one can perform mind reading and diagnosing tasks using the Astral body.

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However, for communication to take place, be it with another human or alien, it is imperative for both
transmitting and receiving party to be in the Astral level, shutting off physical levels. The laws of
physics render improbable any other form of contact between man and alien.
Since the performance of tasks bypassing physical laws using astral body relies heavily on the mind
and its power of Sankalpam, the task is most effectively performed only when one is able to achieve
complete and absolute concentration and awareness of the task being performed, beyond distracting
thoughts, emotions and circumstances. This is possible only when all the seven Chakras have been
opened with or without Kundalini passing through them. Thus, these practices are most commonly
seen in the fifth among the 16 stages, the stage of Yoga and Savikalpa Samadhi.
There are certain tasks taking these abilities to the next level, including invoking various good or bad
spirits to aid in the task, black magic using the power of certain Shaktis, and retaining one's life
essence in Sookshma Shareera for extended periods of time, long beyond normal human lifespan.
However, one must understand that all these are performed only at the fourth level. Higher than this
is the third level ie God's management of the Brahmanda, second level ie God's mindset in various
tasks and the first level ie spiritual path to reach God. This means that Astral body tasks are
completely subservient to and in no case can override or oppose destiny and God's Will. Astral body
concept merely gives a bypass route around conventional physics, but is still levels lower than the
ultimate Truth of Reality ie Advaita.
Vedic literature mentions the human system to consist of five sheaths, called Koshas. The outermost,
Annamayakosha is nothing but the Pindanda of the sixth level, nourished by food that can be seen,
touched, felt and consumed. Manomayakosha is of the fourth level, the various Grahas as modes of
thoughts that together make up the mind, and is the basis of the Astral body discussed above.
Between the two Koshas lie the Pranamayakosha, called the bioplasmic body. This comprises of the
seven Chakras, which are energy centers. Fundamentally, the modes of the mind except those of
Rahu and Kethu, organise themselves as fundamental principles. They then combine, each with one
of the elements of nature to create an energy vortex or Chakra. All Rudras, Vasus, Adityas or
Ashvinis corresponding with an element of nature come together in this corresponding energy vortex.
This is thus the arrangement of the otherwise distributed forces of nature so as to create an order,
while at the same time being composed of the same elements as nature means that the human
system is left an open system so as to bypass the second law of thermodynamics. This is done by
keeping the system in two levels: First, by maintaining a temperature higher than surroundings so
that constant heat exchange occurs, and second, by circulation of air in the form of breath. These
two factors are called Prana Shakti and Jataragni, and constitute the life force which traverses these
Chakras.
In essence, the seven Chakras are reservoirs of the elements of nature. It is from these that all the
parts of the human body Pindanda create and operate. The seven are arranged in a vertical order
along what becomes our spine. While Rudras as states of matter, as well as Adityas and Ashvinis
are all present in the Chakras of their respective Bhutas, the Vasus have a specific role to play.
Being different kinds of bosons, all 8 Vasus manifest in all 7 Chakras, but do so in their energy
modes, so that from Muladhara to Sahasrara, the frequencies rise in steps.

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In the root or coccyx, of the red colour, Muladhara corresponds to Shani as "I am", and is of the
Earth element and controls reproductive system and legs, physical love and fear. Orange color
Svadishtana in the sacral region is Shukra as "I feel" of the Water element controlling urinary system,
spleen and glucose, warmth and desire. Yellow Manipura in the abdomen region is Chandra as "I
do" of the fire element controlling digestive system, will power and anger. Green colour Anahata in
the heart region is Surya as "I love" of the air element controlling lymphatic, immune and circulatory
systems, trust and love. Blue Visuddhi in the throat is Budha as "I speak" of the Akasha element
controlling respiratory, parathyroid and ears, creativity and communication. Indigo Ajna in the third
eye is Brihaspathi as "I see" of information element controlling eyes, endocrine and nervous system,
intuition and awareness. Violet Sahasrara in the crown is Angaraka as "I understand" of the
awareness element controlling central nervous system and R/DNA, consciousness and compassion.
In addition to these, the seven Chakras also control the seven glands namely reproductive, Adrenal,
Pancreas, Thymus, thyroid, Pituitary and Pineal. The other two Grahas Rahu and Kethu represent
the life force Prana traversing through these Chakras, seen in the form of Kundalini depicted as a
serpent, whose head and tail are Kethu and Rahu.
The arrangement is such that the seven from Muladhara to Sahasrara represents increasing
frequency of energy. In terms of music, it corresponds to the Swara frequencies. As such it is the
basis of ancient and rediscovered music systems based in specific frequencies such as 432 and
735Hz As light it corresponds to colors of the Rainbow from red to violet as increasing frequencies
and decreasing wavelengths.
Thus, the seven Chakras, as the various Bhuta elements of nature build the Pranic body, which
brings the essence of the fourth and fifth levels to the sixth level. The Prana and Annamayakoshas
are subtle and gross versions, or concise and expanded versions of the sixth level. In most healing
involving the Astral body, the Pranamayakosha gives an easy route to create the concise body after
which full creation of desired parts alone can be done for the Annamayakosha.
There are two other Koshas of the human system. Vijnanamayakosha pertains to that aspect of the
human Self which cognizes the nature of reality in stages. It pertains to the intuition aspect, at a level
above that of the mind and its modes. The fundamental means of this is the intellect, and every
single iota of information cognized is always directed towards and takes one step closer to Atma
Jnana, the one entity which if cognized, leaves nothing else to know ever. The result of such
cognizance is always the experience or rather the revealing of bliss, that is one's true Self, albeit in
stages of temporary bliss, called trance ie Samadhi, be it Savikalpa or Nirvikalpa. This is the Kosha
that finally dissolves Maya, merging the individual Illusion of Ahankara into the Real Self, Amma who
is the Aham, who is the dreamer of this entire dream, far beyond Maya and thus, all the 5 Koshas.
The Vijnanamaya and Anandamaya Koshas are the gross and subtle forms of the first level ie the
sixteen stages, as the wisdom cognized and bliss realised of each respectively.
Thus, while the seven levels may be seen through the five Koshas, there is also the system of
perceiving these as the three bodies or Shariras. The gross body or Sthula Sharira is the
Annamayakosha and parts of Pranamayakosha, whereas the Subtle body or Sukshma Sharira is
mainly Manomayakosha with parts of Prana and Vijnanamayakoshas, and finally, the Causal or

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Karana Sharira is Anandamayakosha with parts of Vijnanamayakosha.
Using the knowledge from Astrology, one may understand the connections between Grahas as mind
modes and one's body at the level of Chakras. Precisely, one can understand Dashas and Bhuktis of
the planet running for a given individual's life at any given time period, and assess its effect, positive
or negative as to whether planet in concern is benefic or malefic, and thus its effect on associated
Chakra and related physiology and psychology. For this the following procedure may be followed.
All the Grahas involving in 6th and 8th house (both connected to health and both low status houses),
either by residing in or aspecting these houses are listed. Take each planet, say X.
If the planet involving in 6th or 8th houses owns atleast one low status house (3,6,8,12), it will not
affect the person's health.
If the planet involving in 6th or 8th house owns middle and high status houses ie (2,5,9,11) and
(1,4,7,10), it will affect the person's health, and depending whether the planet is benefic or malefic,
the effect may range from mild illness to surgery requiring treatment.
If the planet owning 6th or 8th house resides or aspects the 6th or 8th house, it will also affect the
person's health.
Rahu and Kethu, if aspecting or residing in 6th or 8th house, will affect the health as well.
The effect of planets satisfying above criteria will be seen on their associated Chakras and related
physio psychology. The effects of a planet may be seen in the Bhuktis of these planets in the
Dashas of itself or other planets mentioned in the list. Rahu and Kethu afflict injuries and infections
from outside, but in top and bottom portions of the body respectively.
For the given horoscope example in above section, astral astrology may be applied as follows.
Planets involving in 6th and 8th houses: Guru, Shani.
Shani owns low status 3rd house. Guru owns no low status house.
Thus affecting planets: Shani, Guru, Rahu, Kethu.
Chakras or areas of concern: Muladhara, Ajna, Infections and injuries.
Thus, the planets involved in 6th and 8th houses, benefic or malefic, determine the physiology as
well as times of major ailments of an individual.
Minor ailments, lifestyle related, occur in physiological or psychological areas, in the specific
Antardashas of the Chakra controlling planets, irrespective of whether benefic or malefic. For
example, digestive disorders in Moon, throat infections and common colds in Mercury, minor injuries
in Kethu etc. All these pertain directly to lifestyle and can be avoided with care in one's lifestyle such
as for example, care in eating outside, care to avoid pollution etc.
One can use this information as a form of preventive healthcare, analysing one's horoscope well in
advance, ands tuning one's lifestyle and food habits accordingly, so as to mitigate to the maximum
possible, the adverse impacts of malefic planets on health.

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Among the nine planets, understanding their effects, we can clearly see that four of them ie Chandra,
Budha, Shukra and Rahu correspond to the psychological aspect of Jiva, while the other planets
pertain to the physiological aspect. This information may be used to compute the Intelligence
Quotient or IQ of the person from the horoscope. To do this, simply add the percentage strengths of
the four planets Moon, Mercury, Venus and Rahu, and divide the sum by 2. This will give the IQ in
the same comparable scale as tests such as Mensa. In the horoscope example detailed above, the
four planets had strengths of 60, 60, 65 and 55, adding which we get 240. The IQ of the person is
half the sum, which is 120.
Similarly, one may also compute EQ or the Emotional Intelligence of a person, which basically
indicates how much the work of a person and thus productivity remains unaffected in spite of
emotions from inside and outside, as well as abilities of being aware and analyzing one's emotions,
as well as empathy towards others.
The fourth stage among the 16 contains the emotions, and the four planets pertaining to emotions by
virtue of Chakras are Sun, Moon, Venus and Saturn. Thus, taking the sum of these four percentage
strengths and dividing by two, gives the EQ of the person. In the above example horoscope, the 4
strengths sum up to 40+60+65+30 = 195, and half of this, which is 97.5 is the person's EQ.
Further, the horoscope also determines one's personality or mindset, among the 16 MBTI Types.
Indeed it is true that a person may exhibit multiple Types through their life, as and when situations
conditions the mind; however for the vast majority of their life, the MBTI determined by horoscope
stands.
The essential understanding here is that the mindset is that part of the Jiva which controls one's
reactions with the Jagat,and is itself controlled by Ishwara as Grahas. It is through the mind that the
illusion of Maya with Jiva,Jagat and Ishwara are created, and thus, mind is pretty much the essence
of the life force which is seen as Kundalini. Thus, the planets controlling Kundalini ie Rahu and
Kethu have a large say in determining a person's MBTI.
From a given horoscope, to determine MBTI, we have to first see which among Rahu or Kethu
occurs first when counted from Lagna. Then the owner of that house in which Rahu or Kethu resides
must be ascertained. The Graha strengths of Rahu/Kethu and house owner must be compared. The
stronger one dictates personality as MBTI type associated with the Planet. The earlier list of 144
already specified the MBTI types and which Chakras or Kundalini they are associated with,
represented through colours of the native culture deities. Examples given below help to clarify.
In the above horoscope example, Rahu occurs first, resides in Guru house, stronger than Guru.
Rahu is associated with INTJ through 15th stage. Guru associated with ISFJ, ISTJ, ENTP. Stronger
Rahu as introversion. Thus, one may conclude between INTP and to a lesser extent INTJ or ISTJ
due to double S in Guru.
Another example has Rahu occurring first, in 3rd house, residing with Shani, Rahu being stronger.
Rahu is INTJ, Shani is ESFP. Rahu dominates towards introversion. Interestingly, ESFP flipped
entirely gives INTJ. Thus, MBTI is a strong INTJ.

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In another example, Kethu occurs first in 4th house, with Sukra, with Kethu stronger. Kethu is ENFJ
and ENFP, while Shukra is ISTP and INTP. Kethu overturns Shukra's introversion. Interestingly
ISTP flipped also gives ENFJ, and this is the MBTI of the person.
In another example, Rahu occurs first, in 2nd house, of Shukra, but Shukra is stronger. Rahu is INTJ.
Shukra is ISTP and INTP. In this case, INTJ flipped will give ESFP, which is closer to ISTP. One can
thus observe type as ISTP or ISTJ.
In another example, Kethu occurs first, in 3rd house belonging to Shani; Shani being stronger. Shani
is ESFP and Kethu is ENFJ/P, and since three of the four factors already match, the person is a
strong ESFP.
In another example, Kethu occurs first, in 5th house, of Mars, Kethu is stronger. Kethu is ENFJ,
ENFP which overturns Mars INFJ, the latter flipped giving ESTP, which is closer to ENFP. Thus, the
person is ENFP.
From the discussion so far, one can understand creation of the universe, especially seen in context
of consolidation into 144 elements, comprising of 102, 9 and 33 pertaining to Jiva, Ishwara and
Jagat. In essence, the mind modes, which are Grahas and thus numbers, through their arithmetic,
algebra and geometry, create the E8 structure, the modifications of which create the physical
universe. Thus, the 33 elements of Jagat all arise from the E8, and thus, each of the 33 have all 9
modes inherent in them. For convenience purposes, the 33 can be classified under 12 sections,
called houses and used in astrology. These 33 then assemble as 7 wheels of energy, called
Chakras, which then proceed to create the 102 elements of Jivas as various psychophysiological
organs of the life process. Following this, the Brahmanda aspects reside in the corresponding
Pindandas among the 102, and further, among the 16 headers of the 102, the 16 Divine MBTI
economic mindsets to fulfill the 16 stages reside.
This is the standard procedure of creation of the universe, or in Advaitic terms, spinning forth of the
world as dream, from the dreamer, Atman. Among many characters created in the dream, one is
identified in purposed error as "I", creating the illusion of Maya. With the ultimate purpose being
blissful union after dissolving ignorance of the erroneously identified "I". With this view in mind,
understanding that every birth is just a new dream of the Atman, the purpose as proceeding towards
union is imprinted on the created dream, through a process called configuration.
As the first step, while the nine mind modes are conceived, some are given more or less importance,
some are shown in benefic or malefic light. This configuration of Ishwara is unique to every dream ie
every birth, and this is decided by the Atman, considering the level of ignorance at the start of a birth
and what it takes to end this birth in union by giving adequate chances to surrender to Divine Will.
The second level of configuration occurs in Jagat, in the 12 houses, giving more or less, positive or
negative characters to the houses and derived from Graha configurations, and determining how the
"I" perceives and interacts in this world.. The third configuration is in the Jiva level, with the 7
Chakras, again derived from Grahas, and painting each in positive or negative light, defining "I"'s
health and ailments in various aspects of the body. Ultimately these configurations are performed by
the 16 Nithyas, since the whole purpose of living is to cross the spiritual path and stages implied by

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them.
Thus, a consolidated universe of 160 elements has creation as well as configuration, the former in 7
levels and the latter in 3 stages, to create a unique human experience of Maya for every birth.
Conventional view holds that the "I"'s experience through life creates imprints of tendencies or
Vasanas, through which the mind modes get conditioned and determine the configurations for the
next birth. However, this view can be refuted using two points. First, no incident or experience in life,
no matter how traumatic, can alter one's Graha Bhuktis and their effects. Second, what one likes and
dislikes, and thus Vasanas are themselves governed by the Graha configurations in the 12 houses.
Thus, in reality, the Ishwara alone determines Jagat and Jiva configurations, and the latter two have
no say in setting Ishwara configurations. The only way one might alter Ishwara configurations, is by
entirely turning them off by surrendering to the Divine and crossing the 16 stages.
This means that invocations, either as Astral Body Invocations or ABI such as Reiki etc, or as
Physical Body Invocations or PBI such as Music therapy and Naada, in both cases, Ishwara as mind
modes determine every single activity of life, including every activity one performs, which in turn
includes the very activity of invoking either as ABI or PBI. However, one gets the impression, due to
Maya, that one has the freedom and control to alter Ishwara modes, either by creating an alternate
reality as in ABI or not creating such reality as in PBI.
In ABI, existing Jiva and Jagat are destroyed, as explained earlier. Following this, the Ishwara
configuration is modified to suit the necessity at hand. Then, Jiva and Jagat are created through
visualization and meditation, suited to the current purpose. Here too the configurations are applied,
as appropriate to the necessity at hand. However, one neither has the time nor energy to create the
entire universe from scratch, and for his reason, one only creates that part of universe, with things,
people or places that are relevant to the purpose at hand.
In PBI such as Naada however, Jiva and Jagat are not destroyed. Ishwara configurations are
targeted and modified, through Swara. So too, using Laya and Sahitya one may modify
configurations at the level of Jagat and Jiva respectively. However, PBI offers one additional feature.
It enhances not only the configuration aspect, but also the creation aspect, thus covering both
components of the consolidated human experience. As explained earlier, when one of the nine
modes as Ishwara is invoked, automatically, the aspect of Jagat and Jiva that are connected with
that Graha through first principles ie by virtue of 16 stages are invoked. This does not affect the
configuration of Jagat and Jiva but merely strengthens the aspects of these created through Ishwara
configuration. Similarly, invoking one element in Jiva or Jagat enhances a Graha as the creation
aspect of Ishwara apart from modifying configurations of Jiva and Jagat.
Thus, compared to ABI, PBI offers a more comprehensive approach to invocation, using Naada
which inherently covers Jiva, Jagat and Ishwara, that too by covering both the creation and
configuration aspects of the same, all of this done while maintaining the default physical universe
intact. However, the effectiveness of ABI or PBI crucially determines on the strength and will of the
mind, as well as its dedication and concentration, since Ishwara as mind modes are predominantly
used to achieve desired results, and to alter any aspect of created universe which was born of the
Atman's will, one must atleast in part match that will in strength to achieve any meaningful
effectiveness.

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A Critical Self Assessment of Sarva Vidya
Sarva Vidya equips mankind with everything necessary for present and future covers range of subjects
most relevant for present day is unifying religions, in a time of globalised language Sarva Vidya (SV)
as a means to religious harmony.
Previous attempts at religious harmony Adi Shankara wih Buddhist and Jain Mani Christ Ramana
Maharshi Ramakrishna Paramahamsa Mahaperiyava Shirdi Sai Baba all preached religious unity
without separate philosophical construct.
Other organizations developed philosophical backing for religious harmony Bahai Theosophical
Society Sathya Sai etc. Philosophical depth most in Theosophy Society (TS) thus, comparison
between TS and SV two levels, science and spirituality.
TS aims at harmony collates religious texts finds common ground builds character sketch of God
Him as creator of world explains world sructure and mechanism thus enters domain of science basic
fundamental unit proposed is whorl type structure corresponding to superstring theory. In SV fundamental
building block of world is E8 geometrical basis for everything.
E8 written by Lisi first in 1997 at the time of writing, has been for 20+ years string theory much older. In
20 years, many findings detrimental to string theory credibility: absence of supersring detections, dark
energy incompaibility etc E8 has not seen such hurdles in this time.
Spiritual front SV and TS claim inclusiveness possible only if claims of all philosophies are met Jain
(Anekantavada) Buddha Anatma (non existence of egoistic self) Dvaita (world man and God separate)
Advaita (world not real) Christian (Jesus only way) Islam (Only one God) Each also has
incompleteness Advaita (God's will unquestionable, Maya emergence reason unexplained) Dvaita
(Reality in dream and sleep states not covered) Buddha (Experiencer of nature of bliss not explained)
Christian (Transcendental nature of Christ as consciousness not explained) Islam (forms of God and
possible variations not covered) Jain (Certainty of Atman not covered).
TS more prominence of Dvaita not able to reconcile all, especially Advaita in TS SV prominence of Sri
Vidya, but Advaita at nexttotop rung, 15th stage other philosophies in various stages, with various
scopes able to reconcile all.
Comparison between TS and SV on accuracy both science and spirituality SV holds Why?
SV starts with Vidya Knowledge and wisdom of mankind on all subjects collected in different ways:
ancestral, observational, inferential, experiential, scientific etc all this collected together is Vidya
starting step of SV, thus SV maintains consistency on all subjects.
Vidya becomes Sarva Vidya only if all info as a single resource necessity of coherence between
different bits of wisdom a model thus built, connecting all 7 subjects SV inerprets them as 7 Lokas of
Vedas. Consistency and coherence ensure harmony since all inclusive. Thus, SV stands strong on all 3
parameters.
TS starts with harmony collates religions gets common ground gathers character sketch enters into

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coherence domain. Religion just one of 7 subjects seeking common ground on just this basis provides
range of possibilities, not all maintaining accuracy in other 6 subjects possibly TS chose one from this
range turned out not accurate with Science thus harmony and coherence maintained faces problems
with consistency.
Thus SV and TS compared as systems promotion harmony of faith Critical self assessment of SV on
three parameters SV largely builds on established sources Varivasya Rahasya, Bhavanopanishad, Sri
Yantra agama Poojas, Sri Yantra Ratna Graha connections Bhavanopanishad Shiva Sutras etc.
Some interpolating connections made ex. Shiva SutrasManvantarasDNA Haplogroups StagesMBTI

Mapping of Yogini to religions for Aksharas where DNA hrough Shiva Sutra unavailable. These
interpolating connections do not change underlying structure of Sarva Vidya if at all possible, only inner
details change Ex. Tasmanian culture in 4th stage changed to some other stage, not the stage itself or its
implication in all subjects. In context of these nonreferenced connections, author trusts Divine after all
Divine was the one leading to genesis and development of SV with dedicated mission in mind, unknown
even to author dring SV's inception.

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The Spiritual Path
Kanchi Mahaperiyava Chandrasekharendra Saraswathi has said that there are records of Vedanta
existing in the entire world, divided into 32 geographic regions. Vedic language, He said, is the
oldest and universal language, even Sanskrit and Tamil are descended from it, also proving how
each letter of Vedic language transformed in different cultures.
By its nature of Truth, Vedanta is called nondual or Advaita. The appearance of entire world, as
distinct objects, is illusion or Maya. It is all just creation in a dream. The Self is in reality the dreamer,
not this human with body and mind, which is just one of many characters in the dream.
God is that highest character who is beyond the universe, creating and destroying it. Since the Self
creates the universe of illusion like in a dream, the Self is God, or Parabrahma. The objects in
universe is not distinct. It is all one consciousness, just as dream with all its characters is one unit.
Sarvam Brahmamayam. Characters in your dream are essentially you.
Since the Self is the origin of the world, the Self, which is God or Truth, is the Mother. Spiritual Path
is simply, we the children (ego and individuality) going back to the Mother (pure consciousness or
truth). This is Vedanta. It is simply, the honored wisdom, Sri Vidya. The Mother is simple Sri Maatha
or Amma. Sri Vidya is Vedantic, and is beyond the six sects or Shanmathas of Hindu faith.
Thus, the Self or Amma, who is pure undivided consciousness creates the illusion of this world, and
illusion of Self as an individual with ego. Why? Leela or play, says Vedanta. Amma being playful, is
called Lalitha. But, why? Bhagavatham 10.32.2021 says, Krishna often manifests and vanishes,
playing so with Gopis. The intention is, absence creates a more intense desire to unite, and when
attained, the joy is more.
Varaha Upanishad says human birth comes only after gaining merit in 1000s of previous nonhuman
births. This is in accordance with Evolution Theory, starting with Algae, to plants, invertebrates,
vertebrates, mammals and finally human. Human birth alone is capable of intellectual discernment,
comprehending the truth and elevating in consciousness.
If I am a human after many many births, Amma’s play of our separation through Maya has reached
full maturity. Now the obvious goal is to reach Amma as quickly as possible. Yet, as Bhagavad Gita
7.3 says, only 1 in 1000 humans strives to realize truth, and only 1 in 1000 of those finally succeeds.
This rarity of humans is on the spiritual path.
Depending on the mindset evolution, 16 stages can be broadly discerned in the Spiritual Path.
Further, fine differences within some stages can be enumerated into multiple aspects.
Gita 3.27 emphatically says God’s Will alone prevails throughout, and all actions are due to this
alone. There is absolutely no question of human free will. Any thought of human having his own will
is a clear misconception, an effect of Maya, which will be erased in higher spiritual stages.
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Why is Divine Will absolute and dominant? Because, the universe as Maya was created solely so
that reunion would be more enjoyable. Our inner Self, as well as Amma, is eager, even desperate for
reunion. This is why Amma conducts every action, Herself, toward acquiring or maintaining
everything spiritual or material, required for Advaita. This is revealed in Bhagavad Gita 9.22. It is this
Grace and infinite compassion, that Amma is eager, that every person from every culture on earth,
reaches the ultimate goal.
Just like the infinite rays of sun warm and give life to everyone, saint or sinner, young or old. So too,
Amma has manifested time and again in various cultures in various forms, to guide the spiritual
among humans towards truth. Amma loves variety. That’s part of Her Leela. So, no two of Her
manifestations across the world pertain to the same stage or same aspect in the spiritual path.
Mindset evolution is a continuum. So there are infinite stages or aspects essentially possible.
However, in an optimal classification, 16 stages with 75 aspects can be discerned. Amma’s
manifestations for these cover the entire geography of the world, in all major cultures and language
families. Each of these pertain to the Global Vedanta, and so are not limited to the cultures of those
regions alone.
To avoid redundancy, Amma did not manifest the same aspect, in two different places. None of
these manifestations occurred when Vedanta was a global culture. As cultures developed in these
geographies, the manifestations were appropriated into the cultures, and were called deities.
The spiritual significance of these deities were also ingrained in the appropriations. The materialistic
999 of 1000 people developed system of worship and rituals around these deities, to yield various
benefits. But, the Spiritual rare souls in the cultures, benefited from Amma’s manifestations, and
advanced spiritually, and reached the truth. In some cases, they recorded their experiences and
revelations for posterity, which would be integral to the religious literature of the culture. Examining
this literature, would reveal reproductions of the Vedantic Truth.
Some cultures might not apparently exist today, but cannot be written off as extinct. The erstwhile
magic of proselytization, colonization, and conversion by force are vanishing rapidly in the current
age. Youngsters question the imposed blind faith. More youngsters want to go “atheist” which they
define as “spiritual but not religious”. Some revive these ancient ‘pagan’ cultures.
Even the most recent manifestation of Amma of the current list has been quite a while ago. Of
course, certain manifestations are ‘scheduled’ in the future: Messiah, Kalki, Maitreya. But, will these
happen? Look at Avalokiteshwara. He will become a Buddha only if every soul attains Nirvana. But,
that can never happen – this is the very nature of the world. So, the promise of these divine
manifestations must be taken as the manifestation itself.
There were no manifestations when Vedanta was global. Today, we are again reaching globalization.
Information is freely available to share across cultures. In fact, cultures and languages are slowly
dissolving in favour of the global oneness. This is why manifestations are going to/have stopped.
What is the need of the hour? We can see a globalized world again. Once, Vedanta remained one

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global corpus of truth. We need to revive this state. The Maharishis of past had only the Vedantic
truth and revelations with them.
We have additionally, the manifestations too across cultures, for which history is proof. We need to
recognize the 16fold path, and the manifestations as various aspects within this crosscultural
Vedantic path.
Whenever any person from any culture decides to go spiritual, he transcends all cultural notions, and
adopts this Vedantic path, the timeless path of the great seers. He recognizes the deity of his own
native culture, as the Self or Amma, as also the deity of all other cultures, each with unique
significance, and appreciates this Abheda or nondistinction.
Irrespective of whether or not a person recognizes Amma’s manifestations, he will be lead through
the spiritual path till the final goal. However, recognizing the manifestations, from different cultures,
will cultivate an environment of peace and tolerance in this world.
History is proof that only the most peaceful of civilizations have attained the greatest heights of
thinking. Moreover, the spiritual path will be a joyful one, appreciating Amma’s variety and Leelas,
Her unbound compassion and love towards all Her children.
The most esoteric, fundamental and powerful Mantra of Amma in Sri Vidya is the 15 syllabled
Panchadashi, added with a secret 16th syllable to make it Shodashi, the 16 lettered Mantra. This
Mantra contains Bijaksharas or Seed syllables, and is viewed not just as a worshipping means, but
as Amma Herself.
Varivasya Rahasya of Sri Vidya exponent Bhaskararaya gives detailed meaning and explanations of
this Mantra, letter by letter. Of many layers of meanings in this Mantra, one is the Upanishadic or
Vedantic meaning, which is most relevant to the present mission.
The 15 syllables are split into 3 segments or Kutas, of 5, 6 and 4 letters respectively, and these are
mapped to Rig, Yajur and Sama Veda, and the last letter of each Kuta is attributed to Atharvana
Veda. Each of the 16 letters is seen to be one stage of the spiritual path.
In this context, the first Kuta, mapped to Rig Veda is read as KaE ILa Hreem, the meaning being one
proceeds from creation (K), destruction (a), preservation (E) actions towards praising (ILa) Brahman
(Hreem) and attaining spiritual progress. This represents stages pertaining to cultivating interest in
Brahman and preparing oneself to attain the highest goal.
The second Kuta, Yajur Vedic, is read as HaSa KaHaLa Hreem, the meaning being Brahman
(Hreem) is of the nature of Bliss (HaSa), Truth (Ka), Infinite (Ha) and Wisdom (La). In this stage, one
learns about Brahman, comparing the properties with what is observed in materialistic world.
The third Kuta, Sama Vedic, runs as SaKaLa Hreem, meaning that everything (SaKaLa) is Brahman
(Hreem) itself. This amounts to completely surrendering to divine Will giving up ego, and merging
one’s identity in Brahman. This is the state of simply being Brahman, which is one’s true, pure and
original state.

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The three Hreems from the 3 Kutas are mapped to Atharvana Veda. Whatever is the learning of
each stage, is consolidated and brought into practice, through these Hreems.
Going by Periyava’s statement, we understand that Vedic language was universally spoken
throughout the world initially, and then gave rise to the languages of all 32 regions in the world. It is
also observed that whenever a language evolves out of an older one, people’s identity shifts to the
new language, and they do not associate themselves anymore with the older language and literature.
Thus, when Vedic language evolved into each of the different languages, people lost touch with the
Vedic roots, and this is what necessitated Amma’s various manifestations, each targeted specifically
at a culture. The languages that originated thus, grew divergent giving rise to many more languages,
and soon, became language families.
This means that, every language family is grown out of a single language, which ultimately grew
from Vedic language. As many persistent language families are there, so many manifestations will
definitely exist. Occasionally, we can observe that different branches of the same language family
might also be mapped to separate manifestations. This happens in large language families, where
separate regions started to evolve their own religion and faiths.
Sixteen of the 75 manifestations are seen as “header manifestations”, representing each stage of
the spiritual path. These names will be seen in bold letters.
Stage 1: Satsanga: Association with the Wise is the beginning of Spiritual Wisdom
I observe all life traces its source to the sun a power higher than anything on earth and the visible
‘God’, in His creator aspect. I see that everything in the world animate or inanimate contains a
spirit. That allpowerful God ordains everything on earth. He has thousands of eyes everywhere.
This Almighty Ordainer also seems to have thousands of hands and legs, spreading everywhere. As
the ordainer, I see God in His Destructive or Dissolving aspect.
Everything I see, is God’s Glory His Creation, His Ordinance, His Providence, His Perfection all
these are a reflection of His Infinite Glory. This is the nature of the One God my God, that I
worship. Importance is given to the names of God, containing the sacred letters or the Aksharas,
that delineate His immanent glory. Thus, God is the Glorious or Allah.
As a result of all these, I make a firm observation and resolution: none other than that Glorious
Almighty God is worthy of worship. This is the Shahadah, the firm testament La Ilaha Il Allaha, of
Islam, on The God as Allah. The Sufi tradition of Islam is the hallmark of spiritual thought and
progress, outlining various concepts such as Samadhi and the states of awareness as the three
realms of Nasud, Malakud and Jabarath.
Stage 2: Dharma: Nothing purifies the mind more than righteous activity
I get some insight into how God ordains. The ultimate goal being attainment of oneness with Him,
there are certain qualities that take me closer to Him, and certain that take me away. He ordains by
rewarding the former, and punishing the latter. This is the basic tenet of Ethics Dharma. I will do

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my duty or Karma, according to my Dharma. So, apart from creating and destroying, God regularly
intervenes, in His preserving aspect. Dharma has now created a duality a level where I remain and
keep performing Karma, gradually purifying myself, and a level of God, where I can reach once I get
pure enough.
There are the Do’s Niyamas and Dont’s Yamas, of Dharma, and to enlighten us on these, the
Divine came as Adinatha Rishabhadeva of the Jains. The restraints are Ahimsa, Satya, Asteya,
Brahmacharya and Aparigraha, and the ethics are purity, contentment, sacrifice, selfstudy and
surrender. Dharma removes sorrow and miseries (Dukha) and opens the gates of the Divine Realm
of infinity and bliss (Anantha).
Stage 3: Viveka: Discriminatings what is actual and what is apparent
I notice that the universe is not all that diverse as it looks. It is all the fundamental God
Bhuvaneshwari manifest in three levels of existence the unmanifest spirit, lifeforce, and manifest
creative energy. These are the trinity mentioned in Trika as Avyakta, Mahad, Ahankara. Thus, I now
look at the universe in a functional, rather than structural level, and this perspective is much more
holistic and different than the usual one. Apparent illusions of diversity are removed. I understand
every entity in its functional role as one of three modes active, passive or pure. These are Satva,
Rajas, Tamas Gunas.
These three aspects are the emanations of the God Yahweh, seen in Judaism as the three
Kabbalah pillars of the tree of life: Mercy corresponding to Avyaktha, beauty to Mahad, and Severity
to Ahankara.
Stage 4: Vairagya: Discard the useless and focus on the real
What is the ultimate essence of Viveka? It is that God is beyond all limitations of material world.
Now I understand firmly that God is beyond all classifications, all qualifications. He is the most
Superior, transcendent of all worldly things, which are inferior and subject to qualifications. Since
the world is limited, and tries to deceive me with illusions of diversity, I shall turn away from this
world, and focus fully on God alone, who is perfect. While the three Gunas are three letters A,U,M
of the sacred Aum, Ganesha, who transcends these is the fourth or Thuriya, and He is Aum itself, in
fullness.
Stage 5: Yoga: Acquire the 6 Virtues, and elevate your consciousness
Having chosen God and discarded the world, I must prepare to attain the ultimate goal. For that, I
must put effort or Sadhana to be completely pure. The efforts of Nivritti result in acquiring the sixfold
treasure Calmness, Sense restraint, Forbearance, Faith, Concentration and Dedication. This
amounts to destruction of the six enemies lust, wrath, greed, envy, delusion, pride. This, God as
Kala Bhairava symbolises by 8 acts of destruction Tripurasura Andhaka, etc. With this, and using
techniques such as breath control Pranayama, Asanas, and visualization/focus techniques, I can
elevate my consciousness and awareness from the material to the spiritual realm. What happens is
my lifeforce, viewed as Kundalini the coiled serpent, rises from Muladhara, the root of my body,
crosses 5 energy centers Svadishtana, Manipura, Anahata, Visuddhi, Ajna to reach Sahasrara,
the crown of the head. Stationed here is Purusha, while Kundalini is Prakriti, and the union gives
bliss, clarity, wisdom and progress. The union is depicted as Lakshmi Narasimha, who is the same
as Bhairava.

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Firmly understanding God alone is my focus, I dive deep into concentration, visualizing my favorite
form of God, meditating on it, channeling all other thoughts toward the entity of focus. This is
Dharana and Dhyana. I do this until all thoughts dissolve even the sensation that I am doing this.
My identity and individuality itself dissolves into the object of focus..
Stage 6: Mumukshu: Clarity of vision leading to thirst for liberation
As the result of this Dharana and Dhyana, when all thought, identity and individuality is fully
dissolved, there exists only the singular consciousness, whose very nature is pure bliss this is
Savikalpa Samadhi, the experience of trance. It is a blissful state, it is my true state; this is what
God really is. This is the only way to directly see and experience God, firsthand. This bliss is pure
ecstasy (Unmadini), while also the height of wisdom about God (Jnana).
I see God as pure bliss, called Skanda. I am now qualified, ready and dying of eagerness to
understand more about God, the Brahman. A person in search of Brahman is Brahmin, and Skanda
loves and is the beloved of such people. So, He is called Subrahmanya. He is pure love and beauty
as Muruga, and this intense love affair gets a name Mumukshutva, or yearning for liberation.
Skanda appears as Guruguha, the preceptor who lies secretly within the cave of the heart. Skanda
shows Himself to me as the qualities of Brahman pure love, beauty, wisdom and bliss. In
Spirituality, this stage is the noreturn point. Every stage after this happens, controlled by Divine
Will, and it is only a question of time.
Stage 7: Subheccha Burning thirst for enlightenment, the Truth
The universe is what results when these qualities of Brahman take the mood of playfulness or
Leela. His qualities of love, wisdom and beauty are reflected in the world. He controls space and
time. As time, I see Him as the 12 Adityas, representing the months. As space as the eight
directions, I see Him as the Ashta Dikpalas headed by Indra. His Chakra represents light, and the
wheel of time, and lotus as life these are the weapons of Aditya aspect. Shankha represents
sound and warcry instrument made of skeleton/bone, similar to Vajra this and Gadha represent
the Indra aspect. Together, controlling space and time, I see Him as Surya Narayana. THe Leela of
God is that of the universe full of names and forms (Roopa), all showcasing His greatness
(Oordhvakeshi)...
While looking at, appreciating and relishing the love of God through His Leelas, a lot of questions
arise too. My curiosity is sparked, and I thirst to know reality, to know the truth of existence.
Stage 8: Sathya Vicharana Stunning revelation of Reality
Answering my craving, Brahman appears in the form of enlightenment, called Buddha. This is not a
physical form, but the wisdom itself as Vajradhara in unmanifest nature called Dharmakaya. This
Brahman is the same PurushaPrakriti united, called Samantabhadra, and is also the Kalachakra.
Buddha takes physical form as a Guru, first as the Adi Buddha and then as Gautama Buddha.
Buddha teaches the eightfold path of right view, resolve, speech, conduct, living, effort, mindfulness
and samadhi, as well as the four noble truths of dukkha, samudaya, nirodha and marga. Ultimately
Buddha teaches me about Brahman as Three Existences or Trilakshana. Firstly, be it my own body
or mind, or the world around me, everything that I see around me is changing, transitory and

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impermanent. Associating a real thing with transitory thing will only yield misery. As far as physical
world is concerned, I cannot associate myself or my identity with anything that is transitory. So, I
end up as physically nonexistent, called Anatta or Anatma. Understanding this will lead me
eventually to liberation, or Nirvana. So, everything connected with the world, being transitory and
impermanent, is unreal, while in contrast, Brahman is real. Satyam Brahma.
Stage 9: Anantha Vicharana Revelation of Eternity and Infinity
I understand that Brahman alone is eternal and infinite. Kundalini, in union with Purusha, is Vishnu
lying on the serpent Adishesha. Shesha means what is remaining. When Shesha uncoils, creation
evolves. When it coils, creation dissolves. Together, Vishnu on Shesha is called Anantha, the
infinite. Anantha as Kundalini is seen as Shakti, which is Brahman itself. Shakti shows me the truth
that Brahman is infinite, appearing as Adya Shakti Mahakali, . She stands in a cremation ground in
midnight, surrounded by corpses, wearing a garland of skulls, a skirt of severed arms and Her
tongue dripping blood. Kala is time, and has the quality by which everything eventually decays, dies
or is destroyed. And even when everything has met its end in death, Brahman still exists, and this is
what Kali shows. Sometimes, Kali is seen standing on a silently reclining Mahakala Shiva, showing
that among PurushaPrakrithi, it is Prakrithi that evolves into creation and dissolves into destruction.
The primary manifestation of Shakti is Durga, the one with multiple arms, indicating that She is
infinitely capable. She appears as the nine forms or Nava Durga. She is pure Brahman as Shakti,
not in the context of void or Shoonya as Kali but in the context of Poorna or fullness and of Sattvic
nature. Infinitely existent Kali is best seen in the absence of material world, while infinitely capable
Durga is seen in its presence. Durga is a composite of Parvathi, Lakshmi and Saraswathi,
representing the threefold power of Work, Will and Wisdom respectively. In the realm of fully
created world, Durga symbolizes utilization of all resources, represented by varied weapons in Her
numerous hands, such utilization leading to depletion of material energy, returning back to the state
of nothingness that Kali represents. This is the aspect of Mahamaya giving wisdom or Sarvajna.
Stage 10: Jnana Vicharana The Dawn of Wisdom, and Reality
I must understand how the world is Brahman’s Leela. For this reason Brahman appears as the
Guru. Ramana Maharshi has said that the Self, or Atman is the ultimate Guru, which Taittiriya
Aranyaka says is inside everybody, under whose control all are made subjects, is the master
Sastha. The paths of Jnana and Bhakti, approached by the head and heart respectively are seen in
His form, combining aspects of Hara and Hari respectively.
Nirguna Atman is nothing but the singular Aum, Ek Omkar, which is the name of truth, the ultimate
creator, free from fear and enmity, timeless, undescending and selfexistent, revealing Itself as the
Guru and as the blessings of the 10 Sikh Gurus.
What does the Guru teach? Sastha is called Bhoothanatha, who rules the world, seen as finite and
transitory, made of the Bhoothas or five elements of nature. The elements of nature, or the world
are Jada or inert, and have no sense of their own. It is Sastha or the Atma that gives life and light to
these elements, and experiences them.

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Thus, Sastha teaches two things. First, my own Self, the Atman is the Brahman I have studied
about all along. While the Buddha tells that I am Anatta or physically nonexistent, Sastha says Tat
Tvam Asi, meaning I am that Brahman or Atman. This is my true identity.
Second, the Atman alone is sentient. It gives life to the various inert elements of the physical world,
makes them function and relishes in it as its Leela. In other words, the world lacks sentience, while
Brahman is pure consciousness Chid. Its sentience delighting in the world is the knowledge
acquired by various senses etc. Thus Brahman is the form of pure wisdom Jnana. With this, I have
learnt everything there is to know about the nature of Brahman. Sathyam Jnanam Anantham
Brahma. Hearing these truths and contemplating within myself is called Shravana and Manana
respectively.
Stage 11: Tanumanasi Contemplation, Concentration and Clarity
Learning intellectually is not enough, until learning translates into experience. I have to assimilate
and consolidate all these facets learned. I enter meditation, reaffirming these truths, and fixing my
focus on the Nirguna Brahman, as Om. As and when thoughts arise I watch them, without paying
heed or responding to them, since I know that mind and hence thoughts are unreal. They pass and
drift away. Soon I reach a stage of no thoughts except Om. The Dhyaatru or feeling that ‘I am
meditating’ vanishes. Om alone remains. Soon, Om also slowly disintegrates and vanishes. Now
the experience is of intense pure bright bliss, with no other thoughts or interruptions except the
awareness that I am experiencing this. This is Nirvikalpa Samadhi, the most intense and best
experience that can ever happen to a person. This intense bliss is Brahman, which is what one truly
is, and what one can experience, when all thoughts and distractions of unreal Maya are removed. It
is the same observed in deep dreamless sleep, in the absence of all sensation or feeling about
mind, body or world. But, deep sleep is darkness, as in I am not aware that I experience this bliss.
In Samadhi, it is light. I am aware of my experience. The mind is a monkey, restless and naturally
untamed young Hanuman. Initiated into Rama Japam is the taming of the mind, as a
consequence, Hanuman merges one with Lord Rama experiencing intense bliss. This taming of the
mind is Nidhidhyasana. Controlling the mind and Prana or life breath are the same, since they have
the same source. So also, Hanuman, the mind monkey, is Maruthi, son of the wind God which is life
breath. As the 11th Rudra, He is Shiva with the five faces as aspects of Vishnu, with Anjaneya,
Narasimha, Varaha, Garuda and Hayagriva as Prana control, restraint of thoughts, contentment,
removal of evil effects, and perfection of wisdom. Each of these represent 2 of the 11 Rudras which
are aspects of this stage.
Vayu Roopa Anjaneya leads to Shankara and Bhima Rudras these create the right atmosphere for
spiritual progress while also driving away unwanted thoughts. Agni Roopa Narasimha leads to
Nirruti and Vijaya Rudras. Nirruti provides necessary positive disruption to get out of the rut of
Maya, while Vijaya is the burning power that reduces thoughts to nothingness. Jala Rupa Varaha
maps to Hara and Devadeva Rudras these remove ill feelings while raising one to bliss that even
Devas aspire to reach. Prithvi Rupa Garuda leads to Mahadeva and Bhavodbhava Rudras the
fertility that one hand leads to experience of the Self’s greatness while on the other hand churns
reality out of the world by Vicharana. Finally Akasha Rupa Hayagriva leads to Neelalohitha and
Eeshana Rudras these lead to expansion of wisdom as well as perfection of Tanumanasi. Finally
Adityatmaka represents the soul itself the infiniteness that Tanumanasi opens one to, seen in the

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forthcoming stages.
The two letters Ra and Ma contain the essence of Vishnu and Shiva Mantras, which represent
Jnana and Bhakthi. Rama is a Tharaka Mantra which is sure to grant salvation. All this puts an end
to desire or Iccha.
Stage 12: Sattvapatti Removing all blemish and attaining Purity
With Samadhi. I think I have finally crossed all boundaries of Maya, and open my eyes, only to see
all the Maya back. What use is this bliss if it exists only in some meditative state and not in my
actual daily life? First, I can experience bliss only if I enter Samadhi. Second, no Samadhi, no bliss.
Third, I am Brahman, Sathyam Jnanam Anantham. Fourth, This world is unreal, and I am not the
mind and body. These 4 are the obstacles because of which I lose that bliss if I am out of Samadhi.
To destroy these, Brahman appears as Vishnu, meaning One who pervades within. My blissful Self
is Vishnu. I am very much attracted to that bliss, and want to taste it again and again. Vishnu as
Krishna, keeps me enchanted fully to Him, making me know more about Him. I understand how He
took the 10 forms or Dashavataras. He makes me understand how everything happens by His Will
alone. Humans can do absolutely nothing on their own, as He says in Bhagavad Gita 3.27. In the
Gita 9.22 as well as 18.66 He says to leave everything, forget all Dharma and simply signet to Him.
He has been working for my liberation. In fact the entire unreal world exists for my liberation, and
every action of His Will is always in that direction alone. He will take care of all needs, physical and
spiritual, no need to worry of anything. Undetstanding This promise of His is Upeksha..
Stage 13: Asamsakthi Culmination of NonAttachment
I understand that Samadhi was only by His Will, not because I made efforts. His Will is always for
liberation, favourable to samadhi. I don’t have to worry saying that bliss is lost. It’s not lost. What
happens if I surrender? Gita 18.66 says He will liberate me from sins. Sin is whatever keeps me
away from liberation. In this case, the 4 obstacles. Central to all this is the “I” or Ahankara.
Krishna means attraction; but Krishta means attracted, which is my state right now. Kanchi
Mahaperiyava told how Biblical story of Adam and Eve is actually Upanishadic tale of Atma and Jiva
as birds sitting in a tree, Atma not involved but Jiva indulging in the fruit representing world of Maya.
This led to feeling of individuality or ego or Ahankara which Bible terms Original Sin, and says Christ
or Krishta will liberate.
Ramana Maharshi explains the crucifixion of Jesus Christ. Christ as Son of Man is the ego. Cross is
the body. Crucifixion is killing of Ahankara, and Resurrection is gloriously Surviving as the Self.
Since Krishta is Brahman as Atman, the world of Maya, which gets life from the Self, is also
manifestation of Krishta. Crucifying means punishing the Ahankara, which is the fundamental root
for this world of Maya. Ahankara is not killed but is transformed, just as Christ is transformed from
Son of Man to Son of God. Because of God’s Will, bliss is accessible to me anytime, and not
conditional upon effort. The very notion of ‘my effort’ is nothing but delusion.
Because of complete surrender, I am now a sheep, without identity or thoughts of my own, blindly
following my Good Shepherd, the Christ, who is leading me to liberation, by transforming the
Ahankara. Christian Mystics, including St John of the Cross have described the transformation that

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lead to this beautiful dawn of infinite love. After the Purgation, ie purifying one’s mind, and
illumination of Savikalpa, one attains that elevation of the Subheccha stage. But this is hardly the
end. Then comes the terrible Dark Night of the Soul. In the first, you are left completely broken,
confused and shattered. You understand that you are nobody, that the world is unreal this is the
Sathya Vicharana. In the Second Dark Night, any remaining sense of “I” is clearly wiped off
absolutely nothing can be done by your effort, is what you now understand this is the Sattvapatti
Asamsakthi stage. Then it is perfect unification, and endless eternal love, forever.
Stage 14: Padarthabhavana The Phase of Unseeing the Unreal
Two obstacles that are remaining: “I am this” and “I am not this”. To remove this, Brahman appears
as Sadashiva the eternally auspicious. Sadashiva is the Lingam the aniconic representation
originally from Arunachala. Arunachala is a tall pillar of fire, whose nature as infinite without
beginning or end indicates this pillar of fire is Brahman. Among the natural elements, there is a
difference between fire and other elements. When water mixes with a foreign entity such as colored
liquid, water changes to the nature of that liquid. But when fire mixes with anything, it doesn’t
transform itself. Rather it burns the foreign entity, making the latter also into fire. Fire is all
consuming, dissolving everything into itself. This is called Laya, and Shiva is the Lord of Dissolution
or Laya.
This is the teaching of Shiva. I, Brahman am of the nature of fire. I don’t have to worry about losing
Samadhi and bliss because of encountering the world of Maya. In fact, it is I who give life to Maya.
This is best understood by the concept of dream. I am the dreamer. I lie down, and I create an
entire world of my own. I also create many characters out of which one I call myself. This dream
world is in no way real,and the dream me is in no way related to the real me. Finally, all these are
my creations, and thus, my own self.
Similarly, the physical world is nothing but my own creation, and I am Brahman. Since these get life
from me, they are all me indeed. Previously I understood as Brahman is Me, the Unreal World is not
Me. Now I understand that Brahman is Me, the Unreal World is also Me. I understand the profound
truth: Sarvam Brahmamayam.
I have learnt to see the world as it is as a dream, and these are the various perception levels that
humans see deluded thinking the world is real. I am able to appreciate and transcend all these
perceptions, since I now know the real nature if Self and the world.
Stage 15: Thuryaga Effortless and Natural Bliss
Thanks to Sharanagathi I understood Samadhi is not through my efforts and thus is always
accessible. Statements like “I attained Samadhi” and “I can’t attain Samadhi” have no meaning
anymore. Now I also understood that this world, body and mind, though unreal are creations of Me
alone, and thus are Me indeed. Statements like “I am this” and “I am not this” are no longer valid,
since everything is Me indeed. With this, all obstacles to experiencing continuous Samadhi are
removed.
The result is that I have entered Sahaja Samadhi: effortless Samadhi which lasts forever. I don’t

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have to put any effort to consolidate truth and shoo away thoughts of Maya. Truth about nature of
Me and the world have been firmly established after sufficient enquiry. All efforts to maintain the
state of bliss and Samadhi will happen automatically by God’s Will. All thoughts of this world can no
longer affect me, since I now know these are just various entities of my own dream, all unreal.
With none of these interfering, I am constantly in the blissful state of fundamental consciousness,
aware of the eternal truth, free from thoughts, cares, worries and miseries, always in ecstasy of
Samadhi. The waking state or dream state are no more real; they are all just dreams. I don’t care if
they exist or do not exist. That is, I am beyond birth, death and life. This is SatChitAnanda
Paripoorna Parabrahman. This is the height of Spirituality and Brahman in this state is the Atman
itself. And this is the Guru. This is a state where Sadhaka, Guru and Brahman all merge into One.
This is the height and purity of Advaita.
Stage 16: Lalitha: Joyous Play with the Mother
The very heights of spirituality has been attained.The ecstatic experience of blissful Sahaja
Samadhi is constant and uninterrupted. Amidst the dream world of Maya with all its unreal entities,
the bliss of Samadhi gives absolute uninterrupted stillness. But, wouldn’t a corpse experience the
same blissful stillness, liberated from and oblivious to the world? Why is it that after Sahaja
Samadhi, I am not a corpse yet? I know God’s Will isn’t random. Why am I alive?
Here lies a beautiful secret, the ultimate truth of Sri Vidya. In Sri Vidya, Brahman is seen as the
Universal Mother, Sri Maatha, who is always sixteen years old. Since Atman gives rise to the world,
Atman is the Mother of the World. Also since Atman is the ultimate Guru, who brings me to full
Spiritual progress out of compassion that I be one with Brahman, this unmatched Karunya and
Vatsalya is the quality of a Mother. The Mother Amma is known as Lalitha Ambika, the playful, since
She loves to play or Leela. This youthful childish nature of Amma is why She is called Baalaa.
After reaching and constantly tasting Sahaja Samadhi, it is Amma’s Will that I play on, using this
world, even though knowing very well it is unreal, as the setting. The scene is like this. I am the
dreamer. I lie down, dreaming of this world, knowing very well that it is a dream. Beside Me is Me,
as Amma, knowing very well that I am Amma. As I blissfully remain in Sahaja Samadhi, dreaming,
Amma points to various things in this dream, and we are happily enjoying watching this. This is the
play of Amma. Sure stillness is how bliss manifests after death, but while alive, bliss manifests as
Amma’s love, and to experience this, I as/and Amma play. This is called Jeevanmukthi.

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MBTI, Possibility Space and Numbers
We shall now explore the 16 stages of the Spiritual Path. Essentially, spirituality is based on the fact
that the mind is the keystone of Maya, by which one is deluded into the world of Samsara. It is the
same mind that one can use to get out of Samsara and ultimately liberated. Spiritual path is
essentially an exercise in changing perspectives and mindsets away from deluded Samsara and
towards the Ultimate Truth of Advaita.
Consequently, one sees that the various stages of the spiritual path correspond to different ways in
which one perceives himself, the world around, and interacts and processes information. These
parameters are the basis of personality typologies, such as the Myers Briggs Type Indicator or MBTI.
It is based on the conceptual theory proposed by Carl Jung, who had speculated that humans
experience the world using four principal psychological functions – sensation, intuition, feeling, and
thinking – and that one of these four functions is dominant for a person most of the time. The MBTI
sorts psychological differences into four opposite pairs, or "dichotomies", with a resulting 16 possible
psychological types.
MyersBriggs results are reported as a fourletter personality type (e.g., ESTP, ISFJ). Each letter
corresponds to an individual's preference in each of the four pairs of personality indicators (i.e., E or
I, S or N, T or F, and J or P). There are a total of sixteen possible combinations of personality types
on the MBTI. Letter One: E or I: Extraverts focus more on people and things, introverts on ideas.
Letter Two: S or N: Sensingdominant personalities prefer to perceive things through sight, sound,
taste, touch, and smell, while intuitiondominant types look to past experience and are more abstract
in their thinking. Letter Three: T or F: The third subtype is a measure of how people use judgment.
Thinking types use logic to judge the world, while feeling types tend to view things on the basis of
what emotions they invoke. Letter Four: J or P: Everyone judges and perceives, but those who are
judging dominant are said to be more methodical and resultsoriented, while perceiving dominant
personalities are good at multitasking and are flexible.
Much like how the nine Avaranas denoting various systems of the human body emerged from the 16
stages, one might rightly infer that the 16 personality types, forming the basis of psychology, also
emerge from the 16 stages. These 16 types are more aligned with the bigger spiritual context, and
thus differ from conventional MBTI types. For example, spirituality itself being introverted, I or E is all

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about more or less introverted within this overarching introversion. Thus, one might define the
dichotomies within the context of 16 stages as follows:
E or I based on whether one perceives the outside world or one’s own thoughts. If one’s focus is
inward or outward, it is inevitable to decrease or increase one’s interaction with the world, since
one’s mind and actions are intricately tied to one another. For example, stage 1 is an E observing
Divinity in the world, whereas stage 2 Dharma is an I, since it focuses on one’s own actions.
S or N based on whether one is engaged in particular details, or the big questions and big picture
ideas such as existentiality and truth. Thus, Dharma, being day to day activities are S, whereas
Samadhi etc focusing on higher truth is N.
T or F based on whether a certain stage transforms a person’s intellect mindset or his emotional self.
This is the classic Vedic JnanaBhakthi dichotomy. Love and compassion of stage 8 or 13 is an F,
whereas intellect as in Jnana of stages 9 and 10 is T.
P or J based on whether one’s actions are in reaction to certain events or are inherent and arising
from basic principles. For example, Dharma involves one’s action as response to every event and
incident, thus making it a P, while process of Viveka and VAiragya in stages 3 and 4 comes from
one’s own inherent resolve, making those J.
The result of this mapping is that a person’s MBTI is not fixed for life. Rather, it undergoes multiple
transformations throughout a person’s spiritual path, some of which can have profound impact on
perspective and behaviour. By the end of the 16 stages, a person is so versatile, that he can choose
at his will, an MBTI type corresponding to the situation on demand. Thus mapped, here are the MBTI
types of the 16 stages.
SatsangaESTP, DharmaISFP, VivekaESTJ, VairagyaISFJ, YogaISTP, MumukshuINFJ,

SubhecchaESFP, SathyaESFJ, AnanthaENTJ, VicharaENTP, TanumanasiINTP, Sattvapatti
ENFJ, AsamsakthiINFP, PadarthaISTJ, ThuryagaINTJ, LalithaENFP.
One can notice interesting patterns in the transition of the 4 factors through the sixteen stages. First,
I/E changes as EIEIIIEEEEIEIIIE. Of the 5 sections seen here, Section 1 has rapid IE transitions
this is observation phase, observing both within and outside world. Second stage is analysis,
proceeding with slower transitions. Third and Fourth stages represent process one of Jnana
collecting wisdom from outside, followed by one of Bhakti transforming from within.
N/S changes as SSSSSNSSNNNNNSNN. Broadly, the spiritual process is one of finding answers
to the big questions of existence, reality and truth. To do that, one spends a lot of time on the smaller
details, collecting wisdom through the S, and then transits to the big picture N. 6th and 14th stages
provide balances to the S and N dominances.
T/F changes as TFTFTFFFTTTFFTTF. The first section is rapid change, again due to observation
phase. Shashti is the point of no return. After that stage, transitions are slower. There is a T
dominated wisdom section, followed by a F dominant bliss section.
Finally, P/J changes as PPJJPJPJJPPJPJJP. Moderate changes are seen in the beginning and
ending of spiritual path, signifying good balance and focus on spontaneous reactions as well as
informed actions. In the middle, a short burst transitions out of observation phase, and into the
analysis phase.

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In later sections, we shall see how the universe as studied by physical sciences arises from a
geometrical structure, the E8, which represents all the fundamental particles, as well as the 8
charges. We shall also explore how all the spoken languages of humanity arise from a single
language, the Vedic Chandas, and we saw how its script, namely Brahmi consisting of 50 Aksharas
as well as its 22 Hebrew alphabet subset, can be derived out of fundamental geometrical structures,
respectively the Nava Yoni Bala Yantra and the Star of David Shatkona. At this stage, it becomes
imperative to understand the mathematical and geometrical foundations of reality, and how it
emerged from the primordial Shodashi or the spiritual path.
The ultimate source of all this is fundamental consciousness, which is Amma or Parabrahman, which
is the sole reality, full of bliss. The consciousness creates the world, just as a dreamer creates an
entire dream world, full of characters and life. In doing so, the first steps of creation are in
informational space, the one of concepts and ideas, before physical creation springs forth from this,
just like a physical construction comes out of an ideological blueprint.
The very first step of creation is to establish the connection between the reality of pure
consciousness, and the tobe created unreal world, so that experience may flow from the unreal to
the real. This is the spiritual path seen here in context of MBTI. By their inherent nature, the
mindsets of MBTI types tend to group into zones, based on their dominant and inferior functionalities.
This is most relevant when one considers the 4 factors as pairs, such as NP, ST etc.
Certain pairs share affinities and distances with other pairs. As the number of entities considered
increases, the relationships become multilateral, and one can explain them only using shapes such
as triangles, connecting lines etc.
This is the genesis of geometry, and thus of mathematics. Vedas describe the universe as Prakrithi,
with its key features being names and forms. Whenever something can be described using forms, of
course this involves geometry. The basic shapes give rise to the Navavaranas, or nine enclosures of
the Sri Yantra. This happens through the process of sacred geometry.
There is an intricate connection between geometry and arithmetic one does not exist without the
other. It is important to understand here, that numbers introduce the idea of measurement. As the
foundations of arithmetic, the nine numbers themselves have inherent in them, the operation of
addition, since, using this operation successively on the number 1, yields all the other 8 numbers.
Subtraction is the inverse of addition; multiplication is repeated addition; division is the inverse of
multiplication; exponents and powers are repeated multiplication, and roots are their inverse. By
basic principles of group theory, one sees how all numbers are created by these operations.
First, we start with the natural numbers: 1,2,3,... They are closed under addition, ie adding 2 natural
numbers definitely yields a natural number. However, subtraction, especially in cases such as 33 or
513, expands the set to include integers which are natural numbers, both positive and negative, as
well as zero. Closure under division demands the creation of rational numbers or fractions.
Next, the operation of roots yields numbers like square root of 2, which cannot be expressed as
ratios. These thus manifest as irrational numbers. Together, the entire set is the set of real numbers.

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Finally, the operation of roots, applied to negative numbers, expand into the overarching set of
complex numbers, including the imaginary numbers.
Numbers and arithmetic correspond to geometry. The numbers themselves represent value, as in
specifying measurements. Thus, they form a 1 Dimensional axis, called the number line. Next,
numbers create 2 and higher dimensional figures. For example, consider the process of
multiplication, such as 4*4 and 3*3, where 4 and 3 themselves are represented as 4 and 3 ones.
1111
1111 111
1111 111
1111 111
Here we see that collecting four 1s to form a 4, and then repeatedly adding it to itself four times, ie
multiplying 4*4 results in a square shape. This is why the operation is called squaring. The same
applies to cubes. Other such features of numbers create triangles, such as the Pascal’s triangle.
1
1 1
1 2 1
13 3 1
14 64 1
There are other special spectacular creations too. For example, consider the Fibonacci series:
starting with 1 and 1, obtain each term by adding its last 2 predecessors. Thus, 1+1=2, 1+2=3,
2+3=5, 3+5=8, and so on to get 1,1,2,3,5,8,13…. It is well known that this series when represented
as consecutively spaced areas, creates the remarkable golden spiral, found in nature such as conch
shells.
Emergent from this pattern is the golden ratio (nearly 1.618) two quantities are in the golden ratio if
their ratio is the same as the ratio of their sum to the larger of the two quantities.

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From this, the golden angle (137.508 degrees) is the smaller of the two angles created by sectioning
the circumference of a circle according to the golden ratio; that is, into two arcs such that the ratio of
the length of the larger arc to the length of the smaller arc is the same as the ratio of the full
circumference to the length of the larger arc. In nature, the golden angle is the angle separating the
florets on a sunflower.
Having created numbers and basic geometry, the next step involves the created shapes to produce
all the multiplicity and variety in the world. However, at this stage one must realise an important
concept the possibility space.
In light of the Absolute Truth of Advaita, we saw that pure consciousness full of bliss, is the only truth
and Reality. From this, the world is created, just as a dreamer creates an entire dream world.
Consequently, dream world and physical wake world are of the same level of (un)reality. But, there
is also a difference between the dream and physical worlds, and that is logic.
In dreams, a person may fly on his own. In physical world, laws of physics, gravity and biological
systems prohibit humans flying on their own. In dreams, one often sees acquaintances but in places
and situations not possible in physical world. In short, the dream world lacks a sense of logic. This
can be stated in another way. In dream world, possibilities are endless. In physical world, logic puts
a restriction on possibilities, narrowing down the possibility space through the laws of nature.
However, the dream world is also made up of people, things, sights, sounds and experiences just as
the physical world. In both cases, all these arise from names and forms of things. As long as there
are names, identities and forms, it is possible to give mathematical descriptions and measurements.
Thus, the realm of numbers and mathematics describe both the physical world and dream world.
However, there is a difference of logic and thus possibility space. Particularly, the numbers
described above arise from clustering of the MBTI types, from the Shodashi. These consequently
describe the mind and its states, since it is the mind that creates the world according to the illusory
Maya. The mind and its thoughts are not restricted by physical laws, and may involve things not
possible according to laws of nature. This is why the mind produces imagination, art, fiction, and
other such outoftheworld creations. Thus, the numbers denoted by the MBTI clustering denote this
infinite possibility space of the mind these are not physical numbers that describe the universe. For
convenience, let us call those “Hypernumbers”.

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As will be seen, the physical world, which has a narrower possibility space, ultimately arises out of
the E8 structure. The laws of nature, of physics and thus chemistry, biology and social sciences, all
arise out of the E8 structure. Mathematically, the E8 is a Lie Group a smooth structure that displays
perfection and symmetry when rotated or reflected in various ways. Mathematically, there are very
few such shapes, and the largest ever one can possibly get is this 8 dimensional E8. This is
analogous to how, when given six line segments, one may create various shapes, with the regular
hexagon being only one of them, but the one with most perfection and symmetry.
This restriction on geometrical shapes directly results in a restriction in the possibility space, since
the laws of physics ultimately emerge from the geometrical shape of E8. How does one arrive at the
E8? It is seen that the hypernumbers described above form the basic geometrical shape which then
becomes the E8 this basic geometrical shape is the Sri Yantra. It is seen that this Sri Yantra gives
rise to nine enclosures called Avaranas. Arising from these are the nine numbers, the decimal
numbers that describe our universe.
However, unlike the former hypernumbers, these numbers are more “real” and more physical, since
it arises from the E8 basis possibility space, and describes our universe which follows laws of nature.
Thus, hypernumbers give rise to E8Sri Yantra, which in turn gives rise to numbers. Functionally,
numbers are no different than hypernumbers they carry inherent operation of addition, and thus
subtraction, multiplication, division, powers, exponents and roots, and consequently number types
as integers, rational, irrational, real and complex numbers. Thus, numbers and hypernumbers differ
in possibility spaces, though in functionality they are the same.
To arrive at Sri Yantra, the basic shape of triangle is taken this is derived from the Three Kutas that
make up Shodashi. Nine such triangles, representing the nine digits of the hypernumbers, interlock
with each other. The resultant is a complex shape, which when surrounded by lotus petal resembling
layers and outer concentric circles and squares, eventually form what is called the Sri Yantra.
This is the birth of the numbers the digits 1 to 9 of the decimal number system. This set of 9 covers
all 16 MBTIs and thus the entire spiritual path. Hence, the 9 are a complete, selfcontained,
comprehensive set, and the decimal number system is seen in later stages of creation in various
places the nine celestial bodies whose energies affect earth, the ten fingers and toes in humans.
This geometrical construct of Sri Yantra is the blueprint of all creation. It represents the entire
universe, in a conceptual level. It is studied as nine enclosures or Avaranas, each one consisting of
a series of triangles or petals. Each of the Avaranas represent component systems that together
make up the whole, and this applies at conceptual, biological and cosmological levels. The Sri
Yantra, with the concepts it creates and represents, through the Avaranas and their constituent
elements, are all explained in following section.
The next stage in creation is to transition from informational space to physical reality. The Theory of
Everything discussed in the earlier article outlined how the creation of the universe occurred in the
Big Bang, and how this itself was caused by breaking of symmetry in an E8 structure. Thus, the
geometric E8 is the basis of all physical creation, and this structure is nothing but a transformation of
the Sri Yantra.

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The interlocking triangles form many enclosures, each of which itself contains certain number of
smaller triangles. Adding the number of elements in Sri Yantra, where element refers to intersecting
points, uninterrupted line segments, Avarana constituent triangles, and the central singularity,
altogether yields 240 elements of the Sri Yantra. So too, the E8 structure has 240 roots.
We can understand how Sri Yantra map to the E8 by actually looking at it in the reverse direction
how the E8 maps to the Sri Yantra. We start with the concept of Dihedral groups denoted by Dn. A
Dn is an nsided polygon, which is defined to be a regular polygon which does not change if rotated
or flipped this is referred to as symmetry. There are n rotational and n mirror symmetries, giving a
total of 2n symmetries for a Dn dihedral structure. In particular, D3 represents an equilateral triangle.
One may rotate the triangle through 120 degrees and obtain the same shape one started with. One
may also flip the triangle about any of its vertices, and it still remains the same.
Further one must understand the dihedral group extended to the concept of Lie Group. These are
smooth structures called manifolds in multi dimensional space. They are groups defined under
rotational symmetry, even including very small angles, with the simplest Lie Group being U(1), a
circle. A Lie Group must also render itself capable of being described as an algebra, with a system
of generators defined under vector addition, such that adding any two generators within the set must
yield another generator within the set. Mathematically it is shown that the largest exceptional simple
Lie Group one can possibly get is the E8. This is why the E8 is chosen and described by the Sri
Yantra through its 240 elements.
As much as numbers make up geometry and thus shapes, the constituent substrate ie the MBTI
groupings are seen represented in the structures that arise, and in fact ensure that these are regular
polygons and shapes, so that laws of symmetry would hold.

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The polygons provide means by which higher dimensional shapes can be projected onto 2D. For
example, a 3 dimensional system can be projected onto the D3 triangle, and representing MBTI
dimensions, these are as follows. (http://tap3x.net/EMBTI/j8gonsowski.html)
To put this into perspective we recollect how the 16 stages correspond to 16 mindsets of the spiritual
path. They are characterised by the 16 MBTI types alternatively known popularly as the following
types. These types describe God in various roles according to the spiritual stage but also describe
man's mindset in those stages as he attains them.
1. Doer: God as ordainer of everything

2. Artist: His art being the ethics and Dharma.
3. Supervisor: The world being His emanations
4. Nurturer: Vairagya is turning away from the world and God's role here is as the providing mother.
5. Craftsman: Hands on spiritual effort as Yoga
6. Counselor: God lovingly guiding one to the truth.
7. Performer: Full display of His Leela in the world.
8. Caregiver: His infinite compassion to uncover reality.
9. CEO: Absolute command over the world.
10. Inventor: Teaching through debates and Devil's Advocate.
11. Scientist: Consolidates through reasoning the learned truth.
12. Mentor: Loving Teacher of His Will and Motive.
13. Idealist: Will sacrifice even Himself so that we may reach the ideal goal.
14. Inspector: nothing short of Complete Thoroughness in understanding reality.
15. Mastermind: Is the teacher, experiencer and wisdom of reality.
16. Discoverer: Eternal enthusiastic enjoyment.

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It is important to understand the significance of mindset and its configurations in the scheme of
reality. As has been said before, the universe complete with all its physical laws is nothing more real
than a dream. Taking the analogy deeply, we understand that our Self is the only reality, and is the
only God, akin to the dreamer of a dream.
While the Self is the Real dreamer and the world is the unreal dream, the connection between the
two, akin to the dreamer's mind, is God's Mind. The sixteen types are thus configurations of this
mind, and are precursors to physical reality.
The sixteen stages themselves are sequential from 1 to 16 and are thus one dimensional. However,
as mindsets, they are specified by 4 MBTI axes, and are thus 4D.
However, as explained earlier, while the mind is capable of all kinds of thoughts, or universe
displays a restriction on the laws. These are seen as the laws of physics, which arise from
interactions and geometry of the E8 Structure. How does one arrive at the E8 from MBTI?
As such the MBTI comprises of 4 orthogonal axes, with no defined geometrical structure to restrict
the possibility space. To do this relationships between MBTI axes have to be formed.
This happens by taking the MBTI factors as axes pairs. Nine such pairs are formed, collectively
called the enneagram. These are described as 1.Organising(TJ), 2.Helping (FJ), 3.Strategising(NT),
4.Idealising(NF), 5.Progressing(TP), 6.Guarding(SJ), 7.Theorizing(NP), 8.Leading(ST),
9.Harmony(FP). Each of these types map to 4 stages. http://tap3x.net/EMBTI/j5gonsowski.html
The source of the enneagram is the mapping of the MBTI factor pairs into a circumplex, which has
two axes. One axis is the past/presentfuture axis, which says whether the focus is more towards
guarding and caring for existing situations and traditions or towards discovering and opening
possibilities and change for the future. The other axis is inwardoutward where the former pertains to
perfecting the existing system with a feeling of contentment while the latter pertains to growth and
exploring into new avenues. Thus, these axes form what is called Hyperspace and Hypertime. It will
be seen later that the left and right halves, corresponding to positive and negative hyperspaces are
what lead to the notion of real and imaginary which lead further to real and imaginary quaternities
and ultimately to the upward and downward triangles of the Sri Yantra.
One can see clearly that the nine pairs may be described using just three axes of the MBTI, namely
NS, FT and PJ.

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From the concept of cognitive functions, one can assess which of the four factors form the dominant
features in any MBTI type. Apart from the I or E which are always dominant, IxxJs have dominant S
or N while IxxPs have dominant T or F. Similarly ExxJs have dominant T or F while ExxPs have
dominant N or S. Thus, for any given type such as INTJ, we can easily find that the dominant factor
pairs are NT and NJ. Among these, one can still find the more dominant taking into account the
mutual agreeableness of the factors individually.
The enneagram is the starting point of the MBTI morphing into the E8 structure, and this happens by
creating relationships between the nine pairs. Specifically 1, 2, 3 and 4 are bunched together in the
First Quaternity or Q1 while 5, 6, 7 and 8 form the Second, Q2. Conceptually Q1 denotes aspects of
the Divine as overseeing the world and spirituality while Q2 relates the spiritual effort from point of
view of the seeker. Enneagram 9th is a connecting bridge between the Qs. It is this connection that
demands the creation of more dimensions. This is analogous to a 2D flatlander traversing a 3D
structure and finding unexpected connections between points of his journey, that can only be
explained in 3D.
However, one can see that the very way in which the enneagram forms from the hyper spacetime is
asymmetric, with Q2 showing horizontal asymmetry, and the 9th not aligned to either axis. It is this
asymmetry that breaks the anythingispossible orthogonal MBTI 4axis setup into one that is logical,
realistic and ultimately forms the physical universe.
The MBTI itself by definition admits of 4 axes and thus 4 dimensions, 3 of which describe the
enneagram pairs. However, the quaternities have created a new axis, one that specifies a
dichotomy of divine versus worldly. This is seen as a imaginary versus real, denoted as points 1 and
2 in a 5th axis.
Dihedral groups are valid in this context upto 5 dimensions. One can see how the quaternities and
thus the 5th axis breaks MBTI symmetry by favoring one pair (FP) over others.
In addition to this, one other feature of the MBTI pairs must be considered. Particularly, the
quaternity relations must hold when all the pairs are uniformly transformed into other pairs. This
necessitates higher dimensions, where Dihedral groups now become Exceptional groups.

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For example the addition of a sixth dimension favors two other sets of quaternity relations which can
be derived from the original enneagram by an operation called triality. The second enneagram
derives from first by changing N to F, F to S, S to T and T to N, leaving J and P unchanged. The
third derives from the first similarly by changing J to T, T to J, F to P and P to F, leaving N and S
unchanged.
In similar manner, one can derive other trialities by introducing the 7th and 8th axes. These three
axes ie 6, 7 and 8 merely describe transformations of MBTI types while not interfering with their
symmetry. For this reason, while projecting the 8 dimensions into 2D, we choose a system that
holds the first 5 axes parallel to the plane while the other three are perpendicular to it.
In the earlier 3 axes diagram it is seen how the 2 enneagram quaternities are represented as Z
shaped structures, one of them squished indicating presence of higher dimensions. The following
shows the 8 dimensional setup projected into 2D showing 5 dimensions as mentioned above.
As the number of dimensions are increased from 3, so do the structures correspondingly. The rules
of symmetry such as for the D3 equilateral triangle will apply extended to cover all dimensions in the
resulting structures. This is how one obtains the E8 structure when fully extended to 8 dimensions.
The quaternities studied as Zs in the 3 axes structure too can be extended in the other dimensions.
For every axis above 3,the Zs may be moved to either end of the axis, and rules of symmetry and
structure applied therein. Then, these may be projected on 2D as mentioned above.
The different colours in the mappings denote Zs emerging from different dimensions. These can be
understood in two sets, one corresponding to the axes 7 and 8, which are superimposed on one
another, and other corresponding to axis 5, which is nothing but the original 3 axis Zs but with the
real imaginary dichotomy. Thus, the 78 axes imaginary and real Zs are red and blue, whereas the
pink and purple Zs represent axis 5 imaginary and real respectively. The inner and outer refer to the
introduced subtle exes 5678 and existent MBTI access 1234, and thus Zs mentioned for an axis
as inner or outer refers to viewing that axis in connection with higher or lower 8 axes respectively.

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Octonionic imaginaries in higher dimensions correspond to structures like octahedrons in 4th
dimension which when mapped in 2D give interlocking triangles, which explain the Sri Yantra
shapes.
The inner core of the Sri Yantra can be understood of as made up of 9 interlocking triangles, 4
upward and 5 downward facing among those. These have been referred to as Shiva and Shakti
Tattvas or Purusha and Prakriti aspects in Vedic literature, which are called Dharmin and Dharma in
Kashmir Shaivite Trika philosophy. Basically, Shiva denotes the unmanifest level in divine realm
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inert, while Shakti is the divine manifesting as reality and interacting with it. By and large, Shiva
and Shakti denotes the first and second, or imaginary and real quaternities.
For nomenclature purposes up and down facing triangles are labeled D followed by numbers 1 to 4
or 5, 1 denoting innermost and 4 or 5 as outermost as seen by counting vertices vertically from the
center Bindu. U1 forms sides of smaller triangles on Avaranas 4567. Similarly, U2 traverses 67,
U3 traverses 45 and U4 traverses 456. D1 covers 45678, D2 traverses 78, D3 covers 67, D4
covers 45 and D5 traverses 456.
Seen in terms of enclosures or Avaranas, 456 exhibit vertical and horizontal symmetries while
Avaranas 7 and 8 show vertical asymmetry. We can see that this is because of the extra downward
triangle D1. Further even while U2D3, U3D4 and U4D5 show perfect symmetry, U1D2 are
interlocking triangles which are asymmetric. Asymmetry and symmetry are correspondingly mapped
to axes 5 and axes higher than 5.
D1, the central triangle is the NFSJTP from axis 5 mapping, while U1D2 is 6th axis seen with
relation to 5th and 3 axes as SFFPTJ and FJNFST pair of interlocking triangles. These are in
other words the 6th axis outer real and imaginary Zs.
Moving outward U2D3 represents 6th axis inner pair of Zs in relation with axes 7 and 8 as
interlocking triangles. U3D4 and U4D5 respectively are formed by Zs of axes 7 and 8, which are
seen as red and blue in the above figure. The complex dimensions of 5th and 6th axes form
Avaranas 3 and 2. These can be seen as representative of the D and E Groups, signifying in later
stages the concepts of physical action by D group until axis 5 and fulfilment of action by extending to
Exceptional groups through axis 6 and above.
While generally each pair of 2 interlocking triangles may be seen as Q1 and Q2, the Bindu must be
correspondingly seen as the Enneagram 9th, which is the FP type, which arises from the ENFP of
Amma in stage 16.
Thus, one can see that the three symmetric pairs of triangles cover within them all 16 stages if the
Bindu is included.
For the asymmetric U1D2 pair, all stages except Sastha and Hanuman are covered. So too, the
central triangle D1 covers all stages except Shakti.
True enough the central triangle is often seen as the Sarva Yoni, a symbol of Shakti, and for this
reason, often times Sri Vidya as a whole itself is erroneously mistaken as a Shakta system, even
though Lalitha Sahasranamam clearly specifies Amma as Shiva Shakti Aikya Rupa.
Finally the squarish 1st Avarana arises from the 4 MBTI dimensions as shown below. From later
discussions on Dikpalas and correlating with MBTIs one can understand that the N axis corresponds
to east in this representation.

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Thus we understand the components of the Sri Yantra as projections of the 8 axes in 2D. In other
words, the Sri Yantra, itself formed from the 9 triangles, then unravels in 8 dimensions, representing
the 4 MBTI axes and their subtle counterparts, to create the 8D structure of E8.
There is an important factor behind the projection of the Sri Yantra, a very specific one among the
umpteen possible E8 projections. This is so because the hyperspace and hypertime axes are
preserved in the Sri Yantra. While seen conventionally with the central triangle facing downward,
the hyperin and hyperout form the vertical up and down axes whereas hyperpast and hyperfuture
form right and left horizontal axes respectively. In later sections explaining the Avarana Devatas they
must be understood pertaining to their respective coordinates in hyperspacetime.
It must be noted that the clustering of MBTI dichotomies into pairs, creating the twelve points on the
circumplex, grouping them into quaternities to break the symmetry, and then creating the 8
Dimensional system involves the MBTI as well as hyper space time. However, when these are
projected onto the Sri Yantra, the higher dimension information ie the MBTI significance of the E8,is
lost, and only hyper spacetime info is retained. Later, when numbers as Grahas mediate the
expansion of Sri Yantra back to the E8 structure, it is done on a physical level, since MBTI info is
already lost. New meanings for the eight dimensions are acquired in the form of Vasus, as will be
seen later.
The following is the ordering and locations of the Avarana Devatas, seen with South facing
downwards.
Avarana 9: Central singularity

Avarana 8: E, N and S.
Avarana 7: AntiClockwise from East.

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Avarana 3: E, S, W, N, SE, SW, NW, NE
Avarana 1:
Siddhis: W,N,E,S,NW,NE,SE,SW,WSW,ENE
Matrukas: W,N,E,S,NW,NE,SE,SW
Mudras: W,N,E,S,NW,NE,SE,SW,WSW,ENE.
Further it can be seen that East and West represent out and in whereas South and North represent
past and future among Sri Yantra hyperspacetime axes.
In summary, the importance of hyperspacetime may be understood in two parts. First, the
hyperspacetime brings about the transformation from an orthogonal fullpossibility philosophical
MBTI axis to a symmetry broken psychologicalaxis system, which it does by introducing the nine
hypernumbers of the enneagram.
Second, the hyperspacetime transforms the psychological 8D system to the mathematical E8

structure which is the precursor to universe genesis. This is does by mapping the E8 to 2D Sri
Yantra, creating the regular numbers through the Avaranas, and remapping back to 8D.
It will be explained how this E8 dimensions represent the fundamental charges. These charges are
encompassed as the 8 states of a three qubit system, where the qubits are chaotic signals,
components of the universal wavefunction known as the Pranava Aum. These components entangle
the 8 states in various capacities to provide a composite signal which is a weighted combination of
240 entangled states, which represent the 240 fundamental particles, as well as elements of the Sri
Yantra. Thus, the Sri Yantra is transformed from a 2D geometrical shape, to an 8D charge space E8
structure, to the entanglements of the Pranava, finally to subatomic particle that make up the
universe. Physical creation and thus spacetime itself only starts when the E8 symmetry is broken by
making the weights of the Higgs field nonzero in the 240 component signal.
In another direction, the Sri Yantra concepts manifest as vibrations called Aksharas. In the manifest
world, these vibrations are sound energies, and the Aksharas are phonemes of speech that humans
have been blessed with.
This includes fused phonemes, where the concepts mentioned are the very sources of phonemes,
and thus cannot be described by individual phonemes. However, ingeniously, one may combine
multiple phonemes to form the Bija to invoke these concepts. Thus, one obtains complex Bijas like
Hslvyoom or Kshmreem. Studying the vibration patterns, one can voice these phoneme
combinations as a single synthesized or fused phoneme, and these results in special phonemes
such as Zha, the Welsh ll etc.
In this classification, one understands that all the concepts of Sri Yantra Avaranas can be
represented using the set of simple phonemes, which are 50 in number. These are the Aksharas,
the building blocks of the Vedic Language, ancestral to all spoken languages on Earth. Each

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phoneme is a sound vibration and thus produces a unique pattern of molecule displacement when
uttered. These patterns are captured using membranes in studies called cymatics. What results are
the signatures of the phonemes, and these shapes form the brahmi alphabet, which is used to write
the phonemes.
Just like the Avarana concepts had their basis in the Sri Yantra geometry, the Brahmi shapes of the
50 phonemes have their basis in the Nava Yoni Bala Yantra a subset of Sri Yantra containing the
innermost enclosures, formed by interlocking just 3 triangles. The generation of the 50 phonemes
from the Yantra will be explained later in this article.
The set is the minimal possible subset (3 triangles) yet preserving symmetry, as well as
comprehensive to generate all Aksharas, corresponding to the Avarana concepts. One can obtain a
further subset of the Nava Yoni Yantra, by taking just 2 triangles. This results in a hexagram figure
known as Shatkona or Star of David. Subsequently, one obtains 22 of the Brahmi Aksharas from this
geometrical basis. This forms the Hebrew alphabet, which is precursor to most modern day
alphabets including Roman.
Thus, the Star of David is a subset of Nava Yoni Bala Yantra, which itself is a transformation of the
Sri Yantra, which in turn is equivalent to the E8. If the Star of David is subset to Sri Yantra, it must
have a geometrical basis of Dihedral group which is subset to the E8. This is indeed true.
Such a geometrical basis is the Kabbalistic Tree of Life, consisting of ten components or Sefirot, with
the 22 alphabets arising out of the connections between Sefirot. The D3 system comprises of 12
points with 3 axes, and by removing one axes, one gets 10 points, and this is the basis of the Tree of
Life.
To understand this, one proposes the analogy to physics. Specifically, D3 represents 2 axes of
gravity with 8 points and one axes of Higgs with 4 points. Removing the Higgs axis yields the 10

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points of Tree of Life. These are related to the MBTI in the following way. Axis of Majesty is SN
denoting GodMan Duality. Axis of endurance is PJ denoting Old New Testament duality.
Understanding and Wisdom is denoted by NP, NJ, while Power and Kindness Sefirot to SP, SJ. In
the central column, Kingdom, Foundation, Beauty and Crown map to SF, NF, FP and FJ.
Thus, the Tree of Life has all elements from the D3 except Thinking T. The T adds a sense of
‘immortality’, which is beyond the scope of ‘life’ and hence eschewed from D3. Consequently, the
eschewed dimensions are FT or final judgement, ST or dominance over death, NT or transforming
change, TP or Progress and TJ or Divine Will.
Biologically, there is significance to the subsets of Aksharas as described by Nava Yoni and
Shatkona. The former corresponds to noncoding DNA, while the latter beautifully describes the 22
proteins mapped by coding DNA. To perform this, the DNA uses the 4 nucleotide bases of Adenine,
Cytosine, Guanine and Thymine or A, C, G, T to create the genetic code. When read in triplets, the
code describes the 22 proteins that are synthesized. In the non coding regions, the genetic code
creates instructions that turns on or off regions of coding DNA, binds as well as positions proteins.
The mapping of genetic code to the Brahmi Aksharas, and its subset the Hebrew alphabet, shall be
discussed in later sections.

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Numbers
As mathematician Ramanujan famously said, a mathematical equation has no meaning unless it
expresses a thought of God. Mathematics is the underlying basis of the physical universe, and
anything that is physical can be put into numbers and measurements. Of course, modern physics
has also uncovered the brilliant truth that all of subatomic particles and their interactions, and thus
the entire universe arises from a geometric basis, that of the Lie Groups.
However, to look at the meanings behind equations is to dig deeper into the numbers, which are
expressions of Divine Thought, which we know and experience in our lives as God's Will. From a
simple understanding about the nature of reality, and our purpose in this world, as seen by Advaita,
sheds light on one important fact: God's Will is extremely simple; it is directed toward only one
purpose our liberation from delusion and eternal abidance in blissful reality. This goal, and the
process to achieve it are largely expressed as change in mindset as one gets closer and closer to
liberation, and the numbers denote the various facets of Divine Will that guide us thence.
The starting point of understanding the numbers is to ascertain their basis. Though mathematics will
not be affected by the choice of any basis system such as binary, octal etc, nature culminating in
human evolution indeed seems to have a preference for the decomal system with base 10, as seen
by our 10 fingers and toes. The nature of the numbers is also reflected in the nine most influential
celestial bodies, that are called Navagrahas.
Each number however big, has a personality, which it brings into equations and other aspects of
nature where it is involved. However, there are only nine definable fundamental aspects of the
Divine Will. For this reason, one must look every number as a manifestation of one of these nine.
Even the nine are not mathematically fundamental. One can start with just the number 1, and a
single operation, addition, and both used in combination many yield all possible numbers. This
shows the common basis of all the numbers, and ability to mix and mash some numbers to obtain
other numbers.
As a starting step, below is a character sketch of the numbers 1 to 9, as aspects of the Divine Will.
1: Surya: Sun. Divinity (external wrt mind), converts knowledge to wisdom, free will to Divine Will and
Karma to Kriya.
2: Chandra: Moon. Mind with likes and dislikes, Vasanas, dislikes generally reduce one's activity and
worldly indulgence.
3: Brihaspathi: Jupiter. Alignment towards what should be done, focus. Also alignment towards
detachment, vairagya.
4: Rahu: Eclipse Nodes. Inward turning of mind, passive.
5: Budha: Mercury. Understanding through analysis.
6: Shukra: Venus. Harmony from the heart, work towards satiating unsatisfied areas.
7: Kethu: Comets. Reduction of physical activity, surrender.
8: Shani: Saturn. Time, exposure to circumstances, experience. Brings out latent Vasanas through
temptations, makes one do good or bad accordingly, and also suffer reward or punishment, so that

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those Vasanas may be removed.
9: Angaraka: Mars. Auspiciousness, completion, perfection in any task undertaken.
With this, one can proceed to addition of two numbers, which are nothing but juxtaposing their
effects sequentially in time. For example, 1+3=4. This can be explained as, the dawn of wisdom
(Surya) followed by an alignment towards detachment (Brihaspathi), internalizes the obtained
wisdom, with the net effect of the mind turning inward, which is a manifestation of Rahu, which is the
resulting sum 4.
There is further significance to this understanding of addition. Numbers greater than nine, composed
of multiple digits, may be seen as additions of other numbers. For example, 13 is obtained as 10+3.
10 itself denotes the same as 1, but in the tens place instead of units. Thus, the character of 13 may
be obtained from those of 10 and 3, which is in essence 1 and 3, the digits that make up 13. Thus,
13 is a manifestation of 4, but one formed by 2 Grahas, 1 and 3 in combination, rather than by 4
directly. For this reason, 13 is a less potent manifestation of Rahu than 4 itself. The more the
number of digits, the lesser the potency. A few two digit numbers are thus described below as
examples.
13. Externally guided introversion.

19. Perfection of Divine Wisdom.
22. Turning away from outside by adding more dislikes to mind.
Subtraction can easily be understood as the inverse operation, and thus for example 74=3 denotes
the question: among the processes that result in physical passiveness (7), what must be preceded
or succeeded by introversion of the mind (4)? The answer is detachment (3), since an introverted
mind should be guided by detachment from sensual worlld, rather than addicted to one's sensual
temptations and hallucinations, neither of which can give proper physical passivity.
One can observe from examples that there is an interesting role to 9, as one of multiple digits of
numbers. Specifically, any number added to nine makes it a manifestation of itself. Thus 49 is a
manifestation of 4, 69 of 6, and 93 of 3. In this capacity, 9 plays a role resembling 0, and may be
used in place of 0 as far as computing net digit sum goes. One can use this for understanding
negative numbers. For example, 8 may be seen as 08, or alternatively as 98, which gives 1. Thus,
8 is a manifestation of 1, just like other manifestations such as 19, 28 or 46. However, while 28
shows 2 and 8 coming together to produce the effect of 1, 8 shows taking away the feature of 8
from nothingness, to get 1. Paradoxically here, 0 and 9 represent the same role, showing how in
Advaita, completeness Poorna and emptiness Shoonya are but the same. Therefore, taking 8 away
from nothingness means taking the nature of 8, which is experience producing time, away from
perfection. In other words, what precedes or succeeds this time treasure of experience (8) to give
perfection (9)? The answer of course is the change of knowledge that one gets through experience,
to wisdom (1), which is why 8 is indeed a form of 1.
1. Time that gives experience, at the end of which one gets knowledge converted to wisdom.
22. Understanding which following dislike induced introversion gives perfection.
With additive operations understood, one proceeds to multiplication, which is nothing but repeated

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addition for a specific number of times, ie. 2x3 is 2 added to itself 3 times. This means, the product,
in this case, 6 contains traces of the characteristics of both 2 and 3. Specifically, multiplication refers
to product (6) obtained as one of the processes (2) influencing the other (3), with both happening
simultaneously, unlike addition. While 3 refers to alignment, ie determining goals and focus
directions, it is influenced by 2, ie by one's likes and dislikes. The result is that one's work becomes
focused to satisfy likes and dislikes. This gives harmony, fulfilling all unsatisfied points, which is
nothing but the characteristic of 6.
Just like 0, and to an extent 9, acted as the additive identity, 1 is the multiplicative identity.
Mulltiplying any number X by 1 implies that 1 is influencing the process of X. 1 is simply the Divinity,
and since all processes are ultimately Divine Will alone, 1 influencing any process is already implied
in the process happening in the first place. Thus, 1xX=X.
In numbers with more than one digit, multiplication refers to alternate routes by which one may arrive
at the number at hand. For example, 7x5=35. 35 itself is a manifestation of experience 8, obtained
through reasoning and understanding (5) followed by alignment toward good (3). However, the same
may be achieved through tuning one's process of reclusion and passivity (7) through understanding
(5) of why one must go passive. In this manner, what experience and time may teach over a duration
of time, can be achieved much faster by proactive effort.
Division is the inverse of multiplication. For example, 6/3=2, is equivalent to asking the question:
from harmony and satisfaction of desires (6), if one takes away the aligning and effort based fulfiling
component (3), what is one left with? The answer of course is the very desires that one started with,
but sticking out as unsatisfied (2).
With this, one can easily proceed to imperfect division, where one gets a quotient and remainder.
Specifically, if A/B results in a quotient D and Remainder E, this means that (DxB)+E=A. This means
that B influencing D's process can result in A, but only with the addition, ie necessity of E's process
external to the D and B combination, either before or after it in time. For example, 61 represents
acquiring wisdom (1), and when it creates a disruption in status quo in the mind, one works to satisfy
(6), ie to internalize and align one's mind, body and actions to the wisdom, the net result being
reduction of physical activity (7). 61/7 asks the question: in what way must we modify the physical
passiveness process to get physical activity reduction induced by harmonizing wisdom? In this case,
it is the harmonizing part that causes reduction of physical activity, and the only other component is
the wisdom part, for which we need alternate processes. This is of course possible through time and
experience. However, this alone is not sufficient, since time can only give the experiences needed
for this. One must put effort into reaping the fruits of this, just as one harvests fruit grown over time.
This is done with intellectual understanding (5). Thus, to achieve that passiveness that one gets by
harmonizing wisdom (61), one must influence the process of physical passivity (7) through the
experiential aspect of time (8), followed by a period of understanding (5) all that one experienced.
Thus, with the oprations discussed above, one can cover the set of natural and whole numbers,
positive and negative integers, as well as rational numbers. The next logical extension is of course
the irrational numbers, which cannot be described as fractions. This means, by their very nature,
irrational numbers have an infinite digits following the decimal point. Capturing them with complete
accuracy is impossible, by human or computer, since there will always be a memory restriction

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imposed. These numbers are always used only as approximations, which would then make them
rational. The only question is how big the numbers can go while describing them as ratios, and how
accurate they can get. While approximating irrational numbers with number fractions involving many
digits tends to be more precise, we must also note that more the digits added to represent a number,
the lesser its potency. Thus, one must strike an optimal balance between potency and accuracy.
When thus represented, these numbers just become a case of imperfect division, which can then be
interpreted to study the personalities of the irrational numbers. In this category, one finds the most
powerful mathematical constants, such as pi, which has innumerous applications.
19/7: e. (Modulating activity using) likes and dislikes plus to form a discernible pattern. The constant
e is seen universally in the context of exponential as in growths and rates, and a simple way of
explaining would be what result one would get by compounding continuously with a 100 percent
interest rate. Here, the modulating part (2) sets the growth aspect within the physical process (7),
and as a consequence, over time one can observe interesting patterns leading to better
understanding (5).
22/7: pi. External wisdom followed by Introverted alignment (throughout period of physical passivity).
Pi finds extensive use in nature, most popularly in describing the ratio between the diameter and
circumference of a circle. As is well known, circles, and by extension, spheres, have the lowest
surface area to volume ratio, and requires least energy to maintain its shape. This is the implication
of physical passivity (7). Thus, starting with a unidimensional shape, ie a line (1), continuously
rotating it about its centre, ie continuously changing its alignment (3) with an objective of maintaining
least energy (7), results in a circle. This is the meaning of pi.
13/8: phi. Initial external guidance (applied over time and experience to give necessary introversion)
plus understanding. Here the external wisdom 1 refers to the seed, and time or 8 signifies maturity
and development of the seed, and the final result is something that carries useful information as
patterns, one that can be understood, as 5. The golden ratio occurs in nature extensively from
spirals and shells, to galaxies, cyclones, flower petals, to the dimensions of the human face and
anatomy. Unlike pi which represents circles as symbols of eternity and time, phi as spirals
represents growth and expansion in space, one that occurs over time ams development, so that a
final pattern is produced that heralds aesthetic beauty and symmetry.
It only involves a simple extension of multiplication to get to higher powers such as squares, which
are nothing but repeated multiplications. For example the square of A giving B, is nothing but AxA=B.
This means multiplying A by itself ie, influencing A's process by itself and thus fine tuning it, or in
other words, adding A to itself A times. Thus, B is obtained through a single process, that of A, by
fine tuning it continuously, without the interference of any other process. However there is the
presence of 2, since the fine tuning of process A is done twice.
Thus X to the power of Y does influence the process of X using Y, but neither juxtaposed in time as
addition, nor tuning the process as in multiplication. Rather the influence of the power Y on X is a
hidden, behind the scenes one. Y acts as a fuel to the process of X and happens parallel in the
background, neither process directly influencing the other. However, X lasts only as long as its fuel Y
lasts, and when both are done, we reap the benefits of both.
To illustrate this as well as the difference between powers, addition and multiplication, a simple
example involves 4, the process of introversion and 2, the process of cultivating likes and dislikes.

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In addition, one cultivates likes and dislikes (2), after which one works on them by turning the mind
inwards (4), which is where one gains cognizance of one's preferences, the result being one is in
harmony with oneself (2+4=6).
Multiplying means that within the process of cultivating likes and dislikes (2), one looks inward (4),
thus being aware of these being developed. This has the same effect as one's latent Vasanas being
brought forth by time in various events and destroying them (4×2=8).
Raising 4 to the 2nd power, ie 4 squared means the process of introversion (4) happens fuelled by
the process of cultivating likes and dislikes (2), which is happening simultaneously in the background.
The result at the end is that one has become physically passive (7) because of both emotional and
intellectual effects, being aware of one's internal processes while at the same time with a
conditioned mind. This is the same effect one gets (16) if one acquires divine wisdom (1) and then
tailors oneself to harmonise with it (6).
The same understanding can be applied to roots which are nothing but fractional powers. But to
comprehend these, one must first understand the nature of fractions lesser than 1. These can be
seen as cases of imperfect division, since no whole number except 1 itself can result in a product of
1. Thus 1/a is interpreted as a×0 with a remainder of 1 gives 1.
Indeed any number with 0 gives 0 product, and with zero meaning perfection, this means that
influencing the perfect state by any process doesn't alter the perfection. So too there is no process
other than perfection tok generate divinity. Thus, a fraction 1/x denotes a process x occurring in the
mind of the Divine as an impetus to generate the Divinity 1, which may then manifest as His wisdom,
Will or action.
Thus, 1/2, or half, refers to the divinity that arises out of like and dislike, which would be latent in
one's mind.
Thus, square root represents the half power. For example, 64 denotes harmonising oneself (6)
followed by introverted understanding of one's inner processes (4) resulting in converting all of one's
knowledge to wisdom (1), and the square root of 64 means that this process is fueled by the process
of Divinity arising from love, which happens in the background and manifests as clarity in wisdom.
Thus, by the time one fine tunes this harmonised introverted wisdom, one ends up with a clear
understanding of divine wisdom, not just as memorised passages but with a clear understanding of
Its import specific to one's likes and dislikes, something that would have otherwise been obtained
only through long durations of experience (8). Thus, the square root of 64 is 8.
By extension, one can compute imperfect square roots, just as in the case of imperfect division.
The operations described thus far completely cover the set of all real numbers. Also, with negative
numbers and square roots in place, one is now equipped to understand the imaginary number i,
which is nothing but the square root of 1. As seen earlier, 1 is a manifestation of 8, which is nothing
but time that gives experiential understanding, which may then be converted to wisdom to give
perfection.

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Root of 1 means that this absence of wisdom is running in the foreground fueled by like induced
divinity. However, this arrangement is a certain impossibility, since the divine only knows to give, not
to take away, especially when motivated by love. Thus it is impossible to express the square root of
1 or indeed of any other negative number.
Thus, it is known that the square root of 1 is not a real number. That means, there is no known
process using any number or combinations of numbers, that can result in the Divinity giving wisdom
in the absence of the very wisdom.
However, one does understand that 1 is an aspect of time, and one can approach this as c squared
is 1; that is c multiplied by itself or in other words, influencing its own process yields this time
manifestation. Seeking a process that leads to 1 is nothing but seeking a process that leads to
creation of time, which is not possible by any aspect of human mind, but only by time itself. Thus, i
as the root of 1, represents time.
One of course understands about i from calculus, and signals theory. Specifically, one can represent
any time varying quantity as a sum of sinusoidal signals, called sine waves. Integrating or
differentiating a sine is seen to be equivalent to multiplying it by a product of i and te signal
frequency. Furthermore, one also sees that integrating or differentiating sine gives a cosine, which is
known to be nothing but a sine with either a time advance or a delay. Thus, one can by extension,
confirm the role of i to be connected with the progress of time, just as interpreted earlier.
An interesting understanding of i can be obtained by looking at Euler's famous equation which

computes e to the i×pi power as 1, drawing the connection between the three most powerful
constants. As seen before, e is the modulating factor governed by 2, and sets the length of a line,
upon which pi governed by the aligning factor 3 acts, rotating the line through a full 180 degress and
converting it into a semi circle, which is part of the unit circle, which is 2 dimensional, one real and
one imaginary which is the aspect of i, governed by time factor 8. The process of traversing 180
degrees on the unit circle yields 1, which is the result.
Numbers denoted by multiples of i, such as 4i or 7i become imaginary numbers, while adding real
and imaginary numbers yields compex numbers such as 4+7i. Since i cannot be expressed as a real
number, i does not lie on the one dimensional number line. Rather, i introduces the addition of a new
dimension, a second number line, orthogonal to the real number line, and complex numbers can be
described as points on this two dimensional plane. Also, in PoincareMinkowskiEinstein
formulations of space time, time is denoted as an imaginary coordinate. Thus, complex numbers
introduce a new dimensional framework for describing numbers; however, in the context of
interpreting numbers, the above mentioned discussion holds, whether seeing them as standalone
real numbers, or as coefficients of i.
With this, one completes the understanding and interpretation of all classes numbers from basic
natural numbers to complex numbers, and this brings to fruition one's attempt to understand
equations as Ramanujan famously stated. An important component of understanding equations is in
understanding the constants that underlie them, such as pi, or e, or golden ratio phi, or speed of light
c, or gravitational constant. The guidelines to understanding these have been outlined in the above

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discussion.
Constants may either be mathematical out physical, the former explained thus far. Physical
Constants are subject to units and dimensions, and it is important to represent them in the correct
system of measurements, to interpret their nature correctly. For example, the speed of light if seen in
metres per second is 3×10^8, but in miles per second it is 186282. These two numbers carry
different meanings, and so before interpreting the message of c, one must determine the
measurement system.
For reasons that will now become apparent, we choose the Vedic system of measurements. In these,
the basic units of length, mass, time and temperature are respectively the Yojana, Krishnala,
Nimesha and Pralinka, denoted by Y, K, N and P. The conversion from standardised SI units are as
follows:
1 metre= 8.133e5 Yojanas, 1 second= 2.3285 Nimeshas, 1 Kilogram= 555 Krishnalas and 1 Kelvin=
1.13 Pralinkas.
Setting these units, the speed of light c is obtained in Y/N as a perfect 10000. It is a well known fact
from Relativity that while even space and time are relative, the value of c alone is absolute and fixed,
determining not just the speed of light, but the very concept of causality. Of the measurement
systems seen, the Vedic system alone perfectly aligns with this constant, and this justifies the
reason to set these as the basic measurement system. 10000 of course is a manifestation of 1,
since causality is an aspect of Divinity on which the universe runs.
Similarly one can evaluate other physical Constants, all of them specified in the PYNK measurement
system. For irrational values, approximations are used.
Planck's Constant h. 1e43 Y^2K/N. The energy of a single photon, which describes by extension
the fundamental quantum of energy of the entire universe, discrete values of which may be seen by
various subatomic particles. This is another proof of the perfection in relativistic and quantum
alignment of the Vedic measurement system.
Further, one sees the Astrobiologist Astronomical Unit or AU, as the distance between earth and the
sun. This is famously mentioned in the Hanuman Chalisa as Yug Sahasra Yojan par Bhanu,
denoting 12000 thousand, or 12 million Yojanas. 12 is a manifestation odd the number 3,highlighting
how there is perfect alignment, placing the earth in the habitable zone, and thus conducive to life.
Further the ratio of the sun's size to its distance from earth, as well as that of the moon's size and its
distance from earth, are both 108. The size of these objects is an aspect of divinity 1 while their
distances are an aspect of their revolutions as 8,and together they yield perfection as an aspect of 9,
seen in the cases of eclipses caused by the exactness of the apparent sizes of the sun and moon.
The same perfection as aspect of 9 is also seen in the diameter of earth, at 990 Yojanas.
The gravitational force between any two objects universally, is given by the Universal Gravitational
constant G, as 1(1/5)e32 Y^3K^1N^2. From relativity we understand that the origin of gravity is
spacetime itself, as an aspect of divinity denoted by 1. Locally on earth, gravity is quantified by
gravitational acceleration g, seen as 1(1/2)e6 Y/N^2. Here too, the force is seen as an aspect of

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spacetime seen as 1.
The energy density of empty space is quantified as the Cosmological Constant, and manifests as the
Dark Energy, that fuels the accelerated expansion of the universe, as well as the rapid inflation
following the big bang. One obtains this value as 1(2/3)e40 Y^2. Yet again spacetime is denoted as
divine process, denoted by 1. The presence of 3 is similar to that seen in AU, setting dark energy to
the ideal value, to keep the universe in shape, as a flat one.
There are constants defined by Martin Rees which characterise important aspects of the universe.
First is D=3, which is the number of dimensions in the universe, which is directly an aspect of
alignment 3. The ratio Omega defines ratio of the universe density to critical density, the latter
characterising universe collapsing on itself. The expanding universe is seen as Omega lesser than
unity, as 0.3. Yet again, the 3 is an aspect of alignment, placing the universe expansion in the
correct range.
The ratio of electromagnetic to gravitational force coupling factors dictate the behaviour of baryonic
matter, and is dictated by Divinity, and is given by N=10^36. Divinity as seen by 1 is also seen in Q
which denotes the energy required to separate galactic superclusters, again denoting aspect of
expanding space as dark energy.
Finally, epsilon denotes the fraction of energy released from a star's fusion reaction, as a function of
its four proton masses which give helium. This value is 0.007, which is an aspect of physical activity
reduction, 7. Kethu is the comet, which gets reduced burning itself as it orbits a star. Similarly, stars
like the sun burn themselves out in the fusion reactions.
Another crucial constant is the Fine Structure Constant alpha, which characterises the strength of
Structure electromagnetic coupling of a charged particle. It gives crucial insights into the strength of
the electric force seen compared to gravity or the energy of a photon. Alpha is valued at 1/137. 137
is a manifestation of 2, and its inverse is an aspect of 5, since the product of 137 and any
manifestation of 5, such as 5 or 14, results in a manifestation of 1. The like dislike nature of 2
indicates the polarity aspect of electrostatic force, which itself arises out of a seed 1, followed by the
aspect of passivity 7 denoting least action principle as well as configuration that minimises the emf
force that moves electrons, followed by an alignment of this force ie electric field denoted by 3. Thus,
this polarity 2, is transformed by the divine, to this fine structure constant alpha, which is a
manifestation of 5, whose aspect as understanding alludes to preciseness.
The ratio of proton to electron mass, valued at beta=1836, is seen to be an aspect of 9, talks of
perfection, which gives the universe its known definite characteristic and features, all of which would
be drastically different if beta, e or p were to change even slightly. In particular the perfection in beta
is obtained, just like in p, from gravity attraction of 6, along with the alignment factor 3, but also with
divine inspiration 1,and finally with time factor 8, all combining to give the perfection 9.
Feigenbaum constant delta is dimensionless, and denotes the point at which a system transits from
order to chaos and vice versa, chaos itself characterised by richness in behaviour and sensitive
dependence on initial conditions, which make the prediction of the system extremely difficult. Delta is
seen as 4(2/3). Specifically 2 seen as cultivating likes and dislikes, sets the stage for the richness

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and variety in the system. After that, there is the process of alignment, seen as 3, which is influenced
by introversion 4, and the richness of the system means that this introversion and thus the exposure
to this richness will make the alignment process very diverse and sensitive, turning the overall
behaviour into a chaotic one.
An instance of instability is given by Chandrasekhar limit C=1(4/10), which is the minimum ratio to
the mass of our sun that a star must have, that it collapse with gravitational instability into neutron
star or black hole. Again, 1 denotes divinity add the spacetime aspect of gravity, but which results in
introversion, or collapsing into itself, as seen in 4.
Finally, the measure of uncertainty is captured by the Boltzman constant k, which describes the net
entropy of a system arising from random motions and features of its components. The value of k is
8(1/4)e30Y^2KN^2P^1. Here uncertainty, or in other words variety is seen as aspect of time and
this 8, in accordance with the second law of thermodynamics. This process is influenced by 4 which
represents introversion, or the internal chaotic processes of the system.
Spiritually, the significance of these numbers 1 to 9 are immense, and seen as not just place holders
but representations of the Navagrahas, energy radiations from celestial sources capable of altering
every facet of life on earth.
To understand a mapping between the decimal number system and the Shodashi, one need look no
further the nine Avaranas of the Sri Yantra are the source.
Varivasya Rahasya had given the correspondence between the sixteen stages and the nine
Avaranas, which formed the main subject of the earlier article.
The nine Avaranas themselves have been mapped to the nine gems or Navaratnas Pushparaga,
Neela, Vaidurya, Vidruma, Muktha, Marakatha, Vajra, Gomedha and Manikya in order from
outermost to innermost Avaranas. So also, there's a mapping between these Ratnas and the
Navagrahas. This forms the basis of understanding the correspondence between each Avarana and
its associated Graha, and in extension, the sixteen stages.
Furthermore, Sangitha Makaranda also gives a connection between the seven Swaras or music
notes, and seven of the Navagrahas. Rahu and Kethu must be understood as transitions between
the notes. Finally, Navagrahas may also be mapped to Dikpalas based on their traditional positions
as seen enshrined in temples.
Number One as Surya is Sarvanandamaya with Manikya. In this Avarana resides Amma Herself, as
the source of everything else. So too, the sun is the source of all other planets energy wise. Surya is
Atma karaka, and Amma is the Atma itself as Parabrahman. The sun corresponds to centre direction,
Madhyama Swara and stages 1, 3, 8 and 13. Of these the stages 1813 represent Jnana, Iccha and
Kriya Shakti through the manifestations of Allah, Buddha and Christ respectively, whereas stage 3
denotes the triality of Amma Tripurasundari as Bala Sundari Bhairavi. In the scheme of Dikpalas as
Navasandhi, the center position stands for Brahma.
Number Two as Chandra is Sarvarthasadhaka with Muktaphala. This Avarana houses the ten

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Prana Shaktis, and as Ramana Maharshi had explained, Prana is synonymous with mind, both
having same source. It is through mind power that man achieves extraordinary feats. Chandra the
moon is well known as the Lord of the mind. Chandra corresponds to southeastern Agni, Gandhara
Swara and stage 2. This stage is denoted by Yahweh with related manifestations such as Tengri,
who is visualised as the wind horse and expansive flight bird symbolising the mind. Another name
for Chandra is Soma, which refers to fruit of a sacrifice or Yajna. Yajnas are mediated by Agni, and
the Yajna referred to here is the Brahma Yajna for which the fuel and offering is the Prana or mind,
which is represented by the moon. Thus the connection between Chandra and Agni.
Number Three as Brihaspati is Trailokyamohana with Pushparaga. The root word Brah means
expansive, as also seen from the size of Jupiter. Thus the Graha represents one's expansion, be it
physically in treasure and progeny, or intellectually through wisdom, that is eventually seen in a
person's speech, thus giving the name Geeshpathi. So also, this outermost Avarana is most
expansive in size, and houses Siddhis, Matrikas and Mudras, corresponding to control of emotions,
afflictions and regulating the elements. Brihaspati maps to the northern Kubera, Daivatha Swara and
stages 4, 10 and 14. These correspond to Ganapathi, Sastha and Shiva, who are known in their
Guru aspects as Brahmanaspathi, Ek Omkar Guruprasad and Dakshinamurthi respectively. Kubera,
the Lord of Treasure represents physical expansion, which is bestowed by Brihaspati as mentioned
earlier.
Number Four as Rahu is Sarvasiddhiprada with Gomedha. Rahu is the body of the serpent, and the
cyclical and coiling nature represents time. Rahu is a Graha along with Shani and Kethu unfavorable
in worldly context but extremely favorable towards Mukti. The black of Rahu represents, similar to
Mahakali or Kala Bhairava, the subtle aspects beyond space and time, similar to the Avyakta,
Mahad and Ahankara in the Avarana. In essence, Rahu represents the power of Divine Will and fate
that makes or breaks a person's effort to achieve something. Rahu corresponds to southwest Niruthi,
descending transitions of Swaras, and stage 15. This is the stage of Guru as Nirguna
Sacchidananda, completely transcending all space, time and form, as the most subtlest existence
ever as the very Self or Atman. Niruthi means lack of order, or chaos. The order is symbolism of
human expectation, and Niruthi represents thwarting of these by Divine Will and destiny, which Rahu
represents.
Number Five as Budha is Sarvarakshakara with Marakatha. The Mercury Lord represents intellect
and knowledge as Buddhi, and its role in conquering and achieving various tasks. Similarly, the
Avarana consists of 10 Agnis which while symbolising Jnana, represent the internalizing and
conquering obstacles using various elements and forces of nature. Budha maps to northeast Ishana,
Panchama Swara and stage 9. This stage is seen as Shakti, who is of course of the Marakatha hue,
and represents understanding Brahman in its truth and infiniteness. Ishana means perfection, and
that is the result of Budha Anugraha, using the power of knowledge.
Number Six as Shukra is Sarvarogahara with Vajra. Venus or Shukra is often believed bestowing
harmony, pleasures and wealth. However, on deeper insight one understands that the Lord actually
bestows what leads to these things soundness of body and mind with correct perception. Thus the
relation with Sarvarogahara, for the curing through Mrida Sanjeevini was the uniqueness and forte of
the Asura Guru alone, to the exclusion of even Brihaspati. Shukra maps to eastern Indra, Rishabha
Swara and stages 5 and 11. These represent Yoga in the context of Kundalini and Nidhidhyasana

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represented by Digambara and Hanuman respectively. Both these represent elimination of
unwanted desires, thoughts etc. Indra, the Lord of rain is the fundamental personification of
prosperity, which as mentioned earlier is bestowed by Shukra.
Number Seven as Kethu is Sarvasamkshobhana with Vaidurya. Kethu is the snake's head, which is
famously known for rising its hood, above the earth which is its natural habitat. So too, Kethu
represents the impulse and propulsion to elevate oneself to higher heights. Kethu represents a
necessary change from status quo, through actions and efforts directed towards liberation. Such
disturbance and excitement is Samkshobhana. Kethu represents the northwestern Vayu, ascending
transitions between Swaras, and stage 12. This stage is Vishnu, who represents Sattvapatti or
purification and understanding God's Will behind actions. Vayu represents Prana the fundamental
life force which is non different from Kundalini. This serpent, and its motion upward directly is
represented by the snake head Kethu.
Number Eight, as Shani is Sarvashaparipooraka with Neela. The Lord of Saturn rewards the good
and punishes the bad. The driving force behind this is the infinite compassion of Shani that expiates
both good and bad effects of Karma as soon as possible, so that liberation may be achieved. The
Avarana represents various organs of oneself specialized in various functions, since these are the
means through which one may perform Karma and reap the consequences. Shani is mapped to
Western Varuna, Shadja Swara and stage 7. This stage is Suryanarayana driving one to Subheccha
or the thirst of Truth. Varuna is worshipped in the Vedas as the eternal punisher of evil, surrounding
everyone like the vast ocean, from which none can escape. This punishing aspect is reflected in
Shani.
Number Nine as Angaraka is Sarvasaubhagyadayaka with Vidruma. The Lord of Mars is also called
Mangala, signifying His nature as all auspicious. Auspiciousness essentially means removal of all
defects so that went undertaken task may proceed unimpeded to complete fulfillment and bear
fruition. So too, the Avarana consists of the Nadis and energy body, which is a circulatory system
nourishing and keeping oneself in optimal condition so that no deficiencies arise impeding one's
achievements. Angaraka maps to southern Yama, Nishada Swara and stage 6. This stage is
Skanda who is popular on Tuesdays and seen in many places in correspondence with Angaraka.
Yama, as death, is seen here as the finisher who puts a permanent end to the miseries of life. This
same finishing tendency is represented by the all auspicious Angaraka.
Finally the number Zero is to be seen as Samashti of all the nine Avaranas and the nine Grahas,
and is mapped to stage 16, which is Amma Herself, and which forms the Samashti or Zero as
hexadecimal ordinal position within the sixteen stages.
This concludes the correspondence between the numbers and Avaranas of the Sri Yantra, and by
extension to the Dikpalas, the nine Ratnas, the Swaras, the Brahmanda and Pindanda universe,
sixteen stages of the Panchadashi, the Aksharas, the four Vedas, cultures of the world and the 48
manifestations.
The decimal number system is neither arbitrary nor a feature unique to humans. The numbers reflect
energy sources to the earth through the Navagrahas.

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One is fundamental consciousness itself. All mathematical numbers can be constructed from 1 and
the operator +. In fact, all operations can be constructed from +, such as inverse subtraction, or
repeated addition leading to multiplication, division and higher powers. 2 gives a sense of creation
and multiplicity. 2 gives balance as the 2 points on a given axis. As numbers progress from 1 to 9,
their face value increases, but the contribution to growth decreases. 3 is a third more than 2, but 5 is
only a fifth more than 4. This affects their intensity of symmetry and asymmetry, nine being the least
powerful. Any number beyond nine is too insignificant to be considered, so one moves to the next
category, in the tens place.
3 is the first asymmetric number, the minimum required to be non collinear. Thus 3 represents
information through asymmetry and entropy, and associated growth. 4 renders a sense of
completeness to 3. What 3 started, 4 takes forward the decay and disorder that entropy can give
over passage of time. 4 also denotes the maximal information state ie wisdom. 5 is the exploring of
new territory, ie third spatial axis, after the completion given by 4. Thus 5 is about expansion and
conquest. 6 denotes harmony and balance. It counteracts the asymmetric triangle 3 with a counter
triangle again of 3. Yet, the decrease in growth means 6 is definitely less powerful than 3. 7 denotes
asymmetry again, but too weak to contribute to growth as 3 did. Instead, asymmetry of 7 induces
activity, a change in status quo. 8 produces balance, just like 4, but also takes the activity of 7 to
completion produces the results of activity. Finally 9 can be rendered as symmetric or asymmetric,
but either way is too weak. 9 is best known as the finisher of the number system signifying
auspiciousness, conclusion and death.
These properties of numbers are inherent to the digits themselves and characterize a number, apart
from its face value. Since the digit properties only take into account growth and not individual face
value, for multi digit numbers, all digits are taken as equal face value, and sum of digits will give the
characteristic property of the number. This is the basis of numerology.
Implicit in this big allinclusive image is a connection between the Aksharas and numbers. Such a
numero alphabetic connection forms the subject of Numerology. In the present world one may
dismiss this as a pseudo science, but one can see the solid correspondences between various
mappings, as explained in this and earlier articles. Also it would be far too naive one one's part to
turn a blind eye to the radiations of planets reaching earth and the fundamental vibrations of sound
energy, both of which are very observable factors affecting human life.
Various schemes of Numerology exist in today's world: one based on English alphabets, one based
on Hebrew alphabet called Gematria which provides for interpretation of the Bible, and the
Katapayadi Sankhya of Sanskrit.
One can safely say that all these systems, while a good start, are essentially incomplete, simply
because they lack all the phonemes extant in human usage. It is natural that different cultures
interact, and names and words of any language are borrowed into other languages. Incompetence
therein to represent the borrowed phonemes has direct bearing on the numerology.
Vedic language in contrast, is a timeless, truly global language. Periyava has repeatedly iterated that
there is no phoneme spoken by any human that is not included in this language, and one can see
this in the Avaranas of Sri Yantra. Sounds not found even in Sanskrit can also be found here the

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throaty guttural, the tongue rolling zha, the Khoisan clicks, the trilling Ra, the Welsh lla, and more.
Furthermore, as Periyava has said, every language spoken on earth is ultimately a descendant of
the Vedic language, formed out of the 32 regional modifications of the Vedic Aksharas, which in turn
are sanctioned through injunctions in the Vedas.
This means the Vedic numerology is the only accurate method which will work universally, for all
words in all languages in their native forms, without the need to ”Sanskritize” or “Anglicize” them.
Hebrew is known as an Abjad, where vowels are seldom represented. The Katapayadi scheme also
assigns zero values to vowels. However, in the Vedic system, the sixteen vowels are mapped to
Sarvashaparipooraka Chakra and thus to Shani, which is number 8. The inherent A sound of each
consonant should be counted as long as it is pronounced. However the end A sounds may be
omitted, since they can be regarded as silent or modified to ah or e sounds based on grammar rules.
Example only one a sound will be counted in Hari, as also in Hara.
A few examples are: Shiva and Rama both yield 9, the very essence of auspiciousness. Vishnu
yields 1, Krishna 5, Sai 3, Venkatesha as 7, and the endonymic names of languages as follows:
Samskrutham 3, Thamizh 2, English 8, Francais 7.
However there is a caveat in using Vedic numerology. It will not apply to Bijaksharas like Hrim,
Shrim and Aum. As Bhaskararaya clearly states, the ending M sound in these leads to a number of
subtle states like Bindu, Ardhachandra, etc til Unmana. These cannot be included among the
numbers, and doing so would be as inaccurate as describing a complex number such as 4+7i, as
just simply 4.
With this discussion, one understands that every bit of human speech in the planet irrespective of
language, invariably invokes the sounds of Aksharas, and thus one or other of the nine modes of
energy. Although lexically the words spoken contain the meanings within their language, as have
been the result of linguistic evolutions over centuries, there exists parallelly another kind of dialogue
generated one based on sounds, numbers, and thus energies.
Given a language, what kind of energies are being generated when spoken? How does it affect
culture? To understand this, here is presented a small exercise computing the Vedic numerological
values of the most often spoken words in the language. For this, Zipf’s law is used, which states that
given a large sample of words used, the frequency of any word is inversely proportional to its rank in
the frequency table. So word number N has a frequency proportional to 1/N.
The most often generated numbers and thus energies for each language can thus be computed.
Here is the resulting list for some popular languages. More than one digit indicates that multiple
energies are dominant, even among top 5 most spoken words. Portuguese 38 punjabi 85 Georgian
4 Turkish 54 Thai 1 Vietnamese 64 Yoruba 43 Korean 4 Indonesian 58 Hungarian 61 Sanskrit 83
Japanese 54 German 48 Russian 84 Latin 1 Greek 49 kannada 27 malayalam 35 bengali 93 English
18 French 4 hindi 3 Hebrew 34 Arabic 39 Chinese 4 Telugu 82 Tamil 278 Spanish 8.

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The Sri Yantra
The Sri Yantra. This is a complex geometrical pattern of interlocking triangles, which is
a form of Amma Herself. It is the most complete map of the universe ever drawn. The
tradition of viewing the Sri Yantra is as layers or Avaranas, going from outward to
inward, each enclosure going more subtle than the outer. There are nine such Avaranas,
and traditionally worship is done in an order from outer to inner, known as Samhara
Krama, or inner to outer, known as Srishti Krama.
However, the formation of the Sri Yantra is explained as the interlocking between 9
triangles, five downward facing and four upward facing,such interlocking creating a
number of smaller triangles which constitute each enclosure. This means that the
Yantra is simultaneous in nature, rather than progressive. For example, smaller
triangles as components of the 7th and 4th Avaranas can both be traced to interlocking
of the same big triangles. This means, 7th Avarana is in no way more or less
progressive than 4th.
The Sri Yantra is Amma Herself, and captures Her essence both in the transcendental
Sacchidananda form, as well as the world and worldly forms as Her Leela. How is this
possible? Understanding that the world is Maya, it is akin to a dream. Ramana Maharshi
explains how in a dream, the moment you enter the dream, the entire dream world is
created there are no stages of creation. You see it and it is there this is called Drishti
Srishti. So it is, with the physical world, which is an illusion of Maya. However, for those
not advanced enough to grasp this truth, the hierarchical order of creation is given, as a

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way to satisfy their curiosity such an order is called Krama Srishti.
In essence, Krama Srishti is an illusion, whereas the world is in reality Drishti Srishti.
Reflecting this, in Sri yantra, the simultaneous interlocking of triangles is the reality
whereas Srishti and Samhara Kramas are simply illusions. All Avaranas exist at the
same time.
How to understand the Sri Yantra? In essence the entire Yantra represents an individual,
a unit, with the various Avaranas being various components. For example, take a
human being this is an individual unit of creation. What are its components? On first
glance, one might apportion the body into face, hands, legs, torso etc structural way.
But, such a view is primitive and highly lacking in knowledge, and one cannot perform
any function such as medicine based on this view. For example, the inner organs and
their functioning are not sufficiently captured, and some inner systems, for example
digestive may involve more than one of those structural components listed.
A better way to do this would be functional, based on various functions performed within
the body, and grouping those related organs. This would be circulatory, respiratory,
digestive, nervous etc. The success of such grouping is seen in today’s medicine and
healthcare we see specialised practitioners pertaining to each of these systems. The
Avaranas of the Sri Yantra are similar they describe the universe in functional roles
rather than structural.
At the cosmic scale, the Sri Yantra describes the universe as Brahmanda not as stars,
galaxies and nebulae, but as various functions that are performed in nature and the
cosmos, as a result of Divine Will. What is in the Brahmanda, the macrocosm is also in
the Pindanda, the microcosm. This is nothing but the human body, which by itself is a
miniature reflection of the universe. The components of Sri Yantra explained in the
context of Pindanda, forms the contents of the Bhavanopanishad.
In the Varivasya Rahasya, Bhaskararaya has explained how the various Avaranas of
the Sri Yantra may be derived from the Panchadashi Mantra. This article explores and
elaborates on that mapping. The connection between the Avaranas and Panchadashi is
studied in context of the corresponding spiritual stages, as well as the 48 manifestations
covered therein. In conclusion, one can understand that the 48 manifestations not only
provide a complete picture of the spiritual path, but also form a complete picture of the
entire universe, both in macrocosmic and microcosmic respects.
The Avaranas are generally elaborated in their order from innermost to outermost, in the

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following sections. However, for the sake of convenience, the Bindu or singularity, which
is the ninth Avarana, is explained last.
Sarvasiddhiprada and Sarvarogahara Chakras
The eighth Avarana consists of the central triangle in the Sri Yantra. The three vertices are three
Avarana Devatas Kameshwari, Vajreshwari and Bhagamalini. According to the
Bhavanopanishad, these represent Avyaktha, Mahad and Ahankara, which are three levels of
existence as unmanifest, glory and individualized respectively. This also represent the stages of
desire, planning and materialization toward achieving any given objective. The end result is
successful accomplishment of objectives, and hence the Avarana is named Sarvasiddhiprada.
As much as proper planning and materialization is important, it is also equally important

to weed out the negativities while attempting to achieve something. This is the scope of
the seventh Avarana, which consists of 8 triangles representing 8 Vak Devatas. These
pertain to various dichotomous notions such as PleasurePain. This is known as
distinction or Bheda, and is the result of the mind perceiving things in a certain way.
This Bheda creates the notions that conditions are favorable or unfavorable, and these
preconceived notions affect the thoughts and actions. This can be an impediment to
success. For this reason, these dichotomies are termed Rogas, and removing of these
is why this Avarana is called Sarvarogahara Chakra.
These two Avaranas together consist of nine triangles, and Bhaskararaya maps them to
the three Maya Akshara Hreems, in the Panchadashi as the 5th, 11th and 15th letters.
The syllable Hreem consists of three Yoni Bijas, namely the Saparardha Kala ‘H’, the
Kamakala ‘Ee’ and NadaBinduKala ‘M’. Thus in total, the three Hrims contain 9 Yoni
Bijas, and these are the 9 triangles.
Of these, the three Devatas in the 8th avarana triangle, and first two triangles in 7th
Avarana consist of coldheat duality represented by SuryaChandra Nadis, and three
levels of manifestation of the Self or Atman. These 3 triangles are therefore mapped to
Nirguna Sacchidananda manifestation in the 15th letter, representing the SadGuru
Paduka.
The next three triangles in 7th Avarana correspond to mind as desire, pleasure, pain.
These pertain to the mind, which as Ramana Maharshi says, is the equivalent to Prana,
both having the same source. Consequently, the 11th letter in Panchadashi is mapped
to these 3 triangles, where the manifestation is Hanuman, the monkey God, monkey
representing the mind, and who is son of Vayu, representing lifeforce Prana.

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The final 3 triangles in the 7th Avarana correspond to three modes of operation, called
Tri Gunas, which are related to the threefold operation of creation, preservation and
destruction. These are mapped to the Yoga manifestation as the 5th letter, represented
by Digambara as Kala Bhairava.
Devata Concept
Vashini Sheetha (Cold)
Kameshi Ushna (Heat)
Modini Sukha (Pleasure)
Vimala Dukha (Pain)
Aruna Iccha (Desire)
Jayini Sattva (Purity)
Sarveshi Rajasa (Activeness)
Kaulini Tamasa (Passiveness)
Sarvarakshakara Chakra
The sixth Avarana consists of the 10 Agnis. These are internal fires related to various
kinds of combustion, including what is viewed as the digestive system. But, from a
broader perspective, the combustion involves absorbing and internalizing various
objects outside one’s self, thus adding it to one’s value and system. A special case of
this is appropriate handling of obstacles, converting them into favorable entities and
internalizing them. For this reason, the Avarana is known as Sarvarakshakara, or
protection, from factors outside oneself, which are the obstacles.
A concept highlighted in such handling is the fact that obstacles cease to exist as such,
whereas the system internalizing them outlives it. This is a representation of the concept
of “eternity” or Anantham Brahma, seen in Panchadashi as the 9th letter Ha by Shakti
manifestation. The most famous form is Durga, meaning impenetrable fortress, which
again highlights the Rakshakara aspect.

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In Sri Yantra, the Avarana is the enclosure seen as the inner set of ten triangles, similar
in appearance with the 5th and 4th Avaranas seen as outer 10 triangles, and 14
triangles respectively, and the Panchadashi Aksharas for the three are the 6th, 9th and
2nd namely Ha, Ha and E. Bhaskararaya says these are the Akasha or Vyoma letters.
This is because, the three enclosures represent the three major systems digestion,
respiration and circulation, which provide the framework for operation of the body, just
like Akasha as etheric space is the framework for the other elements of nature.
Within the Avarana, the 10 Agnis are mapped to various manifestations within Shakti.
The first, Rechaka, corresponds to exhalation, ie life breath Prana itself, which is the
very sign of eternity, as Adya Shakti. The next four denote handling of obstacles using
progressively denser methods, corresponding to progressively manifesting in worldly
aspects of creation. The last 5 Agnis represent breaking down in densities progressing
from high to low.
Devata Concept Akshara
Sarvajna Rechaka (Exhalation) /m/म

Mahamaya
Sarvashakti Pachaka (Digestion) /j/य

Yashasvini
Sarvaishwaryaprada Soshaka (Absorption) /र

/ɾ̪
Raktha
Sarvajnanamayi Dahaka (Burning) /l/ल

Lamboshti
Sarvavyadhinivarini Plavaka (Filling) /w, ʋ/व

Varada
Sarvadharaswarupa Ksharaka (Hard Food) /ɕ, ʃ/श

Shridevi
Sarvapapahara Uddharaka (Soft Food) /ʂ/ष

Shhanda
Sarvanandamayi Kshobhaka (suckables) /s/स

Saraswathi
Sarvarakshasvarupa Jrumbhaka (Lickables) /ɦ/ह

Hamsavathi

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Sarvepsitaphalaprade Mohaka (Liquids) /kṣ/
Kshamavathi
Mahamaya is the summary of the four Pa Varga Pranas in fifth Avarana, which are life sustenance
Vayus. By itself, the veiling and unveiling of Mahamaya gives Jnana, hence Sarvajna, and this is the
fundamental form of Jatharagni, called Rechaka.
Derived from Rechaka are the next 4 Agnis, corresponding to Ya Varga. Ya, Ra, La and Va are
respectively the Bijas of 4 of the Panchabhutas, respectively Vayu, Agni, Prithvi and Jala. These
represent the states of matter with non negative pressure, namely gaseous, plasma, solid and liquid.
These four Avarana Devatas symbolize the uniqueness of removing or internalizing obstacles when
each of these are used in conjunction with Agni, which by itself is synonymous with Jnana.
Gases are often used in their unique ability to alter pressure, volume and temperature according to
universal gas laws. Thus, Yashaswini represents such capability of transformation of the obstacle as
digestion or Pachaka, just as one transforms Shakti or energy from one form to another, thus the
name Sarvashakti. Raktha, also called Rechika, is Plasma, which by itself is indeed Agni. Removing
obstacles by purely fire alone as Soshaka has uniqueness in exposing hidden or absorbed content,
just like heating sea water exposes and isolates the salt content. This ”discovery” adds one's
material wealth, hence Aishwaryaprada.
Solids, by their density are the most capable fuels. Lamboshti, meaning long lip is suggestive of
outgrowth, such as the branch of a tree, used as firewood. Burning of solids or Dahaka signifies fully
internalizing it by converting their nature to fire or energy, representing Jnanamayi. Liquids are the
most efficient in cases where holes and deficiencies are to be filled without leaving any gaps, called
Plavaka. Varada, also known as Narayani represents this, with Naara also meaning water.
Nutritionally this aspect of filling deficiencies leads to the name Vyadhinivarini.
The next five Devatas correspond to Sha Varga, and these represent removal of obstacles using
forms of energy unlike the above states of matter. Dark matter or Akasha, the fifth of the
Panchabhutas, is grouped along with energies, by virtue of its negative pressure. Also the 5 Agnis
represent removal of obstacles in successively decreasing densities.
The hardest obstacles need strong determination and persistence to be broken down. This is the
domain of Iccha Shakti, or Shridevi. By virtue of their nature, Ksharaka or internalizing such
obstacles adds to one's foundational strength, thus Sarva Adharaswarupa. Uddharaka, or Soft
obstacles can be broken down only by relentless work and brute force, represented by Shhanda or
Anukriya, which represents force of action Kriya Shakti. In broader terms, performing action or
Karma is the only way to expiate one's sins and purify oneself, thus the name Papahara. The next
class of obstacles, Kshobhaka represented by suckables are too soft to use brute force. Here smart
work rather than hard work is key, calling Jnana Shakti or wisdom represented by Saraswathi. The
very nature of Jnana is bliss, hence Anandamayi.
Progressing beyond this amounts to transcending the three Shaktis. The remaining ones,

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Jrumbhaka or lickables, are removed by Vairagya or discrimination, represented by Hamsavathi, or
the swan that separates milk from water. The state beyond the 3 Shaktis is closest materially to the
primordial pristine state, thus the name Adyayini. In this state, all obstacles are dealt with and
complete protection is ensured, thus Rakshaswarupini.
Even beyond this, the only obstacle that exists are Mohaka or liquids, which technically aren't
obstacles, since they are fully fluid and thus internalized, by simply adopting an inclusive perspective
such as Sarvam Brahmamayam. Thus, successfully, one internalizes all of this Maya world, adding
feathers to the cap, or as a garland, called Mayamalini. Fully satisfied, there's no external object or
phenomenon to cause irritation, fear, anger etc. Thus one becomes tolerant of everything, or
Kshamavathi. All of one's desires are fulfilled, which is why the name Sarvepsitaphalaprade.
Sarvarthasadhaka Chakra
The fifth Avarana consists of the Ten Pranas. These are lifeforces, which includes what
is known as breath. Thus, this is the respiratory system, including not only the breath
that sustains life through the lungs, but also various other gaseous movements
responsible for digestion, decomposition etc. Ramana Maharshi has emphasized how
Prana and mind have the same source, and controlling one amounts to controlling the
other. Thus, this Avarana must be seen not just as respiration, but also regulating
various thoughts of the mind. History is proof that it is through the mind power alone,
that man has outperformed every species in this world, and has conquered land, water,
air and even space. Thus, the Prana and mind are seen in the context of
accomplishment and achievement, which is why the Avarana is named
Sarvarthasadhaka Chakra.
While accomplishment is in general a good thing, the end objective of human life must
always be kept in mind it is to get liberated from the world, which is nothing but a
delusion. This can be done only through Jnana or wisdom, and the mind can grasp this
only if it is unblemished and pure. Purifying the mind comes through one’s deeds or
Karma, performed aligned to Dharma or righteousness, ethics and morality. In the
Panchadashi, the second letter E, being an Akasha or Vyoma letter as mentioned
above, is mapped to this Avarana. The manifestation for this letter is indeed Dharma.
This manifestation is characterised by Adinatha God as righteousness He rewards

“good” ie deeds that take one toward Him, while punishing “bad” deeds that make the
mind impure, taking one away from Him.
Sarvasiddhiprada Prana (Respiration) /ɳ/ण

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Naarna
Sarvasampatprada Apana (Downward, /t̪

/त
Excretion)
Tamasya
Sarvapriyankari Vyana (Circulation, /t̪

ʰ/थ
Muscles)
Sthanvi
Sarvamangalakarini Udana (Upward, Sleep) /द

/d̪
Dakshayani
Sarvakamaprada Samana (Digestion, /d̪

ʱ/ध
Equality)
Dhatya
Sarvadukhavimochini Naga (Belching) /न

/n̪
Narya
Sarvamrtyuprasamani Koorma (Blinking) /p/प

Parvathi
Sarvavighnanivarini Krukara (Sneezing) /pʰ,ɸ/फ

Phatkarini
Sarvaangasundari Devadatta (Yawning) /b/ब

Bandhini
Sarvasaubhagyadayini Dhananjaya /bʱ,β/भ

(Decomposition)
Bhadrakali
Naarna, or Anantha represents the fundamental creative aspect, corresponding to Prana or

alternatively the mind, which is the primordial aspect of Maya which then expands into creation.
Prana itself is a summary effect of the principal Nadis or energy channels, fully functional. Since
everything can be accomplished through the regulation of thoughts, it is Siddhiprada. Arising from
Prana are the other 4 primary Vayus, represented by dental Tha Varga.
Of these Apana and Udana are downward and upward Pranas respectively. Tamasya represents the
former, symbolising passiveness, cooling effect, also helping in elimination of wastes and retention
of good, this eventually accumulates one's worth, hence Sampatprada. Udana also symbolises
spiritual elevation and all Sadhanas towards progress, represented by Dakshayani. The result is
Shivam or auspiciousness, thus Mangalakarini.
The other two primary Vayus are Vyana and Samana. A saying in Tamil translates as: even nectar,
in excess, is poison. Medically, nothing explains cancer better than this. Thus, excess concentration
of Prana in any particular area is dangerous, and the task of distributing Prana is done by Vyana,
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which is why it gets the name Sthanvi or Neelakanta Saraswathi. Non physically, distributing one's
thoughts evenly removes prejudice, thus the name Sarvapriyankari. Related to this concept is
unevenness, which is also not good. Samana takes the task of balancing and bringing evenness,
and in digestion, it represents eliminating waste. This is represented by Dhatya, also called Amala.
Also, unfinished desires are completed to give evenness, thus Sarvakamaprada.
As the summary of the primary Vayus is Naga Vayu, which ensures all the channels are clear of
blockages, symbolised as Dukha Vimochini. This state of full capability or Artha Sadhaka is
represented by Narya, or Anantha Shakti.
Derived from Naga, the other 4 secondary Vayus sustain life, and are represented by Pa Varga. The
first two represent temperature regulation and the other two represent space time regulation.
A cold body is a dead body. Life is warmth, and life itself is power of the Divine Will ore Parvathi
called as Iccha Shakthi. Life averting death or Mrityuprasamani depends on adaptivity to change,
Koorma represented as blinking of the eyes. However, excess heat is harmful as well. Best example
is common cold, pus etc by excess body functioning, removed by Krukara through sneezing. These
internal cleansing is symbolised as Vighnanivarini, and cooling down as Phatkarini, also called
Aathapa Komala.
Bandhini, also called Chitshyamala represents the fundamental Consciousness Chit as vitality,
which Devadatta rejuvenates by proper sleep. Of the five Bhutas, sleep regulates Akasha, hence
this is a space regulation, and since it is all pervasive, it's called Sarvangasundari. Finally
Dhananjaya Vayu regulates the heart valves, preventing arrhythmia, and represents the time aspect
of life sustenance, while also responsible for decomposition upon death. This time aspect is
Bhadrakali. Regulating Dhananjaya is considered a huge asset in spiritual Sadhana, hence
Saubhagyadayini.
Sarvasaubhagyadayaka Chakra
The fourth Avarana consists of the 14 Nadis. These are channels in the body for
circulation of energy. Thus, this includes the modern parlance of circulatory and
lymphatic systems, while also including within its fold, the energy body, seen as
Kundalini in the Yoga, traversing from the root or coccyx to the crown in the head,
through Sushumna the spine channel, as well as its companions Ida and Pingala,
commonly called Chandra and Surya Nadis. Scientifically, energy is the capacity to do
work. Thus, it is seen as stored capability, or treasure or fortune that can be called on
demand to achieve intended objectives. Thus, the Avarana gets the name
Sarvasaubhagyadayaka.
The Avarana is mapped to sixth letter Ha in the Panchadashi, corresonding to Skanda

manifestation. Variously called in Eastern medicine as Prana and Qi, is the fundamental
life force, that circulates through these Nadis. This Lifeforce is of the nature of Brahman
itself. Thus, it has all the characteristics of Brahman, such as Truth, Bliss, Love and

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Beauty. Among the 16 stages, one sees this quality highlighted in the Skanda
manifestation, as the firsthand experience of God through Savikalpa Samadhi, driving
one towards Mumukshutva or intense Thirst for Liberation.
Sarvasamkshobhini Alambusha (Assimilation) /k/क

Kalaratri
Sarvavidravini Kuhu (Retahskhalana) /kʰ/ख

Khandita
Sarvaakarshini Vishvodara (Distribute /ɡ/ग

Prana)
Gayatri
Sarvaahladini Varuni (Excretion) /ɡʱ/घ

Ghantakarshini
Sarvasammohini Hastajihva (Ida cross aid) /ŋ/ङ

Ngarna
Sarvastambhini Yashasvini (Pingala cross aid)

/c, t͡ʃ/च
Chamunda
Sarvajrumbhini Payasvini (Cranial Nerves) /cʰ, t͡ʃʰ/छ

Chhayartha
Sarvavashankari Gandhari (Ida self Aid) /ɟ, d͡ʒ/ज

Jaya
Sarvaranjini Pusha (Pingala self aid) /ɟʱ, d͡ʒʱ/झ

Jhankarini
Sarvonmadini Shankhini (Vata circulation) /ɲ/ञ

Jnanarupa
Sarvaarthasadhini Saraswathi (Speech) /ʈ/ट

Tankahasta
Sarvasampattipurni Ida (Chandra Nadi) /ʈʰ/ठ

Thankarini
Sarvamantramayi Pingala (Surya Nadi) /ɖ/ड

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Damari
Sarvadvandva Sushumna (Kundalini) /ɖʱ/ढ

kshayankari
Dhankarini
The first four Nadis, all Ka Varga, represent physical processes. Kaalaratri called Bhutavinyasini
represents extraction of nutrition from nature, assimilating it, causing concentration. Since it's natural
tendency to disintegrate and increase entropy, this Alambusha represents going against status quo
or Samkshobhini. The assimilated Prana is distributed as function of Vishvodhara. This ensures
nutrition or Bhogada, or Gayatri, as well as control over various organs or Sarvakarshini.
Equally important is appropriate dealing of unwanted elements. Impurities are liquefied or broken
down by Kuhu, hence the name Vidravini. Khandita means breaking down. Downward energy Varuni
enables expelling the waste, which removes misery and gives happiness, hence Ahladini.
Ghantakarshini represents the heaviness aspect of this energy.
While these 4 represent physical activities, their corresponding intellectual equivalent is Payasvini,
representing intellectual activity of the cranial nerves. Traditionally physical and intellectual are
mapped to Surya and Chandra representing active and passive tendencies. Here the passive or
decrease in activity is named Jrumbhini, whereas Chamunda symbolises destruction aspect.
The summary effect of these are the 2 Nadis, Hastajihva and Yashasvini. The former summarizes
the 4 Ka Varga Nadis as Ngarna. This is a companion to left side Ida, however originating from right
side, absorbing the physical properties of Pingala. It makes the excessively dark and passive Ida
adorable by infusing activity into it, hence the name Sammohini. Yashasvini is derived from
Payasvini as Chhayartha or Nirjara and does the converse, infusing coolness properties of the Ida
into the fiery Pingala, and called Stambhini.
Building upon these two are the next two Nadis, Gandhari and Pusha. These are Ida and Pingala
companions but running in the same side throughout, building upon the properties of Hastajihva and
Yashaswini respectively. They give rise to a capable Ida or Vashankari giving rise to victory or Jaya,
and a palatable Pingala or Ranjini giving rise to purity or Jhankarini, also called Nirjara Nadi.
As the summary of all these Nadis is Shankhini. It ensures proper Vata circulation throughout, and
since Prana is mind, this leads to Jnana, hence Jnanarupa. Jnana leads to Ananda or ecstasy,
hence called Sarvonmadini.
The Ta Varga Nadis represent Prana in various levels. The most physical level is visible as external
communication or speech, represented by Saraswathi Nadi. It's all achieving nature earns the name
Sarvarthasadhini, represented by Tankahasta also called Dharini.
Thankarini and Damari denote the all important pair of Nadis, Ida and Pingala. The cool and fiery
nature respectively leads to material accumulation or Sampattipurani, and spiritual elevation or
Mantramayi. Eventually, both are summarized by Dhankarini, representing the most important and
central Nadi, Sushumna. The Kundalini traverses this path achieving Abheda and Advaita, hence the

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name Dvandva Kshayankari.
Sarvasamkshobhana Chakra
The third Avarana consists of eight petals, representing eight actions. These are various
actions performed by the physique and psyche. In medical parlance, these involve
various systems, such as muscular, skeletal, as well as psychological thought
processes. The common factor to all of these is that actions cause change in status quo.
It is a disturbance from inertia, and thus an excitation. Thus, the Avarana is named
Sarvasamkshobhana Chakra.
On the one hand, when actions are performed, it must be performed aligned to making
oneself pure, technically called Sattvic or Sattvapatti. At the same time, one must
understand the scope of actions, as completely within the overarching dominance of
Divine Will. Ultimately, the notion of freewill is a delusion, as much as the notion of the
physical world as a reality, both being the effect of Maya. Among the 16 stages of the
Panchadashi, the one highlighting Divine Will and Sattvapatti, is the 12th letter Sa,
which is the manifestation of Vishnu.
This Avarana and the 2nd, are both similar in appearance, with 8 and 16 petals
respectively. In the Panchadashi, Bhaskararaya maps these to the 2 Shakti Aksharas or
Sa, seen as the 7th and 12th letters. This is because, these Avaranas describe an
individual in the physical realm, using the various circulatory, respiratory systems etc to
perform tasks operating on the physical level.
Devata
Anangamalini
Anangakusuma
Anangamekhala
Anandamadana
Anangamadanatura
Anangarekha
Anangavegini
Anangankusha

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Sarvashaparipooraka Chakra
The second Avarana consists of 16 petals. Bhavanopanishad says that these represent
the five sense organs (eye, ear, nose, tongue, skin), the five action organs (speech,
grasp, locomotion, excretion, procreation), the five elements of nature (earth, water, fire,
air, space), and mind. Thus, one can see that, in contrast to systems such as circulatory
or respiratory spread throughout the body, this Avarana is the collection of specialized
organs, each with its own purpose and task. Appropriate use of these facilitates
achieving desired objectives. For this reason, the Avarana is named
Sarvaashaparipooraka Chakra.
The essence of this Avarana is how an individual, built up of many systems, manifests
the lifeforce in specialized organs, for special purposes. In Divine parlance, this can be
seen as God’s play, where God, of the nature of Truth, beauty, love, bliss and
compassion, involves in certain circumstances, enacting various deeds of play called
Leela. Among the Panchadashi, the letter that represents this Leela aspect is the 7th,
Sa which is the manifestation of Surya, and that is mapped to this Avarana.
Devata Concept
Kamakarshini Prithvi
Buddhyakarshini Jala
Ahankarakarshini Agni
Shabdakarshini Vayu
Sparshakarshini Akasha
Rupakarshini Srothra
Rasakarshini Thvak
Gandhakarshini Chakshu
Chittakarshini Jihva
Dhairyakarshini Ghrana
Smrityakarshini Vak
Namakarshini Pani

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Bijakarshini Pada
Atmakarshini Payu
Amritakarshini Upastha
Shareerakarshini Manas
It is important to note the distinction between various manifestations while mapping the Aksharas.
The fundamental Brahman, transcendent of space and time, is in reality the Atma. However because
of Maya, a limited identity is assumed, the Dehatma Buddhi.
The mind, its identity as the individual are common to both a Jnani and Ajnani. Thus, psyche,
mapped to Inti, is seen as the element of truth, even though within the realm of Maya.
However, the thought I am the body alone and no more, is a characteristic of Ajnani and not Jnani.
This identification restricted to name and form is the physical body, is the essence of Jiva. Jagat
therefore is seeing the surrounding world also with restricted perspective, determining one's
interactions with others.
The psyche or Antahkarana has 4 components Mana, Buddhi, Ahankara and Chitta. Controlling the
mind symbolised as desire is Kamakarshini, accordingly the creative aspect is Amrutha. Doing this
makes one productive, fertile without distractions, represented as Prithvi. Controlling Intellect or the
Buddhi is Buddhyakarshini, and this gives Jnana symbolised by Akarshini called Atharvani. This
makes one pure of impurities like clear water or Jala.
A summary effect of these is Ahankarakarshini or controlling ego, represented as sense of power by

Indrani. Doing this merges the self in Brahman just as Teja or fire consumes all distinction. Ahankara
is the thought that answers what I am, and it's complementary is what I am not, which represents the
external world, which is interfaced through the senses.
The most primordial sense as any vibration, as Nadabrahmam itself, is sound, and this represented
by Eeshini. Controlling sound, ie oscillations or thoughts through Japa or Dhyana, takes us to the
realm of pure Prana or Vayu.
The next pair of senses are energy based. Mechanical waves lead to Sparsha or touch, and non
mechanical such as light lead to sight or Rupa. Sparsha as marker of love is denoted by Uma, while
sight by Oordhvakeshi. Controlling touch means bringing everything in contact within control,
resulting in infinitely expanding as Akasha. Controlling sight amounts to getting over physical
distinctions which are the play of Maya. This results in perceiving Brahman in homogeneity, or
“hearing” Brahman as all pervading Om.
The last pair of senses are matter based. Rasa or taste and Gandha or smell arise from chemical
compositions of substances. These are denoted by Rittidayi or Rutudhama and Rookara or Renuka,
alluding respectively to the variety and earthly aspects. Controlling Rasa also means controlling
emotions, result being that one can relish divine play in everything one experiences. This is the

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actual feeling or touching God. Controlling smell mens controlling the nose as Prana or equivalently
the mind. This leads to see God directly, as in Pranayama or Nidhidhyasana leading to Samadhi.
Next is the fourth aspect of psyche, Chitta represented by Lukara or Luthumbara. Chitta is the
aspect of Chit or Chaitanya representing Divine Will and Consciousness, and thus Chittakarshini
leads to tasting the blissful divinity.
Complementary to the internal nature of Chitta is its external nature, Dhairya. This has three different
connotations. Dhairya is courage arising from physical valour. It is also wisdom in cases of adversity.
Dhairya is also patience, which comes from endurance, an effect of will power. Thus, Dhairya
represents the Chitta’s expansion as threefold Iccha, Jnana, Kriya, which forms how an individual
interacts with the world. Physically, this leads to performance of various actions or Karma, by which
one becomes purified and”smells” God, ie activates Kundalini, the fundamental Prana.
The result of worldly interactions is one's vast treasure of experiences, making up memory or Smriti.
This treasure is represented by Ekapada or Revathi. This reflects the purity one has gained
gradually, and this wisdom is reflected in one's speech or Vak. Conversely, great communication
and oratory skills are efficient in capturing audience minds as memories.
What gets collected gradually as memory forms one's perspective of oneself and other individuals.
This identity is Nama, and is a distilled form of Smriti as Aishwaryatmika also called Sushka Revathi.
Clearly the biggest factor in this identity is what an individual does and performs, thus the reference
to Pani.
The next pair is transcendental. Bija is one's seed or core essence as Brahman, represented by
Omkara. Pada, apart from feet also represents surrender to this Brahman. Atma is the Self as
Brahman indeed, and can be attained only by eliminating identity with the non self. This elimination
or Visarga is denoted by Payu, and results in a state of fearlessness, denoted by Aushada or Aghora.
The result of these two is the deathless state of liberation, Amruthakarshini. This is denoted as
Amma Herself as Ambika, ang Upastha alludes to Ananda, as the very nature of Mukti.
The complementary state of liberation is the bound state of Samsara, and this is primarily caused by
body or Shareera, through the mind. Overcoming this is conquering death, as denoted by Akshara.
The body and mind are the very tools through which this can be achieved, and this control is
Shareerakarshini, as the essence of Sadhana.
Trailokyamohana Chakra
This Avarana, the first, consists of three concentric square shaped enclosures, called
the Bhupura. The threefold nature of this Avarana represents the emotions, afflictions
and elements of nature respectively. Together this represent the individual’s position in
the visible physical world, interactions with other individuals, as well as inanimate things
like various components of nature. The objective of all these is that one brings
circumstances under control, conducive to achieving one’s objectives through

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interactions with animate and inanimate entities. For these reasons, the Avarana is
named Trailokyamohana Chakra. The Akshara mapped to this Avarana is ॐ (Om), the
Pranava Mantra, though the Avarana represents gross concepts as manifestations of
the Aksharas. Bhaskararaya maps the three layers of this Avarana to the three La
letters in Panchadashi the 4th, 10th and 14th letters. These three are Prithvi Aksharas,
as in they represent downtoearth involvement in materialistic level, unlike other
Aksharas such as the Akasha ones.
The outermost layer consists of the 10 Siddhis Anima, Laghima, Mahima, Ishitva,
Vashitva, Prakamya, Bhukti, Iccha, Prapti and Sarvakama, which as per
Bhavanopanishad denote the nine emotions or Navarasas, plus Niyati. On the one hand,
Siddhis are supernatural powers that are used to make circumstances favorable, while
on the other hand, emotions denote states of mind at given moments of time, that affect
the entire physical and psychological setup and associated actions. It is a well known
fact that Ganesha is the Lord of the Siddhis, and so this manifestation, the 4th letter La
in Panchadashi is mapped to this layer.
The middle layer consists of the 8 Matrikas Brahmi, Maheshwari, Kaumari, Vaishnavi,
Varahi, Mahendri, Chamunda and Mahalakshmi. These denote the removal of the eight
afflictions respectively as lust, wrath, greed, delusion, pride, envy, and notions of merit
and demerit. These are the qualities that characterise the various deities, whose
energies are represented by the 8 Matrikas.
On the one hand, these afflictions lead a person to unrighteous actions and sin, or
Adharma, while controlling these would lead one to have firm mastery over the
circumstances, whereupon right decisions can be taken and success achieved. Both
these aspects are seen in the manifestation of Dharma Sastha, which is the Nirguna
Guru as Ek Omkar. Thus, this layer is mapped to the 10th letter La in Panchadashi.
The innermost layer contains the ten Mudras Samkshobhini, Vidravini, Akarshini,
Vashankari, Unmadini, Mahankusha, Khechari, Bija, Yoni and Trikhanda, which the
Bhavanopanishad states, represent the wheels of energy or Chakras Muladhara,
Svadishtana, Manipura, Anahata, Visuddhi, Ajna, Akula Sahasrara, Kula Sahasrara,
Indrayoni, and their Samashti. Mudras are various worship and healing gestures
performed with the hands. The fingers are said to represent the five elements of nature
earth, water, fire, air and space. Consequently, the Mudras are seen as regulations of
the five elements within oneself and the immediate surroundings. This is another aspect
of making conditions conducive to achieving objectives. Shiva, in His fivefaced form, is
seen as Bhooteshwara or Lord of the five elements. Accordingly, Lord Shiva, the
manifestation of 14th Letter La in Panchadashi, is mapped to this layer.

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Sarvanandamaya Chakra
The ninth Avarana, which is the innermost singularity, called the Bindu, is the very
residence of Amma as Lalitha Maha Tripurasundari. Her very nature is bliss, hence the
name Sarvanandamaya. This Avarana is beyond the scope of Aksharas, and is simply
Mauna, silence as the eternal Divine eloquence.
Particularly, this Avarana represents the bliss of Lalitha Ambika in Her pure, Nirguna
form as Sacchidananda, as well as in Her Leela aspect of playing with the world. This
can be experienced fully only in the Jeevanmuktha stage of a person. Though beyond
all Aksharas and all stages of spirituality, for purposes of Leela alone, Amma manifests
certain aspects in the world. In this connection, Bhaskararaya maps this Avarana with
four letters in Panchadashi the three Ka as 1st, 8th, and 13th letters, and Ee as 3rd
letter.
The explanation is that the three Ka letters are taken from the three Kutas or
components of Panchadashi and stand for Jnana Iccha and Kriya respectively.
Of these the 1st letter Ka denotes Jnana Shakti aspect, in the manifestation as Baha.
Primarily, this amounts to knowing about the nature of Brahman, which forms the basis
of spiritual progress. The second Ka, ie the 8th letter denotes Iccha. This is God’s Will
as the sole driving force behind all Leela and creation, whereas the same Iccha as
compassion, is the driving force by which the Divine descends to reveal the truth, taking
a person out of Maya and into liberation. This is seen as three manifestations of the 8th
letter. Buddha Dharmakaya is the very form of truth and enlightenment. The third Ka, ie
13th letter denotes Kriya. Understanding that God’s Will alone prevails, will result in
understanding that every action from the beginning of time was done by God alone. So
too, the entire spiritual progress is made by God alone through Divine Will. This is what
Jesus Christ, the manifestation of the 13th letter symbolises. Surrendering to Divine Will,
one sees that Ahankara or ego is killed, which is that the crucifixion actually signifies, as
explained by Ramana Maharshi.
The 3rd letter Ee as the Kamakala Bija denotes Lalitha Ambika as the union of Purusha
Prakriti principles as Kameshwara and Kameshwari. This is the manifestation of
Bhuvaneshwari as the trialities Bala, Sundari, Bhairavi or Jiva, Jagat and Ishwara.

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The E8 and Science
A single unified “Theory of Everything” or ToE has been the elusive Holy Grail of Science, from the
days of Einstein to the present day. Such a model would bring into its fold, all the four fundamental
forces gravity, electromagnetic, nuclear strong and weak, the fundamental states of matter solid,
liquid, gas, plasma, the fundamental particles of the Standard Model, and also have an explanation
for Dark Matter and Dark Energy.
In the mainstream, the most viable contender for such a theory in recent times has been String
Theory, which has also been subject to an equal amount of criticism. In terms of observable
practicality, this is nothing more than a fancy mathematical construct expanding upon 25 and more
dimensions, which will in all likeliness remain out of human validation and observation till the end of
time. Other theories too have been proposed, such as Loop Quantum Gravity. Geometrical
approaches too have been proposed such as the E8 by Garrett Lisi. The discovery of new particles
predicted by the E8 will either validate beyond doubt, or completely disprove the theory. This article
will outline very generic concepts of interpretation and mapping, and while it will refer to the E8. the
concepts can easily extend to the other aforementioned models too. The general idea here is
developing a signal based perspective to quantum physics, and taking it forward from there. The
result is that we get a ToE unifying all above mentioned aspects of nature, and we find that such a
Theory is not new it simply follows the ancient Vedic model of three Shaktis Iccha, Jnana and
Kriya, and the five Bhutas or elements of nature,
Basis to the ToE is the Chaotic Interpretation of Quantum Mechanics, published as a separate paper
in viXra:1510:0438. A brief overview of the article follows:
Quantum Mechanics is the discipline centering around describing the universe,

particularly subatomic particles as wavefunctions and state vectors, containing all information
necessary to completely describe a system, and centers on the uncertainty or probabilistic aspect of
exactly determining basic properties such as position and momentum.
Arising from this concept is the concept of a Quantum Bit or Qubit, as the basic
unit of information. While a classical bit is capable of holding the smallest unit of information in
either of two states as a 1 or a 0, a quantum bit has the additional capability of holding information
as a 'superposed' state, having both 1 and 0 as probabilities. This is best explained by
the famous Schrodinger Cat Thought Experiment, where a veal of poison kept in a box with a cat is
closed, and until it is opened at a later time, one does not know whether the cat has succumbed to
the poison or not, and representing its dead and alive states as 0 and 1, one says that before
observation, the cat is in a superposed state containing both 0 and 1. The act of observation, termed
measurement causes this superposed state to 'collapse' to either 0 or 1, thus reducing a qubit to a
classical bit.

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In a system with more than 1 qubits, it is possible that these qubits are simultaneously in superposed
states, and that the state of any qubit is completely impossible to describe independent
of other qubits – this phenomenon is called Quantum Entanglement.
For example, in a 2 qubit system AB, if both qubits are in superposition state with
equal probabilities of collapsing to 00 and 01, then one knows that whatever be the outcome, A will
collapse to 0, independent of B, whereas B might collapse to either 0 or 1.
On the other hand, if A and B are in superposition with equal probabilities of collapsing to 01 and 10,
it is impossible to surely tell whether any of the bits A or B will collapse to 0 or 1. But, what is known
is that if A collapses to 0, B necessarily collapses to 1, and vice versa. Thus, the state of A or B
cannot be determined independent of each other.
Also, the entangled relation holds instantaneously, no matter how far A and B are separated from
each other, physically – a phenomenon Einstein had famously called 'spooky action at a distance'.
Extending this to a 3 Qubit system, one finds that there are 8 basic states possible
– 000, 001, 010, 011, 100, 101, 110 and 111, with entanglements as combinations of
these states in various proportions. Similarly in a 4 qubit system, as four, three, two or one
qubits can be determined independent of the others, one observes classical case, superposition,
minimal or maximal entanglement respectively. Mapping matter content or mass with information
content, these states of entanglements have been seen in physics as equivalents
representing high gravity systems and singularities such as black holes.
Chaos Theory is the discipline connected with nonlinearity in mathematics and physics, and the
fundamental crux is the concept of sensitivity. Here, a certain system is seen to be chaotic when it is
seen to be sensitive to the initial conditions that determine its evolution over time. In other words,
even extremely small differences seen in the initial conditions quickly amplify into gross and
massive differences in the course of time, due to the sensitivity of a chaotic system, with
the consequence that it is extremely difficult to predict the value of a chaotic system at any given
instant of time, unless the initial conditions are known perfectly well without any error at all. This is
comically described as the Butterfly Effect, where a butterfly flapping its wings, in succession of
events gives rise to a huge tornado, miles away in another part of the planet.

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As such, the Chaotic interpretation of Quantum Mechanics dwells on positing the equivalence
between the qubit and a chaotic signal, saying that superposition increases the degree of chaos in
the signal, and this is reflected in entropy, a measure of uncertainty. Subsequently,
entanglement between two or more qubits is seen as interaction between the chaotic signals, in
such a way as to maximize the information content or entropy. As a verification of this equivalence,
in 2016, UCal scientists have obtained experimental proof to this entanglement chaos equivalence:
Nature Physics, 2016, Vol 12, Pages 1037 1041.
Quantum, Chaos and Vedanta
The famous Physicist Schrodinger had a thought experiment: if you place a cat and something that
could kill the cat (like a radioactive atom) in a box and sealed it, you would not know if the cat was
dead or alive until you opened the box, so that until the box was opened, the cat was (in a sense)
both "dead and alive".
This is the basis of quantum mechanics. In generalised terms, until a system is measured or
observed, it will be in a combination or "superposition" of all its possible states. Measuring the
system will make it "collapse" to only one state. Quantum physics governs everything in the
universe, from subatomic particles to black holes.
The most successful understanding of quantum physics yet is called the Copenhagen interpretation.
It states that there is simply no telling what value the system will take after observing. In fact even
the system doesn't know. It will make a choice only during the instant of observing. So in essence,
quantum is a random process. There is no clear predicting about the system until it is observed.
Schrodinger and other scientists who formulated the Quantum Theories were inspired by Vedanta,
the output of Vedas, which is famous for explaining Reality in short yet powerful statements called
Mahavakyas. It is stated that the Copenhagen interpretation is very much an output of this
inspiration.
A recent crucial discovery strengthens even further the VedantaQuantum connection. In 2015, I had
come up with a theory giving quantum mechanics a "Chaotic Interpretation". The very next year, my
theories were proved right. Quantum phenomena such as superposition and entanglement were
indeed confirmed by experiments to be similar to chaos.

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While randomness means there is no predicting a system whatsoever, chaos is vastly different. It
says that how a system evolves depends on its initial conditions, and a chaotic system is one which
has very high sensitivity to its initial conditions.
That is, even if those initial conditions vary slightly, the behaviour of the system will change
drastically. Since nobody can measure initial conditions with 100% accuracy, predicting a chaotic
system is close to impossible. This makes the chaotic system look random, even though it is not
random. Weather conditions, famously difficult to predict correctly, are examples of chaos.
Quantum Mechanics is Chaotic what does this mean? The Copenhagen interpretation told that the
value a system collapses to is completely random, and depends only on the system itself and the
observer during the instant of observation.
But since we now have evidence that quantum mechanics is chaotic, it means that the collapse of a
system is not fully random and independent, but rather dependent very sensitively to initial
conditions. These initial conditions can be anything the system itself, its surroundings, and even us,
the observer.
All these have a role in the initial setup of a system. This will then determine what the system will
collapse into when it is measured. In the cat example, given that the cat needs oxygen to survive,
initial conditions will be movement of every air molecule in that box, some of which may play a role in
whether or not the poison spills and kills the cat.
As observers, our own movements will affect air molecules around us, which then affect atoms that
make up the box, which can then affect air molecules within the box. Any of these will tip the poison
and kill the cat. Since we cannot calculate every molecule moving inside and outside the box, we
cannot completely know the initial conditions, and so we cannot predict the cat's life or death.
The Copenhagen interpretation told us clearly that a system is not completely independent by itself,
but dependent on the observer. In chaotic interpretation we understand that the system's
dependence on other systems is not just during measurement, but long before that.
In other words, every system is connected to every other system, always. Each affects the other's
initial conditions. Altogether, there are no individual units, but all are interconnected as a single unit.
The entire universe is a single unit. Vedanta tells this in a beautiful Mahavakya "Sarvam
Brahmamayam". Everything is Brahma. There is nothing apart from Brahma.
Vedic Rishis knew this long back, and also knew the interconnectedness of everything at the
quantum level. Chaos, defined as disorder, was called Nirruti Nir, meaning lack of, and Ruti
meaning order. Nirruti was seen as a one of the 11 Rudras, as the form of the great cosmic dancer
Nataraja, who symbolises the cosmos itself.
For those interested in more details, my theory in 2015 is here (http://vixra.org/abs/1510.0438), and
its experimental validation is here (https://www.news.ucsb.edu/2016/017014/entanglementchaos).

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A Chaotic Interpretation of Quantum Mechanics, complete with discussing various features of this
interpretation and where it stands on explaining many observed features, properties and phenomena
of the quantum system forms the basis for extending this interpretation to the E8 ToE proposed by
Garrett Lisi. The article is in viXra:1510.0437.
The E8 ToE is one of many candidate theories that promise to unite all known particles and forces
into a single framework, and while simpler than other theories such as string theory and loop
quantum gravity, the E8 ToE essentially postulated that the universe is a 4
Dimensional Space Time framework, where at each point in this fabric, one sees the E8 Polytope,
which has 248 roots seen as its vertices.
As an oversimplified model, consider the spacetime as a 2D fabric, with the only force acting as the
electromagnetic force. The electric and magnetic parts of this force are interconnected.
Mathematically, this connection is seen as a circle U(1). This implies that, at every point in this fabric
is a circle, a vector (marking) on its topmost point. s long as the mark stays on top, the value of
electromagnetic force (EM) is zero. If the mark moves from the top, caused by rotation of the circle,
the EM force acquires a value. The rotation represents a charge – the electric charge. Thus there
are two representations of the EM force – a “geometric space‟ (circle on a fabric) and a charge
space (the value of electric charge at every point).
Now, along the same lines, consider a 248 dimensional structure moving along a 4 dimensional
spacetime fabric. This is the E8 structure. This structure has not one, but 8 useful “markings”. Thus
the geometric space of this is a 248 dimensional E8 on our 4 dimensional space time, whereas the
charge space has 8 charges.
This means that the 248 roots are represented by a Charge Space, which contains 8
elements representing various types of charges such as spin and color, giving rise to properties
such as mass.

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In the E8 Theory, the eight charges in the charge space are represented by wT, wS, U, V, w, x, y
and z. Among these, x, y and z and derived from three quantities namely g3, g8 and B2. Among
these, the first two pertain to the color or flavor of a certain particle, characterized by red, green and
blue gluons and their anti colored counterparts, all of which mediate the strong nuclear force, which
is responsible among other things, for maintaining protons and neutrons compact within the nucleus.
Defining the 3 colors and their anticolors with 60 degree intervals in a 2axes system with g3 and g8
as the horizontal and vertical, we get rg’ and r’g gluons as (1,0) and (1,0). The lower half denotes b’
and upper denotes b, and by this, we get the other 4 gluons as (+/.5,+/1.73/2).
Also characterized by x, y and z are quarks and leptons, characterized by positive and negative 1/2
values, unlike integral values of +1 and 1 characterizing the gluons.
B2, termed the Baryon minus Lepton number is related to the hypercharge, and sqrt(⅔)B2
characterizes colored and anti colored quarks by negative and positive 1/6 values, whereas matter
particles leptons, such as electrons are seen with and + 0.5 values.

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Upon closer observation, one can uneaten understand the significance of the charges x, y and z.
One can observe that with appropriate scaling coefficients, z is of the form g8B2. B2 itself is Baryon
Lepton number, which being with the negative sign here is an indication of lepton prominence.
Further x is of the form B2+g8g3 whereas y is of the form B2+g8+g3. The difference terms of g8
and g3 is indication of the colour flavour and x is thus a colour charge marker.
The sum term of g3 and g8 in y makes it insensitive to flavours of color, but more as an indicator of
colour presence in baryons. Since it is gluons that provide colours and since they are confined to
baryons, y is in a way signifying gluons.
wS and wT represent spatial rotation and temporal movement respectively. Right and left chiral
particles are represented by unlike or like signs of these two. Spin up and down are given by positive
and negative values of wS. All this forms the spin field.
Fundamentally, spin or angular momentum is a quantum property by which rotation of particle by

certain angle brings back to its original state. A spin of 1 such as Bosons indicates that one must
rotate by 360 degrees. Fermions, which have spin ½ means, a rotation of 720 degrees is required.
The direction of spin in relation to direction of motion, is termed spin up or spin down. This can
resemble one’s thumb and curved fingers of right or left hand, and accordingly is designated as such.
Thus “handedness” is the helicity of a particle.
A massless particle (like the photon) travels at the speed of light and one can never catch up to it.
There is no “rest frame” in which a massless particle is at rest. On the other hand, a massive particle
travels at less than the speed of light so that one can (in principle) match its velocity. One can move
faster than a massive particle so that it looks like the particle is traveling in the opposite direction.
The direction of its spin does not change. Thus, flipping only the particle’s direction—and not its
spin—changes the particle’s helicity. This was a consequence of merely switching reference frames.
(Courtesy: https://www.quantumdiaries.org/2011/06/19/helicitychiralitymassandthehiggs/)
By this understanding, mass is a property that indicates whether or not helicity is an “intrinsic”
property of the particle. If a particle has any mass, then helicity is not an intrinsic property since
observers in different frames of reference can measure different values for the helicity.
A more intrinsic property is chirality. A massive leftchiral particle may have either left or right
helicity depending on reference frame. Chirality explains the direction of spin in both real and
complex planes, the latter indicating its phase. Rotating an electron by 360 degrees, will give the
same quantum mechanical state state up to a minus sign, which is related to quantum interference.
A fermion’s chirality tells the path to this minus sign in terms of a complex number.
Denoting left and right chirality as eL and eR, spatial and temporal coefficients wS and wT are
formulated such that wL = wSiwT and wR=wS+iwT, i denoting imaginary number. Thus, with
in phase or out of phase relationship established between spatial and temporal rotations, one
formulates wT/2i and wS/2 as the charge spaces.

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The mass of a particle can be described as the interactions with a Higgs field, where particles like
the top quark or Z boson undergo lots of interactions and so are observed to have larger masses, ie
Higgs has a vacuum expectation value (vev) and that these particles are bumping up against it.
The understanding of vev comes from the fact that vacuum is in reality full of Higgs bosons. The
quantum field for normal particle species like electrons or quarks is zero everywhere except where
there are particles moving around. Particles are wiggles on top of this zero value. The Higgs is
different because the value of its quantum field in the vacuum is not zero the vev. The vev is the
result of something called electroweak symmetry breaking and is related to the unification of the
electromagnetic force and the weak force.
Physically one observes that a particle such as “left chiral electron”, is in reality a superposition of
left chiral electron and right chiral antipositron. For convenience, suppose that electron meant “left
chiral” and positron “right chiral”. W bosons will only interact with electrons (leftchiral electrons and
rightchiral antielectrons) and refuses to talk to positrons (leftchiral positrons and rightchiral anti
positrons). The ‘anti’ term here indicates opposite charge and chirality. The “electron” (interacts with
the W) is called eL, or the leftchiral electron and the “antipositron” (does not interact with the W) is
called eR, or the rightchiral electron.
The Higgs carries weak charge. When it obtains a vacuum expectation value, it “breaks” the
conservation of weak charge and allows the electron to mix with the antipositron, even though they
have different weak charges. Or, in other words, the vacuum expectation value of the Higgs “soaks
up” the difference in weak charge between the electron and antipositron.
The force particle for electromagnetism is the photon, and for the weak force are the W+, W, and Z
bosons. There are 4 Higgs bosons in the Standard Model. Three of them are absorbed by the Z and
W bosons when they become massive.
Given that polarizations are different ways a quantum particle can spin, a photon can’t spin in the
direction of motion (longitudinal polarization) since this would mean part of the field is traveling faster
than the speed of light. A Polarization state can be thought of as an independent particle, or an
independent “degree of freedom.” In this sense there are two photons: one which has a lefthanded
polarization and one with a righthanded polarization.
The difference between massless force particles (like the photon and gluon) and massive force
particles (like the W and Z) is the longitudinal degree of freedom, which can only come from a spin
less (or scalar) particle in essence, the W and Z seem to have an “extra particle’s worth of particle”
in them. The particles that can be combined with massless force particles to form massive force
particles are called Goldstone bosons.
These are the Four Higgs bosons: H+, H–, H0, and h, where the former 3 are absorbed by the
correspondingly charged W and neutral Z particles. These four Higgses are manifestations of a
redundancy called gauge symmetry an overspecification of a physical state such that distinct 4
vectors may describe identical states.
“The Higgs Boson”, the h particle gets a vev. everywhere in spacetime there Higgs field is “on.”

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However, the Higgs carries weak charge—so if it is “on” everywhere, then something must be
‘broken’ with this gauge symmetry the preference to Higg’s weak charge.
To understand electroweak symmetry breaking, one starts with the fact that the W+,W and Z are in
essence made of 3 W particles and one B boson, all massless. In the electroweak theory are two
massless gauge bosons (2 × 2 polarizations = 4 degrees of freedom) and two charged Higgses (2
degrees of freedom) for a total of six degrees of freedom. In the broken theory, we have two massive
gauge bosons (2 × 3 polarizations) which again total to six degrees of freedom.
The W3 and B combine and eat the neutral Higgs/Goldstone to form the massive Z boson.
Meanwhile, the photon is the leftover combination of the W3 and B. There are no more Higgses to
absorb, so the photon remains massless.
The Potential is a function that tells you the energy of a particular configuration. The Higgs potential
is termed a “Mexican hat” potential, whose concave relates to its mass. Because of this, the
minimum value is no longer at the origin but away from it, and rotating operations will change the
configuration.
In the unified theory where electroweak symmetry is unbroken, these four Higgses can be rotated
into one another and the physics doesn’t change. However, when we include the Mexican hat
potential, the system rolls into the bottom of the Mexican hat: one of the Higgses obtains a vev while
the others do not. Performing a “rotation” then moves the vev from one Higgs to the others and the
symmetry is broken—the four Higgses are no longer treated equally. This is the electroweak
symmetry breaking spontaneously.
One then understands that the electroweak gauge field, denoted by W, (combining the
aspects of the electromagnetic force mediated by photons and responsible for electricity and
magnetism determined respectively by electric charge and spin orientation, as well as the
radioactivity inducing weak nuclear force), acts on left chiral pairs of quarks and other particles. By
introducing a partner B1 acting on right chiral doublets of fermions, which are matter particles such
as electrons, one observes part of B1 acting along with B2 to give electroweak B.
W and B1 acts on the Higgs doublet, which is responsible for the mass property, and in essence,
just as wL and wR yielded wT/i and wS, one obtains charge spaces U and V from W and B1, since
V=W B1 and U=W+B1. Subsequently, electrical charge is given as Q = U + (x+y+z)/3. From B1 and
B2, one obtains the weak force hypercharge Y, and the positive combination of the quantum
numbers B1 and B2 yield a new quantum number partner to the hypercharge X.
At every spacetime point, we can imagine three perpendicular rulers and a clock, called a frame of
reference. Without the frame, spacetime would not be “spacetime” but just a fourdimensional fabric
with no sense of orientation or distance. As we move to different points in spacetime, there are
different sets of rulers and clocks, related to our original frame by a rotation. This rotation can be an
ordinary rotation in space or, because Einstein showed that space and time are unified, a rotation of
space into time. How the frame rotates from point to point is determined by the spin connection,
more commonly known as the gravitational field. We feel the force of gravity because the
gravitational spin connection field is rotating our frame as we move through time, attempting to steer

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us toward Earth’s center.
The frame, e, is denoted by integral wS and wT values, and half integral wRwL values. Each of the
4 Higgs Boson fields H+, H, H0 and h, are combined with the 4 frames eS up/down and eT up/down,
to give 16 fields.
Understanding fundamentally that particles are just excitations of their corresponding fields in
localized regions of space time is key in quantum field theory. Starting with a hypothetical particle
completely massless and spinless, interacting with the wS and wT would give it an inherent spin and
thus chirality. It would then interact with the frame Higgs Field of corresponding S/T would render
curvature of space time corresponding to the vev. Interacting with the frame Higgs n number of times
would account for n times this space time curvature and hence gravitational strength.
From this, one bundles together the connections pertaining to spin, electroweak, the frame of
coordinates (the acceleration and curvature in which denote gravitational force), and the Higgs into a
single “graviweak” group, represented by charge space of wL, wR, W and B1.
One observes here a triality relation, where rotating the system by 2/3 of pi leave it invariant. In other
words, denoting the triality operator as T, one sees TTTwR = TTB1 = TwL = wR. Thus, three
generations of fermions are obtained by appropriate use of the triality.
Putting these charge values together as an 8 tuple creates the E8 charge space as mentioned
earlier, along with a new quantum number w, related to generations.
One presumes that the X and w have large masses, causing impediments to their measurement.
The quantum number X is the Pati Salam partner to weak hypercharge. The B1 field interacting with
right chiral fermions is also nonstandard. Correspondingly, the E8 includes mirror Fermions, which
are right chiral particleleft chiral antiparticle pairs. Since the weak force acts only on left chiral
particles, the mirror fermions would be inert to it, and could be detected only using gravity.
Also included in the E8 model are axions, potential candidates for Dark Matter, originally proposed
by PecceiQuinn for resolving the strong CP problem that is, when charges and chiralities are
reversed, Quantum Chromodynamics, or the strong nuclear force still holds, and ChargeParity or
CP symmetry is not violated, which contradicts CP violating terms found in the QCD Lagrangian.
The resolution to this problem is to understand the CP violating term θ as a field, by virtue of the
Peccei Quinn symmetry, which becomes spontaneously broken. This would result in the formation of
a particle, the axion. Axions could change from and to photons in magnetic fields, while interacting
minimally with ordinary matter, having zero spin and charge.
It is presumed that axions were created abundantly during the big bang, but with the field having an
initial value not near a potential minimum, the axion fields dissipates energy, decaying to other
particles until the minimum is attained. This is called misalignment mechanism, and due to
dynamical friction creates significant loss of kinetic energy. Being low mass, the universe would be
filled with a cold BoseEinstein condensate of primordial axions. Furthermore, axions would explain
and also be a possible origin for the luminosity and wavelength of Fast Radio Bursts.

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A Bose–Einstein condensate (BEC) is a state of matter of a dilute gas of bosons cooled to
temperatures very close to absolute zero. Under such conditions, a large fraction of bosons occupy
the lowest quantum state, at which point microscopic quantum phenomena, particularly
wavefunction interference, become apparent. A BEC is formed by cooling a gas of extremely low
density, about onehundredthousandth the density of normal air, to ultralow temperatures.
Using these quantum numbers forming the 8 valued charge space, one is able to identify the 222
known particles and their weights, out of a total set of 240.
The remaining 18 particles pertain to the new field xΦ, that carries weak hypercharge and color, has
three generations depending on the w value, and couples leptons to quarks. Just like Higgs scalars
for eS and eT, the there are Φ Higgs Scalars for each color and anticolor.
The interactions between the w and new Higgs fields are analogous to those between the
gravitational spin connection (wL,wR) and the frame Higgs product. A periodic table of the E8
highlighting all the interactions mediated by the E8 Lie Structure is as follows:
In the E8, the coupling constants are unified at high energy, and the cosmological constant and
masses arise from the vevs of the Higgs Fields.
Thus, using the eight valued charge space, one is able to understand the mappings between various
particle properties and fundamental forces of nature to the eight charges. For any given particle, the
8 charges, which form a generic 8 Tuple set of values are then seen as proportions or weights of
the 8 fundamental states of a 3 Qubit system. These 8 fundamental states form the representation
of how the 3 Qubits entangle to manifest as the particle in question.
To start with, we understand the three qubits as chaotic signals. These are the 3 components A, U
and M of Om. The classical and superposed states correspond to regions of order and chaos on the
signals, corresponding to low and high entropies respectively. The nature of the signals as qubits
rather than as analog signals determine the inherent discreteness of quantum mechanics.
In Vedic parlance, the three components are alluded to their nature of creation, preservation and

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destruction, and together represent Bha, Ra and Va in the name Bhairava. There are 8 Bhairavas,
and these represent the 8 states of the 3 qubit system.
Specifically, the 8 tuple (z,y,w,x,U,V,wT/2i,wS/2) is seen as the equivalent of the eight states
(000,001,010,011,100,101,110,111) of |AUM>.
By weighted combinations of the 8 states, any of the 240 particles can be constructed. In doing so,
one will observe that merging certain combinations of the states will bring about entanglement of the
3 qubits.
For example, consider the case of a particle where charges corresponding to states 001 and 111
have values of 1, all other charges remaining zero. The particle would be represented as 001+111.
In this configuration, the third qubit is a definite 1, while the first two qubits are in the entangled state
00+11. On the other hand, Configurations such as 001+110 would entangle all three qubits.
A fundamental experimentally verified aspect of chaotic interpretation of quantum mechanics is that

entanglement is a state of high chaos and thus high asymmetry and high entropy. Thus, going from
basic qubits to the 8 states to the 240 particles increases entropy systematically. This would align
well with the second law of thermodynamics.
For simplicity, suppose that the 8 states 000 to 111 represent the charges of E8 in the order from ws
to z, as originally proposed the model. For example, six gluons can be prepared from the |000>
vacuum state as shown below. The fundamental operations required to construct the various
elementary particles and their interactions from a vacuum state are the quantum gates such as Pauli
X Gate or “BitFlip”, Pauli Z Gate or “PhaseFlip”, Hadamard Gate converting pure states into
superposed states and vice versa, and the Controlled NOT or CNOT Gate.
While these discussions revolved around the E8 Theory, one must note that this concept holds good
for other theories, including String Theory. The essence here is simply representing a charge space
of finite number of charges by entangled states of qubits, and by extension chaotic signals. This will
work for other models too, albeit with a different number of charges, qubits and hence signals.
A unifying theory similar to the E8, uses the Spin (11,3) Lie Group. This Lie group allows for blocks
of 64 fermions and, amazingly, predicts their spin, electroweak and strong charges perfectly. It also
automatically includes a set of Higgs bosons and the gravitational frame. The curvature of the
Spin(11,3) fiber bundle correctly describes the dynamics of gravity, the other forces and the Higgs. It
even includes a cosmological constant that explains cosmic dark energy. Everything falls into place.
But skeptics object that such a theory should be impossible. It appears to violate a theorem in

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particle physics, the ColemanMandula theorem, which forbids combining gravity with the other
forces in a single Lie group. But the theorem has an important loophole: it applies only when
spacetime exists. In the Spin(11,3) theory (and in E8 theory), gravity is unified with the other forces
only before the full Lie group symmetry is broken, and when that is true, spacetime does not yet
exist.
Our universe begins when the symmetry breaks: the frameHiggs field becomes nonzero, singling
out a specific direction in the unifying Lie group. At this instant, gravity becomes an independent
force, and spacetime comes into existence with a bang. Thus, the theorem is always satisfied. The
dawn of time was the breaking of perfect symmetry. (http://li.si/SciAm.pdf).
What does this mean? This means that prior to the Big Bang, in informational space, the 3 chaotic
signals exist in the 8 states. One can look at the 8 states as independent signals in their own right.
The mathematical perfection and symmetry of the E8 Lie Group and its various subgroups are
brought about by the specificity of interactions between the states, and thus the charge values of the
240 particles.

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Genesis of the Universe
At the core of Vedic faith are the 33 Gods, long before the Puranic era of Shaiva Vaishnava sects
etc. They are sometimes mentioned as 33 crore Gods, but the word Koti is used here in a sense of
qualitative greatness rather than quantitative. The 33 Gods are often split into groups: the 12 Adityas,
11 Rudras, 8 Vasus and 2 Ashvinis. All these have scientific significance through their mapping with
the Panchadashi, which is the first 15 of the 16 stages, since the 16th is considered to be Amma
Herself, in Samashti.
Of these, In the Panchadashi, the 11th stage Ekadashi as Hanuman represents the 11 Rudras. The
Hanuman stage denotes the realm of Will or Iccha Shakti.
There are two prominent lists of Rudras. One from the Mahabharata is a generic list, while the other
is particular to the present Kalpa, given along with the names of consorts. The latter eleven Rudras
are versions of the former specific to the present age. Thus, the mappings are given, with consort
names in parantheses.
MrigavayadhaMahadeva (Dhee)
SarpaHara (Dhruthi)
NirrutiMaharudra (Ushna)
AjaikapadaShankara (Uma)
AhirbudhnyaNeelalohita (Neeyut)
PinakiEeshana (Sarpi)
DahanaVijaya (Eela)
IswaraBhima (Ambika)
KapaliDevadeva (Airavathi)
SthanuBhavodbhava (Sudha)
BhargaAdityatmaka (Diksha)
To understand the Rudras scientifically, one must understand the cosmology of the universe in its
timeline starting with the big bang. We understand that the “dawn of time” essentially is the instant
where the Higgs field is nonzero. This follows from the fundamental fact stated by General Relativity:
Spacetime tells matter how to move, and matter tells spacetime how to curve.
From the quantum chaos equivalence seen earlier it follows that more chaos is synonymous with
more information, more entropy, and also more asymmetry. One can extend this understanding to
Seth Lloyd’s Computational Universe models, arXiv:quantph/0501135v9, where one finds information
mapped to matter and hence mass. Through this, one can infer that more mass is synonymous with
more information, and more chaos/asymmetry. Thus, one can see creation of the universe the
journey from nothing to something, and this means increase in matter, or asymmetry, or entropy.
This is consistent with the second law of thermodynamics: entropy is always on the rise in a closed
system.

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Thus in summary, the following is how one would explain the creation of the universe:
We start with a primordial vibration called Pranava Om, which is the Universal Wave function, and
the Grand Field of all of the particles. Prior to Big Bang, this remains homogenous, and exists only in
the non physical informational space. We understand the three qubits of E8 as chaotic signals.
These are the 3 components A, U and M of Om. The classical and superposed states correspond to
regions of order and chaos on the signals, corresponding to low and high entropies respectively. The
nature of the signals as qubits rather than as analog signals determine the inherent discreteness of
quantum mechanics.
Consequently, one can see the 3 signals in 8 states from 000 to 111. These correspond to the 8
Charges explained later as the 8 Vasus.
Next, in a move increasing the chaos and asymmetry, the three signals entangle their 8 states to
create 240 combinations, representing the fundamental particles.
Consequently, the three signals now exist as a composite signal consisting of weighted combination
of the 240 entanglements.
The birth instant of the universe is the breaking of E8 symmetry the transition from symmetrical
zero Higgs Field to asymmetrical E8 with nonzero Higgs field.
This is done through the weights, particularly because of the non zero weights for the Higgs Field.
Thus, there are two factors increasing asymmetry first by increase of chaos through entanglement
of the 8 states, and second by breaking the E8 symmetry by the Higgs.
This symmetry to asymmetry is fundamentally the play of Chaos, as explained above. Chaos, or
Disorder, is the literal translation of the word Nirruti, Nir meaning lack of, and Ruti or Ruta translating
as order. Thus, the third Rudra, Nirruti or Maharudra, corresponds to the Divine play of Chaos, by
making the Higgs field nonzero, thus ‘birthing’ the universe.
Immediately, what ensues is the ‘Singularity’, what is popularly called the Big Bang. The name
Ajaikapada is made up of three components, Aja meaning unborn, Eka referring to the singularity,
Pada meaning foot, alluding to the universe brought into existence or ‘standing up’ as a physical
entity. Clearly, of the 11 Rudras, Ajaikapada or Shankara is the most crucial, and Lord Krishna
affirms this in Bhagavad Gita. Also, Ajaikapada is Hanuman, who is the consolidation of all 11
Rudras.
It is very important to understand that the symmetry breaking of Nirruti is in the informational space
of the E8. There is no physical space, and the size of the universe is simply zero. As Stephen
Hawking said in “A Brief History of Time”: ‘At the big bang itself the universe is thought to have had
zero size… the total energy of the universe is zero. Now twice zero is also zero. Thus the universe
can double the amount of positive matter energy and also double the negative gravitational energy
without violation of the conservation of energy… as the universe expanded, the temperature of the
radiation decreased’.

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General Relativity, when extrapolated to the Big Bang predicts an infinite density, and infinite
temperature. This is possible since size and volume of the universe is zero. Before Nirruti, the
density would be an indeterminate 0/0, since the Higgs field is zero. However, making the Higgs non
zero would mean that mass/volume or mass/area values would now result in nonzero numerators
but zero denominators, resulting in infinite density etc.
To summarize, this state of the universe, the big bang, brings the universe into physical existence by
virtue of non zero Higgs. At this stage, the universe is the size of Planck length, which is the smallest
length possible. Thus, the universe transitions from unborn Aja to physically existing Pada with unit
size Eka. This is Ajaikapada.
This state, the Shankara Rudra represents the earliest stages of the universe from the Big Bang,
until 10^36s after the Big Bang. Because of the inherent discrete nature of quantum mechanics, the
smallest indivisible unit of time is the Planck time, at 10^44s, and this is the time light takes to
traverse the planck length at 10^35m.
Thus, earlier than 10^44s, the universe is a singularity, as discussed above. Next, the Higgs
symmetry breaking separates gravity from the other three fundamental forces electromagnetic,
strong and weak nuclear, which are still united as one force. This time period until 10^36s is called
the Grand Unification Epoch.
The E8 explains Unification of Strong with the Weak and Electromagnetic forces through B1 a
hypercharge which favors right handed particles mirror to the conventional weak hypercharge Y. B1
works in tandem with baryonlepton number B2 and color charges g3 and g8, to give electric charge
Q. Consequently, there are mirror fermions as part of the 248 particles accounted for.
To understand what happens next, it is necessary to understand the implications of General

Relativity, written as the Friedmann Equations with the cosmological constant Λ.
An alternate form of these equations is the FRW form as shown below.
a is the scale factor representing the size of the universe. Thus, a’ is the rate at which the scale
factor changes ie, expansion of the universe. One can also characterize this as the Hubble
Parameter H=a’/a. Moreover, a’’ is the rate of change of a’, ie a’’ is the rate at which expansion
occurs. The ρ denotes energy density, which is a measure of the amount of matter or equivalent
radiation energy within a given volume, matter and energy related by the famous relation e=mc^2. p

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denotes pressure, caused by rapid movements of particles, which causes mass dilation by special
relativity. This relativistic increase in mass, as well as mass and energy described in ρ, all contribute
to the stressmomentum energy tensor of general relativity, ultimately resulting in the spacetime
curvature. k denotes the curvature, and thus the very shape of the universe. Values of +1, 1 and 0
for k denote positive curvature (spherical universe), hyperbolic negative curvature and flat universe.
Measurements have beyond doubt confirmed that the universe is indeed flat with k=0.
Further, taking ondiagonal and offdiagonal parts of the stress momentum energy tensor as Kinetic
Energy K and Potential Energy U respectively, we have p=K/3U, and ρ=K+U. Also, comparing the
Friedmann and FRW forms, it is easy to understand U as representing the Cosmological constant Λ.
Using all this, one obtains a simplified set of equations involving just K and U in relation to inflation
parameters a and H.
In the first instance following big bang, clearly there is no matter or radiation, and K=0. This sets H’
as 0, making H constant. Therefore, there is inflation at a constant rate.
This is a very significant stage in the creation of the universe and explains many observed facets of
the universe such as among others, its nature to be isotropic and flat, and the lack of magnetic
monopoles.
What does inflation mean? It means that the spacetime itself expands. In other words, the region in
which one would find the E8 composite signal increases in chunks of size Planck length,
correspondingly increasing the relevance of mass and thus matter and spacetime.
The composite signal now present for every spacetime forms the Universal Field, which is the basis
of quantum field theory. Included in this field are the 240 entangled components, which are the 240
particle fields. Variations in the weights represent the field variations or quantum fluctuations, with
particles popping in and out of existence from this base field..
From the Heisenberg uncertainty principle, one knows that there is no way to exactly pinpoint both
momentum and position of a particle simultaneously. Similarly, there is no way to pinpoint the exact
energy of a system at an exact instant of time, and all this follows from the inherent uncertainties of
Quantum Mechanics. This is in turn due to very minute changes in initial conditions of the chaotic
signals, blowing up to vast variations in course of time.
This energytime uncertainty has a very significant implication. At any precise instant of time, the
energy of a system is never a fixed value, but a vast compilation of fluctuations, called quantum
fluctuations. These create ‘virtual particles’, such as photons seemingly out of nothing. The Feynman
diagrams describe how these virtual particles can mediate various particle interactions through the
four fundamental forces. As the universe expands, in various regions, one finds these quantum
fluctuations giving rise to various particles. These are in essence, “local inhomogeneities”.
At this stage, owing to formation of some particles, the strong nuclear force starts behaving

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differently to the other forces, and the grand unification breaks, giving rise to an ‘electroweak’ force,
and a color based strong nuclear force. This period is known as the “Electroweak Epoch”.
The electroweak force is characterized by photons. However, the inflation of the spacetime ensures
that the wavelengths of photons are continuously stretched as they travel through space. This is
called “Redshift”, and because of this phenomenon, we observe that photons in visible and higher
regions of Electromagnetic spectrum have been stretched over billions of years, to infrared and even
microwave frequencies. This forms the Cosmic Microwave Background or CMB, which can be
measured in the present age, which gives vital observations about the early stages of the universe.
It is based on this phenomenon that we obtain the 5th Rudra Ahirbudhnya or Neelalohitha. Neela
means blue, and Lohitha means red. The name describes a transition from blue to red, which is
nothing but the redshift mentioned above. The name itself connotates stretching of wavelengths,
which comes from an inherent stretching of spacetime itself, ie, inflation. Thus, the Neelalohitha
Rudra represents the Inflationary epoch directly following the Singularity of Shankara.
The inflationary epoch is typically stated to last until 10^32s, after which inflation slowed down
considerably. This is due to the local inhomogeneities eventually give rise to mass, and thus K, by
virtue of both density and pressure. However, U>>K, and thus inflation still goes on, albeit, since K is
now positive and nonzero, H’ becomes negative ie, the rate of inflation slows down. Ideally, this
should continue until K>U, which would make a’’<0, and cease inflation fully.
It is here that one must understand the significance of the cosmological constant Λ.
Physical observations since the days of Hubble show beyond doubt that the universe is expanding at
an accelerated rate; galaxies are moving farther from each other. In the earliest versions of the
second Friedmann equations without Λ, this could not have been possible, since the creation of
mass would render both p and ρ positive, making a’’ negative, and thus making the universe contract
rather than inflate. Thus, the only factor enabling inflation is Λ the mysterious force still keeping the
universe inflating.
How does Λ work? Cosmological constant is referred to as vacuum energy or dark energy an
“energy” inherent to space itself empty space. If dark energy is viewed as a combination of ρ and p
just like ordinary matter, then one would observe that ρ is positive, favouring contraction rather than
inflation.
However, dark energy has a very important property it has constant density. Since it is an inherent
quantity of space, as the universe inflates, the bigger space becomes, the bigger is the dark energy.
Equivalently, one might start with constant energy. As the universe expands, energy is pumped from
‘outside’ into the expanding space. In other words, it takes “work” to expand dark energy. This is
viewed as “negative pressure” p in contrast with normal matter with positive pressure, where one
must ‘work’ to compress. Then, in the Friedmann equation the dark energy term would surpass the
combination of matter p and ρ, to give inflation a’’ positive.
This view of Dark Energy violates the conservation of energy: as the universe expands, where does
the extra energy pumped in come from, given that energy cannot be created or destroyed? The only

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way to explain this is that the inherent ‘dark energy’ of space is nothing but its information energy,
which is as valid a kind of energy as potential and kinetic.
There is another interesting facet to dark energy, which makes up 68% of the universe today.
Observations and measurements of the universe show it is flat. However, from the first Friedmann
equation, if Λ were excluded, one would observe a hyperbolic 1 for k, if the observed matter in the
universe, contributing to p and ρ, as well as observed values of a and H were incorporated. There is
no way of explaining the flat structure of universe with k=0, without the dark energy term Λ. The
reason for this is the constant positive density ρ of dark energy. Thus, in expanding space, even in
regions where matter is not existent, the ρ of dark energy works in favour of matter, counteracting
the hyperbolic curvature tendency of inflating a’.
However, the role of dark energy in primordial inflation corresponding to current inflation is vastly
different in orders of magnitude, as many as 10^60 times weaker today. This can be explained as
locally potential dominated universe causing both inflations.
Thus in summary so far, 3rd Rudra Nirruti creates chaos/asymmetry by making Higgs field nonzero.
This is followed by the 4th Rudra Ajaikapada which is the singularity of big bang, where gravity
breaks apart from the other three forces. This is followed by the 5th Rudra Neelalohitha, which is the
inflation of spacetime, creating along with it the dark energy.
Meanwhile, the local inhomogeneities coalesce to form various particles. These further form matter,
as we know it, in various densities ranging from least to highest. These are described as the Pancha
Bhutas and form the 6th to 10th Rudras.
The 6th Rudra is Eeshana or Pinaki. Among the five faces of Lord Shiva, Eeshana is Akasha, the
least dense of the states of matter. Translated variously as space, ether etc, Akasha in general is a
framework where other states of matter exist and interact. Akasha itself, while a state of matter does
not interact with the others.
This is the description of dark matter, making up about 85 percent of observed mass in the universe.
It is difficult to detect dark matter, which does not interact with the fundamental forces other than
gravity. In the absence of dark matter, galaxies would fly apart instead of rotating, or would not have
formed. Dark matter can also be observed from gravitational lensing, CMB and galactic collisions.
Various candidate particles have been proposed for dark matter, most prominently WIMPs. In the E8
model, axions are the candidates for dark matter, originally proposed by PecceiQuinn for resolving
the strong CP problem that is, when charges and chiralities are reversed, Quantum
Chromodynamics, or the strong nuclear force still holds, and ChargeParity or CP symmetry is not
violated, which contradicts CP violating terms found in the QCD Lagrangian.
The resolution to this problem is to understand the CP violating term θ as a field, by virtue of the
Peccei Quinn symmetry, which becomes spontaneously broken. This would result in the formation of
a particle, the axion. Axions could change from and to photons in magnetic fields, while interacting
minimally with ordinary matter, having zero spin and charge.

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The interaction of axions with electromagnetism gives rise to a wonderful phenomenon. Specifically,
near Active Galactic Nuclei, where supermassive black holes form, the friction and collision due to
gravity create a strong helical magnetic field.
The axions which comprise dark matter therein interact with this field, and the consequence is that
they acquire mass, just as particles interacting with Higgs acquire mass; just that the mass has
negative density ie it is repulsive rather than attractive. This phenomenon is more pronounced near
the poles of the magnet.
This negative mass formed by axions serves as a white hole, the conceptual antithesis of a black
hole, the latter being a gravitational singularity with enormous mass density bending spacetime so
much that even light doesn't escape. The blackwhite hole duo now causes a tunnel in spacetime,
known as a wormhole, so that matter is sucked into one and released from the other. This provides a
shortcut to spacetime travel, exceeding the speed of light.
https://www.google.co.in/amp/s/motherboard.vice.com/amp/en_us/article/gv5yb7/darkmatterblack
holewormhole
It is presumed that axions were created abundantly during the big bang, but with the field having an
initial value not near a potential minimum, the axion fields dissipates energy, decaying to other
particles until the minimum is attained. This is called misalignment mechanism, and due to
dynamical friction creates significant loss of kinetic energy. Being low mass, the universe would be
filled with a cold BoseEinstein condensate of primordial axions. Furthermore, axions would explain
and also be a possible origin for the luminosity and wavelength of Fast Radio Bursts.
A Bose–Einstein condensate (BEC) is a state of matter of a dilute gas of bosons cooled to

temperatures very close to absolute zero. Under such conditions, a large fraction of bosons occupy
the lowest quantum state, at which point microscopic quantum phenomena, particularly
wavefunction interference, become apparent. A BEC is formed by cooling a gas of extremely low
density, about onehundredthousandth the density of normal air, to ultralow temperatures.
It is known that axions do form BEC's, and are existent as dark matter in this form, since this
explains the rotational velocity component not present in other types of dark matter candidates. BEC
solutions are seen as solitons, strictures known in various aspects of wave mechanics to travel
without distortions and collisions, when linear and nonlinear effects are balanced in the medium.
With a bell shaped hyperbolic secant based profile,the soliton resembles a peak, and one can show
the outline of mountains such as Meru of the Sri Yantra to match a superposition of multiple soliton
profiles. It is a well known fact that the bow of Shiva, called Pinaki is nothing but the Meru mountain.
There is further an important role for axions in the universe genesis. Particularly, the E8 symmetry
was broken by a non zero Higgs field, ie, the Higgs Boson particle. However calculations show that
for this symmetry breaking to occur, the Higgs must have had humongous mass, which would also
turn catastrophic for the universe since this would overcome the expansion potential and cause the
universe to collapse on itself.
This is where axions come in. With these fields becoming non zero, there becomes a direct
connection between the axion and Higgs fields. Since the axion field value is not near its minimum, it

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decays, bringing down the Higgs mass too to its stable value we see today. The axion has a weak
channel through the Higgs in interacting with quarks, which were at this stage massless and
apparently locked the axion field value in its minimum value without oscillating further. At this stage
the vev of Higgs field was turned on, giving all particles their mass. Thus, the end of Planck time
and the creation of axions signaled the breaking of Grand Unification into the Strong and
Electronuclear forces.
https://www.quantamagazine.org/higgsbosonmassexplainedinnewtheory20150527
Thus in essence, this Rudra denotes the state of matter as Bose Einstein Condensate.
Thus, the 6th Rudra Eeshana pertains to the creation of Akasha, or Dark Matter, which forms the
first and least interactive of the Pancha Bhutas.
Following this stage, one observes creation of various fundamental particles. Between about 10^12
to 10^6s, is the Quark epoch a quarkgluon plasma of high energy. However, as the time
increases, upto about 1s, one sees the Hadron epoch, where quarks are bound into hadrons such
as mesons and baryons such as protons and neutrons. This is followed by Lepton epoch until 10s,
where leptons and antileptons remain in thermal equilibrium.
Following this, until 10^3s, protons and neutrons bind to form the primordial nuclei of hydrogen and
helium, along with isotopes. Most of the energy in this Nucleosynthesis epoch is still electromagnetic
radiation. From the end of this epoch until 380ka, is a long period of the Photon Epoch, where the
universe contains a plasma of electrons and protons, yet unbound to form atoms.
All these stages, right from 10^12s till end of photon epoch at 380ka, constitute creation of various
subatomic particles. Atoms, mandating charge neutrality haven’t been created yet, and thus the
matter in this phase comprises of charged particles. This ionized matter is called plasma, the state of
matter represented as Agni among the Pancha Bhuthas. This is the 7th Rudra Vijaya or Dahana,
meaning to burn.
Further to this, we encounter the recombination at 380ka, where the first neutral atoms are formed.
Photons are no longer in thermal equilibrium with matter; universe becomes transparent, and
baryonic matter density is atleast a billion times higher than that of today. This is followed by the
formation of first stars until 150Ma, with the only source of photons as hydrogen emitting radio
waves, and infrared photons due to CMB redshift. Reionization and Galaxy formation periods until
10Ga denote coalescing into galaxy clusters and superclusters.
This entire duration of time, from 380ka to 10Ga results in formation of matter, as we know it. Most
of this is gaseous, while right temperature and gravitational conditions could create liquid and solid
matter too. These states of matter are Vayu, Jala and Prithvi among the Pancha Bhuthas, and are
represented by the 8th, 9th and 10th Rudras Iswara or Bhima, Kapali or Devadeva and Sthanu or
Bhavodbhava respectively. Interestingly Bhima is also the name of the Pandava in Mahabharata,
who is seen as the son of Vayu. Also, Devadeva with consort Airavathi has connotations with Indra,
who is King of the Devas, whose mount is the elephant Airavatha. Indra is the God of rain,
corresponding to water, and hence liquids.

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Stars are hot glowing balls of gas, and thus galaxies with the majority of stars they contain comprise
the Bhima Rudra. After exhausting hydrogen fuel, in the fag end of its life, the fusion reactions in
stars produce heavier elements like carbon, nitrogen, oxygen and iron. These, especially oxygen, in
conjunction with hydrogen is the source of water for next generation stars and solar planets, thus
corresponding to Devadeva. The solids formed by heavier elements as well as cooling of liquids and
gases are often found in the universe along with the other states, a typical example being earth itself.
These map to Bhavodbhava.
The abovementioned duration, from about 47ka to 10Ga is also called the MatterDominated Era,
where matter density dominates radiation density and dark energy. From the FRW equations stated
earlier, it must be noted that K>3U corresponds to ordinary matter and radiation, while K<U is
energy undergoing inflation. K between U and 3U is noninflating “negative pressure” matter,
speculated to be cold dark matter, existing in the halos of galaxies.
After 9Ga until the present age, ie 14Ga, we find that matter density falls below dark energy density,
leading to accelerated expansion of space in the Dark Energy dominated Era. This is the same
timeline of the formation of the Solar System, with the sun at its center.
The end point of stellar life is the black hole: after exhausting all fuel, when there are no reactions to
counter the force of gravity, the star collapses on itself compressing to enormous densities that it
causes a space time singularity. Around the black hole is the event horizon, a region entering which
nothing, not even light can escape it. Beyond the horizon and into the singularity, matter is so
compressed that its properties are irreversibly lost except for its mass which adds to that of the black
hole, which in turn is characterised only by 3 features mass, angular momentum and charge. Thus,
the singularity is a state unlike any other discussed thus far. The only output from a black hole is the
Hawking Radiation: particle antiparticle pairs created out of quantum fluctuations near the event
horizon, where the one with positive energy alone manages to escape to the outer world, while the
negative energy is trapped into the black hole decreasing its mass, and eventually leading to the
evaporation of the black hole. Information about the ingoing mass is irrecoverable from the black
hole per se, however the ingoing mass does leave its imprint and thus information at the event
horizon.
At the singularity the space time fabric is torn. Time comes to a standstill. There is no future in the
singularity. Thus, black holes are the last states of matter before the inevitable death of the universe
itself. In fact black holes would be the only remnants sucking into them everything that isn't a black
hole, when all the stars and its solar systems expire. These would then evaporate into nothingness, or
be torn apart into shreds by the Big Rip, that is the expanding force of dark energy that has overcome all
other countering forces.
This leads to the name of the 11th Rudra, Bharga or Adityatmaka, Aditya being a name of the Sun.
This encompasses the evolutionary history of stellar life, as well as the ultimate fate of the universe.
Gayathri and Black Holes:
In Vedic religion, there are 33 deities, split into Vasus, Rudras and Adityas, each of them denoting
something in the physics of the universe. Among them the 11 Rudras denote the cosmic cycle of

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creation and destruction.
The 11th of the Rudras is called Bharga. He denotes the last stage in the life of the universe. Stars
exhaust their capacity to produce energy and eventually will collapse under the force of their own
gravity.
The massive among stars will become black holes, an extreme case of gravity, so much that even
light cannot escape its pull. It then pulls into itself and gobbles everything surrounding it, planets, gas
clouds, other living and dead stars. The universe will eventually be full of black holes, which will
then evaporate into nothingness, a phenomenon called Hawking Radiation.
Bharga is thus the Black Hole. The name Bharga means bright and radiant. Paradoxically, black
holes are the brightest objects we can ever see, since the stars and other objects getting squished
into them form a bright accretion disk, spiraling their way into the black hole, and this disk produces
as much light every second as a star will produce in its entire life.
According to Relativity, an object's mass determines shape and flow of space and time around it. A
black hole has infinite gravity, and because of this, the time there stops completely. It is timeless.
As per the second law of thermodynamics, the measure of disorder, called entropy of a system
always increases with time. Broken cups never join together automatically. Entropy increase means
the increase of disorder, or chaos, or asymmetry. It also means the increase of information content.
To understand this, imagine you are describing a ball to a blind friend. If the ball is perfectly round
and symmetrical, you only need to say one sentence it is round. If it has a dent on one side, it is
asymmetrical all sides don't look the same. Then you need to describe it in two parts it is round,
but in one side it is dented. This is how asymmetry means more information.
Among the 33 deities, Bharga is the only one invoked in the Gayatri Mantra, and it has a deep
meaning.
Spiritually, a person continuously performs Karma, and as time passes, one gains more and more
experience, which means one's information content keeps increasing.
The end time comes when one has gained maximum information. That is, one knows that thing,
other than which nothing else needs to be known. This is wisdom called Atma jnana or Self
Realization, one which releases us from the cycles of births and deaths.
Attaining this means increasing our information content, or entropy to the maximum. It also means
time has reached its maximum. There is no more information to gain, so no more entropy to increase.
So time cannot flow any further. No more birth or growth or death. We become timeless. We become
spiritual black holes.
This is the reason for Invoking Bharga in the Gayatri Mantra to end spiritual time, to make us black
holes, by giving the ultimate wisdom. Wisdom is light, and Bharga is the brightest possible light. So
He is called Savitur. Savitur or Savitri is none other than Mother Gayathri.

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Thus far, we have seen Rudras 3 to 11 in their role of universe creation. Rudras 1 and 2 represent
the universe prior to the Big Bang, and thus are seen best in metaphysical rather than physical roles.
In essence, these Rudras represent the ‘blueprint’ of the universe in informational space, prior to
creation.
The 1st Rudra is Mahadeva, whose name is derived from Mahad, meaning greatness. The consort
Dhee represents the consciousness. This fundamental consciousness is the first Rudra, the
primordial vibration, which is called Pranava.
The second Rudra is variously called Shiva, Hara and Sarpa. The Devi is called Dhruthi, meaning
adorned. Fundamental consciousness Pranava undergoes variations in its three components A, U
and M. These are the fundamental trio of qubits seen as chaotic signals. Together, in various
entangled states, they would materialize into the E8 charge space, which is explained in the earlier
article. The Divine Perfection of creation is reflected in the exceptionally beautiful symmetry of the
E8 structure. This symmetry determines the ways in which the 3 signals can get entangled.
Following this, is the 3rd Rudra Nirruti, which corresponds to creating an asymmetry in the E8 as
explained earlier, kickstarting the physical creation of the universe.
To understand the Sarpa and Nirruti Rudras, a basic premise of chaos theory must be reinforced.
Take for example the toss of two coins. The result as one of four possible choices hh, ht, th and tt, is
erroneously presumed to be random when in fact it is chaotic, the difference being it is deterministic
albeit being very sensitive to several conditions such as wind speed, direction, force and torque on
the coins, their weights etc. One can repeat the coin toss for a large amount of times and record the
result as a signal, which would then have four states. Such a signal would be a chaotic signal.
Thus, one might conclude that there is absolutely no such thing as random, and natural phenomena
often mistaken to be random are simply chaotic, and have a pattern much too complicated to fit
within basic human understanding and predictability.
In this thought experiment above, we can also include a case where the coin lands on its side, which
would be analogous to a quantum superposition of the head and tail states. In this case, the number
of states would increase, where apart from the four classical ones, there are four more where one
coin is a head or tail and the other is a superposition. There are also states of entanglement such as
where both coins land in their sides, where one coin always falls to the same side that the other also
does ie either both sideways coins collapse to heads or both collapse to tails. Thus, the number of
states is far higher than four, if quantum effects are included.
One can study chaotic signals using specialised graphs called phase portraits, which outline the
various states in a chaotic signal, and which state transits to which other state, the latter denoted as
connecting lines between the states called phase trajectories. By doing so, one can understand the
amount of chaos in a system, which shows up as the richness of trajectories in a highly chaotic
system with more states compared to one with fewer states.
Thus, while a phenomenon such as coin tossing always remains chaotic by nature, including

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quantum effects significantly increases the amount of chaos. This is what Sarpa does, by basically
splitting Om of the first Rudra into three components, and creating all possible states out of it, both
normal and entangled. From chaos perspective, entanglement is but a weighted sum of states, and
thus in theory, one can generate infinite entangled states in a 3 component system.
Nirruti then works on the empty graph sheet of the infinite entangled and normal states provided by
Sarpa. From this state space, Nirruti selects precisely 240 points alone, and sets the trajectory
involving these points, at which stage E8 as a Lie Group Theory is converted to E8 Lie algebra,
which defines mathematical operations between the 240. In Lie Algebra, this governs the laws of
physics setting forth the rules of interactions between particles based on vectors.
The trajectory set in the phase space is often called an attractor, since this is the path that the
system is made to conform to. A visual representation of the strange attractor is the fractal which has
structures that repeat themselves within themselves at smaller stages, and called so because it
purports to a fractional dimension.
Thus, while Sarpa created the phase space with all possible entanglement combinations of the Om
components, Nirruti set forth a chaotic pattern from the state space, such that the 240 points of E8
geometry become the E8 algebra defining the 240 as particles and their interactions.
Further, the 240 selected states are then combined to form one single huge composite weighted
sum signal that denotes the entire E8 structure, and in this signal, the 240 states are denoted by
weights, all initially set to 0. It is this signal that starts physical creation as the big bang, by turning on
one of the weights, corresponding to the Higgs, and this brings forth creation as the next Rudra
Ajaikapada.
Vedas do mention the ultimate creation and destruction of the universe by the concept of
MahaPralaya, thus implying that Big Bang is not a one time but a cyclic concept. As well be seen
later, black hole as the degenerate state is the ultimate phase of the universe, and this state
basically compresses subatomic particles together with such density that not only do they overlap as
they do in Bose Einstein Condensate, but they reach a stage where material significance is
completely destroyed, and they just have informational value, as universal wavefunction. Further, as
space and time stops within black hole, this leads to a state of nothingness, pertaining to
Mrigavayadha. From this state, the universe may be created all over again, to culminate in the next
MahaPralaya. The idea of universe continuing as a series of Big Bangs and Big Rips is called the
Big Bounce view, and instrumental to this are white holes, singularities where nobody or nothing can
enter, which spews out everything, and it is possible that Big Bang is such a white hole, leading from
a black hole that destroyed the earlier MahaPralaya. It must be understood that since there is no
space or time inside a black hole singularity, there is no such thing as multiple black holes, but that
all black holes are portals to the same state of Advaitic Reality which is beyond space time. Thus, it
may be said that there is only one black hole manifest in different places at different times, and
conversely there can only be one white hole, which is the big bang.
Thus the Big Bounce refers to a cyclic evolution of the form of the universe, and the view of fractal
cosmology, such as that given by J.J.Dickau etc suggests that the blue print of this universe
evolution lies in a fractal called the Mandelbrot fractal butterfly or MFB.

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The Mandelbrot set can be explained with the equation z(n+1) = z(n)^2 + c. In that equation, c and z
are complex numbers and n is zero or a positive integer (natural number). Starting with z0=0, c is in
the Mandelbrot set if the absolute value of zn never becomes larger than a certain number (that
number depends on c), no matter how large n gets. Thus, typically the diverging numbers are
coloured while converging regions are denoted by black. In addition, the MFB is obtained by coloring
in also, the regions where the magnitude of the dynamic variable decreases.
That is, the MFB as a primal object beyond space and time is a powerful attractor governing the
manner in which the universe unfolds from the Big Bang to the Ultimate end of the universe and
back to the Big Bang through the wormhole. That is, the MFB is a scheduler of sorts for the
composite 240 weighted signal generated by Nirruti, determining at what instances of space and
time, which parts of the signals go non zero ands interact, so as to create structures on all scales
from subatomic to cosmological. An annotated view of the MFB shows the various parts of the fractal
pattern from which arise various epochs in the creation of the universe.
The progression of forms from the cusp to the tail give an indication of universe evolution and why
the various symmetries have broken the way they did over the four fundamental forces. The features
of various small components in the periphery of the MFB denote various structures and their
geometries corresponding to the respective epoch, such as for example, shapes of spiral galaxies
that one can see upon zooming the part of the pattern corresponding to the Current Era. By and
large, circles denote particles, matter and other manifestations of concentrated energy while lines

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and curves denote distributed energy as waves.
Specifically, the point 0,0 maps to the origin, while at the cusp one sees the very first physically
observable universe which is the big bang, at the size of Planck length. From here, along the curve
until the points 0,i or 0,i, one can see prominent butterfly wings which basically denote exchange of
energy,and thus an extremely hot phase where energy overpowers matter so much that nothing
meaningful can form and the universe expands and cools down.
Slowly getting closer to 0,i, one observes small circles just outside the big butterfly structure,
devouring the first creation of particles, mostly the quark gluon plasma.
However around the 0,i region, the strong force becomes dominant seen as circles in an interplay
with the curves showing particles bring bound by the force as gluons, with larger circles denoting the
result of this binding as the hadrons, constituents of the nucleus. The concept of binding energy
reflects in the circles bring flattened in the direction opposite to the MFB center.
As one travels further down the cardioid towards the0.75,0 point where the left and right wings of
the butterfly merge, we see the weak nuclear force in two ways. First, the waves get more curvy, in
tighter and tighter curves away from the center denoting the effect of spin, which in turn creates as
excess of spin on nuclei causing them to fission. The fission itself is denoted by the wings of the
butterfly intercepting the circle denoting nucleus, splitting it into two parts. The constantly decreasing
butterfly flap widths, reducing to a plume in the 0.75,0 areas denote heavier atoms being formed
with lesser and lesser available fission energy as nucleus gets heavier, the process called
nucleosynthesis.
Going further down one encounters the circle structure, by the sides of which one finds circles
suspended in wavy lines. These denote the electromagnetic force, which is that among the
fundamental forces which is available in our current era most prominently as waves. The start of this
section is the recombination of nuclei and electrons to form atoms, whereas towards the end is the
current era of stars, galaxies, planets and chemistry.
As one goes further down one sees the MFB gently tapering down, all different waves appearing to
converge together along the real axis. This is the all attractive drawing in power of gravitational force.
At the very end of the MFB, in the 2,0 region, one finds a large circle, which denotes the black hole,
consuming all the contents of the universe into itself, bringing about the end of the universe.

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By stripping the added coloring off the MFB it will be seen that the tip at 2,0 contains the tapering
down and successive repeating of the main cardoid in smaller and smaller scales, implying that
within the black hole, matter undergoes multiple transformations finally evaporating into nothingness,
as seen by the black at the very end of the structure as the black hole singularity. From here, a
reverse journey upward along the real axis to the origin denotes the wormhole mechanism by which
a black hole empties into nothingness from which a white hole emerges as another big bang, and
thus as another cycle of the universe creation.
Thus, the MFB, which is the most comprehensive fractal structure that ever exists, is nothing but a
representation of the E8 as a scheduler, as the blue print according to which the universe and the
laws of physics evolve. This also lays down the possibility of a holographic universe, one where the
3D structure emerges out of a 2D, namely the MFB. Showing all kinds of patterns and all
fundamental forces at the same time, the MFB is clearly beyond space time, and as Nirruti is thus
beyond the big bang.
The MFB has an intricate connection to the shapes of sacred geometry that appear time and again
in nature, and have deep philosophical symbolism.

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Thus the MFB is a creation in the informational space, much like Sarpa and Mrigavayadha, and the
MFB is created using basic geometry giving rise to a complex chaotic pattern that is a fractal, so that
the infinite entanglements provided by Sarpa may be filtered and brought to physical reality in a way
that is in accordance with the E8 algebra describing particle interactions.
Thus, as chaos and the fractal aspects, Nirruti Rudra takes the entanglement rich state space of
Sarpa, constructs a rich attractor bringing to physical life the 240 E8 points, creating from this a
composite signal that eventually becomes the universal wavefunction, and further also schedules the
evolution of the universe and the progression of forms through the Mandelbrot fractal butterfly.
Thus, one can see that the 11 Rudras, of the 11th (Ekadashi) among Panchadashi, represent
various stages in the creation of the universe, all the way from the Big Bang to the present era. The
Rudras are represented in the five faces of Hanuman. These five Mukhas are depicted as Vishnu
Amsas to highlight Hanuman merging into Rama through Sharanagathi.
Finally, It is interesting to note that the Rudras are mentioned as sons born out of Lord Shiva, none
of the 11 being older or younger than the others. The significance of this statement is twofold. First,
while the Rudras represent various epochs in the history of the universe, one can also see their
aspects today, in various forms such as dark energy, dark matter, gases, solids, plasma, solar
system etc. Thus, the end of certain epochs do not mean the end of a Rudra, but survival all the way
until eternity. Second, this statement of Rudras being same age, confirms the Drishti Srishti nature of
the universe. Ultimately, the universe is but a creation of Maya, through the mind, just as a dream.
Just as when one drifts into sleep dream worlds instantaneously exist, the universe instantaneously
exists by virtue of Maya. The Krama srishti, or ordered creation of universe is but an illusion.

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Vasus the Charges
In Panchadashi, the 5th stage is Bhairava. Earlier articles explained how the 5th 11th and 15th
stages represent the three Shaktis, of which Bhairava is Jnana.
Scientifically the three represented energy realms of Information, Potential and Kinetic, the latter two
representing the dark energy and the five states of matter.
The information realm, which is Bhairava, is denoted by the, 8 charge E8 structure, which is nothing
but entangled states of three chaotic signals.
These 8 charges, can be seen as represented by the 8 Bhairavas in combination with the 8 Matrikas
or Yoginis. These also represent the 8 Vasus.
The 8 Force carrying aspects of the E8 may have their origins in one of 3 ways they may
fundamentally arise as integral spin bosons or their combinations, which ultimately represent the
fundamental charges of the E8. They may arise from non integral spin fermions by clever
manipulation of the spin, such as in Majoranas. Thirdly, they may arise as scalar bosons called
Nambu Goldstone bosons, which are associated with violating some symmetry such as CP.
In this, the third manner produces two bosons, the Higgs, which combined with frame bosons are
viewed under Kubera, and the axions which violate the CP in QCD.
The charges x, y and z are transformed versions of the g3 and g8 which denote the colour or flavor
responsible for strong nuclear force, and B2 the baryon lepton number, which indicates presence of
color charge holding quarks. These three represent the Vasus Prithvi, Vayu and Agni which are
earth, air and fire.
Of these y, being colour and baryon lepton agnostic, is a force that mediates between colours,
between baryons and leptons. This is the X Boson, acting between electrons and neutrons. They
can be seen to contribute by holding together hadrons within atomic nuclei. They are also seen to
determine masses for the various generations of fermions as seen by the CKM and PMNS matrices.
This has the consequence of heavier particles from the higher generations decaying quickly, with
only the lowest generations forming bulk of the matter as protons, neutrons and electrons. Thus,
these form the very matter in the universe, and are represented by the dense Prithvi.
The charge z denotes leptons, which are charged particles like electrons which can break away from
atoms making them ions, which in turn constitutes plasma, represented by Agni. Further one can
easily see how it is this sharing or transfer of electrons that create all of known chemistry and thus
life.
The charge x denotes the colour charge, which causes the strong nuclear force . This is nothing but
the gluons, which mediate the strong nuclear force causing confinement of quarks within the

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nucleons. The primary force enabling the production of energy in star and gas giants is indeed this
force, which is done by means of nuclear fusion merging hydrogen atoms while also releasing the
copious energies contained by the quarks through the strong force. Thus, x is mapped to Usha
denoting the sun as a star and its fusion source of energy.
The charges wS and wT denote rotations and movements in space and time which can describe the
force of gravity as well as other concepts like frame, spin and mass. All pervading space or
Antariksha and the motionless Dhruva or Nakshatra are the respective Vasus.
The charges U and V together denote weak and electromagnetic forces. They are obtained as a
transformed version of the W and B1 charges which act on left and right handed particles
respectively.
V which is WB1 denotes left handed preference or in other words matter and the weak force acting
on it. It is this force that explains formation of heavier elements primarily as stellar and planetary
nebulae which are essentially gas clouds. On earth, we see the weak force in nature as the cosmic
ray triggered conversion of N14 to C14 that famously enables carbon dating. Thus, in regards to its
involvement in gaseous aspects, this force denotes Vayu Vasu.
U as the sum term obscures preference towards any handedness and thus to the weak force or its
antithesis.
It is seen that electric charge Q is given as W+B1+B2 or alternatively U+B2. One can thus
understand that electric force is a combination of two factors. The first, as B2 is already explained
by Agni. It involves particles such as leptons which are not bound by strong force and thus can be
displaced easily, which causes electrons to jump to lower energy levels, the excess energy creating
light. The charges of electrons etc are retained as such, and this mechanism works merely by
displacing the particles themselves, and this forms the basis of today's electronic technology. Such
energy is capable of travelling great distances. Agni is viewed in the Vedas as messenger to the
Gods and for this reason all rituals focused on Agni. Even in the Gita Krishna says He is Agni among
the Vasus.
The other component in Q is U, which is Soma and is handed agnostic. Soma, the word is derived
from Sa Uma, the duo of Shiva and Shakthi, and in general denotes all duality, and since the among
the Grahas, moon has the number 2, Soma denotes moon. In particular this denotes the duality of
matter and antimatter, or left and right handedness.
In nature, this is seen by the Majorana Fermions, which are right handed sterile neutrinos under the
seesaw mechanism, which are in effect their own antiparticle. Usually seen caught in vortices
created by magnetic flux, they obscure the handedness chirality and constitute half a fermion each,
and thus, a pair of Majorana neutrinos have a natural entanglement configuration of their spins.
Their murky handedness makes the baryon lepton number BL an undefined quantity for the
Majoranas. While giving their mass to left handed neutrinos, they decay into Higgs and leptons or
antileptons, violating the BL.

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By this time however the universe temperature drops below the Majorana, and further decays don't
occur. The leptogenesis mentioned above is then followed by processes where antileptons are
converted into baryons. As a net consequence, the universe is rendered with only matter particles
for both leptons and baryons, while antimatter is almost completely obliterated. Thus, Soma as the
Majorana neutrinos are responsible for matter dominance.
A preference for matter over antimatter means that nature discriminates based on charge parity
combinations. This is precisely the CP violation, which when seen as a force field is the axion. This
field gives the neutrino mass in addition to the Majorana mechanism through axion neutrino
couplings. Furthermore the axion has been seen to regulate Higgs mass in early stages of universe
preventing it from collapsing onto itself.
Finally the charge w represents Generations of particles such as quarks. Furthermore, non standard
model particles similar to Higgs are predicted. As a charge w differs from the others in that it does
not pertain to physical force but rather merely specifies which particles interact with which others
based on their trialities and generations. In this manner, w is a mathematical entity arising from the
E8 framework as informational realm rather than from physical interactions. This is also the aspect
that determines the masses of fermions corresponding to generations, and thus dictates the
interactions they undergo and the particles they decay into.
While most processes in the universe operate with the first generation particles, higher generations
are most commonly seen in cosmic rays, from the sun and other sources, and these have been seen
to affect weather on earth, particularly by enabling aerosols, the seeds of cloud formation. In this
connection, w is mapped to Dyaus Vasu, since sky denotes a framework for cloud seeding.
In Vedic literature Dyau is often paired with Prithvi. So too w and y are combined to denote the
familon X Boson which are generation specific. Next is the pair of AntatikshaNakshatra or ST,
which describes frame Higgs connections. Next in line is the Electroweak pair of UV denoting
generic electroweak interactions valid for charged matter. The last is the StrongAxion pair of zx
which denotes long range electromagnetic versus strong force valid for coloured charged matter.
Thus, Panchami Bhairava represents the 8 Vasus. These are in turn the 8 charge spaces of E8,
which are nothing but the entangled states of 3 qubits, which in turn are 3 chaotic signals. The E8 in
its full symmetry exists prior to the big bang,as a nonphysical informational space, while the big
bang breaks the symmetry of the E8, rendering gravity different from the rest. In the created
universe, E8 is the information space signal trio present in each physical point of 4 dimensional
spacetime. The composite of the three signals is called the Pranava, and is the universal
wavefunction, which describes the position and state of every single point of the universe at every
instant of time.
It is interesting to understand that the charges themselves arise from the fundamental E8 structure.
This is a Lie Group, which means it is a differentiable smooth manifold, very much like a circle is in
1D. Various fundamental forces are defined by subgroups of the E8.
As a simplified example, one can view the electromagnetic force as a simple circle. While each
particle can be visualized twisting around the circle. For example, the electron twists around this

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three times to get a charge of 1. Quarks with charges ⅓ twist only once. Thus, the entire space time
in all points consists of this E8 structure, and the number of twists around its various components
represents the fields of individual particles, such as electrons.
The E8 Structure is a Lie Group, conforming with the properties of identity, inverse, association and
commutation, under the property of rotation. Thus, applying a rotation operator to any point in the
structure by an angle, no matter how small, will result in another point within the same structure.
Mathematically, one can also represent the Lie group as an equivalent Lie Algebra. This will contain
8 axes representing the 8 charges, and a set of 248 basis generators as vectors. Rotations on the
group correspond to addition in the algebra, where adding two elements in the set will result in some
other element in the set.

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Adityas and Variety
Of the 33 Vedic Deities, Vasus represent charges, pertaining to the realm of Jnana or information.
Rudras pertain to the realm of Iccha or Will, and describe the creation of the universe. The Ashvinis,
as we shall later see, describe the fundamentals of life and pertain to the realm of Kriya or Work. In
the created universe with all these realms, one sees immense diversity and variety. To make sense
of it, two considerations are necessary. First, a reference point: as humans, for us the earth is a
convenient reference point. Second, a common ground for study. To study the effects of universal
diversity, we consider the realm of energy. Having established the two, the variety of the universe is
represented by the Adityas.
First, one must understand that the 15 stages comprise of 3 sections or Kutas of 5, 6 and 4 stages
representing Rig, Yajur and Sama Vedas respectively. The last stage of each Kuta is the Hreem
which represents Atharva Veda. Thus, excluding these 3 stages namely 5th 11th and 15th, we get
12 stages. These are precisely the 12 Adityas.
Over the years, our understanding through science has progressed remarkably well, such that it can
explain the genesis, evolution and future of the universe, and give information about celestial objects
billions of light years away, which humans may never physically reach.
However, apart from all the knowledge, science also raises a ton of crucial yet unanswered
questions. For a start, consider life a series of complex element and molecule formation, with the
right amount of gravity, temperature and water, followed by macromolecules such as RNA, and then
evolution over long scales all these finally result in the sheer brilliance that is the human being, who
is capable of such advanced thinking and processing. These processes of life are so tailored and
complex that it cannot be described as sheer coincidence. Yet, we find that 95% of the universe is
nothingness and redundancy dark matter and dark energy. How can something as meticulously
and perfectly formed contain this scale of “uselessness”? So too, we wonder about the billions of
galaxies, stars and planets out there. Do any of them support life? If so, Could there be
communication between them and us?
These are questions that science cannot give answers to, except as mathematical probabilities. To
answer these questions, we need to primarily understand the scope of science, and that of our
universe itself. We need to understand the relevance of physical existence, and for this, we need to
dive deep into our own self. Understanding our states of awareness, we discriminate between the
real and the unreal. That puts the scope of the universe into perspective, and we understand one
important fact. The universe is created for us, and not the other way round, just as a dream world is
created by a dreamer for his own entertainment.
This directly implies that the billions of celestial objects out there, dark matter, dark energy, possible
aliens everything exists solely because they have some application targeting us humans. Thus,
every celestial object out there, beyond the solar system, exists to influence or affect mankind in
some way. Of course, any single galaxy or star is far too weak and insignificant to affect life on earth.

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But when millions and billions of them are considered together, the effect is certainly there, just as
drops of water do make an ocean.
This is the reason, the universe out there is studied, not as individual stars, but as regions of the sky,
and the reference point is our own earth, since it is the influence on life here that is being studied.
However, to perform such a study, a common platform is required to compare and contrast the
celestial objects.
From spectroscopic studies, we can map the composition of matter in celestial objects, and of
course there are immense variations gaseous stars and planets, to water supporting liquid
environments, to terrestrial rocky planets, to giant plasma clouds, to areas rich in dark matter. There
is no way we can compare on this basis we turn our focus to energy. Weak and strong nuclear
forces are too short range to consider. Gravity, as influence on earth is too weak for most celestial
bodies beyond the solar system. We are left with electromagnetic force, which we commonly call
radiance or light. In fact, the science of astrology was known in Vedas by this very name Jyotisha,
with Jyoti meaning light.
Though science might have done a marvellous job in explaining the origin of the universe, there is
simply no scientific model that can account for unique characteristics that describe the immense
variety and diversity among the celestial objects out there. Moreover, as described above, without
studying the effect on us humans, the study of the universe is horribly incomplete.
Since we know that the universe is expanding, at some point, the universe was much smaller and
much less diverse as it is now. Thus, one can trace the immense diversity of the present age to a
less diverse age. Studying the sky as just twelve regions maps to studying the universe in that
earlier age of less diversity. Today’s diversity is merely a consequence of the twelve. As mentioned
earlier, electromagnetic radiation forms the major component of our understanding, with the focus
being their influence on human life.
As much as the universe exists and is created solely for us, we can say the same for life and
evolution on earth too. All of these are tailored specifically to result in a complex evolved species,
the human who can think and finally understand the truth and merge into absolute consciousness.
Thus, when DNA and RNA operate on the genetic code, creating proteins and various functionalities,
there exists a blueprint that specifies exactly what the code is expected to achieve this blueprint is
the level of Pindanda concepts. These are concepts pertaining to various systems of the human
body, such as digestive, respiratory etc. Whatever the Pindanda envisions as concepts, the genetic
code brings to physical existence through DNA, RNA, proteins etc.
The 12 Adityas preside over various aspects of nature that characterise the twelve months.
The variety of energy coming from the universe as the Adityas pertain to the environment
precursors to the Purusharthas, and the Pindanda concepts represent human activities conducive to
achievement of the Purusharthas. In that context, there are 4 Purusharthas, briefly outlined below in
connection with Adityas seen earlier.

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NishChara Adityas
In this context the 12 Adityas are seen as markers of space time, and as the sun traverses through
each of them in each month, the characteristics describe the corresponding Nishchara Aditya. The
months themselves are named after the Rashis or constellations, and from the solar calendar, they
start at mid April for Mesha.
The positions of the sun causes changes in earth, which can be viewed in various aspects of nature.
Vidhatha presides over creation, and is AprilMay, the first course of sun's motion northward after the
equinox. Following this, the convection winds start to form, and Aryama denotes this wind, which is
the same concept as Karma and law and order, the heat sowing the seeds for wind.
In JuneJuly, the monsoon winds start from the waters, particularly beaches and oceans. In this
context, Mitra denotes the oceans and moon affecting their tides, while Varuna denotes the vast
oceans. The travelling monsoon winds coincide with Mitra's exploratory nature whereas ensuing
rains and floods is almost always a time of suffering.
Indra being the Lord of thunder, is AugustSeptember, as the conclusion of rains, where the rainbow
or Indradhanu is seen as the sign of rain ending. Vivasvan is the time of the second equinox in
September October which is in many ways, a second summer. As fire, Vivasvan represents this, as
also the drying up of vegetation.
OctoberNovember denotes Tvashta dwelling in the plants and trees. This represents collecting food
and fuel for upcoming cold days. Following this is the month of NovemberDecember, and this
month symbolises light, wisdom and victory of good over evil, and the Aditya here is Vishnu. The
light and fire is also representative of warmth during winter.
DecemberJanuary is when the winds are at their maximum, and in these winds are Anshuman,
who represents spiritual progress sees as northward motion of sun after the winter solstice.
Following this, is Bhaga who is the force of heat and life in the body of all living beings.
In FebruaryMarch, at the onset of spring, vegetation blooms and bears fruit. This is the aspect of
nutrition represented by Pusha. Finally, in the last month, MarchApril, Aditya is Parjanya who brings
mild showers to end the year.
As can be seen, 12 of the 15 stages are covered, giving rise to the 12 Adityas.
Adityas, Rudras, Vasus and the Ashvinis comprise the 33 Deities, called Gods or Devas. In certain
Vedic texts, the Gods are visualized as 8, guarding the directions, called Dikpalas. One can see how
this is an assorted set of Deities taken from the 33. Circumambulatory from East, the Dikpalas are
Indra, Agni, Yama, Nirruti, Varuna, Vayu, Kubera, Eeshana.
One can understand these as 4 pairs of opposite directions as IndraVaruna, AgniVayu, Yama
Kubera and NirrutiEeshana. One can understand each pair to be constituted of a creative and a
destructive power, both of which may turn out conducive or detrimental to welfare in certain
situations. N,NE,E and SE are the creative powers, which favor creation and retention of worldly life

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while destructive powers tend to favour spiritual progress and moving out of worldly life.
Of these, IndraVaruna are Adityas corresponding to Dharma and Moksha or materialisticspiritual

duality.
Yama and Kubera represent death inducing nature of time and expansive nature of space
respectively, and correspond to Dyaus and Antariksha Vasus respectively. Physically Kubera
denotes spatial rotation ie spin, while Yama denotes temporal movement charge. While spatial
rotation by itself creates spin up and spin down, temporal movement adds its own up and down
charges to make the resultant particles left or right handed, resulting respectively in matter and
antimatter.
In accordance with second law of thermodynamics one sees constant increase of entropy or
uncertainty, and in a 2 variable system like spin, maximum entropy is seen in an equally likely
scenario. In such a scenario, Kubera causes equal spin up and spin down particles, both of which
contribute to creation of matter, and curve spacetime leading to mass and gravity. On the other
hand, maximal entropy for Yama will lead to creation of equal number of left handed and right
handed particles, or in other words equal amount of matter and antimatter. It is well known that these
two will completely annihilate each other reducing the whole system to nothingness. This is why
Yama or time is mapped to death, decay and destruction.
Nirruti and Eeshana are Rudras. Nirruti denotes asymmetry and chaos which contributes to increase
in entropy and thus disorder. This is a destructive force much like Yama. Eeshana on the contrary
represents dark matter, which interacts with nothing other than gravity. In extreme case By
preventing interactions and thus creation of charged particles, dark matter works against increase of
variety, uncertainty and thus entropy. Thus, Eeshana is a creative force.
Finally Agni and Vayu are Vasus corresponding to Vaishnavi and Maheshwari. Agni favors leptons
disrupting baryon lepton balance, and thus working against creation of colour flavour. This makes
Agni similar to Eeshana in opposing variety and thus as creative energy. Vayu favors colour
charges and thus works towards increasing variety and thus uncertainty and entropy.
In the 8 Vasus explained earlier, one observed four pairings Physical, Gravitational, Electroweak
and Electrostrong. Here too, one can observe these four pairings. Of these Gravitational Kubera
Yama and Electrostrong AgniVayu directly arise from the Vasus which form these 4 Dikpalas.
Indra and Varuna denote Adityas which are constellations as regions of the universe. Relevant to the
earth, we receive their energies as electromagnetic radiation, while the other 3 forces are too
insignificant to impact earth. However, the electromagnetic radiation, particularly frequencies of
photons arise from elemental composition of the stars. It is well known that formation of these
heavier elements is not possible without the weak force. Thus, Indra Varuna axis indeed denotes
Electroweak pairing.
Eeshana and Nirruti denote Dark matter and chaotic asymmetry respectively. Dark matter occurs in
the physical realm clumping together because of gravity in the absence of other repulsive forces.
Chaotic asymmetry arises from breaking the E8 symmetry by non zero field values, and this occurs

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in non physical realm, even before creation of spacetime itself. Thus, Eeshana Nirruti denotes the
physical pairing. Finally one can see that among the various Vasus, Rudras and Adityas, only those
become Dikpalas that are capable of increasing or decreasing entropy and thus regulating creation
and destruction.
At the center of the 8 is Prajapathi, denoting life and progeny. This is represented in the 33 Devas
by the Ashvinis, who denote physical and mental aspects of life.
It is interesting to note that in Hindu parlance at various times destructive forces have been
mentioned as Asuras Nirruti as an Asura, Varuna at times as the head of Asuras and Vayu as the
destructive Maruts.

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Ashvinis and Life
Finally, the 15th stage of Panchadashi is the only one left out, and here Amma is the Nirguna
Sacchidananda manifest as Guru. The Guru is seen as the very form of Shiva Shakthi in union. This
masculine and feminine principles in harmony constitute the 2 Ashvinis Nasatya and Dasra.
Nasatya’s consort Jyoti represents the physical body, while Dasra’s consort Mayandri represents the
intellect, both together creating the fabric of life.
What is life? And how is it created? Without an iota of doubt, all of the creations and matter in the
universe are incomplete and useless without life. By common scientific consensus, life is understood
to be derived from matter, that is capable to self sustenance and signaling, two key abilities that
distinguish life from non life. It is understood that atleast all of the present life on earth originates
from the RNA, a complex chain of hydrocarbons and nucleotides which were brought about from
early substances like hydrogen cyanide.
Self sustenance determines physical existence of an organism maintaining appropriate homeostasis.

Complementary to this is signaling, the processing of information from one's surroundings, pertaining
to nutrition, sources of threat and danger, and interaction with other organisms.
These two aspects determine the fundamental dichotomy of physical and intellectual, which broadly
determines human life even today brain and brawn. It is this dichotomy that is represented in the
Vedas by the 2 Ashvini Devas Nasatya and Dasra, who with their consorts Jyoti and Mayindri
represent the brains and the brawns respectively. Along with the 11 Rudras, the 8 Vasus and the 12
Adityas, they make up the 33 Deities.
These represent the trio of Shaktis Jnana, Iccha and Kriya. In particular, the Vasus represent the 8
Charges, which is the E8 in information space, which is Jnana. The Rudras outline the creation and
expansion of universe following the big bang emergent from the expansive power arising from
Divine Will.
Having created the right conditions such as solar system, comes the role of Kriya life which utilizes
the resources, ultimately returning things back to primordial state of non existence through
consumption, decay and death.
Thus, with the solar system and earth created, with the right conditions conducive, the first life is
formed by RNA and similar biochemicals. These structures have the right elements and right
proportions to not only grow and sustain themselves, but to respond to stimuli and store or process
information within their structures.
On an abstract level, one can try to understand and study life using the premises of sustenance and
signaling within and influenced by a neighborhood. The most prominent step taken in this direction
was the Game of Life or GoL by Conway. This is in essence a twodimensional Grid, where a
“dead” cell is born, or a “live” cell survives only when a certain number of its neighbors are

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alive, so that neither overcrowding nor undercrowding occurs. This idea was a breakthrough
giving birth to a new kind of science, that of cellular automata and emergent patterns. Also, from the
GoL various interesting patterns such as stilllife, oscillators, gliders, guns etc have been observed
and studied. Also, it has been shown that the GoL is Turing Complete ie it can be used and
appropriately programmed to perform any desired computation.
The GoL appropriately describes primitive life, one that sustains itself within the environment on the
delicate balance between overpopulated resource scarcity and underpopulated loneliness. This
describes very well the sustenance aspect of life.
To include the signaling aspect also, one must consider two grids, a life grid which if essentially the
grid proposed by Conway, and a sense grid indicating the perception capability of the corresponding
cell in the life grid.
Thus, in the Sense Enhanced Game of Life (SEGoL), two grids, L representing the Life Grid
and S, representing the Sense Grid, both of size MxM (M=50) are defined. Allpervading
throughout the entire grid, “consciousness” is seen as the property that enables each cell,
alive or dead, in both the sense and life grids to be aware of its existence depending on the
neighborhood cell values. Three kinds of neighborhoods are defined as follows and illustrated
below, all of them defined with respect to a cell denoted by x and y coordinates as (x,y).
1. Moore1 Neighborhood: Immediate neighboring cells having a Chebyshev distance 1.

2. VonNeumann2 Neighborhood: Twelve cells are the set of cells with a Manhattan
Distance of 2.
3. Extended Neighborhood: All 20 cells with Hamming Distances of 1, Sqrt(2), 2 and
Sqrt(5).
Each cell in the life grid may have a value of either 0 black or 1 white, corresponding to
dead and alive respectively. Each cell in the sense grid may have one of three values, 0 or
black corresponding to touch, 0.5 or gray corresponding to sight and 1 or white corresponding
to sound sense.
From an evolutionary standpoint, these three senses determine the way an organism
receives and perceives information from various kinds of neighborhoods, subsequently leading
to increased awareness about its own self, as well as potential sources of nourishment and
danger around it. The other two fundamental senses, namely taste and smell, are related
to the manner in which an organism moves towards or away from nourishing/detrimental

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objects, and the implementation of these senses is succinct in the neighborhood rules, where
underpopulation and overpopulation on either side of an optimal neighbor count causes death.
Time is represented in the cellular automata by discrete steps, where values of all cells in
both grids are updated as per the defined rules. The rules are defined in the following manner, with
A generically denoting the life and sense grids. All calculations, both life and sense, are done using
the Moore, von Neumann and extended neighborhoods in touch, sight and sound cases respectively.
Touch value is the least developed value for a sense cell. In this state, a cell in A is only
sensitive to its nearest neighbors (Moore1 neighborhood), and has no way of perceiving or
being influenced by farther neighbors. L(x,y) lives if the number of alive Moore1 neighbors
are within a range F0. Failing this, a living cell dies, and a dead cell continues to be dead.
This is because more than F0 alive neighbors correspond to overcrowding and resource
scarcity, whereas lesser than F0 alive neighbors correspond to undercrowding and loneliness.
S(x,y) “upgrades” to Sense of Sight, 0.5, if a certain range “a” of its neighbors have the
value 0.5. Else, S(x,y) stays at 0.
Sight value is more developed than sense of touch, since a cell now also has the capacity
to perceive by sight, a select set of farther neighbors (VonNeumann2) corresponding to the
„line of sight‟. Here L(x,y) continues to live if a certain range F1 of its VonNeumann2
neighboring cells are alive. In the absence of this, a live cell dies, and a dead cell stays dead.
S(x,y) may upgrade to Sense of Sound, 1, if a certain range “b” of its neighbors have the
value 1, and may retain the Sense of Sight, 0.5, if a certain range “c” of its neighbors have
the value 0.5. In the absence of the above two conditions, S(x,y) “downgrades” to Sense of
Touch, 0.
Sound transcends line of sight communication as well as physical contact, making it the
most advanced state possible for S(x,y), with perception covering the entire extended
neighborhood. L(x,y) lives if a certain range F2 of its extended neighboring cells are alive. In
the absence of this, a live cell dies, and a dead cell stays dead. S(x,y) retains the Sense of
Sound, 1, if a certain range “d” of its Moore1 neighbors have the value 1. In the absence
of the above condition, S(x,y) “downgrades” to Sense of Sight, 0.5.
Applying these rules during a time instant “i” determines L and S grids for the next instant
“i+1”. A random arrangement is used as the initial timestep for L and S. In all these rules, senses
are retained by virtue of an optimal level of use among the neighbors, and senses
downgrading due to fall in usage (being made vestigial) or due to practical ineffectiveness
due to other cells also developing the sense, thus reducing competitive advantage.
In the Game of Life, Conway had developed rules such that a living cell sustains with 2 or 3 alive
neighbors, and a dead cell is brought to life with 3 alive neighbors. These rules were very carefully
and cautiously chosen to administer the right amount of chaos yet forbid explosive growth, dying out
and other undesirable or unrealistic consequences. Over the years, these rules have become the
subject of extensive study, and it has been observed that tweaking the numbers even by a slight
amount leads to wipeouts and nonlife consequences sustenance of life is extremely selective.
Considering that Conway’s chosen neighborhood was the Moore1, there were 8 neighborhood cells.

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The rules hover between 2 and 3 live neighbors, which correspond to a range between 25% ie 2 and
33% ie 3 of the total cells. This interval between a fourth and a third, is crucial to sustaining life,
anything on either side leading to overcrowding or loneliness. This is the inspiration for the Life and
sense Grids devised in SEGoL.
With this basis, we now analyze various cases and their results. The Grid Size is 50x50, and
timesteps run from 1 to 50, although in all cases, one is able to discern patterns and trends even by
the 16th iteration, whose plots are shown. The rules are set by the above mentioned inspiration for
Moore neighborhoods a and F0 are set as [2,3], for Neumann, b, c and F1 are set as [3,4] and in
extended case, d is set as [5,7]. In general configuration, one may write this as [¼,⅓] applicable to
a,b,c,d,F0,F1 and F2. The average value of L grid at the end timestep gives the number of cells alive,
or the Survival Rate R.
For this configuration, one can note a decent survival of 33%, and there are slight signs of pattern
formation in S Grid. Next, the rule is modified so as to raise the interval to [⅓,½], for all variables.
Though survival drops to 24%, one can see interesting isolations and patterns for the sound sense,
Raising the interval furthermore to [½,⅔], one sees a disastrous survival of 12%, mostly devoid of
any sense but touch. This is a strong example of how overcrowding to values above 50% of
neighborhood cannot describe any decent organization of life or civilization.

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Next, the rule is modified so that all intervals are set to [¼,⅓] except the sound retention d, which is
set to [⅓,½]. This setup is shown with L and S grids at various timesteps 10,16 and 32. Survival is
seen at around 34%. This case shows interesting patterns formed, particularly in the S grid, where
the highest sense sound is beautifully clustered in certain regions.
In Conway’s Game of Life, the key feature was sustenance of life, within a society survival of the
fittest. However, sense, from the concept of information, provides an additional dimension
intelligent organisms in a society leading to civilization. It is only through culture and civilization that
man can fine tune life, and reach higher levels of perception, insight and thinking, which will
ultimately lead to more achievements, both physical and intellectual, through technology, science,
and ultimately lead to spiritual progress. Man is a social animal, and in no circumstance can live in
complete isolation. The achievements of humanity have arisen directly out of societal interactions,
where the thoughts and information of people are pooled together this alone makes research and
study possible by means of access to ancestral wisdom. In the SEGoL, one can understand such
societal advancement by patterns of senses and perceptions clustering in certain regions a sense
of organization emergent from the rules of nature itself. This is a more important result than increase
of R, since this is an indicator of Quality of Life and Civilization, and a low population of higher
achievement is definitely light years ahead of high uncivilized survival, which would only see
constant struggle rather than real advancement. This is survival of the smartest.

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In the “cluster configuration” and other configurations stated above there is an important point to
note. The variables b and c are both defined for a Neumann neighborhood, and both pertain to an S
cell value of 0.5. It is possible that at the same time, both conditions of b and c are satisfied, raising
a confusion over updating the value of S. In the simulation, preference is always given to sight
retention c ahead of sight upgrading variable b. It is with this factor that one obtained the clustering
earlier. The same conditions are defined but with preference given to b over c, and is plotted next.
While survival increases, clustering is not to be seen. In fact, sense of sound dies out, leaving only
sight and touch. This makes it very clear that preference must be given for sense retention over
upgradation a bird in the hand is worth two in the bush.
Next, all intervals are brought down to [0,¼]. Survival rate increases to 38%, whereas S tends to
show distribution edging toward sight prominence, with no clustering. Further, all intervals are set to
[¼,½], and while survival is at 37%, the S Grid shows interesting striation patterns.
Thus, one can see that the interval [¼,⅓] alone shows signs of clustering and organization. Low
ended intervals lack organization, whereas high ended intervals crossing 50% are a disaster to life.
Learning from this, we now set [¼,⅓] for all variables, but with sight retention increased to [⅓,½].
Survival is at 38%, and very feeble patterns are seen in S grid.

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In the next configuration, the sense upgrade variables a and b are set to [⅓,½] whereas all others
remain at [¼,⅓]. Survival increases to 39%, but at the expense of information capability, since sound
sense is close to vanished.
Thus, from all these observations, one zeroes in on the “Golden Rule”: the ratio of [¼,⅓] for all
variables except [⅓,½] for d this is the best case where clustering and organization are observed.
One can understand this case better by providing nonrandom initial setup. First, a setup of 100%
life, with all L values as 1, is used as initial L Grid for Golden Rule. Even in this case, one can see
that life settles down to an R of 38%, showing an interesting “void” in the center. In S grid clustering
occurs as usual. It is interesting to note that the S grid operates fairly independent of L grid, and
even dead L cells can be seen with various S values. This is possible because a person’s
information and intellectual output survives even after physical death through legacy, books, works
etc. Thus, a dead L Cell does not necessarily mean a dead S cell.
Finally, the Golden Rule is studied in the triple cases of Pure Touch, Pure Sight and Pure Sound, by
setting at initial timestamp, every cell in S to 0, 0.5 and 1 respectively. Survival rates of the three are
in the 3437% range, but the S grids show very interesting patterns of organization. However, the
downside to this is that in each case, the other two senses become non existent, except in the pure
sound case.

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Thus, one understands that it is necessary for all three senses to exist in some proportion, in the
initial timestep, to ensure that civilization forms. As per the Vedas, the five senses are created
alongside the five Bhutas or elements of nature. They start with Akasha and end with Prithvi, and the
five senses are created in that order sound first, then sight and then touch. While Pure touch or
sight cannot give rise to sound, pure sound does indeed give rise to all 3 S values this proves and
confirms the order of creation from Akasha to Prithvi and not vice versa.
From the above discussions, interesting conclusions can be drawn. First, it is interesting to see life
as an emergent phenomenon from biochemicals capable of selfsustenance and signaling, and
based on neighbors in a society, as described by Conway’s Game of Life. Second, the consideration
of Information as Sense brings an emergent new dimension of civilization to the society. This is
heavily dependent on the neighborhood rules, which create appropriate conducive conditions for
sustenance of life. It is observed that variables within the neighborhood normalized intervals of [¼,⅓]
are most conducive to sustaining life and growing into civilizations, particularly if the highest sense ie
sound retention is placed in [⅓,½]. Such civilization is seen by clustering of senses in certain regions,
organizing the society and pooling together information to lead to collective advancement. In Vedic
context, it is seen that the Ashvini Devas represent the Life and Sense Grids, and thus the biological
processes of life, evolution, civilization and culture.

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The Genetic Code
Of the 50 Aksharas discussed earlier, one may derive a subset, containing 22 Aksharas. A linguistic
and historic basis for this will be explained in later sections.
The 22 alphabets mentioned here are much more than a mere random subset of the Brahmi
character set. The 22 are laden with spiritual significance and properties, and this is the factor that
leads to the selection of the 22 alphabets. Fundamentally, one finds the 22 as describing the various
connection paths within the 10 Sefirot, which are manifestations of the Divine, as seen in the
Kabbalistic Tree of Life.
The uniqueness of this Sefirot Akshara subset can be seen in nature, as the DNA. The genetic code
is the set of rules used by living cells to translate information encoded within genetic material (DNA
or mRNA sequences) into proteins. Translation is accomplished by the ribosome, which links amino
acids in an order specified by messenger RNA (mRNA), using transfer RNA (tRNA) molecules to
carry amino acids and to read the mRNA three nucleotides at a time. The genetic code is highly
similar among all organisms and can be expressed in a simple table with 64 entries. The code
defines how sequences of nucleotide triplets, called codons, specify which amino acid will be added
next during protein synthesis.
One can see that of the total DNA in humans, about 2% contribute to the genetic codon, encoding
the amino acids in trios of nucleotides. The rest 98% comprises of varying length codons whose
purposes have not yet been fully understood by science.

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Nucleotides are organic molecules that serve as the monomer units for forming the nucleic acid
polymers deoxyribonucleic acid (DNA) and ribonucleic acid (RNA), both of which are essential
biomolecules within all lifeforms on Earth. Nucleotides are the building blocks of nucleic acids; they
are composed of three subunit molecules: a nitrogenous base, a fivecarbon sugar (ribose or
deoxyribose), and at least one phosphate group.
DNA is a molecule composed of two chains (made of nucleotides) which coil around each other to
form a double helix carrying the genetic instructions used in the growth, development, functioning
and reproduction of all known living organisms and many viruses. DNA and ribonucleic acid (RNA)
are nucleic acids; alongside proteins, lipids and complex carbohydrates (polysaccharides), nucleic
acids are one of the four major types of macromolecules that are essential for all known forms of life.
The two DNA strands are also known as polynucleotides since they are composed of simpler
monomeric units called nucleotides. Each nucleotide is composed of one of four nitrogencontaining
nucleobases (cytosine [C], guanine [G], adenine [A] or thymine [T]), a sugar called deoxyribose, and
a phosphate group. The nucleotides are joined to one another in a chain by covalent bonds between
the sugar of one nucleotide and the phosphate of the next, resulting in an alternating sugar
phosphate backbone. The nitrogenous bases of the two separate polynucleotide strands are bound
together, according to base pairing rules (A with T and C with G), with hydrogen bonds to make
doublestranded DNA. It is the sequence of these four nucleobases that encodes genetic information.
RNA strands are created using DNA strands as a template in a process called transcription. Under
the genetic code, these RNA strands are translated to specify the sequence of amino acids within
proteins in a process called translation.
Each of the amino acids can thus be specified as a three lettered code, which contains the
nucleobases that generate it, such as AGG, CAG, CUG etc. A, C and G represent Adenine,
Cytosine and Guanine as mentioned earlier. However, Uracil represented by U takes the place of
Thymine, in context of RNA translation into proteins.
It is a remarkable fact that the number of proteinogenic amino acids generated by the genetic code
is 22 exactly the same number of the Hebrew alphabet. Of course, the 22 includes Pyrrolysine and
Selenocysteine, which are generated from codes UAG and UGA, which are in most cases stop
codons, where transcription stops.
The correspondence gets even stronger if the 22 amino acids are seen as belonging to constituent
subsets. Specifically, the seven hydrophobic nonpolar amino acids Val, Ile, Pro, Phe, Leu, Trp and
Ala directly correspond with the seven double Hebrew letters Bet, Gimel, Dalet, Kaf, Pe, Resh and
Tav. Furthermore, the twelve hydrophilic polar amino acids (Thr, Tyr, His, Gin, Asn, Lys, Asp, Clu,
Cys, Arg, Ser, Gly) map to the 12 simple Hebrew letters of Tet, He, Nun, Tsadi, Het, Ayin, Yod,
Samekh, Vav, Lamed, Zayin and Qof. Finally, the three stop codons for Met, Pyr and Sel correspond
to the “Mother” Hebrew Alphabets Mem, Shin and Aleph.
In the Indian system, there is a schematic grouping of Aksharas called Katapayadi, where Aksharas
are viewed as belonging to one of 5 groups or Vargas A, Ka/Cha, Ta/Tha, Pa, Ya/Sha. Studying
the patterns of the genetic codon, one finds remarkable correspondence with the 22 alphabets in
context of the Katapayadi, and more significantly, one finds certain clear connections as follows:

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1. The first letter in the 3 lettered code specifies the Varga. A denotes Ya/Sha Varga. G
denotes Ka/Cha Varga. U denotes Ta/Tha Varga, and C denotes A and Pa Vargas.
2. The second letter in the 3 lettered codon specifies the position within each Varga as
Purvanga or Uttaranga; ie in a Varga, for example Ka Varga, Aksharas Ka and Kha would be
Purvanga, while Ga, Gha and Nga would be Uttaranga. Similar rule applies to all other
Vargas. Thus codon second letters A and U denote Purvanga, while G and C denote
Uttaranga.
3. The third letter in the 3 lettered codon helps to distinguish between multiple groups of
Aksharas within the same Varga, such as between Ka and Cha groups within the Ka/Cha
Varga. The letters A and G denote the first subgroup ie Ka group, while letters C and U
denote second subgroup ie Cha group.
4. The second letter also specifies beginning or end Akshara within each Anga. For example, in
Ka and Tha Vargas, A signifies Ka or Tha, U for Kha or Thha, C for Ga or Dha and G for Nga
or Na. In Cha and Ta Vargas the mapping is reverse, ie U, A, G and C in place of A, U, C
and G described above.
With these rules, one can understand the mapping of any codon to its Akshara. For example, take a
codon GAU. The first G denotes this is Ka/Cha Varga. A denotes that within this varga, the Akshara
is Purvanga ie Ka, Kha, Cha or Chha. The third U denotes this is the second subgroup, narrowing
down to Cha and Chha. From the list of 22 alphabets mentioned earlier, we do find Cha. Thus, Cha
is the Akshara for the Aspartic Acid generating codon GAU.
Thus, one can see that the 4 bases and their positions in a codon determine the various Aksharas.
Interestingly, one can see that the complete set of 64 Aksharas cannot be represented using 3
lettered codons. This is particularly the case for Uttarangas. For example, a codon such as UGG or
UGC will narrow down to Aksharas Da, Dha and Na. However, there are three Aksharas and only 2
codons, which can map to these. Similarly in the case of A Varga or vowels, there are 16 vowels,
from A to Ah. However, the only valid codons for the vowels are CAA, CAG, CGA, CGG, CCA, CCG,
CUA and CUG, which can only encode 8 of the 16 vowels. Thus, for the full set of 64 Aksharas, one
needs a codon with length more than 3, atleast for some Aksharas, while remaining at 3 for other
Aksharas, ie the word length is variable, similar to actual spoken languages.
(https://www.researchgate.net/publication/13233725_Linguistic_Features_of_Noncoding_DNA_Seq
uences)
Research has found that this is indeed the case for noncoding DNA, erroneously called Junk DNA,
making up 98% of the human genome. Research, particularly the ENCODE project has shown that
the junk DNA performs atleast 3 vital tasks:
1. It acts as an epigenetic system, turning or on off regions of coding DNA. Sometimes these
mutations result in serious diseases.
2. It acts to bind together two proteins generated by the coding DNA.
3. It acts as a GPS system, sending the generated proteins to specific regions within the body.
This is what distinguishes cells by functionality, such as a skin cell apart from a nerve cell,
even though the base DNA of both are the same.
With respect to coding DNA however, one only needs 22 distinguishable sequences, corresponding

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to the 22 proteins. This can be achieved with 3 length codons. Thus, using the rules, one maps the
codons to the 22 Aksharas of Hebrew alphabet. As specified in the table earlier, duplicate codons do
exist for each Akshara as well. However, one observes that these rules do not apply to the 3 stop
codons corresponding to Aksharas A, Sha and Ma. This is clearly an inbuilt feature to not just
recognize proteins for the codons but also to start or stop DNA transcription, and for this reason, the
three codons may be hardwired into the system.
The mapping between Aksharas and Proteinogenic Amino Acid codons are as follows. X denotes
common placeholder that can be substituted with any of the 4 bases A C, G or U.
Protein Codon Alphabet Akshara Name
Phenylalanine UUU UUC T Thamasya
Leucine CUX UUA UUG P Parvathi
Isoleucine AUU AUC AUA R Raktha
Methionine AUG A Amrutha
Valine GUX K Kalaratri
Serine AGU AGC UCX H Hamsavathi
Proline CCX B Bandhini
Threonine ACX V Varadha
Alanine GCX G Gayathri
Tyrosine UAU UAC Th Sthanvi
Pyrrolysine UAA UAG M Mahamaya
Histidine CAU CAC X Akshara
Glutamine CAA CAG ‘ Ekapada
Asparagine AAU AAC I Yashasvini
Lysine AAA AAG L Lamboshti
Aspartic Acid GAU GAC C Chamunda
Glutamic Acid GAA GAG Q Khanditha
Cysteine UGU UGC N Anantha
Selenocysteine UGA S Shridevi
Tryptophan UGG D Damari
Arginine AGA AGG CGX Sh Shhanda

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Glycine GGX Z Jaya
The earlier section explained the concepts of Aksharas in connection with Sri Yantra Avarana
Devatas. From this, and the above table, we can see how the 22 alphabet set is a selfcontained
subset of the Aksharas, with the focus being physical processes in the functioning of life, as
understood in the human body through protein functions.
From Aksharas of the Sarvasaubhagyadayaka Chakra, we can see 6 alphabets Ka, Kha, Ga, Cha,
Ja and Da. These in a way represent body, mind, soul triality while also conserving IdaPingala
duality. Importantly, the concept of Nadis acquire different meanings in different contexts as
physical body, Nadis are circulatory systems transporting blood, glucose and other nutrients. As
Intellectual mind, Nadis are nerves which transmit signals, impulses etc. As soul, Nadis represent
flow of consciousness pertaining to bliss. One can see all 3 contexts as follows.
Ka, Kha and Ga represent physical level. Ka as Bhootavinyasini seen earlier is concentration of
nutrients. This is achieved by Valine, which is an essential amino acid, ie it has to be obtained
through food intake. The Valerian plant root, after which the amino acid is named, represents source
of nutrition, which is absorbed into the body by valine.
Khandita means to break down into segments, and this is what Kha does as Glutamic acid, by
means of transamination metabolism, as well as disposing of excess nitrogen from the body. Finally,
Ga or Dhoomra represents distribution of nutrition throughout the body. This is done by Alanine,
through the glucosealanine cycle. The three Aksharas feed to Gha which is an Ida companion Nadi.
Cha and Ja represent the “mind” aspect pertaining to nervous systems. Consequently, these amino
acids are neurotransmitters. Of these, Cha ie Aspartic Acid, is an excitatory neurotransmitter
whereas Ja ie Glycine is Inhibitory. Ida and Pingala balance is seen here.
Finally, the soul or bliss aspect is seen by Da, which is the Pingala, to bring balance to Ida
derivatives Ka, Kha and Ga. Da represents Tryptophan, a precursor to serotonin, and thus crucial in
promoting calmness, love, bliss etc. Thus, the 6 amino acid alphabets of Ka, Cha and Ta Vargas
form a balanced set corresponding to body, mind and soul.
The next set is that of 5 Aksharas Tha, Thha, Na, Pa and Pha, corresponding to Sarvarthasadhaka
Chakra. These represent the 10 Vayus, of which Tha and Dha are the complementary Apana and
Udana Vayus. Of these Th or Apana Vayu is seen as a protein phenylalanine, which is a precursor
for the adrenaline epinephrine and norepinephrine. The represents physical performance, while Dha
representing spiritual performance is not included in the set of 22. Similarly in the complementary
Vayus of Thha and Dhha, Thha or Vyana Vayu is seen as Tyrosine, which plays a special role in
signal transduction processes, and also contributes to mental alertness when required.
Pa is the chosen member of the PaPha duality, which represent physical strength. Pa is Leucine,
which promotes muscle growth and slows muscle degradation. Ba Bha duality represents space
time regulation, and of these Ba representing space is mapped to Proline, which is often seen as
response to stress, as well as an osmoprotectant. Thus, the 4 dualities ThaDha, ThhaDhha, Pa
Pha, BaBha are represented by Phenylalanine, Tyrosine, Leucine and Proline. Central and anchor

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to the 4 dualities is Na, which is Naga Vayu represented by Cysteine. A crucial factor in earth’s
primitive life, cysteine is an antioxidant, promoting heart health and neutralizing harmful free radicals.
Further, from Ya and Sha Vargas, one finds six Aksharas as alphabets. Of these Ya, Ra, La, Va and
Ha represent burning obstacles and digestion using conceptually the five elements of nature. Ya
maps to Vayu, which is synonymous with mind. So too, the amino acid Asparagine is crucial for
growth and development of the brain. Ra represents Raktha or Agni, burning of nutrients, and as
Isoleucine, represents glucose consumption.
La maps to Prithvi, symbolising substance and density. So too, lysine promotes calcium
homeostasis, fatty acid metabolism, and structural proteins of connective tissues. Va maps to Jala,
and represents filling up of deficiencies. The corresponding amino acid Threonine is crucial for
development of elastin, collagen, enamel protein, as well as production of antibodies. Finally Ha
denotes Akasha which is also synonymous with wisdom or Chidakasha. So too, Serine, the
corresponding amino acid, is a neuromodulator, as a signaling molecule in the brain.
Apart from the five, we also find Shha or Shhanda mapped to Arginine. Shhanda corresponds to
Kriya among the 3 Shaktis used for digestion, this one pertaining to breaking up nutrition by brute
force. So too, the amino acid Arginine is seen in cell division, wound healing as well as blood
pressure regulation.
From the A Varga, 2 alphabets are seen. E or Ekapada maps to Smrithi or memories and
experiential wisdom in the brain. Among the variety of biochemical functions, the glutamic acid is
also capable of crossing bloodbrain barrier, so as to provide nutrition to the brain. Ah or Akshara is
Shareerakarshini, representing maintenance of the body. So too, the amino acid Histidine is crucial
in immune system development.
Finally, there are the three special codons mapping to A, Ma and Sha. A maps to Methionine, which
has a crucial role in protection from senility, depression etc. A as Kamakarshini does map to the
mind. Ma and Sha acquire their values as Sarvajna, Jnana knowing all, as well as Iccha Shakti used
to break obstacles. These two map to Selenocysteine and Prrolysine, and both are primarily stop
codons, where reading of the code comes to a halt.
Thus, one can see how the Brahmi alphabet subset of 22 Aksharas accurately describes the coding
part of DNA. Similarly, one can understand the noncoding part of DNA through the Aksharas both
included and excluded from this subset, in terms of codons

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Vedic Timescales
The Renowned Astronomer and Cosmologist Carl Sagan once said “The Hindu religion is the only
one of the world’s great faiths dedicated to the idea that the Cosmos itself undergoes an immense,
indeed an infinite, number of deaths and rebirths. It is the only religion in which the time scales
correspond to those of modern scientific cosmology. Its cycles run from our ordinary day and night to
a day and night of Brahma, 8.64 billion years long. Longer than the age of the Earth or the Sun and
about half the time since the Big Bang”.
Building on this, the focus of the present section is the Vedic Timescale, and how they map to
current understanding of science. In decreasing order of duration one may consider the Vedic
Timescales as Mahapralaya, Pralaya, Kalpas, Manvantaras and finally Yugas.
By definition, Mahapralaya is denoted as complete destruction of everything in the universe, leaving

absolutely nothing behind. Pralaya on the other hand, is a partial destruction occurring at the end of
an eon or Kalpa.
At this point, one wonders about the fate of the universe. Based on physical observations, one can
be reasonably certain about the Big Bang being the origin of the universe. But what would its end be
like? In the yesteryears, three choices were proposed an ever expanding universe, a universe
contracting to end in a big crunch, or a steady state model. From Einstein’s Relativity, one could
understand the shape of the universe accordingly as hyperbolic, spherical like or flat.
However, findings from the Hubble have shown important facts the universe is not only expanding,
but such an expansion is going on in an accelerated rate. But also, the universe is flat rather than
hyperbolic this puzzle was solved by the dark energy, which arose from the cosmological constant
inherent to space time itself. Thus, Dark Energy definitely rules out a big crunch option of the
universe’s death.
In recent times, String theory emerged as the contender for a Theory of Everything, and for its part
predicted a Big Bounce, similar in ways to the big crunch but a cyclic process, with our universe
being among a series of universes created and destroyed periodically. However, with recent findings
one understands that this theory is being put into jeopardy, yet again due to dark energy.
(https://www.quantamagazine.org/darkenergymaybeincompatiblewithstringtheory20180809/)
In short, one finds that dark energy prohibits any matter of energy based contraction of the universe,
leading to decrease in space time and thus death. Yet, from Vedic sources we do find that the
universe is constantly created and destroyed in series of Mahapralayas. How could this happen?
The answer might lie in the informational domain. In the E8 Theory of Everything, it was understood
that the universal wavefunction is a chaotic signal, whose three components in their 8 entangled
states are the E8 Charges, all of them existing in an informational space, and that creation began
with the dawn of space time which in turn arose from breaking the symmetry of the E8 group, by

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making the Higgs field nonzero. Thus, the ultimate origin of the universe lies in a nonzero
information value.
This means that is the Higgs field were to be turned zero again this very instant, the universe would
simply collapse into nothingness instantly no spacetime, no matter and no energy. This is a far
more feasible and far less dramatic way of the universal extinction than big crunches and big
bounces. This follows from the fact that the basis of matter and energy is information, seen as
probability states in the quantum wavefunctions. It is information which manifests as matter and
energy through various stages of interaction and entanglement, and complete destruction or
Mahapralaya through informational realm is completely possible.
Pralaya is a partial destruction. In Vedic timescales, we find this occurring at the end of a Kalpa. A
Kalpa or eon is a day of Brahma, consisting of bright and dark halves, each lasting 5 billion years
approximately. Matsya Purana lists 30 Kalpas, stating that we are currently in the 26th
Shveta Varaha Kalpa. However, the observed age of the universe itself is just 13 billion years. Thus,
it is not possible that 25 Kalpas have passed consecutively one after the other.
At this juncture, we must remember the relativistic principle that space and time must be seen as
one single entity spacetime. Hence, the descriptions of the Kalpas are not distinct units of time
alone, but space also. That is, Kalpas run simultaneously in different regions of the universe, and not
necessarily one after the other.
A Kalpa lasts 10 billion years. It is an observed fact that the Earth is nearly 5 billion years old. It is
also understood that after nearly 5 billion years from now, the sun will meet its end. This duration of
the solar system as 5+5=10 billion years tallies remarkably with the Kalpa duration. Thus, Kalpas are
solar systems, systems of stars with possibly exoplanets supporting life.
At this point, one asks the question, what is life? A generally agreed definition is that life consists of
the dual functionality of sustenance and signaling. Earlier article discussed these two dimensions as
Life and Sense, from an informational perspective.
From basic chemical elements, one might form complex structures and macromolecules. If these are
capable of the sustenance and signaling functions, they become biomolecules, and kickstart life and
evolution. The DNARNA is just one example of such a biomolecule consisting of Hydrogen,
Carbon, Oxygen and Nitrogen. However, it would be naive to assume that only this configuration
could generate life. Theoretically, it is possible that one might develop life from other combinations of
elements too, and it is possible that such life could exist on environments that do not support water.
(https://en.wikipedia.org/wiki/Hypothetical_types_of_biochemistry)
Thus, all such solar systems formed around different stars in different regions of the universe all
form Kalpas, which are possibly arranged in chronological order based on date of creation. In that
order, our solar system and earth is the 26th. The name Shveta Varaha Kalpa brings to the
discussion the incarnations of Vishnu.
Among the 33 Devas are included the 12 Adityas. These capture the variety of the universe as seen
relative to the earth as positions in the sky, called zodiac. This leads to the study of astronomy and

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astrology. The study is based on the energy sources that affect life on earth the most. These are
called Grahas.
Without doubt, all energy on earth traces back to the sun. Apart from solar energy directly, the sun’s
energy reflected through various celestial bodies also influence earth, the most significant being the
moon. Causing tides, it is understood that moon played a crucial role in life and evolution
transitioning from aquatic to amphibian and finally terrestrial. It is also understood that the moon
affects the psyche, observable on full and new moon days.
Apart from the moon, various planets also influence the earth, though in much less capacity and
intensity. The only significant sources are the five planets of Mercury, Venus, Mars, Jupiter and
Saturn. Thus these are also included along with the sun and moon.
In addition to these, one must take into account the interactions between these celestial bodies.
However, the five planets are too insignificant to consider motion based changes in energy
influences, leaving out the sun and moon. A significant problem and study in science done by
Newton, Galileo and others was the Three Body Problem, trying to study the relative motion of the
sun, moon and earth. Poincare pointed out that this motion and its interrelations are a complex affair,
and was the precursor to our understanding of Chaos Theory.
It is to account for this aspect that the Vedic culture had introduced two Chaya Grahas or ‘shadow
planets’, called Rahu and Kethu. These were not planets, but merely points in the moon’s orbit
around the earth, in the side facing and opposite to the sun. Whenever the trio of earth, moon and
sun perfectly aligned, one of the sun or the moon would be eclipsed relative to earth. This was
described as the sun or moon being swallowed by Rahu or Kethu, since the positions of these points
were the reasons for the eclipse. Thus, we now have the complete set of the Navagrahas the sun,
the moon, the five planets, Rahu and Kethu.
Among the Avataras of Vishnu, one observes these facts. Particularly in the Kurma Avatara, one
sees that Chandra the moon God emerges from the ocean. In the same context, Rahu and Kethu
are created from the severed parts of an Asura Swarnabhanu. Thus, this Avatara alludes to the
creation of the moon, and also to its orbit containing the two nodes of Rahu and Kethu. The following
Avatara, Varaha relates saving the earth from a state of disorder and destruction. This might
possibly describe the stabilization of earth’s orbit and conditions conducive to life. Only after such
stabilization is life on earth rendered possible, and for this reason, our present Kalpa is named after
Varaha.

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Manvantaras Human Races
Within Kalpas the Vedas mention various Manvantaras. Our Kalpa consists of 14 Manvantaras, each
mentioned to last for around 300 million years. The definition of Manvantara comes from Manu the
progenitor of human race. Each Manvantara corresponds to the duration of a Manu, denoting
multiplication to create humans, and ends when such progeny ends. We are currently in the 7th
Manvantara.
Scientifically, we have observed that humans have lived on earth only as far back as 300,000 years.
This is far short of even a single Manvantara, let alone 7. To explain this, one can consider two
possibilities. First, that there have been advanced species before the current homo sapiens, or that
the Manvantaras are listing other animal species and not just humans. Earlier advanced species
would surely leave records in geological artefacts, and while there are signs of what could hint at
these, it is near impossible to find 6 layers of advanced species before humans.
(https://www.livescience.com/62338intelligentlifeonearthbeforehumans.html)
Secondly, the Manvantara states that 7 more are yet to come, and it is hard to visualize the evolution
of humans further than the current state, or that life on earth would continue beyond humans, given
how most factors of the environment have been tampered with and changeed drastically by humans,
such as global warming, ozone layer holes, resource depletion, genetic modifications, radioactivity
etc.
A second option of resolving this, is similar to our interpretation of Kalpas Manvantaras represent
variations not in time, but in spacetime. That is, Manvantaras need not necessarily be one after
another, but parallel and simultaneous in different regions of the planet, as different human races
originated by the 14 “Manus”. It is mentioned that of the 14, the Manus of the 3rd, 4th and 5th are
brothers this clearly affirms that the Manus are simultaneous rather than sequential. With this
understanding, we shall now explore the Manvantaras in light of anthropology and world civilizations.
Earlier we had elaborated on a fact mentioned by Mahaperiyava Chandrasekharendra Saraswathi

Shankaracharya of Kanchipuram that the Vedic language is the oldest and is ancestor to all
languages on earth today, including Sanskrit, Tamil, Hebrew and many more.
We had seen how there was a Globalized Vedic Era where everybody living on this planet spoke this
one language, had one common wisdom the Vedas, protected by the seers or Rishis, who used
Yoga to telepathically communicate with one another. The Vedas contained the highest states of
human thought and consciousness, and people could spiritually advance to the highest stage of
Liberation or Mukti, bringing to completion their purpose of life.
However, as ages passed, localized variations of the Vedic language arose which eventually gave
way to different languages and language families. As the Vedic language morphed into these

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languages, people lost touch with the Vedic wisdom. This necessitated the Divine to manifest in
different forms in different cultures so that spiritual wisdom may not be lost. These forms gave rise to
what we see today as world religions. Thus, the root of religion is language.
Even going by earliest possible dating estimates, one can find that language families did not appear
anytime before 20,000 years of the present. However, it is understood that humans have inhabited
the planet for anywhere between 100 to 300 thousand years. Thus, this time duration between
human appearance and language formation a duration of at least 80,000 years, corresponds to the
Global “Vedic Age”. It is in this era that the 14 Manus originated human races in various regions of
the world.
It was also seen how manifestations of God, which included incarnations or Avataras, were rendered
necessary due to loss of Vedic wisdom globally, due to growth of cultures speaking different
languages. In this “Vernacular Age” the Vedas were preserved only in one region the Indian
Subcontinent, that too using Sanskrit a language synthesized as a diluted version of the Vedic
language. Within India, the Puranas and Itihasas record the various Avataras of the Divine Lord
Vishnu.
The Vernacular Age is best understood in the framework of the four Yugas or Eras. These are
applicable to all the 14 Manvantaras, but within the Indian Manvantara, one can understand the 4
Yugas through Vishnu Avataras. Apart from the life creating Kurma and Varaha and earlier Matsya
Avatara, the first Yuga, Satya Yuga concludes with Narasimha Avatara, believed to be connected to
local sites in India such as Ahobilam and Joshimath. This is the first Avatara to mention such
localization, as well as human beings such as Prahlada, and is followed by Vamana Avatara
connected with Kerala, Sirkazhi, Kanchipuram. Thus Satya Yuga includes the transition from Vedic
to Vernacular Ages. The next Yuga, Treta, saw incarnations as Parashurama and Rama. Dvapara
the 3rd Yuga saw Krishna and Balarama, whereas the present age Kali sees Buddha and Kalki.
In the system of Manvantaras, each of the 14 is named after the originator Manu of that race. These
Manus were without doubt from the Vedic and not the Vernacular Age. At the origin, these races
were indeed speaking the Vedic language. However, due to divergence they entered vernacular age,
necessitating divine manifestations. Thus each Manvantara also specifies an Avatara of Lord Vishnu
local to that race. In addition, each Manvantara also mentions the seven seers or Sapta Rishis, who
contributed to spiritual wisdom of that race. These Rishis could be from Vedic and/or Vernacular
ages. This is why one sees Vedic era Rishi names like Kashyapa as well as Vernacular era names
such as Ashvathama and Parashurama. Due to differences in languages, the Gods such as Indra
etc are also seen different in each Manvantara. The seventh Manvantara corresponding to India
alone retains the original 33 Vedic deities, since the Vedas were preserved in this race using
Sanskrit.
Starting from the Manus, through thousands of years, people have maintained the lineages
patrilineally, using the YChromosome in DNA, existing only in males. This is visible in the Vedic
tradition of Gotra, where a person claims descent from one of the 14 Manus, through one of the 7
Rishis of that Manvantara. Thus, in summary, the Manvantaras are a spacetime description of
human race and peopling, which corresponds to human migration patterns studied using genealogy,
through YDNA Haplogroups.

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In current understanding of genealogy, one places the earliest human, in Africa, and building from
there develop an Out of Africa hypothesis. However, older skeletons found in various parts of the
world constantly challenge this model. Furthermore, Mahaperiyava had quoted the Srimad
Bhagavatham stating that the 1st of the 14 Manus lived along the banks of Vaigai river near Madurai,
Tamilnadu. In another discourse, Mahaperiyava had also confirmed the existence of Kumarikandam,
an extension south of the Indian subcontinent, that eventually submerged, even before the Vedic
Age ended. In Tamil literature, Madurai is often mentioned in connection with the Kumarikandam,
ruled by Pandya kings. Thus, from all these, one could presume Kumarikandam, including Madurai,
to be the region of the first Manu, and thus the original birthplace of human beings. This can be seen
as an extension a precursor to the first African haplogroups, such as A and B. For convenience, we
presume the Kumarikandam haplogroup 0.
Thus we understand that among the 14 Manvantaras, the first is Kumarikandam, second is early
Africa and seventh is India. With this information, we can correlate with the YDNA migration
patterns and haplogroups, and from these, we can identify the races specified by the 14
Manvantaras. We can also understand which of the 48 manifestations mentioned in earlier articles
arose from each of the Manvantaras.
Manvantara Sapta Rishis, Haplogroups &

Name, Number Vishnu Avatara Regions;
Age (KiloYears)
[Descendant of]
1. Svayambhu Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, 0

Vashishta; Yajna Kumarikandam
(Age Unknown)

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2. Swarochisha Urjastambha, Agni, Prańa, Danti, Rishabha, Nischara, A, B
Charvarivan; Vibhu West Africa, Nilotic,
Khoisan
236130ka [0]
3. Uttama Kaukundihi, Kurundi, Dalaya, Śankha, Praváhita, Mita, C

Sammita; Satyasena Australia, Dene
Japan,Tungusic
Wallacea
68ka
4. Tapasa Jyotirdhama, Prithu, Kavya, Chaitra, Agni, Vanaka, D

Pivara; Hari Andaman, Ainu, Altaic,
Tibetan
64ka
5. Raivata Hirannyaroma, Vedasrí, Urddhabahu, Vedabahu, E

Sudhaman, Parjanya, Mahámuni; Vaikuntha Niger Congo, Berber,
Bantu, Cushite, Dogon
64ka
6. Chakshusha Sumedhas, Virajas, Havishmat, Uttama, Madhu, F

Abhináman, Sahishnnu; Ajita Mesopotamia
65ka
7. Vaivasvatha Kashyapa, Atri, Vashista, Vishvamitra, Gautama, H

Agastya, Bharadvaja; Vamana India, Persia
48ka [F]
8. Savarni Diptimat, Galava, Parasurama, Kripa, Ashwatthama, G

Vyasa, Risyasrnga; Sarvabhauma Caucasus, Neolithic
48ka [F]
9. Daksha Savana, Dyutimat, Bhavya, Vasu, Medhatiti, Jyotismá, I

Satya; Rishabha Balkan, Celtic
Scandinavian
42ka [F]
10. Brahma Havishmán, Sukriti, Satya, Apámmúrtti, Nábhága, J

Apratimaujas, Satyaket; Vishvaksena Semite,Caspian Sicily,
Atlantic
42ka [F]
11. Dharma Niśchara, Agniteja, Vapushmá, Vishńu, Áruni, K, L, M, S, T

Havishmá, Anagha; Dharmasetu Melanesian,
Indus,Negrito,
Micronesia.Afar
45ka [F, K]
12. Rudra Tapaswí, Sutapas, Tapomúrtti, Taporati, Tapodhriti, N

Tapodyuti, Tapodhan; Sudhama Siberian, Turkic,
Finnic, Ugric, 40k [K]

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13. Deva Nirmoha, Tatwadersín, Nishprakampa, Nirutsuka, O, P, R
Dhritimat, Avyaya, Sutapas; Yogeshwara SinoMienTai,
Oceania,Austric
IranEuropean, Central
Turkic
4430k [K,P]
14. Indra Agnibáhu, Śuchi, Śhukra, Magadhá, Gridhra, Yukta, Q

Ajita; Brihadbhanu Turkmen,Inuit
Yenisei,Amerind
30k [P]
Some important points need to be noted in context of this HaplogroupManvantara mapping. First,
most haplogroups beautifully represent indigenous cultures developed around it, in a defined region
of the planet. However, some haplogroups are of a migratory type. That is, they arise from a parental
regional haplogroup, but are found in vast swathes of regions distributed across multiple continents,
populating regions already inhabited by other, earlier haplogroups.
For example, haplogroups K, L and M arose from F around 45000 years ago. Though F is
indigenous to Mesopotamia, KLM peopled vast swathes of areas such as Indian subcontinent,
Melanesia and Micronesia, all areas inhabited by earlier haplogroups such as C and H. The only
uninhabited area populated indigenously by the KLM is Papua New Guinea. Such nonindigenous
haplogroups are assimilated into existing populations through intermixing and marriages. However,
the patrilineal lineage will remain unbroken from the parent haplogroup due to Y Chromosomes.
Thus, even though L Haplogroup originates from Mesopotamian F, migrates to India and intermixes
with the H Haplogroup, Y Chromosomes from the F will be maintained intact in the L, even though
they now reside in India and not Mesopotamia.
This understanding is all the more crucial in the modern age, where colonization and globalization
have rendered tremendous intermixing and migrations of people from across the globe. Even in spite
of this, the Y DNA Haplogroups and Manvantaras are always maintained intact albeit obscured at
times. A simple genealogy test will easily remove the obscurities and point to the original
Manvantara or Patrilineal Haplogroup of every living human being.
The age of a Manvantara is 306 million years, while humans inhabited the earth for at most 300
thousand years. This might give a clue of how much longer humans will sustain on earth until they
will out of force or choice be rendered impotent, collapsing the 14 races. However, it is interesting to
note the first Manvantara Svayambhu. This race occupied the Kumari Kandam, which remains
submerged for much more than 20,000 years now.
However, the Svayambhu Manvantara has not ended, which means the race is still alive. But where?
One might presume that the inundations and floods in the region might have forced people to move
to neighboring lands, those being Southern tip of India, East Africa, and IndonesiaAustralia. One
might find haplogroups of this stock in the mentioned populations if searched.
Especially given that the next haplogroups, A and B are found in Africa, one understands that East
Africa is the most likely region still continuing the 1st Manvantara. Of interest are the hunter gatherer

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tribes in the hills of Ethiopia, and particularly speakers of the Shabo language, which is a language
isolate unrelated to any neighbouring language. The language might be the sole survivor of an early
set of East African languages, not related to the NiloSaharan or AfroAsiatic languages.
There are two theories mentioned for the development of AfroAsiatic languages that they
originated in the Levant, or that they originated in Ethiopia. Whichever the case, it is clear that
language is the root of religion. Speakers of AfroAsiatic languages assimilated local religions.
Egyptians carried on the NiloSudanese religion centred on Amun, and similarly, Ethiopians took
over the local religion of Somalia, centered on the God Waaq. Development of religion and language
in Arabian peninsula was heavily influenced by South Arabia, which were in turn influenced by the
Horn of Africa Ethiopia and Somalia. For this reason, one can trace the concept of Allah, all the
way back to Waaq, with the name Waaq retained in the Quran as a description of Allah. It is possible
that the simple monotheistic Waaq was taken in as Allah by the local Arabian religion, which was
polytheistic idol worshipping, and Prophet Mohammed sought to reform such practices, and
transform worship of Allah back to monotheism, and for these, He used Spiritual Fundamentals from
Judaism and Christianity.
Thus, among the 48 manifestations, WaaqAllah is included in the 1st Manvantara. Among the 48
manifestations, all the geographicalcultural manifestations have been listed. Not listed are
manifestations corresponding to the five elements or Bhutas, and three zones or Mandalas. These
are universal and cannot be attributed to a specific culture or a haplogroup.
With this understanding of Manvantaras, we now proceed to the next Timescale Yugas. It is said in
Puranas etc that each Manvantara consist of 72 Mahayugas, each of which consist of 4 Yugas or
eras. These are the Kritha, Tretha, Dvapara and Kali, which are respectively 4, 3, 2 and 1 times as
long as the Kali Yuga. While some calculations put the age of Yugas to periods extending 100,000
years, this does not corroborate with observed evidence regarding human existence and civilization.
Mahaperiyava had on one occasion told that our current understanding of dates might be flawed on
three accounts. First, astronomical patterns usually held as reference points, might repeat multiple
times, because of cyclic planetary motions. Second, dating based on language phoneme changes is
elusive at best, since languages such as the Vedic have in built error correction facilities, and thus
phonemes would change much much slower than in a normal language. Third, archaeological
evidences always point toward materialism. However, most of the ancient Vedic civilization was non
materialistic, with even the severe of nuclear weapons invoked using Mantras and a blade of grass,
and not through radioactive material.
Thus, from this, it would seem that our understanding of human prehistory might need to be revised
in a big way. However, evidences of human existence through evolution from other species, as well
as certain evidences of civilization etc are existent, and assuming that we are not missing much
information, we shall now attempt a timeline of Yugas. Our reference shall be dating of Vishnu
Avataras that are recorded to appear in these Yugas.
It is said that each Manvantara consists of 72 Mahayugas or cycles of 4 Yugas. Even with the oldest
observed race or Manvantara, that of YDNA A or B, we have Manvantara length 144ka. This would
put one Mahayuga as 2000 years, and one Kali Yuga as 200 years. Clearly these durations are

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ridiculously short, and do not corroborate with the Vishnu Avataras.
Thus, it is possible that just like Kalpas and Manvantaras, Mahayugas are also spatiotemporal ie
right now, many or even all Mahayugas are running simultaneously, but in different geographical
regions. They are arranged in seniority of their origin and do not necessarily imply one Mahayuga
starts only after the previous is finished. We can find evidence for this in literature. If Mahayugas
were cyclic and not spatiotemporal, there would be references for Rama 72 times, one for Treta
Yuga of each Mahayuga. However, Srimad Bhagavatam in 8.24 mentions Rama as the 24th Treta
Yuga in Vaivasvata Manvantara.
Thus, we understand that while the 7th Manvantara was originated by Vaivasvata Manu, the 72
Mahayugas are indications of his 72 descendants, each continuing the race further in specific
lineages and geographic regions. Arranged by seniority, the 24th lineage is the famous Suryavamsa
which produced Ikshvaku, Dasharatha and eventually Rama. Extending this understanding, we
observe from the Bhagavatham Vamana as the 7th Treta Yuga, Dattatreya in 10th Treta Yuga,
Parashurama in 19th Treta Yuga, Krishna and Veda Vyasa in 28th Dvapara Yuga, Buddha and Kalki
in the 28th Kali Yuga. Interestingly, Vamana is mentioned as Vishnu Avatara for the 7th Manvantara
and indeed, all these Avataras listed above starting with Vamana are recorded in Vaivasvatha
Manvantara.
Even more interesting is the mention of earlier Avataras in Manvantaras other than Vaivasvata.
Narasimha is mentioned as Tapasa Manvantara, corresponding with haplogroup D, while Matsya
corresponds with haplogroup F as Chakshusha Manvantara. This corresponds with Mesopotamia,
and it is interesting to see how the great flood narrative of Matsya Avatara corresponds with the
flood of Noah in the Bible. There is hardly doubt that the narrative of Noah itself is taken from the
Epic of Gilgamesh, of the Sumerians. Thus, we can see complete concurrence between Vedic,
Biblical and local Sumerian sources on the great flood, its geographical region, and its timeline.
It is suggested that the name Noah comes from Navai or Naava, which in Sanskrit, Tamil and Vedic
language means boat, alluding to the Ark. Biblical scholars mention Noah speaking not Hebrew but
the Adamic language a universal language spoken by all mankind since Adam. This of course is a
reference to the Vedic language. Mahaperiyava had indeed mentioned once that the Biblical story of
Adam and Eve derives from the Upanishadic narrative of Atma and Jiva, with the morphing evident
even in the names of the couple.
Thus, having established 72 Mahayugas as lineages within a Manvantara, we now proceed to

understand Yugas. It is said that we currently live in the Kali Yuga, and that it started with the end of
Mahabharata war and passing away of Lord Krishna. By astronomical dating, one arrives at the date
of 3102BC for end of Dvapara and start of Kali Yuga. Most Sanskrit scholars place the date of Rama
and Ramayana at 15000BC. This would mean the end of Treta and start of Dvapara. From these
bases, we get the age of Dvapara to be 150003000=12000 years.
(RichterUshanas, Egbert (1997). The Indus Script and Rgveda. Motilal Banarsidass Publ. p. 16.
ISBN 9788120814059.) (http://www.galacticresonance.org/ancientramaempireofindia/)
This would put Kali Yuga as half that long, ie 6000 years beginning from 3102BC. Treta Yuga, three

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times as long would be 18000 years, and Kritha would be 4 times as long as Kali ie 24000 years.
There is a significance to this length of the Yugas. The value of 24,000 years fits relatively close with
the modern astronomical calculation of one full precession of the equinox, which takes 25,772 years.
This phenomenon is observed as the stars moving retrograde across the sky at about 50 arc
seconds per year, and is thought to produce periods of warm ages and ice ages known as the
Milankovitch cycle.
Thus, we have the timelines for Yugas as Kritha:57000BC33000BC; Treta:33000BC15000BC;

Dvapara:15000BC3102BC; Kali:3102BC2898AD. These timelines are for Vaivasvata Manvantara,
and would apply more or less similar to other Manvantaras or races too. There are specific
characteristics mentioned too for the 4 Yugas as follows.
“Krita Yuga was so named because there was but one religion, and all men were saintly: therefore
they were not required to perform religious ceremonies. The Vedas were one. All mankind could
attain to supreme blessedness. There was no agriculture or mining as the earth yielded those riches
on its own. Weather was pleasant and everyone was happy. There were no religious sects.” This
was clearly the Vedic age with the seven Rishis of each Manvantara.
“Treta Yuga: virtue diminishes slightly. Emperors rise to dominance. Wars become frequent and
weather begins to change to extremities. Oceans and deserts are formed. Agriculture, labour and
mining become existent.” It is known that 22000 to 14000 years ago was a period of climatic
extremity with the last major advancement of ice sheets conditions of the Pleistocene epoch with
18000 years ago being conditions of severe aridity and cold. Also the Holocene epoch from 25000 to
10000 years before present witnessed the start of environmental processes such as soil formation
and plant successions, which are ultimately the roots of planting and agriculture.
“Dvapara Yuga: People become tainted with Tamasic qualities. Diseases become rampant. Humans
are discontent and fight each other. Vedas are divided into four parts.” It is known that significant
global warming of 45 degrees Celsius of the last 15,000 years, marks the recovery of the earth from
the last ice age. Moreover, Epidemics caused by viruses began when human behaviour changed
during the Neolithic period, around 12,000 years ago, when humans developed more densely
populated agricultural communities. This allowed viruses to spread rapidly and subsequently to
become endemic. Viruses of plants and livestock also increased, and as humans became
dependent on agriculture and farming, diseases such as potyviruses of potatoes and rinderpest of
cattle had devastating consequences.
“Kali Yuga: Age of darkness and ignorance. People become sinners and lack virtue. They become
slaves to their passions. Society falls into disuse and people become liars and hypocrites.
Knowledge is lost and scriptures are diminished. Humans eat forbidden and dirty food. The
environment is polluted, water and food become scarce. Wealth is heavily diminished. Families
become nonexistent.” We can clearly observe these effects in many ways deforestation, global
warming, air pollution, malnutrition and starvation, rising atheism, increase of crimes, suicides etc.
Thus, the four Yugas clearly coincide with descriptions in literature, as well as terrestrial changes
and astronomical changes like the precession of equinoxes. These give a precise account of
developments in humanity and civilizations to the present age.

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Interestingly, the four Yugas combined describe only a portion of human existence. Before the first
Yuga Kritha and after the last ie Kali, exists a period known as Satya often erroneously used
interchangeably with Kritha Yuga. It is said that Kalki will appear at the end of Kali Yuga and will
usher in the Satya era. However, nowhere is it said that Kalki will destroy all mankind Kalki is far
from a Pralaya scenario where all creation is wiped out. Rather, Kalki, like other Avataras Krishna,
Rama etc, will only wipe out evil, punish the wicked and reward the good. Thus, humanity will
continue even after Kalki and the end of Kali. This age will be that of Satya, of right conduct, of less
materialism, and increased interest in spiritual pursuit. However, this will also mean less interest in
libido and progeny, and would slowly decrease human population, as is seen today in some
countries like Japan. The average age of alive human population will gradually increase, and with
reduced progeny, the 14 races will slowly come to a halt. In this manner, humanity will wipe itself out.

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The Fourteen Worlds
The previous sections highlighted various aspects of the cycle of wisdom, and in each stage, we see
that Vedic wisdom is consistent with observations in nature, mathematical, physical, life and social
sciences, and is allencompassing.
All these aspects of Vedic Wisdom are encompassed in the Vedic World View, which mentions of
Chaturdasha Bhuvanas or 14 worlds. Rather than physical planets or entities, the 14 worlds
represent various stages in the wisdom cycle as will be explained below.
One can discern the following stages in the cycle of wisdom:

1. The Spiritual Path or Shodashi escape route from Maya world to Blissful Reality
2. The 16 MBTI Mindset Factors clustering to form shapes and hence the Sri Yantra
3. Avarana Devatas of the Sri Yantra enumerating a conceptual cosmological blue print
4. Numbers and Mathematics from the 9 Avaranas creating geometry and eventually the E8
5. E8 assuming charges, big bang and physical creation of universe until solar system, earth
6. Pindanda, as a conceptual blueprint from Sri Yantra outlining design and aims of life
7. The non coding and coding subsets of DNA make the Pindanda concepts physical
8. Fully evolved man uses speech as Aksharas to harness energy Vedic language is born
9. Man migrates human races or Manvantaras though with single language, single religion
10. Races start to evolve into vernacular languages, cultures, lose touch with Vedic wisdom
11. Divine manifests in different cultures to ensure spirituality accessible Religions form.
12. Minds purified, people advanced in religion enter the Spiritual path, completing the cycle.
From the description of the 14 Bhuvanas, one can understand the correspondence as follows:
Satya Loka: Fixed eternal reality, that opens a spiritual connection to the Divine or universal
consciousness. It is where the yogi achieves moksha, or liberation from the recurring cycle of birth,
death and rebirth, and union with the higher Self. Clearly, this is the Spiritual Path or Shodashi.
Tapa Loka: Plane of conscious energy and spirituality. The word tapar comes from the Sanskrit
tapas, meaning “heat”, referring to austerity. It is inhabited by beings who no longer have care and
concern for the material world and who are highly conscious and spiritual. Tapa in context of
attaining liberation, is effort made to achieve progress. This effort is nothing but acquiring wisdom,
changing one’s perspectives and notions about reality and the world. This is the stage represented
by MBTI factors and their clustering.
Jana Loka: Plane of creativity, the human plane and the plane of liberated mortals. From a yogic
perspective, jana loka is associated with inner truth and understanding. This is the conceptual realm
of the Sri Yantra, where the Avarana Devatas describe the entire Brahmanda.
Mahar Loka: Home of the saints, sages, enlightened begins and rishis who survive destruction of the

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world. Thus, this Bhuvana is above the physical realm of the Universe. It is the realm of Mathematics
and information space which gives rise to E8. Breaking and restoring E8 symmetry amounts to
physical creation and dissolution, and the world of numbers are above both.
Swar Loka: Abode of the Gods, also called Swarga. Temporary home for the souls of the righteous
who have not yet achieved the state of moksha. The Gods referred here are the 33 Devas,
comprising of Vasus, Rudras, Ashvinis and Adityas. This is the physical realm, where E8 assumes
charges, creates the universe from the big bang all the way till solar system, earth and life
supporting macro biomolecules.
Bhuvar Loka: Region of space as immediate neighbor to Bhuloka, space between earth and Swarga,
believed to house spirits, Pitris etc. This is the realm pertaining to the precursor to life, in the form of
Pindanda concepts and the Genetic Codon
Bhu Loka: Sphere of the earth or Bhūloka, comprehending its oceans, mountains, and rivers,
extends as far as it is illuminated by the rays of the sun and moon. Wherever earthy substance
exists, which may be traversed by the feet, that constitutes the sphere of the earth. In the cycle of
wisdom, it comprises of the dwelling of fully formed human beings, who are endowed with speech as
Aksharas, and migrate to form different races or Manvantaras in different regions.
Thus, the 7 upper Bhuvanas or Urdhva Lokas are described. These map to various realms of
creation and existence. The 7 lower or Adhara Lokas are usually represented as subtle planes
corresponding to human afflictions.
However one observes that as one descends from Satya Loka to Bhu Loka, the entities keep getting
grosser and more physical than the previous. Continuing this trend, it is necessary that the 7 Lokas
be physical and tangible, and not subtle realms.
One Understands that the lower 7 worlds must necessarily pertain to physical reality, that too in the
context of life, and in particular human life, that yields the different Manvantaras.
Thus, the 7 lower Lokas are indeed regions of the Earth. As humans evolved from Manvantaras into
different cultures, they had languages far enough to be unintelligible with their original Vedic source,
and they lost touch with Vedic wisdom. This inevitably leads to a decline in character, morality and
ethics, and these are the negative qualities described by the seven lower worlds.
Thus, the 7 Adhara Lokas from Atala to Patala are regions of the earth, each characterized by a
predominant negative quality which arose due to losing touch with Vedic wisdom. As seen in earlier
sections, this occurred through the four Yugas, with negativity increasing as time progresses. At the
end of present Kali Yuga, as humans transit to the era of Truth or Satya, the negative nature will
vanish.
In fact, it is such negative qualities that have necessitated the Divine to manifest in different cultures
and regions, so that people may have a chance to correct themselves and enter the spiritual path.
As long as the Earth is one unit, with people following one religion, one language, it makes sense to

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call it one world Bhu Loka. However, evolutions of languages and cultures have created so much of
disjoint and discord that the negativity is now viewed as 7 Lokas.
How does one identify the 7 regions? The answer is in Vedic Literature, which narrates various
incidents regarding Patala, the lowest of the 7 Adhara Lokas. In particular, two incidents are
mentioned:
1. The constant feud and rivalry between the eagle king Garuda and the serpents or Nagas
resulted in Garuda carrying them and transporting them to Patala.
2. In the times of Ramayana, the monkey God Hanuman visited Patala to slay the demon
Mahiravana.
We can observe that these two incidents point to Central America as the location of Pathala. First,
the flag of Mexico reflects the indigenous Aztec culture, and shows the image of an eagle carrying a
serpent, concurrent with the description in Vedic literature. Second, in Honduras, there is the
mysterious culture of worshipping the monkey God by name Wilka Huemana with artefacts seen
today predominantly in the ruins of Copan.
Understanding that Central America is Patala, we can map the other Adhara Lokas, keeping in mind
that Patala is the lowest of the 7. To do this, we visualize a globe such that Latin America is its
lowest point. Interestingly, we observe that this positioning puts India and the submerged
Kumarikandam regions at the top of the globe. This coincides with Periyava’s statement that the first
Manu lived in Madurai.
Thus, the 7 Lokas from Atala to Patala as highest to lowest is a reference only to the geographical
context. Qualitatively, the 7 Lokas are equally worse, each having its own vice and negativity.
One can understand the 7 Lokas by observing the Earth as an Azimuthal projection, centering on
Madurai, location of the first Manu. The 7 Lokas can then be mapped as concentric rings from the
centre. The outermost ring is the geographically lowest Patala, and sure enough, comprises Central
America as already seen.

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Vedic literature mentions unique characteristics to each of the regions, as follows. Each region in the
world houses both good and bad, and the 7 Lokas are descriptors only to the most dominant vice in
each region. The Divine manifestations were tailored to guide mankind out of these vices in their
respective regions.
Patala: Abode of destructiveness, revenge, murder for the sake of murder, torture, hatred expressed
by harming the properties, minds, emotions and bodies of others. Malice reigns supreme. Reason
seldom reaches this state of mind. True to the description, we can find that 5 of the 6 top cities by
murder rate are in Patala region 4 in Mexico, and 1 in Venezuela.
Manifestations here focus on the creative aspect of the Divine, so as to appreciate the value of life.
Mahatala: Realm of the conscienceless, or inner blindness to the effect of one's actions, of negativity
and deep depression. Those living steal freely, taking what they justify as theirs anyway, feeling that

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"the world owes them a living." Northern parts of US are seen here and true enough, the US is one
of the top depressed countries. Hidden behind the screen of heightened patriotism is indeed the
justified feeling mentioned above, resulting in controversial military involvements in Syria, Libya, Iraq,
Afghanistan etc.
Manifestations show man ultimately as a property of nature, not the other way round, and to have
consideration for fellow humans, plants and animals.
Rasatala: Home of the animal nature. Unmitigated selfishness prevails, of seeing to the wellbeing of
"number one" first. The suffering of others is of no concern. Jealousy, anger and fear are intense,
even high, states of consciousness. This region is mostly sea, except for Western Africa, New
Zealand, parts of Canada and Alaska.
Manifestations here are aspects governing nature and animism.
Talatala: Prolonged confused thinking dominates here, giving rise to instinctive willfulness: to get
rather than give, to push others around and pursue materialistic advancement over all else. Greed
and deceit prevail in this dogeatdog state of mind. In this world resides western and northern
Europe, comprising France, Spain and England, whose colonization of the planet for their own
materialistic dominance is but an understatement. The slave trade and feuds of precolonial African
kingdoms is no less an attribute as well. So too was vile cannibalism practiced in New Guinea and
parts of Polynesia.
Manifestations here assert divine dominance over man, and emphasize humannature harmony.
Sutala: Governs jealousy, wanting what one can't have. Jealousy is a feeling of inadequacy,
inferiority and helplessness. People in sutala covet everything, often deny the existence of God and
are contentiously combative. Sutala contains parts of China, Czech, Estonia and Sweden, all among
the top countries in atheism.
Manifestations here embody Divine in tangible, visible forms, most often the sun and the sky.
Vitala: Here anger predominates, and burning resentment. Anger comes from despair, confusion,
frustration or lack of understanding. People are always wrathful, mad at the world, even angry at
God. It is no surprise that the most violenceladen regions of Earth are in Vitala region The Arabian
Peninsula with Syria, and the Horn of Africa with Somalia, Pakistan and Afghanistan. History has
seen the brutality of Genghis Khan in central Asia, as well as today’s heavy crackdown and
patrolling by China. Manifestations here pertain to God promoting peace, love and brotherhood.
Atala: Governs the state of mind called fear, which is truly a bottomless abyss. Someone in this
consciousness fears death, fears life, even fears God and other people. This center is also the home
of lust and promiscuity. The region mostly includes India and surrounding nations, such as
Bangladesh. The unique combination of fear and lust can be seen reflected in India, on the one hand
its history of successive invasions and foreign rule, and on the other hand, its race to outpopulate
China in the near future. Manifestationsare seen to grant Abhaya or fearlessness, apart from
inducing Bhakthi so as to channel one’s love and emotions in a positive way.
Thus the dominant vices of various regions have been highlighted in the context of the 7 Adhara
Lokas. Later Puranic references generalize attributing the Lokas to the vices themselves rather than
to physical regions.

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The 7 Upper Lokas from Sathya to Bhu, and the 7 Lower Lokas from Atala to PAtala, together form
the 14 Worlds or Bhuvanas of vedic Worldview, and as can be seen, they explain the complete cycle
of wisdom in all its aspects, and hence, all of creation.
The connection between the Upper and Lower 7 worlds is ate the Aksharas. While all of the universe
created leading to man, he was endowed with the Aksharas, powerful tools of sound energy. Only
after this did humans migrate, inhabiting every region of the planet, losing touch with Vedas and
developing vices.
The pattern of migration is not chance or random, but divinely ordained. Particularly, the
Maheshwara Sutras are given by Amma in the form of Shiva. They contain the Aksharas grouped
into 14 sets, and these are the origins of the 14 Manvantaras. Each Manvantara grows in variety
add per the Sutra Aksharas and to drive away the vices, Amma manifests in various regions of each
Manvantara, bringing to life the Akshara concepts embodies therein. Fused Aksharas such as those
belonging to 3rd and 7th Avaranas, as well as Bijaksharas can also be classified into Manvantaras
using their starting Aksharas.
The endings of each of the 14 Sutras are dummy Aksharas used as code to write grammar rules,
and can be neglected.
Arising from the Aksharas as concepts of Sri Yantra, and further into Manvantaras, the diversity of
humanity is seen to increase. At the conceptual level this is just a continuation of the universal
constant increase in variety as specified by the second law of thermodynamics, as seen by
presence of Nirruti or chaos in the physical realms.
Further, the 14 Manvantaras expand into subclades as determined by the Aksharas within each of

275
the 14 Sutras. Even further, these acquire characteristics of the 7 Lokas. At this juncture, creation
is at its absolute maximum diversity.
From this point forward the trend reverses, diversity has to reduce, for global spirituality to rise again.
How is this done?
The first step to achieve this is by intermixing, of human races. What we see in the past pre colonial
half millennium is that various haplogroups such as R or M have migrated far and wide, into the
territories originally determined for other haplogroups, intermixed with them, changing the genetic
landscape into a less discrete and more diffused one.
It is true that languages originated much later than these migrations. It is for this reason that we see
members of same haplogroups speaking vastly different languages, such as Andamanese, Tibetan
and Japanese in case of haplogroup D.
At the same time, in spite of race mixing, we find within a given area, different haplogroups
developing different languages but still maintaining homogeneity within themselves. How does this
happen?
We have seen from Periyava's statement that languages originated as deviations from Vedic
language, and as we have seen, Vedic wisdom had meticulous knowledge of Manvantaras and Y
DNA lineages through the concept of Gothras.
Thus every living human being had full knowledge of his lineage stretching back 1000s of years, and
this was maintained in spite of all the intermixing. Thus, the language development was carried out
with this lineage induced bonding.
Nevertheless because of intermixing we find that certain regions have in addition to their original
Manvantara haplogroups, additional haplogroups that have arrived through intermixing. In some
cases original languages survived, while in other cases the arrived languages have been adopted.
Of course in colonial days and today's globalising, the diversity is further reduced, both linguistically
and genetically.
Also, we can observe that while each Akshara subclade of each haplogroup has an assigned
manifestation of Amma, the intermixing has resulted in the arrived haplogroups also adopting the
manifestation into their religions.
Thus, the names of some manifestations given above have used names with two components so as
to reflect the intermixing in context of haplogroup and linguistic diversity. This is done in two cases:
1. There are two haplogroups in same region, the later one adopting the manifestation of the
original one. For example, the manifestation of Amun is originally Nubian from the mountains of
Jebel Barkal, corresponding to Nilotic haplogroup A. However the neighbouring Egyptians, of E
haplogroup adopted the deity into their ogdoad pantheon, eventually regarding Amun their single
most important deity, conflating with the Sun God Ra. So the name given in this article is Amun Ra.

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2. Within the same region, within the same haplogroup, there are different language families,
adopting the same manifestation. Example for this is O Haplogroup, common to both the Han
Chinese and Korean speaking peoples. The dual Yin Yang nature of Chinese Dao is adopted into
the Korean system by the name Mireuk. Thus, the name is given as Dao Mireuk.
In all cases the name of manifestation corresponding to original Manvantara is always given first
followed by name in other genetic or language cultures adopting the manifestation.
Thus it is seen that as part of the flow of the cycle of wisdom, the Pindandas of Bhuvar Loka give
rise of the Aksharas of Bhu Loka, which as described by the Maheshwara Sutras determine human
inhabitation as the Manvantaras, further expanding into different faiths based on the Aksharas within
each Manvantara.
These manifestations occurred in a world of divisiveness, where touch with the Vedic wisdom was
lost, and the sole intention of the Divine being that everyone have access to spiritual progress.
However, as seen already, 5000 of 6000 years of Kali Yuga have passed, and the world is moving
toward the era of universal religion and wisdom the Satya Yuga.
This is why one sees heterogeneity in terms of language, culture etc slowly giving way to
homogeneity. Though the process itself will take hundreds of years, the end result will be the dawn
of Global Spirituality again, of the Vedic Wisdom. One will see that the various manifestations
beautifully fit together like jigsaw puzzle pieces, to describe the Spiritual Path of 16 stages, as
explained in the initial sections of this article.
The aspects seen in the spiritual path are maximal, reflecting all the stages and aspects seen in the
cycle of wisdom. Thus there will be manifestations corresponding to not only the Aksharas, but also
to the Vyashti forms like Siddhis, Matrikas, Vasus, Rudras, Mudras, Ashvinis etc discussed in the
spiritual path section. These are not assigned to Akshara, since they are represented as Samashti
by the manifestations such as Ganesha, Bhairava, Hanuman, Sastha, Shiva and Guru. It is in this
Samashti capacity that they contribute to Manvantaras and religions. However, seen as aspects of
the spiritual path, they have to be seen as Vyashti as well as Samashti aspects.

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Music Pervading through all the Lokas
From the understanding of the 7 Lokas, and the cycle of wisdom therein, it is clear that each of these, while
corresponding to the 16 stages, have a skeleton or axis configuration which describes the grouping of the
components at that level.
For Satya, the axis is 1D, describing the 16 consecutive stages. In Tapa, the axes are the 4 MBTI dichotomies
which are obtained directly from the 1D Satya axes. In Jana, the axes are hyperspace and hypertime. In Maha,
there are the 8 axes of the E8 structure. In Sva, the axis are the numbers as physical celestial bodies. In Bhuva,
these are the 7 Chakras, and in Bhu, they are the 7 Swaras or musical notes as relative frequencies. The cycle
of wisdom is such that each component of each level contains a consolidation of all the stages in the previous
level. By this logic, it is clear that the axes system of the Lowermost ie Bhu Loka is the most comprehensive
one, comprising all features of all Lokas within it.
What this means is that through music, formed by the seven notes or Swaras, one can invoke the energies of
any desired component from any of the Lokas. This can be achieved by understanding how any given Raga or
music melody maps to the Sri Yantra.
While music is based from the fundamentals of sound energy with Its various features such as frequency,
timbre etc, it has been accessible to human civilization for tens of thousands of years. However, the oldest
system of music, extant today, directly deriving from the Vedic system is Indian music. Based on its sheer age
heuristically, as well as incidents of curing, stimulator nature etc, one can conclude that this system is the most
efficient system of music, that can yield effect. Other systems of music, such as Chinese or Tribal music do
not have substantial repertoire of notes which can cover the entire variety music has to offer, while other
systems such as Arabic or Western are too fast paced for every note to produce its intended effect on nature
and in humans.
It has already been mentioned that the seven notes Sa, Ri, Ga, Ma, Pa, Da and Ni, by virtue of the
corresponding Grahas, map to the numbers 8, 6, 2, 1, 5, 3 and 9, while 7 and 4 being Kethu and Rahu stand for
upward and downward transitions between notes. Using this, and the structure of Raga in ascent and decent
called Arohana and Avarohana, we may represent each note and transition by the numbers, and adding them up,
obtain the net number or Graha corresponding to the Raga.
For example, all parent or Melakartha Ragas comprise of all seven notes in ascent and descent in proper order,
adding up to 1. Mohanam, a Janya or child Raga eschews Ma and Ni in ascent, along with the respective
ascent transitions. Same happens in descent, and adding up all these, we obtain 4.
Next, we need to calculate the consonance or dissonance of a Raga. The 3 Kutas of Shodashi ie 15, 611 and
1215 map to JnanaIcchaKriya or TamasaRajasaSattva in that order. As per Vedic literature, it is well
known that Kharaharapriya corresponds to the Sama Veda Raga. Thus, this Raga is Sattvic. For any given
Raga, consonance and dissonance must be calculated with respect to Kharaharapriya. Specifically, for each
note in ascent and descent, one marks the deviation from Kharaharapriya as +1 or 1 based on whether that
Swara is more major (white key) or minor (black key). Then all these are added up, and the net result being
positive or negative renders the Raga consonant or dissonant respectively. For example, Gaurimanohari and
Hemavathi vary by a single note each from the zero point. These are respectively the major Ni and minor Ma,
and so the consonance scores are+2 and 2 respectively. In the same light, Mohanam with a major Ga, gets +2

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too.
It must be noted that the discussion given does not apply to Carnatic music alone, and to illustrate
this, consider the worldwide popular Happy Birthday melody, with the starting note set to Sa. Then it
follows that the melody charts characterises Shani. Shani presides over one's lifespan and age, and
through this, invoking memories of the past. There is clearly no configuration more appropriate to
celebrate one's birthday.
This shows that any kind of music may be analysed to find which of the 144 it invokes. Thus, music,
along with the Aksharas, is a way of invoking the 144 deities, and is a counterpart to the image that
is a visual access to the 144.
The following is a listing of the triple features of some popular Carnatic Ragas.
Mohanam Rahu Nasatya Bathoubwrai Chitra

Mohanakalyani Rahu Nasatya Bathoubwrai Chitra
Mohanangi Rahu Dasra Datta Chitra
Vasanthi Rahu Dasra Datta Chitra
Shivaranjani Rahu Nasatya Datta Chitra
Varnaroopini Rahu Dasra Datta Chitra
Kathyayani Rahu Dasra Hintha Chitra
Bhoopalam Rahu Dasra Hintha Chitra
Revagupthi Rahu Dasra Hintha Chitra
Bilahari Rahu Nasatya Bathoubwrai Chitra
Malayamarutam Sukra Usha Atete Nilapathaka
Madhyamavathi Budha Lalitha Mahanithya
Revathi Budha Vishnu Inanna Kulasundari
Brindavani Budha Vishnu Yuching Kulasundari
Yadukulakambhoji Guru Parjanya Kuksu Jwalamalini
Amritavarshani Shukra Pinaka Bhairu Vahnivasini
Malahari Shani Vivasvan Ravalu Shivadoothi
Bhauli Shani Vivasvan Ravalu Shivadoothi
Nattai Shukra Dahana Atete Nilapathaka
Bhageshree Shukra Usha Atete Nilapathaka
Hindolam Chandra Aryama Mihr Bhagamalini
Sallabham Chandra Aryama Rishabha Bhagamalini
Bhairavi Kethu Bhaga Chiyou Vijaya
Varali Kethu Bhaga Chiyou Vijaya
Kambhoji Kuja Indra Mazda Vajreshwari
Shree Budha Lalitha Mahanithya
Kannadagaula Shani Vivasvan Veerappa Shivadoothi
Anandabhairavi Kuja Indra Allat Vajreshwari
Devakriya Chandra Aryama Rishabha Bhagamalini
Suddha Saveri Chandra Aryama Mihr Bhagamalini
Pashupatipriya Rahu Nasatya Datta Chitra
Dhanyasi Budha Vishnu Zanahary Kulasundari

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Suddha Dhanyasi Shukra Soma Hanuman Nilapathaka
Udayaravicandrika Shukra Bhima Bhairu Vahnivasini
Gambhiranata Shukra Sthanu Bhairu Vahnivasini
Thilang Shukra Kala Bhairu Vahnivasini
Desh Kuja Indra DaoMau Vajreshwari
Kharaharapriya Ravi Lalitha Mahanithya
Chakravakam Ravi Pusha Yeshua Sarvamangala
Mayamalavagaula Ravi Pusha Yeshua Sarvamangala
Charukeshi Ravi Pusha Yeshua Sarvamangala
Keeravani Ravi Pusha Yeshua Sarvamangala
Dharmavathi Ravi Pusha Yeshua Sarvamangala
Vachaspathi Ravi Pusha Yeshua Sarvamangala
Lathangi Ravi Pusha Yeshua Sarvamangala
Kanakangi Ravi Pusha Yeshua Sarvamangala
Yagapriya Ravi Pusha Yeshua Sarvamangala
Chalanata Ravi Pusha Yeshua Sarvamangala
Harikambhoji Ravi Tvashta Buddha Thvaritha
Sarasangi Ravi Tvashta Buddha Thvaritha
Gaurimanohari Ravi Tvashta Buddha Thvaritha
Sankarabharanam Ravi Tvashta Buddha Thvaritha
Kalyani Ravi Tvashta Buddha Thvaritha
Shulini Ravi Tvashta Buddha Thvaritha
Thodi Ravi Vidhatha Allah Kameshwari
Nathabhairavi Ravi Vidhatha Allah Kameshwari
Bhavapriya Ravi Vidhatha Allah Kameshwari
Shubhapanthuvarali Ravi Vidhatha Allah Kameshwari
Kamavardhani Ravi Vidhatha Allah Kameshwari
Shanmukhapriya Ravi Vidhatha Allah Kameshwari
Hemavathi Ravi Vidhatha Allah Kameshwari
Simhendramadyama Ravi Vidhatha Allah Kameshwari
Jhalavarali Ravi Vidhatha Allah Kameshwari
Rasikapriya Ravi Vidhatha Allah Kameshwari
Neelambari Kethu Bhaga Napolo Vijaya
Kedharam Guru Anshuman Quabso Nithya
Kedaragaula Kuja Indra DaoMau Vajreshwari
Saraswathi Shukra Ahirbudhnya Asena Nilapathaka
Navarasakannada Kethu Bhaga Napolo Vijaya
Kaanada Budha Vishnu Parbati Kulasundari
Sriranjani Kethu Bhaga Num Vijaya
Gaula Budha Vishnu Parbati Kulasundari
Neelamani Rahu Dasra Datta Chitra
Vijayanagari Shani Vivasvan Imoinu Shivadoothi
Abheri Rahu Dasra Hintha Chitra
Devagandhara Budha Vishnu Parbati Kulasundari
Devagandhari Ravi Mithra Yahweh Nityaklinna
Arabhi Guru Parjanya Kuksu Jwalamalini

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Kathanakuthuhala Kethu Bhaga Saule Vijaya
Hamsadhwani Kethu Bhaga Ikapati Vijaya
Ratipatipriya Kethu Bhaga Dazbog Vijaya
Behag Shukra Pinaka Olorun Vahnivasini
Nalinakanthi Shani Vivasvan Tengri Shivadoothi
Suraranjani Kuja Indra Mazda Vajreshwari
Rageshree Guru Varuna Jhulelal Bherunda
Shahana Shani Vivasvan Biliku Shivadoothi
Sahana Shukra Prithvi Olorun Vahnivasini
Punnagavarali Budha Vishnu Zanahary Kulasundari
Vasantabairavi Sukra Akasha Manitou Nilapathaka
Bhairavam Shukra Agni Ququmatz Vahnivasini
Balahamsa Chandra Aryama Marduk Bhagamalini
Garudadhwani Ravi Mithra Yahweh Nityaklinna
Janaranjani Kuja Indra DaoMau Vajreshwari
Ranjani Shani Vivasvan Khomvoun Shivadoothi
Abhogi Budha Vishnu Thorani Kulasundari
Purnachandrika Shukra Bhima Olorun Vahnivasini
Pharas Chandra Aryama Tusholi Bhagamalini
Sunadavinodini Chandra Aryama Disani Bhagamalini
Chandrakauns Chandra Aryama Rishabha Bhagamalini
Kalyanavasantam Guru Varuna Moresh Bherunda
Hamsanandi Kethu Bhaga Num Vijaya
Purvikalyani Guru Parjanya Bhola Jwalamalini
Kuntalavarali Shani Vivasvan Amun Shivadoothi
Megharanjani Kuja Indra Tabiti Vajreshwari
Manji Ravi Mithra Yahweh Nityaklinna
Ahiri Kethu Bhaga Chiyou Vijaya
Ghanta Kethu Bhaga Chiyou Vijaya
Mukhari Kethu Bhaga Kanhaiya Vijaya
Huseni Chandra Aryama Viracoca Bhagamalini
Darbar Kethu Bhaga Dazbog Vijaya
Nayaki Shani Vivasvan Amun Shivadoothi
Sama Shani Vivasvan Ravalu Shivadoothi
Saranga Guru Parjanya Amitayu Jwalamalini
Hamirkalyani Rahu Nasatya Bathoubwrai Chitra
Kannada Guru Varuna Ixchal Bherunda
S Vasanta Sukra Pinaka Bhairu Vahnivasini
Mand Shani Vivasvan Arka Shivadoothi
Saurashtra Ravi Mitra Yahweh Nityaklinna
Asaveri Sukra Vayu Pinga Nilapathaka
Suratti Budha Vishnu Atua Kulasundari
Natakurinji Kuja Indra Murugan Vajreshwari
Atana Chandra Aryama Nejma Bhagamalini
Yamunakalyani Rahu Nasatya Bathoubwrai Chitra
Vasanta Shani Vivasvan Fuchi Shivadoothi

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Natanarayani Sukra Vayu Olorun Vahnivasini
Salagabhairavi Guru Parjanya Asszony Jwalamalini
Narayani Shukra Usha Atete Nilapathaka
Kapi Kethu Bhaga Napolo Vijaya
Karnataka Kapi Sukra Prithvi Olorun Vahnivasini
Khamas Rahu Nasatya Bathoubwrai Chitra
Isamanohari Chandra Aryama Nejma Bhagamalini
Nagadhwani Guru Ansuman Sastha Nithya
Suddha Simanthini Shani Vivasvan Imoinu Shivadoothi
Samanta Budha Vishnu Atabey Kulasundari
GopikaVasantha Chandra Aryama Berchta Bhagamalini
HindolaVasanta Guru Varuna MokoJumbie Bherunda
SindhuRamakriya Budha Vishnu Tupa Kulasundari
Jaganmohini Kethu Bhaga Ikapati Vijaya
KamalaManohari Rahu Nasatya Bathoubwrai Chitra
SinduBhairavi Sukra Akasa Manitou Nilapathaka
Madhavamanohari Chandra Aryama Rishabha Bhagamalini
Ravicandrika Budha Vishnu Tupa Kulasundari
Pahadi Chandra Aryama Marduk Bhagamalini
Madhuvanti Budha Vishnu Parbati Kulasundari
Sumanasaranjani Sukra Kala Bhairu Vahnivasini
Darbarikanada Ravi Mitra Yahweh Nityaklinna
Kurinji Surya Mitra Yahweh Nityaklinna
Oormika Chandra Aryama Asasarame Bhagamalini
Peelu Rahu Nasatya Bathoubwrai Chitra
Hemanth Guru Varuna Jhulelal Bherunda
Veenadhari Kethu Bhaga Ikapati Vijaya
Nat Shukra Bhima Bhairu Vahnivasini
Sarangamalhar Rahu Nasatya Bathoubwrai Chitra
Bhuvanagandhari Shani Vivasvan Khonvoum Shivadoothi
Sarangatharangini Rahu Dasra Datta Chitra
Ahirbhairav Kethu Bhaga Num Vijaya
Anandhi Shukra Mrigavayadha Olorun Vahnivasini
Andolika Guru Anshuman Valli Nithya
Ardradeshi Shukra Akasha Manitou Vahnivasini
Bahudari Kethu Bhaga Saule Vijaya
Pravritti Budha Vishnu Tupa Kulasundari
Bangala Guru Parjanya Xigagai Jwalamalini
Basanth Kuja Indra Ruban Vajreshwari
Begada Budha Vishnu Atua Kulasundari
Bhanumathi Ravi Mitra Yahweh Nityaklinna
Bhavani Guru Parjanya Uekera Jwalamalini
Bhinnapanchamam Budha Vishnu Tanit Kulasundari
Bhogachayanaata Ravi Mitra Yahweh Nityaklinna
Bilashkani Rahu Dasra Hintha Chitra
Bindumalini Kethu Bhaga Num Vijaya

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Budhamanohari Kuja Indra Kaidara Vajreshwari
Chaturangini Guru Parjanya Kuyen Jwalamalini
Chayagaula Chandra Aryama Berchta Bhagamalini
Chayatharangini Ravi Mitra Yahweh Nityaklinna
Chintamani Ravi Mitra Yahweh Nityaklinna
Chitrambari Ravi Pusha Yeshua Sarvamangala
Chittaranjani Kethu Bhaga Num Vijaya
Desakshi Rahu Nasatya Bathoubwrai Chitra
Karnaranjani Kuja Indra Ajysyt Vajreshwari
Suddha Deshi Guru Parjanya Sanshin Jwalamalini
Devamanohari Chandra Aryama Asasarame Bhagamalini
Dhamavathi Guru Parjanya Uekera Jwalamalini
Dhatuvardhini Ravi Vidhatha Allah Kameshwari
Dhautapanchamam Rahu Dasra Hintha Chitra
Dhavalambari Ravi Vidhatha Allah Kameshwari
Dhavalangam Guru Parjanya Uekera Jwalamalini
Dhenuka Ravi Vidhatha Allah Kameshwari
Dhunibhinnashadjam Chandra Aryama Nejma Bhagamalini
Divyamani Ravi Vidhatha Allah Kameshwari
Dwijavanthi Guru Varuna Ixchal Bherunda
Gamanasrama Ravi Pusha Yeshua Sarvamangala
Gangatharangini Kethu Bhaga Kanhaiya Vijaya
Gangeyabhushani Ravi Pusha Yeshua Sarvamangala
Ganamurthi Ravi Pusha Yeshua Sarvamangala
Gaudamalhar Guru Parjanya Xigagai Jwalamalini
Gaulipanthu Shani Vivasvan Ravalu Shivadoothi
Gauri Shani Vivasvan Veerappa Shivadoothi
Gowri Kuja Indra Ajysyt Vajreshwari
Roopaavathi Shukra Pinaka Olorun Vahnivasini
Roopavathi Ravi Vidhatha Allah Kameshwari
Naganandini Ravi Tvashta Buddha Thvaritha
Nagabharanam Guru Anshuman Hyang Nithya
Nagaswaravali Guru Varuna Jhulelal Bherunda
Chamunda Guru Varuna Droemerdene Bherunda
Svayambhu Kuja Indra Tabiti Vajreshwari
Gaurivelavali Guru Parjanya Kuksu Jwalamalini
Gavambodhi Ravi Vidhatha Allah Kameshwari
Gayakapriya Ravi Pusha Yeshua Sarvamangala
Geervani Guru Parjanya Uekera Jwalamalini
Geyahejjajji Guru Parjanya Kamekayru Jwalamalini
Gundakriya Budha Vishnu Atua Kulasundari
Gurjari Kethu Bhaga Chiyou Vijaya
Hamsabhramari Guru Varuna Ebisu Bherunda
Reethigaula Shani Vivasvan Amun Shivadoothi
Nariritigaula Shukra Vayu Pinga Nilapathaka
Varamu Chandra Aryama Rishabha Bhagamalini

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Nagavarali Kuja Indra Ruban Vajreshwari
Hamsanadam Budha Vishnu Thorani Kulasundari
Hamsanaadam Ravi Mitra Yahweh Nityaklinna
Hatakambari Ravi Pusha Yeshua Sarvamangala
Jaganmohanam Kethu Bhaga Chiyou Vijaya
Jalarnavam Ravi Vidhatha Allah Kameshwari
Janasammodhini Shukra Kala Bhairu Vahnivasini
Jaunpuri Kuja Indra Devla Vajreshwari
Jayanarayani Guru Parjanya Asszony Jwalamalini
Jayanthashree Ravi Mitra Yahweh Nityaklinna
Jayasuddhamalavi Shani Vivasvan Mojili Shivadoothi
Jivanthika Guru Anshuman Bochica Nithya
Jhankarabhramari Ravi Mitra Yahweh Nityaklinna
Jhankaradhwani Ravi Pusha Yeshua Sarvamangala
Jyothi Rahu Dasra Hintha Chitra
Jyothiswaroopini Ravi Vidhatha Allah Kameshwari
Kalavathi Guru Parjanya Uekera Jwalamalini
Kanakambari Guru Parjanya Kamekayru Jwalamalini
Kannadabangala Kethu Bhaga Mari Vijaya
Kanthamani Ravi Pusha Yeshua Sarvamangala
Karnataka Behag Kuja Indra Tabiti Vajreshwari
Keerthipriya Kethu Bhaga Mari Vijaya
Kesari Guru Anshuman Sastha Nithya
Kiranavali Guru Anshuman Hyang Nithya
Kokiladhwani Budha Vishnu Tupa Kulasundari
Kokilapriya Ravi Pusha Yeshua Sarvamangala
Kokilaravam Kuja Indra Brigid Vajreshwari
Kosalam Ravi Pusha Yeshua Sarvamangala
Kumbhini Kethu Bhaga Napolo Vijaya
Kumudakriya Guru Varuna Hvashi Bherunda
Kunthalam Guru Parjanya Uekera Jwalamalini
Kusumakaram Kuja Indra Ajysyt Vajreshwari
Lalitha Kethu Bhaga Num Vijaya
Lalithapanchamam Shukra Pinaka Hanumantha Nilapathaka
Malavashree Kuja Indra Ajysyt Vajreshwari
Malavi Kethu Bhaga Napolo Vijaya
Manavathi Ravi Tvashta Buddha Thvaritha
Mandhari Chandra Aryama Asasarame Bhagamalini
Manirangu Chandra Aryama Rishabha Bhagamalini
Manorama Guru Varuna Kutkh Bherunda
Manoranjani Ravi Mitra Yahweh Nityaklinna
Mararanjani Ravi Tvashta Buddha Thvaritha
Margahindolam Shani Vivasvan Ravalu Shivadoothi
Mohananaata Kethu Bhaga Ikapati Vijaya
Nabhomani Chandra Aryama Berchta Bhagamalini
Nadanamakriya Kethu Bhaga Num Vijaya

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Nagagandhari Shukra Vayu Pinga Nilapathaka
Nagavalli Ravi Mitra Yahweh Nityaklinna
Namanarayani Ravi Vidhatha Allah Kameshwari
Narayanadesakshi Guru Anshuman Sastha Nithya
Narayanagaula Guru Anshuman Sastha Nithya
Nasamani Rahu Dasra Hintha Chitra
Nasikabhushani Ravi Vidhatha Allah Kameshwari
Natabharanam Shukra Akasha Manitou Vahnivasini
Natakapriya Ravi Vidhatha Allah Kameshwari
Navaneetham Ravi Vidhatha Allah Kameshwari
Navaratnavilasam Kuja Indra Apollo Vajreshwari
Navaroj Shani Vivasvan Chenrezik Shivadoothi
Neethimathi Ravi Vidhatha Allah Kameshwari
Niroshta Guru Varuna Jhulelal Bherunda
Nishadam Shani Vivasvan Nlari Shivadoothi
Paadi Shukra Kubera Asena Nilapathaka
Phenadyuthi Ravi Mitra Yahweh Nityaklinna
Purvagaula Chandra Aryama Odin Bhagamalini
Ragachudamani Budha Vishnu Zanahary Kulasundari
Ragapanjaram Ravi Mitra Yahweh Nityaklinna
Raghupriya Ravi Vidhatha Allah Kameshwari
Ramakali Shukra Nirruti Pinga Nilapathaka
Ramamanohari Guru Parjanya Uekera Jwalamalini
Ramapriya Ravi Vidhatha Allah Kameshwari
Rasamanjari Kuja Indra Juno Vajreshwari
Rathipriya Guru Parjanya Uekera Jwalamalini
Rathnangi Ravi Vidhatha Allah Kameshwari
Ravikriya Budha Vishnu Tanit Kulasundari
Rishabhapriya Ravi Vidhatha Allah Kameshwari
Rudrapriya Guru Anshuman Valli Nithya
Saindhavi Kethu Lalitha Mahanithya
Salagam Ravi Vidhatha Allah Kameshwari
Salanganaata Kuja Indra Brigid Vajreshwari
Santhanamanjari Kuja Indra Brigid Vajreshwari
Saramathi Kuja Indra Brigid Vajreshwari
Saraswathimanohari Guru Parjanya Kuyen Jwalamalini
Saugandhini Kethu Bhaga Chiyou Vijaya
Saurasena Ravi Mitra Yahweh Nityaklinna
Sauveeram Ravi Mitra Yahweh Nityaklinna
Saveri Guru Parjanya Kamekayru Jwalamalini
Senagrani Rahu Dasra Hintha Chitra
Senavathi Ravi Vidhatha Allah Kameshwari
Senchukambodhi Shani Vivasvan Chenrezik Shivadoothi
Senchurutti Rahu Nasatya Bathoubwrai Chitra
Shadvidhamargini Ravi Vidhatha Allah Kameshwari
Shailadesakshi Kuja Indra Arinniti Vajreshwari

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Sharada Budha Vishnu Atabey Kulasundari
Sharavathi Rahu Nasatya Bathoubwrai Chitra
Shivapriya Kethu Bhaga Kanhaiya Vijaya
Shyamalangi Ravi Vidhatha Allah Kameshwari
Shyamalam Guru Parjanya Uekera Jwalamalini
Simhavahini Shukra Sthanu Ququmatz Vahnivasini
Sthavaraja Kuja Indra Brigid Vajreshwari
Sucharitra Ravi Vidhatha Allah Kameshwari
Suryakantham Ravi Tvashta Buddha Thvaritha
Suvarnangi Ravi Vidhatha Allah Kameshwari
Takka Ravi Mitra Yahweh Nityaklinna
Thanukeerthi Kethu Bhaga Saule Vijaya
Thanarupi Ravi Pusha Yeshua Sarvamangala
Tharangini Rahu Dasra Datta Chitra
Vagadeeshwari Ravi Pusha Yeshua Sarvamangala
Vakulabharanam Ravi Vidhatha Allah Kameshwari
Valaji Ravi Mitra Yahweh Nityaklinna
Vamsavathi Guru Anshuman Bochica Nithya
Vanaspathi Ravi Pusha Yeshua Sarvamangala
Varunapriya Ravi Pusha Yeshua Sarvamangala
Veeravasantham Ravi Mitra Yahweh Nityaklinna
Vegavahini Chandra Aryama Tusholi Bhagamalini
Vijayashree Shani Vivasvan Kameikha Shivadoothi
Vishwambari Ravi Vidhatha Allah Kameshwari
Vivardhani Chandra Aryama Odin Bhagamalini
Mangalakaisiki Guru Parjanya Uekera Jwalamalini
Gurjari Thodi Kethu Bhaga Kanhaiya Vijaya
Agnikopam Kethu Bhaga Num Vijaya
Patdeep Ravi Mitra Yahweh Nityaklinna
Panchamam Shani Vivasvan Veerappa Shivadoothi
Thilaka Chandra Aryama Nejma Bhagamalini
Gajagauri Chandra Aryama Odin Bhagamalini
Gurupriya Kethu Bhaga Num Vijaya
Mayapradeepam Kethu Bhaga Num Vijaya
Suposhini Guru Anshuman Valli Nithya
Kedhaar Kuja Indra Brigid Vajreshwari
Khat Shukra Akasha Manitou Vahnivasini
Malhar Chandra Aryama Odin Bhagamalini
Kaamodh Kuja Indra Ruban Ruban Vajreshwari
Pushpalathika Chandra Aryama Asasarame Bhagamalini
Thandavam Ravi Mitra Yahweh Nityaklinna sagupadinusa sanudipagusa
Khadgadharini Kuja Indra Devla Vajreshwari sarapadanisa sanidaparasa
Patalambari Budha Vishnu Thorani Kulasundari saragumidisa sadimigurasa
Prabhupriya Guru Varuna Hvashi Bherunda sagimapadasa sadapamagisa
Vimala Shani Vivasvan Amun Shivadoothi samipadinusa sanudipamisa
Hriddhini Shukra Ahirbudhnya Asena Nilapathaka sagumipanisa sanipamigusa

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Chandrika Shukra Bharga Atete Nilapathaka sarigipadanusa sanudapagirisa
Shivagandhari Shukra Kapali Ququmatz Vahnivasini sagumapadinusa sanudipamagurisa
Mukundakalyani Shukra Sarpa Manitou Nilapathaka sarigumipadanusa sadapamigurisa
Indradhanu Kuja Indra Juno Vajreshwari saragimapadinisa sanidipamagisa
Salilapriya Kuja Indra Tawuse Vajreshwari sagumapamadapanudasa sanudapamagurasa
Ashwini Guru Varuna Hvashi Bherunda sagimadinisa sanidipamagirasa
Bhoomin Guru Anshuman Bochica Nithya sarigimipadanusa sanupamigirisa
Amruthalahari Shukra Dahana Ququmatz Vahnivasini sagurimapanusa sanudipamgurisa
Pooshakalyani Shani Vivasvan Nlari Shivadoothi saragumipadunusa sanudunupamigurasa
Paurali Guru Anshuman Dagas Nithya Samipadanadasa sanadapamigusa
Suddha Bangala Shukra Soma Hanumantha Nilapathaka
Kamala Chandra Aryama Disane Bhagamalini sagimadinusa sanudimagisa
Narmadha Shukra Ajaikapada Manitou Nilapathaka saragumidanisa sanidapamigurasa
Srimanoranjani Guru Varuna Droemerdene Bherunda sagimadinisa sanidimagirisa
Jnanamani Budha Vishnu Nommo Kulasundari sagimapadanisa sanidapamagisa
Kaumodaki Shani Vivasvan Ahsonnutli Shivadoothi sariguminusa sanumigurisa
Ashtapadam Shani Vivasvan Kumhar Shivadoothi samapadanisa sanidapamasa
Budhahamsa Shani Vivasvan Yhi Shivadoothi sarigumapasa sanupagurisa
Deshika Guru Parjanya Tonpa Jwalamalini sarigirimapadanisa sanidapadamagirisa
Sumukhi Guru Anshuman Eingana Nithya sagiminisa sanimigisa
Bhushavathi Guru Parjanya Bhola Jwalamalini
Mohanadhwani Guru Varuna Kopala Bherunda sarigupadisa sanupadipagurisa
Velavali Guru Varuna Hina Bherunda Sarigimapadisa sanudipamagirisa
Chatuswara Guru Anshuman Abuk Nithya Sarimipasa Sapamirisa
Virashankarabharanam Shukra Dahana Ququmatz Vahnivasini Sarigumapadinusa Sadipamagurisa
Deshi Gauri Chandra Aryama Odin Bhagamalini Sarigirimapadinusa sanudipamagirisa
In the Vedic age, to invoke any deity, one would install an image called Vigraha, accompanied by
chanting of hymns which are arrangements of certain Aksharas so that energy of the corresponding
configuration may be embedded in that Vigraha. Following this, the Vigraha becomes energised and
is now called sanctum or Sannidhanam, and anybody may then benefit from it.
Similarly, the large poster image consisting of the 144 may be taken as the Vigraha in this digital age,
and any of the 144 can be consecrated through repeatedly using its Akshara and name set to tune in
corresponding Akshara. In this way, any desired part or even the whole image may be consecrated
through individual or group efforts. A dedicated consecration for example, for a Mandala of 48 days
may yield energised Sannidhanam for over a year, while shorter consecration may last for lesser
durations.
Thus musicAksharas and the image go hand in hand in invoking and accessing any desired part of
the 144. This a person may use while in the spiritual path or after crossing it, for Mukti or Bhukti, for
benefits material or spiritual. General knowledge of all 144 ie Sarva Vidya is a prerequisite to
consecration, and this may in turn be followed with deeper involvement in the desired aspect among
144. For example, focusing on any scientific basis of the universe in case of 33 Devas, or emulating
any culture through its represented deity, or focusing on any particular part of the human life process

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to heal and cure.

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History and Vedic Wisdom
No region in the entire planet has been as misunderstood and misrepresented historically than the
Indian Subcontinent. Implications of attempting to understand it's history has gone as far as
consequences of the Aryan Race theory in the context of Nazis and atheist Dravidian Tamils. It is
high time one puts a full stop to all this by knowing truly the history of India.
On the basis of research several conclusions have been put forward: an Aryan invasion from central
Asia or Europe, an indigenous origin to the Vedas, a Dravidian yet undecipherable Indus Valley
Civilization. All these are correct in their own way within their own scope. The problem is not
research accuracy, but narrow perspectives. Furthermore certain glaring and questionable
assumptions are often made. For example, how can one validate that human migrations inferred
through DNA haplogroups are the only sources by which languages spread and evolve?
In this article I shall briefly give an overview narrative of Indian Prehistory, on the basis of collating
multiple sources. Some of this narrative stands proven by existing archaeological and linguistic and
genetic evidences, which are strung together by logical reasoning. For those with need of more
concrete proof, time shall certainly answer. For those whose minds have been so corrupted and
brainwashed with dogmas from the Holy See or Aryan Dravidian prejudices, God alone shall answer.
For those with honest open minds, yearning to understand the truth and for unbiased researchers
trying to put together pieces, this article shall surely be of value, and that alone is the scope of this
article. References will be given as website links whenever necessary.
We start with a bold statement: Vedic culture, Vedic religion and Vedic language is the ultimate
origin of all civilization in the world.
Vedic language is the origin of all languages in the world, including Sanskrit, Tamil and Hebrew. This
was a statement made by Mahaperiyava Kanchi Shankaracharya to a group of researchers on the
subject. He also went on to prove how Vedic phonemes or Aksharas transformed and mutated into
multiple forms worldwide. Another statement of Mahaperiyava records that the Adam and Eve of
Genesis is a reproduction of the Vedic narrative of Atma and Jiva, even the names being derived
therein.
https://www.geni.com/discussions/112963
http://chandrashekharendrasaraswati.blogspot.com/2007/05/mulamagiyavedam.html?m=1
We start with this foundation the universality of Vedic language. It was a global culture. One can
see names of seers and Rishis globally, some of them pointed out by Periyava Himself. California as
Kapila Aranya, Baikal from Vaikhanasa, Narodny from Narada, Balkash from Valakhilya, Phrygian
from Bhrigu, KashmirKashgarCaspian from Kashyapa, Adriatic by Atri, Palestine by Pulastya, and
so on.
http://www.srikamakshi.org/2018/01/23/kapilaranyakshethramcaliforniaandsrisrisrimaha

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periyava/
Being global, Vedic geography reflects this. Mahaperiyava mentioned that the Vedas list 32 regions
making up the world, and which Rishi lived in those regions as well as how Vedic Aksharas changed
in these parts. Also Vedic geography describes through nine Varshas or continents, the entire
geography all the way from India to South America, which has been detailed earlier along with
Ramayana references.
One might ask how a global culture sustained, and what was the communication between each
other. The answer is that the Rishis had advanced Yogic techniques to communicate with each other,
exchange thoughts and Revelations etc, in a manner similar to what one can see even today among
Himalayan Yogis. In fact such sharing of revealed information and thoughts over thousands of years
resulted in a humongous corpus of information, which we now call the Vedas.
As this global Vedic language evolved throughout the world, transformations in phonemes occurred
manifesting as new languages which further expanded and developed to language families we see
today worldwide. What was the consequence?
As a digression, let's take an example Malayalam is the newest of South Indian languages, and for
the most part of history, Kerala was simply Tamil speaking. But when Tamil evolved sufficiently in
the region to give a distinct Malayalam identity, Tamil works like Tholkappiyam, Thirukural etc were
not patronized as before, since Tamil was a different, foreign language now.
In a similar context, when Vedic language transformed into regional languages, new identities were
created in the minds of people, and the treasure of Vedic information was not patronized, and was
eventually lost within these regions. The Subcontinent, may or may not be a lucky coincidence, was
exception to this trend. How?
Evolved from the Vedic language was Tamil that saw expansionist growth, encompassing all of India
in due course, leaving only hilly pockets of land speaking the other five languages. The pan Indian
prevalence of Dravidian and its homogeneity has already been proved by genetics and also iterated
by Periyava.
https://timesofindia.indiatimes.com/india/AryanDravidiandivideamyth
Study/articleshow/5053274.cms
https://tamilandvedas.com/2013/07/17/whoaredravidians/
The history of Tamil is traditionally traced back to Agastya. The Ramayana describes the sage living
among the banks of Godavari, in Deccan areas, whereas Mahabharata describes the sage with
Lopamudra which is the legendary origin of Kaveri river, and stories of Agastya swallowing the sea.
Thus one can see a southward trend in Tamil development from Ramayana to Mahabharata times.
This is only reinforced by mentions of the triumvirate Chera, Chozha and Pandya kingdoms in the
Mahabharata.http://en.wikipedia.org/wiki/Agastya
As the languages grew out of the Vedic culture, just like in any other part of the world, people started
losing identity and connection with Vedas and their information. However, the sages present in this

290
time were very alert and aware of this fact, since they were regularly reciting the Vedas which had
within them error correction against transformations and mispronunciations using rules of Shiksha
and Chandas. Consequently, sages noted the growing difference between Vedic recitations and the
spoken languages, and knew that this trend world result in losing the Vedas altogether.
For this reason, they distilled the Vedic language and created what would be known as Sanskrit. As
the very name Krit indicated, it is a well created, synthesized language, taking vocabulary from the
Vedic language. This is why Mahaperiyava said that Sanskrit too was a derivative of Vedic language.
https://tamilandvedas.com/tag/paramacharyaonsanskrit/
As a simplification of the Vedic language, Sanskrit eschewed some of the phonemes. Periyava
proves that the sounds seen sometimes as unique to the Tamil language, such as Zha, Ayutha
Ezhuthu etc were present in the Vedic language. It's just that Sanskrit eschewed these sounds as
separate alphabets, but considered then variants of other alphabets. Ayutha Ezhuthu was thus the
Visarga Ah, while Zha is seen as phonetic variant of retroflex Da.
http://www.kamakoti.org/hindudharma/part6/chap6.htm
While passed on from teacher to disciples orally, it was only much later, postVedic age of
Mahabharata that the Vedas were compiled and written, by Veda Vyasa using the created Sanskrit
language. Relying on oral transmission, Vedas had developed a foolproof method of averting errors
within the tradition of recitation, apart from having as integral parts of Vedangas, the science of
Shiksha, Chandas and Niruktha. This is the reason Vedic phonemes, words and content were
preserved without change from the era of global Rishis all the way to Veda Vyasa till even the
present day.
To summarize, we have two layers of scenarios in Indian Prehistory this far:
1. The Vedic age say the Vedic language, called Chandas by Panini it was a global language,
global culture worldwide, including India too.
2. The Puranic age languages, headed by Tamil spoken throughout India, while Rishis created
Sanskrit to preserve Vedic wisdom.
Apart from the Brahmins who were entrusted with reciting Vedas, Sanskrit was also used as a link
language. Kings who learnt from sages in Gurukulas learnt Sanskrit. This was the lingua franca used
between regions and cultures in military and trade contexts. This is the scenario corresponding to
the Ramayana age. There's a description of Hanuman hesitating on linguistic lines before
communicating with Seetha in Ashoka Vana of Lanka, which shows the language heterogeneity.
https://www.tamilbrahmins.com/showthread.php?t=10746
In this same duration of time, other regional cultures too started developing from the Vedic culture,
such as Nilo Saharan, Pama Nyungan etc.
https://www.quora.com/WhenandwherewastheProtoNiloSaharanlanguagespoken

291
From the narration this far, one understands that Tamil was a direct daughter of Vedic language
along with many other proto languages of every language family in the world. However, unlike every
other region in the world, it was only here that the Vedas were preserved, and recited throughout the
period of evolution of Tamil. This meant that even as thousands of years passed, the divergence
from Vedic language was kept minimal.
This justifies the statement that Tamil is the oldest continually spoken language of mankind, and is
the closest natural language one can get to the proto human ie Vedic language. The same can't be
said of Sanskrit, since it is a synthesized language and not naturally evolved. Consequently,
researchers throughout history have attempted to understand possible origins of various world
languages as Tamil, which must be subsequently concluded as Vedic, as already proven by
Periyava.
1. David McAlphin outlines the relationship between Tamil and the ancient Iranian
language of Elamite.
2. Dr.Alfred Toth explores the connections between Tamil, and various other agglutinative
languages worldwide, including more than 30 languages such as Hungarian, Sumerian,
Maori, Malay, Japanese, Thai, Aymara, Caucasian Hebrew, Uralic, Chukchi and many
others.
3. Victor details out the various linguistic, archaeological and mythological connections
between Tamil and the various civilizations of West Asia, in particular the Babylonians,
the Sumerians and the Semites, including the Egyptians. He has also discussed
elaborately on the connections between Hebrew and Tamil, and the presence of
Hebrew rootwords in Tamil.
4. Susumu Ohnu has discussed the relationship between Japanese and Tamil, and
Prof.Kambe also suggested such a connection.
5. Andrew Butcher mentions of a possible connection of Tamil to the Australian
aboriginal languages and other languages like Chukchi. He says ― Perhaps most
similar to Australian languages are the Dravidian languages of southern India. Tamil,
for example, has five places of articulation in a single series of stops, paralleled by
a series of nasals, and no fricatives (thus approaching the Australian proportion of
sonorants to obstruents of 70% to 30%). Approaching the question from the opposite
direction: according to the latest WHO data on the prevalence of chronic otitis media
(Acuin 2004:14ff), Aboriginal Australians have the highest prevalence in the world –
1054%, according to Coates & al (2002), up to 36% with perforations of the eardrum.
They are followed – at some distance – by the Tamil of southern India (7.8%, down
from previous estimates of 1634%) to develop.
6. An article of arutkural details the cultural and linguistic relationship between Tamil and
Africans.
7. An article by Gene Matlock, suggests the connections between Tamil, Turkic and the
Mayan languages.
Elamite and Dravidian: Further Evidence of Relationship‖, David McAlphin, Current

Anthropology, Volume 16, No 1, March 1975.
Are all agglutinative languages related to one another?‖ , PROF. DR. ALFRÉD TÓTH, Mikes

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International, The Hague, Holland, 2007.
"The Babylonian Thamizh", Ma. So Victor, Naller Publications, 2007.
The Genealogy of the Japanese Language – Tamil and Japanese‖, Susumu
Ohnu,http://arutkural.tripod.com/tolcampus/japtamil.htm
http://articles.timesofindia.indiatimes.com/20110118/chennai/28356882_1_kamaprofessor
gakushuinuniversity
Australian aboriginal languages: consonantsalient phonologies and the placeof articulation
imperative, Butcher, Andrew, ISBN – 9781841694375, Pub 2007.
http://arutkural.tripod.com/tolcampus/dravafrican.htm
http://viewzone2.com/ancientturksx.html
The Vedic heritage of Tamil and Tamil speaking areas is unparalleled. Mahaperiyava quoted the
Bhagavatham that Manu, the primordial progenitor of the Vedas, lived along the banks of Vaigai
near Madurai.
In fact even beyond Tamilnadu there was the Kumarikandam or Lemuria, a now submerged piece of
land, also mentioned by Periyava. He says there were Tamil speaking three eyed Rudras living there.
The three eyes refers to activation of the Ajna Chakra, the seat of insight and spiritual wisdom as per
Vedic Yoga science. Kumarikandam with detailed geography and history has always been
mentioned and revered in Tamil literature. However, the very fact that India and Lanka weren't
connected and that Rama had to build a bridge means that Kumarikandam was submerged even
before the times of Ramayana.
https://mahaperiyavaa.blog/2013/04/16/rudramahimaienglishtranslation/
https://www.thehindu.com/news/national/tamilnadu/LemuriaandKumari
Kandam/article16265441.ece
Kalittokai104
Maduraikkandam, verses 1722
"Ancient World", North Mahalingam. International Society for Investigation of Ancient
Civilization. 101 Mount Road, Guindy, Madras, India 50032.
Before proceeding further it is imperative to note one crucial consequence of the discussion so far.
Languages did not evolve hand in hand with the earliest human migrations out of Africa. In fact the
discovery of skeletons in Europe might put the Out of Africa Theory itself in jeopardy.
K. TallBear, Narratives of Race and Indigeneity in the Genographic Project, Journal of Law,
Medicine and Ethics, 35, 2007.
https://www.theguardian.com/science/2017/jun/07/oldesthomosapiensboneseverfoundshake
foundationsofthehumanstory

293
https://www.telegraph.co.uk/science/2017/05/22/europebirthplacemankindnotafricascientists
find/
Either way, what was the Vedic language, was a sophisticated development including advanced
perceptions of non duality and liberation, and advanced Yogic techniques involving telepathy. All this
took thousands of years to develop. All the while there were contributions from various Rishis across
the globe. It took several millennia of settlement after migration to reach this level of human thinking.
So too the evolving of different distinct languages from the Vedic language was again a millennia
long process.
India from ancient history was always well known for its resource richness, and was always a
hotspot for trade. However, this would largely be dictated by India's location and borders.
Throughout the north and East were the impenetrable Himalayas. Most of the south was a peninsula,
bordered by seas, and the Indian Ocean which was known for its turbulence. This only left the
northwest, which was plain land and the Indus river, and this was the gateway for trade, with regions
in central Asia and Europe.
These names are mentioned in Mahabharata Afghanistan and Kandahar as Gandhara, Persia as
Pahlava, Baluchistan as Rishika, Bactria as Bahlika, Xinjiang and Xion as Huna, Saka as Scythia,
and Yavana as Ionian Greece and Anatolia. The last one in particular deserves mention, where the
King Kalayavana was tricked by Krishna to bring burnt to death by King Muchukunda.
https://en.m.wikipedia.org/wiki/Mleccha
Since Sanskrit was the communication language, and since there were frequent interactions
between India and these regions, there was a prevalence of Sanskrit literacy among these regions.
But side by side, the Vedic language was also evolving into the regional languages in those regions.
Thus, we see Sanskrit as a key source of influence in this development of languages. As a result, we
see the languages such as Armenian, Persian, Tocharian, Greek and Anatolian, all grouped
linguistically as the Indo European languages, because of the similarities with Sanskrit.
https://en.m.wikipedia.org/wiki/IndoEuropean_languages
Thus, we get the picture of the state of affairs in the Mahabharata times India as a compilation of
kingdoms, mostly Dravidian with pockets of other languages, with Sanskrit as lingua franca,
scripturally, militarily and commercially, and surrounding regions to the northwest developing their
own Vedic derived languages, but with similarities to Sanskrit.
Of course, there are overwhelming evidences beings doubt for the historicity of Ramayana and
Mahabharata, from Artefacts in the submerged Dwaraka, to melted walls in Kurukshetra due to
nuclear weaponry. Going by astronomical sources, one could date the war to around 3137BC, and
this has been discussed by researchers such as Chandler and Kak.
Origin of Vedic Civilization‖ by Kenneth Chandler, (http://sanskrit.safire.com/pdf/ORIGINS.PDF)

http://www.ece.lsu.edu/kak/MahabharataII.pdf

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K. Chandler, Modern science and Vedic science: An introduction, ConsciousnessBased
Education and Literature, 491, 1987.
H. Jacobi, On the date of the Rig Veda, Indian antiquary, 23, 1894.
The next stage in history is the Indus Valley Civilization, whose artefacts are available starting
around 3300BC. So this civilization either overlapped or succeeded the Kuru culture ie Mahabharata.
https://en.m.wikipedia.org/wiki/Indus_Valley_Civilisation
There are stark differences between the Kuru and Indus cultures. First, Kuru, descending from Vedic
culture, abided in preferences to minimal materialism. Construction was made often using mud,
wood and straw, which would easily disintegrate into nature. Even weapons of war involved more
usage of energy vibration rather than material resources, for example Ashvathama invoking the
Brahmastra using a blade of grass.
However, one sees copious usage of stone and metal in the Indus culture. Thus this is a post
Mahabharata offshoot culture characterised by more inclination towards materialism, which was also
seen in other cultures in the same time period, such as Sumeria.
But the most noteworthy feature of the Indus culture would have to be the Indus script used in seals,
and has been a puzzle to decipher until today.
But before we examine that, we need to reflect on writing in the Mahabharata era. Of course the
Vedas were by and large oral transmissions but Veda Vyasa penned them in writing using the aid of
Lord Ganesha. Additionally, various Tantric worship systems were in vogue, which would have
necessitated Yantras enscribed with the Aksharas. There are also descriptions of kings sending
messages to other kingdoms through scrolls. Krishna Himself sent a scroll message through
Uddhava to the Gopikas of Vrindavan. Thus, it would be wrong to say that writing was not
discovered or used in the Mahabharata era.
The script though, was Brahmi, the ancestor of all Indic scripts, as Periyava confirms. I had earlier
written an article which depicts results of a small scale cymatic experiment, proving a remarkable
match between the sounds of Aksharas and corresponding Brahmi alphabet patterns. This would
make Brahmi impossible to derive from any earlier script except the sounds of the Aksharas
themselves. The excerpt containing images from the cymatic experiment are given at the end of this
article.
But what we see in the Indus script is vastly different. There are over 500 symbols, looking like a
pictographic writing system. If course within this are the 50 symbols which make up the Brahmi
alphabet. I had earlier written a paper saying how Indus symbols included the Brahmi as a subset,
and these accounted for around 20 percent of all discovered samples.
http://vixra.org/abs/1507.0212
If an excellent writing system such as Brahmi was in vogue, then why was the Indus script
necessary? What language did the people speak?

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The answers will be revealed if we look closely at the Indus Civilization. First, they were
contemporary or successive to the Kuru culture. Thus, they mostly spoke Tamil along with Sanskrit
as a lingua franca.
But it is clearly seen that the Indus people traded with Sumeria, Mesopotamia and possibly Egypt a
feature we particularly do not see among the people of Mahabharata. We do not know what
prompted this relation Whether it was adventurous land and sea exploration, or climatic changes,
or thirst for more money, or a more liberal outlook towards people who were called ”Mlecchas”.
The areas of West Asia such as Sumeria started civilizations as early as 5000 or 4000BC, and by
the time the Indus Valley developed, these were flourishing with their own languages derived from
Vedic. So the question is, in what language did the Indus people communicate to them?
Certainly they couldn't use Sanskrit, since west Asia wasn't exposed to Sanskrit and the trade
practices, unlike Greece or central Asia. It is this reason that prompted and fueled the development
of Indus Script a pictographic sign language of sorts used for trade with these regions. Of course,
Brahmi Aksharas were Incorporated whenever names would be written. And since Sanskrit was
close to useless in the context of West Asian trade, the pictographic symbols communicated the
Dravidian language Tamil, just as many researchers such as Parpola had concluded.
I. Mahadevan, The Indus Script: Texts, Concordance and Tables, Archaeological Survey of
India, 1977.
I. Mahadevan, Dravidian Models of Deciphernent of the Indus Script: a case study, Tamil
Civilizations, 4, 1986.
A. Parpola, Deciphering the Indus Script, Cambridge, UK, 1994.
S. C. Kak, A Frequency Analysis of the Indus Script, Vivekananda Kendra Patrika, 40, 2011.
S. C. Kak, Indus and Brahmi Further Connections, Cryptologia, 14, 1990.
R. P. N. Rao, N. Yadav, M. N. Vahia, H. Joglekar, R. Adhikari, I. Mahadevan, Entropic Evidence
for Linguistic Structure in the Indus Script, Science, 324, 2009.
R. P. N. Rao, N. Yadav, M. N. Vahia, H. Joglekar, R. Adhikari, I. Mahadevan, A Markov model
of the Indus script, PNAS, 106, 2009.
From various studies, one understands unfavorable climatic changes occurred in the region, and this
spelt doom to the Indus Valley Civilization. Once in its decline, the area became ripe for military
conquest, especially being the gateway to the resource rich India. This attracted waves of invasions
from Central Asia and Europe, which has been recorded very well through YDNA Haplogroups.
Invasions continued over centuries, even until the times of Alexander.
https://www.thehindu.com/scitech/science/howgeneticsissettlingthearyanmigration
debate/article19090301.ece
The invaders spoke Indo European languages, and a lot of intermixing through marriages happened.
The invasions centered mostly around north India. In these regions, the usage of Tamil declined
seeing how the European languages were closer to Sanskrit, and the latter alone was spoken in
North India. Soon though, by the time of Gautama Buddha, this Sanskrit would degrade into a

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number of regional vernaculars such as Prakrit and Pali.
It is unfortunate that this last section of European invasions alone has been highlighted by
Europeans and labeled as the complete picture of Indian history, and the neglect of all the earlier
layers of history, each with their own evidences, is a blunder beyond excuse.

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Alphabets and Geometry
Most of the alphabet systems used in the world as of today can be traced to either of two scripts
the Brahmi script of India, and the Phoenician script of the Middle East. Naturally, it has always been
a topic of interest to researchers to see if the two may be related to each other in some manner.
Brahmi script in its exclusivity has been traced to Ashokan age edicts from 5th century BC. On this
basis, among many theories proposed for the origin of Brahmi, was the hypothesis by Buhler, Falk
and others, that the PhoenicianAramaic alphabet might have been brought into India as Brahmi.
The evidence here is similarity with in letters between Brahmi and Aramaic scripts. [See
https://en.wikipedia.org/wiki/Brahmi_script with cited references]
However, writing has been in India earlier than that, most notably the Indus script. Among a
collection of more than 500 characters in this script, the 50 Brahmi letters can clearly be spotted.
This is the theory by Marshall, Kak, Feuerstein, Frawley and others, that Brahmi is derived from the
Indus Script.
I had earlier proved this theory, by publishing the results of feature wise comparison between the
Brahmi, Indus and Aramaic scripts, and the Brahmi were found to be significantly closer to the Indus,
rather than the Aramaic alphabet. Brahmi included in or derived from Indus makes one point clear: it
is older than the Aramaic alphabet, since Indus script is dated to 3500BC, whereas even the oldest
source of western writing ie, the Egyptian Hieroglyphics only go back as far as 3200BC.
If this is the case, how does one explain the similarity between Brahmi and Aramaic? It surely isn’t
coincidence, and this article explores the connection, building upon few facts:
1. Vedic language is the origin of all languages in the world, including Sanskrit, Tamil and
Hebrew. This was a statement made by Mahaperiyava Kanchi Shankaracharya to a group of
researchers on the subject. He also went on to prove how Vedic phonemes or Aksharas
transformed and mutated into multiple forms worldwide. Another statement of Mahaperiyava
records that the Adam and Eve of Genesis is a reproduction of the Vedic narrative of Atma
and Jiva, even the names being derived therein.
2. In the subcontinent, as six languages, including Tamil grew out of the Vedic culture, people
started losing identity and connection with Vedas and their information. However, the sages
present in this time were very alert and aware of this fact, since they were regularly reciting
the Vedas which had within them error correction against transformations and
mispronunciations using rules of Shiksha and Chandas. Consequently, sages noted the
growing difference between Vedic recitations and the 6 spoken languages, and knew that
this trend world result in losing the Vedas altogether. For this reason, they distilled the Vedic
language and created what would be known as Sanskrit. As the very name Krit indicated, it
is a well created, synthesized language, taking vocabulary from the Vedic language. This is
why Mahaperiyava said that Sanskrit too was a derivative of Vedic language.
3. Apart from the Brahmins who were entrusted with reciting Vedas, Sanskrit was also used as

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a link language. Kings who learnt from sages in Gurukulas learnt Sanskrit. This was the
lingua franca used between regions and cultures in military and trade contexts.
4. India from ancient history was always well known for its resource richness, and was always a
hotspot for trade. However, this would largely be dictated by India's location and borders.
Throughout the north and East were the impenetrable Himalayas. Most of the south was a
peninsula, bordered by seas, and the Indian Ocean which was known for its turbulence. This
only left the northwest, which was plain land and the Indus river, and this was the gateway
for trade, with regions in central Asia and Europe. These names are mentioned in
Mahabharata Afghanistan and Kandahar as Gandhara, Persia as Pahlava, Baluchistan as
Rishika, Bactria as Bahlika, Xinjiang and Xion as Huna, Saka as Scythia, and Yavana as
Ionian Greece and Anatolia.
5. Since Sanskrit was the communication language, and since there were frequent interactions
between India and these regions, there was a prevalence of Sanskrit literacy among these
regions. But side by side, the Vedic language was also evolving into the regional languages
in those regions. Thus, we see Sanskrit as a key source of influence in this development of
languages. As a result, we see the languages such as Armenian, Persian, Tocharian, Greek
and Anatolian, all grouped linguistically as the Indo European languages, because of the
similarities with Sanskrit.
6. The next stage in history is the Indus Valley Civilization, whose artefacts are available
starting around 3300BC. There are stark differences between the Kuru and Indus cultures.
First, Kuru, descending from Vedic culture, abided in preferences to minimal materialism.
Construction was made often using mud, wood and straw, which would easily disintegrate
into nature. Even weapons of war involved more usage of energy vibration rather than
material resources, for example Ashvathama invoking the Brahmastra using a blade of grass.
However, one sees copious usage of stone and metal in the Indus culture. Thus this is a post
Mahabharata offshoot culture characterised by more inclination towards materialism, which
was also seen in other cultures in the same time period, such as Sumeria.
7. The Indus people were contemporary or successive to the Kuru culture. Thus, they mostly
spoke Tamil along with Sanskrit as a lingua franca. But it is clearly seen that the Indus
people traded with Sumeria, Mesopotamia and possibly Egypt a feature we particularly do
not see among the people of Mahabharata. We do not know what prompted this relation
Whether it was adventurous land and sea exploration, or climatic changes, or thirst for more
money, or a more liberal outlook towards people who were called ”Mlecchas”.
8. The areas of West Asia such as Sumeria started civilizations as early as 5000 or 4000BC,
and by the time the Indus Valley developed, these were flourishing with their own languages
derived from Vedic. So the question is, in what language did the Indus people communicate
to them? Certainly they couldn't use Sanskrit, since west Asia wasn't exposed to Sanskrit
and the trade practices, unlike Greece or central Asia. It is this reason that prompted and
fueled the development of Indus Script a pictographic sign language of sorts used for trade
with these regions. Of course, Brahmi Aksharas were Incorporated whenever names would
be written. And since Sanskrit was close to useless in the context of West Asian trade, the
pictographic symbols communicated the Dravidian language Tamil, just as many researchers
such as Parpola had concluded.
9. From various studies, one understands unfavorable climatic changes occurred in the region,
and this spelt doom to the Indus Valley Civilization. Once in its decline, the area became ripe
for military conquest, especially being the gateway to the resource rich India. This attracted

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waves of invasions from Central Asia and Europe, which has been recorded very well
through YDNA Haplogroups. Invasions continued over centuries, even until the times of
Alexander. This section of history is well studied under the misnomer “Aryan Migration”.
Later in this section are depicted results of a small scale cymatic experiment, proving a remarkable
match between the sounds of Aksharas and corresponding Brahmi alphabet patterns. This would
make Brahmi impossible to derive from any earlier script except the sounds of the Aksharas
themselves.
We have already seen how 50 Aksharas had a fundamental connection to the Sri Yantra, in
describing a functional map of the universe, and the concepts and meanings of each Akshara in this
connection. This means that each of the 50 alphabets of Brahmi is laden with meaning, which is
seen from the names of Akshara Devatas, as well as Avarana Devatas of Sri Yantra mapped to the
Akshara. The related meanings can be seen in the very shapes of the Aksharas, which are in reality,
the cymatic signatures made by the sounds themselves.
Thus, in summary, one understands that the BrahmiIndus Script is older than any west Asian script,
and that it has such depth in concept that it is not possible to derive Brahmi from anything but
fundamental sound itself.
Then, how does one explain the connection between Brahmi and AramaicPhoenician alphabets that
some researchers have shown? There is only one answer to this the middle Eastern scripts have
been derived from Brahmi.
Middle Eastern scripts have conventionally been traced to the Egyptian Hieroglyphics as their
ultimate source, and one might wonder how to reconcile Brahmi with this. However, it isn’t surprising,
since the Indus Script was also a pictographic script, and much like the latter had the 50 Brahmi
letters as its subset, the similar may be said of the Egyptian too.
There have been worldwide, writing systems evolved from pictograms, such as the Chinese, which
exists to this day as pictographic, without any sort of phonetic alphabet. Why then, would the
Egyptian writing system go contrary to such trend and transform to include phonetic characters
rather than continue with pictographs? The reason most likely is external influence, by India, through
trade. Indeed, Indus Valley artefacts have been found in egypt, and active trade did go on between
the two.
It is possible that there was some exchange of scholars and ideas from Egypt to India or vice versa,
and through these, the Egyptians learnt of the phonetic system ie Brahmi used in the Indus Scripts.
The practicality of this system in writing names etc must have been apparent, leading to the
Egyptians adopting the script eventually, as a subset of the Egyptian Hieroglyphics. The Brahmi had
close to 50 letters, however most middle Eastern languages have between 20 and 30 alphabets.
Thus only the existent sounds, closest in pronunciation, were taken from the Brahmi set.
The Vedas had staunch rules of pronunciation such as Shiksha, Chandas etc, as well as great
respect given to the shapes of the scripts, which were often inscribed in Yantras etc. Thus, when this
knowledge was carried over to Egypt, these factors, ie sound and shape were regarded as

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paramount, needed to be preserved. Liberty could be taken though, with respect to meaning. Further,
as the script evolved to Phoenician, Aramaic and Hebrew, the spiritual wisdom of these letters were
carried forward, and formed a major part of Judaic mysticism. [See
http://www.walkingkabbalah.com/hebrewalphabetlettermeanings/]
For example, the second alphabet Beth, seen as Phoenician , Aramaic , and Hebrew ‫ב‬ , all
derive from the Egyptian Hieroglyphic for a house, which further traces back to Brahmi ,
which is the Ba letter defined by Akshara Devata Bandhini. The meaning of Bandhini is to capture,
imprison, enclose or contain the same meaning implied by house.
The meaning of the alphabets are not always physically explicit, and are often symbolisms alluding
to subtler and more abstract concepts, and these are beautifully explained and captured in Jewish
mystic understanding. For example, the sixth alphabet, Vav seen as , ‫ו‬
, , derived from ,
represents a hook or peg. The real meaning of the letter, is the extension, particularly of Divine
Grace, toward mankind, and a tall standing peg is only a pictorial approximation of this idea. The
Brahmi source for this letter is Va , and the Akshara Devata is Varada, representing the concept
of Divine Grace or Vara.
From these examples one can see how Egyptians integrated the Brahmi letters from India, into their
hieroglyphics. First, the Brahmi letters corresponding to the 22 Egyptian phonemes were spotted.
Next, the meaning of the Brahmi Akshara Devata is studied, and the word closest in meaning
containing the concerned phoneme was chosen. Assuming a meagre 2200 words in a language also,
one would end up with as many as 100 words on average starting with each letter. Thus, finding one
among the 100, that would give closest meaning, wouldn’t be a challenge. Since the Akshara Devata
meanings are reinforced in the very shape of the Aksharas, they could easily be adopted as
pictographs for the chosen Egyptian words.
In the above example, the concept depicted by Va, ie Divine Grace, was represented by the word
Vav for peg, since it could be taken pictorially as an extension of God’s grace into Earth. The shape
of Va , only reinforced the meaning of Divine Grace, since it represented a shower drop falling
from the skies, as blessing from God, Va known very well in sanskrit as Water or Jala Bija. This
vertical fall, seen as the vertical line, lends itself conveniently to describing the peg, in Egyptian, with
the same image turned upside down as .
The following Table gives a description of the correspondences for all 22 alphabets as used in the
Hebrew Bible, with their meanings, approximate and subtle.
Phoen. Aram. Hebrew Egyptian Brahmi Meaning

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God as Alakh ultimate
A ‫א‬ A Amrutha origin,
Creative
as supreme
power,
Aleph Ox Head
represented by head.
Bandhini means to
B ‫ב‬ Beth House
Ba Bandhini enclose, contain,
contained within body.
life
Pervading nature of
G ‫ג‬ Gimel
Ga
Gayathri Dhumra
Dhumra (smoke) indicates
mobility and movement. 2
Lines in Gimel also show
Throwing Stick feet.
Damari represents Pingala
D ‫ד‬ Daleth Door
Da Damari the physical channel,
which is a door for spiritual
progress.
Hamsa is primordial
H ‫ה‬ Ha Hamsavathi Chidakasha or God, as
Ajapa,the breath chant. He
He Man Prays represents breath.
Vara is grace of God.
V ‫ו‬ Va Varadha Extension
shown as peg.
pictorially
Vav Hook, Peg

Two curves represent
Z ‫ז‬ Ja
Jaya Bhogada
swords. Victory over
obstacles implied. Same
Zayin Axe concept with axe.
Visarga Ah followed by Ka
χ ‫ח‬ : gives guttural sound of
Heh. Heh means
Ah Akshara
Heh Fence indestructible soul, as in
A+kshara.
Represents purifying
TH ‫ט‬ Tha Sthanvi
Neelakanta
nature
etc
(removing
is
poison
Neelakanta).
Represents eternity
Teth Wheel restore to primordial purity.
Ya is Vayu Bija,
I ‫י‬ Yod Arm
Ya Yashasvini represents fundamental
life force foundation for
life and creation the
Divine Spark that is Yod.
Bhutavinyasini is
K ‫כ‬ Kaph Palm
Ka Kalaratri
Bhutavinyasini
concentration/convergenc
e of elements, or origin
from where all doverges.
Cupped palm denotes

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receiving, concentrating in
one place.
Lamba meaning length, to
L ‫ל‬ La Lamboshti rise high from ground,
where La is Prithvi Bija.
Lamed Goad Represents Jnana or
wisdom, symbolised by
Ankusha or goad.
Mahamaya is fundamental
M ‫מ‬ Ma Mahamaya creative state,
primordial waters. Open
the
Mim Water and closed Ma/Mim

represent liberation and
delusion respectively.
Nun symbol as snake or
N ‫נ‬ Na Narya sprout indicates growth.
Anantha Shakti Anantha is infinite
Nun Snake indicating expansion,
growth aspect.
Anukriya means
Sh ‫ס‬ Shha Shhanda
Anukriya
supportive,
real meaning
which
of
is the
Samekh.
Samekh Fish Support from God to rise.
Aim is Saraswathi Bija
∅ ‫ע‬ Ai
Aishwaryatmika
responsible for knowledge.
Same is represented by
‘Ayin Eye the eye.
Iccha is fundamental
P ‫פ‬ Pe Mouth
Pa
Icchashakti
Parvati Divine
essence
Will
is
as Life, whose
speech “Word
Soul”.
Chamunda is destruction,
C ‫צ‬ Cha Chamunda negation of activity etc.
Sushuma Tsade means to hunt
Tsade Plant down.
Khandita means
Q ‫ק‬ Kha Khandita
Kadyothini
separation
necessity
or
to
distinction
differentiate
Qoph Monkey real from unreal to rise
from monkey animalistic
level to God.
Ra is Agni Bija,
R ‫ר‬ Ra Raktha representing
Jyotirlinga etc
Jnana,

Resh Head fundamental state of
existence seen as head

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Shin represents bringing of
S ׁ ‫ש‬ Shin Bow
Sha Shridevi three Gunas together.
Mangalagauri Breaking down large
obstacles through sheer
determination. This
transcendence is Sridevi.
Thamasya means
T ‫ת‬ Tha Thamasya darkness, inertness, night,
as the end of day, referring
Taw Mark to end of all activity,
symbolised with a mark
Taw, until next cycle
starts.
Thus, one can see that the Brahmi Aksharas were taken and adopted into the Egyptian
Hieroglyphics in shape, sound and meaning, to form a phonetic subset, which later evolved into
many alphabets such as Phoenician, Aramaic, Hebrew, Arabic, Greek and Latin. One can also see
the importance and significance given to these Aksharas in Abrahamic religion, because of the
concepts they represented. On this basis one can understand that phonetic based writing systems
all around the world, can be traced back to a single alphabet source Brahmi, and this in turn traces
back to the cymatic patterns of the phonemes themselves.
As seen in earlier sections, one can see how the Brahmi alphabet subset of 22 Aksharas accurately
describes the coding part of DNA. Similarly, one can understand the noncoding part of DNA through
the Aksharas both included and excluded from this subset, in terms of codons. To put these into
perspective, one must first understand the scope of the Aksharas, and the alphabet set as its subset.
An earlier article elaborated upon the concepts of the Sri Yantra, which is a conceptual map of the
entirety of existence. It was seen that these concepts, when invoked using vibrations, particularly
sound energy, formed the various phonemes of the Universal Vedic language, each one powerful to
invoke the energies represented by the phonemes. This set was known as the Aksharas, and
formed the fundamental building blocks of words and Mantras contained in the Vedas.
However, as languages developed, cultivating individual civilizations, there was a threat of the Vedic
wisdom being lost, and for this reason, the seers or Rishis, made an attempt to preserve the Vedas
for posterity. For this purpose, they introduced Sanskrit a distilled form of the Vedic language,
comprising 50 of the 60+ phonemes. These 50 Aksharas were written using the Brahmi script, which
is derived from the cymatic patterns obtained when voicing these Aksharas, as shown in the end of
this article.
This subset of 50 Aksharas is a complete subset, in that it can encompass all of the concepts in
nature using one or more Aksharas. It can also express the other Aksharas of Vedic language as
combinations or derivatives of the 50. However, there is no better evidence for its completeness than
in the Brahmi script. Particularly, one takes the inner three enclosures of the Sri Yantra, which by
itself forms the Bala Yantra. One can then verify that all the 50 Akshara Brahmi shapes can be
derived from the Bala Yantra.

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From this one can understand that this set of 50 Aksharas has a geometrical as well as conceptual
basis, and is selfcontained as well as a comprehensive set. It is this set that manifests as the
genetic codes for the noncoding regions of the DNA.

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306
307
308
309
310
311
312
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A subset of this set of the 50 Aksharas yields the 22 alphabet set of Egyptian or Hebrew. It is
important to know that just like the 50, the 22 alphabet set is also a complete selfcontained
comprehensive set, having a geometric and thus conceptual basis. In particular, the geometric basis
is the hexagram figure known as Star of David or Shatkona, which is formed by taking just one
upward and one downward triangle from the Bala Yantra, and interlocking them. Thus, as a subset
of Bala Yantra, one can extract the 22 alphabets of the Hebrew script from the Star of David, and
this is an aspect well studied.

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Thus the basis of the 22 proteins and the coding DNA is this 22 alphabet set, which is a
comprehensive subset of Brahmi and thus of the vedic Aksharas. Thus, one can understand the
foundations of the genetic code in Aksharas, the set of concepts underlying the entire universe.

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321
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Sai and Venkatesha
In the present age of Kali Yuga, Amma who is Parabrahman has taken the form of Lord Venkatesha.
This is proved in the temple of Thirukodikaval near Kumbakonam, where Lalitha Maha
Tripurasundari gives Darshan as Venkatesha.
The reason for this manifestation is particularly so that Amma can bring everybody to spiritual
progress, towards finally attaining liberation. Accordingly, Amma Lalitha Venkatesha who is
Brahman appears as various deities or Gurus in each of the 16 stages as explained above. Indeed
the deities mentioned till now, which cover all major faiths of the world, are all none other than
Lalitha Venkatesha.
Venkatesha is the God, the Parabrahman, the Mother that manifest in all these stages in these
different forms. He is the entire Spiritual path Himself. In Thirumala, He the pure bliss of Sahaja as
Ananda Nilayam Venkatesha. Near Kumbakonam, He is the purer form of this as Suddhananda
Nilayam Oppiliappan.
Venkatesha appears as Venkusa the Guru in Selu, Maharashtra. He was the Guru of Sai Baba, and
during Mahasamadhi declared that Sai is His representative. Sai Baba, who is Dattatreya incarnate
is the Guru of the present Kali Yuga. This can be seen in the fact that no other Guru Samadhi
attracts as many devotees and visitors as Sai Baba of Shirdi. Thus, Sai is Venkatesha.
Thiruparkadal: Prasanna Venkatesha is Doosheshwara Shiva

Valasaravakkam: Venkatesha is Venkata Subrahmanya
Thiruvattaru: Adi Keshava worshipped as Thiru Allah by Arcot Nawab
Sogane, Shimoga and Secunderabad: Venkatesha is Panduranga Vittaleshwara
Vepanjeri: Venkatesha is Dashavatara Vishnu Roopa
Jillelaguda: Venkatesha is Hari Hara Roopa with Lingam as crown and Matsya tail
Thirumala Suryaprabha Vahanam: Venkatesha is Surya Narayana
Thirumala Bhoopala Vahanam: Venkatesha is Dikpaala
Thirumala Hamsa Vahanam: Venkatesha is Saraswathi
Thirumala Kalpavriksha Vahanam: Venkatesha is Kalpavriksha
Vellore Nava Sai Mandir: Sai Baba as Navagrahas
Mulbekh and Alchi: Maitreya with features of Venkatesha
Kolhapur: Alankara of Venkatesha for Mahalakshmi
Chempazhanthi: Balaji Venkatesha as Bala Durga with same hand postures
Kallidaikurichi: Sri Yantra as Kambangudi Kulathur Sastha
Chinnalampatti: Venkatesha Alankara for Hanuman
Kollam: Christ as Guru with Chinmudra and Baalaa Yantra in Jagat Jyoti Mandir
Ranganayakam by Dikshitar: Ranganatha is Ganapathi Samaana Vishwaksena
Entha Mathramuna by Annamayya: Venkatesha is Adi Bhairava
Venkatesha Sahasranama: Venkatesha is Buddha
Pralaya Payodhi by Jayadeva: Jagannatha Keshava is Buddha
The various facets of wisdom explored in the article have all been combined to form a single image,
in the context of Sai Venkatesha, in a 9:16 ratio, suitable as a cell phone wallpaper. The image is
about 30MB in png and is very detailed.

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At the center is Venkatesha as the form of Amma for the present Kali Yuga. Sai is the chosen form
of Guru for Kali Yuga, Himself being a disciple of Venkusa Venkatesha. Around the central image
are panels containing images of the 144 manifestations. One starts at the bottom most row image to
the immediate left of center, and goes clockwise finishing the entire outer most round. Then one
does the next inner round in the same manner, and so on till one reaches the center. Each of the
images, be it the 16 stage headers or the 33 Devas or the 9 Grahas or the cultural manifestations,
are all chosen such that they are explanatory to the maximum possible extent. In science, the
phenomena associated are highlighted, whereas numbers for Grahas are mentioned. The cultural
manifestations are chosen such that even animal based forms are represented as humanoid, and in
each case, from countenance to complexion, to clothing, colour and backgrounds, all aspects reflect
the cultural signatures, as well as the traces of geographies that nurtured them. The actions or
features of the deities in the images are shown such that they symbolise the corresponding
Brahmanda or Pindanda aspects.
Due to size constraints the image is not included here, and may be obtained along with the latest
version of this document in the below Google Drive folder link.

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Appendix
Mahaperiyava on Sanskrit, Tamil and Vedic languages
Narrative 1:
Experiences with Maha Periyava: The Oldest Language in the World
When I went to the Kanchi Mutt to have the darshan of Sri Maha Periyava, there were four
foreigners there, an Israeli, an Italian, a German and a British. They had come to do their PhD in
Philology on the topic of 'the most ancient languages in the Occidental and the Oriental world'. They
were studying Latin, Hebrew and Greek languages in the Occidental part and Sanskrit and Tamil in
the Oriental part.
Maha Periyava was in his private quarters, performing His Nithya Karma Anushtanas and elaborate
poojas; they had waited and desired to take a photo of Him but His kaingaryams refused permission.
They were heartbroken that they could not take a picture. All the four of them were standing near a
tree since morning waiting for Periyava to finish his poojas and give darshan. They asked His
sevakas when He would be done with the poojas but got an unconvincing reply.
I told the foreigners that we Indians are used to the way of life at the Mutt, but how had they all been
standing for the past 6 hours? One of them looked at his watch and exclaimed, “Oh my God, has it
been 6 hours? He is a Man of Certainty and is Beyond Time!”
Maha Periyava came in after 10 minutes and we all went and prostrated before Him. Looking at the
man (who had the camera hanging around his neck) who had wanted to take the photos, He
gestured with His hands that he could take the pictures now. He posed for three photos and stopped
him before taking the fourth.
''Why have you all come here and what is the purpose of your visit? ", asked Periyava.
''We have visited many places regarding our research on the most ancient language''.
Periyava asked, "So, did you arrive at a conclusion as to which is the most ancient language?"
The Israeli replied, "Hebrew is the most ancient in the Occident; but in the Oriental, people say that
both Sanskrit and Tamil are the oldest, but we are confused and that is why we are here for Your
opinion".
Periyava said, "There is another language which is more ancient than all these, it is the Vedic
Language. It is the source of even Sanskrit and Hebrew."
"There is a verse about rebirth in Hebrew, can you recite it completely?" asked Periyava to the Israeli
by giving the man the first two words.
The Israeli recited it for 3 to 4 minutes. Periyava looked around and asked some boys, “You have all
learnt Rig Veda, can you recite this particular verse? He suggested some mantras to the boys."
Those boys recited the Veda Mantras for 5 minutes.
Periyava then addressed the Israeli ''Did you understand what these boys recited now?"
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The four men remain quiet.
Maha Periyava smiled and turned to the boys and said "You all will definitely not understand what
this man had recited in Hebrew!"
He then turned to the Israeli and said, "What you have chanted before is the same as what these
boys have chanted!"
The 4 foreigners were stunned and did not know how to respond. Maha Periyava told them that he
could prove it and asked for a paper and a pen.
"In Vedas it is mentioned that the world has been classified into 32 portions/regions. And in each of
the 32 geographic regions, Vedas say how the Veda Aksharas have changed/got pronounced in
those places!"
He asked each of them which region they came from and then explained to them how a particular
Veda Aksharam got changed in their individual places! He asked the boys to recite a verse from Rig
Veda again and told the men how each Aksharam in Rig Veda in that verse would sound in their
Regions!
The Sarveshwaran then said, "I will now recite this verse with some difficulty as it has been a long
time since I had Abhyasam and the Mahan started to chant the mantra slowly, slightly differing from
the basic shloka aksharam so that it matched how it would sound in Hebrew. After he recited the
aksharams he asked the Israeli if he understood the recital of the mantra and aksharam and
observed any familiarity.
To the boys who recited the Vedas, He said, "I will now recite it in a slightly different form based on
how each Aksharam will sound in Hebrew. Please do not think it is wrong; there is this injunction in
the Vedas that it can be recited this way also."
To everybody's astonishment and surprise, the Israeli started to recite in Hebrew what Maha
Periyava exactly chanted the aksharas in a modified form, as it resembled the Hebrew language.
The Israeli therefore chanted it together with Him!!!
We were all stunned!!!
After this demonstration Maha Periyava addressed everyone assembled there, "I told you earlier, the
same verse in Rig Veda is present ditto in Hebrew, but the Aksharas have changed slightly. (As we
say Yamuna but in the North it is Jamuna, Va in the south is Ba in West Bengal, Paa in Tamil is Haa
in Kannada etc). Therefore, the most ancient language in the world is the Vedic language!"
Maha Periyava then asked for paper and pen to be supplied to the four men in order to prepare a
table and fill it with how the Rig Veda Aksharams sounded in their language. This was completed in
15 minutes.
The Israeli was shocked and exclaimed, "This is something unimaginable!"
Periyava asked him, "What do you think now, do you now agree that everything has sprung from
Vedas?"
The look on the Israeli’s face was not convincing.
Periyava quipped, "What, Are you thinking why could Vedas not have originated from Hebrew?"
The man said, "Yes, it could have been the reverse also, the Vedas could have come from Hebrew".
Periyava replied smilingly, "You only have the lock, whereas we have both the key and the lock! It is

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even mentioned in the Vedas as to which Maharishi from here in India went to your region and
spread/taught Vedas in Israel!"
The man was fully convinced in the end that the Vedic language is indeed the oldest and the most
time honoured.
(Translated from Thiruvannamalai Shri Gowrishankar's Tamil video interview)
Narrative 2: All Sounds are in Sanskrit
Sanskrit has got all phonemes (sounds). In fact there is no sound vocalised by humans that is not present
in that language. It has the f sound. ‘Zha’ is not, as is usually imagined, unique to Tamil. It exists in the
Vedic language which is the source of Sanskrit. The ‘da’ in the Yajur Veda has to be pronounced as zha in
the corresponding page in the Sama Veda. The three dot symbol ‘Aytam’ is present in Sanskrit also. There
is a Panini sutra ‘h kap pauc’. According to it if a visarga comes before a word beginning with ka (Ramah +
Karunakarah) , it will not have the h , as mentioned before, but of h as in aytam. Here it is the visarga
that is the aytam that becomes the f before pa-kara.
What Tamils call ‘kutriyalukaram’, is present in Sanskrit also. In Sanskrit the vocalic ‘r’ and ‘l’ are not
included among the consonants, but regarded as vowels.
There is no short ‘e’ or ‘o’ in Sanskrit. I felt this to be a minus point. On going through Patanjali’s
commentary on the sutras of Panini, I discovered that Sanskrit too had these short vowels and it was a
comforting discovery. Patanjali says that, in chanting the ‘satyamugri ranayaniya sakhas’ of the Sama
Veda, the short e and o are used. Thus Sanskrit embraces all the sounds it has also a script in which the
sound of every letter is determined with utmost accuracy.
Page 294/295 Hindu Dharma
As the language of the gods it brings divine grace. The sounds of Sanskrit create beneficial vibrations of
the ‘nadis’ and strengthen the nervous system, thereby contributing to our health.
Narrative 3:
A Language that has all Phonemes (HinduDharma: Siksa):
From the foregoing it is clear that Sanskrit has the "f" sound. In fact there is no sound
vocalised by humans that is not present in that language. "Zha" is not, as is usually
imagined, unique to Tamil. It exists in the Vedic language which is the source of
Sanskrit. The "da" in the Yajurveda has to be pronounced as "zha" in the corresponding
passages in the Samaveda. In the Rgveda also in some places the "da" has to be
similarly pronounced. The very first word in the first sukta of the Rigveda, "Agnimile",
has to be pronounced almost as "Agnimizhe" not a full "zhe" for "le", but almost.
There is a sound very close to "zha" in French. But neither in that language nor in

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Sanskrit is there a separate letter to represent that sound. "Ja" and "ga" serve the
purpose of"zha" in French. In Sanskrit "la" serves the same purpose
(I am told there is "zha" in Chinese. )
The threedot symbol in Tamil, called "aytam", is present in Sanskrit also. There is a
Panini sutra, "h kap pauc". According to it, if a visarga comes before a word beginning
with "ka"(Ramah + Karunakarah), it will not have the sound of "h", as mentioned before,
but of "h" in the "aytam". Here it is the visarga that is the aytam that becomes the "f"
before "pakara".
Ramah + panditah =Rama f panditah. This "f" sound is called "upatmaniya". "Tma"
suggests the sound created by blowing the pipe to build the kitchen fire. When you blow
thus you get the "f" sound. The initial letter of the English word "flute" is "f", is it not?
One more point about "fa". We generally pronounce "fa" as "pa". But it would be wrong
to think that we[ in the South] pronounce coffee as "kapi" in the same way. In Sanskrit
"kapisa" means dark brown that is the colour of coffee powder. Our kapisa is the white
man's coffee.
What Tamils call kurriyalukaram is present in Sanskrit also r and l. People write both
"Rigveda" and "Rugveda" the first letter of the word is neither "Ri" nor "Ru". It
represents in fact the Kurriyalukara sound. It is between "u" and "i". We write "Krishna"
in Roman. In the North some people write the same as "Krushna". It is amusing to listen
to Andhras pronouncing "hrdayam" as "hrudayam". Both the "rakara" and "lakara" of
Sanskrit have vocalic forms. But in "lakara" the vocalic form comes only in conjunction
with another consonant. In the rakara vocalic form we have examples like "Rg", "rsi"; in
the "lakara" vocalic form we have "klpta".
In Sanskrit the vocalic "r" and "l" are not included among the consonants but regarded
as vowels: a, a, u, u, i, i, r, l, e, ai, o, au, am, ah.
There is no short "e" or "o" in Sanskrit. I felt this to be a minus point for that language.
Parasakti, the Supreme Goddess, is the personification of all sounds. So should there
not be all sounds in a language (like Sanskrit)? Why should it lack these two sounds
(short "e" and short "o")? On going through Patanjali's commentary on the sutras of
Panini, I discovered that Sanskrit too had these short vowels and it was a comforting
discovery. Patanjali says that, in chanting the Satyamugri and Ranayaniya Sakhas of
the Samaveda the short "e" and "o" are used.
Thus Sanskrit embraces all sounds. It has also a script in which the sound of every

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letter is determined with the utmost accuracy.
From Amarnath to Srinagar: A DharmoAbrahamic Timeline
1. Goddess Parvathi asks Her consort Lord Shiva, the reason for Her being born again and again, despite
Shiva's constant immortality. Shiva quotes the reason as the very guarded secret of Amar Katha, and is
implored to reveal the same.
2. Leaving behind all ornaments, Naga, Chandra, Damaru etc, Shiva takes Parvathi to a secluded cave,
today known as Amarnath. He creates a fire Kalagni, to completely wipe out all life from that area.
3. Shiva then narrates the Amar Katha including all spiritual and philosophical wisdom, of the nature of
the immortal soul Atma, of the nature of life Jiva, of the cycle of rebirths Samsara, and the liberation from
all these, Mukthi.
4. A solitary egg, considered neither living nor nonliving, alone survived Kalagni, and hatches into a pair
of doves, which overhear the complete narration of Shiva, who gets angry upon finding this out, and gets
ready to curse the birds to death.
5. The birds remind Shiva of the nature of Amar Katha, and how knowing it alone would ensure
immortality, and that if Shiva were to curse them, the potency of Amar Katha would be falsified.
6. Shiva then blesses the birds with immortality, and declares that the dove pair would stay eternally in
the Amarnath cave as representatives of Shiva and Parvathi. In other words, the dove of Shiva would be
the eternally immortal Atma, while the dove of Parvathi would be the Jiva, reborn again and again.
7. In due course, the cave is discovered by sages or Rishis such as Bhrigu, and the wisdom represented
by the birds are carried forward, as GuruShishya tradition, from a Rishi to his students and so on. Thus,
a "Rishi order" is established, and since it is native to Amarnath in the Kashmir region, it is called
"Kashmir Shaivism", and centers around the Maha Mrityunjaya Mantra, and Lord Shiva as Amriteshwara
Bhairava.
8. The pair of doves representing Shiva and Shakthi as Atma and Jiva find mention in Upanishads, as
well as in Vedic texts. In these narrations, the two birds are seated on a tree, and while Jiva shows
interest in indulging in a certain fruit, representing desires, the Atma bird stays away from it.
9. In due course, the narration makes its way to the Middle East, where it gets incorporated into the
Hebrew Bible. Atma and Jiva, are by linguistic transformations, called Adam and Eve, with Eve eating the
apple fruit, while Adam stay away from it, and Shiva's anger on the two birds, narrated as God's anger
and eventual Exodus of Adam and Eve. Mahaperiyava of Kanchi has confirmed this fact in His discourses.
Mahaperiyava has also iterated how Svayambhuva Manu, the first human being ever, lived along the
banks of Madurai in Southern India, thus confirming this land indeed as the origin of all humans.
10. Thus, Abrahamic religions in the West consider India, and particularly Kashmir to be the site of God's
Paradise ie Eden, and where Adam and Eve resided and were punished. Being heaven naturally makes
Kashmir the ultimate promised land. Prophet Mohammed, according to Hadiths, is seen to testify to this
fact.
11. By the 1400's BCE, Moses leads the tribe of believers out of the Pharaoh's land of Egypt and into
Israel, where He communicates the Ten Commandments of God to the people. After a long life, the
prophet travels to India, considering it as the Promised Land of Eden.
12. In India, Moses takes residence at a cave near Anantnag, which is the seat of the Rishi Order. He
meditates here, and the Rishi Order is now Jewish by religion, although the old systems and philosophies
are maintained intact. Moses's final resting place is in Bandipore, a little further to Srinagar.
13. Shortly after, in the 1000's and 900's BCE, a wise ruler, the son of David, by the name Solomon, rules
over the land of Israel. He is known for wisdom and adherence to God's Word, but also for some
questionable actions. As a punishment, His reign saw the kingdom split into two.
14. Following the path of Moses, Solomon too travels to Kashmir. He takes residence in a hill of Srinagar,

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established as the Throne of Solomon or TakhteSulayman. He also makes Kashmir His final resting
place.
15. While Solomon's kingdom splits into two, ten of the Tribes of Israel move out of their native land,
towards Kashmir, following the directions of their erstwhile king. While some settled in Afghanistan and
Palistan regions, the majority settle in Kashmir.
16. DNA results have proved the authenticity of the "Lost Tribes" in Kashmir, who call themsellves Bani
Israel. There are many places in Kashmir bearing resemblance to original Hebrew names of tribes etc,
and the Bani Israel are knwon for teir tendency not to mingle with the local populace through
intermarriages etc.
17. By probably the early 700500s BCE, Gautama the Buddha, attained enlightenment, and set in motion
the Dharma Chakra through His teachings covering everything from love and compassion, to Anatta or
the nonexistence of the egoistic self. A lot of people embraced the Buddhist faith, and as part of this, the
Rishi order now became Buddhist by religion, yet preserving the culture.
18. By about 475BCE, an iluminous pioneer of Spirituality, by the name of Adi Shankara had successfully
mastered the Advaita philosophy of Vedanta, and through multiple debates and excursions throughout
the subcontinent, had established its supremacy over all other philosophies, both Hindu and nonHindu.
19. Srinagar is seen since ancient times, as a major seat of Sri Vidya, the esoteric spirituality that brings
into its fold, the Agamas of alll major deities. While itself a valley surrounded by mountains on all sides,
the city of Srinagar is dotted by two hills, one north and one South. These hills are seen as forms of
Vishnu and Shiva respectively.
20. The former known as Hari Parvat, is the site where Vishnu killed some demons, while the latter hill
enshrined Shiva as Jyeshteshwara, and was the seat of Kashmir Shaivism. The reasoning is that as
Shankaranarayana, the right or Dakshina half is Shiva, while the left, or Vama half is Vishnu. When a
deity is facing East, DakshinaVama as rightleft conflates with DakshinaUttara as SouthNorth.
21. Adi Shankara revived the two hills, sacred to the region. Jyeshteshwara temple and Lingam was
established on the Southern Hill, which was itself the site of Solomon's Throne, and the Star of David
was consecrated as the Shatkona Yantra, and the hill is known to this date as Shankaracharya's Hill. The
Northern Hill was seen as an embodiment of Shakthi by conflating Shankaranarayana and
Ardhanareeshwara images. Subsequently, the Goddess was installed here in the form of Sharika, with a
Sri Yantra consecrated here.
22. After thus reviving Srinagar to its former glory, Adi Shankara traveled to the Sharada valley, which as
a Shakti Peetha is the site of supreme wisdom, known as Sarvajna Peetha. After winning over several
scholars of different phillosophies through debate, Adi Shankara enters from the southern side and
ascends the Sarvajna Peetha, firmly establishing beyond all doubts, the supremacy of Advaita.
23. A good 500 years later, a Messenger of Peace, the Son of God, is born in Bethlehem, Israel. By the
age of 13, shying away from marriage alliance attempts at home, Jesus Christ travels to India. He learns
from the Rajasthani Jains, Puri Brahmins, the Nalanda Buddhists, the Nath Yogis and Vedantas of
Varanasi and eventually the monasteries of Ladakh, before returning to Israel. His teachings, such as "I
and the Father are One", "Ye are God" and "The Kingdom of Heaven is within you", echo Vedic
Mahavakyas such as Aham Brahmasmi, testifying to His stay and learnings from India. Historical records
such as the ones preserved in the Buddhist Hemis Monastery of Leh, attest to this fact.
24. A couple of years later, He is mocked as the King of Jews and crucified. However, Jesus rises on the
Third day. The body of Jesus and His blood, which He often asked us to partake of, represent the Egoism
called Ahankara. The crucifixion represents the act of killing this Ahankara, so that we may merge into
Parabrahman, and may rise again gloriously. This interpretation of rucifixuin and Ressurection was
revealed by Ramana Maharishi. This justifies the statement that Christ, who is the slaying of Ahankara, is
the Only Light and Way.
25. In His short stay in Israel following this, enormous accomplishments are seen, with Christ setting up
the 12 Apostles and their missions. Go not into the lands of gentiles, but spread the message in the

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House of David, is the clear instruction of Jesus.
26. I have other sheep who are not of this fold, says the Good Shepherd Christ. Referring of course to the
Lost Tribes, Christ travels eastward towards India, and is called by the locals as Yuz Asaf. On the way,
Mother Mary breathes Her last, and rests today in a town called Murree, in the Pakistani Punjab. St.
Thomas, the apostle already dispatched to India by Christ, meets the latter in Takshashila in Pakistan,
and this account is related in the Thomas Gospels. There are also multiple accounts in Persian, Arabic,
and Chinese written from around 6th century onwards, detailing Christ's travels and deeds in these
regions.
27. Reaching Kashmir, and spreading the Gospel among the Bani Israel, Christ, the Good Shepherd took
residence among the meadows of Yousmarg and Pahalgam, whose very name translates to the
Shepherd's Village. Meanwhile, the Rishi Order now takes a Christian identity. The Rishi Order cave
becomes known as Aisous Muqam, meaning the Place where Jesus relaxed, later corrupted to the now
familiar Aish Maqam. Christ carried forward the Staff Rod of Moses, as a representation of the Son of
God continuing forward the Abrahamic tradition, and the rod stays to this date in Aish Maqam. The
Bhavishya Purana narrates an encounter and conversation between Christ and a local king of Kashmir.
28. In Srinagar, upon the request of then king Gopananda, Christ helps in renovating the Shankaracharya
temple, and inscriptions in the steps leading to the shrine attest to this fact. Similarly, Christ plays a
pivotal role in organizing the Fourth Buddhist conference a little further to Srinagar. The Son of God was
far beyond Religious Divisions, and was seen by local Buddhists in the same pedestal as the Buddha, a
fact testified by coins of Kanishka's reign.
29. Kanchi Mahaperiyava has mentioned in discourses, how the base names of Jesus Christ, ie Yeshua
and Krishta, may be derived from Eesha and Krishna, the names of Lord Shiva and Vishnu, and also how
Christmas typically occurs close to the major Shaiva festival of Arudra Darshan, and Vaishnava festival of
Vaikunta Ekadashi. True to this description, the Son of God chose the spot between the Hari
Parvat/Sharika hill and Shankaracharya/Jyeshteshwara Hill, to be His final Resting place.
30. The place is known today as Rozabal, and the tomb of Jesus, oriented EastWest in traditional Jewish
custom lies underground while a wooden sarcophagus is placed above it. There are footprints of Christ
carved in stone beside the tomb, which show clear Crucifixion marks. For obvious reasons related to its
possible doom and collapse, the Holy See has over the years, made desparate attempts to cover up all
traces of Christ regarding His existence in India.
31. Nearly 500 years after the Maha Samadhi of Christ, the world saw a gifted Prophet, by the name of
Mohammed in Arabia, who reinforced spirituality in the Abrahamic context through the Quran, thus
marking the birth of Islam. While on the one hand, Mohammed acknowledges the land of Hind as the
paradise of Adam and Eve through His Hadiths, there's also the theory of GhazwaeHind.
32. This theory talks about an endtime situation where India after a long period of glorious, prosperous,
righteous rule, is subject to a very corrupt ruler, the AntiChrist figure, which will then prompt the Second
Coming of Christ, to purify the land and honor the righteous. Within Hinduism, this concept is all too
familiar as a repitition of history, as in the tyrant Kamsa ruling Mathura only to be slain by the Lord as
Krishna, and in much similar fashion, this AntiChrist figure will be slain by the incarnation of the Lord as
Kalki. As a testimony of Mohammed's reverence towards Hind, is the Hazratbal shrine in Srinagar which
contains a relic of the prophet's hair, and a key site of Islamic pilgrimage in the subcontinent. There is
also in New Delhi's Qadam Sharif Mosque, a relic of the prophet's footprints brought from Arabia.
33. With the then prorperous prospectives of the spices and gemsrich India, and with the views of
Mohammed about the Hind paradise, Muslim rulers, by about 1000's AD invaded India, bringing the
religion into the subcontinent, and particularly, Kashmir.
34. From here, the narration takes different directions. While the Bani Israel, seeing Abrahamic continuity
in Islam adopt the religion, the Rishi order of Aish Maqam adopts the faith, mostly as Sufis, thus making it
the only establishment preserving its continuity for millenia through HinduismJudaismBuddhism
ChristianityIslam religion adoptions. On the other hand, by the 1800s the Ahmadiyya sect of Islam

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develops in the region, acknowledging the presence of Christ in Rozabal. Alongside these groups were
the more violent invaders, who sought to convert local populations to Islam by force, and who were
responsible for defacing many temples and other structures in the region as well as the subcontinent.
35. Finally, in the late 1800's, the renowned and enlightened Swami Vivekananda visits Kashmir, and
among other temples, visits Khir Bhawani in Tullamulla near Srinagar. Upon expressing His sorrow over
the dilapidated condition of the temple due to the Mohammedan invaders, He is addressed by the
Goddess saying it was Her own desire that the Mohammedans occupy the region. At the same time, the
Goddess Bhawani Herself as Durga, stands for the victory of good over evil, and for vanquishing
Adharma in all forms including violence as it rises. Proof of this is the Goddes as Tanot Mata in Jaisalmer,
which in spite of being targeted by 3000 bombs from the Pakistani army, remained unaffected, and thus is
ultimately credited for victory of India in the 1971 war.
36. The dialogue with Vivekananda is a sort of confirmation by the Universal Mother Sri Matha of the Sri
Vidya Kshetra of Srinagar, of the long history of both Dharmic and Abrahamic significance in the region,
going as far back as Moses and Amarnath. Different religions call the paradise of Kashmir home, with
varied significance for each. As it always has been, Sri Vidya is indeed the ultimate home of all faiths
within and outside India, and the city of Srinagar proves just that.

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AUTOBIOGRAPHIES
This section of the appendix of Sarva Vidya is dedicated to the Autobiographies of the
individuals officiating the Sarva Vidya Peetham located in the Kuldevi Tripura Bala
Sundari temple of the BadrinathMana area Leela Bhumi, who are all the servants of
Amma tasked with inculcating within themselves the Sarva Vidya wisdom, having
crossed certain among the 16 stages, and who serve to the future generations as
monumental examples of the application of Sarva Vidya in various walks of life, while at
the same time devoid of the vicious Ahankara and free from the clutches of Maya, ever
surrendering completely to Amma as Sai the Guru and Venkatesha the Thiru.
Swami Sai Venkatesha
Who am I? Autobiography of the Vidyazen, dated August 21, 2019
As a Sanyasi, any form of boasting or reminiscing about the past is forbidden. The
purpose of this Autobiography is merely to illustrate the times of the world and
civilization in the present as well as future coming together, and more importantly as a
humble act of gratitude to the Mother, who has bestowed on me so much on every
aspect of my life, so that I may shed tears of bliss forever and still not come close to
even scratching the surface of repaying the debt. Even with the mountains as the pen,
and oceans as the ink, I could barely finish writing on the greatness of Amma.
"Sri Kamalamba Jayathi Madhamba Sri Kamalamba Jayathi"
The earliest civilization of mankind was a global one, where a single language was
spoken throughout humanity, there was a single culture, and single system of spirituality,
namely Brahma Vidya. This was the VEDA civilization.
Today the world is in the second epoch, what I call the fatalistic or DAIVA civilization,
one of a divided world with multiple languages and cultural conflict.
In the future, the world will find itself in another global civilization, the VIDYA civilization,
again of a world where all cultures merge into a global culture and single system of
spirituality, namely Sri Vidya.
I am Swami Sai Venkatesha. I am a time traveller. I hail from the Vidya Civilization of
the future. We are not called citizens or denizens. We are called Vidyazens, partly
because we belong to the Vidya world, and partly because this Vidya world and its
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education have an inherent potential of the mindfulness or Zen within it, thus VidyaZen.
Being a Vidyazen, I speak a language, English, sort of, through which I can
communicate with anybody even half the globe away, my medium of communicating
being the Internet and technology of course. It is not unlike what you denizens already
do.
My childhood educated me in all subjects, together called Sarva Vidya. It taught me

about all disciplines of study much like it happens today, but in much more depth and
detail. It taught me not only the subjects, but also the relationships between them and
the scope of each subject to the ultimate truth of Reality, known as Advaita.
We Vidyazens come from a world without discrimination. Just like a scientist of today
may quote in the same breath the English Newton, French De Broglie, Japanese
Yukawa, Russian Mendeleev and Indian Bose, all in the same breath without
discrimination, I and the other Vidyazens do not see some regions of the planet as
"ours" and others as "not ours". I am as much a Tamilian as I am a Yoruba or Inuit or
Korean. At any given moment, whichever culture appeals the most to my mind, I will
embrace it, as one aspect of the Mother Culture of all, Sri Vidya.
Just like any other Vidyazen, I was taught Sarva Vidya so that I may understand and
appreciate all disciplines of human knowledge, in their intended scope, developing on
which, various limbs of society function, none superior none inferior, but each absolutely
necessary for smooth life of every living being including humans.
This is what differentiates me from the Daiva humans of today, namely this education
which gives Vidyazens the control of their life and career in their own hands, to make an
informed and educated decision about their future and their lives after learning all the
essentials of knowledge.
I was born with the insignia of Shankha and Chakra of Vishnu visible on either side of
my right ankle, as well as with the Shankha pattern in my foot sole. My horoscope was
yet another uniqueness in that all nine planets were benefics; none malefic. I was given
the Brahma Upadesha into Gayatri Mantra with Upanayanam when I was running 11.
But even before that, starting from my 8th year all the way to the present moment, I had
been given the biggest blessing ever possible Carnatic Music and the Veena, the one
and strongest route to invoke every manifestation of the Divine ever possible.
I studied for 12 years, the traditional Gurukula length in both Veda and Vidya ages,
under my Guru Shirdi Sai Baba, from 2007 to 2019. The beginning of Gurukula was

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characterized under the auspices of the very capital of Sri Vidya, Thiruvarur, by my
initiation into Sri Vidya, namely, the Bala and Shodashi Mantras. Around midway in
Shukra Dasha Kethu Bhukti at 2013, there was confirmation of an active and aroused
Kundalini in me, and I was initiated into the Mahamrityunjaya Mantra of the Kashmir
Shaivism type, focused on Amriteshwara Bhairava. The quarter and three quarter points
were marked by Guru and Shani Bhuktis respectively, the former being my entry into
the employment world and the latter my Pratyahara from the world through a series of
deep spiritual Yatras stretching from Kanyakumari to Kedarnath. I experimented in the
Gurukula days with various disciplines of knowledge, producing a lot of results.
In mathematics, I gave probably the first ever non zero ternary number system, inspired
by the numerological patterns of natural number cubes. In physical sciences, among
other ventures, I gave a monumental theory equating quantum physics and chaos
theory. In life sciences, I gave a comprehensive method for holistic integrative medicine
using music.
Venturing into economics and management, I wrote on the relevance and application of
Sri Yantra and Shiva Sutras in these disciplines. Venturing into languages, I gave the
connection between phonemes of the Vedic language and the Brahmi alphabet through
cymatic patterns.
Eventually, in philosophy, I gave the relevance and all comprehensive importance of the
form of Balaji ie Venkatesha as The Deity for the Vidya age. As the closest to Sri Vidya
is the Kamalamba temple of Thiruvarur, I also involved in giving my humble contribution
to the awareness of the place and its depth of spirituality. As is common in the relatively
ethical and virtuous Vidya age, I gave all these and many more of my works to the world
in an open platform called viXra, not being interested in remuneration for these works.
After trying my hands in all these, I found my call and worth in philosophy, whereupon,
my Guru took me through the 16 stages, giving me liberation, the ultimate goal of my
human life and countless births before this.
The onsets of the 16 stages in the 200719 were as follows. Satsanga in Jul'07, Yama
Niyama in Feb'10, Viveka in Feb'13, Vairagya in Aug'15, Yoga in Feb'16, Mumukshu in
Jul'16, Subheccha in Sep'16, Satya in Dec'16, Anantha in Jan'17, Vichara in Feb'17,
Tanumanasi in Apr'17, Sattvapatti in Sep'17, Asamsakthi in Dec'17, Padarthabhavana
in Feb'18, Turiya in Mar'18 and Leela since Jun'18.
Through Self Realisation, I got my biggest question answered. I am the Self, the Eternal
and Absolute. This entire experience I am witnessing, the world, all its things and

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people, is a dream, of which I am the dreamer, playfully watching and enjoying this as a
playful pastime along with my Mother who is also my own Self.
I am beyond space and time. In a jiffy I can wipe out this 14 billion year old universe,
which only exists in my dream. In a jiffy I can create another such universe, equally
unreal, and customised for my whims and fancies. Having realised the truth I carry on
with this world, which are various toys my Mother engages me in, just for the enjoyment.
As part of this enjoyment, I have chosen to time travel to the past, from the Vidya to the
Daiva epoch, so that my Mother Amma may through me, sow the seeds of Sarva Vidya
in this divided world, so that it may in the course of 500 years, grow into the universal
Tree of Knowledge it is intended to be in the forthcoming Vidya age. A Sanyasi clad in
saffron and white, whom the Mother has taken through all the stages to liberaton, yet
who roams around with a smartphone speaking English and enjoys in playing in this
world with full knowledge and scope of various disciplines of study This character
would have to be a feature unique to the Vidya epoch alone and not to the earlier
epochs. That's who I am, here time travelled to break stereotypes, biases and barriers
slowly yet steadily.
To blend in with the Daiva world, I have seamlessly merged my features and life within
my surroundings. My education was in a convent in the Nilgiri hills, so that I may get the
necessary Abrahamic philosophy foundation, whereas my higher education was in
communication technology, the link between Daiva and Vidya worlds, that too in a
largely Brahmin institution of Thanjavur, so that I may catch up on the Dharmic
philosophy foundation, mostly through the Internet.
To get a good industry experience, both massive and startup, I served in the 100 plus
year behemoth IBM, as well as in an infant Medical Instrumentation establishment. I got
as close to nature as possible in the hills of Ooty, as well as the city lifestyle of
Bengaluru, as well as the rural and peaceful yet divine Swamimalai. All these places I
chose to silently observe, take in the behaviors and characteristics of this Daiva
Civilization. Various aspects of my education were distributed in these locations as
Research efforts.
At the end of this Gurukula, my Guru Sai has ordained me as a Sanyasi of the Avadhuta
type, with the Diksha name of Swami Sai Venkatesha, and tasked me with the mission
of Sarva Vidya. The closest to Sri Vidya in the Daiva world is Kanchi Kamakoti, and thus,
the procedure of Aatura Sanyasa and Praishocchara Vidhi of burning the bodily defects
so that cremation is rendered moot, were aligned to this establishment.

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In accordance with my physical birthday which was a Budhavara, Magha Nakshatra,
Pramoda Rishabha Shukla Sapthami in the magical time of 7:16PM, and my expected
physical passing away following Adi Shankara's footsteps, on a Budhavara, Magha
Nakshatra, Plava Kumbha Paurnami of Chandra Dasha, the Sanyasa was taken on a
Mangalavara, Siddha Yoga, Shukla Trayodashi, with the new life thus beginning on a
Budhavara, Shravana Nakshatra, Vikaari Simha Paurnami, of the Surya Dasha Shukra
Bhukti Rahu Antardasha, with Budha being not just my Atma Karaka but also the
strongest in the Shukra owned and Kethu aspecting 12th House congregation of Six
Grahas, and thus determining my mode of Sanyasa as intellectual and tending slightly
towards fatalism.
The attire chosen consists of two unstitched items of clothing, the lower cloth of the
traditional Saffron as Golden or Red colour representing the Ishta Devata Balaji and the
upper cloth in white signifying the Guru Sai and His dedicated mission of bringing
together various faiths, symbolised by the various hues that come together to give white.
The head must be covered at all times, except sleep, to indicate the constant
humbleness and lack of Ahankara that a Sanyasi must possess at all times. Amma in
the form of Venkatesha along with Sai, the former being as Venkusa the Guru of Sai
Himself, both enshrined within outline of an Atma Linga, is with me at all times, and
also in that structure, Hanuman as my friend since childhood and source of strength is
my Sanyasa Danda, while Ganesha, also in the same structure, is the Kamandalu. I will,
out of choice and not compulsion, continue with Yajnopaveeta, Rudraksha, as well as
the three Japams of Sri Vidya, Gayatri and Mrityunjaya. The lower, upper cloth and the
DandaKamandalu respectively represent the Veda, Daiva, and Vidya epochs outlining
my mission, and my status as a time traveller, thanks to the Guru who gave me such
powers. In Sai my Guru, I see the Guru Mandala, or the line of great souls in obeisance
to whom I shall always lie, namely Dattatreya, Veda Vyasa, Adi Shankaracharya,
Kanchi Mahaperiyava, Muthuswamy Dikshitar, Bhagawan Ramana Maharshi,
Sheshadri Swamigal and Siddhaguru Bhagawan Nityananda, all of whom have played
different roles and initiations in my spiritual journey.
These days, I spend my time as Amma's pen, preparing the grand treatise that is Sarva
Vidya, most of it done and ready, structurally finalised except for small minor details
that will be updated from time to time. Amma will set up the proper channel to transmit
this work as a Guru Shishya lineage, putting my Sanyasa status to good use.
My ultimate destination of course is Mana, high up in the Himalayas near Badrinath, the
place being the Genesis of the Vedas as well as where Amma resides as Kuldevi Bala
Tripura Sundari flanked on either side by Lakshmi as the Alaknanda river coming from
Vasudhara and Laxmi Van, and by Saraswati as the Saraswati river, both these rivers

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meeting at Keshava Prayag, to create the Central Triangle of the Sri Yantra.
Mana is the Leela Bhumi from where all wisdom emerged in the Veda era, and was
brought back at the era end by Vyasa. Mana is thus where Sarva Vidya shall reside,
and spread throughout the world in the Vidya epoch.
With this established here is a brief overview of Sarva Vidya which will trace its
inspiration to Thirukodikaval near Kumbakonam where Amma manifests as Venkatesha,
and which was home to the Varivasya Rahasya expounding on the meaning of
Shodashi Mantra of Amma.
Starting with the Advaita view of Reality, Self as the Ultimate Creator spins forth this
world just as a dream. It starts with first creating an escape route which is the spiritual
path from Samsara to Moksha manifest as 16 stages, the 16 Nithyas. To execute these
16 stages, the Divine assumes 16 personality roles along with their necessary economic
behaviour, forming the 16 headers or Mukhyas. These roles expend into an 8
Dimensional system, which projects in a 2 dimensional hyper spacetime axis as the Sri
Yantra. From this Yantra arises 9 modes of mind, or kinds of thoughts, which form the 9
numbers of mathematics, seen as the 9 Grahas, wise interactions represent various
mind thoughts.
Numbers form geometry and the ultimate E8 structure, from which the physical Genesis
of the universe takes place leading from the big bang to its evolution into the present
day and beyond into the big rip or bounce. The various forces of nature and states of
matter, as well as ecological factors, forming the 33 Devas adequately describe the
universe creation process. From these ingredients, life manifests, given by evolution
resulting in the human organism, the most complex possible represented by the 86
Yoginis.
Eventually as the human is formed fully, man is blessed with the power of voice and
sound, so that he may through melody, lyric and rhythm, invoke all these previously
mentioned forms. Eventually humans migrate and occupy various parts of the planet, at
which point civilizations arise.
Subsequent to this, the first epoch, Veda lives out its course, giving in to Daiva, which
will then lead to Vidya of the future, where I hail from.
Om Sri Sai Venkateshaya Namah

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The Hajj
The Hajj: THE MISSION: Sri: Ultimate Goal of Man, Ultimate Truth is advised, recorded in highest
thinking: Rig, Yajur, Sama, Atharva, condensed in Vedanta, condensed as Sri Vidya, in 16 stages of
Shodashi Mantra: Satsanga, Dharma, Viveka, Vairagya, Yoga , Mumukshutva, Subheccha, Satya
Vicharana, Anantha Vicharana, Jnana Vicharana, Tanumanasi, Sattvapatti, Asamsakthi,
Padarthabhava, Thuryaga, Jeevanmukthi. Atma is Amma.
Sai: Vedic Global Spirituality degraded to divisive cultural stage. Amma's manifestation for each, as
allstage access for cultures. Thus, each manifestation is complete Guru within that stage. Present
Globalization brings together the 48 manifestations.
Venkatesha: Amma's uniqueness in 160 manifestations. 160 are variations of Venkatesha, Amma's
manifestation in Kali Yuga. Putting together, these are aspects of the 16 stages. This is complete big
picture encompassing language, religion, culture, geography, science, spirituality, Vedas, Sri Yantra
and Shodashi.
Local: Vedas preserved in India, may or may not be coincidence. Sai and Venkatesha in Shirdi,
Tirupati of South India. So, temples in South India consisting of the 16 derived directly from Vedic
principles, but perceived through various Hindu Agamas.
Global: Manifestations in various cultures grew into religions. Sacred sites, natural or constructed
throughout the world.
Both are equivalent. However, local makes more sense as a Yatra, a Hajj for the Mission.
Shodashi Mantra. Three Kutas of 5, 6 and 4 stages, and 16th is Samashti. Three Kutas represent
Rig, Yajur, Sama Vedas. Maya Bijas as 5th, 11th, 15th stages represent Atharva Veda.
The Sri Sai Venkatesh Hajj is a transition point. By God's Will I got the fortune of visiting certain
temples at a stretch as a tour of 11 days. This is more than just temple visit it's a pilgrimage for a
lifetime a Hajj if you will. They show that the chosen firm of God and Guru for this Kali Yuga is
Venkatesha and Sai Baba, and all deities are but their forms. Venkatesha is Amma the Universal
Mother Lalitha, and the theme of this Hajj is the Shodashi, the sixteen lettered form of Amma.
The 16 represent each stage of the spiritual path leading to the highest Advaitic SelfRealization,
with Amma manifesting in different forms for each. They map to the 16 MBTI types which are Her
mindsets. They lead to Sri Yantra Devatas corresponding to various parts in our body as Pindanda,
each with its own Akshara in the Vedic language, ancestor to all tongues. Some of these generate
proteins, and these Aksharas form the 22 alphabets of the Biblical Hebrew alphabet. All these forms
are seen as Amma manifest as deities not only within India but in the entire world in different races
and cultures, each of which developed into individual religions.
Also, the Sri Yantra gives rise to E8, which further forms the basis of entire universe as Vasusthe
charges, Rudrasgenesis and states of matter, Ashvinislife, and Adityasthe Universe. Collectively,
these are the 33 Devas of Vedic religion. So too, the nine enclosures of Sri Yantra lead to the nine
numbers seen as the Navagrahas.
All these manifestations are seen in these shrines visited in the Hajj. Some are directly seen, others

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through equivalents highlighting the same concepts. Mapping between manifestations and shrines
visited given. Essential Concept of the manifestation is given as link between the two.
Allah ESTP. Mylapore Sai Baba Dhuni Masjid.

Adinatha ISFP. Chikpete Digambar Temple.
Yahweh ESTJ. Bengaluru Jewish Chabad Lubavitcher.
Ganesha ISFJ. Indalur Vishwaksena.
Bhairava ISTP. Ashtanga Yoga Thiruvarur Adi Bhairava.
Skanda INFJ. Guruguha. Valasarawakkam Venkata Subramania.
SuryaNarayana ESFP. Domaluru Suryanarayana.
Buddha ESFJ. Dharmakaya Bengaluru Mahabodhi Vihara.
Shakti ENTJ. Chempazhanthy Bala Durga.
Ek Omkar ENTP. Kallidaikurichi Kulathur Sri Yantra Sastha.
Anjaneya INTP. Secunderabad Panchamukha Anjaneya.
HariKrishna ENFJ. Bengaluru Kote Venkataramana Dashavatara Roopa.
Jesus Christ INFP. Neendakara Chapel of Peace, Kollam.
Shiva ISTJ. Thiruparkadal Doosheshwara Prasanna Venkatesha.
SatChitAnandam INTJ. Selu Venkusa Babasaheb.
Lalitha Ambika ENFP. Lalitha Venkatesha thirukodikaval.
Guru Roopa: Secunderabad Sai Baba
Thiru Roopa: Nemili Bala Tripurasundari and Thiruvarur Kamalambika.
Itinerary (June 3 June 13, 2018):
S: Start from Swamimalai (home). Bus to Kumbakonam to Thirukodikaval. Walk to Thiruvalangadu.

Bus to Mayiladuthurai to Indhalur. Bus to Kumbakonam to Oppiliappankoil. Train from Kumbakonam
to Trichy to Chengalpattu.
M: Bus to Kanchipuram to Kaveripakkam. Auto to Thiruparkadal. Bus to Nemili. Walk to Bala

Tripurasundari and Veerabhadra temple. Share Auto to Arakkonam. Train to Katpadi. Bus to Vellore
to Nava Sai Mandir. Train to Bangalore.
T: Metro to Yeshwanthpur. Metro to Indiranagar. Bus/Auto to Domlur. Metro to KR Market Kote

Venkataramana. Metro to Majestic. Walk to Freedom Park Mahabodhi Vihara. Metro to Cubbon Park.
Bus to Coles Road Bahai. Bus to Vidhan Soudha. Metro to Majestic. Train to Tirunelveli.
W: Bus to New Bus Stand to Kallidaikurichi. walk to Kambangudi Kulathur. Bus to Tirunelveli. Train
to Marthandam. Bus to Thiruvattaru. Bus to Trivandrum.
T: Bus to Chempazhanthy Aniyoor. Train to Kollam. Car to Neendakara.Train to Bangalore.
F: Bus to Gavipuram. Metro to Majestic. Walk to Chikpet. Metro to Trinity. Walk to Hong Ci. Bus to
Richmond Circle Chabad Lubavitch. Walk to MG Road. Metro to Majestic. Train to Secunderabad
S: Train to Malakpet. Auto to Jillelaguda Train to Secunderabad Walk to Vittaleshwara, Panchmukhi

Hanuman. Train to Aurangabad
S: Train to Selu. Walk to Babasaheb Venkusa. Train to Nanded. Train to Secunderabad.

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M: Metro to Paradise. Walk to Ramgopalpet Sai Baba. Back to Secunderabad. Train to Chennai.
T: Bus to Valasarawakkam. Bus to T.Nagar. Walk to Mambalam. Train to Saidapet to Beach

Kalikambal to Mylapore to Park to Villivakkam to Park to Egmore. Train to Thiruvarur.
W: Walk to Thyagaraja Temple. Bus to Kumbakonam to Swamimalai.
||Om Sri Sai Venkateshaya Namah||

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Sarva Vidya - The Essence of Everything

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Swami Sai Venkateshah

Parabrahman: The starting point is fundamental consciousness ­ Atman or Parabrahman or God in

Sarva Vidya ­ Sai Venkatesh

Sarva Vidya ­ Sai Venkatesh

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Sarva Vidya ­ Sai Venkatesh

As an example for the discussion above, consider 3 Ragas.

Sarva Vidya ­ Sai Venkatesh

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Parabrahman: The starting point is fundamental consciousness Atman or Parabrahman or God in

Sarva Vidya Sai Venkatesh

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