Universal Absolute Brahman. (Glossary for the Vahinis)

Without having any attachment to work and without swerving from the path of Dharma, if you do all work in the name of God, then God will always be with you through good and bad times, in happiness and sorrow. He will be the witness and a constant companion to you. It is quite natural that the infinite Parabrahman has a large number of names. It is also natural that one who has so many different forms and names has an infinite number of eyes, heads and feet. For such a Parabrahman who answers these two descriptions, they have also given the names Prathamaja and Purvaja. In addition, there is another meaningful name for Him and that is Suparna.

When God wanted to create the world in His aspect of the Parabrahman, He first created His basis and that basis was the sound. This primordial sound was the first picture which was created and because it represents sound, it has been called the Vachaspati ,Brihaspati,Prajapati, and being the first aspect of creation, it has also been called Prathamaja .

(An attempt to depict the creative activities of Prajapati)

Prajapati is an earlier basis than Prathamaja, He is called Purvaja. The very first sound is ‘Bhu’. After this He created the form Bhurati and so this created earth is called Bhumi, and is also called ‘Bhuvana’ in the Vedas. Another name is Sthirapravaham, because it is a creation, which has neither beginning nor end. Bhuvamu also means, a Mantra which is sacred and permanent. Bhumi is born in the form of the mantras and the Brahmins. This is the reason why the Shastras have been creating three different aspects,Mantra,Yantra, and Tantra in man. The Yantra is the body itself, and the Mantra is the breath which we take in and give out, the Tantra is the heart inside. We must understand how one’s breath itself becomes a Mantra: It is so because we have the word Soham in the breath itself, and when we breathe in and breathe out, we continuously utter the word Soham, and this word Soham means, ‘I am God’. ‘I am that’ simply means ‘Tat tvam asi’, ‘That art thou’. Therefore, this Mantra of breath represents the Sva-swaroopa. (SSB 1974, p. 126)

Of the two entities, Parabrahman and Apara-brahma, the Apara-brahma is incapable of conferring the Purusharthas, which are of lasting value. The word, Anveshana (seeking) used here to signify the attitude of the disciple shows that those attached to the Apara-brahma (the lower self, unrelated to the Over-soul) fail to identify their own basic truth as the Atman. That is why they still ‘seek’ it somewhere outside the truth of their being! The eternal unique Parabrahman principle can be known only through the discipline of the Shastras, directed personally by a Guru or Teacher. (UV, p. 41)