Symbolic Significance of Numbers

in Hinduism

by Jayaram V
"The ingenious method of expressing every possible number
using a set of ten symbols (each symbol having a place value and
an absolute value) emerged in India. The idea seems so simple
nowadays that its significance and profound importance is no
longer appreciated. It's simplicity lies in the way it facilitated
calculation and placed arithmetic foremost amongst useful
inventions." Laplace, a French mathematician.
This essay tries to explain the symbolic significance of
numbers from one to ten from Hindu perspective and
their association with some important concepts and
divinities of Hinduism. It also explores how ancient
Indians used numbers to organize the knowledge they
had about creation and systematically ascertain the
order of divinities in a complex pantheon to envision a
grand view of Hindu cosmology from a numerical
perspective.
Most of the information, which is provided in this essay
is a product of this writer's intuitive awareness and
personal study and may not be found elsewhere. This
article is an attempt to present before the readers the
idea that numbers were used in religious ceremonies
and rituals as symbols of divinities and their energies.
The ancient seers of India intuited the play of numbers
in the order and regularity of the world. For their times,
it was an astounding discovery, which is now confirmed
beyond doubt by modern science.
In ancient India people lived very religious lives. They
prayed and worshipped several divinities in whom they
had faith. They believed that the purpose of human life
was to achieve liberation from the cycle of births and
deaths and ascend to sunlit worlds. They did not believe
in withdrawing from life or abnegation of duty as a
necessary condition to pursue God. Enjoyment of life
and material wealth were important goals of human life
but not the ultimate. The highest aim was moksha or
liberation from the delusions and distractions of life
through spiritual discipline and self surrender. The best
way to achieve it was through a divine centered life,
where every activity was meant to achieve inner purity
and experience God as the witness, guardian, guide and
rescuer.
They reflected this attitude in many aspects of their
lives. Whether it was the practice of a profession, or
study of the Vedas or tending of the cattle, or engaging
in some mundane affair, they sought the intervention of
divinities through the practice of dharma. They reflected
the same attitude in using the numbers and believed
them to be symbols each having a potency and symbolic
significance of its own They believed that the numbers
could be used in the practice of religion and spiritual
discipline to reference the divinities and their attributes.
To the intuitive seekers of Brahman, the numbers
offered many opportunities to meditate upon and realize
the hidden symbolism. In the following paragraphs we
will try to explore the symbolic significance hidden in
the numbers from zero to ten. And in doing so we will
also realize why the decimal system and the use of
present day symbols for numbers originated in ancient
India.
Zero, Shunya
Zero is a numerical or symbolic representation of
Nirguna Brahman or the Brahman who is without a
form and without qualities. Nirguna Brahman is an
eternal mystery. Very little is known about him. He is
the known unknown. So is zero. No one knows for sure
what this number is, what it represents and what its true
value is. What we know about it are but assumptions.
The physical laws of the universe do not apply to zero. It
stands as a bridge between physical and the
metaphysical realms and between reason and faith. It is
indefinable and can be explained only in terms of "not
this" and "not that". It is indivisible, without form,
without qualities, without a beginning and without an
end.
It is difficult to say whether it exists or not, whether it is
a number or not, because no one knows for sure. It is a
void, where nothing else exists but itself. Finite as well
as infinite, the first and the last, the smallest and also
the largest of all, it could neither be destroyed nor
created. You can find it everywhere, hidden in every
other number. Any number that you try to multiply with
it becomes zero, but if you know the right way you can
enhance the value of a number infinitely. Zero is thus a
very apt symbol of the primal Being. There is no other
symbol in our knowledge that can represent Brahman
with such clarity and simplicity.
One, Eka
One is a symbolic representation of saguna Brahman or
Brahman with qualities and form. Saguna Brahman is
the awakened Brahman who projects the worlds and the
entire creation out of himself. He is also called the
cosmic soul or Hiranyagarbha. He creates the worlds
and beings by his will and dynamic power. He is the
creator of Brahma, Vishnu and Siva and the rest of the
gods. He is referred as tadvanam. He is beyond the
grasp of the senses and the mind. He is bliss
consciousness who is experienced by seekers in a state of
samadhi. By realizing him everything is realized. By
knowing him everything is known.
Like saguna Brahman, one is the first to manifest,
somehow mysteriously from the equally mysterious
zero. It is not zero that creates other numbers, but
actually the number one. Just as Brahman exists
everywhere in his entire creation, the number one exists
in every other number. The value of other numbers
increases greatly when you bring the number to their
forefront. It is like placing God before everything else in
our daily living.
As a subjective reality, one also symbolizes atman, the
individual soul. Atman is Brahman in its microcosmic
aspect. Atman is the number one hidden in every other
number. It is the essence of the eternal One. Hindu
scholars are not unanimous about the relationship
between atman and Brahman. All agree that both share
the same essence and same bliss consciousness, but
disagree when they talk about their origin and
relationship. According to monistic (advaita) schools
Brahman and Atman are one and the same reality and in
the end Atman becomes Brahman. The dualistic (dvaita)
schools believe that the two are distinct and that though
they are the same in essence they never unite, but
remain distinct for ever. According to them, an
individual soul may achieve self realization but would
continue to exist eternally as a separate self.
The number one may not have the range of zero in
symbolizing Brahman, but it has many of the latter's'
qualities. Like Saguna Brahman who is the creator all
empirical reality, the number one is actually creator of
all other numbers. As in our creation, the one become
many by multiplying itself and then resides in them. It is
also different from zero because it has the quality or
value of one. Is it however not eternal in the true sense
of the word because like Saguna Brahman it dissolves
into zero or nothingness when the former is withdrawn
into the latter.
The number one also symbolizes the state of non
duality, the oneness of existence hidden in all of creation
beyond the veil of delusion. The oneness of being is also
the subjective state of both Brahman and Atman, in
which there is no experience of distinction and
separation between the known and the knower, the
object and the subject, the self and the non-self. One
alone exists by oneself, illumined by the self, immersed
in the self, permanent, unchanging and unmoving. It is a
state in which one simply is, the state of "I am I am" in
which "I" transcends the ego to become "I" alone. Does
the self know that it exists? Perhaps not, except in a
state of duality.
Two, Dvi
The number two is a symbolic representation of the state
of duality which we experience objectively through our
minds and the senses. It also symbolizes Purusha and
Prakriti (God and Nature), Brahman and Atman as two
separate entities, the knower and the known, the subject
and the object, the doer and the deed, the self and the
not self, the bhutatman (ego or physical self) and the
antaratman (real Self), Siva and Shakti, Vishnu and
Lakshmi, Brahma and Saraswathi, the earth and the sky,
cause and effect, the day and the night, the heaven and
the hell, the good and evil, the right and wrong,
knowledge and ignorance, higher knowledge and lower
knowledge, life and death, illusion and illumination and
mortality and immortality.
Our suffering and bondage to ignorance and mortality is
symbolically represented as Adam and Eve being cast
away from heaven in the Biblical story of Genesis and
philosophically explained as bondage to ignorance and
earthly life in our Vedanta. The creation of two from one
was the wish of the Self because it wanted to amuse itself
by not being alone. From that single seed of thought
ensued all creation as ripples in a pond in his own
waters. The emergence of two out of one is the cause of
our existence and also our problems of mortality and
suffering. It is a puzzle or paradox we have to resolve by
finding our source either by attaining the one (self
realization) or the zero (nirvana).
Three, Triah
In the grand scheme of creation , one is God and the
second is Prakriti or nature. Together they manifest the
rest of the creation. One of the things that they manifest
together is Rtam, which is recognized as the universal
rhythm or order and regularity. Rtam is the underlying
vibrations pervading the whole creation. It manifests
itself in many ways as the orderly progress of time and
events.
Creation cannot be a chaotic and disorderly process. It is
a projection of God who is a perfect Being, complete in
all respects. It cannot be imperfect because imperfection
cannot come out of perfection. Any imperfection or
failure that we may discern in creation is but God's
willful concealment of perfection for a reason, part of a
grand design, a universal Rtam or order of things, which
we may not be able to understand because of our limited
faculties.
We can see this regularity and orderliness (rtam) in
every aspect of creation, from the atoms to the galaxies,
from the DNA to the ecosystem, from the heavens to
earth and within our own minds and bodies, manifesting
itself as the orderly progression of time and events, of
arrangement of things and energies and as beauty,
symmetry, regularity and harmony. It is the dance of
Siva in his cosmic form. Despite the seemingly chaotic
process of creation and manifestation of the universe,
we can clearly discern in it an orderly progression of
events, a certain rhythm and predictability of movement
and constitution of objects and beings.
And what is the first manifested Rtam or rhythm of the
universe? It is the universal order of creation,
preservation and destruction. And who regulate it? The
Trinity of gods, Brahma, the creator, Vishnu, the
preserver and Siva the destroyer. Their manifestation
itself is an expression of Rtam and they are also the
highest and ultimate upholders of universal Rtam.
The number three is also a symbolic representation of
the Trinity. The Trinity have one aspect of Purusha
(number one), one aspect of shakti (number two) and
one aspect of their own (number three). Their third
aspect is a combination of their functions, their
individual attributes and their place (Rtam) in the
universal scheme of things. Although they are the
absolute Brahman in their highest aspect (since the one
and two are hidden in them), their functions and roles
differ.
Brahma is the creator. He is prajapathi, the lord of
beings. He creates beautiful forms through his divine
mind. In him divine will and energy work in perfect
harmony to manifest divine intention instantaneously.
Vishnu is the preserver. He maintains the Rtam (order,
harmony, rhythm and regularity) of the universe by
helping and nourishing. He ensures that the planets and
heavenly objects stay their course and that the process
of creation is in harmony with the divine will. Siva is the
destroyer. He ensures the Rtam of the universe by
cleaning, purifying, destroying and transforming. He
destroys whatever that is moving out of the course or in
conflict with the Rtam. He facilitates the renewal and
regeneration of the worlds and their beings and helps
them in their inward journey back to their source. In the
end he dissolves everything into the vast unknown
(zero).
We find reference to the number three frequently in
Hinduism. The number is a symbol of Siva because he is
the third in the Trinity. He has three eyes (trinetra),
carries a three pronged weapon called trisul or triayudha
(trident), brings forth the triple gunas (triguna) of
sattva, rajas and tamas and also destroys them through
his grace (trident). He removes sins of three births (tri
janma papa samhara). He has three braids of hair
(trijata). He is known as triloka and trikala jnani or the
knower of three worlds (higher, lower and the middle)
and three times (past, present and future).

The number three also symbolically represent AUM

in its vocative and diagrammatic aspects. The Symbol of
AUM consists of three curves representing the three
states of consciousness. The sound of AUM has three
hidden sounds and the word AUM has three letters.
Together they symbolize the Absolute consciousness
(zero). The Mandukya Upanishad explains this
symbolism in great detail. The lower curve in the symbol
of AUM represents the outward moving wakeful
consciousness. The middle one represents the inner
moving dream consciousness. The upper curve
represents the silent consciousness of the deep sleep
state which is a condition of oneness and peace in which
all desires and dreams subside. The semi circle above
the upper curve represents the turiya or the pure
consciousness of Atman itself. It is neither inner nor
outer, neither consciousness nor unconsciousness. Self
luminous, illuminating everything else, it exists alone
and beyond. These three states of consciousness are also
represented by the three sounds A, U and M. When we
utter the word AUM, as one word it symbolizes the
fourth state of supreme consciousness.
The number three symbolizes many other aspects of
creation:

 the triple qualities of sattva, rajas and tamas,

 the three layers of nature, light, fire and darkness,
 the three states of being immanent, transcendent
and the absolute,
 the triple division of time, past, present and future,
 the three periods of the day, morning, noon and
evening,
 the three worlds of bhur, bhuva and the swaha, or
the three worlds of heaven, earth and the hell,
 the three phases of life, young age, middle age and
old age,
 the three paths to self-realization, the path of
knowledge, the path of love and the path of action,
 the three types of breath, the in breath, the out
breath and the held breath,
 the three steps of Vishnu in his incarnation of
Vamana,
 the mystic syllable AUM consisting of three parts,
 the three duties of a Brahmin, sacrifice, study of the
Vedas and charity,
 triangle or the female genital organ,
 the triple control of thought, word and deed,
 the three staves of a sanyasin or ascetic
 the control of body, mind and action by an ascetic
 and the three lines of ash worn by the Saivites on
their foreheads.

Buddhi is the third tattva. Buddhi is rationality, the

discriminating power where by we know the right from
the wrong, the appropriate from the inappropriate.
Four, Chatur
While Rtam may bring about the orderliness of creation,
by itself it may not be effective in maintaining the order
in the affairs of self-willed beings. At some stage in the
evolution of beings they develop their own egos and
awareness of a false sense of self. Driven by their own
desires and sensory inputs, deluded by maya these
beings would be driven much deeper into darkness and
delusion unless they are presented with a system of
values and moral percepts which would remind them of
their primary purpose in their lives. By following it
consciously and judiciously they can reverse their
outward journey and turn inward to their source.
Thus Dharma becomes the fourth most important aspect
of creation. Dharma is system of religious and moral
laws which is brought to the mortal worlds by gods in
order to assist beings in their journey towards salvation.
The aim of dharma is two fold: to preserve divine order
and to assist the beings. All the divinities in the cosmos
are created to uphold dharma. The reason why we see
four hands for most of the divinities in the Hindu
iconography is because they enforce dharma which is
symbolically represented as number four. The divinities
that we know in Hinduism are but a small percentage of
a vast multitude that operate in higher planes vastly
unknown. Some of them descend into our plane for a
brief period of time for a specific purpose and then
withdraw forever, leaving behind a brief reference in a
long lineage of gurus and schools of thought.
Dharma is eternal (sanatana) because what ever may be
the time and space, it will always be the same. It is
manifested at the beginning of creation and withdrawn
at the end. Because it is not created, we receive it always
as bits and pieces of revelations. What is revealed is only
a part of a much greater dharma. No one knows its full
extent except Brahman itself. It is revealed in
accordance with the divine intent to help the beings and
guide them on the righteous path. And most important
of all, it can be revealed only to those who are qualified
to receive it by virtue of their knowledge and their inner
purity. Dharma declines from time to time to the extent
beings move out of their paths and disturb the Rtam.
Whenever there is disorder and decline of dharma,
Vishnu reincarnates as a mortal being upon earth and
restores order.
The number four is thus a symbolic representation of
santana dharma which is the traditional name for
Hinduism. It is the solution to the problem of ahamkara
or ego, which is the fourth in the 24 tattvas (principles)
of creation. Dharma has four legs. In each mahayuga or
epoch it loses progressively one leg. Thus in the first
epoch, dharma walks on four legs, in the second on
three, in the third on two and in the last, which is the
current epoch, on only one. The world will come to an
end before the fourth leg is completely lost. The Vedas
which constitute the Dharma are also four in number.
The Vedas are eternal. They were revealed by Brahma to
his mind born sons. Lord Vishnu is their protector and
preserver. And Lord Siva helps us to understand them
by destroying our ignorance.
In Hinduism the number four is also used in association
with many other concepts.
 The aims of life (purusharthas) are four, dharma
(righteousness), artha (wealth), kama (desire) and
moksha.(salvation).
 The stages (ashrama) in life are four: the age of
studentship (brahmacharya), the age of householder
(grihasta), the age of retirement (vanaprastha) and the
age of ascetic (renunciation).
 The varnas or castes are four based on the four
levels of human activity: pursuit of knowledge, pursuit
of selfless action, pursuit of selfish action and pursuit
of ignorance.

Besides these we also hear of  the following

1. the four divisions of an army,

2. the fourth great element (mahabhuta), which is
identified as water,
3. the four faces of Brahma,
4. the four quarters of the earth,
5. the four hands of gods and goddesses and
6. the four means of accomplishment (friendship,
charity, conflict and aggression).

Five Panchan
Five is a symbol of the physical body and the planet
earth. Of the five great elements (mahabhutas), the
earth is the fifth element. Ether (akasa) is the first
element, the essence of God himself. Omnipresent, it
has always been there and never created. None of the
senses can reach it, including the mind. Air (vayu) is the
next element. Closer to ether in some respects, but still
within the reach of most sense organs. Agni (fire) is the
third element. Similar to vayu in some respects, but its
body (flames) has color, heat and smell. Both vayu and
agni belong to the mid region (bhur) while ether belongs
to the higher region (suva). Water (jalam) is the fourth
element. It is the most important element as far as the
earth is considered because life upon earth originated
from it. Earth is the fifth element. It is the densest and
the grossest of the five.
Our earthly bodies are mostly composed of earth and
water, which are densest of the five and hence our
limitations in movements, awareness and experience.
The physical body is called annamaya kosa, because it is
created entirely by food (annam). It is our outermost
sheath and depends exclusively upon the senses for
nourishment and contact with sense objects. Because we
are gross, we identify ourselves with our gross bodies
and depend exclusively upon food for our survival and
existence. Ascetics who transcend the limitations of the
body through austerities and spiritual discipline can
survive without food for long because they know how to
nourish their bodies through other means of taking in
the energies of other elements.
The earth body is therefore a slave to the senses. The
senses are five in number: skin, eyes, nose, ears and
tongue. These are considered to be the five external or
physical senses and the five means to know. We
function through these five senses to interact with the
objects of our world. Corresponding to the five external
senses are five organs of action or karmendriyas, hands,
legs, genitals, larynx and anus. These five perform the
five functions of grasping, walking, generating, speaking
and excreting. They are the five means to do. In
addition, there are five subtle or internal sense organs
known as tanmantras which are touch, form, smell,
sound and taste. They are the five means to
experience.
Human beings have all the external and internal sense
organs, but subtle beings will have only the subtle senses
or the tanmantras, which means they can experience
what we experience but without dependence on the
sense organs and without the means to know or do.
People who practice asceticism and yoga can awaken
their subtle senses and experience the world through
their extraordinary siddhis or supernatural powers
without the need to know or do.
Number five is thus a symbolic representation of the
earth and the earth body. We also find the number being
associated with many other concepts of Hinduism.

 In Saivism we have the five fold manifestation of

Paramasiva or Parameswara (the primal being):
Brahma (creator), Vishnu (preserver), Rudra
(destroyer), Maheswara (concealer) and Sadasiva
(revealer).
 In Vaishnavism we have the five aspects of Vishnu
as Isvara: para (transcendent), vyuha (emanating),
vibhava (incarnating), antaryami (immanent) and
archavatara (consecrated image).
 In the Vedanta we have the five qualities of
Supreme Being (Saguna Brahman): truth (satyam),
knowledge (jnanam), infinity (anantam), bliss
(anandam) and purity (amalatvam).
 In the Vedas we find the mention of five sacred
fires.
 In the devotional literature we find reference to five
types of devotion.
 In the traditional form of Hindu worship we see
five types of worship being performed in front of on an
idol, each corresponding to a specific sense organ (fan,
water, flame, incense, food).
 The Hindu calendar is called panchang because it
has five angas (parts). They are thithi (date or position
of the sun), vara (day of the week), nakshatra (position
of the stars), karan (position of the moon) and yoga
(auspicious moment).
 In the Svetasvatara Upanishad 1 we come across five
kinds of errors, five breathing winds, five fold fountain
of consciousness, the river of life and its five
whirlpools, five violent waves of sorrows, five stages of
pain and five dangerous windings and turnings.
 In the Hindu temples deities are offered food made
of five sweet things called panchamrutam.
 When a person dies he is considered to be in the
fifth state (panchama avastha) because the other four
elemental bodies have left this world.
 Manmadha, the god of love is known as pancheshu
because he carries five arrows (corresponding to the
five senses) with which he pierces the hearts of lovers.

We also find reference to

 five digestive powers in the body,

 five methods of treatment (Vaman- administering
emetics- rechan, purging, nasya- giving sternutatories,
anuvasa- giving oily anema, and niruhan- giving an
ordinary enema),
 five products of a cow, milk, curds, clarified butter,
ghee and urine,,
 five classes of beings, gods, men, gandharvas,
serpents and ancestors
 five tantric substances. wine, meat, fish, mudra or
gesture and intercourse,
 five breaths of life, prana, apana, vyana, udana and
samana,
 five great sins (panchamahapatakam),
 five daily sacrifices of a Brahmin,
 five topics of the puranas,
 five types of salts
 five types of vata (fig) trees (panchavati) and
 five Pandavas of the Mahabharata epic pitted
against a 100 jealous cousins filled with pride.
Six, Shashtan
The number six is a symbolic representation of the
human mind. The mind is the sixth sense organ, with six
faculties: reason, emotion, thought, awareness,
knowledge and intelligence, and six enemies or
impurities: lust, anger, greed, pride, delusion and envy.
The most potent organ of the human body, it is the seat
of our knowledge and ignorance and also the cause of
our bondage and liberation. A mind that is out of control
or under the control of the aforesaid six impurities is the
cause of our bondage and suffering. A mind that is pure
and withdrawn from the senses into itself is an ideal
means for achieving self-realization. The Upanishads
repeatedly emphasize the importance of having a pure
mind in the realization of Brahman. So does the
Bhagavadgita. So declares the Mundaka Upanishad:
All mind is woven with the senses, but in a pure mind
shines the radiance of Atman.
In the Maitri Upanishad we come across the following
verses:
Samsara, the duality of life, happens in the mind. Let
therefore one keep ones mind pure, for what a man
thinks so he becomes. This is the mystery of eternity.
The mind of man is of two kinds, pure and impure,
impure when it is bound to the desire and pure when it
is free.
This purity can be attained by the practice of yoga, self-
discipline, control of the senses, devotion, selfless
actions, contemplation and meditation. The Supreme
Path to self realization begins only when the mind and
the five senses are still and the reason (buddhi) becomes
seated in silence (Katha Upanishad). Through the mind
a person experiences three states, the wakeful state
(jagrata), the dream state (svapna) and the deep sleep
state (susupti). Beyond these three states is the is the
pure (turiya) state of Atman, which is "neither outer
consciousness nor inner consciousness, neither semi-
consciousness nor sleeping consciousness, neither
consciousness nor unconsciousness." It is experienced
only by transcending the mind and entering into a state
of samadhi, by becoming pure in thought and deed
through the practice of yoga and spiritual discipline and
under the guidance of a master. So declares the Maitri
Upanishad:
When the mind is silent, beyond weakness or non-
concentration, then it can enter into a world far
beyond the mind, which is the highest end.
We find the use of number six in reference to other
subjects.

 The Vedangas known as the limbs of the Vedas are

six in number (sikhsa, kalpa, vyakarna, nirukta,
chandasa and chitihi.
 The Tantras are also six.
 In the Brahmanas a Brahman is prescribed six fold
duties: teaching, studying, performing sacrifice,
offering sacrifice and charity: For his survival he was
allowed six vocations including begging, commerce,
farming, etc.
 A king in ancient India was allowed to receive one
sixth of produce from the farmers as his share.
 Ancient magicians performed six acts of magic:
creating peace, deluding, immobilizing, creating
enmity, ruining an enemy and causing death.
 There are six Hindu schools of philosophy:
samkhya, yoga, nyaya, vaisheshika, purva and uttara
mimansa and vedanta.
 The six sided hexagon is a symbol of Durga and
used in the tantric symbols.
 Katyayani, an aspect of Durga is known as shashti.
 Married couple perform shastipurthi, almost
another marriage function, when the husband attains
60 years of age while the wife is still alive.

Seven Saptan
The number seven is a symbolic representation of the
earthly plane. Hindu scriptures declare that our earth is
but one in a series of several planes of existence, some
belonging to the higher regions and some to the lower.
In all there are said to be 14 planes or worlds of which
six are above the earth and seven below the earth. Above
the 14th is the highest and the unknown or the zero
plane. If we include it there are 15 planes in all. Our
planet is considered to be in the middle with seven
above (including the zero plane) and seven below.
Our present knowledge of the different planes of
existence seems to have evolved in the Hindu world over
a period of time. In the Chandogya Upanishad and also
in the shortened version of the Gayatri mantra we find
reference to only three worlds:

 the earth (bhur or bhuloka) inhabited by mortal

beings,
 the middle world of air (bhuvarloka) inhabited by
celestial beings, and
 the heavenly world of the sky (suva, svara or
svargaloka) inhabited by devas or gods ruled by Indra.

This is the most traditional view of Hindu cosmology we

find in the early literature of the Vedic people. In the
Puranas and in the longer version of the Gayatri mantra,
however, we find descriptions of the remaining four
worlds, situated above the heavenly world of Indra. They
are

 maharloka (the world of radiant beings),

 janaloka (the world of deities),
 tapoloka (the world of pure souls) and
 satyaloka or Brahmaloka (the world of Truth).

These seven worlds also said to correspond to the seven

planes of consciousness or sheaths in our bodies:
physical plane (annamaya) with earth, breath plane
(pranamaya) with bhuva, mental plane (manomaya)
with svarga, the plane of intelligence (vignanamaya)
with mahar, the plane of latent divinities with janah, the
radiant plane of spiritual fire with tapo and the supreme
consciousness of Atman itself with Brahma.
While there are six planes above the earth, there are
seven below: atala, vitala, sutala, mahatala, tatatala,
rasatala and patala. These are darker worlds inhabited
by demons and dark forces. In the human body, which is
considered as a symbolic representation of the earth
itself, we can find these 14 planes The higher seven
planes also correspond with the seven chakras in the
body and seven planets in the solar system. We can see
this relationship in the following table:

Higher Higher Chakra Body Lower Lower

Organ World Sheath Organ World

Navel Earth Muladhara Anna Hips Atala

Abdomen Bhuvah Svadhishtan Prana Thighs Vitala

a

Heart Suvah Manipura Mano Knees Sutala

Throat Mahar Anahata Vignana Calves Talatala

Mouth Jana Visuddha Janah Ankles Rasatala

 Brain Tapah Ajna Tapo Feet Mahatala

Top of the Satya Sahasrara Brahma Soles of Patala

skull the feet

On our planet itself there are said to be seven spheres

each recognized as a particular dvipa or island (jambu,
shaka, kusha, krauncha, shalmali, pluksha and
pushkara) and seven seas (kara, ksheera, sura, ghrita,
rusa, dahi and jala).
The number seven appears very frequently in Hindu
scriptures. The Mundaka Upanishad refers seven
tongues (sapta jivhas) or seven flames of Agni, which are
kali (black), karali (fierce), manojava (swift as mind),
sulohita (red as iron), sudhumravarna (smoke-colored),
visharuch-devi (universally pleasing) and sphulingini
(cracking). They are depicted as the seven hands in the
iconography of Agni and probably correspond to the
seven dhatus (saptadhatus) of the human body and
seven energies that awaken during our spiritual practice.
Surya, the sun god rides on a chariot yoked by seven
horses each corresponding to a particular color, energy
and day in the week.
According to the Durgasapthashati, during a fight with
one of the demons by name Raktabija, the Mother
Goddess, Durga manifested herself into seven forms
who are popularly known as saptamatrikas or seven
little mothters. They are Brahmani, Maheswari or
Sivani, Kaumari, Vaishnavi, Varahi, Chamundi or
Narasimhi, and Aindri. As their names suggest they are
the energies of Brahma, Siva, Skanda, Vishnu, Varaham,
Narasimha and Indra respectively.
According to the tantras these seven shaktis correpond
to seven subtle energies in our beings. They are shown
below

Deity or Energy Form

Shakti

Brahmi The awakening power that is latent in the Pranava Nada or the
primal sound AUM

Vaishnavi The organizing power that creates beauty and symmetry in the
beings

Maheswari The concealing power that creates the sense of individuality in

the beings

Kaumari The awakening power that creates aspiration for spiritual

liberation in the beings and leads them to a guru for
enlightenment

Varahi The assimilating power that lets beings enjoy foods and
energies of all kinds

Aindri The conscientious power that destroys all the sensory

opposition to the perceived moral code
 Chamundi The controlling power that destroys all distractions of the mind
and facilitates withdrawal and inward concentration.

The seven sages of Hinduism, known as saptarishis

played an important role in bringing the Vedas and
other texts into our earthly consciousness. They are
considered as the mind born sons of Brahma himself,
who descended from the stars in the constellation called
Ursa Major to teach the knowledge of the Vedas to
human beings.
The key musical notes are seven corresponding to the
seven planes of consciousness both within and without.
The number seven plays an important role in Hindu
marriage which is consecrated only after the newly
married couple walk seven steps together around the
fire.
According to tradition, once married, the marriage bond
between a couple lasts for seven lives
Besides these, we also hear of

 Sapta-puris or seven holy cities: kashipuri,

kanchipuruam, mayapuri, ayodhyapuri, dwarakapuri,
mathurapuri, and avantikapuri;
 Sapta-badris or seven sacred places: Sri Badrinath
Dham, Adi Badri, Vriddha Badri, Yoga Badri, Tibetan
Badri, and Nrisinga Badri;
 Sapta-nadis or seven sacred rives: Ganga, Yamuna,
Godavari, Saraswathi, Narmada, Sindhu and Kaveri
and
 Sapta-kshetras or seven battle fields: Kurukshetra,
Hariharakshetra, Prabhakshetra, Ramkshetra,
Bhungakshetra, Purushottamakshetra and
Sukarkshetra.

Eight, Ashtan
The number eight symbolizes the division of space and
divinities into their constituent parts. In the Brahmanas
we find reference to Adityas or solar gods. They are the
sons of Aditi, the Primal Goddess, and their number
vary from 7 to 12. In the earliest Vedic texts we find
references to eight Adityas: Mitra, Varuna, Aryaman,
Amia, Bhaga, Dhatar, Indra, Vivsvant.
In the Vedas we find reference to Rudras whose number
also varies from eight to eleven. The eight Rudras are
Bhava, Sarva, Isana, Pasupathi, Bhima, Ugra, Mahadeva
and Rudra. They are the gods of thunder and rain, the
monsoon gods who were feared by the Vedic people to
be the harbingers of sickness and death, because the
monsoon rains brought all kinds of problems with them
from diseases and infections to floods and destruction of
the agricultural crops and other properties.
The Goddess Lakshmi, the consort of Vishnu has eight
forms, Adi Lakshmi (primal), Dhanya Laskhmi (wealth
of grains), Dhairya Laskhmi (wealth of courage), Gaja
Laskhmi (welath of elephants), Santana Laskhmi
(wealth of children), Vijaya Laskhmi (wealth of success).
Vidya Laskhmi (wealth of knowledge) and Dhana
Laskhmi (monetrary wealth).
Corresponding with these eight Lakshmis are the eight
shaktis of Lord Vishnu: Sridevi (goddess of money),
Bhudevi (goddess of land), Sarasvathi (goddess of
knowledge), Priti (goddess of happiness), Kirti (goddess
of fame), Santi (goddess of peace), Tusti (goddess of
pleasure) and Pusti (goddess of health). Corresponding
with them again are the eight consorts of Lord Krishna.
The attendants of Indra. known as Vasus, who are
mentioned in the Vedas, are also eight in number. They
are Dhara (the earth), Anala (the fire), Apa (waters),
Anila (wind), Dhruva (north star), Soma (the moon),
Prabhasa (the dawn) and Pratyusa (the light).
The astadikpalas are lords of heaven, who rule the eight
directions of space each in the capacity of a Lord. They
are Indra (eastern Lord), Varuna (western Lord),
Kubera (northern Lord), Yama (souther Lord), Agni
(southeastern Lord), Niruthi (southwestern Lord), Isana
(northeastern Lord) and Vayu (northwestern Lord).
These were the Vedic gods who were subsequently
relegated to the level of space deities, with the
emergence of newer manifestations and the rising
popularity of Vaishnavism, Saivism and Shaktism. The
qualities of these deities and their respective directions
play an important role in the Hindu vastushastra
(architecture) and temple construction.
The best form of salutation to a personal deity is
considered to be the eight fold salutation ( shashtanga
namaskaram), performed with eight limbs of the body as
a mark of total respect, obedience and surrender.
The science of yoga is known to have eight limbs, hence
the name as ashtanga yoga or the eight limbed yoga.
They are yama (control), niyama (rules), asana
(postures), pranayama (breathing practice), pratyahara
(withdrawal of senses), dharana (concentration), dhyana
(meditation) and samadhi (state of self-absorption).
In the ancient texts we also find the mention of

 eight types of sexual enjoyment,

 eight duties of a king,
 eight qualities of a Brahman,
 eight ears of Brahma,
 eight elephants guarding the eight quarters,
 ashtadhatu, an alloy made of eight metals,
 eight auspicious encounters or visions,
 eight rasas or emotions of a drama (love, humor,
sadness, anger, courage, fear, horror and wonder) 2,
 eight methods of worship (water, sandal-paste,
flowers, incenses, light, grains, sweets and fruit),
 eight types of misfortunes and
 eight forms of Ganesha (Maha-ganapati, Varada-
vinayaka, Chintamani-vinayaka, Girijatmaja-vinayaka,
Vghneswara, Bala-vinayaka and Siddhi-vinayaka).

Lord Siva is known as ashamurthi. Descriptions of

Sivaling refer it as being surrounded by eight petals
(ashta dalo pariveshtitha lingam) which are considered
to be symbols of consciousness and awareness. In the
descriptions of Siva, we also find reference to his eight
peaceful and eight terrible forms. The eight peaceful
forms are

 saumya or anugraha murthi,

 ugra or rudra or samhara murthi,
 nritta or tandava murthi,
 dakshinamurthi,
 lingodbhava murthi,
 bhikshatana murthi,
 haryardha murthi and
 ardhanariswara murthi.

The eight terrible forms are:

 Kankala Bhairava,
 Gajasuravadha murthi,
 Tripurantaka murthi,
 Sarabhesara murthi,
 Kalari murthi,
 Kamantaka murthi and
 Andhakasura-vadha murthi.
Nine, Navan
Nine is the last of the single digit numbers and also the
highest. In Hindu tradition we find this number being
used to express many concepts and practices. We are
mentioning a few below.
The Bhagavatapurana mentions nine forms of devotion :
sravanam (hearing about God), kirtanam (singing the
praise of God), mananam (remembering God), padaseva
(serving the feet of God), archanam (worshiping God),
mantram (offering prayers to God), seva (serving the
cause of God), maitri (friendship with God) and
saranam (surrender to God).
In Hindu astronomy we recognize nine planets,
collectively knows as navagrahas, whose movements and
configuration we believe would effect the lives and
destinies or the state (graham) of beings in different
worlds. These nine planets are the Sun (Surya), the
Moon (Chandra), Mars (Managala), Mercury (Budha),
Jupiter (Brihaspathi), Venus (Sukra), Saturn (Sani),
Rahu and Ketu. The names of the seven days in a week
are derived from the first seven planets. The last two are
not considered as planets but only in relation to their
influence on the moon. However in the temples they all
are worshipped collectively or as a group and very rarely
alone.
The human body is considered as a city of nine gates
which correspond with the nine openings (two eyes, two
ears, two nostrils, navel and two excretory openings).
Because atman or the self resides in it, it is also called a
temple with nine gates.
Lord Kubera is described as in possession of nine
treasures which are mahapadma, padma, shankha,
makara, kacchapa, mukunda, kunda, nila and kharva.
We find different interpretations of what these nine
treasures are and so will not go into detail. We also find
mention of nine jewels or precious stones (mukta,
manikya, vajra, vaidhurya, gomedhika, vidruma,
padmaraga, marakantna and nila) which are probably
related in some way to the nine treasures of Kubera. In
the foundation laying ceremony of a temple
construction, it is a tradition to place nine jewels and
nine forms of grains (navadhanyas) in the earth where
the foundation stone is laid and also where the idols are
installed.
According to tantrik tradition the goddess Durga is
worshipped for nine days and nights during Dusshera
festival. During this period devotees of the goddess
observe a nine day fast
Ten, Dasan
Ten is the first double digit number formed by the
coming together of one and zero. The zero stands for
nirguna Brahman. The one stands for both Saguna
Brahman and the individual Atman. In the number 10
thus we find a very deep symbolic significance. The
number symbolically represents the incarnation of God,
the conscious and willful coming together of the
transcendent and the immanent, of the mortal and the
immortal, with God manifesting himself fully in earthly
form with his splendor and energies. In a less significant
way it also symbolizes a self realized yogi who has
experienced Brahman or Atman in human body. An
awakened being is complete and different from an
ordinary mortal because she has the internal awareness
of 10 while the latter has only that of 01.
The extraordinary thing about incarnation is that in it
the conflict between duality and unity are perfectly
resolved. Outwardly an incarnation may lead an
ordinary life and go through the motions of life like any
other earthly being, but inwardly he always remains
completely conscious of his true nature and the purpose
of his incarnation. An incarnation is not an emanation
or projection of God but God himself in human or
earthly form. In the first God manifests himself with his
full powers, but in the latter he manifests himself
partially as divinities or godheads. So while the
incarnations are few, the emanations are many.
An incarnation comes to the earth for the specific
purpose of restoring dharma and protecting the
righteous. Once the task is accomplished the incarnation
withdraws leaving behind a glorious chapter of deeds,
revelations and miracles for the mankind to remember
and serve as a guidance.
According to Hindu tradition Lord Vishnu's
incarnations are ten in number of which nine have
already taken place and the tenth is yet to come. The ten
number of incarnations probably allude to the symbolic
mystery associated with the number ten. Lord Vishnu is
known as dasarupabhuta and Lord Rama as dasaripu as
he killed the ten headed demon king Ravana in the
battle. The story is probably an allegory of a egoistic
man (01) trying to compete with an incarnation (10)
with the strength and knowledge of ten egoistic
individuals but without the aid of the inner self (one)
and God (zero).
Conclusion
We can see from the above, that in Hinduism the
numbers play a very important role as symbols of
divinities and energies and serve the same purposes as
the idols and mantras. Under the guidance of a guru, the
numbers can serve as a means of concentration and
meditation and help the seekers find the divinities
hidden in each number. The material world that we
experience through the senses is but a projection of
numbers hidden in its design. These are the footprints
that the divine has left in the layers of his manifestation
for us to meditate upon and realize. They are the
stepping stone to higher awareness and self-realization.
We have the choice to moving back towards the zero and
eternity or moving forward into infinity and relativity.