Thus we see another level of symmetry emerges – ah ( A: ) closes the circle pictorially – signifying the internal/external division as the ātmā shapes in the mātā. The ‘individual’ ego, ahamkāra ( AhMkar ) has thus taken form – there is an inside and there is an outside – with the language of consciousness as the dividing membrane !
◊ This is affirmed by a set of shlökas from Brihadāranyaka Upanishad – V.5.1 to 4 – the 1st shlöka says that at the beginning of this You-niverse there was just āpo and from this germinated satyam, the truth which is likened to the Brahman (this shlöka gives the three syllables of satyam as sa , ti , yam , the first and the last being real and the second unreal, madhyato anrtam – the fleeting is enclosed on both sides by an eternity which is real). The 2nd shlöka says – what is true is the yonder sun, ādityah. The purush (here the Universe is personified) who is there in the mandal and the purush (the individual observer) who is here in the right eye, these two rest in each other. The 3rd shlöka invokes the Gāyatrī mantrā equating the head, arms and the legs to bhū, bhuvah, svah and says that the name of the purush in the mandal is ‘ahh’ ( Ah: ). The 4th shlöka is identical to the previous except for the name of the purush in the right eye, it is aham (AhM ). Interestingly there is a fourth vyāhrti of the Gāyatrī mantrā that is beyond bhū, bhuvah, svah and it is mah ( mah: ) – the very opposite of aham (AhM ). These two are conjugate words.