(Written by and © Udayabhanu Panickar.)
NeeyallO mAyayum mAyA-
viyum mAyAvinOdanum
NeeyallO mAyaye neekki-
sAyOjyam naLkumAryanum.
നീയല്ലോ മായയും മായാ-
വിയും മായാവിനോദനും
നീയല്ലോ മായയെനീക്കി -
സ്സായൂജ്യം നല്കുമാര്യനും
Deeper analysis of materials leads us to a stage where the subtlest part of almost every substance is similar. Readers may remember the news about “Higgs Boson” or “God Particle”, which was described as the smallest particle in 2012. It was believed that, that discovery should allow physicists to finally validate the last untested area of fundamental ‘particles and forces’ and also guide other theories and discoveries and develop into a “new physics”. According to what is known to science, now we can say; there is no difference between the smallest particles of any given substance. Thus we can say everything originated from the same source and is the same for all. Also remember that on March 23rd of 2014 there was yet another claim that still smaller particle is out there.
The scientists claim that the discovery of “Higgs Boson’ is new. But, our ancient scientists who were known as “RiSHis” (ഋഷികൾ), (whom the west termed as philosophers) did claim that the source of everything and anything is the same, a long time ago and named it “braHMan” (ബ്രഹ്മൻ). At the same time they did also say that this tiniest of the particle is the mightiest also.
All the research into the existence of everything and anything by the so-called ‘Modern Scientific Community’ ends at the limit of the visible or physical world. However the scientists of braHMavidya, the RiSHis from early AtReyamuni (ആത്രേയമുനി) of our good old bhAratham (ഭാരതം), to the present day RiSHis including Gurudevan went beyond the physical world. They were all exploring for the ‘Cause and the Source’. In braHMavidya (ബ്രഹ്മവിദ്യ - Spiritual Science), that ‘Cause and the Source’ is known as “braHMan” (ബ്രഹ്മൻ). ‘IT’ is also called AtHman (ആത്മൻ - ആത്മാവ്), “parabrHMam” (പരബ്രഹ്മം) or “paramAtHman” (പരമാത്മൻ). The braHMan may be addressed by other names and Gurudevan calls ‘IT’ here as “mAyAvi (മായ), “mAyAvinOdan” (മായാവിനോദൻ), and “Aryan” (ആര്യൻ), the giver of “sAyOgyam” (സായൂജ്യം). Earlier, in the first mantRam, (മന്ത്രം) He addressed ‘IT’ as “Daivam” (ദൈവം). In the 2nd mantRam of AdhyArOpadaRSHanam (അധ്യാരോപദർശനം) of daRSHanamAla (ദർശനമാല), He addresses ‘IT’ as “pRabhu” (പ്രഭു). Gurudevan did address ‘IT’ as “Aadimasattha” (ആദിമസത്ത), “uLLam” (ഉള്ളം), and “dRukku” (ദൃക്ക്) also in some of His works. It may also be noted that in Bhagavad Geetha (ഭഗവദ്ഗീത) and KadhOpaniShad (കഥോപനിഷത്) “pRaNavam” (പ്രണവം) (aksharabraHMam - അക്ഷരബ്രഹ്മം) is sighted as the ‘Cause and the Source’. Announcement of “Higgs Boson” shows that the material science is actually moving toward that single source; already declared by our RiSHis.
In the visible world; in ‘day to day life’; we see each material as different. But, before or beyond the visible world, (in the beginning) it is the same. Then why is it that some qualitative changes happen at some stage? We have seen that the elements changes differently, when they change into different materials. But what does make that change? In braHMavidya we call this cause “mAya”.
Any change such as in form, taste, measure, time etc. can cause varying responses in us. Fear, dread, happiness, wonder, delight and so on. We see changes happening around us. A person may change from a cool and pleasant personality to be an unbalanced and violent one. IT also creates the feeling of difference in all, and we assume that we all are different. These changes take us through different stages and create different emotions. ‘IT’ also creates the ego, pRANan (പ്രാണൻ), mind, the body and its various functions. Because of the actions/functions of them, we start loving some of the products of mAya, which we like and hate some which we don’t like. We assume them to be true also. To the common people the cause of it is all unknown, secrets. Likewise, we do not understand the secrets of Magic either. The magician knows those secrets of magic. The same way the mAyvi, the one who created this mAya knows the secrets of mAya because ‘IT’ is the Master.
The functional Science of the universe mostly are unknown to us. But we know that it all functions well, as if planned and executed by an extremely ‘expert and efficient’ power. In the case of our own functions, they go on ‘as the time and need demands’, thus making us capable of facing the ‘day to day’ challenges. Our body is much complex than any manmade mechanism. The knowledge which is the substratum of the universal order is called sHudhajnAnam (ശുദ്ധജ്ഞാനം) maybe we can call it ‘Pure Knowledge’ in English. This sHudhajnAnam while keeping its homogeneity; also functions or causes to function heterogeneously. This power or the energy is paramAThman (പരമാത്മൻ). Every function provides us with an experience. The collective aggregate of all the experience is called mAya which is the power source and as such we may call this mAyashakthi (മായാശക്തി). This mAyAshakthi or mAya is provided by or caused by the parabrHMam. Thus the mAya and the mAyAvi; both are the same braHMan. In braHMavidya (which some cunningly termed “Hinduism”, and we erroneously accepted as “Hinduism”), these experiences are also called avidya, (the ignorance) as it is not the original, the paramAThman. What we think we see or/and feel is nothing but a byproduct of it.
Very often mAya is translated as myth, falsehood, illusion, goddess Lakshmi, Devi etc., but does not mean exactly that. Just as in the case of any of our braHMavidya terms (words), there is no exact equivalent word in Western languages. To bring out the real meaning of the word mAya , in English we have to say that it is the “outward appearance of continues change of materials and energy; which of some ‘can be and some cannot be’; and some ‘may be and some may not be’ experienced by the human senses and which has unprecedented power and authority, and which could enforce itself at its will, which no material status can oppose”. It could also be said that mAya is something that seems to exist in a ‘physical sense’ but do not exist truly in adenine sense. It is very similar to a shadow. In a true sense shadow doesn’t exist. But we see it due to the variation of light, due to existence of a mass. Somewhat similar to this, we see and/or experience mAya due to its variation of power and strength provided by braHMan.
Happiness, knowledge, existence all are characteristics of the parabrHMam. Nonexistence, ignorance and misery are all relative to the above characteristics and thus part of mAya. MAya could be referred to as negative counter parts of parabrHMam. In braHMavidya, we call this by other names, such as apara (അപര) and pRakRti (പ്രകൃതി) also.
Every experience we have is either an emergence, disappearance or a re-emergence on a first look. However they are all the three combined into one, as nothing ever is created or destroyed; it only changes shapes, forms and names. Even braHMan is without birth and death. All we see are the parabrHMam itself. What we feel to be creation and destruction are only transformations by and of the same parabrHMam. UpaniShad states that the braHMan or the AtHman takes various shapes, in tens and thousands of forms. We could even say ‘HE’ takes endless forms. ‘HE’ is the ‘ONE’ with no ‘earlier ONE’ or a ‘later ONE’. And ‘HE’ is without inside or outside.
Let us take an example, a pot. The pot is made from clay. But there is no prior existence of pot in the clay. That idea or the workmanship to make the clay into a pot was introduced by the potter who made the pot. The combination of his idea, his intention, his capacity to make it, the tools he used, the clay and the water; created the pot. All these together were the cause of the ‘formation (creation) of the pot’. There are the possibilities of production of many more items from the same clay. The pot was made because of the phenomenological intention of the potter. But here the absence of the pot before does not indicate that a pot cannot be made from the clay. It (the absence of the pot) is in fact a reason for the manufacture of the pot. Thus, the nonexistence of the pot is a cause for the manufacture of the pot. Every creation is the same way, they all have an imagination as a cause. So, the idea or the imagination of an individual that is a jeevAtHman is the cause of the formation (creation) here. This logic can also be used to see how the braHMan (Universal Mind or Absolute) started ‘IT’s formation (creation) process from the imagination of ‘IT’. Even though possibilities are there but it happens only as the braHMan imagines. UpaniShad does explain this process. It says; "In the beginning all this verily was AtHman only, ONE and without a second." There was nothing else that winked. HE bethought Himself: "Let Me now create the worlds." “HE created these worlds: Ambhah (അംഭഃ - അംഭസ്സ്), the world of water-bearing clouds, Marichah (മരീചയഃ), the world of the solar rays, Marah (മരഃ), the world of mortals and Apah (ആപഃ), the world of waters. Yon is Ambhah, above heaven; heaven is its support. The Marichah (മരീചയഃ), are the interspace. Marah (മരഃ) is the earth. What is underneath is Apah, (ആപഃ)”.
This universal volition can actually create all the items we see around us. Even though there are many possibilities only few may happen. If we look at our life itself there are strange events in our life happens without our premeditated intentions. At the same time some of the possibilities we thought of, may never happen. Thus mAya takes creative, unexpected and unpredicted action and it may leave behind its byproducts also.
MAya could be something very similar to ‘watching a movie’. We see actions of the people. But as soon as the projector is switched off, we don’t see any of it. The experience of everyone in the theater is (more or less) the same. And the same way, we all had the experience of it together. Similarly, VedAntham (വേദാന്തം) says the whole universe is such a projection of mAya. Thus, this universe is a byproduct of mAya. And we have seen that mAya is braHMan. Therefore, we can say mAya and mAyAvi is the same braHMan (ബ്രഹ്മൻ).
Now for another example let us take a small piece of cloth. Think back from the cloth. When we pull all the thread out of the cloth, there is no more cloth. If the thread is untwisted, it goes to cotton fiber; then to cotton plant, then to cotton seed. At this stage there is no cloth and no fiber. It can go back to a stage when we do not recognize it with our senses. Then, of course, we can have special equipment do some analysis and come to some conclusions. Or we can have our speculation and come up with some more of the changes. However, there is a stage where the subtlest changes its characteristics, and becomes another item just as we discussed in the beginning of this article. All these changes are also called mAya, and the one who did the work, the mAyAvi. And they both are the same braHMan.
MAya is not a person or an object, but the action of making it look like a material objects, effects, actions and reactions. These all converge into and also diverge out of that ‘infinite’, the braHMam. That braHMan is the ‘ONE’ with which we gain immortality. ‘IT’ is ‘beginning less’ and ‘endless’, but ‘IT’ is the beginning and end of all. ‘IT’ is the culminating factor, “which is said to be neither existence nor non-existence”. ‘IT’ has feet and hands everywhere; ‘IT’ can hear and see everything. ‘IT’ is inside of everything and outside of everything. ‘IT’ envelops everything in this universe and also the Universe itself. ‘IT’ shines everything but it is also devoid of all senses. ‘IT’ is unattached, but supports all. ‘IT’ is without qualities and perceiving all qualities. ‘IT’ is immobile and mobile at the same time. ‘IT’ is so subtle thus unknowable for the unimaginable. ‘IT’ stands far and near too. ‘IT’ is undivided, yet ‘IT’ is divided as ‘IT’ is in everything. ‘IT’ is the supporter of existence and thus to be known.
Gurudevan was an Adwithin (അദ്വൈതിൻ - അദ്വൈതവാദി) and HIS followers should also be so. To be able to be a real adwithin, we must first withdraw from all the surroundings. By examining and understanding everything and everyone. We must withdraw from this physical world which includes our own body. And then, at the culmination windrow even from the mind; that is from the tumult and feverishness of the mind. Then only we can understand that we are in fact that ‘Being’ itself; from which everything manifested. At that stage we see no difference between anything. There shall be no difference in living or being dead; we don’t see difference between death and birth; between sorrow and happiness; between black and white and so on. That is what Gurudevan declares through the fifth and sixth mantRam of DaivadeShakam. It is also declared by Geetha when it says that everything came out of ‘IT’ and they are all 'IT's own variations, and ‘IT’ is not in them but everything else are in ‘IT’. And not understanding this, in itself is also the act of mAya or mAya itself.
‘IT’ is the beginning, the middle and the end. ‘IT’ is the first of aksharam, (the one that shall not perish) the “അ” (“A”) and its compounds, ‘IT’ is the paired compounds; the unexpanded time; the maintainer universally and the Universality. ‘IT’ is the all-engulfing death and also the source of bringing up everything ‘to be’ again. And ‘IT’ is the feminine values of fame, grace, speech, memory, will-power and the endurance. Likewise, ‘IT’ is the ‘irresponsible chance’ and the risk of the gamblers and also the brilliance in the brilliant. ‘IT’ is the victory, decisiveness; and the goodness of those who are well established in “The Reality”. ‘IT’ is the scepter of those who rule and ‘IT’ is the statesmanship of the victorious, and ‘IT’ is the silence, and the knowledge of the knowers. Whichever entity is unique and perfect in value, in grace or in radical strength, all these manifested from a sheer functional spark of ‘IT’. The whole universe, whatever we see (and do not see), all including the static and the dynamic, and all that are unitively (As One) established are ‘IT’. If we are close enough to ‘IT’, we may be able to see the boundless forms of ‘IT’; on all sides, with multitudes of arms, stomachs, mouths, and eyes; but we cannot see the beginning, the middle or the end of ‘IT’. Because ‘IT’ has no beginning or end. There is nothing, moving or unmoving, which exists without the grace of ‘IT’; and ‘IT’ is the seed of every being. ‘IT’ is the giver of the germ, thus ‘IT’ is the cause of the birth of all beings. ‘IT’ is the Father and also the Mother of all. ‘IT’ is the mAya, the mAyAvi and also the one watches over everything and enjoins it all; thus the mAyAvinOdan (മായാവിനോദൻ) also. This is the reason Gurudevan asserts, what HE asserted in here, in the fifth and sixth mantRam of daivadeShakam (ദൈവദശകം).
Religions, especially the Semitic religions are of the opinion that there is an all ‘Good God’ and there is an evil, ‘The Satan’ and the world is in continues fight between them. However, it is not an ‘all-white’ and ‘all-black’ or evil and good as in religions. According to our braHMavidya the ‘good and bad’ are in everyone and everything and vary in each individual and there is no ‘all good’ and ‘all bad’ one; because, all including the braHMan, has both negatives & positives. The religions had created a Satan or evil and gave it a very hateful place. Whereas, in our braHMavidya, this negative is also a very useful thing when within limits and that is what we refer to as mAya. The mAya is phenomenally considered as feminine principle and metaphysically considered as a negative counter point to the braHMan’. Here the creation or the recycling of the universe is done together by the braHMan & the mAya. For every event there has to be a positive and a negative. If there is no negative (and positive), no electrical or electronic equipment will work. The same way everything in the universe is produced by the braHMan & the mAya, the Positive and the Negative.
Bhagavad Geetha says that the great braHMan as Moola PrakRiti (മൂലപ്രകൃതി) is the great womb. In ‘IT’ the PurusHa, which is also the ‘Great braHMan’ place the germ; from which, is the birth of all beings.” “Whatever forms are produced, in all the wombs whatsoever, the great Moola pRakRti (മൂലപ്രകൃതി) is their womb and the PurusHa (പുരുഷ) the seed giver. Purity, passion and inertia – the three GuNa are born of pRakRti.” (പ്രകൃതി) “Earth, water, fire, ether, mind, intellect, egoism; these are the products of the lower pRakRti”. And there is a higher pRakRti, which is the very life element by which this world is upheld and sustained.” “These two pRakRti, are the womb of all beings. So the braHMan is the ‘Source and the Cause’ of formation, sustenance and reformation (dissolution) of the whole universe”; and All this world is pervaded by braHMan. In ‘IT’s Un-manifest form (aspect); all beings exist in ‘HIM’, but ‘HE’ do not dwell in them; as the ‘Mighty Wind’, moving everywhere. ‘HE’ rests always in space (AkASh) (ആകാശം); even so, all beings rest in ‘HIM’; and all beings, go into pRakRti at the end of a Kalpa (കല്പം) (measure of time). The braHMan send them forth again at the beginning of (the next) Kalpa. Animating ‘IT’s pRakRti; braHMan, again and again send forth all these multitude of beings, by the force of pRakRti. Thus the braHMan is the cause of all, the moving, unmoving, the living, the dead, the birth, the death, the good and the bad, all in ONE. It is an endless cycle. But, alas some authors of the West and some leftist intellectuals of the East can only see this in the light of human sexual activity.
If everyone is “ONE”, then why we see difference from one to the other, we may think. Let us see. People very often play card games. The distributed cards are not same for all; some may be same and some may not be. Also after every game the cards are collected and shuffled and re-distributed. The value of the cards may or may not change. In short the cycle goes on with each individual getting some similar and some of different value. The same way the game of life also goes on. And braHMan is the one does this distribution. The same in the case of human life. This in effect is the formation (creation), sustenance, and reformation (dissolution) and with this constant game of birth and death, with the span of life in between is the game played by the braHMan. As in any game there can be “win & lose”, and the pleasure of winning and the pain of losing shall be accompanying. But we are constantly in search of the Ultimate happiness and that is what we are aiming in our life. As human enjoy the games they indulge in, the braHMan sure enjoys the game of mAya. As the “Being” in every one of us, the braHMan is rejoicing the game along with us and thus HE is also the mAyAvinOdan (മായാവിനോദൻ).
The waves which originated in the ocean merge back into the ocean. Also the sound waves or sound merge into a state of silence. Both are very similar to what we go through as we merge into the silence of life, which we may call ‘moKSHam’. And of course this is achieved only by the help, actions and sanctions of the braHMan. Thus ‘HE’ is the ‘ONE’ who removes that game of ‘birth and death’; and the pleasure and pain filled of ‘life-game’ we all are bound to be in. Thus he is the remover of that mAya also. And that makes HIM the Noblest of all, the one who gives us that Saayoojyam, (നീയല്ലോ മായയെനീക്കി - സ്സായൂജ്യം നല്കുമാര്യനും) the “Aryan”.
Before the braHMan manifests into various forms and shapes there exists the stage of the “un-manifest”, a kind of avyakthatha (അവ്യക്തത), not clear to be visible or understandable. This same avyakthatha, or ‘not clear to be visible’ (or knowable) stage is also mentioned by Gurudevan in AdhyArOpadaRSHanam (അധ്യാരോപദർശനം) of daRSHanamAla (ദർശനമാല). The same can be seen in cHandOgyOpaniShad. Due to the influence of this materialistic world, we, the human are also in a very confused state of mind, again a kind of avyakthatha. Here in the second part of the sixth mantRam we request ‘HIM’ to make everything clear. That is to remove that ‘feeling for’ or the ‘urge for materialistic values’ we care for so much and carry all along with us; thus being in a ‘kind of confusion’, or avyakthatha (അവ്യക്തത).
That request is being made very indirectly, asserting that ‘HE’ or ‘IT’ is the ‘ONE’ who is to give us the courage for discarding the worldly values and moving towards the yogaH of jeevAtHman (ജീവാത്മൻ - ജീവാത്മാവ്) with the paramAtHman (പരമാത്മൻ). Recently I had the misfortune of reading a very silly interpretation of this part of the mantRam, in which the author stated that the reference of “Aryan” (ആര്യൻ) is to the ruler (King) of the time and “Aryan” means “King”. Here the word “Aryan” means the “Noble One”. The ‘Noblest of the Noble’, i.e. the ‘Noblest of all Nobles’ is the Ultimate of all. That is the braHMan and the reference here by Gurudevan is not to the “King” who is just a mortal, a mortal representation and representative of the “The Very and The Ultimate Noble ONE,” the braHMan; the King has been assigned to do a particular task as we are all been assigned. And ‘HE’ or ‘IT’ is the only ‘ONE’ who can remove that feeling of divisiveness, the feeling of the ‘ruled and the ruler’ in us, which some call “ego” (ahamkAram - അഹങ്കാരം) or complex and grant us the bliss or “sAyOgyam” (സ്സായൂജ്യം) that is the yogaH of the jeevAtHman with the paramAtHman. That is the happiness mentioned in the TirukkuRaL (തിരുക്കുറൾ) also.
The assignment of different responsibilities to each jeevAtHman is only a management tool. It may also be used as an identifying tool in the ‘division of labor’ such as intellectuals, Soldiers, traders, workers and so on. But we should understand it just as a management system or tool and, nothing more. None of those divisions or divided are a permanent division based on their birth. It is just a temporary division based on each individuals innate disposition (guNa – ഗുണ) and vocation (kaRma – കർമ്മ) for the execution of the task of sustenance of the universe. None are superior or inferior as some made it out to be. It is a pity that some still carryon this wrong notion and use it to suppress human dignity. It is equally deplorable that some carry it with them as an inferiority complex and suffer all along. But these both complexes are harmful and must be rejected by self-discipline.
Once the sAyOgyam (സായൂജ്യം) is achieved we, as the jeevAtHman shall not exist as a separate identity. It is just like a river reaching the ocean. We can never see that river again. All we see is the ocean and the river becomes ‘ONE with the Ocean’. The same way, we become ‘ONE with that Ocean of Bliss’. We become the ‘Ocean’, rejecting the material existence (ഈ ഭൗതിക ജീവിതം ത്യജിച്ചുകൊണ്ട്), which was in part a hindrance, in the form of mAya, in not recognizing our real identity. Now, we, the jeevAtHman; along with that mAya, joins the paramAtHman (പരമാത്മൻ) and enjoys the Ultimate Bliss. There are no “King” and thus no “subjects” either; there is only ‘ONE’ the Ultimate Bliss.
With
this mantRam combined with the previous one Gurudevan asserts
that the braHMan is the source, power and authority for formation
(creation), sustenance, and the absorbance for the next ‘formation’ (which some
mention as dissolution), and ultimately for ‘joining
together of all into that “Absolute Bliss”; Shivoham, Shivoham, Shivoham. (സൃഷ്ടിക്കുക, രക്ഷിക്കുക, വീണ്ടും സൃഷ്ടിക്കായി
ശേഖരിക്കുക, അല്ലെങ്കിൽ
രൂപാന്തരപ്പേടുത്തുക; വീണ്ടും സൃഷ്ടിക്കുക, രക്ഷിക്കുക വീണ്ടും ശേഖരിക്കുക. അന്ത്യത്തിൽ പക്ക്വതയിലെത്തുമ്പോൾ ആ പരബ്രഹ്മത്തോടൊപ്പം കൂട്ടിച്ചേർക്കുക – ആ നിത്യമായ മോക്ഷത്തിനായി.)
(Part one of mantRam seven will follow)
============
The above are my (partial) thoughts of interpretations during my
study of daivadeShakam in conjunction with other literary works of braHMavidya
including TirumantiRam and TirukkuRaL, along with the words of wisdom and information I
received from my own Guru and Parents.
Whatever is written here is
all borrowed from the Great Masters. It may also contain the revelations made
possible by the grace of “The Absolute” to me in “The Silence of the Unitive
Experience”. I just put them together during my learning process.
This translation and interpretation is only for the
discussion through and within this group where it is posted by the author.
Please do not circulate to any other group or individuals electronically. If
needed for circulation, please contact the author. It is copyrighted and no one
should reproduce or circulate it without author’s written consent. Reproduction
in a publication for noncommercial purpose is allowed “as is” under
notification to the author. A copy of the publication must be mailed to the
author. For more information contact the author at udayabhanupanickar@yahoo.com
