നീ സത്യം ജ്ഞാനമാനന്ദം
നീ തന്നെ വര്ത്തമാനവും
ഭൂതവും ഭാവിയും വേറ-
ല്ലോതും മൊഴിയുമോര്ക്കില് നീ.
നീ തന്നെ വര്ത്തമാനവും
ഭൂതവും ഭാവിയും വേറ-
ല്ലോതും മൊഴിയുമോര്ക്കില് നീ.
Nee sathyam njAnamAnandam
Nee thanne varththamAnavum
BhOthavum bhAviyum vERa-
llOthum moziyumORkkil nee
Nee [നീ] = You; sathyam [സത്യം] = truth; njAnamAnandam = [ജ്ഞാനമാനന്ദം = (ജ്ഞാനം – jnAnam + ആനന്ദം Anandam); ജ്ഞാനം = knowledge or wisdom; ആനന്ദം Anandam = Bliss; = the knowledge of wisdom and the Bliss, or the
Bliss obtained with the Knowledge or because of the knowledge of wisdom; Nee [നീ] = you; thanne [തന്നെ] = only or alone,
meaning (it cannot be someone or something else); varththamAnavum [വർത്തമാനവും = (vartthamAnam വർത്തമാനം = present + vum = വും = and) = വർത്തമാനവും] = vartthamAnavum = the present (time)
and; BhOthavum = [ഭൂതവും = (ഭൂതം = bhootham + ഉം = um = and)] = BhOthavum = the past (the time that is passed) and; bhAviyum
= [ഭാവിയും = bhAvi (ഭാവി = future) + um (ഉം) = and] bhAviyum = and
the future (time); vERallOthum = [(veRalla = വേറല്ല) = is not something else or someone else; + (Othum = ഓതും = Spoken or which is said with the mouth)]; vERallOthum = വേറല്ലോതും = is not someone else
or something else, which is spoken with or made with mouth; moziyumORkkil = [മൊഴിയുമോർക്കിൽ = (Moziyum = മൊഴിയും = (moZi = മൊഴി = words and or sound) + (um = ഉം
= and); = (മൊഴിയും = and sound
made by mouth or spoken word); ORkkil = ഓർക്കിൽ
= if we think about it or analyze
it,)] moziyumORkkil =
if we think or analyze it, the spoken words are also; Nee = [നീ] = You = You alone.
You are the Truth, The Knowledge of Wisdom, The
Bliss;
You alone are The Present, The Past, And The
Future;
When analyzed, You are not separate from the spoken
word.
In a simpler form we can say; You are the pure and complete “Truth”; You are the pure
and complete “Knowledge” (“Wisdom”); You are the Ultimate and complete “Bliss”;
You are the “Present”, the “Past” the “Future”; and even each and every word we
say, or sound we make are You alone, O, “The Absolute One”. Here Gurudevan is
making a very clear statement that Truth, Wisdom (Knowledge), Bliss, Time (past,
present and future) the spoken word, are all that “Absolute One”. Let us try to
understand them little more in depth.
The “You” Gurudevan referring here is nothing but the braHMman (parabraHMam). Because, in DaRSHanamAla Gurudevan very explicitly
states that: ‘He from whom this world manifested, just as
a big tree from a tiny seed – HE is the braHMa, Vishnu (വിഷ്ണു);
and also He is Shivan (ശിവൻ or മഹേശ്വരൻ). He alone is all. [Here the baHMan Gurudevan refers to is
braHMavu (ഹ്മാവ്) in MalayALam, one of the
trinities and braHMan is the Absolute. Both are not same.] In braHMavidya, the source that generates, sustains and
dissolves for remodeling or regeneration is braHMan. And that is the only
Truth. *(1)
A very similar
explanation can also be seen in ChhAndOgya Upanishad. In it AruNi explains the
relation between every being (which are the “Un-truth”) to the ONE which is the
only “Truth” in detail, to his son Svetakethu. AruNi asks his son to open up
the seed of a banyan tree and see what is in it. But the son does not see anything.
We all know that the tree sure grows out of a seed. A gigantic tree is grown
out of a tiny seed, which we cannot even see! In other words, we do not see
what becomes the tree or how it happens. But, we see the effect. *(2) The same way, this whole
universe is born out of that unseen seed which is the braHMan. Geetha says; ‘Whatsoever is the seed of all beings, that is the braHMan and there is no
being, whether moving, or unmoving, that can exist without that Truth.’ *(3) AruNi continued to say that the liquid
we see in the tree that makes it alive and grow is similar to the blood in the human
body. We are all like the tiny leaves of that tree, all contain that unseen
power, which is the only TRUTH. The tree, the leaves, the trunk; all shall
perish in few days, months or years. The same way our body shall also perish.
But the “Truth”, that power which sustains it all, remains forever. AruNi
explained thus to his son. *(4)
Materialistically, ‘Real and the Un-real’ can be understood. However, in
braHMavidya, understanding the “Real” and the “Unreal” is not that easy. “The Unreal
has no being; there is no non-being of the Real; the truth about both these has
been seen by the knowers of the Truth (or the Seers of the Essence).” *(5) This is little
problematic to comprehend. So, let us look at it little differently. This can
also be stated that, which has no existence in the past present and future are
not permanent and thus not “Real” and not the “Truth”. What we see or feel that
exists through our five senses are only in the present and thus they are not “Real”.
*(6) But, that which was
in the past, which is in the present, and which shall be in the future; that is
the “Real One”, thus, that is the only “Truth”. The truth about both these, the
“Real and the Un-real”; has been seen by the Knowers of the “Truth”; meaning “It”
is known to the Devine personalities who are enlightened. What
we materialistically see exists, is in the “present” time only. It did not
exist in the “past” nor it will be there in the “future”. But the source of all
these perishable shall be there always.
However, the appearance which is “Unreal” and the “Real”
cannot be separated. It is one and the same. So, the cause and effect, existing
as “non-dual” is what the “Truth” (sathyam = സത്യം) is.
*(7) This is the relation
between what we refer to as Shivan and Shiva, [(Shivan(ശിവൻ) and Shiva (ശിവ) in MalayALam and Shivah (ശിവഃ) and ShivA (ശിവാ) in SamskRutham,
which is explained in our purANam]. Without one the other is not complete. The
relations between the “Truth” and the “beings” are also very well explained in
a conversation between GArgi and YAjnavalkyan in bRahadAraNyaka Upanishad. *(8)
Here, Gurudevan
continues to say that, ‘You are the “Knowledge of Wisdom” and the “Bliss”, or
the “Bliss” obtained with the “Knowledge of Wisdom”. This is the same aRivu (അറിവ്) Gurudevan
referred to as “aRivilum eaRiyarinjiTunnavan” in AdmOpadeShhaShathakam (ആത്മോപദേശശതകം) As the “permeating knowledge, which brilliantly shines at once ‘within
and without’ of the knower”. *(9) Gurudevan
wrote about the same “Knowledge” or “Wisdom” (“aRivu” = അറിവ്) using the word “jnAnam” in jnAnaderShanam also. That
aRivu is ‘One’ but considered or experienced as conditioned and unconditioned. *(10) Conditioned means the intelligence
that is conditioned with “Wisdom”; and unconditioned means the intelligence
which is not conditioned. We could say that they are similar to negative and
positive in electricity. We may feel, “if it is just one, then how can it be
negative and positive?” Just as in electricity, here also, without the negative
and positive it does not become complete. In fact, it is not two, both are part
and parcel of that “ONE”. It can also be referred to as braHMman and mAya. It
is the same as we have seen above by the representation of Shiva or PARvathi (ശിവ or പാർവ്വതി) and Shivan (ശിവൻ). That is the reason why, it is said that, without Shiva (PArvathi)
Shivan is not complete or has no existence. Same is true the other way around
also. That is what the arDHanAreeSHwaran (അർദ്ധനാരീശ്വരൻ) indicates to us.
In jnAnaderShanam, Gurudevan explains that “jnAnam” (“Knowledge” or “Wisdom”) is that which
alone illuminates everything, by its mere presence. It is the “Knowledge” of
immediate perception as well as inner perception. This knowledge is also known
as the aKHaNDachaithanyam (അഘണ്ഡചൈതന്യം) – the super illuminator which illuminates
the whole universe. *(11)
The Upanishads including Geetha also divide the “aRivu” (“Knowledge”) into
two. One as “Para” and the other “Apra”. In AdmOpadeShaShathakam, Gurudevan
states that “For the blessed ones who have consumed the milk of “para” ten
thousand years shall be a moment. But if the “Knowledge” is under the shadow of
“apara prakaRuthi”, even half of a second may seem to be a thousand years. Very
often, we can see some people always be very happy and pleasant even on the
face of very difficult situations and who will always try and do the best, and
the best way they can and the way it should be done and accept whatever the
result is. Also we see just the opposite. Even when things go normal, some
people may be worried. And we may also
see people who don’t even think about the result of any action. They just do
things as they feel like and end up in trouble most of the time. *(12) The first, group
of people are the people who are in the influence of “para”, “The Absolute”
with the knowledge of both. And others are in the shadow of the “apara prakaRuthi”.
If there is thus an all-pervading “Truth”, ever present
in us, and if we cannot perceive or experience “It”, it must be surely a
principle of darkness (or covered by darkness). *(13) That means, the braHMman, the “Light-of-all-lights”, is
beyond that darkness; “It” is that “Knowledge”, (the “Object-of-Knowledge”
or “Wisdom”), which is seated in the hearts of all. It can be reached by all and
that too with that “Object-of-Knowledge”
or “Knowledge of Wisdom”. BraHMman, the illuminator and who is in all, is the “One
Consciousness by which everything is known intellectually and realized
intuitively”. IT is also the same “Consciousness”, that is experienced
spiritually. Since that same ‘Consciousness’ in us, brings our various
experiences within our understanding and knowledge; and thus, it is generally
compared with light. To see an object, it is necessary that it be in line with a healthy pair of eyes, but it must also be illuminated
with the same light. Considering this experience of the outer world, we can see
that; within us too, there must have the same ‘Light’ to illumine to see and
have the knowledge of the different types of emotions and thoughts that arise
and exist within us. This “Wisdom”, by which we become aware of our own mental
and intellectual conditions, is the “Light of AtHman” called “JeevAtHman”. It
may also be called the “Self” which is referred to above as “Consciousness”. This
“Consciousness” or the “Light of IT”, illuminates our awareness of every life form
and the lifeless. That is the reason it has become a tradition for us to
identify this “Consciousness” as ‘Light’ or ‘Light of knowledge’. *(14)
The braHMan is the “Knowledge” among the knowers. *(15) Out of the mere compassion, the braHMan
dwelling within our hearts, destroys the darkness born of ignorance by the “Luminous
Lamp-of-Knowledge” (jnAnam.) *(16) There is no other
purifier capable as “Knowledge” (jnAnam) who or which can do that. *(17) In daRSHanamAla Gurudevan says; “When all parts (of this universe) are
separated one by one, then we see everything as “Consciousness” alone (far
separated from mAya) and not as anything else”. *(18) This is stated
in the second mantRam of DaivadeShakam also.
In the pure form, the Absolute, is neither the action nor the agency. It
doesn’t create or has actions and thus has no fruits of actions. It is all done
by “PrakaRuthi”. It neither takes merits nor demerits. “To those whose
ignorance is destroyed by the ‘Knowledge of the Self'; to them “Knowledge”
reveals the Supreme Self, The braHMan”. *(19)
Gurudevan says; “jnAnam alone
shines, nothing else shines; therefore, there is nothing other than “Consciousness”.
And somewhat similar to what Geetha stated Gurudevan further says “what does
not shine is “Unreal”; and what is “Unreal” does not shine”. *(20) So, when we
have that “jnAnam”, we realize that, that is the “Truth” and that alone is “Real”,
and everything else is “Unreal”, and thus immaterial. This realization will
lead us to the Ultimate Bliss.
Taittiriya Upanishad states that, ‘He who knows braHMman as “Real”, as the “Ultimate
in Knowledge”, and “Infinite”; and who can realize “Him” residing in the
innermost intellectual cavern attains that “Ultimate Bliss” (Anandam) and
reaches braHMman and all his desires and miseries ends with it. *(21)
As “Bliss” (Anandam) alone shines as “Real”, everything has to be that “Bliss”,
nothing else. And when that “Bliss” alone is in existence, there cannot be even
a trace of the many. If anyone sees even a trace of “many”, she/he goes from
death to death. *(22) Such people shall
never reach the final destination yet. Thus understanding the “Oneness” of all,
is the only way to our final goal and that is the reason for Gurudevan’s declaration
that “One in Kind, One in Faith, and One in God is human; of the same womb, of
one form; difference herein none.” *(23)
Taittiriya Upanishad also explains that food, vital breath, mind, knowledge
(njAna-vijnAna) and bliss (Anandam) are all braHMan. According to the
intellectual level of the seeker, all the above named can be understood as
braHMan (at different stages). *(24) All of them are braHMan
and that is what Gurudevan says in mantRam 5 and 6 of DaivadeShakam. Thus, the
braHMan is in each and every individual, and that is what we should be
concentrating on, to learn and understand. It is a process of “Self enquiry”
and also a “self-study”. For this, we indeed need a lot of self-discipline and
that is what Tapasya is. In the normal circumstances our potentials are
unknown. This “Self-enquiry” and “self-study” with self-discipline, can bring
out those potentials. Tapasya virtually means ‘heating up’ and what we do with
that process of heating up is to bring out and understand our own potentials
yet unknown to us. Our effort to bring out these potential is called sAdhana. SAdhana,
when successful, the sAdhakan (the individual who does it), becomes siDHan by
gaining siDHi.
The common folks have a long journey for this and it may
take a few lives to achieve that. So, let the “Self-Enquiry” progress for those
who started it, and those who are yet to start, get set and go for it.
The past is known as the creation and the present as sustenance of the
universe, until now. As far as the JeevAtHman is concerned, the “Self-Enquiry”
(the knowledge gained by that sAdhana), shall lead to the future. The memories
of the past which are an integral part of the “self-study” and the present in
which we all indulge in, and the expectations of the future, shall help us in
understanding braHMan; and we will know that all these, are nothing but
braHMan. The present is the continuation of the past and future shall definitely
be so of the present. The Bhagavat Geetha also declares that the braHMan
is seated in the hearts of all beings and IT is the beginning, the Middle and
the End of all beings which again indicates that braHMan is the past, the present
and the future. *(25)
Upanishads
says, “all that is past, present, and future is, indeed, Aum. And whatever else
there is, beyond the threefold division of time -that also is truly Aum”. *(26) And kadhOpanisahd says “this syllable ‘Aum’ is indeed braHMan”. *(27) The sound or the basic word we say is braHMan and every sound is
originated from this ‘Aum’ which is the braHMan and thus known as “aksharabrHMam”.
This is what exactly
and explicitly Gurudevan states when HE says “Nor You are separate
from the spoken word”.
Every word we say and every sound we make are our moZi (മൊഴി). They are the product of our breath and our tongue & lips moving in different
ways. The energy to do it is provided by the unseen power in us and the one
hearing it absorbs the meaning of it. We convey grief, console, pacify and
excite others with our moZi. We also command, lead, enchant, entertain and do
many more things with our spoken word. In short we can do almost everything
with our moZi. The driving force behind the moZi is our consciousness. It may
be a product of our tongue (body), mind and
intellect, but the origination and the power for it is from the AtHman.
braHMan is the
Father of this world, the Mother, the Supporter and the Grandsire (ancestor),
the Holy One who is to be known, the Purifier, the Vedas, and of course the
syllable Aum, all are braHMan. *(28) ‘Among letters “It” (the braHMan) is the letter “അ”. *(29) (“A” pronounced as letter “a” in admit.) The letter “അ” signifies a status symbol of very importance. Without the use of the vowels and especially “അ” words cannot be pronounced in Indian languages,
especially in SamskRutham and MalayALam. The “അ” makes the language very sweet because of
the preponderance of the “അ” sound in
it. In fact, every letter in its combination is to be pronounced with
the sound of “അ” added to it to lengthen it to its full sweetness. “This, as it were,
lubricates the words, and consequently the language has no backfiring
disturbances of rattling nuisance or disgusting hoarseness. Because of this
smooth run of the “അ” sound in
every letter, there is a melody even between words and a lingering echo between
sentences. In fact, after
a long chanting of a SamskRutham text in a hall, there is, for the sensitive, a
perceptible atmosphere of soothing music in the air that
can lull all the agitations of the human mind.” “The sound “അ” is not only the essence in each letter of a word - not
only does it transcend, or overflow the sentences and flood the very atmosphere
- but it has itself the first place among the alphabets in all the languages. Realizing these implications, the Upanishads
declare that the “അ” sound is the essence in all speech.” *(30) And mAndUkyOpanishad also states the importance of the
letter “അ” very clearly. *(31) So does ThirukkuRal. *(32)
We have seen that braHMan, (we refer to as “He” or “It”) is “The Ultimate”,
“The Truth”, “The Knowledge of Wisdom”, “The Ultimate in Bliss” gained with
that “Knowledge of Wisdom”. And “It” is the “Present”, the “Past”, and of course
the “Future” is also definitely the same braHMan. Further comprehension makes
it very clear that each and every word and sound made by all are that
“Absolute” alone. So let us all, with the utmost of dedication and devotion
sing in unison:
നീ സത്യം ജ്ഞാനമാനന്ദം
നീ തന്നെ വര്ത്തമാനവും
ഭൂതവും ഭാവിയും വേറ-
ല്ലോതും മൊഴിയുമോര്ക്കില് നീ.
Nee sathyam njAnamAnandam
Nee thanne varththamAnavum
BhOthavum bhAviyum vERa-
llOthum moziyumORkkil nee
© ഉദയഭാനു പണിക്കർ
Bibliography:
1.
(DaRSHanamAla- aDHyArOpaDaRSHanam, mantRam 10).
2.
(ChhAndOgya Upanishad, 6-12-1 Interpretation by Poojya
MrDHAnanda SwAmikaL).
3.
(i) (Bhagavad
Geetha, 10-39 Interpretation by ChinmayAnanda SwAmikaL. (ii) Bhagavad Geetha,
interpretation by and by Nataraja Guru).
4. ChhAndOgya Upanishad, 6-12-1
and 2.
5.
(Bhagavad
Geetha, 2-16, Interpretation by ChinmayAnanda SwAmikaL.)
6.
(Bhagavad Geetha,
2-16 by ChinmayAnanda SwAmikaL)
7.
(ChhAndOgya Upanishad,
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8.
(bRahadAraNyaka Upanishad, Chapter 3, Brahmana 8, mantRam
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9.
(AdmOpadeShhaShathakam,
1, Interpretation by Guru Nitya Chaithanya Yeti named ‘That Alone’).
10.
(daRSHanamAla - jnAnaderShanam,
1 and 2, Interpretation by Guru Nitya Chaithanya Yeti).
11.
(jnAnaderShanam, 6, Interpretation by Guru Nitya Chaithanya Yeti.)
12.
(AdmOpadeShaShathakam,
15, Interpretation by Guru Nitya Chaithanya Yeti).
13.
(Bhagavad
Geetha, 13 - 18).
14.
(Bhagavad
Geetha, 13 - 34 Interpretation by ChinmayAnanda
SwAmikaL.)
15.
(Bhagavad
Geetha, 10-38, Interpretation by Swami ChinmayAnanda).
16.
(Bhagavad
Geetha, 10-11).
17.
(Bhagavad Geetha, 4-38).
18.
(ApavAdaderShanam,
7, Interpretation by Guru
Nitya Chaithanya Yeti).
19.
(Bhagavad
Geetha, 5-14, 15 and 16, Interpretation By Swami ChinmayAnanda)
20.
(i) (Bhagavad
Geetha, 2-16; Page 71 in interpretation by ChinmayAnanda SwAmikaL). (ii) (ApavAdaderShanam,
8, Interpretation by Guru
Nitya Chaithanya Yeti).
21.
(Taittiriya
Upanishad, BraHMAnandavalli, AnuvAkam 1)
22.
(ApavAdaderShanam
mantRam 9, 10, Interpretation
by Guru Nitya Chaithanya Yeti).
23.
(JAthi MeemAmsa –
A critique of Caste, 2 by Gurudevan.)
24.
(Taittiriya
Upanishad, BraHMAnandavalli and bhRaguvalli.)
25.
(Bhagavad
Geetha, Chapter 10-20 – by Swami ChinmayAnanda, Page 702.)
26.
(MAndukya
Upanishad, 1).
27.
(KadhOpanisahd,
1-2-16)
28.
(Bhagavad
Geetha 9-17)
29.
(Bhagavad Geetha 10-33)
30.
(Bhagavad
Geetha 10-33 Interpretation by Swami ChinmayAnanda)
31.
(mAndUkyOpanishad mantRam 8).
32.
(ThirukkuRal 1-1.)
