ജയിക്കുക മഹാദേവ,
ദീനാവനപരായണാ,
ജയിക്കുക ചിദാനന്ദ,
ദയാസിന്ധോ ജയിക്കുക.
ജയിക്കുക =
(jeyikkuka) = ‘be victorious’; മഹാദേവ = mahAdEva) = ‘The
Ultimate’ = ‘The Absolute’ = parabraHMam = (for those who cannot understand any
of these names used may consider the name) “Great GOD”; (ദീനാവന+പരായണാ) = ദീനാവനപരായണാ = deenAvanapArAyaNA
= ‘devoted to’ or ‘deeply interested to’ help; ജയിക്കുക (jeyikkuka) = ‘be victorious’; ചിദാനന്ദ, = chithAnanda = ‘the one always in the bliss’; ദയാസിന്ധോ = dayAsindhO = ‘the ocean
of kindness’; ജയിക്കുക
=(jeyikkuka) = ‘be victorious’.
This mantRam (verse) means: Be victorious the Absolute; the one deeply
interested to help; Be victorious the one always in the bliss; O’ the ocean of kindness, You be victorious.
Very often people
may ask, why do we have to glorify or wish victory for The Ultimate ONE? To answer this, we should
look back at the previous verses (mantRam) of DaivadeShakam. In them Gurudevan
had shown us some of the great deeds of The braHMan. The braHMan is the ONE
guiding us through the ocean of life which has very much of turbulences. The braHMan
is also the ONE, who is the cause of victory for all of us.
Here, in this
verse (mantRam), Gurudevan exemplifies “The Ultimate” as “mahAdEva(n)”. We can
understand this mahAdEvan as Shivan and also as the parabraHMam. However, it is
more accurate to take it as the parabraHMam as that is the one who provides
all. Shivan is only one of the personification of that parabraHMam. Shivan is
also called “mahAdEvan”, as HE is the first and/or the prime manifestation of
parabraHMam who guides other manifestations in all their respective tasks.
The braHMan is the
last ONE, “The Ultimate”; we reach to in our eternal journey, which Gurudevan referred
to as “dRikku” in the second verse (mantRam) of daivadeShakam.
The ever helping
hands of that Ultimate, who provides us with everything including food clothes
etc. are brought to our attention by this words mahAdEva (മഹാദേവ) and deenAvanapArAyaNA (ദീനാവനപരായണാ); ‘and again glorifies HIM with the word “Jayikkuka”.
The word chithAnanda (ചിദാനന്ദ), meaning; ‘the one always in the bliss’, again remind us of the
Bliss provided by the Ultimate and take us to the seventh mantRam of daivadeShakam.
Here Gurudevan is reminding us of the tools or reasons for blissfulness
provided by the “Absolute ONE” in every step of the way, which Gurudevan
specified in verse (mantRam) three to six. Gurudevan with the word dayAsindhO (ദയാസിന്ധോ) (‘the ocean of kindness’) is also indicating that The braHMan
shall continue to provide, as long as we adhere to the right course of action
in our life. Gurudevan thus reminding us that we should always adhere to the
right path in our life. When we follow all the right ways “The Ultimate” wins
and that win is ours as we are all the same. However, the glorifying is kept
for that “Ultimate” as we must be humble and get the ‘negatives of our ego’
out. Also we are bound by HIM and in actuality HE is the one winning everything
for us.
In this verse, Gurudevan
is taking us through a revision of what HE had instructed in the previous verses
(mantRam) and re-enforcing in our mind that we are not ‘the victorious’ here,
but we definitely get the benefits of the victory and we must reciprocate, and
share it with others. Again, reminding us that we must get rid of those
negatives. Gurudevan is teaching us almost the same as bhagavAn Shree KRishNan
did with Arjunan when he said to him about the ‘beginning-less Supreme braHMan,
which is neither being and has existence nor non-being and has no existence; which has hands,
feet, eyes, heads, mouths and ears everywhere. HE exists in the world, enveloping
all; shining by the specific functions and characteristics of the senses, but
devoid of all senses, without qualities, but recognizing all qualities.’ (*1)
HE is reminding us about the ONE who is the ‘Shining functions of all the
senses, yet without the senses; unattached, yet supporting all; devoid of
qualities, yet their experiencer’. HE is also reminding us about the (same)
ONE, who is ‘without and within all beings, the ‘unmoving’ and also the
‘moving’; but, because of its subtlety unknowable; and near and far away, is
That’, (the braHMan). And the braHMan is the ONE who ‘is undivided, yet exists
as if divided in all beings; That is to be known as the Supporter of all beings,
HE devours and HE generates.’ (*2)
Gurudevan is telling us that, the ‘braHMan, is the light of all lights, and
IT is beyond the darkness of ignorance; It is “aRivu” (vijnAnam - Knowledge), the object of knowledge, and seated
in the hearts of all, to be reached by that “aRivu” (knowledge)’. Thus the
field of knowledge, as well as the knowledge and the knowable have been briefly
stated. Knowing (by self-experiencing of) all these, all the devotee of “The
Ultimate” merges into IT. (*3)
When the word
“God” is used, almost every common folk assume it to be a kind of ruler based
somewhere on a throne sitting and ruling us all, Philosophers, intellectuals
and of course rationalists/atheists may say, “there is nothing like that”. An
aspiring adwithin might also say so. However, the ultimate authority in
adwitham, which Gurudevan is; can see the “braHMan” as it is and at the same
time see as the common folks see HIM and perceive HIM. For those common people,
it is necessary to have someone to ‘look up to’ and that is a need. Prayer is a
kind of “self-solace which helps them to overcome the difficulties of life.
They feel or experience a kind of numinous silence”. (*4) That feeling is a grace and the one
praying gets consoled and become more energetic. It is a medicine for every common
folk to overcome the difficulties of their day to day life. Providing that
medicine is what Gurudevan does through this prayer. At the same time, it sure
gives the Ultimate of Adwitham to the one who seeks that “Ultimate” (“aRivu” - knowledge);
thus it is an upaniShad for them.
Materialistically,
as the gross body of ours needs to survive until it is time to leave, we must
take care of the body, as best as we can. Just as nutritious food is the fuel
for the body; and also medicine, if there is a need; prayer is the same for the
mind, at least for the common folks. In both cases, we sure need the help of
the Almighty (mahAdEvan). So, people request by prayer and wish for HIS
victory. And, as explained above, HIS victory is our victory.
Even though AdmOpadeShaShathakam
is a philosophical writing Gurudevan did refer to materialistic values in there
too. In it Gurudevan writes; “The ground, together with water, wind, fire and
sky, the functioning ego, right knowledge and the mind, waves and ocean: (and
what else is there); all these worlds, having arisen, are changing into
knowledge”. (*5) HE is referring to the things we need for survival and betterment
of life here and now, so that we can achieve the ultimate goal of life. And
those materialistic values, along with its creation, ‘the ego’; all together, becomes
the “aRivu” (Knowledge) at the pinnacle point. This is needed for the
understanding of “The Ultimate”, which in itself is the “Knowledge” (“aRivu”). Without
that “aRivu” (The Knowledge), I do not exist. Without me there is no “aRivu”
(Knowledge) either. Only the light shall be there to shine. Thus both the “Knowledge”
and the “Knower”, when contemplated, are the same (ONE), “aRivu”; there is no
doubt about it. (*6) So, HIS victory is definitely ours too. So, let us all sing in
harmony:
ജയിക്കുക മഹാദേവ,
ദീനാവനപരായണാ,
ജയിക്കുക ചിദാനന്ദ,
ദയാസിന്ധോ ജയിക്കുക.
@@X@@
{This translation
and interpretation is only for the discussion within this blog/group. Please do
not circulate to any other group or individuals. Please do not email to any
other group. If needed for circulation, please contact the author. It is
copyrighted and no one should reproduce or circulate it without author’s
written consent. Anyone can print copy and distribute ‘as it is’ – that is
without making any change.} Written by and ©
Udayabhanu Panickar. If anyone needs reproduction in part, please contact the
writer at (udayabhanupanickar@yahoo.com)
@@X@@
Bibliography
(1) Bhagwat Geetha XIII-13, 14, 15).
(2) Bhagwat Geetha XIII-15, 16, 17.)
(3) Bhagwat Geetha XIII-18, 19.)
(4) DaivadeShakam
translation and interpretation by Guru Nitya Chaithanya Yati and published by
Narayana Gurukula Foundation.)
(5) DaivadeShakam
translation and interpretation by Guru Nitya Chaithanya Yati and published by
Narayana Gurukula.Foundation.)
(6) AdmOpadeShaShathakam 50, 59, translation and interpretation by Guru Nitya Chaithanya
Yati and published by D.K. Print World.
@@X@@
No comments:
Post a Comment