“DaivadeShakam” mantRam four; as I understand IT; Part One.

Written by and © Udayabhanu Panickar

(Note: The MalayALam words used in this article are only for the information of the readers who know MalayALam. Others can just ignore them as they do not affect the meaning, if ignored. Meaning of the MalayALam words are in bold.)

In this fourth mantRam of “daivadeShakam” Gurudevan is providing us with an equation for an analogical study of parallels, in jeevAthman and paramAtHMan. We can say that this is a comparative way of study to understand both. Gurudevan is again guiding us to ‘Adwitha VedAntham’.

Let us first try reading it and verbalizing it.

ആഴിയും തിരയും കാറ്റും-
ആഴവും പോലെ ഞങ്ങളും
മായയും നിന്‍ മഹിമയും
നീയുമെന്നുള്ളിലാകണം.

Aziyum thirayum kAttum-

Azavum pOle njangaLum

mAyayum nin mahimayum

neeyumennuLLilAkaNam.

The meaning of Aziyum - ആഴിയും is ‘ocean and’; thirayum - തിരയും, is ‘Wave and’; kAttum - കാറ്റും, is ‘wind and’; and Azavum - ആഴവും, is ‘depth and’.  The meaning of pOle - പോലെ, is ‘like’. NjangaLum - ഞങ്ങളും, means ‘we and’; mAyayum - മായയും means ‘the un-eternal and’ or ‘which shall cease to exist in the same material form, when its usefulness is achieved and’. The meaning of nin mahimayum - നിന്‍മഹിമയും (nin mahimayum - നിന്‍മഹിമയും should be split in to nin - നിന്‍, meaning, ‘Your’/’Yours’; and mahimayum - മഹിമയും, meaning, glory’). Thus nin mahimayum - നിന്‍മഹിമയും, means, ‘Your glory and’. The last line of the mantRam must be split into each word to clearly understand them in the proper prospective. The word/s of this line are; neeyum നീയും, ennu എന്നു്, uLLil - ഉള്ളിൽ and AkaNam ആകണം. The meaning of Neeyum - നീയും is, 'You and’. The word ennu - എന്നു് should be taken as ennathu – എന്നതു്. Ennathu – എന്നതു് is also two words. They are enna എന്ന and athu അതു്. Here, the word meaning of enna എന്ന is, ‘that which is’. The meaning of athu അതു് is ‘that’. But it should be taken as ‘that Truth’.  Thus the meaning of ennathu – എന്നതു് has to be taken as ‘that which is the truth’ or ‘that truth based on the true knowledge’. The meaning of uLLil ഉള്ളിൽ, is inside (not inside the stomach, but) ‘into the conscious’. Here, we should remember the uLLam ഉള്ളം we learned in the second mantRam, where it was taken as the ‘inner conscious’. Thus, the meaning should be taken as uLLatthil  ഉള്ളത്തിൽ. So, the meaning (of uLLatthil  ഉള്ളത്തിൽ AkaNam ആകണം) should be taken as ‘should get into the conscious’ meaning ‘should understand’. Thus the meaning shall be ‘this “Truth” should be understood’.

Often, we may think the meaning of the word ‘ennuLLil’ എന്നുള്ളിൽ as “Inside of me” (ente uLLil എന്‍റെ ഉള്ളിൽ) or “should be understood by me” and accordingly people who know MalayALam may pronounce the word ennuLLil എന്നുള്ളിൽ, to that effect. But this word which means ente uLLil എന്‍റെ ഉള്ളിൽ is not what Gurudevan intended here. This (confusion) happens as this word, a combination of ente and uLLil; is also written as ennuLLil എന്നുള്ളിൽ in poetry. The pronunciation is also does not differ too much.) But that is not the correct approach to understand what Gurudevan intended by these two words; ennu എന്നു് and uLLil ഉള്ളിൽ. It is not to indicate that ‘it should understood by me’; but it means ‘the “Truth” of it should be under stood (by all’). Proof for this is given in the use of the word njangaLe – ഞങ്ങളെ in the first mantRam. From what we learned in the first mantRam, it is very clear that daivadeShakam does not take an ‘individualistic approach’, rather a ‘universal approach’ just as in braHMavidya. So in this mantRam also, we must keep that ‘universal approach’, which Gurudevan guided us in to, in the first mantRam.

Gurudevan did not write daivadeShakam just for an individual or for a particular group of people, but for the whole Universe. HIS mission was to uphold dhArmic traditions and values. HE was incarnated for that mission just as Shree KRishNa bhagavAn was. The Geetha states that, ‘for the protection of the good; and for the destruction of the evil/wicked; and for the establishment of righteousness; the paramAtHMan shall incarnate in material form in every age or when ever need be’. Thus, every word HE wrote & said and every action HE did were for upholding and establishing a dhArmic order for the benefit of ALL; not for any particular group of people in a corner of this universe as some try to establish.

This mantRam proclaims that; ‘it is the Truth that, ‘ocean’, ‘wave’, ‘wind’ and depth of the ocean’; are like ‘we’, ‘mAya’, ‘Your glory’ and ‘You’. The first four, that is; ‘ocean’, ‘wave’, ‘wind’ and ‘depth of the ocean’ are equated with; ‘we’, ‘mAya’, ‘Your glory’ and ‘You’ respectively.

The first three lines and up to ‘neeyum നീയും’, in the fourth line is making a proclamation. The proclamation is – “the ocean, the wave, the wind and the depth of the ocean are like we, mAya, Your glory and You”. The remaining word/s, eannuLLilAkaNam എന്നുള്ളിലാകണം; is indicating that the above proclamation is a ‘Truth’ and it should be understood (by all).

Now, here is the translation of the fourth mantRam: The ocean, the wave, the wind and the depth of the ocean; are like we, mAya, your glory and You; this truth should be understood (by all).

(Part two of mantRam four will follow)

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The above are my partial thoughts and interpretations during my study of daivadeShakam using the following reference. Interpretation of literary works of Gurudevan and Chattampi SwAmikal by one or more of the following, NaTarAja Guru, Guru Nitya Chaithanya Yeti, Professor G. Balakrishnan Nair, and Mr M. Damodaran; translations and Interpretation of Vedah, Bhagavat Geetha and upaniShad by Adi ShankarAchAryar, Madhusoodhana Sarswathi, MRDhAnanda SwAmikal, NaTarAja Guru, Swami NikhilAnanda, Swami NjnAna Sarswathi, Guru Nitya Chaithanya Yeti and ChinmayAanada SwAmikal, professor G. Balakrishnan Nair and Professor Devi Chand. I have also used information gained from independent works of Adi ShankarAchAryar, Vivekananda SwAmikal, NaTarAja Guru, Guru Nityachaitanya Yati, Professor K.M. Sanu, Professor Thuravoor Viswambharan; TirumantiRam, ThirukkuRaL: and speeches and discourses by some of the above, along with the words of wisdom and information I received from my own Guru. Whatever is written here is all borrowed from the above masters. 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. 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. Anyone can print copy and distribute in full ‘as it is’ – that is without making any change.)

Written by and © Udayabhanu Panickar, If anyone needs reproduction in full or in part, please contact the writer Reproduction is allowed under notification to the author for non commercial purpose. A copy of the publication must be mailed to the author.

For more information contact the author at udayabhanupanickar@yahoo.com

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