“DaivadeShakam” mantRam Five; as I understand IT; Part Two.

(Those who cannot read MalayALam may just disregard the MalayALam words as they are given in English alphabets also.)

Who owns all the wealth in this universe? On a practical level few hundred people, may be a thousand or so. Is it justifiable? No; not at all. Almost every religion, including the entities call themselves ‘political parties’, propagates that the wealth should be distributed fairly. Some even say it should be equally distributed, and if needed it should be done by force. And often we see claims by some of those groups that their group is the one who proposed such things first and it happened only in the recent time. But if we look into the Spiritual theorems of braHMavidya, we can see that this theory was forwarded from the very early part of human history by the RisHis through the upaniShads. They declared that the wealth is for everyone to share.

The very first mantRam of IsHAvasyopaniShad says that whatever exists in this ‘Changing Universe’; is all permeated by Iswarah (braHMan) and as such, it is owned by all. So, no one has any exclusive claim on it. We must not covet it and we must enjoy that intimate presence of ‘The Absolute’ by renunciation of the ‘Changing Universe’. Can we find a better slogan of equality anywhere? This upanisHadic Truth is exactly what Shree NArAyaNa Gurudevan expresses partially in this mantRam. (The rest of it can be seen in the remainder of daivadeShakam and shall be discussed in the upcoming articles, where we will try to understand the rest of daivadeShakam). When Gurudevan says:

“NeeyallO sRisTThiyum sRasTTAvAyathum sRishTTijAlavum

NeeyallO daivamE sRishTTikkuLLa sAmagriyAyathum.”

(“നീയല്ലോ സൃഷ്ടിയും സ്രഷ്ടാവായതും സൃഷ്ടിജാലവും
നീയല്ലോ ദൈവമേ, സൃഷ്ടിക്കുള്ള സാമഗ്രിയായതും”).

Here Gurudevan very clearly and unambiguously states that the act of Creation, the One who Crates and all the Creations are the same; the One, the Ultimate, the Absolute.

According to dynamics, everything in this universe is moving and changing their shapes and forms; some are visible to the naked eyes and some are not. Certain changes can be noticed through special equipment. Even further, there are changes we see but cannot comprehend. And there are changes we are yet to see. Some experts, including the scientific community; say that, what we know is just about 4% of the total knowledge what is out there.  These endless variations, ‘changes in shapes and forms’ ‘of verities of things’ is what people call sRishTTi (സൃഷ്ടി - ‘Creation’). Gurudevan calls all those as the “Ultimate Reality” rather the ‘variations of projections’ of that “Ultimate Reality” which is known as “parabrHMam” in “braHMavidya”. Here the word “nee” (നീ) and word “Daivame” (ദൈവമേ), used by Gurudevan should be taken as “parabrHMam”, not as “Daivam” (ദൈവം), as what Gurudevan intended and what is the origin of everything according to BraHMavidya is parabrHMam and not Devatha (ദേവത). The word Daivam (ദൈവം) equivalent to “God” is used in the first mantRam of daivadeShakam for simplicity. According to our braHMavidya the word Daivam denotes Devatha (ദേവത). Even though presently, and ‘presumed to be presentable’; the word Daivam (ദൈവം) came to be used even for parabrHMam. Any Devatha (ദേവത) is only a member of the 33 crore of DevathAs or DevathamAR (ദേവതമാർ) and thus, it is not parabrHMam. We have to also remember that daivadeShakam was written originally for young children who are unable to comprehend the implications of the salutation “braHMame” and as such Gurudevan used the word “Daivame”. However as we go further we can see that Gurudevan has very explicitly stated the qualities and/or attributes of parabrHMam/braHMan in this upaniShad, further expanding the  definition of the word “Daivam” (ദൈവം) to the actual definition of parabrHMam; even though Gurudevan used the salutation Daivame. As such we must take it as the braHMan and not as Devatha or Daivam.

Here the sRishTTi or “Creation” is what the variations of the projections of that “Ultimate Reality”. The feelings; perpetual or temporary; feelings of anything should be considered as sRishTTi or “Creation”, as we are able to feel it with our senses.

In the first mantRam of AdhyAropadaRSHanam (അധ്യാരോപദർശനം) (of ദർശനമാല - daRSHanamAla) Gurudevan says:

AsidagrE sadEvEdam

bhuvanam swpnavath punaH

sasaRja saRwam samkalpa-

mAthRENa paramESharaH

ആസീദഗ്രേ സദേവേദം
ഭുവനം സ്വപ്നാവത് പുനഃ
സസർജ  സർവം സംകല്പ-
മാത്രേണ പരമേശ്വരഃ 

“In the beginning, as if Non-existence-

This world, like a dream; thereafter,

Everything projected by the will

Alone of the Supreme (braHMan).”

“In the beginning it was as if nonexistent”; (meaning nothing was visible and as such it was as if nothing existed). ‘It implicates that we the jeevAthman (the individual Self) were not here, in this form and shape, to experience it and thus it did not exist as far as jeevAthman concerned’. In other words, for a person who did not experience the Universe; the Universe did not exist. ‘However the braHMan (paramESharaH) was in existence but IT was not visible, in a three dimensional form. “The Universe” was only in a design stage in the mind of the paramESharaH. Then everything projected by the “Will Alone” of the Supreme (braHMan or paramESharaH)’. Before we know of the existence of anything, as far as we are concerned, it does not exist. But it may exist for someone else. It is very similar to what happens when we are sleeping. In the deep sleep, as far as we are concerned nothing exists. In the dream stage, the designs of things happen. But as soon as we are awake everything comes to our vision and all we see exists on a materialistic perception. It is very much similar.

Here “The will of the Supreme” is the cause of the sRishTTi (‘Creation’). HE willed and thus the sRishTTi (‘Creation’) started. As the saying goes “If there is a will, there is a way.” The mind willed and the sRishTTi (‘Creation’) did happen. In a way the Creation was the act of the “Supreme Mind”, which is the combine of the minds of all the jeevAthman and the paramAtHMan. Thus, a “Universal Mind” did the sRishTTi (‘Creation’) and that “Universal Mind” is what Gurudevan refers here to as paramESharaH. ParamESharaH means the ‘Absolute’ that one who rules over everything.

If we look at the universe as a single unit, which is in fact includes everything including us; we can see that the substratum or the underlying base can remain as it is, without much of a basic change. The changeless can still change the ‘shapes and forms’ of its “smaller units” which, thus could be diversified. This is similar to the relativeness of gold and ornaments made of gold. We, all the jeevAthman are the “smaller units” and the underlying base is the braHMan or the paramESharaH. These smaller units are the sRishTThikL (സൃഷ്ടികൾ - Creations) we see all around. Even with the Creation of endless “smaller units” (the jeevAthman); the ‘basic cause’ of it all, the paramESharaH (paramAtHMan) remains as it is. We may remember here the essence of ShAnthimantRam;

ഓം പൂർണ്ണ മദഃ പൂർണ്ണമിദം
പൂർണ്ണാത് പൂർണമുദച്യതേ
പൂർണ്ണസ്യ പൂർണ്ണമാദായ
പൂർണ്ണമേവാവശിഷ്യതേ.

Aum pURNam adaH pURNam idam

pURNAth pURNam udacHyate

pURNasya pURNam Adaya

pURNam eva avaShishyate

In English we might say:

Aum that is plenum. This is plenum.

From plenum, plenum arises.

From plenum, when plenum is subtracted,

Plenum alone remains.

(Here, Meaning of ‘plenum’ should be taken as ‘space entirely filled’ or ‘which is complete’, or ‘full in every respect’). (The word ‘plenum’ may be replaced with, perfect, infinity or full or all of them. But the complete and comprehensive meaning of pURNam cannot be achieved by any English language word.)

This mantRam says that, the braHMan (pure consciousness) is plenum (full, perfect, infinity); this (the manifest universe of matter; of names and forms is also plenum (full). This plenum (fullness) has been projected from that plenum (fullness). When this plenum (fullness) merges in that plenum (fullness), all that remains is plenum (fullness). It clearly states that, what we see as sRishTTi is a projection of the braHMan and it ultimately returns to that braHMan and also every form and shape that projects from that plenum (fullness) is also plenum (full or complete).

According to Aitareya UpaniShad, before sRishTTi (‘Creation’) there was nothing but the athMan (braHMan or The Absolute Self); That alone existed. There was nothing else whatsoever. So, HE, the braHMan (The Absolute Self or the paramESharaH) thought, “Let ME create the worlds.” And the athMan (which is the paramAtHMan or paramESharaH we refered to above) created these worlds. Then HE thought “Let ME create the protectors of the worlds” and from the water gave shape. It was named virAt. Then, from IT, HE created speech from the mouth. After speech HE created Fire. From the nostrils sense of smell was created. From that, vAyu, (air) was created. From the eyes of the virAt emerged the sense of sight, and from it, the Sun was created. From the ears the sense of hearing and from it the directions were derived. From the skin of the virAt the hair and the sense of touch associated with hair and from the sense of touch came the Herbs and Trees. Also the heart took shape and from it came the internal organ, and the mind. From the same, the Moon was created. From the navel of the virAt the organ of ejection was projected and from it came the Death. From the seat of the procreative organ of the virAt the procreative organ was created. These Creations were deities. All these Creations assumed their normal functions.

HE, the braHMan provided the livelihood among these very gods (DevathAs - ദേവതമാർ) and made them share. Thus when oblation is taken up for any deity whatsoever, the ‘Hunger and Thirst’ become verily sharers with that deity. Then the braHMan created the food for them.

All these creations were from HIS thought, thus HE; the braHMan is the act of “Creation”. And as HE did it, HE is the “Creator” and HE created all from HIM, thus HE is the “Created Items” also.

In mantRam 33 of admopadeShaShathakam, Gurudevan has very clearly indicated that the “Pure Conscious” i.e. the athMan transforms itself into specific manifestations such as the basic elements i.e. space, air, fire, water, and earth.

We can see that CHanDogya UpaniShad also discusses sRishTTi (സൃഷ്ടി – Creation). AruNi explains it to his son Swetaketu thus. ‘In the beginning, this was “Being” alone, only One, (sad eva) without a second. But some believed that this ONE was “Non-being” alone; meaning IT was without shape or form and from IT arouses the “Being”; which we mentioned above as the virAt or virAtpurush.

Here some of these statements may seem to be contradicting. But it is the expression of the non-existence of the Universe as we see it. In other words, what we see is only an imagination or a thought of the parabrHMam and in actuality IT is very much different than what we see. Just like when we look at a pot; even though we see the pot; in actuality what we see is just the clay; but we see it as pot or plate or something else.

According to Mundaka upaniShad out of the Imperishable braHMan the Universe emerges (in this phenomenal Creation). It also says that food is also born out of the braHMan (the Un-manifested). From food evolves pRANa, Mind, the five basic elements; the worlds; the immortality. The Mundaka upaniShad also declares that HE, who is omniscient in general and all-knowing in detail and HIS austerity is constituted by knowledge. From this braHMan only evolves the name and colour also.

The Mundaka upaniShad further says that from HIM originates the vital force as well as the mind, all the senses that support everything. It also says that From HIM emerges the fire, of which the fuel is the sun. From the Moon emerges cloud, and from cloud the herbs and corns on the earth.

The SwteEShwara Upanishad Says that Ignorance leads to the perishable and Wisdom leads to immortality. Entirely different from these is HE, the Imperishable, Infinite, Secret (and Sacred), Supreme; the braHMan. In HIM, exist, the wisdom as well as the ignorance, and HE governs them both. HE alone presides over Nature in all aspect, and controls every form and every cause of production. HE witnesses the birth of the first born seer of golden colour and nourishes him with wisdom.

Most important of it all, The SwteEShwara Upanishad says that braHMan does the differentiating each guNa into its species, and each species into its members. The ‘Supreme Being’ withdraws them once more into their own ground. Again, bringing forth the agents of “Creation”; the “Great Self” holds sway over them all.

The SwteEShwara Upanishad also says that; just as the sun shines lighting up all space above, below and across, so does that One adorable braHMan, the repository of all goodness and greatness; preside over everything that has the nature of a cause. It also says that HE is the One source of the “Universe” and HE brings out everything. That too, out of, HIS own Nature; and leads creatures to perfection according to their deserts, and endows. IT leads each being with its distinguishing characteristic. Thus he presides over the whole universe.

Here, note that, even though everything basically came from the braHMan, all has its own characteristics as per its own need, innate disposition (GuNam) and vocation (kaRMam) it acquires due to and according to its disposition.

On several occasions the Bhagavad Geetha very clearly declares that braHMan is the resource, the reason and the end product which is “The Universe”. (Some of them are shown below).

Bhagavat Geetha says that the great braHMan as Moola pRakRithi 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 pRakRithi is their womb and the Purusha the seed giver. Purity, passion and inertia – the three GuNas are born of pRakRithi.”

Earth, water, fire, air, ether, mind, intellect, egoism - these are the eightfold pRakRithi of the braHMan. This is the 'lower' pRakRithi; different from it, there is a mighty 'Higher' pRakRithi. This is the very Life-element, by which this world is upheld.

“These two pRakRithi, are the womb of all beings. So the braHMan is the source and dissolution of the whole universe”; and All this world is pervaded by braHMan. In ITs 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 (AkASham); even so, all beings rest in HIM; and all beings, go into “pRakRithi” at the end of a Kalpa. The braHMan send them forth again at the beginning of (the next) Kalpa. Animating ITs pRakRithi, braHMan, again and again send forth all this helpless multitude of beings, by the force of nature (pRakRithi).

“Two Purusha are there in this world, Perishable and the Imperishable. All beings are Perishable and the one which fills everything and which is all-pervading and invincible is the Imperishable.

But distinct is the “Supreme Purusha”, the “Highest Self”, the indestructible Absolute, who pervading the three worlds, (waking, dream, and deep sleep) sustains them all.

The “Supreme Purusha”, (braHMan) ‘is the Goal, the Supporter, the Ultimate, the Witness, the Abode, the Shelter, the Friend, the Origin, the Dissolution, the Foundation, the Treasure-house and the Seed Imperishable. And further, as Sun, HE gives heat; withhold and send forth the rain. And HE is Immortality & Death, Existence & Non-existence’.

Among Creations, HE is the beginning, the middle and also the end.  Among sciences HE is the “Science of the Absolute” and HE is the logic in all arguments. Among letters HE is the letter “അ” (A); among all compounds HE is the dual (co-ordinates); HE verily is the inexhaustible, or the everlasting time; HE is the dispenser (of fruits-of-actions) having faces in all directions.

And He is the all-devouring Death, and the prosperity of those who are to be prosperous; among the feminine qualities (HE is the) fame, prosperity, speech, memory, intelligence, firmness and forgiveness. He is the gambling of the fraudulent; HE is the splendid; HE is the victory; the Industry (in those who are determined) and the goodness in the good.

Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth, death, fear & also fearlessness, non-injury, equanimity, contentment, austerity, beneficence, fame, infamy-all these different kinds of 'qualities-of-beings' arise from HIM, the braHMan alone.

‘And HE is seated in the heart; that too, in the hearts of all; from HIM, are memories, knowledge, as well as their absence originated. HE verily is that which has to be known in all the Vedah and HE indeed are the author of Vedanta and the knower of Vedah also.’

Thus, it is clear that the braHMan is the material cause as well as the efficient cause of this world-of-plurality. BraHMan is the cause within. It is also the cause outside of each individual.

In a normal situation, when we talk of sRishTTi (‘Creation’), we may be only referring to the physical forms. But all the above qualities are in everything and in larger comprehensiveness. Thus, the term sRishTTi (‘Creation’) clearly indicate that it also covers our mental and our intellectual lives and state of affairs.

Whatever is glorious, prosperous or powerful in any being, know that to be a manifestation of just a part of the splendor of HIM. HE exists, supporting this whole world by just one part of HIM. But when HE is the jeevAthman (become the jeevAtman), it obtains a body; and when HE leaves the body, HE takes these (everything, all the attributes) with Him (leaving the body) and goes as the wind takes the scents from their seats (the flowers). And, that what is gone, from the body, is the light (the energy). “The light which is residing in the Sun and which illuminates the whole world, and that which is in the moon and the fire – know that Light to be the braHMan.”

Summing up we can say, “Whatsoever is the seed of all beings is HIM. There is no “being”, whether moving, or unmoving, that can exist without HIM.”

My Dear Friends, In conclusion, let me say that, “the most Secret (and Sacred) Science of all, The Science of the Absolute; which has been taught by Gurudevan, through HIS deeds, HIS spoken & written words, and even through HIS silence, is to be learned. When learned, we all can become ‘wise’ and we can accomplish all our needs.

And at the end of the first half of daivadeShakam, Gurudevan says to us that the sRishTTi (സൃഷ്ടി), sRasTTAv (സ്രഷ്ടാവ്), sRishTTijAlam (സൃഷ്ടിജാലം) and sRishTTikkuLLa sAmagri” (സൃഷ്ടിക്കുള്ള സാമഗ്രി); all are the same braHMan.

“നീയല്ലോ സൃഷ്ടിയും സ്രഷ്ടാവായതും സൃഷ്ടിജാലവും
നീയല്ലോ ദൈവമേ, സൃഷ്ടിക്കുള്ള സാമഗ്രിയായതും”.

“NeeyallO sRisTThiyum sRasTTAvAyathum sRishTTijAlavum

NeeyallO daivamE sRishTTikkuLLa sAmagriyAyathum.”

(Part one of mantRam six 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 copies 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 noncommercial 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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