“DaivadeShakam,” mantRam one; as I understand IT.

“DaivadeShakam” is not a poem to be translated just word by word to any language, especially to a western language. If done, much of its spiritual radiance will be lost; or at least get adulterated and it cannot be comprehended in its true significance with its distinctive qualities. To avoid this, the essence of its Spiritual Values should be adopted into the other language and explicitly interpreted and narrated. So, I use an adaptation (അശയാനുകരണം) of the ‘Spiritual Essence’ of the words within my limited experience, into English. It may not seem to be accurate, especially for a ‘word by word’ translation, according to the dictionaries available.

SlOkam one.

ദൈവമേ കാത്തുകൊൾകങ്ങു!

കൈവിടാതിങ്ങു ഞങ്ങളേ;

നാവികൻ നീ ഭവാബ്ധിക്കോ-

രാവിവൻതോണീ നിൻപദം.

daivame! kAtthukoLkangu
kaividAthingu njangaLe;
nAvikan nee bhavAbdhikko-
rAvivanthoNi ninpadam.

O’ ‘God all mighty’, as ever, from there,

Protect and provide for us here,

Accept us, never abandoning,

In the turbulent ocean of life;

You are the Great Captain,

Your words, the mighty steamship.

To understand the meaning, let us split this ‘slOkam’ into five sets of word/s. The first one is ‘Daivame’ (ദൈവമേ); meaning: ‘O God all mighty’, which should be taken as a salutation of surrender to ‘The Absolute and The Ultimate’, ‘parabrhMam’. The second set of words, ‘kAtthu-koLka-angu’, (കാത്തു-കൊൾക-അങ്ങു); meaning: as ever, from there, Protect and provide for us. The third set of words; ‘kaividAthe ingu njangaLe’ (കൈവിടാതെ-ഇങ്ങു- ഞങ്ങളേ); meaning: Accepting us from here and never abandoning us. Next is, ‘nAvikan nee bhavaabdhikku’, (നാവികൻ നീ ഭവാബ്ധിക്കു); meaning: You are the Great Captain In the turbulent ocean of life. The last set of words is, ‘orAavi-van-thONi-ninpadam’ (ഒരു-ആവി-വൻ-തോണീ-നിൻ-പദം) meaning: and Your words are the mighty steamship.

Now when we write this without the MalayALam, it should read: ‘O God all mighty’; as ever, from there, Protect and provide for us; Accepting us from here and never abandoning us; You are the Great Captain In the turbulent ocean of life; and Your words are the mighty steamship.

If we may expand a little on this, we may say; ‘O God all mighty’, The ‘parabrhMam’, The Absolute and The Ultimate; as ever, from there, always protect and provide for us here, with everything we need for our stay here and for that eternal journey of ours for the reunion with You. Always accept us without abandoning us ever, in this ‘turbulent ocean of life’. You are the Great Captain, helping us to pass through and overcome all the miseries of our life; here and here after, throughout our journey. You are the one who is controlling and guiding us through our difficulties of this and other lives. Your words are the mighty steam ship that will transport us through the turbulent ocean of life to the eternal world.

This poem starts with the word “daivame” (ദൈവമേ). A word translation of this word is “O’ God”. But to bring out the full implication, with the essence of the contents of the whole poem; we must translate it as “O’ God All mighty”, The ‘parabrhMam’, The Absolute and The Ultimate”. If not, we will be doing injustice to one of the Greatest Spiritual Treasure of all time written in MalayALam. This word indicates the all-powerful, Omni present Absolute, the parabrhMam (പരബ്രഹ്മം). Often, we assume that ‘God’ and ‘parabrhMam’ are the same. Some dictionary may give the meaning as the same. But, they are different. Even though the word “daivame” (ദൈവമേ) is used here for simplicity and understanding; especially by the young, (It is said that this prayer was originally written for children); what Gurudevan intended is the parabrhMam. This can be understood when we take the whole of the poem into account with its ultimate intended use. The poem has all the identifying nature of ‘braHMavidya’ in it. The young children, older people, common folks and intellectuals of all levels, can comprehend it at different levels of their Spiritual Journey as the need be. So, a serious student of ‘braHMavidya’ must take it to be ‘parabrhMam’, and also understand the difference between ‘God’ and ‘parabrhMam’ in ‘braHMavidya’ and the Spiritual Enormity of Gurudevan, as a poet and as a RiShi. Even though, to begin with we may take it as same but as we go forward, we must understand the difference.

The ‘parabrhMam’ is the power source from where all the components of the universe originated and where it will dissolve at the end of its representation of each character. We could also say ‘existence’ between origination and dissolution, however according to ‘braHMavidya’ what we presume to be ‘existence’ is only a temporary stage and that is why we refer to it as “mAya”. The word ‘mAya’, indicates that, it is not ‘The Truth’ (“Nitya Sathyam”) like ‘parabrhMam’, and it ultimately dissolves into ‘parabrhMam’.

The ‘parabrhMam’ is also the unifying force, which keeps them functioning until the dissolution. It is also that which ‘is everywhere’ and ‘in everything’. But that was not originated from anything and ‘IT’ shall not dissolve into anything. So, that is the only Truth. According to ‘IShAvAsya upaniShad’, ‘IT’ is that which ‘shall never end’ and that ‘was never born’. We should also understand that by the use of this simple and beautiful word “daivame”, ‘Gurudevan’ had transformed the devotees’ mind into an ambience of “bhakthi”, the “Divine Love” which may not be felt by the common folks in the more technical and sophisticated word like ‘parabrhMam’.

When dedicatedly meditated on this ‘mantRam’, it can transport us into a state of “Divine Love”; an ‘early stage’ and a qualification for attainment of ‘Eternal Bliss’. For a young mind or an ordinary person ‘daivame’ is the word with which they can take that first step in to that “Divine Love”. Even though ‘Gurudevan’ was a poet and an ascetic of immense dimension, He clearly understood the feelings and literary capabilities of the common folks. His preference of this simple but eloquent word of salutation has assured the children and the common folks of the simplicity of “Divine Love” and the sweetness of that “Divine Love” spelled out in this poem. At the same time, with the words that follow; with its sophistication and complexity, HE has assured that there is a lot in store for the intellectuals and spiritually advanced people also. Gurudevan has exhibited this, along with the meaningful and the powerful words of, ‘as ever, from there, Protect and provide for us; Accepting us from here and never abandoning us’ (കാത്തുകൊൾകങ്ങു! കൈവിടാതിങ്ങു ഞങ്ങളേ; - ‘kAtthu-koLka-angu, kaividAthe-ingu-njangaLe’); thus making it an exemplary start for all.)”

With the use of these words, Gurudevan explicitly indicates that we must completely surrender to the ‘parabrhMam’ (പരബ്രഹ്മം). When we recite it under that state of complete dedication, with our unadulterated and unconditional devotion; we shall be blessed. When chanted with the full devotional surrender, we can really feel the grace of ‘IT’ being showered on us. Also for the common people, the success of ‘realisation’ (മോക്ഷം - moksham) has to be achieved through an ‘Ishtadevata’ (ഇഷ്ടദേവത) and thus the word ‘daivame’ (ദൈവമേ) is more acceptable for them and makes them accessible to their ‘Ishtadevata’.

‘KAtthukolka’ (കാത്തു-കൊൾക) is actually two words; ‘kAkkuka’ (കാക്കുക) and ‘koLLuka’ (കൊള്ളുക) – ‘kAkkaNam’ (കാക്കണം) and ‘koLLaNam’ (കൊള്ളണം). By the use of these words, Gurudevan emphasizes that we need to be protected and also accepted. HE further says, ‘kaividAthe’ (കൈവിടാതെ), meaning ‘without abandoning us’. It is an earnest request presented in a very simple form. Even though it is not explicitly said here, HE also indicates that we should not be abandoned in the depth of the ocean of life, where we are now.

Now let us take the word, ‘njangaLe’ (ഞങ്ങളെ). By use of this word, ‘Gurudevan’ had brought in two very important aspects. One, He makes it a very efficient tool for group reciting. When a group of people sing this in unison, with the ‘Devine Love’ for the Absolute; the feeling of solidarity and intimacy between people (‘jeevAdmavukaL’) is really experienced. Even when singing alone, we will be elated into a state of ‘demonstrative unselfishness’. It is the counterpart to the great ‘mantRam’ “lokAsamasthA suKHino bhanthu” (ലോകാസമസ്താ  സുഖിനോഭവന്തു).

The word ‘angu’ (അങ്ങു്) indicates dual meaning. First, it is the respectful salutation for ‘parabrhMam’. Second it is an indication that we are at a state of duality with ‘parabrhMam’, for us, HE is ‘angu’, means away from us. According to ‘adwitham’, ‘parabrhMam’ and we; the ‘paramAtman’ and ‘jeevAtman’ are the same. In ‘Geetha’  ‘Shree Krishna bhagvAn’ explicitly says to ‘Arjunan’ that The Lord dwells in the heart of all beings, causing all beings to function by HIS power. ‘Geetha’  also says that HE is near and far, moving and unmoving and HE is ‘within’ and ‘without’. ‘IShAvAsya upaniShad’ says that the ‘paramAtman’ is within and without us. Then how can it be that ‘paramAtman’ is only (അങ്ങു്) ‘angu’; away from us, the ‘jeevAtman’? When we have the real knowledge of HIM and we practice that knowledge, HE is within and without of us. But when we do not have the knowledge, or we don’t put that knowledge into practice; He is only outside of us – ‘angu’. This is what ‘Gurudevan’ explicitly saying here when HE uses these words; ‘kAtthu-koLka-angu kaividAthe-ingu njangaLe’ (കാത്തുകൊൾകങ്ങു! കൈവിടാതിങ്ങു ഞങ്ങളേ).

This feeling of duality is because of our ignorance. So to remove that ignorance we must dedicate us to that ‘parabrhMam’. In ‘Geetha’  ‘Shree Krishna bhagvAn’ says to ‘Arjunan’ to seek refuge in Lord with all his being, Lord’s grace shall obtain ‘Supreme Peace’ and the ‘Eternal Abode’. This is what exactly ‘Gurudevan’ guiding us to. When we sing this ‘mantRam’ with unconditional love for HIM, with full adoration and dedication, what we are doing is dedicating all our being onto the Eternal, the ‘parabrhMam’. We are taking refuge at HIS feet for the benefit of HIS ‘Words of Wisdom’ so that we can get HIS grace and experience the ‘Supreme Peace’ and enter the ‘Eternal Abode’ of the Ultimate. Here, by singing this ‘mantRam’, we are yarning for the transportation into that Eternal Abode.

The names, forms, time, space etc are the experience or qualities only and thus not the actual. It is all created by ‘mAya’, and it is ‘mAya’, In other words, created by our ignorance of the ‘Real Truth’. They are fictitious in a senesce of eternity. It shall disappear as we progress in our Spiritual endower. As the English language is inadequate to convey the actual meaning of ‘mAya’; we often see the use the word “illusion” in place of ‘mAya’. But we should understand this ‘mAya’, as something which we see because of our ignorance and will disappear when we get rid of that ignorance. Never take it to be the illusion a magician creates. It also means that they are only the qualities (‘dhaRMam’), not the substance (‘dhaRmi’) itself. The created shall end, that which is born will die. So it has to be the quality or experience. We may call it ‘swabhAvam’ or ‘dhaRMam’, not the substance itself (‘dhaRmi’). In other words, they are only the effect and not the cause. For example the objects we feel, such as shape, color, fragrance are not the substances but its qualities. This is what ‘Gurudevan’ explains in ‘admopadeShaShathakam’.

അറിവതു ധര്‍മ്മിയെയല്ല, ധര്‍മ്മമാമീ
യരുളിയ ധര്‍മ്മിയദൃശ്യമാകയാലേ
ധരമുതലായവയൊന്നുമില്ല താങ്ങു-
ന്നൊരു വടിവാമറിവുള്ളതോര്‍ത്തിടേണം.

ARivatu dhaRMiyeyalla, dhaRMamA, mee-

yaruLiya dhaRMiyaDRShyamAkayAle

dharamuthalAyavayonnumilla thAgu-

nnoru vativAmaRivuLLathOrttiDeNam.

What we presume to be qualities (‘dhaRMam’) shall disappear when the body or the living organism disappears. This organism is also a quality (‘dhaRMam’) which is why it also disappears. The organism is not ‘dhaRmi’ either. ‘DhaRmi’ is the only one that never shall be born or never shall die. That is the only one which is real and we have no existence without that ‘dhaRmi’. But, we as the mortal being, who do not know ‘The Truth’ cannot recognize this fact. So we feel that we are separate from HIM and we are here and HE is there.

Here it may be more helpful if we see what ‘Gurudevan’ says further in ‘admopadeShaShathakam’.

അറിവിനെ വിട്ടഥ ഞാനുമില്ലയെന്നെ-
പ്പിരിയുകിലില്ലറിവും, പ്രകാശമാത്രം;
അറിവറിയുന്നവനെന്നു രണ്ടുമോര്‍ത്താ-
ലൊരു പൊരുളാമതിലില്ല വാദമേതും.

aRivine viTTaTHa njanumillayenne-

ppiriyukilillaRivum, prakASHamAthRam;

aRivaRiyunnavanennu rantumoRthA-

loru poruLAmathililla vAdmethum.

It means that, without അറിവ് - ‘aRivu’ (the knowledge); I, the ജീവാത്മൻ - ‘jeevAtman’ do not exist; and without me (‘jeevAtman’) there cannot be any knowledge (‘aRivu’) either; there will only be light. Thus, knowledge and knower (the one who should know, which is the ‘jeevAtman’), are the same. There cannot be any doubt on this.

‘Gurudevan’, by using the words, ‘here’ (‘ingu’ - ഇങ്ങു്) and ‘there’ (‘angu’ - അങ്ങു്), has given us a very effective tool, to admit that we had fallen away from the ‘paramAtman’, and that is the cause of our miseries. And we need ‘parabrhMam’ for our protection. HE is also encouraging us to accept our faults and submit our “self” to “The Ultimate” for the ‘protection and the providing’ we need. The word ‘angu’ (അങ്ങു്) is also reminding us to seek the merger with The Absolute.

When we get the knowledge of the ‘kaRmi’ – കർമ്മി, how will we feel? Let us see how ‘Gurudevan’ explains it in ‘ChijjaDchinthanam’ (ചിജ്ജഡചിന്തനം). It will be felt like (ഒരുകോടി ദിവാകരരൊത്തുയരും പടി) “oru kOdi divakararotthuyarumpaTi”, which means: “like the raise of one crore suns together”. What will happen then? It will be making the disappearance of the five elements and making the appearance of the pure and blissful embodiment of the Absolute. HE also gives us a very explicit profile of it in ‘admopadeShaShathakam’.

ഒരു പതിനായിരമാദിതേയരൊന്നായ്
വരുവതുപോലെ വരും വിവേകവൃത്തി
അറിവിനെ മൂടുമനിത്യമായയാമീ-
യിരുളിനെയീര്‍ന്നെഴുമാദിസൂര്യനത്രേ.

Oru pathinAyiramAditheyaronnAy

varuvathupOle varum vivEkavRtthi

aRivine mooTumanityamAyayAmee-

yruLineyeeRnnezumAdisooryanathRE.

It means: “like ten thousand suns coming all at once and it will tear away the veil of transience covering the knowledge and at that stage only the Absolute will be seen”.

‘Shree Krishna bhagvAn’ has said almost the same in ‘Geetha’ when he said to ‘Arjunan’ “To those whose ignorance is destroyed by the knowledge of the “Self” like the Sun; to them the knowledge reveals the Supreme; The ‘braHMan’. We, as finite mortals are sighing and sobbing in ignorance. For us the Self is far off from us; separated by lifeless walls of nescience (‘Avidya’). But for those people of Realisation, in whom The Knowledge of the ‘braHMan’ has lifted this veil of ignorance and the one who has Knowledge (‘JnAna’) of the Self, the ignorance is lifted and within a lightning flash, his ignorance ends. Ignorance creates the concept of ego and that ego, thrives in the body, mind and intellect. With the end of ignorance, this ego too ends. With the end of it the dualists (‘Dwaitham’) will collapse.

നാവികന്‍ നീ ഭവാബ്ധിക്കോ‌-
രാവിവന്‍തോണി നിന്‍പദം.

   

nAvikan nee bhavAbdhikko-
orAavi vanthONi ninpadam.

‘NAvikan’, (നാവികന്‍); ‘nee’, (നീ); ‘bhavaabdhikku’, (ഭവാബ്ധിക്കു്); ‘oru’, (ഒരു); ‘Avi’, (ആവി); ‘van’, (വൻ); ‘thONi’, (തോണി); ‘nin’, (നിൻ(; ‘padam’, (പദം). The word ‘bhavaabdhikku’ should again be split into ‘bhavaabdhi-kku’. This means “for bhavAbdhi”.

 

Here the word ‘oru’ has a dual purpose. It should be understood with both lines here. That is to indicate that there is only one big steam ship and there is only one Great Caption. “NAvikan nee bhavAbdhikkoru”;

(നാവികന്‍ നീ ഭവാബ്ധിക്കോരു)‌ and “oru Avi van thONi ninpadam” (ഒരാവിവന്‍തോണി നിൻപദം.)

NAvikan (നാവികന്‍) is sailor or captain of the ship. ‘Nee’ (നീ) is used here with at most of “Devine Love” and adoration, a state of ultimate devotion like the one rAdha had for bhagvAn Shree Krishnan. It is not used in the colloquial disrespectful manner and meaning of ‘nee’. What is “bhavAbdhi” (ഭവാബ്ധി)? It is ‘samsArasAgaram’ (സംസാരസാഗരം). the ‘ocean of life’.

The life is an ocean. Why or how life is an ocean? Ocean has lot of obstacles such as wind, depth, and waves, dangerous and poisonous life forms (animals). Similarly our life faces obstacles like death, birth, sickness, loss of dear and near ones, natural calamities, and failure in life. There are also good things in life such as, happiness, financial profits, victory, luxury things and above all the opportunity to dedicate our life to the service of the Absolute/Humanity. These good things which are ‘the benefits of life’ or ‘for the benefit of life’ could be compared to the beacons and the navigational and safety equipment used for sailing. The success is in balancing both and going forward.

The Caption is the one who can guide us through the obstacles and difficulties of the ‘ocean of life’; who has the full knowledge of the ocean and the shore. The knowledge of the shore is very essential for the crossing of the treacherous depths of the sea, because the shore is what supports the ocean. Our knowledge is negligible in both. So the parabrhMam, who is the all-knowing Great Captain, will guide us through the ‘ocean of life’. The obstacles are due to avidya, our ‘lack of knowledge’. But when we know that the all powerful ‘paramAtman’ is within us, we can cross the ‘ocean of life’.

It can only happen when we know HIM to be the true Great Captain and we fully believe in HIS words and also believe that HE is the only one who can help us cross the samsArasAgaram. We must fully dedicate and offer us completely to HIM. This is what is also seen in ‘Geetha’, (Geetha 18-66) where in, it says; “Abandoning all ‘dhaRMam’ of the body, mind and intellect, take refuge in Me alone; I will liberate thee from all sins; grieve not.” The rituals and prayers are for the beginners and after a while we must abandon them and concentrate on the actions; ‘nishkAma kaRMam’; and with that actions take refuge in the Lord alone, and HE shall guide us out of all our limitations and on to “The Absolute”. ‘Nin Padam’ (നിൻപദം) means: 'Your words'. ‘Padam’ also means ‘raKSHha’ (രക്ഷ) meaning protection or ‘thuNa’ (തുണ) meaning help. So this could be considered yet another request for protection and help.

The Great steam ship can also be compared to the human body, which is the abode of the ‘jeevAtman’ which in turn is the individuality of the ‘paramAtman’ and thus is the ‘paramAtman’ itself. The body, which is the representation of the materialistic ship, and what controls and powers the ship to move, is ‘Avi’ (ആവി) the steam. ‘Avi’ is also referred to as ‘pRajnAnam’ (പ്രജ്ഞാനം) or ‘buddhi’ (ബുദ്ധി) or ‘aRivu’, which in turn means God. The word ‘Van’ (വൻ) meaning, big/great; indicates the size or Greatness of the journey, which is of very importance to every ‘jeevAtman’.  The word ‘aRivu’ (അറിവ്) also has meanings such as ‘jeevan’ (ജീവൻ) and ‘pRANan’ (പ്രാണൻ). So here with the use of the ‘Avi’ (ആവി) which represents spiritual nature and ‘thONi’ (തോണി) which is of a materialistic nature, ‘Gurudevan’ is indicating that we will need both materialistic amenities and spiritual enlightenment for the journey.

So, without the Great Captain, the steam and the steam ship, we are unable to move on to the next phase of continuing quest of the ‘jeevAtman’ for the union with ‘paramAtman’. It can only be possible with the crossing of this ‘bhavAbdhi’ or ‘samsArasAgaram’ the ‘ocean of life’ which is full of miseries. Because we are ‘here’ and The Absolute is ‘there’ we have to get close to the Absolute for that crossing. To get close to ‘IT’, we need to pray and dedicate us onto the feet of that Great Caption of the Great Steamboat, which will transport us through the ‘ocean of life’ (‘bhavAbdhi’), with all the treacherous miseries of life. That is what we are aiming for, when we sing in unanimity:

ദൈവമേ! കാത്തുകൊള്‍കങ്ങു
കൈവിടാതിങ്ങു ഞങ്ങളേ;
നാവികന്‍ നീ ഭവാബ്ധിക്കോ‌-
രാവിവന്‍തോണി നിന്‍പദം.

daivame! kAtthukoLkangu
kaividAthingu njangaLe;
nAvikan nee bhavAbdhikko-
rAvivanthoNi ninpadam.

© Udayabhanu Panickar. If anyone needs reproduction in full or in part, please contact the writer.