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

അകവും പുറവും തിങ്ങും            
മഹിമാവാര്‍ന്ന നിന്‍ പദം
പുകഴ്ത്തുന്നൂ ഞങ്ങളങ്ങു
ഭഗവാനേ, ജയിയ്ക്കുക.       

Akavum puRavum thingum

MahimAVARnna nin padam

Pukaztthunnu njangaLangu

bhagavAnE, Jayikkuka.

[Akavum (അകം + ഉം = അകവും) = inside, puRavum = (പുറം + ഉം = പുറവും) = outside, (thingum = തിങ്ങും) = full to the brim or completely filled)]; അകവും പുറവും തിങ്ങും = completely filled to the brim, inside and outside; [MahimAVARnna = (മഹിമ = Glory) + (ആർന്ന = with or in position of) = (MahimAVARnna = മഹിമാവാര്‍ന്ന) = With full glory or with Greatness, (nin = നിന്‍) = Your; (പദം = word, foot and Abode).] മഹിമാവാര്‍ന്ന നിന്‍ പദം = Your glorifying Word, Feet and Abode; [(Pukaztthunnu = പുകഴ്ത്തുന്നൂ) = glorifying or praising; [njangaLangu = (njangaL + ഞങ്ങൾ) = we; + (angu = അങ്ങു) = there or You/Your honor)]; പുകഴ്ത്തുന്നൂ ഞങ്ങളങ്ങു = we glorify You there; [bhagavAnE (ഭഗവാനേ = O’ The Absolute One); (ജയിയ്ക്കുക = Be victorious)]; ഭഗവാനേ, ജയിയ്ക്കുക = O’ The Absolute One, Be victorious.      

Simple translation is; “You and Your glorifying words, fill everything to the brim, completely inside and outside, with adoring Greatness. O’ The Absolute One, we glorify and praise You; You be victorious.”  However, this has very much more meaning in it than seen by this simple translation. Let us get deeper into the meaning of this mantRam.

When we say, “You and Your Glorifying Words, fill everything to the brim, completely inside and outside;” what does it mean? It simply means, whatever is there in this universe is the manifestation of The Absolute. Just as we sow in the previous two mantRam, this also reiterates that there is nothing in this universe other than braHMan, “The Absolute ONE”.

“With hands and legs everywhere, with eyes, heads and mouths everywhere, with ears everywhere”, HE “exists in the world, enveloping all; Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer; ‘without’ and ‘within’ all beings, the ‘unmoving’ and the ‘moving’; because of its subtlety unknowable; and near and far away is That”, (the braHMan). IT “is undivided, yet” IT “exists as if divided in all beings”; and “is to be known as the Supporter of beings”. IT “devours and generates”. That braHMan, “the light of all lights, is beyond darkness.” IT “is Knowledge; the object of knowledge seated in the hearts of all; to be reached by knowledge. Thus the field of knowledge, the knowledge and the knowable have been briefly stated. Knowing this, the devotee enters into” ITs “being”. “Know that PrakRuthi and Purusha are both beginning less; and know also that all modifications and qualities are born of PrakRuthi”. ⁽¹⁾

We may feel how can braHMan be inside and outside at the same time. Will it not be a state of duality? To understand this, we must go beyond the regular materialistic thoughts and get deep into the aspect of braHMan as “all filling”. When we say, “all Filling”, it means there is nothing else but braHMan. Again, we may feel how is that we see different things around! That is the result of mAya. And, they are all temporary representations of the same braHMan. We see these due to the confusion that exists due to lack of jnAnam (knowledge). Until we know the braHMan, we shall see different things and hear different names. It could be roughly compared to seeing different shapes of the moon in its cycle of operation. Also we must take into consideration the two aspects of the braHMan, “purusha” and “prakaRuthi”.

Let us try understanding this with the action of filling a pot with water from a pond or sea. As we dip the pot into the water, water gets into the pot. And as we push it down, it gets filled. The water is filled inside and outside of the pot now. Then, when we empty the pot the air returns, and we know well, that the pot is filled with air and there is air out side of it also. In the same way the braHMan is filled inside and outside of everything.

We may feel that which is filling inside and outside of everything, may not be moving. It is everywhere so it does not have to move in the materialistic sense. But we see or feel the effects of the air moving when wind blows. That can only be a move within the whole mass. As its presence is everywhere, we can say that it is moving without we noticing it. So it can be also said that it moves instantaneously, because it is everywhere. Similarly, ‘IT is here’ and at the same time ‘IT is there and everywhere’.

This “All filling braHMan is what IsHAvAsya UpaniSHad indicates by the words “IsHAvAsyamidam saRvam”, which means “everything in this universe is permeated by the braHMan.” ⁽²⁾

MahimAVARnna (മഹിമാവാര്‍ന്ന) means ‘with Glory’ or ‘the Glorifying’. The words “nin padam” (നിന്‍ പദം) has three meninges. They are (1) Your Word, (2) Your Feet and (3) Your Abode. All the three can be used here. Two of them, Word and Abode, are perfect. However, offering everything at HIS feet is also very much an acceptable path for moKSHam. So the feet, word or/and abode, all are Glorifying. It is also all filling. So, all the three are good here.

When considering the meaning “Your Word”, we should understand that it indicates teachings in various VedaH, Agama and other works of our RisHis, including that of Gurudevan. In addition, it also indicates the pRaNava mantRam “AUM”. “AUM” is considered aksharabrHMam (everlasting braHMan) from which everything originated. ‘The syllable “AUM”, (the AksharabrHMam), is in fact the beginning, middle and end of everything’. ⁽³⁾ ‘Who ever do Tapasya on this syllable of braHMan with concentration and dedication shall sure attain HIM’. ⁽⁴⁾ That which, VedaH declare as the goal; which, all the austerities aim at; and which, all the people desire, when they lead a life of continence; that is “AUM”. That syllable “AUM” is indeed braHMan. ⁽⁵⁾

ThirumantRam says that the letter “AUM”, though a combination of three letters, it is considered as one. Letter “A” represents Lord Shiva, (The parabraHMam) and “U” represents AdiparAShakti. (AdiparAShakti may be identified as PrakRuthi – which may be referred to as “Nature” in English, as there is no equivalent word in western language for AdiparAShakti); and letter “M” represents mAya. “AUM” is dear to the Lord and from this letter “AUM”, all the worlds developed. This ‘one letter word’ “AUM” denotes the “Divine Dance” in the Golden Hall of “Infinite Mind”, (The Divine Self). ⁽⁶⁾

That “which is above the sky and below the earth, as well as between these two, sky and earth, and that which people call the past, the present and the future” is braHMan. And “the knowers of braHMan call IT the Imperishable (aKSHara).” “IT is neither gross nor subtle, neither short nor long; neither glowing (like fire) nor moist (like water), neither has reflection nor darkness, neither air nor space. IT is unattached, without taste or odor, without eyes, without ears, without tongue, without mind. IT is non-effulgent, without vital breath, without mouth, without measure, without interior or exterior, neither consume anything, nor it is consumed by anyone.” “Under the rule of this Imperishable, the sun and moon are held in their respective courses; sky and earth are held in their respective positions; moments, hours, days and nights, fortnights, months, seasons and years are held in their respective positions. Under the rule of this Imperishable, some rivers flow to the east from the snowy mountains, others flow to the west, each keeping to their respective directions” and “people praise those who give; the shining ones depend on the sacrificer; and the departed ones on the independent offering.” ⁽⁷⁾

“The all filling Great Glory of HIS feet”, “The all filling Great Glory of HIS Words”; and “The all filling Great Glory of HIS Abode, which is the whole universe; and that, which fills inside and outside of everything must be glorified.

In the first part of this mantRam, just in six words, Gurudevan is expressing the presence of the All mighty braHMan on the inside and outside of everything; IT has the capacity to be big enough to fill the whole universe; and at the same time, tiny enough to fit into an atom, or even parts that are tinier than the atom. Through the second part of this mantRam, Gurudevan is glorifying and wishing that “The braHMan” be victories in every respect, so that we too can be victorious.

[Pukaztthunnu (പുകഴ്ത്തുന്നൂ) = glorifying or adoring; njangaLangu = (njangaL + ഞങ്ങൾ) = we; + (angu = അങ്ങു) = there (at a place away from us)].  (Pukaztthunnu njangaLangu = പുകഴ്ത്തുന്നൂ ഞങ്ങളങ്ങു) = we glorify You there. Here, we have three words, Pukaztthunnu, njangaL, angu; when used in poetry, it becomes Pukaztthunnu njangaLangu (പുകഴ്ത്തുന്നൂ ഞങ്ങളങ്ങു).

Some interpreters say the word it is “(അങ്ങു) angu”, which means, “there”, at a place away from us. But some other say that the word here is actually “(അങ്ങേ) angE”, meaning “You/Your honor”. The word “(അങ്ങു) angu”, also has a meaning “Your Honor”. It is more appropriate to take both these meanings together and understand that due to our love and affection for materialistic values, we are far from that “All Filling Glory” of the Absolute ONE (braHMan); and as such we are unable to understand and realize HIM and because of that we are “here” and HE is “there”, somewhere far away (Divinely, not physically). So, we are glorifying HIS Divinity, {“HIM” “(അങ്ങേ = angE)”, who is (“angu” = അങ്ങു”) far away, to get to know and get closer to HIM, (braHMan). (Actually we are far away from HIM, even though HE is in and around us.) In other words, we are unable to understand and realize the “All filling Glory” of The braHMan.

Now let us go to the last line; [bhagavAnE (ഭഗവാനേ) = O’ The Absolute ONE; Jayikkuka = (ജയിയ്ക്കുക) = Be victorious;] ഭഗവാനേ, ജയിയ്ക്കുക = O’ The Absolute One, Be victorious.   Here, some may think, why do we say these two words as if we are blessing ‘The braHMan’? Actually this is also a glorification of the braHMan, not a blessing.

Gurudevan is using the word “bhagavAnE (ഭഗവാനേ)”, which is derived from the route “bhag” ("ഭഗ്"). The meaning of this is; the one who has complete supremacy, the one which is full of dhaRMam, the one which has full glory, the one which has every wealth, the one which has complete freedom and the one who is detached from everything. The one with all these six qualities is “bhagawAn”. ⁽⁸⁾ With these qualities “bhagawAn”, (The braHMan), can only do the right thing at the right time, for the welfare of the universe. For that we are showing our gratitude through this glorification and at the same time surrendering at HIS feet.

Very often, we due to our arrogance, forget the help braHMan provides for us, and how it is given. This is illustrated through a story in our ancient literature. According to the story, there was a fight between devathas and the asuras. (We may refer to as “gods” and “demons” as there is no equaling words in English). The braHMan fought and won the war for the “gods”. But HE gave them the fruit of victory for the ‘welfare of the universe.

But the devathas became elated on that victory. They said to themselves, ‘this victory is ours; this glory is ours only. Because of their arrogance and ignorance, forgot that all the power for their victory was braHMan’s and thus the Glory of victory too are HIS.

BraHMan understood it all, and appeared before them as a “yeKSHa” (a kind of super human entity). But they failed to recognize HIM. They send Agni (Fire) devatha to find out who this is! BraHMan asked him: ‘Who are you?’ He replied: ‘I am Agni. BraHMan asked: ‘What power you have? Agni replied: ‘I can burn all, whatever there is. BraHMan put a straw before him and said: ‘Burn this.’ Agni rushed toward it with all his power but could not bum it. Then Agni returned and told to the devathas: ‘I could not find out who it is.’ They send VAyu (Air) devatha next, to find out who it is.’  BraHMan asked him: ‘Who are you?’ He replied: ‘I am VAyu.’ BraHMan asked: ‘What power you have?’ Vayu devatha replied: ‘I can carry off all - whatever there is on earth.’ BraHMan put a straw before him too and said: ‘Carry this.’ VAyu devatha rushed toward it with all his power, but could not move it. Then he too returned and said: ‘I could not find out who it is.’ (They both failed due to their arrogance). Then Indra, their King went to find out who it is. But the yeKSHa disappeared. Indra then prayed and Devi Uma, the daughter of the Himalayas. Appeared there highly adorned. He asked Her: ‘Who is this yeKSHa?’ She replied: ‘It is, indeed, braHMan. Through HIM alone you attained the victory and glory.’ Indra understood the mistake and admitted that It was braHMan who got them the victory. This story indicates that, we often forget or fail to realize that braHMan is the source of all and take credit for all the good that happens. The glorification of braHMan is a way of thanking HIM and remembering HIM for all the things HE do for us. We fail to understand and recognize HIM and our short comings. The forms of braHMan conditioned by the bodies and minds of human and gods are only insignificant manifestations of IT in time and space. And that braHMan is free from all limitations. IT is infinite, non-dual, sublime, and eternal and therefore cannot be described by anyone. BhagavAn (braHMan) cannot be known like an external materialistic object can be known. But, braHMan exists in all beings as their innermost Self. No one can deny the Self. Even rationalist or atheists who are doubters of the braHMan thinks only in the light and power of the braHMan. The word bodha indicates mental experience. That by which all states of that same mind, are illumined and also perceived like objects is AtHman (the braHMan) only. ⁽⁹⁾

‘There is no end to the “Divine Glories of The braHMan”. ‘Whatever it is that is glorious, prosperous or powerful in any being, know that to be a manifestation of a part of The splendor of The braHMan’. ‘HE exist, supporting this whole world by one part of Himself’. ⁽¹⁰⁾ It should be now clear that everything is this BhagawAn and thus glorifying HIM is essential for our progression in our ADHyAdmic life.

It is also essential to glorify HIM, because we need to realize HIM. As HE resides in all of us, we are actually glorifying ourselves. And we need a victory in our quest for yOgaH, and that is what we are requesting for when we hail victory for HIM. A victory for HIM shall be our victory too, as we are all the same. ⁽¹¹⁾

‘BraHMan is known only when braHMan is realized in every state of mind; and by with ‘such Knowledge of braHMan only we attain Immortality’. By AtHman/braHMan one obtains strength. If we know AtHman/braHMan here, we then attain the true goal of life. If we do not know IT here, great destruction awaits us. Having realized the braHMan in every being, the wise relinquish the world and become immortal. ⁽¹²⁾

It also means that ‘we all should understand that the final victory, the attainment of immortality can only come through the “yogaH” of “JeevAtHman” (we) and “paramAtHman” (braHMan); which are the “bhakthan” and the “bhagavAn” respectively’. And here this glorification is for that yOgaH of the two which shall lead us all into that Ultimate stage of blissfulness of immortality.

So, let us all pray in perfect harmony:

അകവും പുറവും തിങ്ങും
മഹിമാവാര്‍ന്ന നിന്‍ പദം
പുകഴ്ത്തുന്നൂ ഞങ്ങളങ്ങു
ഭഗവാനേ, ജയിയ്ക്കുക.       

Akavum puRavum thingum

MahimARnna nin padam

Pukaztthunnu njangaLangu

bhagavAnE, Jayikkuka.

 © ഉദയഭാനു പണിക്കർ

X@X@X@X

Reference used:

(1)    Bhagwat Geetha XIII-14 to 20.

(2)    IsHAvAsya Upanishad -1.

(3)    Bhagwat Geetha X-20.

(4)    Bhagavad Geetha 8-11 to 8-13.

(5)    Katha UpaniSHad 1-2-15 and 16.

(6)    ThirumantRam 884, 885 and 886.

(7)    BRhadAraNya Upanishad – AdhyAya 3, BrAhmaNa 8, MantRam 7 to 9.

(8)    Shree Narayana Gurudevakrithikal SampoorNNa vyAKHyAnam, Volume One, Page127-128, (DaivadeShakam), by Prof G. Balakrishnan Nair.

(9)    Kena UpaniSHad, III-1 to 12.) and (Kena UpaniSHad, IV-1 to IV-3.

(10)  Bhagavad Geetha Chapter 10-40 – 42.

(11)  Shree Narayana Gurudevakrithikal SampoorNNa vyAKHyAnam, Volume One, Page127-128, (DaivadeShakam), by Prof G. Balakrishnan Nair.

(12)  Kena UpaniSHad, II-4, 5.