“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.

“DaivadeShakam” mantRam seven; as I understand IT.

നീ സത്യം ജ്ഞാനമാനന്ദം
നീ തന്നെ വര്‍ത്തമാനവും
ഭൂതവും ഭാവിയും വേറ-
ല്ലോതും മൊഴിയുമോര്‍ക്കില്‍ നീ. 

Nee sathyam njAnamAnandam

Nee thanne varththamAnavum

BhOthavum bhAviyum vERa-

llOthum moziyumORkkil nee

Nee [നീ] = You; sathyam [സത്യം] = truth; njAnamAnandam = [ജ്ഞാനമാനന്ദം = (ജ്ഞാനം – jnAnam + ആനന്ദം Anandam); ജ്ഞാനം = knowledge or wisdom; ആനന്ദം Anandam = Bliss; =  the knowledge of wisdom and the Bliss, or the Bliss obtained with the Knowledge or because of the knowledge of wisdom; Nee [നീ] = you; thanne [തന്നെ] = only or alone, meaning (it cannot be someone or something else); varththamAnavum [വർത്തമാനവും = (vartthamAnam വർത്തമാനം = present + vum = വും = and) = വർത്തമാനവും] = vartthamAnavum = the present (time) and; BhOthavum = [ഭൂതവും = (ഭൂതം = bhootham + ഉം = um = and)] = BhOthavum = the past (the time that is passed) and; bhAviyum = [ഭാവിയും = bhAvi (ഭാവി = future) + um (ഉം) = and] bhAviyum = and the future (time); vERallOthum = [(veRalla = വേറല്ല) = is not something else or someone else; + (Othum = ഓതും = Spoken or which is said with the mouth)]; vERallOthum = വേറല്ലോതും = is not someone else or something else, which is spoken with or made with mouth; moziyumORkkil = [മൊഴിയുമോർക്കിൽ = (Moziyum = മൊഴിയും = (moZi = മൊഴി = words and or sound) + (um = ഉം = and); = (മൊഴിയും = and sound made by mouth or spoken word); ORkkil = ഓർക്കിൽ = if we think about it or analyze it,)] moziyumORkkil = if we think or analyze it, the spoken words are also; Nee = [നീ] = You = You alone.

You are the Truth, The Knowledge of Wisdom, The Bliss;

You alone are The Present, The Past, And The Future;

When analyzed, You are not separate from the spoken word.

In a simpler form we can say; You are the pure and complete “Truth”; You are the pure and complete “Knowledge” (“Wisdom”); You are the Ultimate and complete “Bliss”; You are the “Present”, the “Past” the “Future”; and even each and every word we say, or sound we make are You alone, O, “The Absolute One”. Here Gurudevan is making a very clear statement that Truth, Wisdom (Knowledge), Bliss, Time (past, present and future) the spoken word, are all that “Absolute One”. Let us try to understand them little more in depth.  

The “You” Gurudevan referring here is nothing but the braHMman (parabraHMam). Because, in DaRSHanamAla Gurudevan very explicitly states that: ‘He from whom this world manifested, just as a big tree from a tiny seed – HE is the braHMa, Vishnu (വിഷ്ണു); and also He is Shivan (ശിവൻ or മഹേശ്വരൻ). He alone is all. [Here the baHMan Gurudevan refers to is braHMavu (ഹ്മാവ്) in MalayALam, one of the trinities and braHMan is the Absolute. Both are not same.] In braHMavidya, the source that generates, sustains and dissolves for remodeling or regeneration is braHMan. And that is the only Truth. ^*(1)

A very similar explanation can also be seen in ChhAndOgya Upanishad. In it AruNi explains the relation between every being (which are the “Un-truth”) to the ONE which is the only “Truth” in detail, to his son Svetakethu. AruNi asks his son to open up the seed of a banyan tree and see what is in it. But the son does not see anything. We all know that the tree sure grows out of a seed. A gigantic tree is grown out of a tiny seed, which we cannot even see! In other words, we do not see what becomes the tree or how it happens. But, we see the effect. ^*(2) The same way, this whole universe is born out of that unseen seed which is the braHMan. Geetha says; ‘Whatsoever is the seed of all beings, that is the braHMan and there is no being, whether moving, or unmoving, that can exist without that Truth.’ ^*(3) AruNi continued to say that the liquid we see in the tree that makes it alive and grow is similar to the blood in the human body. We are all like the tiny leaves of that tree, all contain that unseen power, which is the only TRUTH. The tree, the leaves, the trunk; all shall perish in few days, months or years. The same way our body shall also perish. But the “Truth”, that power which sustains it all, remains forever. AruNi explained thus to his son. ^*(4)

Materialistically, ‘Real and the Un-real’ can be understood. However, in braHMavidya, understanding the “Real” and the “Unreal” is not that easy. “The Unreal has no being; there is no non-being of the Real; the truth about both these has been seen by the knowers of the Truth (or the Seers of the Essence).” ^*(5) This is little problematic to comprehend. So, let us look at it little differently. This can also be stated that, which has no existence in the past present and future are not permanent and thus not “Real” and not the “Truth”. What we see or feel that exists through our five senses are only in the present and thus they are not “Real”. ^*(6) But, that which was in the past, which is in the present, and which shall be in the future; that is the “Real One”, thus, that is the only “Truth”. The truth about both these, the “Real and the Un-real”; has been seen by the Knowers of the “Truth”; meaning “It” is known to the Devine personalities who are enlightened. What we materialistically see exists, is in the “present” time only. It did not exist in the “past” nor it will be there in the “future”. But the source of all these perishable shall be there always.

However, the appearance which is “Unreal” and the “Real” cannot be separated. It is one and the same. So, the cause and effect, existing as “non-dual” is what the “Truth” (sathyam = സത്യം) is. ^*(7) This is the relation between what we refer to as Shivan and Shiva, [(Shivan(ശിവൻ) and Shiva (ശിവ) in MalayALam and Shivah (ശിവഃ) and ShivA (ശിവാ) in SamskRutham, which is explained in our purANam]. Without one the other is not complete. The relations between the “Truth” and the “beings” are also very well explained in a conversation between GArgi and YAjnavalkyan in bRahadAraNyaka Upanishad. ^*(8)

Here, Gurudevan continues to say that, ‘You are the “Knowledge of Wisdom” and the “Bliss”, or the “Bliss” obtained with the “Knowledge of Wisdom”. This is the same aRivu (അറിവ്) Gurudevan referred to as “aRivilum eaRiyarinjiTunnavan” in AdmOpadeShhaShathakam (ആത്മോപദേശശതകം) As the “permeating knowledge, which brilliantly shines at once ‘within and without’ of the knower”. ^*(9) Gurudevan wrote about the same “Knowledge” or “Wisdom” (“aRivu” = അറിവ്) using the word “jnAnam” in jnAnaderShanam also. That aRivu is ‘One’ but considered or experienced as conditioned and unconditioned. ^*(10) Conditioned means the intelligence that is conditioned with “Wisdom”; and unconditioned means the intelligence which is not conditioned. We could say that they are similar to negative and positive in electricity. We may feel, “if it is just one, then how can it be negative and positive?” Just as in electricity, here also, without the negative and positive it does not become complete. In fact, it is not two, both are part and parcel of that “ONE”. It can also be referred to as braHMman and mAya. It is the same as we have seen above by the representation of Shiva or PARvathi (ശിവ or പാർവ്വതി) and Shivan (ശിവൻ). That is the reason why, it is said that, without Shiva (PArvathi) Shivan is not complete or has no existence. Same is true the other way around also. That is what the arDHanAreeSHwaran (അർദ്ധനാരീശ്വരൻ) indicates to us.

In jnAnaderShanam, Gurudevan explains that “jnAnam” (“Knowledge” or “Wisdom”) is that which alone illuminates everything, by its mere presence. It is the “Knowledge” of immediate perception as well as inner perception. This knowledge is also known as the aKHaNDachaithanyam (അഘണ്ഡചൈതന്യം) – the super illuminator which illuminates the whole universe. ^*(11)

The Upanishads including Geetha also divide the “aRivu” (“Knowledge”) into two. One as “Para” and the other “Apra”. In AdmOpadeShaShathakam, Gurudevan states that “For the blessed ones who have consumed the milk of “para” ten thousand years shall be a moment. But if the “Knowledge” is under the shadow of “apara prakaRuthi”, even half of a second may seem to be a thousand years. Very often, we can see some people always be very happy and pleasant even on the face of very difficult situations and who will always try and do the best, and the best way they can and the way it should be done and accept whatever the result is. Also we see just the opposite. Even when things go normal, some people may be worried.  And we may also see people who don’t even think about the result of any action. They just do things as they feel like and end up in trouble most of the time. ^*(12) The first, group of people are the people who are in the influence of “para”, “The Absolute” with the knowledge of both. And others are in the shadow of the “apara prakaRuthi”.

If there is thus an all-pervading “Truth”, ever present in us, and if we cannot perceive or experience “It”, it must be surely a principle of darkness (or covered by darkness). ^*(13) That means, the braHMman, the “Light-of-all-lights”, is beyond that darkness; “It” is that “Knowledge”, (the “Object-of-Knowledge” or “Wisdom”), which is seated in the hearts of all. It can be reached by all and that too with that “Object-of-Knowledge” or “Knowledge of Wisdom”. BraHMman, the illuminator and who is in all, is the “One Consciousness by which everything is known intellectually and realized intuitively”. IT is also the same “Consciousness”, that is experienced spiritually. Since that same ‘Consciousness’ in us, brings our various experiences within our understanding and knowledge; and thus, it is generally compared with light. To see an object, it is necessary that it be in line with a healthy pair of eyes, but it must also be illuminated with the same light. Considering this experience of the outer world, we can see that; within us too, there must have the same ‘Light’ to illumine to see and have the knowledge of the different types of emotions and thoughts that arise and exist within us. This “Wisdom”, by which we become aware of our own mental and intellectual conditions, is the “Light of AtHman” called “JeevAtHman”. It may also be called the “Self” which is referred to above as “Consciousness”. This “Consciousness” or the “Light of IT”, illuminates our awareness of every life form and the lifeless. That is the reason it has become a tradition for us to identify this “Consciousness” as ‘Light’ or ‘Light of knowledge’. ^*(14)

The braHMan is the “Knowledge” among the knowers. ^*(15) Out of the mere compassion, the braHMan dwelling within our hearts, destroys the darkness born of ignorance by the “Luminous Lamp-of-Knowledge” (jnAnam.) ^*(16) There is no other purifier capable as “Knowledge” (jnAnam) who or which can do that. ^*(17) In daRSHanamAla Gurudevan says; “When all parts (of this universe) are separated one by one, then we see everything as “Consciousness” alone (far separated from mAya) and not as anything else”. ^*(18) This is stated in the second mantRam of DaivadeShakam also.  In the pure form, the Absolute, is neither the action nor the agency. It doesn’t create or has actions and thus has no fruits of actions. It is all done by “PrakaRuthi”. It neither takes merits nor demerits. “To those whose ignorance is destroyed by the ‘Knowledge of the Self'; to them “Knowledge” reveals the Supreme Self, The braHMan”. ^*(19)

Gurudevan says; “jnAnam alone shines, nothing else shines; therefore, there is nothing other than “Consciousness”. And somewhat similar to what Geetha stated Gurudevan further says “what does not shine is “Unreal”; and what is “Unreal” does not shine”. ^*(20) So, when we have that “jnAnam”, we realize that, that is the “Truth” and that alone is “Real”, and everything else is “Unreal”, and thus immaterial. This realization will lead us to the Ultimate Bliss.

Taittiriya Upanishad states that, ‘He who knows braHMman as “Real”, as the “Ultimate in Knowledge”, and “Infinite”; and who can realize “Him” residing in the innermost intellectual cavern attains that “Ultimate Bliss” (Anandam) and reaches braHMman and all his desires and miseries ends with it. ^*(21)

As “Bliss” (Anandam) alone shines as “Real”, everything has to be that “Bliss”, nothing else. And when that “Bliss” alone is in existence, there cannot be even a trace of the many. If anyone sees even a trace of “many”, she/he goes from death to death. ^*(22) Such people shall never reach the final destination yet. Thus understanding the “Oneness” of all, is the only way to our final goal and that is the reason for Gurudevan’s declaration that “One in Kind, One in Faith, and One in God is human; of the same womb, of one form; difference herein none.” ^*(23)

Taittiriya Upanishad also explains that food, vital breath, mind, knowledge (njAna-vijnAna) and bliss (Anandam) are all braHMan. According to the intellectual level of the seeker, all the above named can be understood as braHMan (at different stages). ^*(24) All of them are braHMan and that is what Gurudevan says in mantRam 5 and 6 of DaivadeShakam. Thus, the braHMan is in each and every individual, and that is what we should be concentrating on, to learn and understand. It is a process of “Self enquiry” and also a “self-study”. For this, we indeed need a lot of self-discipline and that is what Tapasya is. In the normal circumstances our potentials are unknown. This “Self-enquiry” and “self-study” with self-discipline, can bring out those potentials. Tapasya virtually means ‘heating up’ and what we do with that process of heating up is to bring out and understand our own potentials yet unknown to us. Our effort to bring out these potential is called sAdhana. SAdhana, when successful, the sAdhakan (the individual who does it), becomes siDHan by gaining siDHi.

The common folks have a long journey for this and it may take a few lives to achieve that. So, let the “Self-Enquiry” progress for those who started it, and those who are yet to start, get set and go for it.

The past is known as the creation and the present as sustenance of the universe, until now. As far as the JeevAtHman is concerned, the “Self-Enquiry” (the knowledge gained by that sAdhana), shall lead to the future. The memories of the past which are an integral part of the “self-study” and the present in which we all indulge in, and the expectations of the future, shall help us in understanding braHMan; and we will know that all these, are nothing but braHMan. The present is the continuation of the past and future shall definitely be so of the present. The Bhagavat Geetha also declares that the braHMan is seated in the hearts of all beings and IT is the beginning, the Middle and the End of all beings which again indicates that braHMan is the past, the present and the future. ^*(25)

Upanishads says, “all that is past, present, and future is, indeed, Aum. And whatever else there is, beyond the threefold division of time -that also is truly Aum”. ^*(26) And kadhOpanisahd says “this syllable ‘Aum’ is indeed braHMan”. ^*(27) The sound or the basic word we say is braHMan and every sound is originated from this ‘Aum’ which is the braHMan and thus known as “aksharabrHMam”. This is what exactly and explicitly Gurudevan states when HE says “Nor You are separate from the spoken word”.

Every word we say and every sound we make are our moZi (മൊഴി). They are the product of our breath and our tongue & lips moving in different ways. The energy to do it is provided by the unseen power in us and the one hearing it absorbs the meaning of it. We convey grief, console, pacify and excite others with our moZi. We also command, lead, enchant, entertain and do many more things with our spoken word. In short we can do almost everything with our moZi. The driving force behind the moZi is our consciousness. It may be a product of our tongue (body), mind and intellect, but the origination and the power for it is from the AtHman.

braHMan is the Father of this world, the Mother, the Supporter and the Grandsire (ancestor), the Holy One who is to be known, the Purifier, the Vedas, and of course the syllable Aum, all are braHMan. ^*(28) ‘Among letters “It” (the braHMan) is the letter “അ”. ^*(29) (“A” pronounced as letter “a” in admit.) The letter “അ” signifies a status symbol of very importance. Without the use of the vowels and especially “അ” words cannot be pronounced in Indian languages, especially in SamskRutham and MalayALam. The “അ” makes the language very sweet because of the preponderance of the “അ” sound in it. In fact, every letter in its combination is to be pronounced with the sound of “അ” added to it to lengthen it to its full sweetness. “This, as it were, lubricates the words, and consequently the language has no backfiring disturbances of rattling nuisance or disgusting hoarseness. Because of this smooth run of the “അ” sound in every letter, there is a melody even between words and a lingering echo between sentences. In fact, after a long chanting of a SamskRutham text in a hall, there is, for the sensitive, a perceptible atmosphere of soothing music in the air that can lull all the agitations of the human mind.” “The sound “അ” is not only the essence in each letter of a word - not only does it transcend, or overflow the sentences and flood the very atmosphere - but it has itself the first place among the alphabets in all the languages. Realizing these implications, the Upanishads declare that the “അ” sound is the essence in all speech.” ^*(30) And mAndUkyOpanishad also states the importance of the letter “അ” very clearly. ^*(31) So does ThirukkuRal. ^*(32)

We have seen that braHMan, (we refer to as “He” or “It”) is “The Ultimate”, “The Truth”, “The Knowledge of Wisdom”, “The Ultimate in Bliss” gained with that “Knowledge of Wisdom”. And “It” is the “Present”, the “Past”, and of course the “Future” is also definitely the same braHMan. Further comprehension makes it very clear that each and every word and sound made by all are that “Absolute” alone. So let us all, with the utmost of dedication and devotion sing in unison:

നീ സത്യം ജ്ഞാനമാനന്ദം

നീ തന്നെ വര്‍ത്തമാനവും

ഭൂതവും ഭാവിയും വേറ-

ല്ലോതും മൊഴിയുമോര്‍ക്കില്‍ നീ.

Nee sathyam njAnamAnandam

Nee thanne varththamAnavum

BhOthavum bhAviyum vERa-

llOthum moziyumORkkil nee

© ഉദയഭാനു പണിക്കർ   

Bibliography:

   1.        (DaRSHanamAla- aDHyArOpaDaRSHanam, mantRam 10).

   2.        (ChhAndOgya Upanishad, 6-12-1 Interpretation by Poojya MrDHAnanda SwAmikaL).

   3.        (i) (Bhagavad Geetha, 10-39 Interpretation by ChinmayAnanda SwAmikaL. (ii) Bhagavad Geetha, interpretation by and by Nataraja Guru).

   4.                           ChhAndOgya Upanishad, 6-12-1 and 2.

   5.        (Bhagavad Geetha, 2-16, Interpretation by ChinmayAnanda SwAmikaL.)

   6.        (Bhagavad Geetha, 2-16 by ChinmayAnanda SwAmikaL)

   7.        (ChhAndOgya Upanishad, 6-2-1 interpretation by Muni Narayana Prasad.)

   8.        (bRahadAraNyaka Upanishad, Chapter 3, Brahmana 8, mantRam 1 to 12.)

   9.        (AdmOpadeShhaShathakam, 1, Interpretation by Guru Nitya Chaithanya Yeti named ‘That Alone’).

10.        (daRSHanamAla - jnAnaderShanam, 1 and 2, Interpretation by Guru Nitya Chaithanya Yeti).

 11.                           (jnAnaderShanam, 6, Interpretation by Guru Nitya Chaithanya Yeti.)

12.        (AdmOpadeShaShathakam, 15, Interpretation by Guru Nitya Chaithanya Yeti).

13.        (Bhagavad Geetha, 13 - 18).

14.        (Bhagavad Geetha, 13 - 34 Interpretation by ChinmayAnanda SwAmikaL.)

15.        (Bhagavad Geetha, 10-38, Interpretation by Swami ChinmayAnanda).

16.        (Bhagavad Geetha, 10-11).

17.        (Bhagavad Geetha, 4-38).

18.        (ApavAdaderShanam, 7, Interpretation by Guru Nitya Chaithanya Yeti).

19.        (Bhagavad Geetha, 5-14, 15 and 16, Interpretation By Swami ChinmayAnanda)

20.        (i) (Bhagavad Geetha, 2-16; Page 71 in interpretation by ChinmayAnanda SwAmikaL). (ii) (ApavAdaderShanam, 8, Interpretation by Guru Nitya Chaithanya Yeti).

21.        (Taittiriya Upanishad, BraHMAnandavalli, AnuvAkam 1)

22.        (ApavAdaderShanam mantRam 9, 10, Interpretation by Guru Nitya Chaithanya Yeti).

23.        (JAthi MeemAmsa – A critique of Caste, 2 by Gurudevan.)

24.        (Taittiriya Upanishad, BraHMAnandavalli and bhRaguvalli.)

25.        (Bhagavad Geetha, Chapter 10-20 – by Swami ChinmayAnanda, Page 702.)

26.        (MAndukya Upanishad, 1).

27.        (KadhOpanisahd, 1-2-16)

28.        (Bhagavad Geetha 9-17)

29.        (Bhagavad Geetha 10-33)

30.        (Bhagavad Geetha 10-33 Interpretation by Swami ChinmayAnanda)

31.        (mAndUkyOpanishad mantRam 8).

32.        (ThirukkuRal 1-1.)