DaivadeShakam; an introduction.
By and © Udayabhanu Panickar
(Updated on January 3, 2022)
Shree NArAyaNa Gurudevan was perhaps the most proficient
Malayalam poet. HIS poetry is musical with bursting devotional excellence and
abundant in divine experience. DaivadeShakam even though effortless in its
vocabulary is filled with the profound experience of BraHMavidya. HIS simple
but significant selection of vocabulary cannot be equated. The Sacred
perceptiveness and ability to transfer the lessons of BraHMavidya and its Divine
understanding and realization to the readers are far ahead of any of the
contemporaneous, preceding or succeeding literary or divinely intellectual
giants of HIS time. Contemplating on HIS literary works is an excellently
satisfying Divine experience.
It is said
that daivadeShakam is a prayer originally written for children. On a casual
reading or recitation it may look very simply worded. However, if we
contemplate on it, we can understand that Gurudevan had intended it to be an
enlightening experience for every one; children, adults, common folks,
intellectuals, and serious divine aspirants. As we comprehend deeper meaning of
it, we can experience the essence of the divine treasures of bhAratham which
NaTarAja guru termed as “The Science of the Absolute” flowing out and being
transferred to us in abundance from this otherwise simple looking entreaty. As
we contemplate on them, IT flows out of those ten verses like a never ending
tributary of eternal bliss and engulf us in its Divine Infinity. Every aspect
of wisdom as realized by the ancient Rishis of bhAratham can be experienced
with the genuinely resolute and earnest study and contemplation on these ten
verses and it can lead us to the Ultimate Bliss.
DaivadeShakam is Often categorized by some as a
"generic", "universal" or "non-denominational” prayer.
"Generic" means something without a brand name, used as a substitute
in place of an original and authentic product made by someone other than the
reputed original manufacturer. When an original, one of the greatest Spiritual
writings on par with any; and far ahead of the majority of them in any language,
by one of the greatest and exceptional Divine Personality ever been incarnated
in this world is named as a "generic” prayer; it is a relegation of a
giant proportion. Even though daivadeShakam is included in some prayer books by organizations,
we are yet to hear it prayed by any of them on a regular basis. The main reason
for this, is the terming of IT as a "generic” prayer. Of course it can be
used universally as a “non-denominational” prayer, but practically none, except
a very few at the most use it thus; because every denomination has its own
IshTadevatha, the representation of ParabrHMam. Even in our own BraHMavidya,
which is eternal; it is a known fact that lot of cults are in existence and
they all claim that their Devatha is the “Real God;” which in BraHMavidya
should be referred to as ParabrHMam and that can only be ONE. That may be the
reason they say it is a non-denominational or a “universal” prayer.
The creation of these cults, along with the
unjustified and non-scientific act based on JAthi, which was propagated as the
same as they practiced in their country and imported “caste system” based on
purity of blood and mixed with chAtuRvaRNyam and that has become a stumbling
block for the unity of our people. Even more painful is the fact that it is all
based on misinterpretations of our Spiritual Theorems. All these divides within
our society; some we created and majority of them created and nourished by
outsiders, all have to be removed; if we have to survive as a decent society
and prosper. There can be no excuse for any one amongst us to give out
discriminatory treatment of any one based on anything, specially based on BraHMavidya
which is ‘The Science of the Absolute.’ Our upaniShads, ThirukkuRaL,
TirumantiRam, all says that we are all one. Here is an example:
“HE, the Being First, and HE, the Emerald-hued,
And HE of the glowing, original Lotus-seat-
Though the three form an integral whole,
The world considers them separate and quarrel.”
“Beyond the Two Karmas is ISA seated,
The seed of the world, the Mighty One become;
‘This’ and ‘That’ is ISA – so the thoughtless contend,
The dross but knows the beast sediment low.”
(Thus
says about Trinity and ParabrHMam in TirumantiRam.)
DaivadeShakam contains the same message; the very
essence of almost every aspect of BraHMavidya, the Science of the Absolute;
which can lead us to the elaborative details of our ancestry. It has everything
and anything BraHMavidya has to offer condensed in it. The knowledge of ParabrHMam,
clearly and cleverly based on the profound Divine experience of our ancestors,
who lived in the land of bhAratham, then known as BharathavaRsha and now as
India; and flourished and flowered this entire universe with their Divine
Riches. This can be understood and the bliss of it all, enjoyed by
contemplation of daivadeShakam. It is the best contrivance for realization of ParabrHMam.
Naming daivadeShakam a “nondenominational,” "universal" or “generic”
prayer can only be a very deep relegation.
BraHMavidya teaches that, divinity is in everyone and everything.
But the degree or grade of its practical external expression and its noticeable
indications are different in everyone including Devathas. The only One beyond
this and completely divine is “The Absolute” and we call It “BraHMan” or “ParabrHMam”. That Divinity in us is ever ready to help us and
guide us through every eventuality we face, in here now; and hereafter,
forever. The only requirement is that we must realize the truth that, that
divinity is with-in us. Once we realize that, everything will go smooth and we
will be enlightened. But it is not that essay, only few have realized it. DaivadeShakam is a true
means for that realization.
In Semitic
religions, Divinity is only in their “God” and it is an entity separate and
away from us, who ‘created human in His shape.’ BraHMavidya says that everything, including
the creator, the creation, the created and the cause of creation; all are the BraHMan
and that BraHMan is also within us; always ready to help us. For others, the
Divine is separate from us; and only outside of us. Some have a “God” who sits
in a throne in heaven with a crown and enforces rules and regulations, punishes
some for the wrongs and even give special treatments for some. We have a BraHMan who is even beyond that “God” and at the same time
who is also within us and in everything around and beyond us. Heaven is their
goal and mOKSham, the YogaH (യോഗഃ), the merger with the BraHMan;
and the realization of the Ultimate Bliss we get from that merger, is our goal.
Their goal, the heaven; which is only a materialistic paradise, from which no
one can reach the real YogaH with “The Absolute.” And reaching The Absolute is
every one’s inheritance according to BraHMavidya. Thus going to heaven is not
much desirable for us, but attainment of mOKSham and the Ultimate Bliss is. DaivadeShakam can help us
in that endeavor.
According to BraHMavidya, “ParabrHMam is everything,
knows all beings and all worlds.” “HE is Agni, HE is Aditya as HE engulfs all
at the time of dissolution of the universe. HE is VAyu, HE is All powerful; HE
is Moon, HE is full of pleasure and is the giver of pleasure; HE is pure and
quick in action. HE is Brahma as HE is great; HE is All-pervading.” “HE is the
Bounteous Lord; none other is pure like HIM, had been or ever will be.” “HE is the guardian
of mighty material objects and AtHman (jeevAtHman). HE is the Protector of the VedaH (വേദഃ), which
symbolize HIS authority. The Truth is nobly born of HIM.” “HE is the Lord of
learning, the Leader of humanity, and the Embodiment of Truth. And HE is the
Lover of all people.” “HE is the one Ordains the Law.” “HE is amongst all life
forms and material objects. HE is the One Supreme Lord and Giver of pleasure.”
(Yajur Vedah
XXVII.26.) “HE is the Embodiment of joy, HE grants the happiness through food;
and gives the AtHman, the eradicator of misery,” “HE pervades all regions. HE
was present in the minds of all in the last cycle of creation; HE is present
now, in this cycle and will be present in future cycles of creations. HE
exists, controlling everything, with HIS power of facing all directions.” “HE
fully pervades the Heaven and Earth, the worlds, the Quarters, the eternal
bliss; HE controls the lengthened thread of Matter, views it, masters it, was
its master and will remain so.” “HE, with HIS presence aids all creatures. HE
is the guardian of HIS subjects, rejoicing in HIS off springs.” “HE manifests
HIMSELF pervading the five elements and the worlds.” “HE grants us the bodies
in different births, according to our deeds.” “HE grants us manifold glories,
and HE protects us from all sides.” (Yajur Vedah-യജുർ വേദഃ.)
“HE is, All pervading, Lustrous, Bodiless, Flawless, Sinew less, Pure,
Un-pierced by evil. HE is Omniscient, Knower of the hearts of all, Censurer of
the sinful, and Self-existent. HE truly reveals, through the Vedah, all things
for HIS subjects, from HIS immemorial attributes, free from birth and death.”
“HE is the Lord of all earths, Lord of all minds, Lord of all Vedic speech and
the Lord of entire speech. HE is Brilliant and happiness bestowing. He is
Listener to the supplications and HE is the Guardian.” “HE is permanent, One
and swifter than mind. HE is beyond the reach of physical organs, speeding on
before them. HE, through His Omnipresence outstrips the physical organs running
after passions.” “HE is free from darkness, HE is the highest of all, noblest
amongst the noble and the light that is most excellent.” “HE shines in our
Atma. HE is brilliant like the burning fuel and HE is the illuminator of
knowledge like a source of energy (electricity) providing light.” “HE shines in
the universe.” “HE is within this entire universe, and also surrounds it
externally.” “HE is Unequalled and the Embodiment of knowledge and HE creates
all beings. HE is the Omnipresent and the Highest Knower. All should worship
HIM.” (Yajur Vedah) And for that
worship Gurudevan gave us daivadeShakam.
The "Divam" Gurudevan refers in daivadeShakam is the ParabrHMam, the One whose
superlatives are above. Remember that is not the “God” or “Allah” referred to
in Semitic religions. Probably HE used the superlative "Divam" as the writing of this piece of Divine writing was initially intended
for common people. And also the real meaning of Divam is ParabrHMam and not
“God” as westerners translated it to English. However, Gurudevan did indeed
very clearly indicate what HE indicates by "Divam"
is in fact the ParabrHMam in the ninth
slOkam of daivadeShakam. Also Gurudevan has used superlatives like “aRivu” for BraHMan. As a representation of IT, HE also used the ancient
materialization of IT; in a comparable form of human, “MahAdEvan”, who is
considered as the first of the Devathas and HIS representation “The Shivalingam”.
Also, The inscription of AUM, (the aksharabraHMam), and Agni in the form of a
lamp; among other things. These are all perfectly in line with the upaniShads.
Taking into consideration, Gurudevan’s writings & actions, words &
deeds and the SanAthana DhaRMam of our land of origin, it is clear that He is
referring to the ParabrHMam, when he writes “Divam".
According to
some scientists, all the things that exist around us, including this universe
derived from “nothing.” How can something be formed or come out of nothing? May
be the universe materialized from something which science cannot or could not
conceive or may be science is yet to find out or understand! But our ancient
scientists of BraHMavidya had found out that, that “nothing” from which,
everything originated was the ParabrHMam. “What is unreal cannot have ‘being’ and
‘non-being’ cannot be real. These must have been known to our ancient
scientists of BraHMavidya, the RisHis, and thus they were the witnesses of the
Truth or the Essence.” (Bhagavat Geetha II-16) Gurudevan was a RiShi, (not
a “Social Reformer”, definitely not a communist), who very much realized this
Truth that everything manifested from ParabrHMam.
The same BraHMan
(ParabrHMam), “is Indran, HE is PRajApati; And HE is all those Devathas. HE is
the five great elements-earth, air, AkAsh, water, light; HE is all those small
creatures and the big and all others which are mixed with them; HE is the
origin of the moving and the unmoving, those born of an egg, of a womb, of
sweat, and the sprout; HE is the horses, cows, human beings, elephants-
whatever breathes here, whether moving on legs or flying in the air or
unmoving. All this is guided by Consciousness, and supported by Consciousness.
The basis of the universe is Consciousness, and that Consciousness is in fact
The ParabrHMam.” (Aitareya upaniShad). And that same BraHMan is the
Ubiquitous, and the Creator of the Universe.” (Yajur Vedah) At the creation of this entire
universe, which materialized from the BraHMam, (everything) “was then
undifferentiated. It becomes differentiated by name and form: it was known by
such and such a name, and such and such a form. Thus to this day this universe
is differentiated by name and form; so it is said: ‘He has such a name and such
a form.’ The AtHman has entered into these bodies up to the very tips of the
nails, as a razor lies (hidden) in its case, or as fire, which sustains the
world, (lies hidden) in its source. People do not see the AtHman, for {when
viewed in parts} IT is incomplete: when breathing, IT is called the vital
breath (pRANa); when speaking, the organ of speech; when seeing, the eye, when
hearing, the ear; when thinking, the mind. These are merely IT’s names
according to Its functions,” (just like IT is referred to as Brahmin, KshathRiya,
VaiShyas and Shudra when in human form). “He who meditates on one or another of
IT’s aspects does not know, for IT is then incomplete: the AtHman is separated
from IT’s totality by being associated with a single characteristic. The AtHman
alone is to be meditated upon, so all become unified. Of all these, AtHman
alone is to be focused on, just as an animal which is lost from the herd is
traced through its footprints. He who thus knows the AtHman obtains fame and
association with the dear and essential one.” (BRrihadAraNyaka UpaniShad)
“The Supreme
dwells within the lotus of the heart. Those who reach His Splendid Feet dwell
enduringly within unearthly realms. Draw near the Feet of HIM who is free of
desire and aversion, and live forever free of suffering. Good and bad,
delusion's dual deeds do not cling to those who delight in praising the
Immutable, Worshipful One. A long and joyous life rewards those who remain
firmly on the faultless path of HIM who controls the five senses. They alone
dispel the mind's distress who takes refuge at the Feet of the Incomparable
One. They alone can cross life's other oceans who take refuge at the Feet of
the Gracious One, HIMself an Ocean of Virtue. The head which cannot bow before
the Feet of the Possessor of eight infinite powers is like the senses lacking
the power to perceive. The boundless ocean of births can be crossed, indeed,
but not without intimate union with Infinity's Holy Feet.” Thus says
ThirukkuRaL, chapter one. Gurudevan’s daivadeShakam, Will indeed aid us for crossing
of that ocean of births and deaths.
UpaniShads
are the foundation of our heritage and they are the ultimate in “The Science of
the Absolute.” Those divine songs clearly educate us and lead us on the path to
the ‘Ultimate Truth.’ However as the time moves on, people deviate from that
path of SanAthana DhaRMam and miseries set in to human life, and when that
happens, from time to time, Divine incarnations do appear and reinforce SanAthana
DhaRMam. Shree NArAyaNa Gurudevan was such a Divine incarnation and HE provided
daivadeShakam for us to realize The Ultimate Truth. No other Divine personality has given us such a great divinely
prosperous literary work, where the Divine knowledge of bhAratham is given in a
simple and condensed manner with an elaborate version of it in cognition.
DaivadeShakam;
This uncomplicated but accomplishing and highly
exorbitant unembroidered embodiment of BraHMavidya is indeed an absolute collection of the Divine knowledge ever
assimilated into the thinking process of the History of the world, in such a
simple form; which, when learned and practiced, will lead everyone to "The
Ultimate Bliss". Our path to eternity is Devine and IT is the best in this
world and Gurudevan was the best and complete Master of HIS time and on par
with any we had. Still some label Gurudevan as a “Social Reformer.” HE was not
just a "Social Reformer", HE was not just a poet, HE was not just a Guru;
HE was all these and thus HE was the embodiment of the ParabrHMam.
He was a Divine Master of Enormous value, who gave
us this majestic jewel of Divine Knowledge, daivadeShakam amongst many other of
His Divine works. All HIS words and deeds were to establish the disappearing
and evading SanAthana DhaRMam (from this world), not just for the uplift of the
few, as some made it out to be. HE did everything to establish DhaRMam, just as did
BhagvAn Shree KRishNan.
“Our heritage cannot be contained in a single cult
or a creed. It has never been asserted as a dogma, nor is it viewed as a one
path to final goal. It is not even a religion as such; nor is it just a way of
life. It is the whole divine knowledge of the Absolute Truth, which, when
learned and practiced; can lead us to the experience of the “Ultimate Bliss.”
It is a continuously evolving and absorbing science, a flexible body of
knowledge centered on the quest for divine realization. And it makes provisions
for each and every one in this quest. It remains immeasurable as it safeguards
the very purpose of all life everywhere and in all things. It is called SanAthana
DhaRMam. The wise know it by no other name.” (Hinduism today July 2005 by this
author.) It is an immense, many sided and much staged
knowledge, which prescribes provisions for the Divine reclamation and
realization of ParabrHMam. It is an immeasurable collection of thoughts and
words for action and non-action, which will help anyone, who wishes to,
accomplish that "Ultimate Bliss", which is the goal of every life
form in this universe. We can succeed provided we are willing to dare to digest
that incalculable, perilous, self-building and self-finding knowledge contained
in IT. And daivadeShakam contains the essence of it all. So, it is an Upanishad
of the highest caliber. Let us learn IT as an UpaniShad. Let us teach It as an
UpaniShad. Let us experience It as an UpaniShad. Naming Gurudevan just a “Social
Reformer”, a “Guru” or a “Swamy” is only a partial truth. Let us believe and
tell the full truth. Shree NArAyaNa Gurudevan is an embodiment of the Absolute
TRUTH. Let us project HIM as such, let us not degrade HIM by categorizing HIM
as a “Social Reformer”. Let us not degrade our “AtHmavidya”, “The Science of
the Absolute,” the absolute knowledge of The Ultimate, in to a meager “Religion”.
© Udayabhanu Panickar. If anyone needs reproduction
in full or in part, please contact the writer.
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മതപരിവർത്തനരസവാദം, എഴുതിയതു്
കുമാരനാശാൻ.
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