(Written by and © Udayabhanu Panickar.)
(These are my partial thoughts of interpretations during my study of braHMavidya including TirumantiRam and TirukkuRaL, along with the words of wisdom and information I received from my own Guru, Parents and our Great Masters. Whatever is written here is all borrowed from them. It may also contain the revelations made possible by the grace of “The Absolute” to me in “The Silence of the Unitive Experience”. I just put them together during my learning process. email@example.com )
Gurudevan was an Adwithin (അദ്വൈതിൻ – അദ്വൈതവാദി) and HIS followers should also be so. To be able to be a real adwithin, we must first withdraw from all the surroundings. By examining and understanding everything and everyone. We must withdraw from this physical world which includes our own body. And then, at the culmination windrow even from the mind; that is from the tumult and feverishness of the mind. Then only we can understand that we are in fact that ‘Being’ itself; from which everything manifested. There is no ‘he’, ‘she’, ‘him’, ‘his’, ‘her’, and ‘theirs’; it is only ‘We’ and “Ours”. At that stage we see no difference between anything. There shall be no difference in living or being dead; we don’t see difference between death and birth; between sorrow and happiness; between black and white and so on. That is what Gurudevan declares through HIS literary works, especially daivadeShakam and AdmopadeShaShathakam. That is also what HE indicated with every action of HIS. HE was not a social reformer, not just a poet, nor anything else, but an adwithin at the pinnacle of braHMavidya. Bhagavad Geetha also declares that everything came out of ‘IT’ and they are all ‘ITs own variations, and ‘IT’ is not in them but everything else are in ‘IT’ and everything nothing but the same braHMan.
‘IT’ is the beginning, the middle and the end. ‘IT’ is the first of aksharam, (the one that shall not perish) the “അ” (“A”) and its compounds, ‘IT’ is the paired compounds; the unexpanded time; the maintainer universally and the Universality. ‘IT’ is the all-engulfing death and also the source of bringing up everything ‘to be’ again. And ‘IT’ is the feminine values of fame, grace, speech, memory, will-power and the endurance. Likewise, ‘IT’ is the ‘irresponsible chance’ and the risk of the gamblers and also the brilliance in the brilliant. ‘IT’ is the victory, decisiveness; and the goodness of those who are well established in “The Reality”. ‘IT’ is the scepter of those who rule and ‘IT’ is the statesmanship of the victorious, and ‘IT’ is the silence, and the knowledge of the knowers. Whichever entity is unique and perfect in value, in grace or in radical strength, all these manifested from a sheer functional spark of ‘IT’. The whole universe, whatever we see (and do not see), all including the static and the dynamic, and all that are unitively (As One) established are ‘IT’. If we are close enough to ‘IT’, we may be able to see the boundless forms of ‘IT’; on all sides, with multitudes of arms, stomachs, mouths, and eyes; but we cannot see the beginning, the middle or the end of ‘IT’ because ‘IT’ has no beginning or end. There is nothing, moving or unmoving, which exists without the grace of ‘IT’; and ‘IT’ is the seed of every being. ‘IT’ is the giver of the germ, thus ‘IT’ is the cause of the birth of all beings. ‘IT’ is the Father and also the Mother of all. ishavAsyaOpaniShad also very clearly says that “that moves, and That does not move, That is far, and That is near, That is inside of all these and That is outside of all these are all braHMan and when we understand this fact there shall be no sorrow and no delusion, there shall only be unity of all. This is very clearly declared by Gurudevan in AdmopadeShaShathakam. In daivadeShakam (ദൈവദശകം), He says that ‘IT’ is the mAya, the mAyAvi and also the one watches over everything and enjoins it all; thus the mAyAvinOdan (മായാവിനോദൻ) also.
Religions, especially the Semitic religions are of the opinion that there is an all ‘Good God’ and there is an evil, ‘The Satan’ and the world is in continues fight between them. However, it is not an ‘all-white’ and ‘all-black’ or evil and good as in religions. According to braHMavidya the ‘good and bad’ are in everyone and everything and vary in each individual and there is no ‘all good’ and ‘all bad’ one; because, all including the braHMan, has both negatives & positives. The religions had created a “Satan” or evil and gave it a very hateful place. Whereas, in braHMavidya, this negative is also a very useful thing when within limits and that is what we refer to as mAya. The mAya is phenomenally considered as feminine principle and metaphysically considered as a negative counter point to the braHMan’. Here the creation or the recycling of the universe is done together by the braHMan & the mAya. For every event there has to be a positive and a negative. If there is no negative (and positive), no electrical or electronic equipment will work. The same way everything in the universe is produced by the braHMan & the mAya, the Positive and the Negative. Even though we refer to it as braHMan & mAya, it is just ONE.
Bhagavad Geetha says that the great braHMan as Moola PrakRiti (മൂലപ്രകൃതി) is the great womb. In ‘IT’ the PurusHa, which is also the ‘Great braHMan’ place the germ; from which, is the birth of all beings.” “Whatever forms are produced, in all the wombs whatsoever, the great Moola pRakRti (മൂലപ്രകൃതി) is their womb and the PurusHa (പുരുഷ) the seed giver. Purity, passion and inertia – the three GuNa are born of pRakRti.” (പ്രകൃതി) “Earth, water, fire, ether, mind, intellect, egoism; these are the products of the lower pRakRti”. And there is a higher pRakRti, which is the very life element by which this world is upheld and sustained.” “These two pRakRti, are the womb of all beings. So the braHMan is the ‘Source and the Cause’ of formation, sustenance and reformation (dissolution) of the whole universe”; and All this world is pervaded by braHMan. In ‘IT’s Un-manifest form (aspect); all beings exist in ‘HIM’, but ‘HE’ do not dwell in them; as the ‘Mighty Wind’, moving everywhere. ‘HE’ rests always in space (AkASh) (ആകാശം); even so, all beings rest in ‘HIM’; and all beings, go into pRakRti at the end of a Kalpa (കല്പം) (measure of time). The braHMan send them forth again at the beginning of (the next) Kalpa. Animating ‘IT’s pRakRti; braHMan, again and again send forth all these multitude of beings, by the force of pRakRti. Thus the braHMan is the cause of all, the moving, unmoving; the living, the dead; the birth, the death; the good and the bad; all in ONE. It is an endless cycle. But, alas some authors of the West and some leftist intellectuals of the East can only see this in the light of human sexual activity.
If everyone is “ONE”, then why we see difference from one to the other, we may think. Let us see. People very often play card games. The distributed cards are not same for all; some may be same and some may not be. Also after every game the cards are collected and shuffled and re-distributed. The value of the cards may or may not change. In short the cycle goes on with each individual getting some similar and some of different value. The same way the game of life also goes on. And braHMan is the one does this distribution and the same in the case of human life. This in effect is the formation (creation), sustenance, and reformation (dissolution) and with this constant game of birth and death, with the span of life in between is the game played by the braHMan. As in any game there can be “win & lose”, and the pleasure of winning and the pain of losing shall be accompanying. But we are constantly in search of the Ultimate happiness and that is what we are aiming in our life. As human enjoy the games they indulge in, the braHMan sure enjoys the game of mAya. As the “Being” in every one of us, the braHMan is rejoicing the game along with us and thus HE is also enjoying it all.
The waves which originated in the ocean merge back into the ocean. Also the sound waves or sound merge into a state of silence. Both are very similar to what we go through as we merge into the silence of life, which we may call ‘SamAdhi’. And of course this is achieved only by the help, actions and sanctions of the braHMan. Thus ‘HE’ is the ‘ONE’ who removes that game of ‘birth and death’; and the pleasure and pain filled of ‘life-game’ we all are bound to be in. Thus HE is the ONE who can help in resolving it all and grant us the entry into the final destination. This again is expressed by Gurudevan in HIS various literary works specially in daivadeShakam and AdmopadeShaShathakam. And as the remover of that mAya HE is the Noblest of all, the one who gives us that Saayoojyam, moKSHam. (നീയല്ലോ മായയെനീക്കി – സ്സായൂജ്യം നല്കുമാര്യനും) the “Aryan”.