ഗുരുദേവൻ ആരായിരിന്നു?

“ഹിന്ദുമതം” എന്നതു് വിദേശികളുടെ ഭാരതത്തിന്‍റെ ദാർശനികതയെക്കുറിച്ചുള്ള അറിവില്ലായ്മയും ഭാരതീയ ഭാഷകളെക്കുറിച്ചുള്ള അറിവില്ലായ്മയും, ആ ഭാഷകൾ ശരിയായി ഉച്ചരിക്കാനും മനസ്സിലാക്കുവാനും ഉള്ള കഴിവുകേടും ചേർന്നുണ്ടാക്കിയ ഒരു തെറ്റാണു്. ഇതു് തെറ്റെന്നതിലും കൂടുതലായി മനഃപൂർവ്വമായി ചെയ്താണുന്നതാണു വാസ്ഥവം. അതിനെ എതിർത്തില്ലാ എന്ന തെറ്റു് ഭാരതീയരായ നമ്മുടെ പൂർവ്വികരുടേതു തന്നെ. കൂടാതെ അതിനെത്തന്നെ ഖണ്ഡങ്ങളാക്കി, ബുദ്ധമതം, ജൈനമതം, ശൈവമതം, ശക്തി മതം, വൈഷ്ണവമതം എന്നെല്ലാം പേരുകൾ നല്കിയതിനെയും എതിർത്തില്ല എന്നതും നമ്മുടെ പൂർവ്വികരുടെ മറ്റൊരു തെറ്റ്. ആ തെറ്റുകളെയെല്ലാം അംഗീകരിക്കുകയും അവയ്ക്കനുസരിച്ചു് ആത്മീയതയെ തരം താഴ്ത്തി അവയ്ക്കനുസരിച്ചു് മറ്റഹ്ങ്ങളുടെ പട്ടികയിലാക്കി. അതിനെ നമ്മുടെ പൂർവ്വികർ എതിർ ത്തില്ല. തന്നെയുമല്ല, അവർ അതു സ്വയം പ്ർഖ്യാപിച്ചു നടക്കുകയും ചെയ്യുന്നു.

ഇപ്പോൾ ഗുരുദേവനെയും അതേ വഴിക്കു (അവരവരുടെ മതത്തിലേക്കും ജാതിയിലേക്കും) കൊണ്ടു പേകയാണു, ഗുരുദേവൻ ഹിന്ദു സന്യാസിയാണെന്നും അല്ലെന്നും ഈഴവനാണെന്നും അല്ലെന്നു വാദിച്ചക്കുന്നവർ ചെയ്യുന്നതു്. ഗുരുദേവൻ ആരുടെയും സ്വകാര്യസ്വത്തല്ല. ദയവായി അങ്ങനെയാക്കാൻ ശ്രമിക്കാതെ ഇരിക്കുവാൻ അപേക്ഷിക്കുന്നു. ചിലരുടെ പ്രവർത്തികൾ ജീവിച്ചിരുന്നപ്പോൾ തന്നെ ഗുരുദേവനെ ക്കൊണ്ടു് “നാം ജാതി ഉപേക്ഷിച്ചു” എന്നു പറയിപ്പിക്കുക തന്നെ ഉണ്ടായി.

ഗുരുദേവനെ ആദരിക്കുകയും ആ ദർശനങ്ങളെ സ്വന്തം ജീവിതത്തിൽ പ്രായോഗികമാക്കുകയും ചെയ്യുന്ന കുറെ മനുഷ്യരെ നേരിട്ടറിയാനുള്ള ഭാഗ്യം ലഭിച്ചതിൽ ഞാൻ സന്തോഷിക്കുന്നു. എന്നാൽ ഇന്നു കാണുന്ന ശ്രീനാരായണകൂട്ടായ്മകളിലല്ല അവരെ കണ്ടതെന്നതിൽ അല്പം വിഷമവും ഇല്ലാതില്ല. ആ കൂട്ടായ്മകളിൽ വളരെ പരിമിതമായ തോതിലെ ആങ്ങനെയുള്ളവരെ കാണാൻ സാധിച്ചുള്ളൂ. ഗുരുദേവൻ മതം സ്ഥാപിച്ചു എന്നു പോലും പ്രസംഗിച്ചും എഴുതിയും നടക്കുന്നവരും ഉണ്ട്. അവരോടു സഹതപിക്കയല്ലാതെ എന്തു ചെയ്യാൻ പറ്റും?

ഈ തെറ്റുകളെയെല്ലാം തിരുത്തേണ്ട സമയം ആയി. അതിനെ എതിർ ക്കേണ്ടതും അത്യാവശ്യം ആയിരിക്കുന്നു. ഭാരതത്തിന്റെ ആത്മീയതയുടെ കുത്തകക്കാർ എന്നു സ്വയം നടിച്ചു് നടക്കയും അങ്ങനെതന്നെ എന്നു വളരെപ്പേർ സമ്മതിച്ചു കൊടുക്കുകയും ചെയ്തിട്ടുള്ള സംഘടനകളും സാമൂഹ്യ-സാംസ്കാരിക ആത്മീയ നേതാക്കളും ഇനിയെങ്കിലും

‘ഹിന്ദുത്വത്തെ’യും ‘ഹിന്ദുമതം മറ്റുള്ളമതങ്ങൾ പോലെയല്ല’ എന്ന വാദത്തേയും വിട്ടിട്ട്; ‘ഞങ്ങളുടേതു ഒരു വെറും മതമല്ലാ, ഈ സനാതനമായ ധർമ്മം, ജീവാത്മാ-പരമാത്മ ഏകോപനമായ മോക്ഷപ്രാപ്തിക്കുള്ള ഏക മാർഗ്ഗം ആണെന്നും, ഇതു മതങ്ങൾക്കെല്ലാം അതീതമായ അദ്ധ്യാത്മജ്ഞാനത്തിന്റെയും വിജ്ഞാനത്തിന്റെയും ശാസ്ത്രം ആണെന്നു ഉദ്ഘോഷിക്കേണ്ട സമയം ആയിരിക്കുന്നു. അതിനവർക്കു സാധിക്കും എന്നു ആഗ്രഹിക്കുന്നു. സാധിക്കും എന്നു വിശ്വസിക്കുന്നു.

ഭാരതത്തിന്‍റെ ആത്മീയത; സനാതനമായ ഈ ധർമ്മം വെറും ഒരു മതതത്വമോ വിശ്വാസമോ അല്ല. അഹന്തയോടു കൂടിയോ അല്ലാതെയോ അടിച്ചേല്പിക്കേണ്ട ഒന്നല്ല. ഇതു് മതങ്ങൾക്കെല്ലാം അതീതമായ ഒരു ശാസ്ത്രം ആണു്. സനാതനമായ ധർമ്മം. ഇതു ആദിയും അന്തവും ഇല്ലാത്ത ആത്മീയജ്ഞാനത്തിന്റെ ശാസ്ത്രം ആണു്. ജനനനവും മരണവും ഇല്ലാത്തതും ആയ ബ്രഹ്മത്തിന്‍റെ ശാസ്ത്രം ആണു്, അത്മാവിന്‍റെ ശാസ്ത്രം, അതീതമായ സത്യത്തിന്‍റെ ശാസ്ത്രം, ജീവാത്മാവിനും പരമാത്മാവിനും തമ്മിലുള്ള ഏകത്വത്തിന്‍റെ ശാസ്ത്രവും ആണിതു്. ഇതിനെ മനസ്സിലാക്കുന്നവർക്കു് അനന്തമായ ആത്മീയ സംതൃപ്തിയും ആത്മസം യമനവും ലഭിക്കും.

അത്മാർത്ഥമായ അനുഷ്ടാനത്തോടുകൂടി ഇതിനെ പരിപാലിക്കുന്നവർക്കു് ഇതു വഴങ്ങും. അത്മീയവും പൻചഭൂതാത്മകവും ആയ് ആനന്ദവും ലഭിക്കും. എല്ലാവർക്കും ഉല്കൃഷ്ടജീവിതം നയിക്കാൻ, സകലത്തിനും ഉപരിയായി ഉപയോഗിക്കാവുന്ന സനാതനമായ് ഈ ധർമ്മം. ഇതു സ്വർഗ്ഗരാജ്യത്തേക്കുള്ള ഒറ്റയടിപ്പാതയല്ല. മറിച്ചു് ഇതൊരു ബഹുമുഖമായ രാജ വീഥിയാണു്. ജീവാത്മാവിനും പരമാത്മാവിനും തമ്മിലുൾല ലയനത്തിന്റെ ശാസ്ത്രം ആണിതു്. ആ ലയനമാണു് മോക്ഷം. അതാണു് എല്ലാ ജീവാത്മാക്കളുടെയും അന്തിമ ലക്ഷ്യം. ഇതിനു സമാനമായി മറ്റൊന്നില്ല. ഇതു മാത്രമേ ഉള്ളൂ. ഇതിനെ അളക്കുവാനുള്ള അളവുകോലും എങ്ങും കിട്ടില്ല. മതങ്ങൾ കടലോരത്തെ പൂഴിമണലിൽ കുട്ടികൾ ജലക്രീഡയ്ക്കായി ഉണ്ടാക്കിയ കുഴികളിൽ കുട്ടികൾക്കു് കളിക്കാനായുള്ള ജലമാണെങ്കിൽ, ഇതു് ആ ജലം അനവരതം നല്കിയതും നല്കിക്കൊണ്ടിരിക്കുന്നതും, ഭാവിയിലും നല്കാൻ കഴിവുള്ളതുമായ അനന്തമായ മഹാസാഗരവും ആണിതെന്ന സത്യം ഓർക്കുക.

മഹാത്മാക്കളുടെ സംഭാവനകളാൽ ഇതു സദാ പുഷ്ടിപ്പെട്ടു കൊണ്ടിരിക്കുന്നു. വേദങ്ങളിൽ അധിഷ്ഠിതമായ ഈ സനാതനമായ ധർമ്മത്തിന്‍റെ പാരമ്മ്യമാണു് വേദാന്തം അഥവ ഉപനിഷത്തുക്കൾ. അജ്ഞരും സംസാരബന്ധങ്ങളാൽ ദു:ഖിതരും ആയ ജീവാത്മാക്കളെ, ജ്ഞാനവിജ്ഞാനങ്ങളേകി മുക്തരാക്കുകയാണു് വേദാന്തത്തിന്‍റെ ലക്ഷ്യം. വേദാന്തം ജീവാത്മാവിനെ ബ്രഹ്മത്തിന്‍റെ പരാ-അപരാ പ്രകൃതികളെ തിരിച്ചറിഞ്ഞ്, പരാപ്രകൃതിയുമായി താദാത്മ്യം പ്രാപിച്ചു സ്വതന്ത്രമായി, സുഖസമ്പന്നമായി അപരാപ്രകൃതിയിൽ വിഹരിക്കുന്നതിനു കഴിവുള്ളതാക്കിത്തീർക്കും. ഇതു മറ്റെങ്ങും ലഭ്യമല്ല. ഇതിനു ബ്രഹ്മവിദ്യ എന്നും പറയും. നമ്മിൽ ബ്രഹ്മവിദ്യ അതിന്‍റെ പാരമ്മ്യതയിൽ എത്തുമ്പോൾ ൾ നാമെല്ലം ഒന്നാണെന്ന ബോധം ഉണ്ടാകും. അവിടെ എല്ലാവിധമായ സമത്വവും സാഹോദര്യവും വിളയാടും. ജനങ്ങൾ എല്ലാം തന്നെ ഒരേ വംശജരാണെന്നും അവിടെ ഉച്ചനീചത്വങ്ങൾ പാടില്ലാ എന്നും മനസ്സിലാകും. ഇതു ബ്രഹ്മവിദ്യയാണു്.

ബ്രഹ്മവിദ്യ അതിന്‍റെ പാരമ്മ്യതയിൽ എത്തുമ്പോൾ നാമെല്ലം ഒന്നാണെന്ന ബോധം ഉണ്ടാകും. അവിടെ എല്ലാവിധമായ സമത്വവും സാഹോദര്യവും വിളയാടും. ഞാൻ പ്രായോഗികമാക്കാൻ ശ്രമിക്കുന്നതു ഈ ബ്രഹ്മവിദ്യയാണു്.
ഇതു “ഹിന്ദുമതം” അല്ല. അപ്പോൾ ഇതൊരു മതമേ അല്ല. ഗുരുദേവൻ ഒരു ബ്രഹ്മവിദ്യാ വിചക്ഷണനായിരിന്നു. അപ്പോൾ ഗുരുദേവനും ഹിന്ദുവല്ല. “ഹിന്ദുമതം” എന്നൊന്നില്ലാ എന്നും ഗുരുദേവൻ വളരെ വ്യക്തമായി ത്തന്നെ പറഞ്ഞിട്ടും ഉണ്ട്.

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ഭാവനാ സതതം യസ്യ
സ ഭക്തി ഇതി വിശ്രുതഃ
ഇതു ഗുരുദേവന്റെ വാക്കുകളാണു്. ഞാൻ ആനന്ദമാകുന്നു. ആത്മാവാകുന്നു എന്നുള്ള രൂപത്തിൽ യാതൊരുവനു് എല്ലായ്പ്പോഴും ഭാവനയുണ്ടോ അവൻ തന്നെ ഭക്തനെന്നു വിശ്രുതനാകുന്നു എന്നാണിതിനർത്ഥം.

“ആനന്ദത്തെത്തന്നെ ബ്രഹ്മമെന്നു ധ്യാനിക്കുന്നതാണു് നാരായണഗൂരുവിന്‍റെ ഏക ദൈവം; ആനന്ദത്തെത്തന്നെ ആത്മാവെന്നറിയുന്നതാണു് നാരായണഗുരുവിന്റെ ഏകജാതി. എല്ലാവിധത്തിലും സരവ്വതിരക്തമായിരിക്കുന്നതും എല്ലാവിധത്തിലും സന്നികൃഷ്ടമായിരിക്കുന്നതും ആയ ആനന്ദം തന്നെയാണു് ജീവിതവും. ജീവിതത്തിന്റെ അർത്തവും ലക്ഷ്യവും എന്തു എന്നറിയുന്നതാണു് നാരായണഗുരുവിന്റെ ഏകമതം.” “ഹിന്ദുമതവും” “ബുദ്ധമതവും” കൃസ്തുമതവും ഒന്നുമല്ല ആ ഏക മതം. ഈഴവനും നായരും നമ്പൂതിരിയും ഒന്നുമല്ല ഗുരുദേവൻ പറഞ്ഞ ഏക ജാതി; ക്രിസ്തുവും അള്ളായും ശ്രീരാമനും ശ്രീകൃഷണനും ഒന്നുമല്ല ആ ഏക ദൈവം.

“ത്വം ഹി ബ്രഹ്മ ന ചേന്ദ്രിയാണി ന മനോ ബുദ്ധിര്‍ന്ന ചിത്തം വപുഃ
പ്രാണാഹങ്കൃതയോന്യദപ്യസദവിദ്യാകല്‍പിതം സ്വാത്മനി
സര്‍വ്വം ദൃശ്യതയാ ജഡം ജഗദിദം ത്വത്തഃ പരം നാന്യതോ
ജാതം ന സ്വതഏവ ഭാതി മൃഗതൃഷ്‍ണാഭം ദരീദൃശ്യതാം.” – ഇതും ഗുരുദേവനാൽ വിരചിതമായതാണു്.

നീ ബ്രഹ്മം തന്നെയാണു്; ഇന്ദ്രീയങ്ങളല്ല, മനസ്സുമല്ല, ബുദ്ധിയും അല്ല, ചിത്തവും ശരീരവും അല്ല. മറ്റു പ്രാണൻ അഹങ്കാരം മുതലായവയും ഇല്ലാത്തവയാണു്;. (അവയെല്ലാം തന്നെ) സ്വ-രൂപമായ ആത്മാവിൽ അവിദ്യാകല്പിതങ്ങൾ മാത്രം ആണു്. ഈ സകല ജഗത്തും ദൃശ്യമായിരിക്കുന്നു എന്നതിനാൽതന്നെ ജടമാണു്. അവ നിന്നിൽ നിന്നും വേറിട്ടു് മറ്റൊന്നിൽ നിന്നും ഉണ്ടായതും അല്ല. എന്നാൽ അവ സ്വയം പ്രകാശിക്കുന്നവയും അല്ല; പിന്നെയോ അവ മരുഭൂമിയിൽ ഉണ്ടെന്നു തോന്നപ്പെടുന്ന, കാനൽജലം പോലെയാണെന്ന സത്യം ചിന്തിച്ചറിയുക. ബ്രഹ്മം, അതായതു് ആത്മാവു്, അതൊനുമാത്രം ആണുള്ളതു്. അതാണു് ഈ അഘിലാണ്ഡമെല്ലാം തന്നെ – ശുദ്ധബോധം; ശിവോഹം, ശിവോഹം ശിവോഹം. ഇതു് അമ്പലങ്ങളിൽ പൂജിക്കപ്പെടുന്ന ശിവനും അല്ല. ആനന്ദം, ആനന്ദം, ആനന്ദം മാത്രം ആണതു്.

© ഉദയഭാനു പണിക്കർ

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‘Adwitham’ as I understand IT.

(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. udayabhanupanickar@yahoo.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”.

Who am I?

“I am Neither SanKHyan, nor Shaivan, nor Jainan, nor does any other doctrine hold good for me.” “I am not the Earth, nor Water, neither Fire, nor Air, nor Ether, nor any sense-organ, nor am I their aggregate. I am not any of these as they are all transient and variable.” “I do not have neither castes, nor their rules and customs, nor I am neither the observances nor the duties attached to them, nor are for me even meditation, Yoga and other practices.” “I am neither Mother nor Father, nor the gods nor the worlds, nor the VedaH, nor sacrifices, nor any holy places.” “I am neither above nor bellow, neither inside nor outside, neither the middle nor across, neither East nor West. I am neither white nor black, neither red nor yellow, neither bent nor stout, neither short nor long. For me there is neither waking nor dream, nor deep sleep, nor am I the one conditioned by these three states; because these are of the nature of avidya, nescience. I am incapable of being known in any manner or form owing to my being of the nature of light or knowledge or self-resplendent Consciousness. There is neither teacher nor scriptures, neither pupil nor teaching, neither you the hearer nor I the speaker, nor this empirical universe, because the teaching of one’s true nature; the consciousness of Reality, does not admit differentiation.

By special realization it is revealed that my nature is Absolutely Pure. I am indivisible one by nature, and all pervading like space.

This entire universe, being other than the Self, is unreal; for the Self alone is all-inclusive, and constitute the Ultimate goal, and IT is self-established and self-dependent.

All this illusion of ‘I’ and ‘mine’ which are rooted in the ‘Non-Self’, thus is dispel-able by the knowledge of the Self.

Therefore, I am that One, Auspicious and Pure, and that alone remains.

 (From a speech; on the subject “GurusmaraNa”; few paragraphs on Aadi ShankarAchAryaR presented at the KHNA convention in California, USA on July 11, 2009 by Udayabhanu Panickar.)

“YogaH”, Do anybody Owen It, If So, Who Owns IT?

Written by and © Udayabhanu Panickar.

An ensuing discussion is in progress what people erroneously come to identify as ‘yoga’. The discussion includes articles in the prestigious News Papers like the Washington Post and New York Times. The western countries as whole and eastern countries, in part, refer to it as ‘yoga’, which is not the “YogaH” in reality. Some has even categorized them into their own versions of “yoga”. “YogaH” is a goal to be achieved and ‘yoga’ is only a small fraction of one of the paths too that goal.

I am a naturalized American. I lived more than half of my life in America, that too most of it in the melting pot, i.e., New York, NY. Therefore, you can say I am more American than a bhAratEyan. However, I try very much to live by the Spiritual standards my ancestors devised for the betterment of the whole universe. In there, in ‘braHMavidya’ the ‘Spiritual standards my ancestors devised’ there should not be the commercialization of anything connected to it. As some of you correctly believe, Spirituality should never be commercialized. Once that is done, it is no more spiritual. According to our standards, it becomes religious. Whatever any one says, it is a fact that “YogaH” is a product of braHMavidya, which is the Spirituality of the ancient people of bhAratvaRsha, now some refer to as ‘India’.

When someone say, “yoga became merchandized”, they are correct. However, I cannot accept the statement that “YogaH” became merchandized” only recently. It was merchandised long back. In my opinion, it was commercialized (merchandised) the very first time it was introduced to the west. Because anything connected to the Spirituality of bhAratham cannot be sold for a price. When anyone charges a price or a fee, it becomes commercialized. It may not have been commercialized fully as it is now. This is applicable to anyone who does it, irrespective of the title they go by or the wealth they amassed with it. The case is not much different in eastern countries either. According to our ancestry, we are supposed to do these things without expecting a rewarded or by charging a fee.

Now most of what goes around as ‘yoga’ is only one part of “Pathanjali Maharishi’s Ashtanga Yoga Sutra” from which the ‘yoga’ practiced in the western world is taken from. So even if we accept and refer to “Pathanjali MahaRshi’s Ashtanga Yoga Sutra”, as yoga; we cannot accept what majority of the ‘yoga experts’ selling in the west as ‘yoga’, as ‘YogaH’. “YogaH” means, the merger of jeevAtman with the paramAtman. This cannot be taught by anyone to anyone else. As stated above, what everyone refers to now as ‘yoga’ is only “YogaH Sutra”, the ways and means to attain that “merger of jeevAtman with the paramAtman”. In addition, “Pathanjali MahaRshi’s Ashtanga yoga” is only one of the ways to attain that “YogaH”, as “Pathanjali MahaRsHi devised and conveyed to us.

There are other ways also to attain that “merger of jeevAtman with the paramAtman”. Bhagavad Geetha gives us lessons on Bhakthi, KaRma and JnAna YogaH.

Often some people say they become “so lonely and sad and angry with yoga!” I think that is due to the reason that people are not getting to true guidance of how to get to that attainment of ‘YogaH’. If people find someone giving you the correct guidance it is very good, because “that merger of jeevAtman with the paramAtman” is the birthright of every jeevAtman (the individual) and every one will ultimately will end up there, if you accept that concept or not. Some may take many lives and it may go on for numerous youga. However, I am sure everyone will reach there.

Water is referred to as something the same as ‘YogaH’, intended for the enjoinment and enlightenment of all. As in the case of “YogaH”, we do not get good water any more. We do not need pure water. What we need is good water. That is disappearing, if not already disappeared from this universe. In addition, it is ironic that we, humans are the cause of it. We misuse a lot of it because we, human beings think we own everything in this universe. We waste a lot of good water and good vegetation to produce little animal flesh, which is in fact the most dangerous thing we use after labeling it as food. Then we contaminate the rest of the water and vegetation also for producing that same dangerous animal flesh.

The ‘yoga’, which is being propagated in the world now with numerous variations, was started more that 2500 years back in that part of the world lot of people refer to as “India” and I refer to as BhAratham. How can people who learned it only few years back, (that few do not even get into three digits), can patent them? Is it not a theft, or at least a plagiarism?

It is erroneous to compare our Spirituality to the Biblical religions.
Our spiritual heritage is not a cult, a creed, a dogma, nor is it a one-way single path to heaven. It is multi lane Super highway for moksham, which is the merger of jeevAtman with paramAtman (for the English speaking world, we may refer this as salvation). It is not even just a religion as such–nor is it just a way of life. It is the complete and comprehensive collection of divine knowledge of the Absolute Truth, which–when learned and practiced–can lead people to the experience of the Absolute and the Ultimate Bliss. It is a continuously evolving and absorbing science – The Science of the Absolute – a flexible body of Divine knowledge centered on the quest of the jeevAtman (for the English speaking world, we may refer this as soul) for Its’ birthright, the divine realization. In addition, it makes provisions for all jeevAtman (souls) in this quest. Yet, it remains immeasurable as it safeguards the very purpose of all life everywhere and in all things. We may call It Sanatana Dharma, but never categories it as just a religion, or just as a way of life. It is much Greater and Spiritual than both. The wise called it “The Science of Spirituality”, The Science of the Absolute”, “The Science of the Self” or “The Science of the Soul”. It is braHMavidya.

Anyone can use it. However, please do not try to own it.

DaivadeShakam; an introduction

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 knowledge of braHMavidya. HIS simple but significant selection of vocabulary cannot be equated. HIS Sacred insight and ability to transfer the Spiritual experience to the readers are far ahead of any of the contemporaneous, preceding or succeeding literary or Spiritual intellectual giants. 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 simple. However, if we contemplate on it, we can understand that Gurudevan had intended it to be an enlightening experience for every one; children and adults; common folks, intellectuals, and serious spiritual seekers. As we comprehend, we can experience the essence of the Spiritual treasures of bhAratham, which NaTarAja guru termed as “The Science of the Absolute” flowing out in abundance from this otherwise simple looking entreaty. It flows out of those ten verses like a never ending stream of eternal bliss and engulf us in its Spiritual infinity. Every aspect of Wisdom as realized by the ancient Spiritual Masters of bhAratham can be experienced with the dedicated, sincere and earnest study and contemplation on these ten verses and it can lead us to the Ultimate Bliss.

DaivadeShakam is Often categorized 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 the most exceptional Spiritual Personality ever been incarnated in bhAratham as a “generic”, “universal” or “non denominational” prayer; it is a relegation of a giant proportion. Even though daivadeShakam is included in some prayer books by spiritual organizations, I am 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”, “universal” or “non denominational” prayer. Of course it can be used universally as a “non-denominational” prayer, but practically none, very few at the most use it thus; because every denomination has its own god. Even in our own braHMavidya, or sanAthana DharMam as some call it, which is eternal; it is a known fact that lot of cults are in existent and they all claim that their god is the real God. So they don’t pray to a non denominational God with a “universal” prayer.

The creation of these cults, along with the discrimination based on caste system & chAturvarNyam have become a stumbling block for the unity of our people. Divides within our ranks; some we created and some created and nourished by outsiders has 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 our Spirituality, The Science of the Absolute. Our upaniShads including Bhagavad Geetha, ThirukkuRaL, TirumantiRam, all says that we are all one.

“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 consider them separate and quarrel.”

“Beyond the Two Karmas is ISA seated,
The seed of the world, the Mighty God become;
‘This’ and ‘That’ is ISA – so the thoughtless contend,
The dross but know the beast sediment low.” Thus says the TirumantiRam.

DaivadeShakam contains the very essence of almost every aspect of braHMavidya, the Spiritual Science; which can lead us to the elaborative details of our ancestry. It has everything and anything Spirituality has to offer condensed in it. The knowledge of ParabrhMam, clearly and cleverly based on the profound Divine knowledge provided by our ancestors, who lived in the land of bhAratham, then known as bhArathvarsha and now as India; and flourished and flowered this entire universe with their Spiritual affluence, can be understood and the bliss of it all, enjoyed by contemplation of daivadeShakam. It is the best contrivance for realization of ParabrhMam. Naming it “non denominational”, “universal” or “generic” prayer can only be a relegation.

BraHMavidya teaches that, divinity is in every one. But the degree or grade of its practical external expression and its noticeable indications are different in everyone including gods. The only One beyond this and completely divine is “The Absolute” and we call It BrahMan or ParabrhMam, That Divinity is in us; and it 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 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 thus, that BrahMan is also within us; always ready to help 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 us. Heaven is their goal and moksham, the merger with the BrahMan; and the realization of the Ultimate Bliss we get from that merger, is our goal. Their goal, the heaven; is only a materialistic paradise from which no one can reach the Absolute. And reaching the Absolute is every one’s inheritance according to our Spirituality. Thus going to heaven is not much desirable for us, but attainment of moksham and the Ultimate Bliss is; and daivadeShakam can help us in that endeavor.

According to our beliefs, “ParabrhMam is our Brother, our Father and Begetter. He 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”.

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 Self 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 Self, 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 Its names according to Its functions”, (just like IT is referred to as Brahmin, KshetRiya, VaiShya and Shudra when in human form). “He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic. The Self alone is to be meditated upon, for in; It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find [an animal which is lost] through its footprints. He who thus knows the Self obtains fame and association [with dear ones]”.

“The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell endearingly 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. This 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 Spiritual Science. 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 spiritually prosperous literary work, where the Divine knowledge of bhAratham is given in a simple, condensed and at the same time in an elaborate manner.

DaivadeShakam; This uncomplicated but accomplishing and highly exorbitant un-embroidered embodiment of braHMavidya is indeed an absolute collection of the Divine knowledge ever assimilated into the thinking process of the History of the world, which, when learned and practiced, will lead everyone to “The Ultimate Bliss”. Our Spirituality 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 the embodiment of the parabrhMam.

Gurudevan was a Spiritual 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 evading 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, as did BhagvAn Shree KRishNan. HE won the war for us, but we had no DharMarAja like YudhistiR. We only had others of the PAndava clan, thus the establishment and sustainment of a DharMarAjyam still remains a dream.

“Our spiritual heritage cannot be contained in a single cult or a creed. It has never been asserted as a one dogma, nor is it viewed as a one path to salvation. It’s not even a religion as such–nor is it just a way of life. It is the 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 of jeevAtman for moksham (Divine Realization). And it makes provisions for all in this quest. Yet, 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.” It is an immense, many-sided and many staged knowledge, which prescribes provisions for the Divine Self-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. 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. Partial truth is a lie. Let us believe and tell the full truth. Shree NArAyaNa Gurudevan was 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 BraHMavidya, “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.

Bibliography:
Daivadeshakam, Interpretation by Guru Nitya Chaithanya Yeti
Daivadeshakam, Interpretation by Professor G. Balakrishnan Nair
Daivadeshakam, Interpretation by M. Damodaran
Hinduism Today, July 2005.
BRrihadAraNyaka UpaniShad Interpretation by Guru Nitya Chaithanya Yeti
Bhagavat Geetha Interpretation by NaTarAja Guru and ChinmayAanada SwAmikal
Aitareya upaniShad
TirumantiRam
ThirukkuRaL
Yajur Veda Translated by DEVI CHAND, M.A.; Ex. Principal, D. A. V. College* Hoshiarpur; Ex. President, D. A, V. College Managing Committee, Hoshiarpur,