DAIVA DASAKAM - PREFACE

Category: Daivadasakam - CNN Nair

Sree Narayana Gurudev from Kerala was a Jnana Yogi as well as Karma Yogi of the last century.

In Bhagvad Gita, Lord Krishna proclaims:

“Yada Yada hi Dharmasya Glanir bhavati, Bharata,

Abhyddhanam Adharmasya, Thad aalmanam Srujamyaham”

‘Whenever righteousness (Dharma) declines and unrighteousness (Adharma) flourishes, O, Arjuna, then I manifest Myself into this world to re-establish Truth and Righteousness’.

Sree Narayana Guru was an example of this divine promises. In Kerala, there was decline in moral standards of society and it was full of incorrect practices because of improper interpretation of the holy texts. People practiced untouchability and caste system separated human beings. Sree Narayana Guru was born when these wrong practices were at the peak in Kerala. By devoting an entire life to educate people and bring them all under the principle of ‘One Caste for all Humanity’, the Guru re-established a healthy social system in Kerala. He also discouraged other bad practices such as drinking etc. He laid great stress on education and declared it as the basis of social progress. During his life, he traveled far and wide to propagate this mission. He was a scholar of great understanding of the ancient Indian text like Vedas and Upanishads. He was proficient in Sanskrit and Tamil besides Malayalam. He wrote in all three languages.

He firmly believed that there is only one God and the soul within us ( Jeevatma) and the Supreme godhead (Paramatma) were one and the same .[ The Philosophy of Adwaita – Non Duality ] But, he wrote many hymns and prayers addressed to different deities worshipped in Kerala like Siva,Vishnu, Ganapati, Devi and so on in Sanskrit, Tamil and Malayalam.

He had taken some children under his tutelage in the Asram (hermitage) at Varkala. For their benefit, he wrote a small prayer consisting of Ten Stanzas or Slokas known as “Daivadasakam”.

‘Daiva’ means pertaining to God and ‘Dasakam” means ten. He used very simple Malayalam words in this and the meter employed was also the shortest, called ‘Anushtip’- i.e. one line has only eight syllables. In this, he compressed the entire philosophical concept of the relationship between Man and God, as propounded in our ancient texts. This was the prayer they used both during dawn and at bed-time. It was easy for the children to memorize this and recite aloud.

Although the words used by the Guru are relatively simple, they contain profound philosophical wisdom. Often the meaning spread over several layers. It is an essence of Upanishadic wisdom. Primarily, it presents the concept of a Universal Father, benevolent, merciful and eager to guide the humanity, helping them not to go astray. In ancient Hindu texts, ‘Life’ is often described as a journey in an ocean, full of various perils and involvements- “ samsaara saagaram “. Unless you have a proper guide to navigate you in this ocean, you may simply get lost! God is the ultimate guide as well as the Goal of all humanity. The Guru uses this concept in this very small but extremely elegant poem. Total humility of a devotee runs all through this work.

Despite its small size, this poem had elicited large number of huge commentaries. They go far beyond the obvious, simple meaning and bring out the ancient wisdom incorporated the obvious, simple style. These are available in Malayalam and English.

My friend, Sri C.C. Sudhakaran, an ardent devotee of Sree Narayana Guru, during an informal meet in May 2007, mentioned the inability of the little children of Keralite parents in Mumbai, not familiar with Malayalam language, in understanding the simple meaning of this sublime prayer and wanted me to render it into English exclusively for this purpose. It appeared to be a rather simple task; but once I began, I realized, I have bitten off a little more than I could chew! Simple, those words did look like indeed, but to convey what they meant, was no easy task.

Still, an effort is made and is presented below. Only the primary meaning of the poem is considered in this. God is the Universal Father. All human beings are little children, clinging on to undertake and they need reliable guidance from authority at every step. They need to be protected ; provided with everything and guided. They may need to be corrected if they chance to go astray. God is not a stern lawgiver who is bent on punishing for errors; He is benevolent and merciful. The bondage between man and God is this ‘Divine Love’. The relationship between man and God is based on this Trust, which is ‘Faith’. The prayer is from innocent children to their all-knowing, all powerful father to help them, to guide them and finally to save them eternally. The thoughts flow gently like a stream from the first to

the last stanza, each illustrating and complementing the other. The universality and greatness of the Creator is pervading all through this magnificent piece. Only that meaning which would convey this essence is dealt with here.

Translating from one language to another has its own difficulties. The simpler the original, the harder, the result. Words with many meanings, letters with varying pronunciation etc. are road-blocks. To guide those children for whom Malayalam is a mother tongue only in name, some basic information is provided at the beginning.

The more curious and the more grown up look up more exhaustively dealt with commentaries and explanation by authorities on the subject. Detailed works are available from ‘ Sivagiri Madhom’, Kerala, or the state Institute of Language, Kerala Thiruvananthapuram-3.

In order to fully appreciate the contribution and the silent revolution in the social sphere that the Guru had brought about, I had given a brief outline of his ‘Life History’ at the beginning. Also, a comprehensive list of the voluminous literary output of the Guru is given at the end which would help the student in knowing him better. I hope both would be beneficial to the readers in general and students in particular.

I would consider my efforts somewhat rewarded, if some interest is kindled in the minds of the children who go through this small book and they search for bigger and better volumes on this subject to know and seek Guru’s blessings.

SREE NARAYANA GURU-A Brief Life Story

Category: Daivadasakam - CNN Nair

Sree Narayana Guru, one of the greatest philosopher-poet-saints and social reformers of Kerala, was born at 6.15 am on Tuesday 28th August 1855, in Chempazhanti, near Trivandrum, Kerala.

He had his primary and higher education during 1860 to 1880. His great teacher was ‘Karthikapalli Kummanpalli Raman Pillai Asaan’. He was initiated to the ordinary life in 1882 with a formal marriage, but dissociated from it and took to Sanyas – renunciation – immediately. He studied Yoga techniques under Thaikkad Ayya Swami (1884) and developed a personal bondage with another great reformer of the times, Chattampi Swamikal around this period.

Sree Narayana Guru was a tireless crusader for socials equality and fought against all sorts of discrimination prevalent against the down-trodden and the oppressed, in his times. One of the greatest social evils of the period was discrimination based on caste/creed – the untouchability. The Guru traveled far and wide with his missionary message to awaken the masses and guide them in the proper direction.

‘Aruvippuram’ is a small village near the river ‘Neyyar’ in Trivandrum. He was worshipping Siva during the days of his meditation. In 1888, he himself installed a Siva’s idol – Siva Linga’ in the temple premises there. This was a path-breaking event because, so far, only select Brahmin priests had the authority by convention to install idols of divinities. There were criticisms about this unconventional step; but he answered them by saying that ‘I installed only an Ezhava Siva’. He opted for the path of conciliation rather than confrontation. He got the following lines inscribed at this temple gate:

“Jathibhedam Matha Dwesham Aethumillathe Sarvarum

Sodaratwena Vazhunna Marthukaa Sthanamaanithu.”

[This is an ideal place of worship, wherein people live together in brotherly affection without any distinction of caste creed or hatred thereto.]

The Guru, then went on installing deities in different places in Kerala. In some places, he

installed a ‘mirror’ instead of the image or idol of any deity to convey the message that ‘You

are yourself God!’ The Mirror as idol are at :

(1) Kalavankod, Cherthalai and (2) Ullala near Vaikom – Omkareswara Temple.

In 1895, he took a young boy to Bangalore and handed over to Dr.Palpu, another well-known social reformer of great zeal of his times. This boy later developed into one of the finest philosopher-poets of Kerala – with title of Mahakavi – as “Kumaran Asaan’”. Sree Narayana Guru himself was a profile writer in propose and verse. Several prayers and hymns were written by him in praise of various gods and goddesses besides other philosophical works. To propagate his mission, an organization was registered in 1903, which grew as ‘Sree Narayan Dharma ParilpalanaYogam’; [S.N.D.P] – registered in 1928 and today, it is known world over as the representatives body propagating the Guru’s teachings.

The Guru met a great visionaries of his times including Sree Ramana Maharshi (1916), Poet Rabindranath Tagore (1922) and Gandhiji (1925) and drew appreciation of and admiration from all these great men about his vision, philosophy and life.

Meaning

Category: Daivadasakam - CNN Nair

1

Daivamae! kaathukolkangu

Kai vitaathingu njangale;

Naavikan Nee bhavabdhikko –

Raavivanthoni Nin Padam.

Daivamae! Kaathukolka + angu – Kaivitaathe + ingu +njangale

Naavikan-Nee – bhava + abdhiku – Oru + Aavi-van-thoni + Nin + padam.

Daivamae! (O God!) Kaathukolka (protect) + angu (you) – Kaivitaathe (without leaving hold of our hands) + ingu (here) + njangale (us) Naavikan-Nee (You are the Navigator / Captain) – bhava + abdhikku ( in the Ocean of troublesome life)- Oru (a) + Aavi-van-thoni (great steamship) + Nin (your) + padam.(feet)

O, God! We pray to you. Kindly protect us here in this world; do not desert us even for a moment. Let us cling on to your hand (as children do to their father’s hands). To the life, which is like an ocean full of perils, you are the guiding Navigator. And Your feet (words) are the most dependable steamship in which we will be able to safely sail across this ocean and reach our final destination (which is God Himself) in this life.

The opening Word is an appeal to God. It is addressing God. This is the God whom every human being worships, irrespective of caste, creed or place. No name [like Vishnu, Siva, Krishna, Allah or Jesus] is given to this God, purposely, to make it a Universal Prayer. The author, Sree Narayana Guru, a great scholar, believed only in One Universal God, although he did compose several hymns and prayers praising different deities like Ganapati, Vishnu, Siva, Devi and Subramania. In these ten stanzas of Daivasatakam, however, he has used the simplest diction. It was meant to be sung by young children as regular prayer, at the Asram (hermitage) he founded at Varkala, Kerala. In this prayer, God is depicted as the benevolent Universal Father and all human beings at little children who need to be taken care of and guided always by Him. The Guru here paints a verbal picture of children clinging on to the hand of their father, appealing him not to leave them for a moment, lest they get lost. In religious works, life is often compared to an ocean, infested with dangerous sea-monster, shark and whales, mighty waves, whirlpools etc. Only an experienced guide can paddle a boat safely through the waters of the Sea. And, the humans on the other hand, are small, fragile, ignorant beings who always need to be looked after and guided by someone who loves them and who knows the route to avoid perils. God is thus the Navigator and his word, (wisdom) or foot is the most dependable steam-ship which helps us cross this ocean and reach our final destination. This Faith (Viswas) is possible only with total devotion (Bhakti). The final assertion shows complete faith in God’s grace and magnanimity and His goodwill towards all humanity. The humility of devotees is all-pervading.

2

Onnonnay enniyenni tho-

Ttennum porul odungiyaal

Ninnidum drukkupol ullam

Ninnil aspandam aakanam.

Onnonnayi + enni + enni + Thottennum + porul + odungiyaal

Ninnidum + drukku + pol + ullam – Ninnil + aspandam + aakanam.

Onnonnayi (One by one,) + enni + enni (counting and counting,) + Thottennum (when that counting-out) + porul (items,materials or sight) + otungiyaal (gets over) Ninnidum (remains) + drukku (eyes or the one who sees) + pol (how … so also) + ullam (my mind ) – Ninnil (in Your thoughts,) + aspandam (unwavering) + aakanam.(should remain).

If we count out every object, finally nothing will be left to be counted except the one who counts or sees. Even then, gradually keep counting out the components which constitutes him, (both physically

and spiritually ), then what is left is the Ultimate; God. And hence, my mind should get fixed in Your thoughts and remain unwavering there. (Everything else can be discarded or separated.)

Our mind is, by the very nature, unstable. If we attempt to free ourselves and our minds from the influence of external factors, it is not easy. The final goal in life is to reach God. It becomes necessary to escape from the influences around us. So, one by one, if we start discarding items (materials) around ourselves, (or getting detached from these bondages), a stage will come when there is nothing left, except the person who began this process. Even after, if we continue this process of distancing ourselves from what constitutes us, then what is visible is the eternal light which is nothing but God. The prayer is thus to be able to see only that inner light constantly; uninterruptedly. In other words, let our minds become capable of concentrating only on God. Rest all are of no eternal value.

3

Annavastradi muttathe

Thannu rakshichu njangale

Dhanyarakkunna neeyonnu-

Thanne njangalkku thampuraan.

Anna – vastra – Aadi + muttathe – Thannu + rakshichu + njangale

Dhanyar + aakkunna + nee + onnu – Thanne + njangalkku + thampuraan.

Anna Food, – vastra clothing – Aadi etc. + muttathe without any break or interruption, – Thannu provide + rakshichu and thus protect + njangale us

Dhanyar contented and spiritually elevated, + aakkunna and make + nee you, + onnu – Thanne alone are, + njangalkku for us + thampuraan. Our Supreme Lord!

You who give us food, clothing and all other essential items for our survival regularly, without any break and protect us; keep us contented and spiritually elevated, You alone are therefore our Supreme Lord!

The basic requirements in life of every human being are Food, clothing and shelter. Only when these are satisfied, can person think of higher levels of existence.

If a person is hungry or if he has no proper clothes or shelter; he cannot concentrate on higher objectives in life like studies or job. His mind will be constantly disturbed. So the most fundamental thing one wants in life are food, clothes and shelter. Once these requirements are met, our minds become free to pursue higher and nobler thoughts and action. These basic requirements are provided to us in plenty by God without any interruption. We humans are therefore grateful to God for this kindness and we realize His love and concern for our welfare. We therefore consider God as our Supreme Lord!

Further, we have to realize that the source of all good things in life is God. We might be tempted to think that these are the results of our work and hence are our ‘achievements’. This is a false sense of pride. Everything comes from God. We are just given the chance to hold part of the prosperity for interim custody. Use that chance for the well-being of the poor and the depressed. You are so positioned by none other than God. Forget not this and be humble.

4

Aazhiyum thirayum kaattum

Aazhavum pole njangalum

Maayayum nin mahimayum

Neeyum ennullilaakanam.

Aazhiyum + thirayum + kaattum – Aazhavum – pole – njangalum

Maayayum – nin – mahimayum – Neeyum – ennu – ullilaakanam.

Aaazhiyum The Ocean, + thirayum the waves, + kattum the winds, – Aazhavum the fathomless depths, – pole so also – njangalum we too, Maayayum Illusion – nin your – mahimayum supreme glory – Neeyum and You Yourself – ennu and likewise - ullilaakanam. Should reside within us.

Like the ocean, the waves, the winds, the fathomless depths, so also are God, we ourselves, Your Glory and the Illusion – this thought should always reside within us.

As long as the feeling of ‘I’, ‘We’ ‘You’, ‘They’ etc. persist in our minds, we are said to be subjected to the Illusion – Maya. This sense of separateness from God will vanish with the drawn of absolute knowledge. Finally, all these will merge into one i.e. GOD. This is the final goal of human life. Here the examples are given. We can see the majestic Ocean, the perpetual waves that rise and vanish on its surface , we can perceive that the waves are caused by the wind over the ocean surface; and we also know that although it looks deceptively simple on surface, the depths of ocean varies immeasurably. All these are the resulting effects of the supreme power. God is the ocean, majestic and permanent; we are like waves, having very small periods of existence;[waves rise from the water of ocean and return to the ocean after a while – so too, we come from God and return to him after a short life span of some years]; the cause of our being is by virtue of divine Glory and the varying depths of ocean beds is the great Illusion, Maya. This thought should always reside in our minds.

In essence, we emerge from God and return unto Him. We are not separate from God,[The Theory of Non-Duality – Adwaita.] just like waves are not different from waters of ocean. We are transitory, short-lived. God alone is eternal.

5

Neeyallo srushtiyum srashtaa-

Vaayathum srushtijaalavum

Neeyallo Daivamae srushti-

Kkulla saamagriyayathum.

Nee – allo – srushtiyum – srashtav –aayathum srushtijaalavum,

Nee – allo – Daivamae! – srushtikkulla saamagri – aayathum.

Nee You – allo are indeed – srushtiyum the very process of creation, – srashtav –aayathum so also you are the creator and srushtijaalavum, all the creations.

Nee You yourself, – allo are – Daivamae! O,Lord! – srushtkkulla this universal creation. Saamagri the entire materials – aaythum which forms.

O, God! You are indeed the very process of creation of the Universe. You are the creator of the Universe. And You are yourself the entire creation too. Again, You are the prime source material out of which the entire creation are so produced.

Three words are often mentioned as attributes of the Supreme God: Omni-potent, Omniscient, Omni-present. God is all Powerful; was always there and pervades everything in the universe. Before this universe came into being, God was there. He will be there even after this Universe disintegrates – after period of time. So, he is Endless. God created the Universe as a result of His will; not because of any external influence, nor using any material outside Himself. Thus, the concept of creation was in Him. He is the creator of the universe; He did not need any outside help. And, whatever is created by Him, is also manifestations or various forms of He Himself! And hence, He is present in everything in the universe; and there is no place where He is absent.

The essence of this is the realization that ‘I’, ‘ This Universe’ and ‘God’ are not different entities, but different aspects of one and the same – the ‘Brahmam’ – Supreme Godhead.

The underlying idea conveyed is that there is only One God for the entire Universe. And, this God fills the entire Universe as well. Hence, you and I and each one of us are all part and parcel of that supreme God. Further, the concepts of God as the creator and protector are also embedded in this stanza.

6

Neeyallo maayayum maaya-

Viyum maayaavinodanum

Neeyallo maayaye neekki-

Ssaayoojyam nalkumaaryanum.

Nee + allo + Maayayum + - Maayaviyum + - Maayaa – vinodanum,

Nee – allo + Maayayae + neekki + Saayoojyam + nalkum + Aaryanum.

Nee You + allo are also + Maayayum the Illusion + - Maayaviyum the one who creates the sense of Illusion; + Maayaa – vinodanum, the one who entertains oneself in the effects of illusion created by himself Nee – allo And you yourself are also the one who + Maayayae all such illusion + neekki remove + Saayoojam final liberation from this bondage and merger with the Absolute + nalkum and give us + Aaryanum. the Super Being.

You are Yourself the Illusion; You are the creator of Illusion, and You only play and enjoy with the Illusion so produced. And, again, It is You, the Supreme Being, who remove all these Illusions and give final salvation to everyone of us in this universe.

In philosophical terms, when something truly does not exist; but to those who observe, it appears to exist, this is said to be because of an illusion -“Maya”. An interesting example is often cited in this context.. If you suddenly find a coiled coir or rope in front of you in twilight, you may quickly step back suspecting it to be a snake. The feeling that ‘it is a snake’ will continue till you examine and confirm that it is simply a rope! So, even though there was no snake, the feeling of ‘snake-ness’ created in you is responsible for all the reactions from you if you really saw a snake in front of you. This is known as “Sarpa Rajju Nyaya”. The entire Universe keeps changing every moment. Nothing is permanent. Yet, we feel that all that we see are permanent and real. This is because of the effect of illusion and is the result of ‘Maya’ as per Vedantic philosophy. The root cause for illusion is the inability to know or understand the ultimate Truth. This is known as state of ‘ignorance’ ( ‘Ajnjana’ or ‘Avidya’ ). In order to get out of this state and obtain real Knowledge ( ‘Jnana’ or ‘Vidya’), one needs the help of God in the form of a Master (Guru) The Guru helps dispel the darkness of ignorance and bring in the light into your inner eye. With that Maya vanishes and God illumines in our inner mind. We then realize that what ever else we had been witnessing around us in the world was just part of divine entertainment (Esawara Leela), In short, it is God who is responsible for the illusion and it is he alone who can liberate us from its effects and ‘rescue’ us to become one with Him.

God gives us the option to choose the right path which leads to light or knowledge. We should develop that wisdom which will help us to make the right choice.

7

Nee satyam, jnanam, aanadam

Nee thaane vartamaanavum

Bhoothavum bhaaviyum vera-

Llothum mozhiyum orkkil Nee.

Nee – satyam, - Jnanam, - Aanadam, - Nee – thaane – varthamaanavum,

Bhoothavum – bhaaviyum – veral – lothum – mozhiyum – orkkil - Nee

Nee You are – satyam, the absolute Truth - Jnanam, supreme knowledge, - Aanadam, and Bliss(Happiness); - Nee – thaane You only are – varthamaanavum, the present., Bhoothavum – bhaaviyum the past and the Future – verall – none else othum – mozhiyum the spoken words also, – orkkil and when one ponders, - Nee but yourself!

You are the Absolute Truth; Supreme knowledge and Eternal bliss. [‘Sat-Chid-Anand”] You are the Past, the Present and the Future. And when we think seriously, even these very words are also only Yourself!

All sublime attributes germinate from and culminate in God. What is perceived by the five senses and by the mind all lead to God. In the end, there is only God and nothing else exists.

God is the Absolute Truth; He is the Supreme Knowledge. He is the Ultimate Bliss, Happiness.

These are the chief attributes of Brahmam that is, Supreme God head. In vedantic terms, this culmination is denoted by “Sat-Chid-Anand”. [ If one reaches this state, one will desire nothing more further! This is the final Goal, eternal happiness!] God transcends all barriers of Time. Hence, He is the Present, the Past and Future as well. Why, even every uttered is nobody else other than God!

8

Akavum puravum thingum

Mahimaavarnna nin padam

Pukazthunnu njangal angu

Bhagavaanae, Jayikkuka.

Akavum + puravum + thingum – Mahimaav – aarnna – Nin – padam,

Pukazhthunnu – njangal – angu - Bhagavaanae, Jayikkuka!

Akavum Both inside + puravum and outside(of this entire universe) + thingum which fills up – Mahimaav - the supreme greatness aarnna Nin padam of your name, Pukazhthunnu keep praising – njangal we – angu Bhagavaanae Hail Thyself, O, God! Jayikkuka! Victory to you!

We, here, keep praising the Supreme Glory of your name, which fills up both inside and outside this entire universe. Hail O, God! Victory to you!

If you consider any part of space; say a room or a glass, there can be two positions with respect to this part; i.e. inside it or outside. Even inside, there can be two conditions, part full and completely full. Thus, a glass can have part water or full water. A room may be part filled with some material or fully filled. When we normally consider something is empty, we mean there is noting visible or tangible in it. But even when a glass or room is said to be empty, it is filled with ‘space’. Thus, ‘space’, which is called Aakasa’ is everywhere; there is no space not filled with ‘Aakasa’. God’s glory is similar to; but much greater than the Aakasa; it fills to brim both inside and outside of every perceivable object or space. In other words, the Universe is filled with God. There is nothing, no space where God is not present. This is the great glory of God. In this context, the alternative meaning of the word ‘Padam’ – God’s feet - also is equally relevant. Since God is Cosmic in shape and size, his feet fill every conceivable space. While we realize this, we are amazed and we are conscious of our smallness in comparison. When we salute the greatness of the highest and mightiest power of God in its praise, we are actually surrendering ourselves to that infinite glory. We are thus recognizing the awareness of our smallness and God’s infinite greatness as we utter the words, ‘Hail, O, Lord!’ in addressing God.

9

Jayikkuka Mahaadeva,

Deenaavana paraayana,

Jayikkuka chidaananda,

Dayaasindho jayikkuka.

Jayikkuka Mahaadeva! + Deena – avana – paraayana!

Jayikkuka – chidaananda! – Dayaa-sindho, jayikkuka!

Jayikkuka Hail, Mahaadeva! O, God of all gods! + Deenaavana to protect the down-trodden and the weak paraayana who is ever ready, eager Jayikkuka Hail, – chidaananda the one who is Absolute Bills! – Dayaa-sindho, O, Ocean of mercy! jayikkuka! Hail!

Hail, O, God of all gods! He who is ever ready to protect the down-trodden and the weak, Hail, O, the one who is the Absolute Bliss, Hail, O, Ocean of mercy!

Various attributes of the Supreme Godhead are indicated in this prayer, Different devotes pray to God for different reasons, seeking different boons or graces. Some want wealth, some glory, some, protection from enemies, some, relief from poverty or sickness; some, for internal happiness and so on. All graces and boons can be granted only by the supreme God and all devotes have complete faith in this. It is this absolute faith in the power and goodwill of the Supreme God, Brahman, which is reflected in these lines. Again, when a devotee says, “Hail to Thee, O, Lord” he is only stressing on his own faith in God. Because, we humans cannot add to divine glory, we can only supplicate before Him. We may also note the stress on the quality of Mercy and Sympathy and Benevolence which overflow from the grace of God. These are positive qualities. There is no place for anger or vengeance in the presence of god. God is very much concerned with the well-being of the lowly and the poor. Twice this aspect stressed in this:’ Deenavana Parayana; [Ever concerned with and willing to uplift the weak, the suffering and the lowly] and ‘Daya sindho’ (Ocean of Mercy) – limitless source of mercy]. Further, all that we usually refers as ‘Happiness’, is merely transitory. When the source which gives us happiness gets transformed or reduced or becomes absent, the happiness given by it also vanishes. But, God is the embodiment of happiness, eternal bliss – Ananda. So, permanent or external happiness can only be granted by God because once we reach that stage, we will never be deprived of that. Compared to this, other material

pleasures which give us transitory happiness like position, power, wealth, wealth etc. are secondary in nature and are always showered on the devotees by the all powerful God[ Maha Deva] on all his devotees or Bhaktas.

10

Aazhamaerum nin mahassa-

Maazhiyil njangalaakavae

Aazhanam vaazhanam nithyam

Vaazhanam vaazhanam sukham.

Aazham –aerum – fathomless nin your – mahassam Supreme Glory – Aazhiyil – in the ocean of njangal we – aakavae – all Aazhanam should immerse ourselves;

Vaazhanam – nithyam remain so for ever, Aazanam vaazanam Sukham immerse, enjoy supreme bliss (eternal happiness).

In the fathomless ocean of your Supreme Glory, we all should immerse ourselves; immerse and remain so for ever, enjoying supreme bliss (eternal happiness).

God’s supreme glory is limitless like an ocean in spread and depth. Also, as we gradually approach the presence of God, by virtuous living, noble action and devotion to Him, we become purer and purer. Each human being has a soul, often referred to as ‘Jeevatma’, which has a longing to reach and merge with God which is known as ‘Paramatma’. The belief and faith is that once Jevatma gets merged with Paramatma, it ceases to have a separate identity and is permanently freed from the cycles of births and deaths. The soul then enjoys supreme Bliss. This is Man’s final Goal.

The prayer here is thus seeking the supreme grace from God which will allow the devotees to submerge themselves in the limitless ocean of divine Glory and remain immersed there eternally, enjoying supreme Bliss. We may further note that the prayer is for the entire humanity and not just for one individual . In other words, universal salvation, not individual relief, is sought in the prayer. The difference between ‘I’ and ‘We’ vanishes as true knowledge descends in our inner conscience. Then darkness vanishes and divine light illuminates the inner self.

Notice the repetition of the word ‘Vaazhanam’. The guru is extremely economical with words used in this small prayer; yet he used this word thrice in succession in the final stanza. That is indicative of the thrill experienced by the soul when it sets its vision on the approaching merger with the Absolute. If we are returning after a long journey to the waiting arms of our beloved ones, their mere sight would excite us. Similarly, the excitement of ‘Jeevatma’ at the prospects of merging with ‘Paramatma’ is at the root of this ecstatic statement.

Om Shanti: Shanti: Shanti:

[ Let there be Universal Peace all around! ]