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MANTRA PUSHPAM

Preface

Mantra Pushpam is a very important ‘Sooktam’ (almost a must-to-be recited Mantra at the concluding stage of most of the Hindu rituals). By Sooktam is meant a ‘well said maxim’, a good precept. However, it is of no use if it were to be of mere sounds that reach the ear, or if merely uttered, or even frequently recited. It is only when its meaning and import are fully and properly understood and mentally imbibed, that it becomes worthy and effective. Again, it is futile if the effort were to be to grasp merely the word-to-word meaning. We have to go beyond the external obvious meaning, and journey towards its inner deeper meaning and significance. Finally, it should lead us to its ‘Paramaartha’ i.e., the Supreme meaning itself, its transcendent comprehension. Then alone can it be said that the full import of the precept is totally grasped, and our objective satisfactorily fulfilled.

But, I have been observing throughout the last three or four decades that, from the precincts of Temples to the domain of our domestic rituals, and auspicious functions like marriage etc., the Priests and ‘Purohits’ (conductors of rituals) loudly recite verbatim, non-stop at top speed, the relevant Mantra-s. But I feel that they do not seem to have even the slightest inkling of the meaning and import of those Mantra-s. Whether they be Mantra-s associated with Sruti (Veda-s) rituals, or those of Smriti-s (subsequent ‘reminding’ classics), these are meticulously learnt from their Preceptors, but many Vedic disciples give attention to mere pronunciation and diction, but pay no heed to their meaning and significance. Even those who are conversant with Vedic Commentary to whatever extent it be, can render only word-to-word meanings of the Mantra-s, but their comprehension does not seem to stretch up to grasping their ultimate deeper import. When that itself is lacking, where is the question of their comprehension of the Paramaartha, the Supreme meaning? That would be too much to expect!

If this itself be the situation regarding the above type of scholars, then, there is no need of even thinking about the usual category of parrot-like reciters of Mantra-s i.e., those who are devoid of language skills, and correct understanding of their words and meanings. This is akin to the situation of those performing ‘Sandhya Vandanam’. Just a mechanical recitation of the Mantra-s (as though to merely and grudgingly fulfill a vow), with not even a proper pronunciation of them. Let alone that, they compete with one-another at hectic speed in reciting them, as though someone is giving them a hot chase! In thus rendering them, innumerable faults in pronunciation are strikingly felt by even such of those like me, who have some knowledge of Sanskrit.

Why all this? I will just illustrate one or two mistakes that many of the Purohit-s usually commit while reciting Mantra-Pushpam. Just observe: While the actual Mantra is ‘Neelatoayada Madhyastaa Vidyullaykhayva’, they recite it as: ‘Madhyasthaad Vidyullaykhayva’. Again similarly, whereas ‘Aneeyoardhvaa Vyavasthitaa’ ends with a long vowel, they recite it as ‘Vyavasthitaha’ ending with ‘aha’. It is to be noted that the word ‘Aneeya’ is of feminine gender. With that should be associated ‘Vyavasthitaa’. On the other hand, in case of Paramaatma, which is of masculine gender, it should be ‘Vyavasthitaha’. But these Pundit-s mix up both these and mess up. But let it be clear, my intention is not just fault finding. My only advice is, at least now, if they do not know the correct way and if they were to be conversant with someone proficient in the language, then, they should ask them and correct their faults.

Thus in this way, to correct some faults in pronunciation, and more important than that, to bring out the inner deeper meaning that is latent in the Sookta, and, how it reveals the Paramaartha (Supreme meaning) that is the ideal of our life, all this to elaborate to the extent I can to the readers - I have endeavored on this commentary. As a matter of fact, my eagerness is to ascertain what this Sooktam is relating to me, how it is revealing life’s Supreme ideal to me, and to delve deeper into it and grasp that secret. Also with the desire to see that, instead of confining it to me alone, I should share this with as many aspirants as feasible, and enable them to assimilate it.

With such a laudable purpose alone, in order to elaborate on the inner secret meaning of this Mantra Pushpam, I have been discoursing and commenting on these Mantra-s. While writing this commentary, though the meaning and purport of them available from earlier writers, was indeed of some use to me, however, primarily it is the strength of my Advaitik Vignyaana, which I have been assimilating in the past, that has been till the end, the driving force. However, I would consider myself fortunate if my knowledge of the Sanskrit language, in whatever measure it be, and my being conversant with the fields of logic and philosophy, coupled with worldly experience, — if these are put to good use in this effort. More than everything, if the ‘Paramaatma Chaitanya Sakti’ (the Power of Supreme Consciousness) which is the Presiding Deity of all the Mantra-s, enters my mind and propels me forward, and if That through me bestows satisfaction and fulfillment in all of you, then, my happiness would indeed be million fold.

Hereby, aspirant in the service of Purushoattama
Sreenivasa Maneeshi

Introduction

While there is another Sooktam called ‘Purusha Sooktam’ that deals with the journey from the Highest Pedestal to terra firma i.e., to our present level of existence, this Mantra Pushpam takes one back to the Realm of the Supreme. While the former Sooktam describes how the Omnipresent Omniscient ‘Purusha’, the ‘Viraat Roopa’, transformed (or seemed to have) into the paraphernalia of this universe, the latter i.e., Mantra Pushpam instructs the reverse process of how the individual, through the medium of this very universe, can aspire to tread the path that would ultimately lead back to the Supreme Tattva (Principle). As per the Advaitik concept, both have nevertheless the same final purpose of reaching that Transcendental State of Supreme Bliss, merging into the ‘One without a Second’, apart from which all else is an illusion.

However, till that Supreme Ideal is reached, the path of ‘Saadhana’ (persevering effort for progress in the spiritual field), even as an illusory one, would be available to us. Only when thus conceived, aspirants as ourselves can take recourse to it, and journey towards the objective of Deliverance. This is implied in the Vedic enunciation ‘Asatoama Sudgamaya’ (from Untruth to Truth). That indeed is the reason why this Mantra has been so thoughtfully designated as ‘Mantra Pushpam’. Pushpam (flower) does not ever remain as Pushpam. It gradually blossoms and blooms, ultimately yielding fruit. There ends its journey. Similarly, as we go on delving deep into the Mantra and keenly reflect upon it, this Pushpam also slowly transforms itself finally into the ‘Fruit of Experience’, and affords us protection. Hence the name ‘Mantra Pushpam’ becomes justifiable.

Not merely that. Pushpa signifies human mind. If it were to ever remain in the flower stage, it is of no use. It should in due course proceed to the stage of fruition. If it has to come to such a stage, then, all the heterogeneous thought patterns have to be transformed into the Homogeneous thought, the ‘Brahmik thought’. If flower were to be indicative of an incomplete stage, then, fruit is its culmination, its completion. Now, how does it reach that completion? It happens through the Mantra. ‘Mananaat Traayatay Iti Mantraha’. Mantra is that which protects us as we go on reflecting upon it. It slowly but surely transforms the ‘asampoorna’(non-full, fragmented) mind-flower into the Fruit of Fullness, Totality. The inner deeper meaning inherent in the epithet ‘Mantra Pushpam’ is that, through this Mantra, the human mind is humbly offered to the All-Pervading Supreme Consciousness. Hence, keeping well in mind that inner meaning and import, this Mantra Pushpam has to be commented upon and elaborated.

This Mantra Pushpam consists of two parts. The first one is called ‘Poorvaardha’(the earlier part) and consists of Mantra-s commencing from “Sahasra Seersha”, and proceeds ending with “ Samudrentum Viswa Sambhuvam”. The second one is named ‘Uttaraardha’ (the latter part) and has Mantra-s starting from “Padma Koasa Prateekaasa” and proceeding till the end. In this, whereas the Poorvaardha deals with and describes the destination that we have to reach, the Uttaraardha is concerned with and describes the process of Saadhana, culminating at the desired destination. If it were to only describe the destination and stop, it is of no use whatsoever. Without effort or pursuit one cannot reach it. On the other hand, merely dealing with Saadhana, would also be equally futile. Not knowing the destination would be like searching for something in a room steeped in pitch darkness. Hence the Mantra has to deal with and amplify both these aspects. Mantra Pushpam indeed does both these. Now follows the exposition of the first part which reveals the destination to our journey along the spiritual path.

Pronounciation Key, (for Sanskrit words)

Vowels:	As in	Vowels:	As in	Vowels:	As in
a, u	run, sun	e	red, fed	ou	about,grout
aa, a	far, long	ee	green,feel	p	pump,rope
ai	pain, train	i	give, fit	ph	phala,phena
ay	lane, fame	l	lean,love	r	run,rose
b	boy,bump	m	mother,meet	u	put,good
bh	bhaya,laabha	n	name, gone	y	my,dine
d	daana, dasa	oa,oe (ending)	goat, toe	y	yonder,yak
dh	dhana, dheera	oo	root,poor	v,w	van,want

Consonants:	As in	Consonants:	As in	Consonants:	As in
ch	chamber,chum	j	jump,jade	sh	shut,rush
chh	chhandala,chhaaya	jh	jhankaar	s	sample,soon
d	done,dim	k	kin,kite	t	top,teak
dh	dhamaru,moodha	kh	sukha,mukha	t	tanmaya,taranga
g	gone,give	ksh	biksha,raksha	th	katha,ratha
gh	ghana,ghanta	l	mahila,kala	th	paatha saala
gny	gnyaana	n	guna,kalyana
h	hood,hat	s	santi,sarada

NB: The letter ‘s’ to indicate plural, at the end of Sanskrit words, preceded by a hyphen (–) to avoid confusion, as being part of the word

POORVAARDHAM

Om - Sahasra Seershagam Devam

Viswaaksham Viswa Sambhuvam

Viswam Narayanam Devam

Aksharam Paramam Padam

The letters ‘A,U and M ‘ have together constituted ‘OM’. If ‘A’ indicates Creation, ‘M’ denotes Dissolution. Thus the two letters are the two indicators for Creation and Deluge. Nature which was originally in a state of dissolution, transformed itself into the world of Creation. From ‘M’ it extended till ‘A’. That was Creation. Then the letter ‘U’ in between, represents the world, which is bound by the shackles of ‘Samsaara’ (worldly secular existence ). To unshackle, we have to tread in the reverse direction.

If we do so, we can ultimately dissolve this, and attain Salvation. For that to happen, we have to travel from ‘A’ to ‘M’. Then it becomes ‘OM’. Not only that, when ‘M’ also is crossed, and one attains the state of Silence, then indeed it is Deliverance. Also, the first three (A,U and M ) are indicators of the ‘Avasthaa Traya’ (the threesome of the states of wakefulness, dream and deep-sleep), after which is the ‘Tureeya’ state. That itself is Salvation. There, Omkaara should then be no more heard. Till then it is a prop. Thereafter it totally vanishes.

If we so reflect, it would reveal that the formless ‘Tureeya’ Consciousness alone is appearing as the threesome of Avasthaa Traya endowed with form. However, on further deeper reflection, this same Consciousness with form, can become amenable to the experience of the aspirant, as the formless Tureeya state. It can thus be said that, if Formlessness is the Swaroopa (Intrinsic State), then, this world of forms is Its extension, Its ‘Vibhooti’ (Manifestation). By then, there is no difference between Swaroopa and Vibhooti. Both together constitute the One Principle. They are like the two sides of a coin. However, if It be appearing as ‘two’, it is nothing else but the mere ‘play’ of the ‘Maya Sakti’ that is inherent and latent in It. Our entire Saadhana lies in understanding this, and through the medium of this diversity, realize that That Unitary Swaroopa is verily our own Swaroopa. That is why the Mantra mentions the ‘two’ and then shows the two being combined into the ‘One’.

‘Sahasra Seershagam Devam’:

‘Deva’ is a mere ‘Chaitanya Prakaasa’ a lustrous manifestation of Consciousness. Then It is bereft of qualities and attributes (Nirguna). That itself is manifesting with ‘Sahasra Seersha’, a thousand heads. Not only that,

‘Viswaaksham Viswa Sambhuvam’:

It is seen glowing with thousand eyes. For the entire world, either peace or happiness is available only because of It. Well, a query may now arise: When It is Pure Consciousness, a mere Formless Principle (Tattva), where is the possibility of ‘thousand heads’ and ‘thousand eyes’? Whence have these ‘forms’ accrued to It? The answer is: It is not from ‘somewhere’. Those heads and those eyes — they are all ‘ours’ alone! Whatever sense-organs and limbs we humans have, they are all indeed the sense-organs and limbs of that Tattva alone. If it comes to that, where are ‘we’ after all? Where are our organs like head, eyes etc.? Is it not that what ‘really’ exists is indeed that Supreme Consciousness alone? When It is the Total All-pervading Consciousness, there is indeed no scope and feasibility for beings like us to separately exist at all.

Then, who are we all? Whence have we come? Well, we are the very offspring of that Power of Consciousness (Chaitanya Sakti), as is evident from the invocation: ‘Oh, mother of all, from the tiny flea to the celestial Brahma!’. Which means, we are all Its manifestation, a mere ‘Abhaasa’ (illusion). Being rooted in Its ‘Nirguna’(qualityless, attributeless) state, It Itself at the same time, is manifesting in these myriad forms, with properties and attributes (guna-s). We and our limbs and organs are Its mere illusory appearances. All these are Its alone, not ours! Then, alas, do we exist at all to be called ‘ours’? When we ourselves do not have an existence of our own, independent of It, how can we claim these ‘upaadhi-s’ (equipments) as ours? Everything is verily Its own. What does it come to? That Itself, whereas in Its ‘Swaroopa Sthiti’ (State of Its inherent Nature) is the Pure Consciousness alone devoid of any attributes like organs such as eyes, ears etc., the same Pure Consciousness, in Its manifest state, seemingly appears with thousands of eyes, and thousands of ears in multifarious forms. ‘That’ Itself is indeed this conglomeration of myriads of living and non living beings. We have to hence clearly understand that the One Principle (Tattva) Itself is enacting as the Formless, as also with form, and, with medium or without it.

mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:ML" class="style12">‘Viswam Narayanam Devam’:

Hence this world is nothing else but ‘Narayana Swaroopa’ (the innate Nature of Narayana). By ‘Naram’ is meant the ‘Pancha Bhoota-s’ (five primal elements). Also is meant the conglomeration of all living beings. Thus this word implies not only the world constituted by the five primal elements, but also the living beings consisting of the ‘pancha koasa-s’ (five sheaths). For these ‘Naram-s’, That which is ‘ayanam’ (course, path of transport), That which is the Substratum , as also refuge and protection, That is Narayana. This implies that That is the Paramatma Tattva (Supreme Soul Principle) for which the Jeeva and Jagat (individual soul and the world-at-large) are the unreal fallacious appearances. The Mantra states that that is all the Viswa (Universe) is made up of. This means, all that you are viewing as universe, does not independently exist as a Substance in reality. All that is nothing but the Narayana Tattva alone appearing to us in the form of Universe. Just as gold ornaments are after all particular forms of the gold. Hence when ‘this’ is just a ‘form of That’, then naturally ‘this’ cannot exist independent of ‘That’. In such a case, there is a fine subtlety here. That is being revealed in the following enunciation:

‘Aksharam Paramam Padam’:

‘That’ alone is ‘Aksharam’, and is Supreme. Not ‘this’. Whatever is not Kshara is Akshara. By Kshara is meant that which perishes. Ever coming and going i.e., appearing and disappearing, having no stability whatsoever. Such a thing is this world. Though ‘this’ is no doubt Its ‘form’, ‘this’ is not It, the substance. Form after all shifts and changes, and vanishes, whereas Swaroopa does not. It ever remains steadfast and imperturbable. Based on, and propped by such a Steadfast Principle, the ‘names and forms’, though Its offshoots, suffer change. Just as gold by itself ever remains stable and pristine, though the ornaments which are but its multifarious forms, undergo changes. Or, just as the Ocean water being ever quiet and static, in spite of the waves, bubbles and froth that arise from it, keep on moving and changing. Similarly, the names and forms keep on ever transmuting. Hence they are Ksharam. They are ‘Aparam’, not ‘Param’(Supreme).What is Aksharam and Param, is the Fundamental Entity, the very Substratum of all that exists

Now, a query may be posed. It has been said that all ‘this’ is in reality ‘That’ Itself. Then, how come this discrimination of ‘Ksharam’ and ‘Aksharam’? The answer to that is : That ‘Chaitanya Swaroopa’ that is Formless, Steady and Motionless, as also ‘Ekam’ (One without a second), That Itself, through the influence of Its own ‘Maya Sakti’ (Power of generating Illusions), is manifesting Itself as ‘this’ with form, movement and diversity. The One and Only One Narayana Swaroopa is enacting the dual role of being both Ksharam and Aksharam.

“Viswataha Paramam Nityam

Viswam Narayanam Harim”

Here it is being further amplified. Distinct from this ‘Viswam’ (Universe) appearing in its myriad forms, and, beyond all this, exists that Supreme Fundamental Principle. That is why the risings and settings of ‘this’ do not touch ‘That’. Being untouched, That is ‘Nityam’ (Eternal), ever in the same state unchanged. Now, though this entire Universe is verily That Swaroopa alone, Its ‘Sakti’ (the Power of ‘Maya’) has annihilated Its characteristics from ‘this’. ‘Hari’ means ‘to make it disappear, pull aside’, and, making That appear as multifarious forms. However, That which is so appearing, is Itself this world. Hence ‘this’ is impermanent, and That is eternal. Again, let it not be misunderstood that there are two different entities, one transient and the other Eternal. There is indeed only One Cosmic Existence. Its one aspect being Eternal, and the other undergoing changes. This will be clear if the illustrative example of the Ocean be critically viewed.

Water by itself is one homogeneous material. As the main bulk, it is immobile. The same water, when being viewed as waves, bubbles, froth etc., is ever on the move. Only then we notice its travels. If this illustrative example itself is so thought-provoking, how much more so should the original Entity, the Eternal Principle be!

“Viswameh Vedagam Purushaha

Tadviswa Mupajeevati”

The wonder of wonders is that this entire Universe is that ‘Purusha’ alone! The word Purusha here implies ‘Poornatva’ (Fullness, Totality, All-inclusiveness). As stated earlier, this entire Universe is nothing but that ‘Chaitanya’ which is Poorna. What is to be noted is that this Universe, though basically that Chaitanya alone, still, on the one hand, appears and poses as though it is different from That, independently standing on its own and thriving, and on the other hand, in reality, lives on with the support of that Chaitanya alone. If it were to be different from That, then, why not thrive on its own? Where is the need for support from That? It is then clear that it is not different from That. If so, where is the question of living with Its support? That is the wonder of wonders! What do you think ‘Maaya’ is?

‘Aghatana Ghatanaa Pateeyasee Maaya’:

The job of Maaya is to make possible what is impossible! Otherwise, is the sky really blue? Just being mere emptiness, how comes the blue color ? Impossible. But how can we say so when we are so vividly seeing the bluishness? As per an enunciation of Sri Bhagavatpaada: ‘Nahi Drishtay Anupapannam Naama’. ‘When something is so clearly visible to the eye, there is no scope for questioning its validity’. Such is the situation now regarding this world.

“Patim Viswasyaatmay Swaragam

Saaswatam Sivam Achyutam”

Well, one thing better be noted. It has been said that ‘That’ can just remain as ‘That’, and also can manifest as ‘this’. However, let us not be deluded to think that, as both are indeed ‘That’, it does not matter which we hold on to. Because, this Universe is not a ‘Pati’ but a ‘pasuvu’ ( not a Master, but a quadruped). Etymologically, ‘pasuvu’ is one that is kept tied to a ‘paasam’ (rope). Both Jeeva and Jagat (individual and world) are of that category. The binding ropes are none else but the attributes of ‘Naama and Roopa’ (ideas and things, but loosely referred to as names and forms). There is no single individual that is not bound by these, nor the world. ‘Pure Consciousness’ is the only Entity that is not bound by these shackles. The reason being, It is beyond the purview of Naama and Roopa. It is Formless and All-Pervasive. What is the reason for being so? It is the Soul for the entire Universe. ‘Aatanoe Teetyaatma’, by which is meant ‘It has pervaded everywhere’. How could It do so? It has two characteristics. One is ‘Sut’ and the other ‘Chit’. Sut means ‘Existence’. Chit implies the awareness of ‘I am’. Aatma is that wherein there is the Awareness of Existence ‘I am’. Actually, all of us are naturally having the awareness of ‘I am’. But this is restricted to our mere physical frame, our body. You and I are not thinking of it beyond the bounds of body. Also, beyond the borders of your physical frame, you would say ‘Mine’ but not ‘I’. Apart from that, you are identifying yourself with the body, and never imagining ‘you’ are separate from it. This is termed as ‘Body-Consciousness’ or ‘Jeeva Bhaava’ (Idea of the Individual Self).

As long as you and I are with this frame of mind, we would inevitably be ‘Jeevaatma-s’ (individual souls) but not ‘Viswaatma’ (Cosmic Soul). It is only when we outgrow the confines of our bodies, and visualize our existence as fully pervading the entire Universe, that we can get rid of the concept of Jeeva Bhaava, and attain ‘Eeswara Bhaava’ (concept of being the Supreme Master). Then alone this human becomes Viswaatma and Eeswara (the Universal Soul and Supreme Lord). In such a case, any calamities that this body would be subject to, would not touch or affect the individual. One can bid goodbye to even births and deaths. Till then, due to the fault of body-identification, we would be obsessed and upset that all the mishaps and disasters befalling the body, are ours alone. Then, conceiving our Swaroopas (intrinsic natures) are these limited entities alone, we would be imagining that that Paripoorna Eeswara (Full and Infinite Lord and Master) exists far away somewhere. We would thus be imagining that He is the Lord of the Universe, and Master of these myriads of all living beings.

Besides that, we living beings do not last long. Death would be ever staring at us. Uncertainty looms large. But then, Eeswara is Omnipotent and Eternal, as he is not bound to a body. He is ever-lasting, and hence ‘Sivam’. Not only Sivam but also ‘Achyutam’ (not subject to fall or slide-down). No risk of falling down into a body and getting entrapped. Only Jeeva is a chyuta, and hence not a Siva. The basic cause for all this is his self-imposed identification with his body.

In reality there is only One Aatma, the Viswaatma, and no such thing as Jeevaatma. If you think there is one such, that is mere ‘aabhaasa’ (illusion). The reason is, Viswaatma is not merely the ‘Nimitta Kaarana’ (Sentient Cause), but also the ‘Upaadaana Kaarana’ (material cause). If It were to be exclusively the Sentient Cause, It would have distanced Itself from the world, as in the case of Potter. Not being so, as it is said that Paramaatma is the material cause as well (as the mud used in making the pot), He must be totally pervading the entire world. If All-Pervasive, then, where is Jeeva, and where are bodies? They are also Aatma Swaroopa. Then, how come differentiation that Viswaatma is Eternal, and, Jeevaatma is impermanent? Let it be noted that the differentiation is not in Substance (Reality), but in the realm of human thought and perception. We are just ‘thinking’ that ‘That’ is somewhere far away, because we are unable to conceive that ‘That’ is the ‘Upaadaana Kaarana’ as well. We have placed our implicit trust on this body, which is but an illusory manifestation of that Supreme Entity. We are used to believing that this body alone is Aatma, and all the rest Anaatma. Thus drawing the boundary, we are inflicting on ourselves the varied emotions of joy and sorrow, and experiencing the calamities of birth and death. Alas, this is the mishap that occurred to us.

Hence the Sastra had to state, in conformity with our way of thinking, that That is Viswaatma (Universal Soull), and that That is Supreme compared to the Universe, and that the Universe sustains itself with Its support. Not only that. While That is eternal, auspicious and imperishable, here is the Jeeva that identifies the lump of flesh and bones, the body, as his very Swaroopa (Intrinsic Nature). Also that he is impermanent, perishable and far from being auspicious. In this way, what the Sastra states is merely keeping in view our outlook born of ignorance, but is not an enunciation from the standpoint of Substance and Reality.

Under these circumstances what have we to do? Where is the question of what is to be done? It is to just get rid of the illusion of being merely a Jeeva (individual self). Nothing more than that. Even that how to get rid of ?

“Narayanam Mahaa Gneyam

Viswaatmaanam Paraayanam”

Before losing hold of one thing, one must seek the hold of another. Without the second, the first is not practicable. Now what is the other thing to hold, and how to hold, is described in this Mantra. It is the ‘Mahaa Gneya’. Gneya means that which is to be known, comprehended. We do have Gnyaana (intelligence, skill of cognizance). With its strength, we get to know many things in this world. Whether it be the world in general, or the various Arts and Sciences, all are Gneya-s to us. But, without shedding our body-consciousness, we are habituated to viewing them as Gneya-s. When we thus limit our Gnyaana, all those Gneya-s are seen as external to us. We confine ourselves to the body, and then look at everything. Hence, what we observe, that also gets confined and appears so. Hence it is not Maha Gneya (vast macroscopic Gneya), but ‘Alpa Gneya’ (mini-Gneya).

Maha Gneya is defined as:

‘Mahachcha Tud Gneyamcha Maha Gneyam’ ‘That Gneya which is larger than anything whatsoever, is Maha Gneya’. What is the practical example? Naturally the sky that envelops anything and everything. And it is cognizable to our Gnyaana. Hence it can be called Maha Gneya. But it has no Soul i.e., it has no awareness of ‘I am’. On the other hand, I have that awareness, but it is not Maha. Thus, sky that is Maha has no Gnyaana (Awareness), and I have that but am not Maha. Suppose I expand my Awareness to become all-pervasive. Then, it cannot be confined to the body. As much as it would be within the body, it would be as much outside the body too, encompassing anything and everything. Then it would indeed become Viswaatma (the Soul permeating the entire Universe). That does not suffer the bodily calamities of life and death. It would indeed be ‘Paraayana’. ‘Ayana’ implies crossing over. Paraayana means crossing all limits, become limitless. If it crosses the limitations of ‘Desa, Kaala and Vastu’ (space, time and matter), then, it is not ‘Nara’ (human entity) but ‘Narayana’, the Supreme Being. It becomes the refuge for both Jeeva and Jagat. Such a Tattva ( Principle ) is for us ‘Maha Gneya’. Now may arise a query: Is it not that the Supreme Entity that has to be understood and acquired, is Gnyaana? How can that be a Gneya, an objective? Well, it is Gneya, but in reality Gnyaana. That Gnyaana which presently is not conceivable by our tiny-Gnyaana, is appearing to us as Gneya. Because our Gnyaana is so small, That is being conceived as Mammoth. It is only when our tiny Gnyaana in due course extends beyond the confines of our body, and goes on expanding, that we would comprehend that that Infinite Gnyaana is our Gnyaana alone. Hence till then tentatively, it is Gneya to us. Subsequently, as our journey process comes to culmination, That Itself would manifest to us as Gnyaana, and not Gneya. This is the subtlety in this.

“Narayana Paroajyoati

Aatma Narayanaha Paraha

Narayana Param Brahma

Tattvam Narayanaha Paraha

Narayana Paroadhyaataa

Dhyaanam Narayanaha Paraha”

Listen now how wonderfully the same exposition is being described. Whatever exists is just One Entity. There is separately no Jeeva, and no Jagat. If it comes to that, there is not even Eeswara. All these are mutually relative concepts. If there is Jagat, then there is Jeeva. If there be Jeeva, then there is Eeswara. If there be no Jagat, then it cuts at the very root. Then there is neither Jeeva nor Eeswara. Now, how can you say that there is no Jagat?

Narayana Paroajyoati

The Narayana Tattva alone is the Supreme Light, the Luster. It is the Full and Total Consciousness. Being so, It is Self Luminescent. Jagat (world) is not self-luminescent. It has no awareness of its existence. Even if there appears to be awareness, that is not its own. That is the Awareness of Narayana. In that Total Awareness, this world too is becoming aware to us. This is becoming aware to us, but is not Awareness. Now, without awareness how can an entity that we are becoming aware of, become aware? Thus from the logic of ‘Anvaya-Vyatireka’ (Principle of Conformity-Nonconformity), what truly exists is Awareness alone, and not that which is becoming aware. That Awarenesss is Narayana, the reason being That is Aatma. That can say to Itself ‘I’. That is Self-Evident (Swataha Pramaana). Needs no external testimony.

Aatmaa Narayanaha Paraha :

You and I are experiencing the thought ‘I am’. But it is not ‘Param’ (Supreme), but ‘Aparam’ which implies lack of Fullness and Totality in our awareness. Hence, like the world, the individual also, though ‘Nara’ (human), is not Narayana. Then how about Eeswara? He also, if He were to think that His Swaroopa is the Full and Perfect Awareness ( Paripoorna Sphurana), then He also is Narayana. If He cannot so conceive, then He is no better than a human. At most He can claim to be a ‘Big nara’, a ‘Vyswaanara’. Again, if He were to become an object to the awareness of mortals like us, He is then not even that Vyswaanara, but a part of the world itself. To sum up, if perceivable by Awareness, then, it is world. If though have awareness, but not Paripoorna (Full and Perfect), then it is a Jeeva. If it be Awareness that is Paripoorna, and, is Aatma including Anaatma, then He is Narayana in the usual sense of the word.

Narayana Param Brahma :

Such an Aatma is also designated as ‘Brahmam’. Brahmam and Aatma, both are same; they are synonymous. If Aatma is Paripoorna, then, It is Brahmam. If Brahmam thinks ‘I am’, Then It is Aatma. Thus combining both, Total and Full Awareness ‘I am’, is Brahmam. That alone is the Real Aatma.

Tattvam Narayanaha Paraha :

That Itself is the Supreme Principle (Para Tattva) which we have to get hold of. By Tattva is meant: ‘Tasya bhaavas Tattvam’. ‘That which (really, eternally) IS’ is Tattvam. Jeeva, Jagat and Eeswara appear as existing now. But they are not eternal, the reason being they are mere forms of Visesha-s (particulars with individual distinct characteristics). Visesha-s keep on changing moment to moment. If it were to be ‘Samanya Swaroopa’ (Generalized Universalized Nature), there is no question of change at all. That is why It is ‘Param’ (Supreme), while the Visesha-s are ‘apara’. The Supreme Principle is Param. That alone we are designating as ‘Narayana Tattva’.

Narayana Paroadhyaata

Dhyaanam Narayanaha Paraha :

Let it be noted, when That is Samanya and All-Pervasive, there is no scope in It for the threesome of ‘Dhyaata – Dhyaanam – Dhyeya’. Dhyaata is one who is meditating. Dhyaanam is meditation. Dhyeya is the object of meditation. Samanya is all of them. All the three are of Narayana Swaroopa. What does that come to? It Itself being the Dhyaata, and imagining Itself to be the Dhyeya, It Itself is meditating on Itself! What is this paradox? How to understand its implication? Now listen. In reality there is no threesome of Dhyaata – Dhyaana – Dhyeya. What really exists is the Indivisible Chaitanya Swaroopa that is the Narayana Tattva. When It thinks ‘I am meditating’, It is the Dhyaata. When It feels ‘I am meditating upon That’, that ‘That’ becomes the Dhyeya. What It is doing is Dhyaana. The wonder is, the entire thing is false! Why? When everything is that Singular Consciousness, where is the question of these particulars, the three thoughts? There are none in reality. If still felt, it is ‘abhaasa’(illusion). It means that the Substance Itself is appearing in those forms. Why It is so appearing? It does not so conceive. If it really does so, it should have been so appearing for ever, without changing, without fading out. For the ignorant, it goes on changing. In case of the Wise, it just fades out. Hence, as long as one views without shedding one’s ignorance, the threesome appear. As Wisdom dawns, and one views with an Advaitik vision, everything is Narayana Swaroopa alone. The aabhaasa vanishes. Now the hidden reasoning in the above analysis, will be very well clarified by the following Mantra:

“Yachcha Kinchit Jagat Sarvam

Drisyatay Srooya Taypivaa

Antar Bahischa Tut Sarvam

Vyaapya Narayanaha Sthitaha”

This world which we are day-in and day-out seeing, and, ‘that’ about which we are continually hearing, meaning ‘Iham and Param’ (this world and the next), — both these are pervaded by Narayana Swaroopa only. Who is that Narayana, and how does He pervade? ‘Antar bahischa’: Within and without, it is That alone. It is said to be ‘Sarvam’ (Everything). Every atom is filled with That alone. In both animate and inanimate, wherever and whatever we observe, it is That alone. Well, one may complain that that Narayana is not being seen anywhere in all these. Be not under the impression that Narayana is some celestial form, or an individual. He is not of the Nature of ‘naama and roopa’ to be so seen. He is Nirvisesha, one without any attributes. He is ‘Sarva Saamaanya’ equally and uniformly permeating all visesha-s. Akin to the relationship between gold and its ornaments. Brihadaaranyaka Upanishad calls It the ‘Mahaa Saamaanya’. What is It? It is ‘Sut’ and ‘Chit’. It ‘Exists’ and ‘Appears as Existing’. Call it as the ‘Awareness of Existence’. Now, take anything in this world and consider. From the tiny atom to the mammoth sky, whatever you observe, you say that that ‘exists’. You also say it is becoming ‘aware’. Is it not? Tell whether there is anything which does not have the characteristic of ‘awareness of existence’ or ‘existing with awareness’. This generalized ‘Existence – Awareness’ itself has the name ‘Narayana’. Enough if it is thus understood. You would easily conceive that, both in this world and the next, there is nothing different from Narayana Swaroopa. You may ask: If so , how is it that all these are so clearly cognizable? The thing is, what you are seeing, is not true and real. That Narayana Tattva alone, of the Nature of Sut and Chit, is ‘appearing’ in those innumerable forms. If Sut and Chit are Its Swaroopa, then, all that you observe are Its Vibhooti (expansion, formation). As That alone is appearing as these, hence That is everything. There are no Jeeva-s and Jagat distinct from That. Thus all thoughts like Jeeva being imprisoned in the body, as also that births and deaths are inevitable etc., just vanish.

One may ask how it can be denied that all these myriad things are existing actually. Well, we are just ‘thinking’ so. Whole thing a mere make-believe. There can be a query whether they cannot be existing on their own. The answer is: When you say that a thing is existing, know that that existence is inanimate. The inanimate is not aware of its existence. Some evidence is needed. Such an evidence (Pramaana) is always ‘Gnyaana’ alone. Otherwise there is no evidence of its existence. That Gnyaana either that itself should have, or yourself. If that itself has it, then, how is it observed by you? If you are able to observe that, then the Gnyaana should be yours. Gnyaana alone is the Pramaana. If that be limited, it cannot see or tell everything. That is presently the situation regarding Jeeva. In contrast, if the entire creation is to be cognized, That should be the All-Pervasive Gnyaana which is the Narayana Swaroopa. Narayana is the Full and Perfect Generalized Consciousness. Not that He is some Perumaal with three vertical marks on the forehead, seated in some yonder Vaikuntham. In this light we have to interpret the enunciation in Geeta ‘ Vaasudeva Sarvam Iti’.

“Anantam Avyayam Kavigam

Samudrentam Viswa Sambhuvam”

When it is taken for certain that That is All-Pervasive, and the In-Dweller in all, then, That is endless, eternally continuous. End implies the encountering of a different species, a heterogeneous type. When anything faces a thing of another species, it stops. Such a stoppage is indicative of its end. It was mentioned earlier that in this world everything is a Visesha ( a particular entity with its own characteristic attributes and qualities). Being a Visesha, it stops when it encounters another Visesha. For example, earth is a Visesha. It ends when it reaches another Visesha, water. Then, water stops when it encounters Tejus. All Visesha-s have to sometime or other end. Nevertheless, the Existence-Awareness Duo that permeates all the Viseshas, however does not become discontinuous. It penetrates through all and everything. You may ask whether it is not possible that Visesha-s can cause the Duo to end when confronted. However, as all those are but the Vibhooti (extension, manifestation) of that Supreme Principle, there is no question of Its end. It has been established that ‘this’ is ‘That’ Itself. Then, how can That be an end to That Itself ? Hence the Unitary Principle, the Narayana Tattva, is ever ‘Ananta’ (eternal). There is no question of birth and death to That, as birth and death are also Visesha-s. The Tattva permeates them too, visualizing them too as Its own Swaroopa. Hence ‘Avyaya’ (Immutable, Imperishable). The modern scientists may point out that sky too is immutable. But sky is objective, not subjective. Only a prameya, and not a Pramaana, as it has no Gnyaana of its own. The Saamaanya Consciousness is the Pramaana for the sky. For Chaitanya no need of another Pramaana. It is Swataha-Pramaana (Self-Evident). That is how the word ‘Kavi’ was coined. ‘Darsanaat Varnanaat Kavihi’. Kavi is one who visualizes and describes. Chaitanya has the nature to visualize. That which not only visualizes the animate and inanimate creation, but also describes its existence, is also Itself. Hence It is a Kavi. This world is the literary masterpiece authored by that Kavi. The mini-kavi who had descended as Jeeva, and got seated in this body, in order to read that Literary Creation, and discover its inner meaning and import, is none other than that Mahakavi (Great Poet, the Supreme Awareness) alone.

Samudray Antam Viswa Sambhuvam’ :

That is not only a Kavi but an End too. But was it not said that That is endless (Ananta)? True, That by Itself is Endless. But That presides over the end for all other things. Those are the animate and inanimate entities. As That is pervading all of them, they are all within Its fold. As That is outside of them all, That can be construed as their end. But was it not stated that all those are Its very Swaroopa? How does That become their boundary? How do they end, and That remains endless? Such queries may sprout up. True, in reality there is nothing else different from That. But this Jeeva is imagining that there is something. This is pure imagination, not a reality. Now, you may ask whence this Jeeva came. Jeeva is one who thinks ‘I am a fragmented Gnyaana’. If however one does not think so, such an one is not ‘Nara’ but Narayana Himself. Until that happens, one has to tentatively agree that there is a Jeeva. Once we stoop to so agree, then, the pains and perils of the ‘Samsaara’ are inevitable to him. Samsaara itself is a big ocean.

‘Samudray Antam’:

As long as one is drenching in this ocean of Samsaara, the Narayana Swaroopa that is the Terminator of this phenomena, would be beyond our ken. Until then, ‘Viswa Sambhuvam’: For the Viswam, it is ‘Sam’, meaning, there is no scope for peace and happiness becoming available. By ‘Viswam’ here, it can be meant Jeeva as well as Jagat. Neither the world has peace, nor the individual.

POORVAARDHAM

By now, the ‘Poorva Bhaagam’ (earlier part) of Mantra Pushpam has been completed. Now the ‘Uttara Bhaagam’ (latter part) begins. It has been already stated earlier that whereas the ‘Purusha Sookta’ proceeds in the ‘Avaroahana Maarga’ (descending path), this Mantra Pushpam progresses in the ‘Aaroahana Maarga’ (ascending path). By ‘Aaroahana’ is meant the journey from our present locale towards our objective, the goal we wish to reach. Well, what is life’s supreme objective? ‘Aykaatma Bhaava’ the idea or concept of One Supreme Self. It is the Gnyaana (Wisdom) that, without distinction of Jeeva, Jagat and Eeswara, what all exists is the ‘Aatma Swaroopa’ (the Innate Nature of Self) alone. Now we are not having that Gnyaana. Though existing in reality, It is not coming within the orbit of our intellectual perception. Until that happens, there is no Deliverance. Hence, keeping that ‘Aykaatma Bhaava’ as our goal, our intellect has to journey towards It.

But in order to do that, there is no use of impulsively rushing into a blind alley. By so doing, we can never attain our objective. It would be a rudderless journey. We stated the life’s supreme objective. Only then a corresponding thought would sprout in our mind. Then, our intellect, making that thought its prop, can accordingly advance towards the goal. That is the right way. It is only with the aid of ‘Pramaana’ (means, tool) that we can attain the ‘Prameya’ (objective). ‘Buddhis Chanaha Pramaanam Sut Asatoe Yadhaatmyaadhigamay’ said Sree Bhagavatpaada. ‘It is human Intellect alone that has to first decide whether a thing exists or not, and whether a thing is possible or not’. If it decides that the thing exists, then, the intellect holds on to it with the aid of the corresponding thought. Is it not that we are able to comprehend a pot, only with the ‘idea’ of the pot? It is only with the ‘awareness’ of happiness, that we are experiencing happiness. If there be no such Gnyaana (Awareness), how can it come to your experience that ‘this’ is pot, or, ‘this’ is happiness?

Similarly, presently how has the idea arisen in you that That is the Infinite, Indivisible Aatma Swaroopa, and, that there is nothing else except It? Is it not that it is only when a related thought springs in your mind? How does that happen? That would be only when what Aatma Swaroopa is, and how It would be, are described to you. That is why in the earlier part (in the Poorvaardha section), ‘That’ has been described and amplified in so many ways. Having begun with ‘Sahasra Seersha’ and ending with the line ‘Samudrentam’, it is all Its description alone. That too, the description went on not merely of That as Nirguna (Attributeless), but as a Saguna-cum-Nirguna hybrid form. It is only then that Its Swaroopa (Innate Nature) as well as Its Vibhooti (Manifestation) both would come to one’s mind. Otherwise, we may succumb to the illusion that perhaps It is merely a Nirakara Gnyaana (bereft of form), and not this Sakara world of forms that is glaringly seen all around us. Instead, if it be said that ‘That’ is both Nirakara and Sakara, then we can comprehend the Advaita Aatma Swaroopa implying that we, and what all we see all around us, are but our own Swaroopa. This was what was revealed in the Poorva Bhaaga.

Now the Uttaraardha , in stages, goes on describing the process of how to visualize such an Aatma Swaroopa. Reinforced with that, we can shed our present concept of the fragmented Aatma, and gradually bring to our experience that the Paripoorna (Total and Perfect) Aatma Swaroopa is but our very Self. Remember the word ‘gradually’. If we have to erect a huge mansion, we have to begin with foundations. So also here. If we intend to enter the ‘Mansion’ of the Undivided Supreme Soul, we have to begin with the foundations. Here, beginning with our body. Then the ‘Hridaya’ in the body. Next the intellect. Then, the thoughts in the intellect. And among them, the one particular ‘Vritti’ (Thought), the ‘Aatmakara (Soul-centric) Vritti’. Through that, one has to get the glimpse of the Aatma Swaroopa. This is the sequence. Among these, Mantra Pushpam proceeds describing the process from Hridayam onwards. Here we have to note one thing in particular. Do not misunderstand that Hridaya merely means the lump of the physical heart in the left side of our breast. Yes, it is indeed the heart in the etymological sense. But that is not the intention and implication here. It connotes the ‘Buddhi’ (Intellect). Then, why not call it Buddhi itself, why Hridaya? The thing is, Hridaya is the seat of the prime ‘Naadi-s’ (tubular organs of the body, like arteries, veins etc.). ‘Satam Chaika Hridayasya Naadyaha’, says the Upanishad. One hudred and one Naadis start from there. One among them, ‘Moordhaana Mabhi Nissritaa’, proceeds towards the skull. Through that if blood is transported to the brain, then, the intellect generates thought-waves. Or else, without any vibration of thought, the brain gets numb. Not only that. The body itself cannot be sustained. That is why, having noted the intimate relationship between the mind and the Hridaya, our ancients described both as one. When they say ‘Hridaya Pundareeka’ (Hridaya, the white-lotus), or, ‘Buddhi-Guha’ (Cave of Intellect), both refer to one. ‘Munchaaha Kroasanti’. We can explain the implication of it. Whenever we come across the word ‘Hridaya’, we must infer that it is indicative of ‘Buddhi’ i.e., Intellect. Now let us hear what the Mantra tells:

“Padmakoasa Prateekaasam

Hridayam Chaapyadhoamukham

Adhoe Nishtyaa Vitastyaantay

Naabhyaa Muparitishthati


Jwaala Maalaa Kulambhaati

Viswasya Aayatanam Mahat

Santatagum Siraabhistu

Lambatyaa Koasa Sannibham”

To start with, it is describing the physical aspect of the Hridaya, how it is, and where it is. It is in our body itself, below the neck, to the left side, so say the Scientists. It is in an inverted posture. A similar example is also illustrated: ‘Padmakoasa Prateekaasam’. Padmakoasa means lotus-bud. Hridayam is believed to be like that in our body, with its tip turned downwards. Its exact location in the body, is also clearly indicated: ‘Adhoe Nishtyaa Naabhyaa Mupari’. When we feel with our fingers, we would find a depression below the neck. That is called ‘Nishti’. ‘Adhoe Nishti’ means below that. Also, it is ‘Naabhyaam Upari’. The location above the navel region. The exact position is indicated by ‘Vitastyantay’. ‘Vitasti’ means ‘Jaana’, a measure of length, not a fixed but variable measure, the distance between the tips of thumb and the little finger, when the palm of hand is fully opened and stretched. Generally, it is about nine inches. Thus, the location of Hridaya is a Jaana below the Nishti, and a Jaana above the navel i.e., midway of both. By ‘anta’ is meant ‘place’. Thus the location of Hridaya is made clear. ‘Tishtati’. It is seated, placed there.

Next, what is its Swaroopa? Is it merely a lump of flesh? No. ‘Viswasya Aayatanam Mahat’. ‘It is the support for the entire world’. Sounds incredible! This Hridayam being so small, how can it be a prop for this entire huge world? If we consider universally, there is a Hridaya that functions as a support for the entire Universe. That is the globe of Sun. That also appears like a lump of flesh. If it were not to be there, this physical world would be devoid of light. There would be utter darkness, no transactions, and totally futile. Similarly, for this individual body, Hridayam is the basic support. Like the globe of Sun, it also glows red. Just as the whole world glows in the radiance from Sun, so also, the individual’s body is animate and performs all tasks, due to the ‘Tejus’ (luster) associated with the Hridaya within.

‘Jwaala Maalaa Kulam Bhaati’: Just as Sun is enveloped by its radiance, so also, the Hridaya is encompassed by its ‘Naadee Chakra’, which is the conglomeration of Naadi-s. Just as Sun’s rays radiate in all directions, so also, from the Hridaya, over a hundred of the Naadi-s emerge and spread over the entire body. They, like flames of fire, surround it in the shape of a garland, and keep burning. Filled with blood they appear red, verily like flames. If for the Universal body, Sun is the ‘aayatanam’ (basic support), similarly for the individual’s body, the fireplace of Hridaya is the ‘aayatanam’. Both radiate reddish luster. Just as the Sun’s rays are all pervasive and light up the world, similarly these ‘rays’ of Naadi-s from the Hridaya, spread throughout the body and enliven it. Both together, in my view, are ‘Chidagnikunda’ (the Fire-pit of Universal Consciousness). Just as this, though outwardly looks inanimate, but in the interior operates as the In-dweller, similarly, the Indivisible Supreme Consciousness functions both at individual level (as Hridaya), and at the Universal level (as Sun). This Hridaya has been described as ‘Padma koasa’. It is further said, ‘Lambatyaa Koasa Sannibham’: The Hridaya, just as the lotus bud, ‘lambati’, meaning: dangling pointing downwards. If so, a doubt may arise, whether it would not fall down. No because, ‘Santatagum Siraabhistu’: ‘Sira’ means blood vessels. Pundits of Yoga Sastra say that there are seventy-two thousands of them in our body. Out of them, hundred and one of them pertain to Hridaya, and are important. These surround it, and hold it tight, as though compactly tied with ropes. Thus there is no question of even moving, let alone falling. Actually, in general, if this body is staying stable, if every part is well fixed in its place, it is because some Sakti (Power, Energy) is uniformly pervading the entire body, keeping everything in its domain. That is named as ‘Dhaarana’. The Life-Energy (Praana-Sakti), a form of Dhaarana, has been bearing this. That is why every part of the body is confined to its place and state, with no scope for deviation. here are four ‘dwaara-s’ (gates). It is ‘Dwaaraka city’!

“Ta syaantay Sushiragum Sookshmum

Tasmin Sarvam Pratishtitam”

In the Hridayam, somewhere midway, there is a ‘Sushiram’ (hole or empty space). That is called ‘Hridayaakaasa’ or ‘Daharaakaasa’.

‘Yaavaanayam Bahirthaa Taavaa

Naya Mantarthaa Aakaasaha’

The Daharaakaasa is as infinitely expansive as the Aakaasa (sky) outside. The sky is ‘niraakaara’ (formless). Where is the question of big or small? Then, why was it called ‘dahara’ (meaning ‘cavity of heart’)? It was said keeping in view the ‘upaadhi’ of Hridayam. It is akin to calling the sky as ‘Ghataakaasa’ (pot-sky), bearing in mind the upaaadhi of ghatam (pot). But, in reality, sky is sky whether it be within the pot or without. The pot-sky is same as the vast infinite sky. Its extensiveness is not affected. The same way, it would make no difference to the ‘Chidaakaasa’(Infinite sky like Consciousness), whether It be within the Hridaya or outside.

‘Tasmin Sarvam Pratishtitam’,

says the Mantra. ‘In That alone, all these moving and unmoving conglomerations are established’. Now, just as in the external sky, the various globes like Sun, Moon and other planets, as also the animate and inanimate species that inhabit them are all within its fold and lying smug in it, similarly, along with that inanimate sky, all those are within the aforesaid Hridayaakaasa. Well, is it not enough to mention just one Aakaasa in which all are contained? Why mention another called ‘Hridayaakaasa’? Is this also not contained in that? Note that the sky is inanimate, whereas the Hridayaakaasa is not. It is sentient. If the former is objective and cognizable, the latter is the Cognizing Agency that observes everything including the former. It is of the nature of Gnyaana. That is why, in reality, this alone, this Gnyaana, is the real Aakaasa. ‘Aa Samantaat Kaasatay Ityaakaasaha’: This Self-Luminous Chidaakaasa alone is All Pervasive and glowing everywhere.

Now, you are mentioning ‘Hridaya’ as also ‘Chaitanya’(Consciousness). But is it not that the Hridaya and the emptiness within it, are both inanimate? Then, how this becomes Chidaakaasa? That secret alone Mantra Pushpam is now gradually revealing. Listen.

“Ta sya Madhyay Mahaan Agnihi

Viswaarchihi Viswatoamukhaha

Soagrabhuk Vibhajan Tishthan

Aahaaram Ajaraha Kavihi

Tirya Goordhva Madhassaayee

Rasmayas Tasya Santataa

Santaapayati Swum Deham

Aapaada Tala Mastakaha”

It is said that the emptiness within the Hridaya, is not mere emptiness. Then what ? That emptiness is a huge Fire Pit. Fire has the quality of heat as well as light. ‘Viswaarchihi’: It has tongues of flames. ‘Viswatoe- Mukhaha’: Those flames spread in all directions. What does that mean? It is implied that the blood in the Hridaya, is itself the big Fire-Pit. Through all the blood vessels that emanate from it, blood would be flowing. In blood, there is the heat characteristic. If that warmth does not circulate all through, along with the blood, the various parts of the body, wherever they be, become cold and dysfunctional. Thus in the entire body, it is the heat from the Hridaya alone, that pervades. In the present context, when it is said ‘Agni’(Fire), it is not just one entity. This implies that it does not function in just one way. There are three categories in it. They are called ‘Traytaagni-s’. They are: (i) Aahavaneeya (ii) Dakshinaagni (iii) Gaarhapatya.

Spiritually conceiving, ‘Aahavaneeya’ is the quality of warmth in our ‘mukha’ (face). It has been called Aahavaneeya because, all the stuff we eat becomes an oblation there. Then, all the matter that passes through the Mukha-Agni, proceeds to and gets collected in the stomach, where it gets digested. Thereafter, in the form of juice, it gets mixed up with blood, and transported to the Hridaya. Hence that digesting heat in the stomach, is called ‘Gaarhapatya’. It is the ‘Pati’ (Lord) of the ‘Griha’ (house, meaning body). ‘Pateeti Patihi’. This Agni is named ‘Gaarhapatya’ because it prevents the deterioration and decay of the body. Having got digested by this Agni and getting mixed with the blood as juice, and then entering Hridaya, the Agni that is manifested therein, is called ‘Dakshinaagni’. Why is it ‘Dakshina’? Was it not said earlier that Hridaya is on the left side?

It is said that Hridaya itself has four gateways. As the Agni at this stage appears at the southern gateway, it is designated as ‘Dakshinaagni’. It has also another name ‘Anvaahaarya Pachana’. Because after digesting, the food in the subtle state transforms itself into ‘Praana Sakti’ (Life Energy).

In the above exposition, we have come across three terms: Face, Hridaya and Stomach. The three Agni-s are in those three places. Though basically they are the same element Agni, they are performing specific tasks at those three places. These are now being described.

‘Soagrabhuk’:

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Being in prime place, it first takes the food (bhuk). It is then ‘Aahavaneeyam’. Next, it digests the food which in juicy form mixes with the blood, and taken to the Hridaya. Then it is ‘Dakshinaagni’. In that way it daily causes the digestion, and hence ‘Tishthan’. That which is always the abode of the digestive process, is the ‘Gaarhapatyam’. Then the Dakshinaagni circulates the blood to all corners of the body, through the innumerable Naadi-s (blood vesssels). Thus Hridaya is of prime importance in the body. Because, if it does not function the way it does, no part of the body can perform its due task, and hence comes to a standstill.

‘Aahaaram Ajaraha Kavihi’:

Though it is instrumental for the digestive process, and in the distribution of energy in the entire body through blood circulation, it itself is never digested. It is ‘Ajaram’ (not subject to aging and decay). Now, a doubt may arise. Can this inanimate Hridayam perform the above tasks? The thing is, though it is merely a lump of flesh, a physical equipment, we should not forget that presiding over it, is Chaitanya (consciousness). That alone is ‘Kavi’. ‘Darsanaat Kavihi Uchyatay’. Kavi means ‘Drashta’ (Seer). It is Chaitanya alone, and nothing else, that has the nature of comprehending. If That is the Swaroopa, then, this Hridayam is a vehicle for It. If the Swaroopa is making the Hridaya work, the latter is merely performing it.

‘Tirya Goorthva Madhassayee’:

Up and down and laterally, innumerable rays of light emit from the Hridaya in all directions. Those rays of light are none else but the Naadi-s taking off from it. They are like Sun’s rays. Just as Solar rays contain heat, so also in these there would be the quality of warmth, characteristic of the blood.

‘Santaapayati Swum Deham’:

Through these it enables the entire body to warm up. Distributing the property of heat to all limbs and sense-organs. Else, every part of the body would get cold. Thus the body temperature that is needed, is ensured. Whichever part of body is touched, the warmth is felt, indicating that blood is circulating there. From head to foot, if warmth is felt, it indicates that warm blood is circulating. This is sign of life; else the body is lifeless. That is why Jeeeva earned the name ‘Tyjasa’. Also, Veda states: ‘Ushnoe Jeevishyan Seetoe Marishyan’. Warmth is the sign of life, and coldness that of death.

“Tasya Madhyay Vahni Sikhaa

Aneeyoardhvaa Vyavasthitaa

Neela Toayada Madhyastaa

Vidyullaykhayva Bhaasvaraa

Neevaara Sooka Vattanvee

Peetaa Bhaasva Tyanoopamaa”

Amidst those Naaadi-s (tubular entities like blood vessels) that emerge from Hridaya-Agni, is said to be a ‘Vahni Sikha’, an Agni-jwaala (a flame of fire). As was mentioned earlier, ‘Satam Chaikaa Hridayasya Naadyaha’, one hundred and one Naadi-s pertain to Hridaya. From among them, one is the above-mentioned Agni-jwaala, a Naadi filled with blood. That is ‘Aneeya’. As implied in ‘Anoaraneeyaam’, it is subtler than the atom. That is ‘Oordhwaa Vyavasthitaa’. It has been decreed to travel in the upward direction only. While the other Naadi-s proceed to various other parts of the body in various directions, this ‘Agni-jwaala’ alone proceeds straight upwards. The Upanishad proclaims ‘Taasam Moordhaana Mabhinis Srutaikaa’. ‘Moordha’ means ‘Siraha Kapaalam’ (skull), the topmost component of the human body. Thus the Agni-jwaala proceeds straight to the head. In Physical Science, this is termed as ‘Brihatsira’. But in Spiritual Science, it is named ‘Sushumnaa Naadi’. The word meaning is ‘one that shines brilliantly’. This indeed consists of two Naadi-s, ‘Idaa’ on one side, and, ‘Pingala’ on the other. This Agni-jwaala is in between the above two, and proceeds from Hridaya straight upwards towards the brain. The human brain functions only when blood is transported through this Naadi. That itself is the ‘Buddhi Vritti’ (Intellectual function).

Thus, our attention now has become transferred from Hridaya to Buddhi. Hridaya is inanimate, whereas Buddhi is animate. In the former, there is no Gnyaana (Awareness). Not that it is totally absent, in which case it does not become aware to us. When we say ‘Aatma’, it is Omnipresent. However, in inanimate things it is existentially evident, but from point of view of ‘Consciousness’, would be latent. But in animate beings, it is clearly evident from Consciousness or Awareness point of view, but limited from existential point of view. That is the present situation with reference to us, the Jeeva-s. Our Intellect is verily Gnyaana Swaroopa. But though endowed with Consciousnesss, it has no expansiveness existencewise. It has become limited to one’s physical body. But just imagine that it crossed the bounds of the physical body, and pervades all space. Then, there would no more be seen the limitations of ‘Desa, Kaala and Paatra’ (Space, Time and Matter). It permeates all of them, merging them into itself. If everything is totally so merged, then, it is no more a Jeevaatma, but is Paramaaatma Itself. It is only to grasp the concept of such a Paramaatma, that Mantra Pushpam, in its Uttaraardha, is rendering instruction. All that we have to do is to try to grasp It.

So much so, this ‘Sushumna’ is a sort of bridge linking the two banks viz., Hridaya and Intellect. This bridge-like ‘Brihatsira’ while linking the two, makes the blood flow to the brain, and enables intellect to operate. In that, countless thought-waves are generated. In that cluster of thoughts, one particular ‘Vritti’(thought), having transformed itself into ‘Brahmaakaara Vritti’, and visualize the All-Pervasive Brahma Swaroopa, enables this Jeeva to attain the Total Brahmic Experience. Hence, now we understand why our ancient Seers have been describing Hridayam and Buddhi as synonymous.

Good. But there is a scope for a query at this juncture. The physical body is said to be inanimate. The Hridaya within it is also inanimate, and so also the blood that flows within it. The ‘Sushumna Naadi’ that journeys to the brain, as also the blood it conveys, are inanimate. Is it not possible that the Buddhi Vritti (thought emanating from the intellect) is also inanimate? How can this sequence of inanimate entities, render to us the Brahmic Experience, a revelation of Pure Consciousness ? Now listen.

In keeping with the Vedic enunciation ‘Asutoamaa Sudgamaya’, i.e., Asut alone leads us to Sut, the above query can be answered as follows: Chaitanya (Consciousness) is All-Pervasive and Omnipresent. There is no place where It is not. It is not only outside the body, but very much within it too, including every thought-wave. But, It is very latent. We said that It is cognizable in the form of ‘Existence’ (in general), but not explicitly evident as ‘Awareness or Consciousness’ though It is very much there. If indeed divulged, it becomes evident. The means to so divulge, are not available externally. Even in the body, it is not in the immovable or inert parts. Also, even among living beings, it is not in birds and animals, but in humans alone. Even in them, not in the fleshy lump of Hridaya. Not even in the blood flowing through the Naadi. It is only in the thought wave that emanates from the Buddhi (Intellect). When the Intellect is activated in the form of thoughts, then like a mirror, it reflects and shows the images of the worldly objects. As ninety-nine percent of thoughts reflect such images, the remaining one thought gets transformed into Brahmic Form (as is implied in ‘Varenyam Bhargaha’ of the Gaayatri Mantra), and reveals the Brahma Swaroopa that lies concealed within oneself. This Brahmic Thought reveals the Real Swaroopa, just as a light reveals an object concealed in darkness. The launch-pad for reaching the Brahma Tattva, is the human intellect alone. That is why Sastra proclaimed that Paramaatma stealthily entered the cave of human intellect. Now, where is the question of ‘coming and entering’ when Paramaatma is Omnipresent? It does not mean ‘newly entering’. It implies manifesting or revealing Itself. Not newly created, but that the latently existing One becoming evident. Human intellect alone is the means of such a recollection. Though by itself inanimate, it has the capability of grasping Chaitanya (Consciousness). Reason? The Supreme Tattva clandestinely has entered it, and has Its hold on it. That is the secret we have to realize here.

‘Neela Toayada Madhyastaa Vidyullaykhayva Bhaasvara’ :

If components of the inanimate body be comparable to dark clouds hovering in the sky, then, Sushumna dazzles bright like the lightning amidst them. ‘Neevaara Sookavattanvee’: It is so delicate, ‘Neevaara Sookavat’, as sharp as the thorn of the ‘Nivvari’ (wild rice) seed. ‘Anoopama’: As subtle as the atom. ‘Peeta Bhaasvatee’: Shining like the yellow metal i.e., gold. All this description implies that unless it (the Sushumna) is extremely subtle and lustrous, it cannot throb the intellect, and transform it into the inordinately subtle ‘Brahmaakaara Vritti’. It was said in the Kathoapanishad, ‘Drisyatay Tvagryayaa Buddhyaa Sookshmayaa Sookshma Darsibhihi’.

Though universally present everywhere as the Substratum, the Aatma Swaroopa is essentially concealed. It is not explicitly cognizable by ordinary intellect. Unless the intellect too is as subtle and as sharp as the Swaroopa Itself, and sufficiently whetted, it is not possible to grasp the latter.

“Tasyaassikhaayaa Madhyay

Paramaatma Vyavasthitaha”

In order to grasp, its ‘sikha’ (tip) should be extremely sharp. Again, whatever emptiness is there midway, that is ‘Nirakara and Nirguna’ (Formless and Attributelesss). ‘Paramaatma Vyavasthitaha’: In that the Paramaatma (Pure Consciousness) remains seated. Being All-Pervasive, there is no wonder that He is there. But why was it said that He is seated there? Because, if we empty all the thought-waves, and concentrate our Buddhi on that emptiness, then, this Buddhi and that Emptiness, would become one. Buddhi means Gnyaana alone, but in the form of ‘thought’. In Gnyaana if all thoughts vanish (as stated in the Gaayatri Mantra: ‘Dhiyoe Yoanaha Prachoadayaat’), then, what remains is ‘Niraakaara (Formless) Gnyaana alone. If That be of the nature of Consciousness, then, the Emptiness that It beholds, is ‘Sudroopa’ i.e., Existence as such. Both are then bereft of form, and hence become indivisibly one, pervading inside and outside the body. When we comprehend That as our own Swaroopa, then the ‘Brahmic Experience’ would certainly be attainable. This is the deeper implication in this context.

“Sa Brahma Sa Sivahaa Sa Harihi

Sa Indraha Soe Aksharaha Paramas Swaraat”

Now the Paramaatma Tattva that is coming within the orbit of our experience (at the culmination of the process at the terminus of the Sushumnaa Naadi, and the sprouting of the Brahmaakaara Vritti in the awakened Buddhi), is not limited therein alone. Being All-Pervasive, That Itself is Brahma. That Itself is Siva. That Itself is Hari. Thus It is manifesting as Brahma, Vishnu and Maheswara, embodying the ‘triguna-s’ of Sutwum, Rujus and Tamas. ‘Sa Indraha’: It also is the Celestials like Indra and other Gods. That Attributeless Paramaatma is manifesting in so many ‘upaadhi s’ (superimposed illusory appearances covering up the True Swaroopa). This includes not only all that observed by the physical eyes, but also the various celestial forms imagined by the mind’s eye.

‘Soe Aksharam Paramaha Swaraat’: Not merely that. Though in these innumerable forms It is seen to be ‘Ksharam’(perishable), but as ‘Substance’ (Vastu, the Core Reality), It is ‘Akshara’ (Imperishable). It is not subject to the vagaries of birth and death, as in case of Its upaadhi-s. It is the Tattva that is beyond decay and death. It is ‘Saamaanya’ (Generalized, Universal) by nature. Visesha-s (particulars with attributes) come and go, born and perish, but their ‘Adhishtaanam’ (Substratum) does not. Does the Ocean water vanish like its bubbles and froth? No. Similarly the Tattva. It is Self-Existent and Self-Evident. ‘Swaraat Swayam Raajatay Iti Swaraat’. That is why It is Supreme. Compared to the conglomerations of ‘prameya’ (entities that are cognizable), including the sky, It is supreme. That alone is our Real Nature (Swaroopa) too. It is only when That is grasped, sometime or other, there can be Salvation for humans. They must seek refuge in That, in thought, word and deed, after shedding the ‘Jeevaatma-bhaava’ (concept of individual Self), and aspire for ‘Saayujya’ (Union with Divine). ‘Namas’ implies humbly bowing the head, and seeking protection. This itself is the meaning of the word ‘prapatti’ (seeking refuge). How that is to be, is described in the following Mantra:

“Rajadhi Rajaya Prasahya Saahinay

Namoe Vayam Vysravanaaya Kurmahay

Samay Kaamaan Kaama Kaamaaya Mahyam

Kameswaroe Vysravanoe Dadaatu”

The obvious meaning of this Mantra, can be as follows:

By ‘Rajadhi Raja’ can mean the Directional Deity Kubera, who has also the name ‘Raja Raja’. Besides that, Kubera is also called ‘Vysravana’, which has come to him from the fact that he is the son of the Sage Visravasu, who had two wives. The son through the first wife was Kubera. Three sons were born to the second wife ‘Kykasi’. They were: Raavana, Kumbhakarna and Vibheeshana. They had a sister by name ‘Soorphanaka’ (all these being the characters in the epic Ramayana). Thus, Raavana was none other than the brother of Kubera. The city of Lanka originally belonged to Kubera. So also was the famous ‘Pushpaka Vimaana’ (aircraft). Raavana by force snatched away these from Kubera. Kubera was also the Lord of the ‘Nava Nidhi-s’ (nine treasures). Kubera had also a name ‘Dhanapati’ (Lord of Wealth). If Raavana was the Lord of the ‘Raakshasa-s’, Kubera was the lord of ‘Yaksha-s’. If Lanka was the capital city for Raavana, the city called ‘Alaka Pattana’ was the capital for Kubera. While Siva was the God of Adoration for Raavana, He was veritably a friend of Kubera. This is the mythological background of Kubera.

But the above information is not pertinent to the present context. Mantra Pushpam is presently describing Paramaatma Tattva, which Itself as Nirguna (Attributeless) is Brahmam. But as Saguna (with qualities) It portrays the forms of Brahma, Vishnu, Maheswara and other Celestials. Later on the Mantra itself is going to spell out ‘Antascharati Bhootayshu’, that That Tattva alone is the ‘In-Dweller’ in all. This being the context, now to suddenly interpret that the Mantra is giving a description of a Celestial Deity called Kubera, is improper. It would also not be consistent with respect to the earlier and later parts of the text. Hence, we have to consider not the obvious meaning, but inner meaning that is latent in it. That indeed is nothing else but the Paramaatma Tattva alone, which was being dwelt upon from the beginning. Let us now critically consider.

Here, Vysravana refers to Paramaatma alone. Visravas or Vysravana, both mean the same. Just like ‘Manas, Maanasa’ or ‘Raakshus, Raakshasa’ etc. It means, one that has the reputation of brightly shining in various forms or manifestations. This is an echo of the enunciation in the ‘Swetaswara Upanishad’: ‘Paraasya Saktir Vividhaiva Srooyatay’. It is said, that we are saluting to such a Vysravana. It is telling what kind of a Supreme Being that Paramaatma is. He is ‘Rajadhi Raja Prasahya Saahi’. He is the Light of all lights, being Self Luminescent. If the glow of the inanimate be termed Raja, then, Paramaatma is Rajadhi Raja. This implies that He is the ‘Akhanda Chaitanya Prakasa’ (Luster of the Indivisible Consciousness). Next, what is ‘Prasahya Saahi’? Prasahya means ‘forcibly dependent on another’. By Saahi is meant ‘one who proceeds’. This is the word-meaning. Actually Kubera is also called ‘Nara Vaahana’ (one who uses a human as a vehicle for transport). Kubera means ‘a contemptible body’. Being disease-ridden, he was carried by a Nara (human). So goes the story.

Now the query. How Paramaatma became ‘Prasahya Saahi’,a Nara-Vaahana, like the disease-afflicted Kubera? Paramaatma having a body, and that too a disease-ridden? The answer is, ‘Yes, the body is this world of animate and inanimate species; the world of Naama and Roopa (ideas and things)’. Also, this world is ever-changing, and, bound to decay with time. In that sense, disease-ridden. Though as Himself He is Unmoving, but in the Jeeva-form (having entered the body), keeps moving hither and thither. The Sastra says ‘Taday Jati Tannai Jati’. By‘Nara’ is meant Jeeva who is ‘bearing’ the Paramaatma. Paramaatma who is In-dwelling the Jeeva in all situations and circumstances, is made to move. Jeeva being the vehicle, He is Nara-Vaahana, in that sense. This is the inner meaning.

Hence, conceiving the Paramaatma Swaroopa in all, animate or inanimate, That alone we must ever be adoring. Why? ‘Samay Kaman Kama Kamaya Mahyam’. You and I have innumerable desires. We have an insatiable thirst to possess. But we cannot fulfill them on the strength of our own. ‘Kameswaroe Vysravanoe Dadaatu’. If desiring is our part, fulfilling them is His. As He is Kameswara, it is all within His Hands. He can fulfill definitely anything that we desire. ‘Dadaatu’. With full faith seek His Grace.

However, these desires are of two types. One is ‘Aihikam’ (pertaining to this world), and the other ‘Aamushmikam’ (pertaining to the other world). In that Aamushmika also, the Dharma Purushaardha is again a desire, just like Artha and Kaama in the Aihika category. To fulfill all these desires, we have to seek the Grace of Kameswara. Then, in the form of Kubera, He would fulfill our desires, and bless us with wealth and prosperity. It is said: ‘Dhana Moolam Idam Jagat’. Dhana (wealth) is the basic need in this world. By ‘Artha’ is meant ‘wealth’. No desire can be fulfilled without it. Even the aspiration for Heaven, pertaining to the Aamushmika, cannot be fulfilled without it, because, even for rituals like ‘Yagnyas’ etc., money is needed. However, only for the Moaksha Purushaardha, material wealth is of no concern. Only ‘Gnyaana Dhana’ (Wealth of Wisdom) is needed. Hence, desire should be not towards the grace of Dhanapati Kubera, but that of the Omniscient and Omnipotent Paramaatma Himself.

“Antascharati Bhootayshu

Guhayam Viswa Moortishu

Ttvam Yagnyastvam

Vashatkarastvam Indrastvagum

Rudrastvam Vishnustvam Brahmaa

Tvam Prajapatihi

Tvam Tadaaapahaa Aapoe Jyoati Rasoamritam

Brahma Bhoorbhu Vassuva Roam”

Where is that Paramaatma? How to get hold of that Tattva? Well, where is the question of ‘where’? He is everywhere, Omnipresent. In all the Bhoota-s, it is He alone that is moving about. Where? Not seeing Him anywhere? Think over. He is manifest, in the form of thought, in the cave of one’s own Intellect. That Itself in the form of experiences of joy and sorrow. Who do you think is Jeeva, who is identifying himself with ‘Karta’ and ‘Bhoakta’? Appearing in the form of Jeevaatma, That which is really existing, is Paramaatma alone.

‘Viswa Moortishu’: Not only that. In this vast universe, in all the myriad forms that you are observing, the In-Dweller in all is Paramaatma alone. He Himself is all those forms, appearing as them. Because It is such an All-Pervasive Omnipotent Tattva, know that whatever you observe, whatever you imagine, is all That alone.

Now, addressing the Lord, you would say: ‘Tvam Yagnyaha’. You are the ritual of Yagnya. ‘Tvam Vashatkaaraha’. You alone are the ‘Aahuti’ (the oblation) made, uttering the sound ‘Vashat’. ‘Tvam Indraha’. You yourself are Indra who receives the ‘huvis’ (ghee or clarified butter used for oblation). ‘Tvam Rudrastvam Vishnustvam Brahma’. You alone are the Tri-Moorti-s viz., Brahma, Vishnu and Maheswara. ‘Tvam Prajapatihi’. You are the Creator of this vast panorama of animate and inanimate beings. Thus contemplating, grasp that Tattva.

In all the above, whereas ‘Tvam’ indicates the ‘Nirupaadhika’ (the True Swaroopa without media), the latter parts like Yagnya etc., imply Its ‘Vibhooti’ (manifestations) dressed in forms, attributes and qualities. When we say ‘manifestation’, it includes not only the animate, but also inanimate too. Hence this is again stressed further.

‘Tvam Tut Aapaha’: You alone are the ‘Pancha Bhoota-s’ (Primal elements, earth, water etc.). ‘Jyoati Rasoamritam’: You are also the bodies constituted by the Pancha Bhoota-s. Also those contained in them. ‘Jyoati’ (mind). ‘Rasaha’ (intellect). ‘Amritam’ (the Motivator, Charioteer, the Collective Intellect), the Hiranya Garbha Tattva — You alone are all that! ‘Brahma Bhoorbhuvas Suvaroam’: You alone, as Nirguna (Attributeless) are Brahma, and, as Saguna (with attributes) are this creation constituted by the five Primal Elements. Thus should you reflect on the Tattva. Then alone, the Swaroopa and Vibhooti merge, and come to your experience, as an ‘Aykaika Tattva’ (Unitary Principle).

“Eesaanassarva Vidyanam

Eeswarassarva Bhootanam

Brahmaadhipatihi Brahmanoadhipatihi

Brahmaa Sivoamaystu Sadaa Sivoam”

You need not doubt whether That would be amenable to your experience. If as Nirguna That be Paramaatma, then, the same as Saguna (with qualities) would be ‘Eesaana’ and ‘Eeswara’. ‘Aiswarya’ is indeed His property. By Aiswarya is meant ‘Eeswara concept’. He fully pervades the world of ‘Naama and Roopa’. Hence all this is His Aiswarya alone.

‘Eesaana Sarva Vidyaanaam’: Whatever branches of knowledge, whoever masters, all are His. He is after all Omniscient. He is indeed all Vidya-s. Hence if we invoke Him, all categories of knowledge, whether Aihika or Aamushmika, would be available to us. Not only secular, but also the Supreme Knowledge would be acquired.

‘Eeswaraha Sarva Bhootaanaam’: Along with that, we also would be acquiring the Lordship over all Bhoota-s (Elements) just like Him.

‘Brahmaadhipatihi’:

By Brahma is meant Vedic literature. We would become masters of not only the material world, but also the scientific world, the world of Sastra-s.

‘Brahmanoadhipatihi’:

We can become the Lord of even Brahma Deva who is ever steeped in the study of Veda-s. If He is the Lord of Brahma, cannot a ‘Brahmavaytta’ who acquired ‘Saayujya’ (identification with Divine) be?

‘Brahmaa Sivoastu’:

Whether Brahma or Siva, or rather all and everything, has to merge with our Swaroopa. Hence, if we can attain such a Total Brahmic Experience, then,

‘Sadaa Sivoam’:

Forever we would remain as Siva Swaroopa. By now, the explanation of Mantra Pushpam is complete. It began with Omkaara. Again, it ended with Omkaara. There the Om, in the form of ‘Hamsa’ (Swan) entered us. Here, that itself in the form of ‘Soahum’, bequeathed to us ‘Brahma Saayujya’ (Supreme Deliverance) that is the basis for It. By the ardent reflection of the Saadhaka (Aspirant), the ‘flower’ has now come to fruition. We had said that the Mantram itself is the flower. Do not think that it is, in the usual sense, the kind of flower that we offer to God. That indeed is an external act. But if we delve deep into, and decipher its inner meaning and implication, it itself can be instrumental in securing the fulfillment of Saayujya. Purusha Sookta described the creation in a descending format. But finally in an ascending process, it briefly indicated the method of its dissolution. Now the Mantra Pushpam, first having spelled out the Purusha Tattva, into which the dissolution has to be effected by the Saadhaka, then, it is vividly describing and showing to us the process of journey from the lower stage (in which we presently are), towards the higher realms of experience. On the whole, both the Mantra-s, after ascertaining and revealing what our life’s problem is, how it came about, and what the way is to seek the solution, are offering to us the Fruit of Salvation.

OM
Tut Sut Brahmaarpana Mastu

End