Thursday, July 29, 2010

Power of prayer - mantrA 97

SrigurubhyO namahA

After a wonderful guru pUrnimA, here I am. With the next mantrA in the thirumandiram. We were at the subsection where the sage speaks in humility with respect to the limits of knowledge in understanding the supreme.
So, here we are at mantrA 97.

மன்னிய வாய்மொழி யாலும் மதித்தவர்
இன்னிசை உள்ளே எழுகின்ற ஈசனைப்
பின்னை உலகம் படைத்த பிரமனும்
உன்னும் அவனை உணரலு மாமே. 3.6.97.

Power Of Prayer
By words spoken in Truth's luminous accents,
Rising on sweetest music's pious heights
Even Brahma who after Him created this our world,
All, all, seek His imperishable Light. 3.6.97.

Com - By words spoken in Truth's luminous accents, through the words of the vEdAs of everlasting fame Rising on sweetest music's pious heights the supreme IshA (lord) becomes manifest as nAdA in the sweet swarA (tone(s)) of the intoner. Even Brahma who after Him created this our world, even braHmA, the four faced creator who in the very distant past 'created' this phenomenal and gross (sthUla) world from the subtle (sUkshmA) principle, is ever meditating on the supreme siva All, all, seek His imperishable Light when such is the case, how then ;could it be possible that we as mere human beings (with all our limitations) can ever imagine comprehending this supreme? (Surely we never can).

* Here the words 'இன்னிசை உள்ளே எழுகின்ற' (translated as, Rising on sweetest music's pious heights) in the original refer to the fact that the supreme siva/IshA is manifest as the arising nAdA in the vEdic riks (the metered verses). That the vEdic mantrAs are resonant with precisely constructed sounds to produce specific energy patterns for specific ends is an accepted siddhAntA. Hence the import of the correct method for pronounciation and intonation for getting the swarA right with respect to the vEdic body.

The reference to braHmA ever meditating on this supreme is to highlight the fact that siva is ever existant as the supreme principle because of which everything else is. And it is due to the authority/instruction given by siva that the four faced braHmA (who only comes much later) is able to 'create' from the subtle essence this vast and varied phenomenal world.

Through the above verse the sage highlights the truth that though the supreme siva is manifest as nAdA in the vEdic corpus and can be 'felt' / 'experienced' through the various intonations, even the gods like braHmA who possess much higher intelligence and sattvic disposition than the average human being in our world, are still unable to fully understand the supreme and continue meditating on it ceaselessly (in a bid to finally reach Him). He finishes the verse by asking us a rhetorical question - If even the great gods are still unable to understand Him, then how would it be possible for a mere human to claim to understand the supreme?

Thus the sage sets out his position in humility by declaring right at the onset that it is not possible for us to ever completely understand this supreme as it is beyond All, while being verily the fabric of everything.