(Continued from page 5)


Verse No.3

tvad-dattayA vayunayedam acashTa viSvam
supta-prabhuddha iva nAtha bhavat-prapannaH /
tasyApavargya-SaraNaM tava pAda-mUlaM
vismaryate kRta-vidA katham Arta-bandho //

O Lord, O friend of the distressed! You gave the vision to Lord Brahma who thereby visualised the universe (to be created by Him) as one who woke up from sleep. How can one forget your divine feet which is the sole refuge even for those who are liberated?

Before we proceed further we need to have a little introduction to the remaining verses. The whole hymn is in praise of brahman. But brahman is not describable in words, say the scriptures. In fact they describe it only in negatives, such as: it cannot be indicated, it cannot be related, it cannot be specified by categories, it cannot be delimited by characteristics,  and so on.  So how do you then glorify the brahman or describe it in a hymn? And here the Lord Himself is doing it through the mouth of Dhruva. So first brahman is described in terms of taTastha-lakshaNa, i.e. in terms of definitions which are only indicative, not specific. In other words, instead of directly pointing out to brahman which is a tall order,  even for  the vedas, one looks at the created universe and infers the Almighty behind. Thus  verse Nos. 3 to 9  indicate brahman by dwelling on its creative power rather than its essential nature as It is. The svarUpa-lakshaNa, definition-as-it-is, is taken up in verses 10 and 11. It is interesting to note that, this little boy who is giving out this hymn, has put so much organization into this poem of praise, by separating the two ways in which brahman is traditionally  referred. Rightly may we conisder the poem as an inspired one coming out of his mouth by the inspiration through the vedas which the divine Conch passed on to him.
It was You who gave the divine sight to the Creator Himself to recall how He did the Creation in the previous cycle. Let us note here that the Hindu theory of Creation and Dissolution is a phenomenon of recurring cycles.  Once Creation starts it is Brahma's day. When everything dissolves in the Infinite Absolute the day-time of Brahma is over and Brahma 'sleeps' as it were. The next morning there is another day of manifestation, that is, creation - which will end up in Brahma's evening by another dissolution. Each such day of Brahma is called one
kalpa. On the

    © Copyright V. Krishnamurthy  July 15, '99                Home  Contents  NEXT