Published: 28 February 2010 | Written by Swami Veda Bharati
Akhaṇḍa-maṇḍalākāram vyāptam yena carācaram
(Which) pervades the entire unbroken form of the circle (of creation), moving and unmoving.
Tat padam darśitam yena, tasmai śrī gurave namah
To that beautiful and benevolent Guru through whom that state was revealed (to me), salutations.
Undivided, indivisible, that which is not constituted of parts ever remains one, whole and complete. By the invocation of which, by the presence of which within us all divisiveness and delusion of our minds and spiritual forces recover and discover our own interior indivisibility and rediscover that we are made of objects for a part of which we identify ourselves are not the parts of the one, undivided, indivisible, spiritual essence.
That which adorns all forms and essences. The warp and the web of the lines, rays, and strands of shakti emanating from a sun-like, moon-like point of energies along the lines of which the universes, forms and beings are constituted and like all the centripetal and centrifugal forces returns to the same. Adorned and beautified with these designs yet not becoming parts, divisables. The one complete whole.
The one whom we call akaram adhya. The one who we invite, the one whose akararama, presence we invoke and merge with our presence, with our essence. Whose shape and form and configuration are no other than the indivisible arrangement of all the shaktis.
vyaptam yena characharam
By whom, by the one whose location is in the bija mantra Yam in the heart center. It is the place where the ascending and descending forces join in upward and downward triangles. That which is the nada, the sound, an inaudible sound vibration of that union of the ascending and descending forces. Yena by which, sound (vyaptam) is pervaded, is permeated. Vy-aptam is filled in all its varieties. Is made noble and sage-like through all of its vidyas, sciences, levels of knowledge.
Yena by whom it is permeated, pervaded, filled with nobility, knowledge and wisdom and all various ways (vyaptam).
All that is moving, all that is unmoving, all that is moving that is the world of energies which alone have the true movement, which have the vibration, which do not merely give an appearance of moving but they that move all other things that are acharachara, not moveable by themselves, have not the power, the strength, the knowledge, the wisdom, the consciousness, the awareness, to move by themselves. Whose movement is dependent only upon the moving forces, achara. Unmoving like our body, like our bones, like blood, like our brain which are achara not moveable which cannot move without the chara forces. The forces of divinity that wander and travel and course through all of these forms and make them move. Thus the chara and achara both parts of my being, your being, our being, universal being, our deeper essence are all vyaptam pervaded, permeated by that maha nada-that sound that dwells in the heart, where the ascending and the descending forces meet. That one whose shape, form, configuration, is the adornment that is indivisible, the harmonious, centripetal and centrifugal lines and strands of energy and power.
tat padam darshitam yena
That pedestal, that station, that state of consciousness, that level of awareness which is expressed by the word tat. That as in tat savitur varenyum as in tat twam asi. He who has show me the meaning of that level, that state of awareness which is the true meaning of the word tat-That. He who has shown me the meaning of the word That. Tat padam darshitam yena..
Was shown to me.
It is by Him. By that one by that force, by that interior sound which is the concentration of the vibration of all the mantras.
Tasmai shri guruave namah.
To that one.
Shri Gurave namah
To that Shri Guru, the one. Gu, darkness, ru, remover. He who removes darkness by the presence of the force called Shri, which is the principle and divinity of all beauty. By whose brilliant beauty gives refuge, ashraya, to all beings, all levels of essence. To that remover of darkness who removes the darkness by that brilliance of beauty. Divine Mother’s beauty. Unto that one namaha. Into that one I merge all my exterior beings and say of them not mine, not mine, not mine. Not mine the body, not mine the limbs, not mine the organs, not mine the senses, not mine emotions, feelings, sentiments. Not mine, intellect, intuition, doubt, resolution, not mine. Intent, declaration, statements that I am, not mine. Unto that one I surrender all my claims of ego. Namaha. The last ma, ha sound. The release of energy. May I through that surrender find in myself that release. Release of that energy which I have kept blocked and because of which I have felt blocked in my life. In my endeavors, in my undertakings. I was blocked because I had not surrendered my mind. Having surrendered my mind I say namaha. This is the nature, this is the meaning of my surrender, my homage, my prostrations. I take all of these claims and I burn them. All my ego and I burn it into the fire of that essence which is the indivisible, universe adorning arrangement of the beautiful energies in all their various forms. Imbuing and suffusing all immoveable things with the semblance of movement. By whose presence by the presence of which force, by the grace of which force the meaning of the true pedestal has come to me, has become known to me. I surrender. I burn my being as an offering unto that fire.
Akhanda mandalakaram vyaptam yena characharam tat padam darshitam yena.
Tat padam darshitam yena tasmai shri guruva namah
YS I:37; uniting with the mind-field of the guru.
The one whom we call akaram adhya. The one who we invite, the one whose akararama, presence we invoke and merge with our presence, with our essence. Whose shape and form and configuration is no other than the indivisible arrangement of all the shaktis in this universal mind-field of guru, the light that dispels darkness of ignorance.