The Role of Name among the Triad of Experience, and the Five constituents of Knowledge
And elaborating the Significance of the Shining ‘bha’
Ramanathan S Manavasi aka M.R. Subramanian
There are names and names we have come across in our life. Dag Hjalmar Agne Carl Hammarskjöld was a Swedish economist and diplomat who served as the second Secretary-General of the United Nations. Mihaly Csikszentmihalyi is a Hungarian-American psychologist. He recognized and named the psychological concept of flow, a highly focused mental state conducive to productivity. Every time I cherish reading their immortal words, I also struggle to remember their names with proper pronunciation. The name Catherine Zeta-Jones when I pronounce, I wonder the significance of the hyphen between Zeta and Jones. Whenever I analyze the names of my friends in other religions, I immediately scratch my head to find out their basis. When you analyze my name you can find that the first name and the last name of my Indian name are reorganized to reflect in my name as per USA records. This confusion was due to the Passport Authorities in India. The record for the longest railway station name, which is 58 letters long, is held by ‘Llanfairpwllgwyngyllgogerychwyrndrob-wllllantysiliogogogoch’ in Wales in United Kingdom. Most of the names are meaningless and also forgettable. And there is a lot to take in — face, body language, voice, smell, etc. to remember a person. Our brains are processing so much information. Names are often the sludge that floats to the bottom. “A person’s name is to that person, the sweetest, most important sound in any language.” — Dale Carnegie. Names carry meaning, history, influence, and power. We must acknowledge their individuality and uniqueness. Knowing the name, hearing it correctly, pronouncing it again for them to verify you have understood — all of this culminates in you demonstrating the importance of the individual’s personhood. The names indicate we are dealing with people, with human beings who demand our attention, presence, and respect.
The Language of Saying and the Language of Showing — Wittgenstein :
The Self is revealing all the time. That is its nature. The Self is eternal light. It reveals the body, the senses and the mind. Fire burns only when something comes into contact with it. But unlike fire, the revelation of the Self reveals not only in the presence of objects, as in the case of waking and dreaming states, but also the absence of objects, as in the case of deep sleep. The Self which is called vivasa at the waking level, taijasa at the dream level, and prajna at the deep sleep level. “That Beyond’ where only the Self remains is called the Fourth. It is beyond the three states of experience. It is Ludwig Wittgenstein who taught us that at the highest level of mystical experience, what cannot be spoken of can only be shown. He made the distinction between the language of saying and the language of showing. The language of saying is effective up to a certain point. Beyond which language is ineffective in describing that experience. The term ‘The Fourth’ is an admission of the limitations of language. Experience is one. The three states are mere superimpositions.
If we allow words to flow spontaneously, then whatever emotion comes along with the thought just fades away because we do not give it undue attention. In this way we deprive it of its energy (which is none other than our attention. On the other hand if we have labelled the words good or bad, then we will never allow those thoughts to express themselves as a spontaneous flow of words. This labelling and classification of words immediately puts us in the state of either indulging or fighting them. This in turn creates pleasure or pain.
Bestowing a name is a defining mark :
To give someone a name is an important rite. In Sanskrit texts, name-giving is one of the sacred rituals or rites of passage (samskara). As a sacrament, giving a name signifies the outward expression of an inner refinement and grace. It is intended to give one a distinct aura. It stands guard against undesirable influences. It may inspire and/or motivate one to live up to the name’s meaning. It may also invoke grace through the propitiation of the deity, nama japa. The repetition of a deity’s name (mantra) invokes the divine power. Bestowing a name is a defining mark. One’s name is the means whereby one is able to approach the named. It is a means to reach the goal, for the goal is contained in the means. Consciousness of the name leads to consciousness of the named. As one thinks, so one becomes like a piece of wood that has been placed in a fire, sooner or later, turns into fire. Likewise, a mind that is immersed in God’s name will eventually become Divine. That is the reason why parents in Hindu culture choose names of Gods and Goddesses for their children.
Sanskrit, Sound, Manifestation, Consciousness :
The physical Universe can be seen as manifesting through vibrational phenomena dependent upon a mathematically-based set of sounds (Sanskrit alphabet) that come together to form a particular language (Sanskrit) — language being inherent in speech. Therefore, the model of Manifestation of the Universe is depicted in terms not only of vibrational principles, or a “that-ness” (called ‘tattva’ in Sanskrit), but also in terms of levels of speech (vak).
The relationship between manifestation and speech can also be seen from a somewhat different perspective, as put forth by the great sage of Kashmir Shaivism, Abhinava-gupta: The Divine Consciousness is identical with the Supreme Word (Para-vak) and hence every letter or word is derived from, and ultimately inseparable from, this Consciousness. “She (the Supreme Vak) is, in the most initial stage, stationed in the Divine I-consciousness (Ultimate Reality) which is the highest mantra and which is not limited by space and time.” Therefore the analysis of language is inseparable from that of consciousness.
Significance of Shining ‘Bha’ in various Names :
The purpose of this article is to dwell deep on the significance of names in Hindu religion. My intention today is to throw light on the names with ‘bha’ in the beginning. When I started analyzing some names starting with ‘bha’, I was astounded to find that it implies ‘Shining’. The significance of the language Sanskrit embedded in various names is simply amazing. Finally the truth that prevails in every name and form is delineated with reference to the five constituents ‘asti bhati priyam nama rupa’.
“Bha” and “bhas” representing “light” and “sound” produces “bhasa” meaning “language” and this then becomes “Deva bhasa” the “language of the Gods”. These two components “bha” and “bhas” meaning “light” and “sound” are simply the expressions of the heavenly spheres which become “the language of the Gods”. It is a celestial paradigm which is being expressed in Sanskrit as its source is celestial and the goal of the ancients was to once again unite with the celestial spheres. “Bha” expressing “light” “lustre” “shining” “splendour” also becomes “Bhaj” expressing “worship” it becomes “Bhakta” expressing “the worshipper” and it becomes “Bhaga” and “Bhagavan” expressing “God” the “object of worship”.
Time : Your understanding of time is in terms of past, present and future. In Sanskrit, bhutam, bhavat, bhavisyat. Bhutam, the past is gone. Bhavat, which is now taking place, the present. Bhavisyat, is to take place, the future.
India : The name India is derived from the river Sindhu which flows in the north west of the country. The Greeks used to call us Indoi meaning the people of the Indus. BHARAT etymology: The name Bharat is derived from the legendary king Bharat who was ancestor of kauravas and pandavas; son of King Dushyanta and Shakuntala. The word is derived from the dance form Bharatanatyam. “Bha” means expression, “Ra” means melody and “Ta” stands for rhythm. This beautiful interpretation of the word Bharat renders a lovely image of harmonious diversity of our country. It also offers a glimpse and a deep insight into the meaning of “Bharatvarsh” for people in ancient times. Today, popular brands such as Patanjali by Baba Ramdev promote themselves as “Made in Bharat” instead of “Made in India.” This emphasis on the word Bharat makes it crystal clear that even though the Constitution of India may technically think “Bharat” to the be equivalent of “India” where the meaning of these names is concerned, both the names continue to present different connotations for the majority of the ‘Bharatvasis’ who might not relate to the name India as much.
Sun : The Sun is known in Hindu mythology by twelve names: Mitra, Ravi, Surya, Bhanu, Kha, Pusha, Hiranyagarbha, Marichin, Aditya, Savitr, Arka and Bhaskara. Bhaskara means “shining”, derived from a combination of Sanskrit भास (bhasa) meaning “light” and कर (kara) meaning “maker”. It was additionally borne by a 12th-century Indian astronomer, also known as Bhaskaracharya. The last name mentioned here — Bhaskaran — is very dear to our family. The Late Bhaskaran, my brother is no more. We are cherishing his various qualities and characteristics even after 12 years of his death.
“Bha” in various Upanishads and Verses :
In a verse from the Hastamalaka Gita by Sri Sankara, a young child who possess an uncanny awareness of the Atman (Self) and identifies totally with it, points to the source of the Sun’s light. The poem was lovingly translated into Tamil by Bhagavan Ramana Maharshi and is included in the Ashram’s parayana (daily reciting). The eyes behold the objects only when illumined (prabhatam) by the sun and not when there is no light (na abhatam). By whose light (abhatah) the Sun thus gives light to the eyes (abhasayati), that one, ever-present Atman, I am — OM.
The great Sanskrit Poet Kavyakantha Ganapati Muni , was very fond of ‘bha’ to shine, and used it frequently in his Forty Verses in adoration of Sri Ramana. Significantly it appears in the first verse, adding lustre and power to everything that follows. “I bow down at the Lotus Feet of the Master, the seer, Sri Ramana who showed me God shining (bhantam) beyond the darkness.”
In verse 20 of the Gita Saram, the lamp of Knowledge, which destroys darkness, is shining.
“From pure compassion, dwelling in their SELF,
By the shining (bhasvata) lamp of knowledge I destroy
Their darkness which from ignorance is born”
(Ref : Bhagavad Gita Verse 10–11, Translation by Major Chadwick, with corrections by Bhagavan Ramana Maharshi)
Consider the following verse from the Upanishads — (Mundaka Upanishad II 2.10 and Katha Upanishad II 2.15) Translation by Swami Gambhirananda
“There the sun does not shine (na bhati), nor the moon nor the stars; nor do these flashes of lightning shine there (bhanti). How can this fire do so? Everything shines according (anubhati) as He does so (bhatam); by His light (bhasa) all this shines diversely (vibhati).”
The name Bhavani : As “Bhavani”, the Goddess is the ultimate Mother . In the name Bhavani , the word Bhava means Rudra / Shiva , so the energy which gives life to Shiva is worshiped as Bhavani . The importance of this one name of Shakti is immense , as a devotee even if you utter her name Bhavani or even the first syllable “ Bha” , or even if a thought arises in your mind to say her name that itself becomes her blessings.
Now we shall take up the pun on the words ‘bhavani tvam’ in the shloka 22 of Saundarya Lahari. As soon as the devotee utters the words ‘bhavani tvam’ as a beginning for his full sentence: ‘bhavani tvam dase mayi vitara drshhtim sakarunam’ the Goddess is ready to grant him the highly merited sayujyam (identity) with Her. What is so powerful in those two words ‘bhavani tvam’? This is where the poet has played with Sanskrit grammar.
The word ‘bhavani’ can be interpreted in two ways — one as a noun, and another as a verb. The verbal root is ‘bhava’. This itself gives the two meanings. When ‘bhava’ is a noun it is a name of Lord Shiva. In this context ‘bhavani’ would mean ‘the consort of bhava’, that is, ambaal. ‘bhava’ as a verb would mean ‘be’ or ‘become’. In this context, ‘bhavani’ would mean ‘Let me become’ or ‘Let me be’. So ‘bhavani tvam’ would mean ‘May I become You’.
Remember that in Sanskrit a sentence accommodates changing the order of the words in the sentence without affecting the meaning. In the portion of Anandalahari, which is supposed to be mainly the esoteric content of the Shakta scriptures, there are shlokas which reflect the pure bhakti sentiment coupled with excelling poetry. One such shloka is № 22. In this shloka one is lifted from the dvaita-bhakti to an advaita-like stage where there is a symbiosis of bhakti, shakti and jnana.
bhavAni tvam dAse mayi vitara dRShhTiM sakaruNAM
iti stotuM vAnchan kathayati bhavAni tvam-iti yaH /
tadaiva tvaM tasmai dishasi nija-sAyujya-padavIM
mukunda-brahmendra-sphuTa-makuTa-nIrAjita-padAM //22 //
“bhavANi” — Oh Mother bhavAni. Bhava is the name of Shiva. The Shakti of Bhava is BhavAni.
tvam vitara : Please (you) cast
dRShhTiM : (your) glance
sakaruNAM : (which is) coupled with Grace and Compassion
mayi : on me
dAse : (who is your) servant.
vAnchan : Wishing
iti stotuM : to praise thus,
yah: whoever
kathayati :says
bhavAni tvaM iti : “bhavAni tvaM” ,
tadaiva (= tadA + eva) : then and there, (that is, even before you complete the remaining words “dAse mayi vitara dRShhTiM sa karuNAM”)
tvaM : You
dishasi : grant, give
tasmai : to him
nija-sAyujya-padavIM : your own sAyujya status.
The marvel here is that the devotee has not yet said the full prayer of his, namely: Oh Bhavani, You please cast on me, your servant, your glance of compassion and grace. He has just said: “Oh Bhavani, You”! That itself is sufficient for the Goddess to pour Her maximum Grace of Her own sayujya status on the devotee. This is the implication of the words ‘tada-eva’ in the beginning of the third line of the stanza. The very moment one says ‘bhavani tvam’, he is granted the Grace. How is this? And what is this sayujya status that is being granted?
So far we considered ‘bhavani tvam’ as two words. But ‘bhavani-tvam’ can also be considered as a single word. Then it means ‘the state of being bhavani or para-shakti’. The structure of the single word is something like ‘amaratvam’ which means ‘the state of being immortal’ and like ‘kavi-tvam’ which means ‘poetic talent’. So the moment the devotee says ‘bhavani tvam’ the Goddess takes it as a request for ‘bhavani-tvam’ and She grants the ‘bhavani-tvam’ to him. In other words She gives Her own status, namely the status of sayujya with Her to him.
What about the truth that prevails in every name and form?
In the prakarana text Drk-Drśya Vivekah, a verse is used to teach viveka or discrimination between drk the subject and drśya, the object:
asti bhāti priyam rūpam nāma chetyamśapañchakam
ādyatrayam brahmarūpam jagadrūpam tato dvayam
The group of five constituents, “Exists, shines, attractive, form and name” pertain to all dealings in the world. The triad of first three is the nature of Brahman and the pair of remaining two is that of world.
Asti means that a thing is. Bhāti means that it shines in my knowledge. Priyam means attractiveness. This is the truth that prevails in every name and form. The attractiveness part is not clear to us. It is not experienced. That ‘it is’, is an experience. That ‘it shines’, is an experience. But to experience the attractiveness, I must give up my demand of what ‘attractiveness’ is. If I can see attractiveness only in a certain kind of a nose or a certain kind of eyes, I can see it only there and not elsewhere. But if I drop all my definitions of what attractiveness is, I can see it everywhere because it is everywhere. This happiness or love is everywhere. In short everything has a potential capacity to make me happy. What I need to do is to invoke or explore that potential.
Everything can be reduced to asti, without which there is no existent thing. In fact, the asti is what is, and it joins anything about which you say “It is.” That “is” joins it. When you say that space “is” that is asti “is” plus the nāma-rūpa called space. If you say that time “is” then what is, is now in the form of time. So, time becomes nāma-rūpa, name/form. We must understand what name/form is. It is not a reality by itself, but still, it has a role to play, just as a flower has its own something, even though it is not a being. Because of this difference in reality, the relationship between the non-flower and the flower cannot be that of a substantive and attribute.
Everything is priyam; ānanda; wholeness; fullness or Brahman. This is what it is. If I try to determine the truth of an object by progressively sub-dividing it into its building blocks, nothing will remain. But then we say that something still remains. What is it? It is the one who divides, who remains!
ahamasmi sadā bhāmi kadācinnāhamapriyah brahmaivāhamatah siddham saccidānanda laksanam
Always I am. Always I shine. Never am I an object of dislike to myself. Therefore it is established that I am the Brahman which is of the nature of existence, awareness, and fullness. [Advaita Makaranda, 2]
Ahamasmi, I am always. Sadā bhāmi, I always shine in my consciousness. Kadācinnāhamapriyah, I never dislike myself. I may dislike other things but as far as my love for myself is concerned, it is an unconditional love. My love for other things is always conditional. But I never hate myself. I always love myself regardless of where I am or how I am, whether I am good or bad, rejected or accepted. Therefore where is this asti bhāti priyam? It is in fact nothing but my own self. What does it mean? What am I seeing? If asti bhāti priyam is my nature and we say that all that there is, is asti bhāti priyam, what am I looking at? My own self! What, then, is this creation? It is nothing but a projection of my own self.
From Information Dissemination to Transformation :
We can be free like a butterfly, not with wings and all, but internally we can be beautiful, attractive but not over night, we should also go through gradual change. That is why in our śastra also, we have got 4 asrāmas. Here there is a difference, in the case of butterfly, the changes naturally happens. It is programmed, it is in the genetics, it need not use the will. It has to survive, the changes will automatically happen. But, in our case, if the scriptures should change my personality, it is not going to automatically happen. I have to initiate the change. I have to use my will, and wherever, my will is limited I should take the help of the Lord and then I can get the full benefit. If I am not willing to do that, If I am not willing to change, scriptural study will be just gathering some information, there will be only information, there will be no transformation. Whether, I want information or transformation, does not depend upon the teacher, does not depend upon the scriptures, does not depend upon even the Lord, it depends upon my decision. For this my eyes should have absolute clarity and transparency to perceive the truth dropping all my knowledge. For this I should apply to Ramana Maharshi’s University for Unlearning and ask for His assistance and Grace.
Ramanathan S Manavasi aka M.R. Subramanian
The author of the book “The Art of Seeing — Essence of Vision and Epiphanies of Perception”
The following is a list of articles published in the Glorious and Magnificent Medium Website :
1 The Art of Seeing — Some Nice and Novel Insights about Vision and Perception
2 Validating and Clarifying our Choices — Inspiration from Ramana Maharshi
3 What is common between Einstellung Effect, the movie ‘Patch Adams’, Warren Buffett and the Healing system Ayurveda
4 What is common between Mirror Neurons, Morphic Resonance, Atomic Habits, the movie Interstellar and Gayatri Mantra
5 Sensationalizing the Substance and then Substantiating the Sensation — The Cure and Remedy for this tendency
6 Randall Munroe’s mind bending Art of Seeing Sideways
7 Mathematics is The Order that governs the Universe
8 Artificial Unintelligence — Driverless Vehicles, Deep Learning and Dirty Datasets
9 Sanskrit — A mesmerizing part of my Heritage, Identity, Roots and Cultural Sensitivity
10 Making Sense of a Pandemic and Awakening to Reality
Thanks for your patience and wish you all a happy reading of my other articles.