“Without RATRI, there can be no AARTI,-“
“We have purpose”
“Without KAAL, there can be no SVAR,-“
“We have purpose”
“Without VIDYUTA, there can be no VEDA,-“
“We have purpose”
“Without TRISHULA, there can be no TRILOKA,-“
“We have purpose”
“Without KRITYA there can be no KRIPA,-“
“We have purpose”
“Without DHARMA-YUDDHA there can be no DHARMA-RAJYA,-“
“We have purpose”
“Without the BHUTATMAN, there is nothing,…”
“And we would have no purpose”
Abridged commentary / explication –
the line around Ratri and Aarti, for instance …
Ratri means “Night”, “Darkness” … but also carries connotations of “Wisdom”; and is more specifically also a reference to a) the Night which precedes Creation, and b) the Goddess Who precedes , well, everything happening.
Aarti, by contrast, is etymologically derived from Ratri, in the sense of ‘removing darkness’ via ‘illumination’, but also a) I am working with the connotations which Flame carries within Vedic/Hindu metaphysics, of Divinity, b) but also of Creation itself [if you see a Nataraja Murti of Lord Shiva, the reason why there’s a ‘ring of flames’ surrounding Him is because it represents the unfolding and ‘in-process/in-progress’ universe] , and the unfolding flow of ‘time’ [‘time is the fire in which we burn’, as the song/saying goes] and c) ‘life’ in general.
SO, without the black night that precedes Creation, and which underlies and underpins it and bears all manner of secrets, and is also the Goddess …
… there can be no Light, no Creation, no life within it, no piety as conduit back ‘up’
I mean, as I suggested to Bruce upthread, the point of this is not .. quite the same as my more detailed theological commentaries, wherein I attempt to detailedly express somthing for [relatively] easier comprehension.
Rather, the purpose is to encourage contemplation and investigation by the devotee … and alos, to communicate in a more … subtle way, some of the truths in question.
Now, with the other “Dark” “Light” one … this builds directly from the previous – Without KAAL, there can be no SVAR
“Kaal”, one of my favourite Sanskrit words … can mean Black, Dark [and, interestingly, Iron] … and can also mean Time as well as Death. And, of course, two deities – MahaKaal, MahaKali [and, of course, KaalBhairaivJi, BhadraKali, and so forth, in terms of aspects and emanations thereof…]
SO, what I am saying here, is partially a restatement of the previous line … without the Gods Who precede existence, in my Shakta-Shaivite theological perspective, there can be no Svar.
SVAR, here, I am being deliberately somewaht indistinct, as in Sanskrit, the Svar which means ‘voice’ or ‘music’, is subtly different to the Svar which means ‘Sun’, ‘Water’, ‘Light’ .. and underpins also “Heaven” – Svar, although also in a more ‘defined’ sense, Svarga-Loka, Svarna , and so forth. Svaraj, Rule by Heaven …
Anyway, the point here is that ‘voice’ and ‘music’ as a cosmological, cosmogonical principle – the unfolding unfurling of creation in a manner not entirely unakin to Tolkien’s writing of same in the Silmarillion … well, that precedes forth from Shiva & Shakti. And also expresses Itself as Light, as Sound, coruscating and resounding through the Heavens.
But, you see, there are also those ‘deeper meanings’. ‘deepa meanings’ [another pun – deepa is a devotional lamp, illumination]
As without the unfolding and on-running process of ‘time’, the Universe cannot exist, except ‘statically’.
But also on that other level … “Death” is necessary in order to protect, uphold, and safeguard Creation.
That is another of those mythological references – the assumption of Kali, the Destroyer Form by the Goddess, in order to protect the Heavens from Demonic onslaught.
You see, part of my purpose in writing this , is to focus the mind and remind us of our duty.
So, the pious action in the first line, is the acknowledgement of Ratri, but also the lighting and keeping of the Sacred Flames – the Conduit up to the Divine.
The pious action in the second line, well, it is the acknowledgement of Death, and where necessary the bringing of it about [c.f , in a slightly different sense, the elements from Chapter 10 of the Bhagavad Gita , around .. well .. you can look taht one up 😉 ]
but also, the utilization of our Voices, our ‘Music’ to constantly re-immanentize here in this universe, the Sacred, the Holy, the Pious; keep attention also focused up, and that is what we are protecting.
Vidyut, I am once more .. well, this picks up more directly from the previous, as it refers to Light, to Lightening, to ‘Enlightenment’, you might say. Lightning as a creative principle, guided by the illuminating principle of wisdom – which ‘charges’ in that ‘electric’ manner …
… Veda, here, i am deliberately beign a little indistinct with th pun-value in Sanskrit, as ‘Veda’ would refer to knowledge, insight, the acquisition of same .. whereas ‘Vedha’, wiht that sound-shift on the last consonant, refers to the notion of Piety, of Faith – but also, to the notion of Striking, of Penetrating.
So here, we see that I am simultaneously recalling the Lightning Voice of the Divine and Creation, but also the notion of the electrically charged radiance of Divine Wisdom, and the weaponized qualities of both, and the necessity of inquiry and even introspection, to get to the heart of it.
And, of course, “it’s also a spear”.
So you can see, further, the nature and notion of both first and last Sanskrit particle in that line – Vidyut and Ved(h)a – as a ‘call to arms’. A reminder and a restatement of duty.
Trishula is the Three-Spear, the Hindu iteration of Gungnir , and , you know, the Lightning-Bolt/Bident/Trident of Zeus/Hades/Poseidon.
It also represents the World-Tree, the Three Energises that all-permeate the Universe, Mastery over the Three Worlds and therefore the Universe Entire, and is the mightiest weapon in Creation , the Axis Mundi about which all else turns [c.f the Damaru about It, which is beat to provide the rhythm of the dance of creation, unfolding, and destruction, when the Trishula is rotated].
TriLoka in one sense refers to the Three Worlds .. although Loka also means ‘sight’, so you can start to ‘see’ how broad this is.
The idea being expressed here is, again, quite broad [no Old Norse pun initially intended .. but i like that enough that we’re keeping it!]
On one leel [this is a typo that is now also a Sanskrit pun], without the World Tree, there cannot be .. well .. all that hangs off said Tree.
On another level, I am taking the ‘penetrating weapon’ of the previous line, and pointing out that without the Weapon and Its Judicious Employment, there cannot be the protection, preservation, and literal upholding of the Universe Entire.
On a third, I am once again recalling Shiva & Shakti as fundamental precursors and Protectors, Empowerers [Shakti] an Lords over All of Creation.
[master the three principles, attain the three worlds]
Kritya, again has multiple meanings – but the main one here is the sense of Action, Deed, Oath, Righteous Action, Pious, Proper Conduct.
Kritya is also, of course, a GOddess of Destruction .. and you can see how that relates to my previous utterances.
Kripa, meanwhile, means several things – Divine Favour, a State of Grace ; but also, Tenderness, Compassion, even ‘Pity’, and Kindness.
It also stands as an abbreviation for later ‘Krpana’ – a Sword, a Dagger. You can see the martial symbolism that continues here. Without the proper ‘motivation’ and guiding principle and ethos, there is not a Divine Weapon of our intent, our will.
Without pious conduct, how can one expect the stat of Divine Grace or Favour?
“Dharmo Rakshati Rakshitaha”
Dharma-Yuddha, again, multiple shades of meaning .. but the most salient one, perhaps, is the War-For-Righteousness, the War for the Fabric of the Universe …
… without which, there cannot be Righteous Rule/Order to the Universe, Upheld. Dharma-Rajya.
There is also a slightly more involved thought here around Dharma-Raja – i.e. YAMA , “Death” , flowing both from War, and from the necessitous engagement of Same, but we shall perhaps pick that up at some other time once i’ve properly thought about it some more within the bounds of my own mind.
Now, ‘BhutAtman’, this is one of the most complex elements in the entire piece.
On one leel, Bhuta Atman would mean the Essence of Being, on another level it refers to .. well .. existence, as in, one having an existence, a ‘being’. On a third, the Essence of Existence, in both the individual sense and the broader cosmological sense, and everything, all that is in between, potentially.
Moving further from the linguistics, you could render it in a more … conventionally Hindu sense, as being that which one’s being/essence is subsumed in, relating to Moksha, although also ‘going the other way’ to the Universe.
In either esense, it would also recall ISHVARA – God-Emperor, and thence up to Brahman. And it is not coincidental that it can also most directly refer to “Shiva”
but part of th key sense via which i have intended it here – is that it means “War’, ‘Conflict”.
So you see, i am saying that , as the ‘capstone’ upon the recitation and response of meditation upon PURPOSE ..
.. without the PURPOSE , of the War-For-Existence, without the Universe, and without Its Sovereign King:
We would be Nothing –
sans purpose, what is one
without a stage upon which to exist, what is one
without a lord [and this is how the Germanic societal organization also works, c.f The Wanderer poem], what is one.