Interpreting Deity

The Peace of Shiva the Meditator.

Deity and Kirtan, Part 2.

Interpreting Deity

Table of Contents.

6.      Interpreting the Kirtan word Shiva.
6 a.   Shiva the Destroyer.
6 b.   Shiva as Dissolution and Release in Deity.
6 c.    Shiva as Maha Deva, Parameshwara.
6 d.   Shiva When We are Happy.

7.    Brahma, Shiva and Vishnu; the Trimurti.
7 a.   Applying Trimurti to Pursuits and Relationships.
7 b.   Applying Trimurti to the Dynamics of Spiritual Practice.

8.   Deity as Being External.

9.   Deity as a Person.

10 a.   List of 21 Names for Deity with Definition.
10 b. Interpreting the Name.
10 c. Krishna Das on the Meaning of the Name.

11.   Glossary for Deity.
      : ātmā, param eshwara maha deva, bhagavā, jaya jai je, namah namō,
       : om, pūrnam,   shrī,   tatwāya

Dear Reader. To re-connect with our spiritual essence,
it helps to slow down, let go of daily troubles, and
move towards the inner Quiet of Divinity.
So please do not be tempted nor driven
to read this treatise on Deity continuously, or hurriedly.
Be compassionate to yourself, and take breaks.
Just a few sections can be enough for today.

Deity as trimūrti.

6. Interpreting the Kirtan word Shiva.
There are many shrines and temples devoted to Shiva in India.   Many Hindus are devotees of Shiva.

Shiva appears quite often in our Kirtan songs, sometimes under a different name like Shakti, tri ambakam, Hara, Rudra, Shambo or Shankara. Shiva is central to Kirtan, and I use a devotional image of Shiva the meditator as the header image for our Bundaberg Kirtan and Dharma group.

6 a.   Shiva the Destroyer.
Shiva is often described as “The Destroyer”. This is because Hindus themselves choose to call him that.   Is this helpful?

In our efforts in spiritual practice we can indeed come across the Destroyer.

When the ego is in control, it is easy to perceive the source of our suffering to be other people, possessions and other external influences.   In our pain, we can be driven to slam the door shut on people and pursuits that have really upset us. Throw criticism, blame, resentment, and rejection at others.   Keep revisiting the hurtful memories, reliving the pain of disappointment.

This is the Destroyer. It is the ego’s reaction to pain. It will only increase the suffering, for we are destroying our happiness and peace in the Present, when the traumatic event(s) were in the past. Perhaps years ago.

In the Hindu religion, Shiva is often referred to as “The Destroyer”. This is traditional religious storey telling, where gods destroy demons with weapons. This has carried on into modern day storey telling, where the goodies attack the baddies with weapons, and it’s perfectly OK to kill if the victim is branded as a baddie.   This is entertainment for the masses. It’s not re-creation of our spiritual essence.

If we perceive spiritual practice as a fight against evil, we will only feed conflict in our mind,   and disturb the peace.

In addition, many of the problems of the modern world are due to destruction.   Destruction of human life thru war, destruction of forests and species,   destruction of tribal people and their knowledge, pollution ...
........

Some other understanding of Shiva might serve us better.

6 b.   Shiva as Dissolution and Release in Deity.

Shiva is also part of the trimurti of Brahma, Shiva and Vishnu (see section 7 below.)

In trimurti, Shiva is the principle of dissolution in Deity. When this principle is applied to the dynamics of spiritual practice, it suggests the dissolution of the old and worn out, so that new beginnings can occur. This is essential to spiritual practice : dissolving unhelpful old habits and beliefs so a new and more helpful approach can begin.

In trimurti, Shiva is the also principle of transformation and change in Deity.    When this principle is applied to spiritual practice, it suggests the change from problems to solutions. Finding the way out of difficulties.

Also the transformation inside us when problems that used to drain us of vitality become challenges that stimulate our energy.

An essential part of this healing is the cessation of pain filled and pain driven thoughts. Consciously and purposefully disallowing   unnecessary and unhelpful thought and focussing on something else.   No longer identifying with them and fuelling them. Not allowing the painful thoughts to escalate into painful emotions that invade and disrupt our mind, and thus our life.

To do this, we use the skills developed from daily meditation training to let go of thought, no matter how persistent or insistent these might be. Letting go gently but firmly. Then consciously and purposefully return attention to the chosen meditation object, usually touch, sound or even image. This trains the mind in the skill of letting go of the unhelpful. It is a most valuable skill, for pain filled and pain driven thoughts can be most persistent and insistent. To the point of being delusory, when we start to believe that we should actually think all that rubbish, fuel it, and thus identify with it. We start to believe that we are pain!

Another essential part of this change or personal growth is the release of painful feelings. We can observe these feelings with objectivity, with detachment. Observe them with the intention of being minimally affected by them, minimally disturbed by them.   Just allowing them to be there,   uncomplicated by painful thought. Not being frightened by pain.

We can refrain from drowning out the painful feelings, with internal mental noise or external screen sensationalism. We can avoid harmful addictions that conceal the painful feeling, like tobacco or alcohol that masks the raw edge of the feelings. We can avoid the abuse of food that replaces emotional pain with the bodily pain of heaviness, dullness and loss of nimbleness.

We can cease fuelling and aggravating painful feelings. Then we can allow then to subside and dissipate, according to their nature, so they cease to trouble us. Then we can understand that they are impermanent, suffering and not our True Nature.

Thus Shiva as the principle of dissolution and release in Deity can mean -

the cessation of painful and pain driven thought,
the release or expulsion of painful feelings,
the dissolution of defilements, and the resolution of problems,
avoiding harmful addictions.
the healing process.
transforming a problem that drains us of energy into a challenge that stimulates our vitality.
transcendence from suffering to Freedom.

This is a good way to define the Kirtan word Hara. Hara is another Name for Shiva.

6 c. Shiva as Parameshwara, Mahadeva
However, Shiva devotees attribute far more Qualities to Shiva than just dissolution and release. For them, Shiva is Maha-deva or Param-eshwara.

Maha and Param can mean “supreme”. Shiva devotees are likely to translate Maha-deva and Param-eshwara as “supreme God”.

maha and param can also mean “fully developed.” Then maha-deva and param-eshwara can mean “all the Qualities of Deity” .

Our mantras about Shiva probably come from this Shiva school, and this will have a subtle effect on the meaning of the mantra. So let’s explore the Qualities that Shiva devotees attribute to Shiva. These include –

the Source of all knowledge and wisdom, especially about Right Conduct,
as a refuge or safe place, or as the Goal in spiritual practice,
the harmony, rhythm and dynamic motion of dance, that releases tension and guides action in life (this is Shiva as Nataraj)
directing desire down wholesome and healthy paths,
protecting the young and vulnerable,
beauty, serenity, stability and appreciation for these important Qualities,
the cessation of pain filled and pain driven thought, and the dissolution of painful feelings (this is Shiva as Hara), and
spiritual practice, especially purification practice.

When singing a mantra about Shiva, we can choose one of these Qualities of Shiva that best suits our situation, and focus on it.

Let’s take a closer look at the last Quality of Shiva : namely purification practice. We have explored the dissolution and release of pain. But purification also includes developing and practising the spiritual Qualities, and protecting them from harm.

6 d. Shiva When We are Happy.
When happiness is with us, then Shiva can mean –

opening our heart to peace, and allowing ourselves to be content and at ease.
valuing what we do have in our lives, so that appreciation can arise, which we can then cultivate, and
when the spiritual Qualities are strong, we can allow inspiration to arise, which we can nurture.
making effort to build up friendship, strengthen tolerance and forgiveness, and give priority to sharing good things with others.
protecting our confidence and competence by taking on tasks and projects within our abilities.
consciously protecting our happiness from self sabotage, from any thought, attitude, habit or belief that can damage and break up our Qualities.

7. Brahma, Shiva and Vishnu; the Trimurti.

Shiva is one of an important trio : Brahma, Shiva and Vishnu. All these three Names appear in our Kirtan songs. This is trimurti or three forms of Deity.

Brahma is the principle of creation and beginnings in Deity
Vishnu is the principle of supporting and protecting in Deity.
Shiva is the principle of dissolution and ending in Deity

This Principle of trimurti of Eastern religion is actually reflected in the English word GOD, which comes from Western religion.

G for Generator, or the principle of creation and beginnings,
O for Operator, or the principle of supporting and protecting,
D for Dissolution, or the principle of dissolution and being received upon dissolution.

7 a. Applying Trimurti to Pursuits and Relationships.
This trio of principles can be applied to pursuits and relationships. Applying the spiritual Qualities to each phase, as a wish or hope, thus –

“May this pursuit or relationship start with goodness, may it continue to be good, and when it has to end may it end well.”

Or as a goal, as something we can work towards, thus –

“What can we do to start this well? What can we do to make sure it continues to be positive, (as to best we can). And if or when it has to end, can we make it end well?”

7 b.   Applying Trimurti to the Dynamics of Spiritual Practice.
Brahma is about beginnings.

When this principle is applied to spiritual practice, it suggests the first step in the healing process.   When we are in a slump, and then we wake up and turn towards healing. When we return to and renew our efforts in spiritual practice.   Going back to the bottom rung of the ladder and recommence the climb back up to happiness. Consciously and purposefully.   NOT behaving like a cork bobbing up and down in the waves of life.

Brahma is also the creative principle in Deity.

When this principle is applied to spiritual practice, it suggests the motivation or determination to practice, to make efforts to release the pain and rise up.

If there is no motivation, or if the first step in healing is not taken, there will be no recovery, and we will continue to wallow in our troubles. So Brahma is most important in spiritual practice. In fact, Brahma is often given the highest rank in the Hindu pantheon.

Shiva is the principle of dissolution of the old and worn out, so that new beginnings can occur.

When this principle is applied to spiritual practice, it suggests dissolving unhelpful old habits and beliefs so a new and more helpful approach can begin.   This is essential to spiritual practice. It suggests the cessation of painful thoughts.

Shiva is also the principle of change or transformation in Deity.

When this principle is applied to spiritual practice, it suggests the change from problems to solutions. It suggests the healing process, the release of pain, and the transcendence from suffering to Freedom from suffering (see section 6).

Vishnu is the protective principle in Deity.

When this principle is applied to self care and self recovery from troubles,   it suggests practising and cultivating the spiritual Qualities in daily life. Making them strong, valuing them, and giving them priority and attention in our daily life. Helping them to grow. This also means protecting our Qualities from self sabotage, from any thought, attitude, habit or belief that can damage and break up our Qualities.

This leads to the following “translations” of trimurti, in terms of spiritual practice -

Brahma can be the motivation for spiritual practice, and the renewal of our efforts in practice
Shiva can be the dissolution of defilement, the release of pain, and the transcendence from suffering to Freedom
Vishnu can be practicing and developing the spiritual Qualities, and protecting them from self sabotage.

Tri murti means three forms of (fundamental) Deity. As a piece of philosophy, it can draw attention to the dynamics of spiritual practice. When we are in difficulties, when we are having trouble in restoring the spiritual Qualities in daily life, we can investigate what is lacking. Is it lack of motivation, or lack of healing or lack of protection? This can shine some light onto the problem, and help direct our efforts more effectively.

But please note that the cause of the problem might lie elsewhere. It is important not to limit spiritual practice to one thing, like trimurti.

Avatars of Vishnu include Krishna, Rādha, Ram, Sita, Narāyana, and others. These Names are also related to protection and development of the spiritual Qualities.

8. Deity as Being External.

In spiritual practice,   we exert effort, assert ourselves and direct our will towards letting go of disturbance; letting go of disturbing thoughts, feelings, habits and problems, as part of our purification practice. We practice diligently, patiently, and repeatedly.

When we are troubled by the defilements, and our experience is painful, then we seek relief in practise. The Goal of our practice is the cessation of disturbance, the immense relief when the pain of suffering ceases, and we become unburdened. Our Goal is the Presence of Deity.

Presence is not really an act of our will. For while we are indeed suffering and the defilements are really troubling us,   then we cannot become unburdened, and the pain will not cease. If release was an act of our will, then we would always be able to end our suffering immediately. Most of the problems of the world would never arise.

When the defilements are diminished, and there is little suffering to drag us down, then we seek to strengthen the spiritual Qualities and protect them. In this we make effort, assert ourselves and direct our will towards cultivating, nurturing and encouraging the spiritual Qualities, in our mind, in our heart, in our daily life. We make effort, assert ourselves and direct our will towards practising these Qualities, becoming familiar with them, Being confident and competent in them. And we do our best to protect them from self sabotage; from any thought, attitude, habit, or judgement that might damage and weaken our Qualities, and break them up and hide them.

Our Goal is a special experience : the experience when the spiritual Qualities are robust, resilient and radiant ; when we are radiant with joy, good will, appreciation, contentment. This experience of Liberation or moksha is not really an act of our will. If it was, then humanity would be happy and peaceful all the time.

So Presence of Deity is best understood as the result of our efforts to let go of disturbance, as the result of our efforts to develop, practice and protect the Qualities.   Presence will come to us, sooner or later, if we persist with our purification practice. And the sooner if our practice is effective and diligent.

Thus Deity is best understood as something outside the egoic, thought driven self. As something perhaps from outside of ourselves, as coming from outside ourselves. Or as something inside of us that we forget, or mislay.

Deity can be something spiritual, or as Someone spiritual, perhaps as a spirit Being. Whatever model we use to give form to   …    the formless.

9. Personification of Deity.

Some people find it helpful to perceive Deity as a person or as people from legend or history.   So there is considerable personification of the many Names of Deity,   in Hinduism. To the extent that a large section of Hindu scriptures, called the Purana scriptures, are legendary stories where these Names are names of people, human and/or celestial.   This includes Brahma, Shiva and Vishnu.

In addition, other Names for Deity in our sacred songs, such as Krishna, Rama and Sita,   were indeed historical people. These are avatars of trimurti, especially of Vishnu.   Avatars are people in Indian history who manifested and enacted the Qualities of Deity, and who are remembered in the Purana scriptures.   These include the Bhagavād Gita scripture (about Krishna) and the Rama Yāna scripture (about Rama).

Thus Names for Deity are often presented as characters in a kind of religious theatre, in stories that are often imaginative and magical. Storey telling is an ancient tradition for humanity.

For the people of India, brought up in the devotional practices of Hinduism focussing on particular deities, these Names for Deity have deep religious meaning. For us Westerners without such an upbringing, and no real inclination to join a Hindu sect, some other understanding might be more useful.   Something of real value for our spiritual practice and healing.

Some information can be found on the internet for each of these Names,   which can then be summarised in a few carefully chosen words.   I offer the following interpretations for the many Names for Deity in our Kirtan songs, to give some definition to the heart of Kirtan lyrics.   (See discussion of individual mantras and chapters 6 & 7 for derivation details).

10 a.   List of 21 Names for Deity with Definition.

Om - wordless healing,
Shiva - the release of pain, transcendence from suffering,
Shambo - simple yet effective (solution to problems)
Shangkara - overcoming blockage (to release of pain)
Shakti - transcendence from suffering,
Hara - vigorous expulsion of pain
Triambakam - spiritual insight (tri = third, ambaka = eye)
Rudra - another Name for Shiva
Vishnu - practising our spiritual Qualities, and protecting them (from self sabotage)
Krishna - teaching and learning Dharma, the beauty of music
Ram = Rama - good leadership, spiritual liberation
Sita - good companionship
Hanuman - courage and service to others,
Rādhe - being close to Deity
Shyām, Madhav - other Names for Krishna
Govinda and Gopāla - finding spiritual knowledge, caring for our nutrition, connecting with Mother Nature.
Niti-Gau = Nityananada + Gauranga - spiritual leadership.
Hari - another Name for Vishnu (or Krishna)
Narāyana - feeling safe in social setting (nara = people, āyana = safety)
Brahma - renewal and motivation in spiritual practice,
Tare - compassion

10 b. Interpreting the Name.
Thus a fascinating range of themes emerge. These can help broaden possibilities in our understanding what Deity might be for us. And other Qualities of Deity can be attributed to many of these Names, especially the central ones of Shiva and Krishna.

For any particular mantra, we can use the definition listed above, or another specific attribute. Or any particular Name could represent all the Qualities of Deity. Many of these Qualities are not in this List. We are free to interpret the Name as we find helpful when we sing Kirtan.

In addition, Deity is infinite, and the meaning of words can be limited. Krishna Das, a veteran Kirtan leader, puts it this way –

10 c. Krishna Das and the Meaning of the Name.

“For us these Names may appear to be sounds that have no meaning in our language but the path to our true Self and to Real Love is mystically contained within them. The great beings say that through the repetition of the Name, gradually but inevitably, the Loving Presence that is hidden in our own hearts is uncovered and discovered to be our own Self ... our own true nature. But we have to develop a taste for the Name ... and this comes through practice.

As we chant, we feel a happiness that is different from the usual kinds of happiness that we experience in our daily lives. At first it is impossible to sustain this, but little by little we crave that joy and the release it brings from our anxieties and worries ... and what started out as intermittent moments of peace become a new way of living in the world; a way that is filled with Love and Peace.”

11. Glossary for Deity.

This page is written primarily for Kirtan, where diacritics are usually omitted in the spelling. But in this Glossary, we need more precise spelling. A dot below, or bar above a letter indicates correct spelling of the sacred language. Please read my webpage “Pronouncing the Sanskrit.” Please also note that not all diacritics appear in this glossary.

ātmā (ātman) can mean “higher self”, eg in Bhagavad Gita ch 6. This is how I use the term. It can also mean “mind, body, or self” eg in Bhagavad Gita ch 5.

In our Kirtan songs, it occurs as param-ātmā which can mean “higher self” and not the mind nor lower self.

bhagavān (bhagavat) is an important Kirtan word for Deity or Presence. Also occurs in the masculine form as bhagavāte, and as bhagavāti (feminine form.)

According to the Monier Williams dictionary -

bhagavat means holy, glorious, illustrious, divine, adorable, venerable,
bhagavat means the adorable or holy one, and
bhagavat means fortunate, prosperous.

Dr DC Rao explains –

bhagavān summarises all the many Names for Deity.

“This great variety of Names presents God as celestial, human and other beings; male and female; austere and opulent; fierce and serene; master and servant.
For Hindus regard the whole of nature as sacred. Mountains and rivers, trees, animals and plants can all be revered as manifestations of the One Supreme Reality. This proliferation of names and forms in which God has two important functions -

Persons of every temperament can find a form of God that appeals to their heart and to whom they can offer deep devotion, and
Seeing Divinity in so many different forms supports a deep reverence for Mother Nature and all her wondrous diversity.”

I prefer the following translation -

bhagavān can mean “Deity in human form”, or
bhagavān can mean the “enlightened human”.
bhagavāti and bhagavāte can also mean the man and the woman in enlightened marriage, defacto or wedded.

This is when the influence of Deity enters and dwells in the relationship, illumining both man and woman, building character and developing a successful marriage. We need this to give the children a good upbringing. This is beautifully expressed in the “Moola Mantra” album by Deva Premal –
   sri                            bhagavāti     sametha
   radiance                 illumined       connected to
   (of)                          woman

    sri                           bhagavāte    namah(a)
   radiance                illumined      dedicated to,
   (of)                          man                or honour

“Let us connect to, be dedicated to, and honour the radiance of the illumined woman and the illumined man   in marriage (defacto or wedded).”
   The Name for Deity in the Moola Mantra is Brahma or the creative Principle in Deity. Thus bhagavāti and bhagavāte in this mantra also suggests the fertility of the successful marriage.

In mantra, the sound of words has evolved and been carefully shaped to help evoke special energy or Quality. Unfortunately, this important word bhagavā   sounds crude in English, especially if the h is not pronounced.   So I actually pronounce it as bhāgavad, as in the Bhāgavad Gita. And I emphasise the h, and pronounce it B hāgavad. It’s got to sound right.

deva is another important Kirtan word for Deity and Presence.

deva can mean “radiant one”, and I focus on this meaning.

   There are thousands of entries in the online dictionaries for deva, for it appears very often in the scriptures, and India is a very religious country. It is combined with other short words to create hundreds of compound words related to Deity and the worship of Deity.
    Prabhupad translates deva as “demigod” .
     Dr DC Rao explains that –
   “Different devas or devatas preside over different activities and special places. Hindus seek their blessings for that activity or site .   Devas exist as cosmic forces as well as forces within us.   They are invoked through prayer and worship as well as through a variety of yogic and tantric practices.”

I want deva and bhagavā to be translated somewhat differently, to broaden understanding. So

deva means “radiance” in these translations.

This is when we are radiant with the spiritual Qualities. When we have developed them to the extent that we can radiate them to other people, to our pursuits, and to our relationships. As a kind of distance healing.

eshwara (īśvara) is another important Kirtan word for Deity and Presence.

Wikipedia says – “The root of the word Ishvara comes from īś- (ईश, Ish) which means "capable of" and "owner, ruler, chief of". vara means, “best, excellent, beautiful”. Or “choice, wish, blessing, boon, gift”. Therefore,

īśvara can mean “capable of the best”, “master of choices”.

According to the dictionary,

īśvara means God, supreme Being, supreme soul, master.

Dr DC Rao gives the following definition –

Ishwara means pure consciousness.

This is an important principle for our spiritual practice. It is the experience when the spiritual Qualities are strong, and defilements are weak. It is the pure mind, or purity of mind. Thus spiritual practice can be called “purification practice”, in the sense of letting go of the defilements, and cultivating the spiritual Qualities. This is moving towards pure consciousness.

The spelling of this word is confusing.

Sanskrit uses neither our English v nor w, but a sound half way between. We put the mouth in the shape to make the sound v, but we make the sound w instead. This sound is like starting with v and then moving into w. As a result, this Sanskrit sound is sometimes spelled v, sometimes w.
When īshvara is combined with param, it changes to param-eshvara.
The superscript on ī is often dropped in the printing, leaving us with i instead.
The online Sanskrit dictionary will not accept the spelling sh, and requires ś instead. It wants this word spelled īśvara.
The online spoken Sanskrit dictionary spells the sh with a z.
eshware is the locative form of eshwara, and means “from eshwara, or located in eshwara”.

So a variety of spellings appear on this website.

īshvara and deva with param and maha.

The important Kirtan words for Deity : ātmā, īshvara and deva often occur with the prefixes param and maha.

maha just means “greater” or fully developed.

According to the dictionary,

parameshwara (parameśvara) means “Supreme Being” or God.
paramātmā means the Supreme spirit.

maha-heshwara (maheśvara) mahā-deva   mean much the same.

For parameshwara, paramātmā, maha-heshwara and   mahā-deva, I translate all these as “higher self”, or “Presence” or “Deity”.   They are really different words to mean different ways of viewing the same thing.

Or these terms can be used differently.     All too often our experience of the spiritual Qualities is not perfect; they are shaky, unreliable and not all here. The defilements are active to some extent. This is the ātmā (higher self) and īshvara (pure consciousness) that is not yet fully developed.

Then the terms -

param- ātmā can mean “fully developed higher self”, and
param- eshwara can mean “fully developed pure consciousness”

This is the experience where the spiritual Qualities are robust, reliable and resilient, and the defilements are insignificant. This is quite a refined state of Being, and can seem out-of-reach during daily life. So the suffix -āya is sometimes added. This is the noun in the dative case which means : “aiming at”. eshwarāya literally means “aimed at eshwara”. In this context, it can mean “moving towards.”
So I offer the following interpretation –

param- eshwarāya can mean “moving towards full purity of mind”
maha- devāya can mean “moving towards full radiance”

This can be our Goal, to move towards Deity, to move towards Presence.

jaya = jai = je = che.   jaya is the Sanskrit, often pronounced :   jai, je or che.

In religion, these words often mean “victory.”    Victory of the gods over demons. But in spiritual practice, we work for peace, not war.

In Kirtan, jaya, jai, je, and che are better understood to mean   “success.” Success in our efforts in spiritual practice.   Wishing ourselves success in our practice.

Not seeking victory over people who upset us, or invade our personal space. For in the ensuing battle, the peace is destroyed and the other party could be victorious over us.

namah = namō. In theistic terms, it means worship, salutations, reverence and devotion to a Hindu God or Goddess, according to tradition.
In non-theistic terms, it means honouring, valuing and devotion to spiritual practice. More precisely, devoting our energy in this hour to spiritual practice (see section A 5).

Without such dedication of our energy, there will be no practice and thus no progress. So namah and namō are foremost in practice.

Namaste. This well known Sanskrit greeting contains this word namah. Thus Namaste means   “honouring Presence (of Deity)”. In more detail, “We honour the spiritual Qualities in each other,   focussing on them, and kindly overlooking our faults.”
Namōstute also means honouring the Presence or Deity, but includes the syllable stu = you. So   namōstute means “I honour the Presence of Deity in you.”

nām = nāma = name.

ॐ Om
Om is not really a word, but rather a primordial and universal sound of healing. Reciting om is a special meditation, and the full meaning of om is best realised by reciting it.

As a sound, om is like a bridge between the busy-ness of daily life and the quiet focus of meditation. It’s a good way to begin Kirtan, and often the Kirtan musicians begin their concert by inviting everyone to join them in chanting the om mantra.    Thus om usually begins a mantra, and many of our mantras begin with om.

In its full form, it is really three sounds that flow from one to the other. aaa   ooor mmm, spelled AUM. This flow from one sound to sound amplifies the healing sound of aum. For it spans the whole vocal apparatus.

Aum is also an important Name for Deity. The Upanishads explain that these three sound of aum can represent the trimurti, the three Principles of Deity : traditionally described as creation, sustenance and dissolution.

For self care and self renewal, these three Principles can represent –

creation : renewing our efforts after a slump, and the motivation for our practice,
sustenance : practising and protecting our Spiritual Qualities after a slump, and
dissolution : the dissolution of unhelpful thought and attitudes, the release of pain, and the transcendence from suffering to Liberation.

I often “translate” aum as “wordless healing.”   Aum is a sound that is beyond words. In a way, om can be the most important part of a mantra.    It can remind us that true healing does not really come from all the busy-ness of the thinking mind. Rather, from the silent mind, from the refreshing and rejuvenating inner stillness and quiet of meditation.

pūrnam.   The simple dictionary meaning of pūrnam is “full” or “complete”.   Since Kirtan themes are all about the Presence of Deity, pūrnam is best understood as “full of the spiritual Qualities”. The closest English word in sound and meaning is “purity”, or “the pure.”

shrī (śri śrī) The Monier Williams dictionary defines shrī as light, beauty, loveliness, and radiance. So I translate shrī as radiance, being radiant with the spiritual Qualities, developing the Qualities until they can be sent out to the people, pursuits and even possessions in our lives.
    shrī can also mean “insigna of royalty”, so shrī is also used as an honorific for a highly elevated spiritual master.

svaha is used to conclude a mantra,   and to affirm the meaning of the mantra, or to celebrate the benefits of the mantra. So it’s like the Christian word “amen”, as a response to what was said, and giving our support to it.
      Etymologically, the term is probably from su, "well" and the root ah, "to call".   Thus svaha can mean “well said”,   or “rejoice.”   It can also mean “guidance”, or “may the theme of this mantra guide us.”

svaha is not really a word, but is called a “denouement”.   In theatre, a “denouement” is a final resolution of the play and helps to unravel or explain the plot.

svaha is often pronounced soha.

tat just means “that”, but in the context of our sacred songs, it always means “that which is Deity”. As in tat savitur varenyam.   Some online translations will translate tat as THAT    (and not explain what they mean by THAT).

tanno comes from the word tan which comes from the root word tat. As in tanno Brahma pracho dayāt

tat-tva. tva (tvam) just means “you”.   Thus tat-tva suggests “Deity in you”, as an affirmation when we encounter other people. Or “you” could refer to Deity. Then tat-tva suggests “that is Deity”, as a way of perceiving the important things in our lives as being sacred, including Mother Nature. As in para-tat-tvayā dhimahi

​Deity and Kirtan, Part 2.​Interpreting Deity​

Deity and Kirtan, Part 2.

Interpreting Deity