नरेश मेहता की कविता
Summary
The text explores the idea that mantras and language exist beyond written scriptures, manifesting in nature. The author experiences a language not found in texts, one that carries the fragrance of flowers and the purity of bilva leaves. Touching the earth evokes a Vedic hymn, and the trunks of deodar trees feel Upanishadic. The birch trees possess an unacknowledged Vedic quality, and waterfalls are like recitations of hymns. A universal, sacred fragrance descends upon the earth's vegetation like the Gayatri meter. This forest dance of Savitris is not described in any Shatapatha Brahmana. The author repeatedly hears this non-textual language in silent plants. Whenever the author sees this land, it appears as Gayatri. Rivers in solitude perform the achamana of herbs. The scent of tree fruits, cow's milk, and all humans contains the fragrance of the sun. Everywhere on earth, a complete Anushtup meter is written. This language is heard in solitude and chaos alike. The black and white vowels of night and day become Yajurveda. Every moment, a mantra transforms into vegetation, its fragrance present in every flower. The author questions whether one can name the fragrance present in every flower, as names are finite while the fragrance is infinite. Beyond all human languages, there is a direct experience that is the mantra-fragrance of solitude, which only descends. The author concludes that flowers are not just words but a complete language, and asks who would believe that a flower can be a mantra.
Conclusion
This text redefines language itself, moving beyond written scripture to propose that nature—flowers, trees, rivers, and sunlight—constitutes a living, sacred tongue. The implications are profound: meaning is not confined to human texts but is embedded in the sensory world, where a flower is a mantra and a waterfall a hymn. The outcome is a call to perceive the divine in the everyday, to recognize that the earth speaks a pre-verbal, Vedic language of scent and form. This perspective challenges conventional boundaries between the spiritual and the material, suggesting that true understanding comes not from reading, but from direct, silent communion with the natural world, which continuously performs its own ritual of existence.