Slokam – 3

A description of Sri Krishna’s physical form is provided by Sri Bhattadri. The form is described in two ways.  The first is the physical aspect, which has the purpose creating a visual image that can be held steady in our minds, thereby helping to keep it locked into thinking about the second aspect, which are the innumerable attributes, good qualities and accomplishments of the Paramathma.

Locking in the Paramathma’s image in our minds, particularly if we can mentally perform a visual pooja, by showing Aarthi or mentally offer fruits and flowers, helps inculcate  Bhakthi within us. 

Bhakthi is essentially a mental acknowledgement of divinity of creation.  It is the refuge from the storm of life.  It is the recluse that gives comfort in isolation. It is the light that provides illumination, to the correct path to be mentally followed, so we do not get lost in the maze of alternate avenues that vie for our attention.

Everything that we have is an endowment from the Paramathma.  We have been given every small thing that we think we possess and own. Consequently, it is of utmost importance that we do not abuse these gifts or misuse them. Along with these endowments, we are given lessons,  both in the form of teachings and most importantly  by the actual events of life, as to what is expected of us and what the goals and objectives of this existence really are.

These endowments will not be handed down unless there is a corresponding effort in the right direction from us.  Our fundamental effort is to learn the lessons that are being taught, embark and stay on the correct path.  Once we have this resolve, develop the ability to distinguish between the alternate avenues of life, and put in the effort to overcome the hurdles, the endowments will be showered upon us.

The image of the Paramathma, is also inclusive of his innumerable qualities. If we know the significance of the image, we will recall the qualities that it represents. These qualities will be gradually, established, strengthened and reinforced within our minds as well.  

In this slokam, Sri Bhattadri brings out one of the most fundamental attributes of our minds, namely the GUNAS.  He quotes Veda Vyasa, who transcribed the scriptures for the Paramathma, as attributing the form to be made up of pure SATTVIC quality. 

There are three GUNAS that our minds are composed of –

• Rajasic is inclination to overcome our inadequacies through acquisition, domination and destructive conquest. This is also the quality that is closely linked to the most undesirable and yet necessary attribute, which is the EGO.  A Rajasic person would not accept anyone else as his equal. Even if a Rajasic person knows that there are others of superior attainment

• Tamasic is the inclination to resort to sleep, as a means of by-passing the issues that we face.  Essentially, this induces the mind to taking to the path of ignoring everything that comes its way.

• Sattvic is the most balanced of all mental attitudes, and is the inclination to view everything in the correct perspective. Sattvic approach is closest to a selfless attitude, which always focuses the mind on promoting welfare and well being of all those around us. It is the attitude that we will progress only when the environment in which we live is progressive. So all thought and action of a Sattvic person is oriented towards promoting communal well being

We are born with all three GUNAS.  We all work towards minimizing the Rajasic and Tamasic qualities and progressively enhancing the pervasiveness of the Sattvic Guna.

Sri Bhattadri points out that Guruvayurappan is composed entirely of pure Sattvic quality. Rajasic and Tamasic Guna within us.  The effort, which is in the right direction, would be rewarded with a change in our own personal environment to make it more conducive to encourage further advancement. Ultimately, when we are consistent with the effort to pursue, Sattvic quality within us will be endowed and Rajasic and Tamasic qualities will be minimized or eliminated.

The other aspect that Sri Bhattadri highlights in this Slokam is the that the Paramathma’s physical constitution is not sourced from the Five Elements (air, fire, ether, earth and water), or from the perception through the sensory organs.  Essentially, what Sri Bhattadri is implying is that any being made out of the five elements will have to degrade and perish with time.  Sri Bhattadri is also saying that a mind that is fed by the sensory organs will by subject to a constantly changing environment and will be constantly challenged and disrupted from the effort to maintain tranquility. 

So the Paramathma is praised as being made of pure Sattvic Guna, and not subject to physical degradation or tormented mentally by the environment.

The Paramathma is praised for these attribute because it was attained through immense effort and sacrifice. It is a clear message that everyone of us should go down the same path, under the protective guidance of the Paramathma.

Sri Bhattadri says that these enchanting attributes attracted the permeance of Conscious Bliss, which implies that Sattvic quality is a prerequisite to attaining a higher state of (conflict free) tranquil eternity.

So while contemplating on the physical form of the Paramathma, it should come to mind that the invocation of His image in our minds is also a request to endow strength in us to attain the Sattvic Guna.



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