Slokam 5

This Slokam makes two very important qualitative statements about the Paramathma

The Slokam begins by addressing the Paramathma as “one without birth”. 

In understanding this first statement in the Slokam, it would be appropriate to reference the Paramathma’s teaching to Arjuna on the Battlefield of Kurukshetra.

When Arjuna dithers on the battlefield about having to fight his evil Kaurava cousins, Sri Krishna explains that each being is composed of two parts – the body and the Atma.  Sri Krishna explains that the body perishes with time, but the Atma is eternal.  He explains that no one can kill another being, because when the body is destroyed, the Atma would simply leave that temporary abode and either acquire complete liberation from the cycle of births and deaths or simply be reborn with another body.

Sri Krishna also explains that if during one’s life, a person has acquired enough “Punyam”,  he may spend some time in the abode of the Devas where he would lead of life of experiencing worldly luxury.  However, the “Punya” has an expiry date, and when that happens, he would have to be reborn.  However, if one completely surrenders to the Paramathma at the point of death, then he would reach Vaikunta, the abode of the Paramathma, from which there is no return to this existence ever again. The important thing is, the mind must be fixed unwaveringly on the Paramathma when the body is going through its death throes.

Maintaining this concentration when the last breaths are being taken is not something that can be done at the snap of one’s fingers. It requires considerable preparation, bhakthi and resolve. Finally, based on the extent of one’s dedication,  it has to be an endowment from the almighty. 

It is the objective for most of us, if not all, to reach Vaikuntam and never comeback to this fearful and insecure existence.

The other statement in the Slokam is that the Paramathma is not bound by any active occupation or duties, which would be caused by the need to satisfy a necessity. So the Paramathma’s actions are not subject to “Cause” and “Effect” relationships that motivate the actions of almost all living beings.

Physical needs, emotional needs, and the need to overcome fear, insecurity, distress, and attain a state of happiness are the “Causes” that initiate us into action.  The action then causes “Effects”.  Lets say I compete for job against 50 other applicants. I get the job, and get some (temporary) happiness and satisfaction. The effect is that I have denied the job to the 50 other hopefuls, who now experience (temporary) unhappiness and disappointment. 

So any action is driven by a need and has a favorable effect to one and unfavorable effect on another.  The unfavorable effect then becomes the cause that motivates further action. This goes on and on endlessly in a never ending cycle of Causes and Effects which cause alternate bouts of happiness and distress and keeps all beings in a permanent state of fear and insecurity and misery, from which we seek release.

There can be no escaping for anyone from this Cause and Effect impact, as long as one is alive. This is how the pendulum of Karma perpetually swings back and forth and keeps all beings on tenterhooks. No one can escape its devastation. Saints see this right off the bat and opt for meditation in seclusion, by renouncing all worldly action, to mitigate its impact and seek complete release.

So Arjuna asks Sri Krishna, as to what would be the action from which there would be no fall out effect?

Sri Krishna’s answer represents a time tested truth that has two parts to it.  These are monumental lessons for everyday existence on this planet.

• Perform your function and duties without expectation of any rewards.  In other words, assign the consequences and the rewards to Me.
• All action must be driven by Dharmic intentions which would benefit humanity at large.  Adharmic action motivated by expectation of personal gain is not acceptable.

Lets say briefly that Dharmic action generates Good Karma and Adharmic action for temporary personal gain generates Bad Karma that will cause multifold misery in the future.

So the prayer acknowledges, that the Paramathma is not driven, motivated or subject to being bound into performing any action that is caused by the need to fulfill a necessity. Then why does He act at all?  This question arises only from a Human Being who would not perform any action if there was no need to fulfill.

Sri Bhattadri’s slokam highlights the understanding of this “Causeless Action” attribute as a primary characteristic of Vaikuntam. He basically implies in this Slokam that the act of creation is possible only when it is initiated with no cause.

Karma and the forces of cause and effect seem inextricably interlinked.

Look at it this way. Cause and Effect impact results in a continuous chain of action, where one action creates an effect which then becomes the cause of another action.  Likewise Good and Bad Karma follow each other alternately and feed on cause and effect and result in a never ending cycle of action.

At the time of creation, would there have been Good or Bad Karma, that could have fed Cause and Effect that would have initiated action?  The answer can only be in the negative.

So creation did not result from a cause……..very hard to understand. Lets leave it at that for now and explore it later.

In our prayers must be included the strength to pursue and perform our duties without expectation of any rewards and maintain a consistent Dharmic outlook.