Slokam 5

The demon does not stay on the tree. Like Putana, who appeared enticing when alive, but took on Her huge and ghastly original form and shape on Her death, the calf assumes huge proportions and crashes down from the tree.  In the process, it flattens many many trees and leaves the community bereft of a lot of its trees. Likewise, the battle of demolishing the demons within us also destroys quite a bit of our inner selves.   We have to then rebuild our inner world so there are no battle scars to impede our onward journey.

None of us can take on the battle with the demons on our own.  Without the Paramathma, we will nether recognize nor have the strength to battle the demons.  Without the Paramathma by our side, we will be victims of the demons. Once that happens, the road to recovery will be extremely long.  Demons take many forms, shapes and sizes. The Paramathma always remains the same. However, the Paramathma’s help needs to be consciously invoked. Otherwise the help will not be forthcoming.  We cannot take on this world even for a moment on our own. 

The demonic forces of this world always make it simple for us to be attracted to them.  The basic process of survival requires considerable ability to withstand these onslaughts of the events of life.  As a result we take refuge in the tantalizing temptations that demons offer – all of them are entrapments to ultimate misery.  We however overlook these entrapments because the mind seeks refuge and solace in frills and fancies such as relationships, and physical “luxuries”. 

The Paramathma’s lessons of life are sought to be diluted by these demonic forces which come disguised in many swaroopams.   When we start meditating on the Parmathma, many of these swaroopams start to disappear and reveal their true identity, which is to deceive us and misguide us. When these illusions start to disappear, we are forced to adjust to new reality.  Often, this disentanglement process is confused with deprivation.  So we are angry with the Paramathma and blame the Paramathma for “lowering” our “well being” and our perceived “status” in society.  In the absence of adulation and the sudden withdrawal of the company of our “influential” friends (which often follows the loss of wealth), we feel suddenly isolated, unwanted and left out of everything.  This is only way that the Paramathma can enlighten us to the reality of what really lies behind these “associations” and “fan clubs” and so called “friends” and “relatives”.  If at this point we do not see the real purpose of this existence and try to revert to our old ways. then nothing can be done to save us from demise and being forced to begin life all over again from its very basic forms.

The slokam points out that the demon was of cruel nature from birth itself.  Many modern theorists try to trace lineage of demons to their upbringing or to circumstances encountered in their lives.  Likewise the good among us are thought to be the result of good upbringing and lineage.  In Srimad Bhagavatham and in all Puranas, the birth of the evil and the demonic is said to be always preordained.  The circumstances of their birth and their upbringing are all incidental to their destiny. Likewise, we can probably conclude that the genuinely good are not products of the environment. The environment is a reflector of our inner disposition.  It is a prearranged sequence of events that have been tailormade for each and everyone of us in an unique manner. The environment and events are meant to balance the Rajas, Tamas and Sattvic Gunas within us.  We have to respond to these events by learning our lessons and enabling transformation. 

The slokam goes onto confirm that the entire sequence of events were observed by the Gods in Deva Lokam and the destruction of the asura was greeted by them by showering flowers on the Paramathma.  The showering of flowers is a victory sign for the good over the evil.   This observation and celebration is mentioned every time the Paramathma defeats an asura.  This awareness of being under observation is extremely important to enable us to imbibe self control. If we are aware that our behavior is under observation, we will not commit any immoral or adharmic activities.  We will display self restraint at all phases of our lives.  The Paramthama is keeping each and everyone us under observation 24/7 and 365 days a year. 

It is up to us to be conscious of and aware of this observation.  More importantly it is up to us to reciprocate this observation.  The doer, either within us or within other beings is only the Paramathma. If we keep the Paramathma under uninterrupted observation,  He will take complete control of our journey and we will not falter in transcending this ocean of conscious existence. The key challenge of this existence is to keep our power of observation focused on the Paramathma. We should not falter in this even for a moment.

When the supreme observer Himself takes on various Avatars, then He delegates the responsibility for observing Him to the Devas. When the Paramathma is the observer, then He takes on the responsibility of providing His guidance.  When the Paramathma is under observation, then He is displaying both the dangers that confront us in this existence and most importantly, His  unlimited prowess in putting an end to these dangers. The observers, the Devas,  then have the responsibility to disseminate this ultimate learning to their disciples.

In all His avatars the Paramathma has clearly displayed that even He is not exempt from being attacked by demons, and most importantly being observed for His performance (about which there can be no doubt). We as human beings with limited capabilities cannot possibly destroy the demons.

This “observation” is something that we are aware of all the time.  Consciousness is awareness and awareness implies that we are observing.  An observer should be apart from the observed. The observer can either influence the observed objects and events or we can stand apart.  When we try to influence the observed, we have to use certain tools and techniques. What tools we deploy depends on what we learn from the observation. We are born with certain built in tools.  We have the choice to apply them to various situations.  Before we apply them to the environment, we have to be aware of what tools and capabilities we have within us, and what is the extent to which we can influence the environment by deploying these tools. This is the role of the intellect within us.

The observer within enables the intellect to function. To function effectively, the observer within us should have no attachments. If there were illusory attachments, in the form of regrets and perceived “victories”, our consciousness will not be able to see the full picture.  In maharishis and the great saints, there is no regret and there is no anticipation of rewards or pleasures.  So their consciousness has no boundaries or constraints.  It can see the whole picture of this universe without any distortions.  When such a state is reached, then transition occurs out of this existence. When such a state of consciousness is attained, the world that we live in also changes.  This is why great sanyasis, by their sheer tapas, can elevate the spiritual level of entire humanity.  We are meant to take the cue from the realized beings and emulate them by following the spiritual instructions that they disseminate.

Consciousness is born as Jivatma the observer, with dependencies and limitations.  An observer cannot have dependencies. 

Awareness is the ultimate wonder.  Understanding and knowing awareness is the knowledge of the supreme. The first experience of awareness that we all have is its keleidascopic nature.  As Yashoda peers into the open mouth of Krishna Paramathma, she sees the entire universe in His mouth which includes the image of Herself looking into the mouth of the Paramathma, If we look at ourselves in the mirror, we see a simple reflection of ourselves.  We see the simple reflection because the light from the mirror forms the image in our eyes.  Suppose we take a selfie on the phone and expand the image of the eye in the phone, we will not see ourselves looking at ourselves because our reflection does not flow into the retina of the reflection.  So the reflection in the mirror, being only a reflection, does not actually see anything.  The sequence of events stops with us looking at our reflection. It is a one step process in perception. 

However, our consciousness works by awareness of the self, awareness of the awareness,  awareness of the awareness of the awareness, awareness of the awareness of the awareness of the awareness……..and so on …..add infinitum.  This is what is sought to be conveyed by the description of Yashoda being able to look into the mouth of the Paramathma and seeing Herself looking at Herself…..add infinitum.  Consciousness has no limits. In fact consciousness seems to work only by awareness of awareness of awareness………infinite number of times.  We may not be conscious of this repetition at more than two levels.

We are aware of our awareness.  Our consciousness (or JivaAtma) stops at this point.  The other levels of awareness are in the realm of the Paramathma.   However we must acknowledge that awareness does not stop only at one level.  Using our intelligence, we can visualize that awareness is a phenomena that feeds on itself.  Awareness cannot exist in isolation. The infinite levels of awareness are a necessity for us to become conscious.  Awareness of the self is termed consciousness.  Awareness of “external” objects is not consciousness.  The awareness of “external” objects is in the physical realm and resides in the five senses of the mind.  That awareness in the physical realm is purely reactionary and is comparable to a reflection on the mirror.  It stops at one level.  It is a symptom of consciousness and does not extend beyond the first level.  This one level of awareness is not consciousness in itself. In the material world of non-living objects, interactions and reactions are “automated”.  Physical forces such as magnetism, gravitation, sub-atomic forces, etc., are packaged to occupy space. Physical objects are not self-aware.  The awareness of physical objects resides in those with self-awareness.  It does not reside within the objects.  The movement and interaction of these objects is guided by the forces of the universe which may be discrete and possess different qualities.

Existence comes with awareness. There is no existence or life without awareness.  Inanimate objects are seemingly unaware of what is happening.  Yet we think that they react to “external” impulses.  How is it possible to react without awareness?  We are actually comprised of “living” cells that are able to react in very complex ways to intruders.

If a stone has a hole in it and we pour some water into the hole, there will be no reaction from the stone to eject the water or expel it.  However, the water will cause erosion on the surfaces of the stone with which it comes into contact.  The water has no awareness of its location. The chemical erosion that happens to the stone is the effect of water and atmosphere interacting with the walls of the stone.  Atmosphere and water are already interacting at the subatomic level. Similarly, the stone is already exposed to the atmosphere and is gradually being withered away by the atmosphere.  This withering away and interaction between the stone, atmosphere and water is the result of movement at the subatomic level.  This movement at the subatomic level happens without any feeling of desire, anxiety, insecurity.  However, can a physical reaction or movement happen without awareness? That does not appear to be a question for which we can possibly find an answer. 

Likewise, if some insects decide to make this hole their home, there will be no reaction from the stone. So the stone has no awareness that it has an intruder. `

How can we ever know whether there is awareness in an object?  The only way is through sense perception of the reaction of the object when subjected to external influence.  If an animal or an insect faces a threat, it immediately acts to protect itself.  A conscious being has needs.  Inanimate objects do not try to sense danger, seek protection or try to fulfill needs. If there is absolutely no reaction to a physical threat and the object seemingly has no needs or wants, we assume that it has no awareness.  It has no awareness of itself.  Inanimate objects however react to physical impulses. 

How can there be a physical reaction without awareness?  So it appears that awareness has many dimensions.  The awareness that is in inanimate objects is not self awareness.  The inanimate object’s reactions are purely physical. They are not based on needs or necessities.  When we are hit by a physical force, our bodies are thrown just as far as an inanimate object of the same size or composition.  The impact of the force on the object may vary, only because we are able to sense the impact in advance and are able to take just a bit of avoidance steps. An in animate object “feels” the full power of the force and is thrown well beyond the distance that a living being may be thrown.  However, it cannot be denied that the inanimate object “feels” the full power of the impact.

The linkage between self-awareness and existence is very very intricate.  There is no existence  without self-awareness.   Without apparently any self awareness, inanimate objects do not have any existence. If inanimate objects do not have any existence on their own, that can only mean that these are products of our Jiva Atma.  By implication, when we reach a self realized state and are completely situated within ourselves, these products of our consciousness will completely disappear.  Our universe in a self realized state will not have any “material” objects, including our own body and its innumerable components.   In that state of existence, we will have no dependencies and our consciousness will be in a pure state of self awareness.

The innumerable cells in our body are all considered to be “living”.  That means they have self awareness.  They are able to react to dangers to their existence.  So our consciousness, which is awareness,  is split into two parts. One which is subject to our “will power” and one that is outside of our “will power” and functions on its own. That which is outside of our “will” power, we are completely oblivious to.  That which is totally “within” our will power,  we are aware of (such as being able to open and close our eyes, and all physical movement).  Our eye lids have been given the capability to open and close. They open and close, without our awareness. They can also be opened and closed willfully.  So when we feel an irritation, we automatically open and close.  When we open and close with awareness,  we do not know the mechanism by which the eye lids open and close.  We are only giving instructions which are followed. We are giving the instructions either because there is an irritation or because we want to see something pleasant or because we don’t want to see something unpleasant to the mind (such as a slaughter house).  So we are given the option to exercise our will.  All the underlying mechanisms of the eye and eyelids have been constructed without our conscious effort.  We are being given power over something that was never constructed or brought into existence by us.  This set up is to ensure that we are in acknowledgement of the supreme always. Recognition of our capabilities, as the creation of the Paramathma is as important as the recognition that are limitations are also the endowment of the Paramathma.  That recognition is the only function that is expected from our intelligence.

However, our intelligence has its own agenda of ownership and indulgence and begins to set its own agenda. The challenges become very complicated and we slowly succumb to the challenges of this existence.

This is why it is extremely important that we should always place our endowments at the feet of the Paramathma.

Physical objects exist only for the purpose of enabling our existence.  They have no need to exist on their own.  So they are a subset of our consciousness. 

On the other hand, all creatures with self awareness have their own existence,  and their own lives to lead.

Even within us, much of the activity seemingly happens without awareness being in play.  When vaccines are injected into our bodies they produce antibodies without us knowing about them.  We have no clue of who or what the invader (virus) is and who or what our defender (antibodies) are.  We take them for granted and they do their job without us ever knowing that we have been attacked and we have been protected. Likewise, countless counter threats and defenses are being enacted every moment of our lives without us ever knowing about them.  These are revealed one by one as we progress materially and spiritually.  The revelations about the self will occur only when we are in tune with the guidance of the Paramathma. A key to this learning process is our willingness to learn.  The willingness to learn itself has many pitfalls because life keeps changing and simply to cope with the changes is a major challenge within itself. Without surrender and acceptance, the process of learning will not begin and there cannot be any.

So awareness appears discrete and containerized in each being.  My awareness does not extend into any other object or person.  Awareness seems to have many dimensions. The physical realm awareness is based on senses.  Awareness of the self transcends the senses.  Awareness of the self itself seems to have many dimensions to it. Awareness of the components of the mind arises from using our intelligence to collating and categorizing all our life experiences to gain an insight into who or what our true identity is.   This journey into self awareness is the essence of Adi Sankaracharya’s question – “who am I”?

Before we even begin the journey into “Who am I”,  we have a number of other questions such as “what am I”, “where am I”?, “How was I made”, “what will become of me”?  These are the questions arising out of ignorance of the self.  We do not know who or what we are or where we came from and where we are going.  However we want to know what will become of us!!!! 

The answers to these questions are extensively provided in the Bhagavath Gita by the Paramathma and is included in all the slokams of Srimad Bhagavatham.

Then there is the mind.  This very very important aspect of our inner self seems to lie in the twilight zone between consciousness and subconsciousness. The mind is seemingly controllable.  Yet it has an agenda of its own. That agenda appears preset by our needs and necessities in the physical realm. The mind reacts to events that consciousness experiences.  We are also conscious of the reactions of the mind.  Just as physical reactions have a domino effect, our mental reaction to events of this world also sets off a sequence of domino events.  That consequence may result in actions in the physical world or it may lead to further mental reactions such as happiness or anguish, which in turn will set off other actions/reactions.  Our intellect works to associate the cause of the consequences.  It may not always be able to find the cause of its happiness or misery. However, the mind knows for sure that it does not want to be in a state of misery.  The mind also wants to perpetuate the state of happiness.   Self Control as prescribed in the scriptures and puranas, introduces us to delinking the experience of happiness and misery from our experiences and taking an equanimous approach to this existence.  When we attain this state, we reach the first stepping stone to spiritual progress.  However, because the mind is prone to falling into traps at every step, it has to be controlled and restrained.  This control is the biggest challenge of this existence. 

It is important to understand the significance of mind control.  Control is an advanced aspect of consciousness. The first step in control is to exercise restraint.  The next step is to transcend the need for restraint.  Once the second step is attained, there is no reversion to the first step or to the starting point. When we do good in this life and accumulate Punyam,  we will live a life of enjoyment for a certain time. But when the time expires, we will revert back to the starting point.  On the other hand, when we live a life of enjoyment and pleasure, we are tossed into a world of suffering, where we will serve time and then revert to a world of “normalcy”.  The process is repeated many times until the learning becomes imbedded in us that a life of material pursuit is not the objective of this existence.

In the Paramathma’s path, the life we live is one of denial from the start.  We are not given the luxury of “success” or “happiness”, both of which are transient.  In a state of denial, we learn very quickly that we are not to aspire for the things of this world.  When we follow the Paramathma’s path, there is no question of us ever aspiring for the “good” things of this life.  We quickly learn that there are no reward based actions that will ever bear fruit in the long term. We also quickly learn that any reward based actions will have dire consequences that will follow immediately thereafter. This learning does not come easily. A life of denial is a very hard one, in which everyone around us will seemingly succeed, while we and our immediate family will always fail. 

Even in victory over the Kauravas, which is accomplished with the help of the Paramathma,  the Pandavas experience no happiness and do not feel victorious.  The life of incessant suffering makes us completely devoid of any desire for this existence or its “pleasures”. Complete disengagement sets in and we lose fear of all loss and death.  Essentially the Paramathma takes us in one step to a state of liberation that is not possible to attain even after many many rebirths.  As we go through the experience of incessant suffering, we lose every iota of desire to be reborn in this illusory world and do not seek any of its “offerings”.  This is a state from which we will never revert to desire or attachment.  Life cannot hold us in its deceptive clutches of destruction.

Our existence will slowly become independent of all bonding.  Complete bliss will set in, regardless of what situation we are in. This bliss will emanate only from the confidence that we are resident in the Paramathma and all our “possessions” are His belongings. Our primary possession being consciousness, we will have to hand that over.  The challenge in handing over consciousness is our fear of going out of existence.  We cling to it unless we are in full realization that this material existence has nothing but pain and sorrow. This is why, those of us who experience nothing but misery in our lives will attain moksham through a permanent release of Jiva Atma and its merger into the Paramathma.  Any unfulfilled desires at the time of death, will bring us right back to this existence. It is not to deride the fact of our life.  On the contrary it was meant to be a pleasant journey and we have been provided with all that we need.  We however, in the absence of correct spiritual orientation misuse our endowments to experience transient pleasures. 

The false identity does not permit the release of consciousness to its ultimate owner.

The problem is we do not believe or trust the supreme.  We are attuned to believing what we see and what we experience.  Most of our lives are spent in a state of non-belonging or suspended animation.  We do not know what is going to transpire in the immediate future.  Good times turn to bad,  Calamities hit us when we least expect it and so on.

Let us devote all our available time to the service of the Paramathma.  The journey through this life will be painless.