Slokam 8

The slokam elaborates on the enchanting form of the Paramathma.  It is said that even Shiva Perumal was desirous of seeing that tempting form of the Paramthma which deluded the asuras into inaction. 

The asuric desire for intimacy with the opposite sex is an intricate web of physical, emotional,  and psychological forces. The Paramathma shows that He  is a master at weaving the fabric of temptation. The fabric is oven in the asura’s mind.  We can all be easily entrapped by this fabric.  The asuric aspect within us has the need for recognition. It wants possession.  It wants acceptance and the rewards of physical pleasure. All these key wants are combined in the form of an attractive woman,  who is presented to the asura,  with apparently no strings attached.

Shiva Perumal visits the Paramathma with his wife Girija and others. He prays to the Paramathma to reassume the form of Mohini.

The Paramathma then vanishes from their presence,  to assume the form of Mohini. 

The forms that the Paramathma assumes to entice our minds and hold its attention are very many. We see them every moment of our lives,  but we may not recognize them as the Paramathma.  More likely,  the captivating spectacle will hold our attention completely, to the exclusion of everything else. Even if we know that this is the Paramathma,  we will still be deluded.

The slokam seeks to convey that even though Shiva Perumal knows that it is only an illusion created by the Paramathma,  still he wants to see it. 

The world of the senses is purely illusionary.  Yet the mind is completely enthralled and captivated.  It becomes attached to it, to the exclusion of everything else.   The captivation is powerful,  stands the test of time,  and even after the mind knows that it is an illusion and it has consequences related to captivity,  still it succumbs to it, repeatedly. 

In the battle between temptations on the one hand and  intellingence, consciousness, dharma on the other,  our asuric nature is entrapped every single time.  This is why it is very easy to trap animals with bait. 

It needs many life times of effort to establish the supremacy of the deva within us,  who will not fall prey to temptations.

On the other hand, if there is no desire for recognition, acceptance,  intimacy,  will we still be able to function in our everyday lives?  Life in the detached state can be attained in everyday life. Many insects,  birds and animals go about their daily task without any attachment.  They perform their assigned functional duties seemingly mechanically.

However the motivation of temptation acts as a source of energy for action.   In the absence of the temptation of illusion,  what can motivate action?  That is possible with selflessness.  It is the ability to draw pleasure and happiness from the well being of others. Unlike the asura,  who not only has to have everything, but also deny it to others so that he is able to project himself as someone superior,  the deva would draw inspiration and motivation from service to others. 

The great sages,  which includes those at the level of Kanchi Maha Periyavva,  draw inspiration only from service to the public.  This is the highest motivator of this existence.  Does service not increase attachment as well?  Attachment in public service is only temporary,  because there is no expectation of a return.  It is done only as a discharge of karma,  with the knowledge that the action is coordinated by the Paramathma and the results belong only to Him. 

The bait of Mohini is irresistible.  No matter how many times it is repeated.

Let us ever be aware that it is the Paramathma Himself that has taken on the swaroopam of all that we perceive and is guiding our actions for our own good and evolution.