Slokam 8

We are often criticized for praying to different deities. The slokam reiterates that all deities and forms of Gods are only the Paramathma Himself, that manifests in different forms.

The Paramathma takes on the different forms of Gods to reflect our needs and our state of development.  We all think that we either have something or we lack something.  Some of us think that we need wealth to be happy. Some of us think only that we need good health to be happy. Others want education and knowledge and so on.  The Paramathma Himself advices us that we need nothing except Bhakti and devotion towards Him.  This state of dropping all our needs and retaining only Bhakti for the Paramathma is the ultimate state of existence.  This state represents evolution from which we will not come back to a worldly life ever again.  This attainment is not just a simple one step process.  We have to transcend all our worldly needs and the vast majority of us are not ready for it. We may not be ready for it until we go through many many life times. 

In going through the cycle of births and deaths, we are subject to various needs and wants that need to be fulfilled. In the process of fulfilling the various wants and needs, we are also developing dependencies, attachments.  Our ability to fulfill our various needs should be coupled with the awareness that we are not, at any cost,  to fall into the trap of developing an attachment or desire for the objects of fulfillment such as wealth, health, education etc.  All these must be recognized as only being the means to transcend this existence.  If we develop attachments, like Bharatha did to the deer,  then there is no escape.  We have to return until we are able to fulfill our needs and perform our assigned duties without developing any attachments.

In order to facilitate this transition, the Paramathma takes on the forms of different deities, so that we are able to clearly understand that the fulfillment of our desires is only the result of our surrender to the deity of our choice or our Kuladeivam. A need is created that cannot be fulfilled with our limited capabilities.  Yet we do need to fulfill our basic needs in order to carry on with our lives.  Only when this situation arises do we turn to the supreme and begin the journey towards surrender and realization. The impetus to carry on down the path to the final destination is the key input from us.  Like the brothers, we may make many mistakes, yet the Paramathma finds ways to pull us through.  This is possible only if we have the desire to attain the higher level, which is the feet of the Paramathma.  This is largely dependent on our intellectual capability to discern the illusory from the real.  It is not the same thing as looking for a needle in a haystack.  In the case of the Paramathma, He is not making an effort to hide. 

In fact it is the Paramathma who is looking for a needle in the haystack and not vice-versa.  He is trying to find the liberated being among us. Not only is He trying to find the evolved from among us,  He is also looking for the ray of light within us which He can latch onto and lead us through the tunnels of life and into the realm of eternity.  This ray of light is our intent and effort to see and acknowledge the hand of the Paramathma in every little corner of our inner (and outer) self. This search by the Paramathma for the ray of light or illumination within us, is ever ongoing.  The Paramathma knows everything about us and He is constantly engaged in shaping the events in our lives so that we may be  guided to the correct path.  When we go into the world of delusion, as happened in the case of the two brothers, there is no effort on our part to reach out to the Paramathma for release from this existence.  In fact, the moment our needs are fulfilled, more needs develop and we want more of the same.  We don’t see the need to exit this world. In fact we may even be hoping for more wealth in the next life!!!!

The experience of pleasures of this life causes us to project ourselves.  There is a very intricate relationship between our ego and the capability to enjoy this material existence.  Like the two brothers, who take possession of the playful women, we will form relationships and take ownerships. Relationships cannot be formed without the Ego being in full bloom.  In any relationship, we are attempting to control the other person into submission to ourselves. The moment they show independence, the “relationship” is broken. Control over material objects, people or events, cannot be established without the Rajasic guna (or ahankara) being in dominance. The efforts that require a dominance of the ego are oriented towards seeking rewards.  It is the rewards (of power and pleasure) that motivate action.  So it is the exact opposite direction to the state of detachment and renunciation of rewards and surrender that the Paramathma expects us to attain.

He takes the different forms to establish our commitment to the spiritual path, by fulfilling our worldly desires. He also shows us the limits of worldly attainments and that there is a need to progress to a higher level of attainment. At this higher level of existence, we should constantly be in the mode of reaching out to the Paramathma. This will require us to be in the mode of surrender to the supreme. This is the key contribution from our end.  The seeking has to be voluntary and without any doubts.

May we ever place the ray of illumination within us at the feet of the Paramathma.

The slokam points out that the Yakshas are essentially devotees of Shiva Perumal.  It has been illustrated in the scriptures, that Shiva Perumal, in presiding over the world of Jiva Atmas,  is very compassionate and steps forward to grant relief from our worldly needs.  Shiva Perumal, as a key member of the trinity – Brahma, Vishnu and Shiva, is responsible for destruction.  However Shiva Perumal is always considerate in releasing us from worldly pains when we appeal to him.  Tapas is the route to obtaining relief from pains.  Tapas itself is the means to attaining liberation. All the significant Asura kings –Hiranyakashipu,  Ravanna, Bali, are credited with performing intense tapas to obtain their boons from Brahma and Shiva Perumal.  Tapas is the path to detachment from worldly pleasures and rewards.  However, the grant of the boons to the asuras makes them physically invincible, and instead of dedicating their enhanced energies to serving the Paramathma, the asuras immediately turn around to terrorize and enslave all subjects for their own gratification.  Asuras always use their boons to take possession and cause destruction.  That is why the Paramathma does not grant them the reward of the Amrutham from the ocean of milk.

When the Yakshas are released, they reach the feet of the Parmathma.  Sri Bhattadri points out that the Yakshas reach the feet of the Parmathma.  It may be concluded that the two Yakshas are the manifestations of the two brothers. Sri Bhattadri points out clearly that to evolve to a higher level, we need the blessings of the Paramthma.  To obtain the blessings of the Paramathma, we need to be devoted to the Paramathma. To be devoted to the Paramathma,   we first need the boon of devotion !!!!  It is very very important to note the controls that the paramathma retains over the chariot that is designed to take us through this journey. To be devoted to Him, we need His blessing.  In other words we should be blessed to have the blessings of the Paramathma.  Although this may seem like a contradiction,  it is not. 

If we are to be blessed by the Paramathma to gain His eternal support then we have to have reached a certain stature. To reach this stature we should be in a mode of permanent appeal for support to the Paramathma.  This is the state of surrender, in which, devoid of worldly desires, we appeal to the Paramathma for support.  By being in a state of surrender, we are basically opening up our communication channel to Him with no reservations, doubts or restrictions. To attain this state of surrender and open our inner self and place it at the disposal of the Paramathma, requires a  large effort on our part.  It must be acknowledged that the circumstances and events of life that shape our approach and reaction and ultimate surrender are all the handiwork of the Paramathma alone.  

The many forms of deities that He takes are to guide us through the various stages of development from meeting basic needs (Ganapathy), to providing an education (Saraswathi and Sri Murugan),  career and wealth (Lakshmi), raising a family and assimilation of spiritual values (our Gurus which include Sri Dakshinamurthy, Sankaracharya), ascendancy in the material world (various forms of Shiva), and finally detachment from all worldly objects (the Paramathma Himself in His swaroopam).

May we see the glory of the Paramathma in every aspect of our daily life.  May we be equally aware that we are being observed by Sri Narada and ever keep our head bowed in respect to the manifestations of the supreme.