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Extracting Implied Meanings of Slokams in Srimad Narayaneeyam

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NARAYANEEYAM

Melpathur Narayana Bhattadri was born in 1560. Narayaneeyam was entirely drafted in the premises of Guruvayur under the direct supervision of Sri Krishna. Sri Bhattadri was seated right in front of the Temple Sannidhi with his brother, who scripted as Sri Bhattadri composed and recited the Slokams. His seat and location are captioned with a signboard in the Temple.

It is said that Sri Bhattadri obtained the affirmation of the Paramathma after concluding the chanting of the Slokam.

The Paramathma granted His concurrence to the content of the Slokams with a slight nod of His Head. If there was no affirmation, Sri Bhattadri would deduce the reason for the disagreement through his meditative powers and represent or confirm his stand. In any event, he would not progress without obtaining the Paramathmas agreement.

Narayaneeyam is a summation of the essence of Srimad Bhagavatham. So the indication of the agreement with the content of Sri Bhattadri’s slokams is direct acknowledgement of the sanctity of Srimad Bhagavatham and its source.

The basic theme of the slokams is the elucidation of the many aspects of Sri Krishna that establish Him as God with complete power over his many and varied creations. While the slokams continually acknowledge the supremacy of the almighty, it also lays out the various qualities and attributes the are a prerequisite to attain nearness and establish a communication link or a help line that is so essential for lesser beings to sustain our lives, retain well being, and, most importantly, progressively evolve towards a higher plane of existence.

Narayaneeyam is scripted as a one way conversation between Sri Bhattadri and Guruvayoorappan.

Sri Narayana Bhattadri, was afflicted with a form of paralysis that he took over in gratitude from his preceptor, Sri Achutta Pisharoty, as his way of imparting Guru Dakshina. Each slokam ends with the request that Sri Krishna shower mercy on him by mitigating and removing the affliction.

Sri Bhattadri infact dedicates his composition to his affliction, simply because, as he says, it was this physical condition that ensured that he would not pursue worldly ambitions, but would instead aim for the ultimate attainment of oneness with the Paramathma.

Lets move along to the slokams and explore, in simple language, the beauty and intricacy of the scriptures, particularly Srimad Bhagavatham, on which Sri Bhattadri has based all the slokams.

Credit to Sri AR Parthasarathy for the English translation of the Sanskrit slokams, without which many of us would not have a clue as to the meaning of the composition.

Organization of the Slokams. The Slokams are grouped into groups that have a particular objective. For example Canto-1 defines the ultimate objective of life. Canto -2 starts with the first step to attaining that objective ………etc.

The Cantos are not a step by step instruction booklet. The whole objective of the Puranas (and Narayaneeyam follows that path perfectly), is to induce the reader to take the initiative in attaining the ultimate objective wholeheartedly.

Remember, life is an endowment. We are entrusted with galvanizing all the forces that we have been entrusted with in order that we may acknowledge these and hand them back with gratitude to the Paramathma. So we have been given a loan, which we take, put it to proper use, and give it back, with interest to the originator.

If we can complete this task, then we are rewarded with the next higher endowment. Which is Moksham, which elevates us from transient state to a state of permanence.

The pitfalls along the way are many….and they are hazardous. Temptations take many forms. The lessons to overcome them is handed to us by life through our worldly mind which is dependant on the five senses. Narayaneeyam, along with the scriptures, is an excellent guide book that needs to be used in the correct manner.

The ultimate beauty of these works is that they are subject to interpretation, and each time you read them, they open up a different door within ourselves and illuminates a pathway that we never knew could possibly exist.

This keliedoscopic impact of the teachings is the primary reason why these are arranged in the form of slokams. remember, in those days, the primary mode of teaching was not through books. slokams had to be understood word by word and repeated incessantly for two reasons;

retention in the mind
review and understand the different dimensioins and aspects that these slokams represent.

The second point is the key to evolution. our lives are constantly changing. so as we face different situations each day, life throws a different light on the different on the slokams.

Sometimes we are put into favorable situations, sometimes unfavorable, sometimes victory and sometimes defeat. So we are forced to face different situations.

We blame ourselves and other people for unfavorable situations, and take the credit for favorable ones.

We revel in victory and are despondent in defeat.

Krishna Paramathma is very particular that life should be viewed equinamously. Karma, or participation to partake in life’s lessons, is our bounden duty. It is our Kuruksheram. Never back off. The situations that we are put into are not easy by any stretch of imagination. It is meant to make us realize the truth……the truth about ourselves. The leson of life is tailor made for each and everyone of us. So the resolution of each of our situations can only come from within us.

There is only one other, that knows our condition, and that is the Paramathma. Krishna Paramathma knows, simply because He is the one that put us into this situation in the first place.

That is the realization with which NARAYANEEYAM is written by Sri Bhattadri. His appeal, at the end of each Slokam, to remove His afflictions, is to be reiterated with our own appeal to the Paramathma to convince Him that our realization and devotion are true and, devoid of all attachments, we are fit to move to the next state of existence.

Sri Bhattadri’s works were completed over 100 days.

Read the below with an open mind. The author does not claim any particular insight into the eternal mysteries of life that these slokams represent.

Canto – 1

NARAYANEEYAM begins with the acknowledgement of the universal objectives that every living being should aim for.

We are born into a conflicted situation that should be transcended to attain peace and permanence.

Slokam 1

The author provides an insight into what is being sought by us human beings, whether we consciously know or realize it or not.

Sri Bhattadri points out that, even assuming we are knowledgeable and diligent, it is finally only the Paramathma’s merciful gesture to endow upon us the benefit of the effort. The attainment of the higher state of existence is an endowment only and cannot be directly attained by us, no matter how intense or focused the effort is.

The endowment is the liberation from the cycle of births and deaths. Essentially, when it is certain that our demise awaits us at a future date, we are filled with apprehension and fearfulness of the inevitable and spend much of our lives in fear of something over which we have no control. This fear needs to be overcome. If the fearfulness is not overcome, it is more than likely that the higher state cannot be attaind. Sri Bhattadri points out that at the point of exit all our faculties must be focused on the Paramathma to the exclusion of everything else.

It has been said repeatedly by the Paramathma also in the Bhagavath Gita and Srimad Bhagavatham that the object of focus of the mind at the point of exit of life from the body will determine largely, the form that we take on our rebirth.

At the point of exit, the mind must be set un the attainment of the ultimate truth. Anything that changes with time can never represents the truth.

The author says that this unchanging state relates to the mind, which represents the origin point of consciousness. The mind is basically in a constant hum of activity. Consciousness on the otherhand represents the stillness of eternity.

Sri Bhattadri explains that all our effort should be focused on the control of the mind and keep it in a state of stillness with continuous focus on the Paramathma’s swaroopam and manifestations.

When this steady focus is retained by the mind for extended periods, a channel of communication is established with the Paramathma, which in turn makes Him to notice and reward the effort through endowment.

The endowment helps us to disassociate our consciousness from the mind, body and the five senses. Effectively the endowment makes us drop all our worldly attachments. It is not possible to attain the higher state of existence, which eternal permanence and tranquility and freedom from re-births.

Sri Bhattadri elaborates on the higher state by clearly stating that the higher state is attained when we shed our attachments to this world, and transcend the boundaries of Time and Space. He says that all the five sense objects should only be used to contemplate on the Paramathma, by listening, to His glory and contemplation on His greatness.

He mentions that the scriptures do not spell out the requirements clearly enough for all to comprehend. This is the way the scriptures are constructed and the purpose it to inculcate a sense of inquiry and discovery in the mind of the reader.

Sri Bhattadri declares that we are indeed fortunate that Sri Krishna’s physical and spiritual presence in Guruvayur, provides all among us (including those not endowed with the ability to read and interpret the scriptures), an avenue for attainment (evolution) to a higher state by mere sight of the resplendent form of Sri Krishna which shines before His beholders. The glorious form locks in the mind of the devotee and prevents it from wandering/scampering hither and tither.

The Truth according to the scriptures is that which never changes, under any circumstance. The Paramathma’s love for us is one such example.

The slokams begin with an explanation of what consititures Truth and what is the impact of attaining true knowledge.

Knowledge is again an endowment. It is a collection of truths about different aspects of one’s own self, including the relationships and interdependencies of the different forces that constitute this existence.

Our daily prayers should include an invocation of the eternal compassion to provide continual guidance on veering away from the right path.

Slokam – 2

Sri Bhattadri wonders as to why people go after the small and perishable objectives of this world, when such big rewards such as peace, permanence, tranquility and eternity are on offer. He mentions that such of surrender at the feet of the Lord is the only way to obtain salvation or mukti.

Srl Bhattadri admires the Rishies and /munis who have renounced every worldly desire and set their minds on this singular objective. They meditate constantly upon removing the afflictions of this universe.

Sri Bhattadri affirms that he allows his mind to take refuge only at the feet, of Lord Guruvayurappan, so that it does not wander to latch onto worldly desires.

A desire is usually fed by a physical, mental or emotional need that gives “pleasure” to the mind when it is fulfilled. Because the mind experiences pleasure when the need is fulfilled, it again and again generates the need and this continues in a never ending cycle (addiction). Because the desire and the pleasure of satisfaction it produces, become permanently etched in the mind, there is never a moment, even at the end of life when the mind can detach itself from the longing. So if the desire remains through the end of life, the jiva-atma returns to this world, although in a different body shell to experience pleasure of satisfaction through the senses. The Jiva Atma then never attains mukti or liberation.

Not becoming entrapped in the transient pleasures offered by this world, is an absolute requirement that is very hard to resist. The only way this can be done is to keep the mind focused on the Paramathma, without wavering and offering everything to as a sacrifice.

In our daily prayers we should include a request for resolve for continued pursuit of higher attainments as opposed to worldly desires.

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.

Slokam 4

In this Slokam, Sri Bhattadri gives an insight into our evolution into a state of pure consciousness.

Consciouness has many attributes. Infinite expansiveness, with neither a beginning or an end is one of its fundamental characteristics.

Sri Bhattadri expounds on the expansiveness of consciousness.

Consciousness begins its journey by germinating in the mind. The mind uses the five senses as the tools to navigate through the perceived universe.

Pure consciousness is a state of attainment. Sri Bhattadri describes it as the “Ocean of Brahman”. He mentions the Sattva quality of the Paramathma as being the wave on the ocean of pure consciousness.

He further says that those of us who manage to attain the state of pure consciousness, or Brahman, are absorbed into this ocean and adorn it like “a depository of innumerable pearls”.

So is the Paramathman, who represents complete totality, actually built from component parts, that were independent of each other?

He then mentions that other Deities, who represent different aspects of Guruvayurappan would by His component parts (the “Sakala”). Since He Himself is Totality, he is referenced as “Nishkala”, which means “one who is not formed from component parts”.

This is an important statement. Any being that is assembled from component parts, such as a Human Being would have problems of self control, since each of the component part would have its own agenda. There would be inbuilt conflict between (say), the reproductive system which induces desire for the opposite sex and the mind which is constantly struggling to concentrate on goals other than sexual relationships. We all go through these struggles everyday.

All living beings begin their journey as a unicellular/minute seed, which then manifests into multiple parts, which then perform different functions. The seed is basically transformed into a conflicted being with multiple personalities and differing and conflicting agendas. Learning to manage these organs and take them all through the journey is quite a task that most of us struggle with.

All though the Paramathman also seemingly has many component parts, he represents Complete Totality, simply because He has no conflicts with the components and is in complete control of every one of them. So he becomes a “Nishkala”.

When death makes us finally shed these component parts, we should have attained a state that is not dominated by these component parts, so that we are liberated permanently from the process of repeated births and deaths.

In our daily prayers we should pray for the strength to evolve to a state of conflict free Pure Consciousness.

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.

Slokam 6

Sri Bhattadri calls Guruvayurappan as “Maarutaagara”. He expounds on the forrm, which is the residence of Sri Lakshmi, without any reservation or hesitation. The symbolic message here is that if Sri Lakshmi can surrender without reservation or hesitation then Guruvayurappan must certainly represent perfection in all its forms – beauty, strength, wisdom etc.

It is noteworthy that Sri Krishna says in the Bhagavath Gita that he is the Lion among animals, the Arjuna among warriors, the Yudhishtira among practitioners of Dharma etc.

The human mind latches on to the victorious as a means of emulation. The form of Guruvayurappan is captivating and His exploits are inspiring, because He protects His devotees from being destroyed by the evil forces. So the mind is calmed from its fears and anxieties and reassured that protection is available through invocation of the Paramathma.

May we be given the capability to focus without faltering on the form of Sri Guruvayurappan.

Slokam 7

Sri Bhattadri apologizes to Guruvayurappan for having thought that the action of creation was unfortunate because it subjects beings to the cycle of births and deaths. He then recognizes that we beings would not have been able to experience conscious bliss by beholding Sri Krishnas Image, and

Contemplating on his protective exploits, listening to His Sankirtanas, dwelling in His protective abode and offering flowers and fruits as Neivadyam.

This is a very profound Slokam because all of us at one time or other have had the same doubts about our transient existence. Have we not become muddled when we read about atrocities in the news media everyday?

We don’t know the intricacies of what lies ahead, so filled with Fear, we question the rationality of creation. Sri Bhattadri acknowledges and is thankful for being given the opportunity to exist as a Human Being with the endowment to attain the higher level of permanence and tranquility.

This Slokam provides a glimpse into the eternal and tranquil nature of consciousness, which is the nectar that is granted as reward for the effort of transcending fear, desire and insecurity located in the mind (which is the active part of consciousness)

It must also be mentioned that when knowledge of the Atma is assimilated, we are able to drop the any attachment we may have for worldly objects and lose our fear of being consigned to an oblivious state. All of us are worried that we may just return to the dust from which we think we were created. Immersion in Bhakthi helps wash us off the transient earthly forces from which we were created and elevate us to a state of Cosmic Bliss.

May we be fully supported in our effort at attain that elevated state of being.

Slokam 8

Speaking practically, Guruvayurappan should be with us only when we think of Him and invoke Him in our minds. But in reality, His presence is always with us as, manifested as our consciousness.

This slokam acknowledges that the conscious and subconscious forces to which we are subject are the endowments of the Paramathma and that none of our faculties are under our conscious control.

The Slokam questions the fact that when we have been endowed, even without asking, with all these faculties and lavish environment in which to flourish, and the strength to pursue evolution, how can we be complaining or even asking for something that we think we have not been given?

One of the greatest states of success that we can attain in this existence is to recognize that we have been given all that we need, without ever knowing that we would ever need them or even understanding how to use them.

This Slokam addresses one of the fundamental aspects of Sanathana Dharma which is “Realization of the Self”. The recognition of the different components with which we are made, how they interact, how they should be used to facilitate evolution”.

There is nothing that is needed beyond what has been endowed. There is no need to make specific demands for matter for which we do not understand the consequences. Pure saranagathi or surrender is enough to invoke blessings that will give us all that we need. Making demands from a state of ignorance can be counterproductive and disastrous. All of use make this fundamental mistake many times due to the pressures that life subjects us to desires and wants that we think very highly of, but which in fact do not matter at all.

It may not always be desire or want that we seek and crave for. It may also be just the seeking of relief from pain or a physical affliction which may desire because life has become intolerable.

The entire Narayaneyam was composed with the request added at the end of almost every Slokam for relief from the physical affliction which Sri Bhattadri acquired in lieu of payment of Dakshina to His Guru. The request was duly granted when the Slokams were completed. One difference in Sri Bhattadri’s request was the gift of devotion that inspired all Bhakthas and provided them the ability to relate their own personal condition to the unlimited compassion and consideration of the Paramathma.

It is said that when Guruvaurappan wanted to know to whom Sr Bhattadri was going to dedicate the composition, the response was “to my physical condition”. The rationale being that, but for the handicap, Sri Bhattadri would have, like any other accomplished scholar would have sought wealth, fame and fortune instead of the pursuit of Bhakthi.

The other major point of difference was Sri Bhattadri made the specific request, not because of worldly desires, but because he wanted to be freed of the pain of the affliction so he could pursue spiritual objectives with greater vigor. So he prayed for “Ayul Aroggya Soukiam”, which means “ Life long Health and Happiness/Bliss”).

Let us also invoke Guruvayurappan to give us “Ayul Arogya Soukiam”) so we can use the endowment to work towards attaining the Paramathman.

Slokam 9

Sri Bhattadri addresses Guruvayurappan as “Lord Shauri” (Blue Sapphire?). This Slokam deals with the multiplicity of the forms of worship the supreme entity that is pursued by people. Sri Bhattadri acknowledges Sri Guruvayurappan as being the supreme deity whose powers are all inclusive of the powers of the individual deities.

Sri Bhattadri points out that while other deities endow specific favors on their devotees, Guruvayurappan grants Himself as the endowment and entirely takes the devotee under His protective wing and provides guidance to the attainment of oneness with Himself (Moksham).

Being the supreme embodiment, there is no one above the Paramathma, and just as the devotees look to the Paramathma for solace and guidance, the Paramathma becomes “enslaved” by His Bhaktas and feels obligated to protect and merge them into Himself. This reciprocation is unique to the Paramathma.

Note a couple of significant aspects that distinguishes Sanathana Dharma. One is the multiplicity of deities and the specific jurisdiction and specialization (education, knowledge, wealth, health etc.). The other is the tailoring of rituals based on the need of the devotee and the deity.

The Paramathma tells Arjuna in the Bhagavath Gita, on the battlefield that He alone manifests as the various deities and quickly grants specific requests to ensure that Bhakthi is reinforced in the devotee. So the Paramathma assumes multiple forms to tailor Himself to the abilities and needs of the devotee. However, He does expect complete devotion and dedication in return and is known not to compromise on this aspect. Once committed, one should never ever try to extricate or pull back the level of devotion after obtaining an endowment. He is the supreme almighty and it takes a lot of devotion to establish a channel of communication and attain His protective embrace. This trust and relationship must never be broken.

He accepts simple Prasadams and multiple forms of worship that may not conform to norms as long as the underlying dedication is genuine. Needless to say it may be best to follow the tradition of worship, without trying to modify them, unless there is a specific limitation faced by the devotee, such as a physical/mental handicap.

So there appears to be an inherent conflict between the Deities as to who deserves the attention of the devotees and who is most powerful.

In our scriptures, it is said that there are three primary manifestation of the one Bhagavan. These three manifestations are Brahma, Vishnu and Shiva. The segregation between them is functional. Brahma represents creation, Vishnu represents sustenance and Shiva represents the annihilation. We as mortals have ample exposure to all three experiences. So there is no conflict between the functionalities of the three manifestations of Sri Narayana.

The experience clearly indicates that we ourselves have nothing to do with either birth or death. Both are beyond our scope of the realm of our consciousness. It is the sustenance aspect that we struggle with all our lives and where we require divine intervention and guidance every day of our lives.

In the Bhagavath Gita, after the Kurukshetra war ends, and Bhishma is lying on a bed of arrows, waiting for the auspicious time to depart, Yudhishtira asks him the question as to who is the one important and powerful Deity to whom all prayers must be addressed. Bhishma says without any hesitation that it is Sri Krishna, who is the avatar of Sri Narayana.

Sri Krishna asserts vehemently and repeatedly in Srimad Bhagavatham, that all the Deities are only His own manifestations to fulfill specific aspects of the Baktha’s needs and reinforce devotion.

So it would be correct to say, and this is confirmed by all our experiences, that our level of devotion has many gradations. We pray for fulfillment of various specific needs related to physical, financial and emotional, social aspects. These prayers are usually directed at specific deities, who have been known to have granted those specific requests in the past. Typically, for learning related issues it would be Goddess Saraswathi, for wealth it would be Goddess Maha Lakshmi, for initiating a new venture, Lord Ganesa would be invoked.

As these everyday fears and insecurities are overcome and our needs are satisfied, we seek to attain liberation from bondage. This can be granted only by Sriman Narayanan. We then attempt to reach this higher plane by reaching out to the almighty.

The level of devotion that has to be displayed and extent of testing that one will be put to will be quite extensive before the ultimate liberation is granted and we are able to merge with the Paramathma and put an end to all our suffering and conflict.

When this level of attainment is reached, where the Bhaktha has no worldly responsibilities, duties or afflictions to resolve, the dedication to Sri Narayna must be complete and absolute. A split concentration will not be accepted. The Paramatha will provide the guidance, but he expects it to be followed 100%, without which, as He Himself says in the Bhagavath Gita, “you will be lost”.

We will examine the level of devotion that is expected as we go along down the path of the other slokams.

Let us pray to Guruvayurappan that there may be no conflicts or obstacles that may handicap our dedication and devotion to Him.

Slokam 10

In Srimad Bhagavatham, which is a compendium of all our scriptures, with a focus on the Bhakthi Marga of devotion, a number of narratives elucidate the destruction of different forms of demons by the Paramathma to protect the Yadavas and their Children. The Slokam begins by addressing Guruvayurappan as the slayer of all demons, which are basically forces that are not conducive to the welfare of the universe. One of the demons is “Mura”.

This is basically a Slokam that showers praise on His qualities and Attributes such as Wisdom, ability to endow prosperity, etc.

Two qualities that are mentioned and which receive specific attention are

Detachment from everything, and
Attitude of renunciation.

While as mere mortal human beings, there are only certain endeavors open to us to attempt to evolve to a higher state of existence. Two of these prerequisites that everyone of us must develop and possess as permanent attributes are, Detachment and Renunciation. Without these two qualities, earthly life will completely swallow us and we will develop an attachment that will be hard to break. If the attachment is not cut off, the cycle of births and deaths will continue to happen and keep us locked into a state of misery.

Attachment develops from the identity “I” or Ahamkara, which the mind uses as a tool to distinguish us from everything and everyone around us. Attachment works by making us take the responsibility for happenings, good and bad, that we have absolutely no relationship with. So Ahamkara, although it is meant to give us an identity that is different from others, actually is also used by the mind to relate itself and form association with people and objects. This association or relationship is essential for us to function in everyday life, and constitutes the motivation for all action.

The Paramathma prescribes the following solution for this problem;

See Him and Him alone in all perceived objects and people, including family members
Ascribe all happenings and events to Him and Him alone
Conduct your life knowing that you are under supreme observation at all times. So do not attempt anything that is Adharmic

This way you will not take personal ownership of people, objects and events and so the deadly personal attachment will not form

In Srimad Bhagavatham, everytime the Paramathma destroys a demon, flowers are said to be showered on Him, by the Devas, indicating that His Avatar is under observation all the time.

Renunciation refers to not expecting or taking the fruits resulting from action. Action performed should always be sacrificial in nature. This causes a selflessness to be formed within us that is so very essential to curb the growth of the negative aspect of Ahamkara, which is the EGO. If we try perform work with a view to only enjoying the fruits resulting from the action, we will be constantly swayed by feelings of disappointment and victory, both of which are transient, illusory and occur in repetitive alternate bouts and are self perpetuating. This is the classic trap of Karma into which we fall and try all our lives to extricate from the web of Maya that enmeshes us into destruction.

The Slokam acknowledges that both these attributes are inherent in the Paramathma.

May we be endowed with the strength of character to embark, persevere and overcome the obstacles on the path to attainment of these eminent qualities.

Canto 2 – Embarking on the Bhakthi Marga with Visualization as the first step.

With Canto-2, begin the first devotional steps that we have to take towards the Paramathma. The first steps focus on the visualization of the form of the Paramathma. The visualization has the impact of;

Stop the mind from wandering. Remember Arjuns’s statement to the Paramathama on the battlefield in Kurukshetra – “Controlling the mind is like trying to control the wind that blows in different directions. (Basically Arjuna is saying he cannot do it…….or it is extremely difficult).
Inducing selflessness & sacrifice– offering services to one other than the self
Acknowledging that all that we have are endowments.

We will be addressing the word Bhakthi a lot as we go along the path laid by the Cantos of Narayaneeyam. However a brief introduction may help define the fundamentals so that there no confusion or conflict in our Mind.

It has been said that there are three paths to attaining liberation from the cycle of Births and Deaths. These are – Gnanam, Karma, and Bhakthi Margams.

Gnanam is the attainment of the knowledge of the self. The primary tool here is meditation on the Paramathma. Meditation, if intense and adequately focused will help resolve conflict and induce detachment from the physical objects of this planet. Gnanam requires considerable education and scholarly approach, and many years of dedicated education and learning under a Guru, who Himself has attained a large degree of self control.

Although our early years are spent in education, the learning that is referenced here is the spiritual education that imparts knowledge of the self. Today, in the Kali Yugam, this knowledge is not offered in any curriculum. Most of this has to be acquired, by taking initiative to read up and attend Upanyasams or spiritual lectures. In the days of yore, Brahmins had to only acquire this knowledge of the self, imparted in various forms. It was a lifetime effort to be well versed in the Gnana Margam. The ultimate objective of the Margam was to b able to invoke the almighty with the mind completely focused without any disturbances on the supreme qualities.

Karma margam is simply the discharge of ones duties, without expectation of reward. During our working days we all are performing Karma yoga, except that we expect rewards for every action that we take. Karma kandam without any expectation of returns does earn us significant goodwill from the Paramathma and if discharged correctly will endow Moksham on the practisioner.

The Karma that is referenced here, refers to the performance of assigned duties that enable us to discharge our duties and provide a livelihood for the family. It also refers to the performs of rituals that are expected off us, such as death rites for our parents. In days of yore, Karma would include performance of yagams.

In todays environment, Karma would include our livelihood and performance of religious ritiuals. The discharge of our occupational responsibilities also requires an education but that is in the realm of job skills and will not be considered as Gnanam, which is spiritual knowledge of the self.

Bhakthi can be defined as complete devotional surrender, in which the Bhaktha is constantly engaged in the meditation on the Lord. Bhakthi also implies that the Bhaktha assigns all the actions and the fruits of the actions to the Paramathma. Since this surrender needs no qualification or occupation, or commitment to perform rituals, it is supposed to be most suited for the Kali Yugam and the path can be attempted by one and all. It is supposed to be the easiest of the three paths.

Srimad Bhagavatham and Narayaneeyam are strongly oriented towards prescribing the pursuit of Bhakthi Yoga as most suitable, in Kali Yuga.

In the modern world it may not be possible to segregate the approach to transcending this existence into three separate paths. Gnanam and Bhakthi Margas have to be integrated into Karma Yoga.

We will explore the interdependencies, overlaps between the three Margas in later sections. It should be noted that, in the Kali Yugam, one has to pursue an occupation, perform rituals, learn a bit of the scriptures and practice Bhakthi Yoga.

Slokam – 1

In this slokam, Sri Bhattadri assigns a visual orientation to Bhakthi Yoga and fixes the mind on the physical form of the Paramathma. The description includes the blue hue that emanates as well as the ornaments that adorn the physical body. Contemplating on the physical aspects which are truly charming helps fix the mind on the divine form, which in turn gives, peace and tranquility and removes anxiety and fear.

The form is such a compelling magnet for the mind that it is locked in sheer respect, awe and devotion. The mind is not still or steady. Its primary characteristic is to fly hither and tither like a bird that has to look for food, security and home. The slokam describes the Paramathma’s hue, the various ornaments and facial features, so even if the mind continually jumps around, it can jump from one feature to another, while still remaining transfixed on the Paramathma.

Facial expression is described as an amused benign smile, merciful look.

Ornaments include a

studded crown, symbolizing complete Lordship over the Universe – inner and outer, material, and spiritual. Incidentally, as the most powerful creature on this planet, how much can we claim Lordship over? Probably nothing. The Lordship that we should aim for is our own inner self.
Kausthubha Gem. Worn on the neck of Sri Krishna. Devas and Asuras performed the “Churning of the Ocean of Milk” (Samudra manthan), in order to get Amrita (Devanagari – अमृत). In this process, the fourteen treasure jewels (Ratnas) emerged from the ocean. The fourth Ratna that emerged is known as Kaustubha. It represents pure consciousness shining in all its luminous manifestations. This we possess as the awareness of the self, but are not able to sustain for long. The objective of life is to remove the forces of conflict and wear this jewel eternally.
Ear Drops – Fish/Crocodile, that symbolizes the Paramathma’s Matsya Avatar.
String of Pearls – These can be thought of as representing those of us who have attained emancipation by following the Paramathma’s teachings.
Flower garland – KADAMBA Flowers are our tribute of respect to the Lord. When we visualize His Image, He must be mentally garlanded as a mark of our Pranam to the highest attainment.

Marks include;

Srivatsa. This is a mole on Sri Krishna’s broad chest. It is a mark on the chest where his consort Lakshmi resides. This essentially symbolizes His influence over the (feminine) force of material prosperity. Goddess Lakshmi is the custodian of material wealth and the Paramathma uses the storehouse to endow on appropriate individuals.
Tilak – The Tilak on the forehead symbolizes and displays one’s religious affiliations. It is a mark if devotion and a public acknowledgement of faith. The tilak on Sri Krishna’s forehead is symbolic of His eternal love for His devotees. This is to symbolize that He is always at the “beck and call” of His devotees as they are to Him.

May our physical and mental well being be strengthened by the unending focus on the supreme form of the Paramathma

Slokam – 2

This Slokam continues the description of the physical body with four arms which carry the Mace, Conch, Discuss and Lotus.

The reason why it becomes important to concentrate the mind on the Paramatha,

It will be good to remember that we, with all our fears are contemplating on the form of one who is all powerful. The most obvious advantage of fixing the mind on the form of the Paramathma is to keep the mind from wandering into fear, anxiety, desire and delusions. The other most important aspect is to invoke the Paramathma within us and allow the Paramathma to take control of our mind, without any resistance. If this is allowed to happen, then the objective of Bhakthi is realized. However, for this to happen, a number of tests thrown at us by life will have to be undergone and we would have to stand steady in the face of resistance with the full conviction that we are on the correct path.

Once locked unwaveringly, the mind is on the road to complete surrender, which is the prerequisite for attaining moksham or eternity. So it is implied that control of the mind is the basic requirement for attainment of the objectives of this life.

This focus gradually dissolves the duality that the mind applies to other worldly objects to distinguish the self from the rest of the world that it perceives as being “outside” of itself.

To enable the mind to concentrate, the various dimensions of the Paramathma are mentally invoked along with the image of the physical form.

However, this meditation has more to it than just the concentration of the mind. It is the actual invoking of the Paramathma and engaging in communication with the supreme. Development of this ability to concentrate on the supreme being is a primary requirement of developing self control and equanimity to face the difficulties of this existence.

In the Bhagavath Gita, Arjuna tells the Paramathma that to keep the mind from wandering is more difficult than controlling the wind from blowing. The Paramathma assures him that it can be attained with practice.

One aspect that requires particular focus in the description in this Slokam, are the “Objects” that adorn the four arms of the Paramathma –

The Mace –The Mace goes by the name KAUMODAKI and is a powerful weapon. Anjaneya’s favorite weapon to destroy enemies. Bheema and Duryodhana also are experts with wielding the mace. The orientation of the weapon is physical destruction. So the mace represents the physical destruction of opposing forces or “enemies”.

With reference to our inner selves, the KAUMODAKA symbolizes the destruction of the evil or demonic forces within us.

The Conch – PANCHAJANYA. The conch was used during the Kurukshetra War. The blowing of the Conch symbolizes the call to unify the forces to attain one objective – Victory of selfless Pandavas over the selfish Kauravas. From our perspective it is the call to mobilize our inner forces to fight our own selfish, corrupted and fearful outlook. The great war of the Mahabharata began after blowing Panchjanya by Lord Krishna.

The Discus – The Sudarshana Chakra (सुदर्शन चक्र) is a spinning, disk-like weapon, literally meaning “disk of auspicious vision,” having 108 serrated edges. The chakra is used as the ultimate weapon of destruction. Actually, in Srimad Bhagavatham, the Chakra is used by Sri Krishna to destroy only after all else fails. It is actually an acknowledgement of the strength of the enemy and is considered a blessing to be destroyed by the Chakra. So to be hit by the disk of auspicious vision is to be given moksham and merger with the Paramathma on destruction. The Paramatham says in the Bhagavatham, that devotion to Him is acceptable both in the form of Love and Hate. Powerful haters of the Lord such as Shishupala.

From our perspective, the Chakra is that force that will stand to protect Dharma. Where there is Dharma and all action is driven by Dharma, the Chakra will be there to shield the source of Dharma. So do not compromise on the practice of Dharma, just to appease the evil forces that may be stronger – both within and outside of us.

The Lotus – The lotus is a symbol of creation. The energy which emanates from Vishnu’s navel, that is from the Para mode of speech is depicted as a lotus. This energy of creation is not derived from Vishnu alone but from the union of Vishnu and Lakshmi. Vishnu is also named Padmanabh due to the lotus (padma) which springs from His navel (nabhi).

Essentially this means the birth of consciousness, which is the ultimate wonder among all our endowments. Consciousness is the awareness of the self.

Contemplation on the above four attributes and their many ramifications should surely keep our busy minds focused on the embodiment of creation, sustenance and finally, destruction.

The yellow silk robes with an yellow silk belt are a good visualization object since these cointrast sharply with the blue hue of the Paramathma’s body. The silk imparts a shining glow to the clothes.

Sloka – 3

Continuing on the visualization, the Slokam 3 is to praise the captivating appearance and qualities that constitute the core of the appearance. This Slokam is to reinforce the faith of the devotee that there is nothing anywhere else to compare in terms of captivating and holding the attention of the devotee.

The ability to captivate and hold the attention of the devotee is not an ordinary achievement. For Bhakthi to sustain, the devotee must be attracted with magical charm of form and content that will induce the devotees complete attention.

The focal energy that is required for qualifying as a surrender or invoke the Paramathman in our seat of intellect is extraordinary. The concentration should be to exclude all fears, insecurities, desire from the minds. The wonderful form of Sri Krishna has been intentionally taken on by Him to invoke this focus. When the mind is immersed in the form of the Lord to the exclusion of everything else, a cleaning and strengthening of the intellect occurs. This rejuvenates, re-energizes and renews the strength to carry on going forward and overcome the obstacles that life throws in our paths.

There are two specific phrases in the Slokam that require attention;

Omni pervasive. There is nowhere in this universe that the Paramathma does not permeate. This is the quality of the supreme consciousness. Where the consciousness does not permeate, there is nothing. In other words the manifestation of the supreme consciousness are represented by all the living and non-living beings that we perceive.
Three worlds. The scriptures always speak about the three worlds in which living beings manifest. There are a couple of ways of looking at the structuring of the worlds;
- The common notion – Paatala Loka (underground), Bhoo Loka (Earth) and Swarga Loka (heaven).
- There are three worlds of existence: the physical, subtle and causal, termed Bhuloka, Antarloka and Sivaloka.
  - The physical plane, or Bhuloka, is the world of gross or material substance in which phenomena are perceived by the five senses. It is the most limited of worlds, the least permanent and the most subject to change.
  - The subtle plane, or Antarloka, is the mental-emotional sphere that we function in through thought and feeling and reside in fully during sleep and after death. It is the astral world that exists within the physical plane.
  - The causal plane, or Sivaloka, pulsates at the core of being, deep within the subtle plane. It is the superconscious world where the Gods and highly evolved souls live and can be accessed through yoga and temple worship

May we be endowed with a permanent/unending awareness of the Supreme Consciousness that pervades our inner and outer selves

We will leave it at this for now.

Slokam – 4

Goddess Lakshmi’s complete and unmitigated Love for the Paramathma is worshipped in this Slokam.

Lakshmi, it is said, ignores Her devotees at times so She can be with the Paramathma more often.

Here the conflict in Maha Lakshmi, is highlighted as someone that is torn between Her devotees and Her devotion towards the Paramathma. Is this not very similar to the Devotees’ own conflict between their commitment to their everyday karma and their desire to meditate with no distraction, upon the Paramathma?

May we pray for conflict distraction free/conflict free dhyanam on the Paramathman?

Slokam 5

Further explaining Sri Lakshmi’s conflict, the Slokam explains that She prefrs to spend a lot of time with the Paramathma’s devotees because they are constantly expounding Sankeerthanas in His praise.

This is a guidance to all devotees as to the company that they should be seeking to spend their time with.

Constant meditation and expounding of Sankeerthanas will ensure the ultimate resolution of all conflict and open the pathway towards progress.

May we be blessed with the opportunity to be in that company.

Slokam 6

This Slokam reinforces the continual association of the mind in activities of unmitigated devotion. The intensity of the devotion should not be diluted under any circumstance. The devotion should permeate the devotees every pore. This is the essence of the Bhakthi Margam.

Fixing the mind steadily on the Paramathma covers the devotee with a protective shield that ensures there is no intrusion of external distractions.

Slokam 7

Sri Krishna is addressed in this slokam as “Lord of Ramadevi”.

The Slokam points out that Bhakthi Marga is the invocation of Love for the supreme. Love, as it relates to the Paramathma is the sense of complete surrender. In order for one to surrender, there is a complete annihilation of the ego, and there is no duality. It is acknowledged that everything that we have is an endowment and there is no second thought except to invoke the Paramathma in the mind, see every action as being initiated and executed by Him, to perform all actions only in His name with no desire or attachment to the objects of this world.

Desire uses the expectation of physical and mental pleasure as the means to invoke action. However, the Love for the lord involves the giving up the use of these inducers completely and entirely. The only inducer of action in the Paramathma’s universe is Goodness, Dharma, Sacrificial, kindness, and most importantly, acceptance of all. These are the qualities that constitute love for the Paramathma.

May we be given the insight and resolve to dropping the barriers that we have erected between ourselves and the supreme.

Slokam 8

So the mind is the instrument of elevation, in all three Margas – Gnanam, Karma and Bhakthi. Gnanam is the delientation of the forces of creation, Karma is the ability to discharge duties with no expectation of reward and Bhakthi is the complete exclusion of the forces of worldly desire from captivating what essentially belongs to the Paramathma.

It has been elucidated in this Slokam that in the case of Karma Yoga, long years of struggle and hardship will have to be undergone in order for results to emerge.

In the case of Gnana Margam although the Upanishads provide a guidance, there is no explicit instruction set, and a lot of the progress will have to be made through self discovery.

Bhakthi marga is the true love for the Paramathma and what He has manifested and endowed on the devotee. There is a very strong reason behind this statement. Gnanam and Karma Margas involve duality to a certain extent. This duality tends to separate the doer from the one who is actually the actioner of everything that happens. It must be mentioned however, that ultimately, Gnanam and Karma do result in the merger with the supreme as well. However, Bhakthi Margams only objective from the getco is to remove this duality. The Gopis were able to do this with absolutely no barriers.

Slokam 9

Slokam 9 emphasizes the difficulties faced in the Kaliyugam of going down the paths of Gnana and Karma Margams

In the Kali Yugam, Gnanam and Karma Yogams are very difficult to pursue because of the overriding falsehood and pretention that are required to carry on everyday existence.

Again there are inherent obstacles to Gnana Margam and Karma Yogam.

It has been stated that Gnana Margam involves moulding the mind through logical complexities. In Karma yoga the mind is sought to be moulded into a state of selfless service through many births of hard toil. Kaliyugam being the last phase of this existence, there is not too much time for many cycles of births and deaths to be completed before the final Pralayam occurs.

This is perhaps one of the major reasons for taking the quicker path to attainment.

Slokam 10

The Slokam elucidates on what Bhakthi Margam involves. A clue is the attainment of a state of mental ecstasy through repetitive immersion in listening to the Paramathmas glories and greatness, to the point where the Ego is

completely dropped. So the same results as Gnanam and Karma are achieved but in a much shorter duration.

Knowledge of the supreme Brahman can be attained but only over time of long duration meditation and contemplation.

We have to remember that everything in this world is an endowment from above including Gnanam and Karma. The creation of the environment where Gnanam and Karma will will flourish is entirely in the Paramathma’s hands. Kali Yugam is most likely not conducive for the creation of these environments, which is why He advocaes the Bhakthi Margam as the only path to be pursured.

Visualization of the form and developing a love for the Paramathma is only the starting point. Recognizing that he is the doer, he is the perceiver, he is enjoyer, he is the owner and cause and effect of every act in the universe, should shroud us with an infinite protective blanket. This infinite blanket of protection is the inducer of unmitigated love for its provided.

The exquisite form that Bhattadri refers to in this slokam is not just the physical form but all of the attributes, spiritual effulgence, wamth, understanding, acceptance, guidance, sheltering and above all, infinite tolerance of His devotees.

Anyone in the Margam would look continually for these sinals by holding the supreme form in the mind.

We pray for steadfastedness in the face of continual storms that blow across every phase of this life.

Canto – 3

All of everything that we have is an endowment. There is nothing that we have which we have been responsible for creating procuring or obtaining. This includes “our own” mind, body, family, friends, material possessions, skills, occupation, environment………every small thing.

Then what is our role, why are we within us? Why are we held “captive” in an environment which is not our making? Most importantly – what is our contribution?

Lets be clear about one thing – once born into this world, we have a role to play, a real role that has an impact on few or many lives. The impact may be good or bad.

The role has been created for us. When we are born with high intelligence, it means that others have been created, within our living environment, with less intelligence than us. Our role is to be able to provide guidance to those that need it, in our area of intellectual specialization. We have an endowment that is to be used for the benefit……..of those that do not have it.

It is not even left to us as to the question of whether this capability will be used for the good of others or not. Whether we like it or not, the environment will get its dues from us. This is the rule of Karma.

What is required from the endowed person is to use the endowment in a sacrificial mode with

no attachment,
no expectation of reward,
no ownership.
Complete acceptance of what is given to us.

This inner recognition of the inherent truth of life is the first step of the evolutionary process.

No matter what role we have to play, we have to approach it only with this intent. The intent is the truth within us. This is our contribution to the process. If all of us worked with no attachment, no expectation of reward, no ownership and complete acceptance, the evolutionary process will be very smooth. But discordant forces are the reality.

Remember this world is created by opposing forces. There is nothing here that comes into being without an equal and opposing force. Good has Bad, Kindness has cruelty, Rich has poor, etc…..one does not exist without the other.

In a worldly sense, every Truth has a False opposing it.

Opposites do not exist anywhere other than the mind. What is good for one is bad for another. One wins another loses. For one to be happy, another has to be sad. For one to be rich, many have to be poor.

A mind that is on the path of spiritual evolution, looks to transcend the opposites. It does not see winners or losers, rich or poor, sad or happy.

It simply attributes the opposites to the Paramathma, and spends its energy dwelling in His form – the Prayer

Canto – 3 elucidates on the mental make up of the devotee and the prayer of devotion.

Slokam -1

The world is in a constant state of flux and the mind jumps with it hither and tither. Even a small change in the environment multiplies the impact on the mind, because of the inbuilt sense of insecurity that gets alarmed at every change.

The slokam (as all other Slokams in Narayaneeyam), is written as a conversation of Sri Bhattadri directly with the Paramathma. It tells the Paramathma that devotees are able to keep their minds steady in a changing environment, by keeping it focused on the form, attributes and actions of the Paramathma.

Now the question may arise as to why it is important to keep the mind steady and unwavering? Remember, the Paramathma is a strong advocate that one should not step away from the daily battlefield of life (our Kurukshetram). So one has to participate actively in the process of life.

So the mind is going to be pulled and pushed in different directions without any mercy or consideration. The changes may cause a loss or cause gain. Loss induces insecurity, fear, which causes despair and misery. Gain induces greed and ultimately, misery.

A mind wallowing in misery, and helplessness, more likely than not, will turn to the supreme being (at least to dump the blame on the almighty). Solace, refuge and resolution are offered by the Paramathma. At this point, one should not turn back to worldly inducements and try to “gain” what has been perceived to be “lost”. But more likely than not, this cycle will be repeated many times before realization sets in and all doubts are dissipated.

When the mind is fixed on the supreme being, the worldly pulls and pushes are completely blocked out. Surrender to the supreme opens a pathway through the journey of life that is pleasant and blissful.

The objective is that the state of mind that does not dwell on the opposites is the true state of conscious eternity. Attaining this state is not easy simply because the mind is driven by survival instincts which are the dreaded fear and insecurity.

If the mind is kept focused on the eternal source of strength which is the Paramathma and all ownership is surrendered, there will be no more turning to worldly affairs that are driven only by the continual battle of the opposites.

The challenge is to attain that state of existence where change and conflict do not induce misery, happiness or attachment to worldly objects.

May we pray for the endowment of strength and resolve to fix our minds unwaveringly at the feet of the Paramathma.

Slokam – 2

Sri Bhattadri expounds for merciful relief from his physical affliction, which is disrupting and distracting the mind from being fixed on the Paramathma.

Sri Bhattadri elaborates that his energy is dissipated by having to deal with the affliction.

Recall that when it come to dedicating his work, Narayaneeyam, Sri Bhattadri dedicates it to his affliction!! When asked for the reason, he explains that but for the affliction, he would be working, with his high education, as a spiritual advisor that makes a lot of money by singing the praise of the King.

He was advised that composing a prayer for Guruvayurappan would cure him off the affliction. So was born Narayaneeyam.

Having completed the composition, he was relieved off the affliction.

Sri Bhattadri himself took on the affliction in the first place as payment of Guru Dakshina.

Afflictions, misery, suffering are all meant to guide us to take refuge at the feet of the Paramathma. Kunti Devi wanted nothing but suffering so her mind would always be with the Lord.

Paramatha Himself says in the Bhagavatham, that when He wants to punish someone, He gives them riches and luxury. When he wants to reward someone, he removes their attachments to worldly objects.

May we be endowed with the wisdom to seek refuge at the Paramathma’s feet.

Slokam -3

Sri Bhattadri points out that the one major disease of this existence is attachment. Being freed off this attachment, one reaches the liberated state of the feet of the Paramathma. Notice always that traditionally we have referred to “the feet of the Lord”, never the hands or heart or head of the Paramathma. This is indicative of being eternally subservient to the Paramathma and an unwavering mark of respect.

Eternal evolution to higher states is the only desire. Evolution is guided by a superior force and resolve on that part of the devotee. The guidance of the superior being can in many regards be partaken only if there is respect.

As the Paramathma Himself says in the Bhagavath Gita, He is in everyone’s heart, but no one is within Him.

We will return to this later.

Evolution and attachment to worldly objects do not go together. Bondage is a binder. That is why when we are evolving to higher planes and worlds, where none of these objects of the senses are going to be available, we cannot afford to carry these likes and desires along with us. Any attachment will prevent evolution.

Liberation is liberation from bondage. Bondage is attachment through desire.

Sri Bhattadri points out that the Paramathma has enabled emancipated beings to completely transcend attachments and bondages.

A fundamental characteristic of our minds is the tendency to take ownership of objects and people. We assume responsibility. We develop likes and dislikes. We associate objects with pleasure and with pain, which are perceived by the mind through the senses.

Pleasure, victory, riches, create temporary happiness. The happiness fades, so we want to renew it by wanting, more wins, more riches, more pleasure. Greed works to multiply the need. The need is perpetuated because pleasure is not permanent. An unbreakable bond of attachment is developed towards objects of pleasure. This enhances the Rajasic Guna which needs to take ownership of the world in order to take perpetual possession of the objects of pleasure.

Pleasure is an illusion because it is transient. Seeking pleasure is to live in an illusory world.

Spiritually speaking, reality is that which is permanent.

To attain permanence at the feet of the Paramathma, all attachments must be dropped.

Let us pray for guidance from the Paramathma in our resolve to drop all worldly attachments

Slokam 4

Sri Bhattadri conveys to the Paramathma that the way to drop attachments is to follow the path of sri Narada and sages like him, and engage in constant meditation at the feet of the Parmathma.

The mention of Sri Narada requires some explanation. Sri Narada is depicted in the Puranas as someone that is perpetually moving across the universe, as the wisdom loaded messenger of the Paramathma. He is reputed to be able to pass on secrets to opposing factions to initiate them into action, so that the will of the Lord can be actioned. One classic example – When Kamsa is planning to kill the eighth child of Devaki and Vasudeva, and so spares the life of the first born, Narada arrives on the scene. Narada asks Kamsa, how does he know that the first born is not Sri Krishna? Kamsa tells him that it is the eighth child that will be the problem and so he is sparing the rest. Narada asks him, as to how does he know which is the eighth child? Did someone tell him to start counting at #1 and proceed in sequence upward? How was Kamsa sure that the counting would not start from 8 and proceed backward? or that it can start at 2 in which case the first child would be the eighth child.

Kamsa, stricken by doubt, decides to kill all new born children.

In other words, Narada represents the universal inculcator of doubt in our minds, when we are fearful, insecure and are self oriented.

The beauty of our scriptures is that it assigns a character to each attribute of the mind that forces it into action. The mind should never be driven by the forces that drove the mind of Kamsa.

Sri Bhattadri mentions that sages like Narada who dropped all attachments are perpetually submerged in the conflict free ocean of CONSCIOUS BLISS and because they are devoid of all transient forces of life of ordinary mortals.

Note Bhattadri’s emphasis on CONSCIOUS BLISS. Bliss is experienced only when you are conscious. However the birth of consciousness is in misery and pain and is driven by opposing and conflicting forces. To evolve into the state of Consciousness minus the conflict that characterizes the mind is the entire purpose of this life. To those of us dealing with everyday life, it is very hard to even visualize that such a state of conscious existence is even possible.

Our scriptures repeatedly mention that Sri Narada freely moves across the entire universe without any inhibition, and under his own will. Another way of saying this is that Sri Narada, because of his elevated status has become a part of the universal consciousness which is endowed with perpetual awareness of all happenings and has the capability to induce thought in our minds that force us into action.

If we continually engage our minds in the meditation, Sri Narada will not create doubts in it. His purpose is to keep us continually engaged in the correct path.

Sri Narada is the devoted messenger of the Paramathma.

May we be endowed with such a role at the feet of the Paramathma to carry out all His biddings and be continually submerged in the universe of Conscious Bliss.

Slokam 5

In this Slokam, Sri Bhattadri, is mildly accusative and threatening of the Paramathama. He basically says that his understanding is that complete devoption to the Paramathma is the only way out of all worldly miseries and requests the Paramathma that he be endowed with total perfection in his devotion.

This is a key statement on what our role is in the process of life and where our mental efforts should be directed at. We do not control this world. We do not control our bodies. The only sphere of influence that we have been allowed to have is on our inner self. The inner self is the mind and conscience. The forces that drive the mind are the opposites. We seek to perpetuate our physical existence by relating to and participating in the activities of the world as part of the human race of which we are a member.

The way we control the mind and focus of its attention, is to keep it fixed on the Paramathma at all times. This devotion requires acceptance, with grace, of all that is given, not being attached to worldly objects, not seeking rewards. These are not easy to develop. The process of developing these qualities is the test of life.

For a moment, think about the events in your life. The ones that are pleasant and the ones that are devastating in nature. The pleasant ones are considered by the mind as a victory. The unpleasant ones are considered to be a personal disaster where we ruminate on the alternate paths that we could have taken to avoid the disaster. In fact as the Paramathma says in the Bhagavath Gita, it is He that is the Cause, He that is the effect and the experiencer. Then, in that case, as Adi Sankara asks, who are we? Who am I? And most importantly, what is my role? What am I trying to do? What can I do?

There is no doubt that life puts us into situations and forces us to act. Exactly as in the Mahabharatham. Inaction is not an option. How do we act? Arjuna in the Mahabharatham is blessed by the physical presence of the Paramathma who provides guidance on action. Arjuna is reluctant to accept the advice to fight and destroy the evil forces of the Kauravas. Arjuna ultimately makes the choice to take up the dharmic avenue of fighting the evil forces, only after the Paramathma tells him clearly that the Atma within us is indestructible and it is only the physical body that is the subject of creation and destruction. He also explains that Arjuna is only a tool in the process and the actual creation and destruction are going to be accomplished by Himself.

After the battle of Kurukshetra is over, Yudhishtira wants to know who excelled on the battlefield and who made the difference. The Paramathma asks Him to consult His Vahana, Garuda, who would have a “birds eye view” of the battlefield. Garuda, tells Yudhishtira that all that He could see from above was that the Paramathma’s chakra was flying around and destroying the Kauravas. So the only factor behind the Pandava Victory over the Kauravas, was the Paramathma Himself.

Very symbolically, at the beginning, of the conflict, Duryodhana is given a choice. Does He want the Paramathma on his side or does he want the Paramathma’s forces? He opts for the military forces of the Paramathma as opposed to the unlimited support that the Paramathma Himself can bring.

When Arjuna asks the Paramathma if He can show Him His true form, the Paramathma, expands to a huge dimension and Arjuna sees the destructive aspect of the Paramathma in a display of arms and the Kauravas being sucked into Himself and being decimated. The Paramathma tells Arjuna that the Kauravas have already been destroyed by Him, and Arjuna is only going through the motions of battle. It is then that Arjuna (which is really ourselves), that picks up the arms and gets battle ready. The battle of life is to be won or lost. The Paramathma’s “services” have to be invoked. He is always ready to help. But we have to invoke Him and surrender completely. Most of us go thru the battle of life without resorting to this option. Like Duryodhana, we trust our limited skills more than the Paramathma’s unlimited capability. This is the dominance of the forces of Karma, attachment, Ego, greed, desires that we have to overcome. Unless we transcend these forces, with which we are born, we will not attain the Paramathma.

The Paramathma, has clearly stated in the Gita, that without His guidance, we will be lost.

An element of doubt is planted in this Slokam when Sri Bhattadri says that if Devotion does not work, then all the sayings of Sri Veda Vyasa will not carry any value. This last part is probably not warranted, and is not meant to be misunderstood as a threat. It is more of a desparate appeal of someone for whom all other roads of recovery are blocked. Given the physical condition of Sri Bhattadri, this should be viewed in the correct perspective.

The reason why there should be no doubt about devotion working, even if you are not spiritually oriented. The effort involved in disciplining the mind to focus and invoke the Paramathma, requires a lot of discipline and dedication. Giving up unwanted qualities like desires, greed, as well as the inclination to be dominant (Rajasic), requires dedicated effort that in itself will be the transformation.

So there should be no doubt whatsoever that this is the path to take. There should be absolutely no question that the prescribed path is the only path that will work.

Slokam 6

Listening to the virtues of the Paramathma definitely has a calming impact on the mind, keeps it engaged and active. The Slokam points out that the virtues of Paramathma are the very qualities that we have to work towards attaining. The Slokam points out that ultimately, the Conscious bliss of merging with the Paramatha without separate identity, is an endowment. However, the effort to keep on His path is ours and should not be veered away from. The path is long, and filled with obstacles. To stay on this path is the challenge of life.

Slokam 7

The prayer requests the strength to make pilgrimages to the Temples of the Paramathma, hands may worship Him, the nose may smell the Tulasi leaves at His feet, and ears may listen to His way of articulating His glorious nature. Basically it is a reiteration of Slokam 6 that prays for the strength to focus on the Paramathma and stay focused during the entire course of the storm of life.

Slokam 8

A continued request for the bestowment of the grace from the Paramathma to enable us to stay clear of destractions and to stay on the path of devotion and surrender.

Slokam 9

A very important question is raised in this Slokam. The question is – is it necessary to experience unhappiness and suffering for one to stay on the patg of devotion? Why are those that are on the path of enjoying worldy luxury apparently happy? The answer has been provided again and again in all the scriptures. Worldly happiness is a transient illusion that immerses you in the Rajasic Guna of seeking possessions and wealth endlessly. Enjoyment of worldly sense perceptions oriented pleasures are the exact opposite of the requirement of evolution, which requires the dropping of all attachment to worldly objects.

Worldly attachments are never ending. They are the fundamental reason why we are reincarnated and never manage to break the unending cycle of births and deaths (which is the fundamental requirement of elevation to the next level of existence).

Unfortunately, pursuit of worldly attractions are a very strong temptation and act as a huge magnet to hold the conscious mind in an iron grip of self gratificatory experiences. That is why, the Paramathma says that when he wants to punish someone, he gives them whatever pleasures they want. They will then move lower on the evolutionary scale (the Patala Logam), and stay there until realization sets in that this is not the correct pursuit.

On the other hand, those that are handed down handicaps and failure, automatically tend to reject worldly pursuit since they cannot experience sensory pleasures or success/adulation. Obstacles on the pathway to worldly success are a great blessing, because one starts life with a natural disinclination to such pursuit. In this case, we turn to the Paramathma, to either rid us off the physical affliction or to give us release from (what to us is ) miserable existence. Either way, we naturally turn to the Paramathma.

It is in recognition of this requirement of suffering the Kunti Devi prays to the Paramathma to keep Her constantly immersed in an ocean of sorrow and suffering so that her conscious mind will always be with Him. This is the key to elevation and release. The mind and consciousness, should always be with the Paramathma in a mode of devotion. Sri Bhattadri was blessed because of the affliction. He never veered off the path of requesting a cure for the disease. Once we are on this path of association with the Paramathma, even if the suffering disappears, the mind would have already started its journey on the devotional path and will not veer away from it..,…ever.

Sri Bhattadri, requests the Paramathma to release him from the inner conflict of physical suffering and the need to completely devote all energy of a healthy self to the higher attainment. Sri Bhattadri is on a slightly different path from Kunti Devi. Kunti feels that unless there is constant suffering, she will drop the focus on the Paramathma. Sri Bhattadri feels that if his desire of becoming the Paramathma’s best devotee is to be fulfilled, he needs to be released from physical pain and suffering.

The underlying objective is the unfailing focus on the Paramathma. If one can do this without going through pain and suffering, or having to go through pain and suffering only for a limited time, then that is the best attainment. It may not work for many of us. Like Kunti Devi, we may have to constantly face difficulty in the world to be able to renounce its temptations.

Slokam 10

In this Slokam, Sri Bhattadri acknowledges that there can be no release unless the Paramathma grants it. So Sri Bhattadri prays that he will continue to engage in devotional activity and await the merciful action from the Paramathma.

In a away one can see the plight of Sri Bhattadri, as being the same as the plight of the rest of us (in various forms) to seek release from suffering of worldly existence.

Like Sri Bhattadri, we should continue to stay on the path of devotion and await release and oneness with the Paramathma.

Canto- 4

Sri Bhattadri elucidates on the yogic aspects of attaining the supreme. He details the stages through which a devotee would pass through in attaining complete liberation or Moksham.

In reading the slokams of Canto 4, it becomes apparent that there are two aspects to the attainment. One is the physical, yogic aspect and the other is the mental aspect of concentration and focus of the mind. The two go together. One cannot be separated from the other. Both the aspects work in complement to the other. If one aspect is not functioning properly, the other aspect will not work and may be disfunctional. The level of concentration required to make the attainment happen is immense. Sri Bhattadri continues His request of grant of Physical well being so the he may focus his entire mental energy on the supreme.

The interplay of the physical and mental aspects to ultimately attain moksham requires control to be exercised. This control should make it possible to channel the entire physical and mental energy, in unision, complementing each other to enable the mind and body to be under conscious control. All the energy driving the senses should also be reigned in from the distractions and focused on the Paramathma to attain His Feet.

Slokam 1

Beginning with the request for good health to enable worship, Sr Bhattadri cites performance of Yoga, which in this context means control over the physical senses.

Exercising self control over physical/mental/worldy needs is cited as the first steps towards attaining moksham. Control essentially means elimination of all temptations and conflicts. We are born with a physical body. The body comes with a number of needs and wants. Fullfilment of these needs and wants is enabled by creating a mental discomfort if these needs are fulfilled and the experience of pleasure, when these are fulfilled. When the body runs short of fluids, it induces the sensation of thirst in the mind. To quench the thirst, the mind induces action by moving to take a cup, fill it with water and drink it to quench the thirst. When the thirst is quenched, the sensation of pleasure is experienced, and the discomfort of the thirst disappears. The need to get rid of the thirst induces action.

Sri Bhattadri prays for physical well being in order that he may be able to perform Yoga and please the Paramathma, so he can win over the eternal blessing and grace of the Paramathma

Slokam 2

Transcending these physical forces of need and pleasure requires control over them. The control could be in the form of denial or resistance to quench the thirst for long periods. One of the controls that Sri Bhattadri mentions in the slokam is Celibacy, which is to resist the temptation to succumb to the experience of sexual pleasure. Thirst and Sexual contact are both physical needs. Resisting them may have physical consequences. Not drinking water would have a huge physical impact. So control, while it starts as a denial, should be elevated to the level where the need is nipped at the source and does not arise at all. The attainment of a state of transcending physical needs is the yogic objective.

True yogis would have no physical needs. So their entire attention and focus can be directed towards surrender to the Paramathma, by holding His image in the mind, thinking of His accomplishments and constantly saying the slokams from His scriptures (which are in praise of His qualities).

Sri Bhattadri tells the Paramathma that we as human beings try to induce control within ourselves by practicing celibacy, everyday conduct like bathing, etc., to inculcate discipline in the mind and then, once these are done, to assume a comfortable posture to direct the focus and attention of the mind on the Supreme.

May we endevour and be blessed to go down the same path as Sri Bhatadri.

Slokam 3

Sri Bhattadri elucidates the next steps towards attaining the Paramathma.

Having situated ourselves in the Padmasana posture, the next step is to concentrate the mind on the sound and syllable of AUM internally. The next step is to control the breath through Pranayama. Breath flows in and out automatically. To try to gain conscious control over it requires an effort. That effort actually focuses the mind on one activity – viz., breath control. Likewise almost all our mental and physical activity is automatic. Our mind is kept functioning by processes that it has no control over. One trick that the Yogis use to develop conscious channeling on mental energy is to regulate the breath. Breathing in and out consciously requires the total focus and attention of the mind. Pranayama helps rein in the wandering mind.

Once reigned in, then the capability of concentration/attention of the mind should then be turned, unwaveringly, on the Paramathma.

Sri Bhattadri says that once the attention of the mind is focused, we would then retract our sensory organs from their respective distractions so that there is nothing to divert the concentration of the mind from the focus on the Paramathma.

Slokam 4

The slokam emphasizes the continued concentration on the intrinsically beautiful form of the Paramathma by mental extension of the external form lucidely and picturesquely.

The one important aspect of this concentration that Sri Bhattadri brings out in this Slokam is that once we fix the mind on the Paramathma’s form, there is a sensation of pleasantness that pervades the mind and helps to keep it focused continuinously.

Slokam 5

The form that Sri Bhattadri refers to in Slokam 4 is both the image and the extension. The extension is the physical and material world as well as the attributes of the mind such as pleasure, pain, happiness, sadness etc., all of which are His forms of manifestation that our minds are able to experience and perceive.

It includes all that we are able to perceive. Our perception of objects, people, events, emotions, any other quality are all the attributes of the Paramathma. As the Paramathma Himself says in the Bhagavath Gita, He Himself is the enactor, perceiver, experiencer as well as the Cause of all action.

So the mind should never look at any object without the knowledge and understanding that it is the manifestation of the Supreme. This knowledge is our contribution to the process of evolution and change.

Slokam 6

Sri Bhattadri emphasizes in this Slokam on the pleasant sensation that the meditation creates in our minds helps to keep it from wandering, and most importantly, it eliminates all fear and insecurity that dominate our everyday existence.

The phrase Supreme Brahman is used to describe the form of the Paramathma. The phrase is all inclusive and conveys that both the perceiver and the perceived objects and beings are included in this phrase.

Slokam 7

In this slokam, Sri Bhattadri talks about the state of Samadhi, which represents the complete focus of the mind and consciousness on the Paramathma to the exclusion of everything else. The mind is limited in its perceptive ability to the senses. So the thoughts would be visualization, replay of sound, sense of smell, taste and touch. So we can visualize the image of the Paramathma, conduct a mental aarthi, smell the fragrance, taste the Prasadam, listen to/say the slokam and touch the offerings and flowers. We can focus all our sense capability on the Paramatha. Actually, it would be best from a staying focused point of view that we allocate all our senses to the focus on the Paramathma.

The State of Samadhi or complete concentration and surrender can be thought of as that level of focus, where the senses are completely shut off from the external world.

Consciousness has the quality of being aware of itself. This is the primary quality of all living beings that are permeated by consciousness. In a state of Samadhi the State of Consciousness is totally locked on the Paramathma and the sense or awareness of the self is completely eliminated. This is the ultimate objective of complete surrender.

Sri Bhattadri goes on to acknowledge that we may not be able to hold this state of concentration continually. Holding onto this state is opposed by worldly distractions. These distractions cannot be held off for long, particularly when we are starting to go down this path, initially.

Sri Bhattadri assures the Paramathma, that if we do slip from this state, we will again resume the effort.

Slokam 8

Sri Bhattadri elucidates the outcomes of sustained focus on the intrinsic and physical form of the Paramatha. The outcome is the liberation from physical constraints of the body.

The consciousness, when liberated from bodily constraints, roams the universe freely, like Sri Narada and Sri Suka. This is the liberation that we all seek from this existence of bondage and constraints.

When we are freed off the constraints of a physical existence, that means we have evolved to overcome these constraints. It means that we have complied with the requirements of discarding worldly attachments and bondages.

It means that we exist without any conflicts or dependencies. When this happens, we are said to have reached a state of permanence. Attaining this state of permanence is the objective of this existence.

Sri Bhattadri exults in this slokam, in anticipation of experiencing this state of liberation.

Let us pray to the Paramathma that we may attain this unshackled state of eternity through continuous meditation on His intrinsic form

Slokam 9

This Slokam makes a very fundamental statement of truth about attaining liberation. Sri Bhattadri makes a firm statement that it is the concentration (of the mind?) on the Paramatha that constitutes the conscious effort on our part and is greatly appreciated by the supreme. The endowment of Moksham resulting in the merger of the Atma from the physical body is a direct result of this appreciation of our effort.

Sri Bhattadri suggests that the steady practice of Pranayama will help concentrating the mind on the Paramathama.

There appears to be an inherent conflict in this process because:

Our mind is made to concentrate on the Paramathma. This is an act of immense effort that is almost a sacrifice on our part. In concentrating the attention of the mind on the Paramathma, we are excluding all distracting forces, which are filled with temptation of sensations that the mind loves to experience. The distractions may be imaginary situations of success or sense pleasures or a combination of both. It may also be the actual pursuit of physical activity to promote a sense of worldly well being. This challenge of mental focus requires sustained practice. This is probably the reason why Man is given a lifetime lasting a 100 years. The important thing is to make this effort. It does not matter that we may not be immediately successful. As long as we are on this path, we will be endowed with lavishness and support of immense proportions by the Paramathma.

The result is going to be a merger of the Jiva Atma with the Paramathma. The merger means that we are in a state of complete surrender and dissolution.

So on the one hand, effort is required to reign in the wandering mind, which means that we basically block its avenues of normal functioning. If we do this successfully, the mind will wander into sleep. But on the other hand, we have to consciously sustain its focus, which means we cannot slip away into a sleep state.

This is quite a challenge. The resolution lies in the deep roots of the thought process.

We will revert to this later.

Sri Bhattadri brings up a very important phrase in this slokam. The phase is “Controlled Energy”. This is a fundamental concept in the lesson of life.

Consciousness represents the manifestation of pure energy. This energy is harnessed by the mind. An alternative way of looking at this is that energy manifests itself as the mind. The mind starts out as a bundle of pure energy.

Mental energy manifests itself as conflict. This conflict manifests as the perceived universe. The senses funnel the experience back to the source of the energy through the mind. The source of energy is pure consciousness.

Modern science calls this process as bio-feedback. This is a self purification process. The process is meant to purify consciousness (the Jiva Atma), so that it can merge into the Paramathma without conflict. If the Jiva Atma is in a conflicted state, it will not be able to merge into the Paramathma, which is the state of consciousness in its purest form.

The self correcting lessons are delivered by the events in the perceived world. The perceived world is a projection of the Jiva Atma, or the new born consciousness, through the mind. The projection through the mind takes the forms, shapes, sizes and events that can be perceived through the senses. The senses then funnel the events back into the mind, which interprets the events as experience of success/failure, pain/pleasure etc. These interpretations are then converted into a storehouse of knowledge of cause and effect relationships, and held in memory, so that mistakes are not repeated in future.

Through spiritual practice, this storehouse of knowledge, is elevated to the practice of detachment and the development of Sattvic Guna. Transformation of the mind means that considerable self control needs to be exercised.

Self Control is developed through development of dual identities within the mind – one personality that is subject to the pull of temptations and the other, a contradicting personality that is built out of painful experiences, and acts as the restraint on the mind. The dominance of one or other identities will determine the state of evolution of the individual and the impact of life on the body/mind/consciousness complex that constitutes this existence.

As the mind goes through the evolution process with multitude of reincarnations and zillions of characterizations and experiences and events and personalities, the opulence and unlimited nature of the Paramathma becomes evident even to the most obstinate mind.

Sri Bhattadri begins the Slokam by addressing the Paramathma as “Oh! One without birth.”

Sri Bhattadri goes on in the Slokam to further elaborate on how to deploy the energy harnessed through the power of concentration.

This is another major assertion in the Slokam.

The slokam translates to: “Oh! One without birth! After successfully concentrating on You by meditation etc., if one desires liberation immediately, or in stages, brings his breath process under control through Pranayama and steers this controlled energy upwards through the six levels in the Sushumna Channel.”

So the energy is not just to be created by concentration, but actually transported out of our body-mind system, consciously.

A few sample depictions of the channels are posted above (from the internet). You could search for these and read up on them if you are interested.

The slokam has the following implied assertions;

Our energy can be harnessed through concentration
We can gain conscious control of this energy
We can then release the energy from the body via designated channels.

These are major assertions that have to be understood in the correct perspective.

Energy in the conventional physical is a transient phenomenon, it fades out as quickly as it appears. The energy that is spoken about in the Slokam is permanent energy also known as pure consciousness.

Consciousness is awareness. Awareness of objects and entities and phenomena. How can you control awareness, let alone channel it? Unlike a physical object, consciousness is not a physical object like the brain or the body.

When we talk about control, we imply that we are consciously able to influence the behavior of the being, object or phenomena. The fundamental requirements of control are:

Controller is different entity from the controlled.
Controller posses a tool or knowledge of the controlled, with which to control the behavior of the controlled.
Controller has a reason to exercise control (for personal gain or for the benefit of the one controlled)
In a heirarchial arrangement, control is exercised only from top to bottom. The entity at the bottom of the chain does not control the entity at the top, although it can influence the controller.

Self control is exactly the same, except, as described, the same entity develops two identities, both of which vie for control with each other.

Control means conflict, between the controller and the controlled. Supremacy of the controller in the hierarchy has to be clearly established and recognized by the other entities. In most of us, control is established by inducing fear. However, control can also be established through attachment resulting from love and affection.

If it is the exercise of control in a society, a punishment is imposed for disobedience. So there is by and large compliance with the rules and regulations and society discourages any violation by threat of alienation. When it comes to internal self control, there are no hierarchies.

All control requirements for spiritual evolution is internal self control. No external bodies are there to impose the requirements or monitor progress. It is entirely voluntary. So self control is a very difficult imposition. But it is an absolute requirement and there can be no compromises.

Broadly, the internal hierarchy is; Consciousness, the Mind, the drivers of the mind – desires, wants, needs etc., the senses, the body and its various components.

The requirement specified in Sri Bhattadri’s slokam is not the control of the mind, which can be accomplished by splitting the identity (as mentioned earlier) but the control of consciousness and orchestrating its release from the body and mind.

As explained earlier, consciousness is awareness and it comes into play in illuminating and activating the mind. It is not a physical object or an attribute of the mind. Consciousness is the power that generates awareness and focuses the mind on objects

Consciousness has the unique characteristic of self awareness. This self awareness is the attribute that enables the mind to develop multiple identities. So there is a highly interconnected relationship between consciousness and the mind. To begin with, the mind is at the forefront of the relationship.

Consciousness which represents awareness is pulled in different directions by the forces that motivate the mind. Consciousness is attached to worldly objects through the mind and its Indriyas. There is no release for consciousness from attachment as long as this relationship continues.

Once the mind is brought under control and is in a Sattvic Guna state, it is quietened down and is not influenced by the Indriyas or senses or external world. When it attains this state, our consciousness comes to the forefront.

If this quietening of the mind is done to perfection, consciousness is detached from worldly objects and relationships. Consciousness now exists without physical, emotional and rational association. It has to be held in this state by exercise of complete control on the mind. Consciousness then shifts focus onto itself, since the mind is no longer distracting it. When consciousness turns onto itself, its detachment from worldly objects attains permanence. This is the self sustaining state that is self perpetuating and eternal.

When this happens consciousness is released completely from the influence or dependence on the mind. In an advanced state of disconnectedness, consciousness has no attachments to worldly objects. It does not require the sun, moon or earth or any of the elements for its survival and sustenance. This is the Paramathma’s eternal state.

Sri Bhattadri speaks about the release of consciousness through the Sushumna channel which may require study in Tantrics to understand. We will not attempt to delve into that in this series.

Let it be said that the Sushumna Channel indicates that the release has to be done in stages (six levels), and we will leave it at that.

Slokam 10

This Slokam further elucidates on the release and liberation process. One clue that is provided in this slokam is that there is an intermediate subtle body state and there is a state of merger with the supreme. It appears from the Slokam that there must be a clear desire and effort to working towards attaining these states. Otherwise it is not going to happen.

Sri Bhattadri also mentions the option that the release can be accomplished in stages by going up with the “subtle body” through the Bhrahmarandra orifice at the top of the head.

The “subtle body” can be assumed to be an intermediary state where attachment to and awareness of the body is only discarded in phases and not completely in one go. This transition will smoothen out the fear factor that may result from sudden loss of connections to sense perception.

Sri Bhattadri mentions that those desiring to attain complete release would focus the energy in the Aajnya chakra between the eyebrows. How can one establish or focus the energy between the eyebrows?

Japam or intense meditation, with the visualization of the form of the Paramatha fixed between the eyebrows with the lips chanting His many names incessantly would be the most recommended avenue. Those initiated into advanced yogic technics would undoubtedly have the capability of attaining the samadhi state through exercise of physical and mental control that the rest may not be capable of.

May we be blessed to stay focused on this attainment.

Slokam 11

The Slokam describes the journey of the liberated Atma to higher planes of existence in a sojourn through space, past the Moon, Sun, by the deities of Fire, Day, brighter fortnight of the Moon’s phases.

The intermediate destination is mentioned as the Plane of Dhruva, which was created by the Paramathma for Dhruva, His Child Devotee.

Slokam 12

In this slokam the move from Dhruvaloka to Maharloka where the duration of stay is long. Sometimes called Devaloka , maharloka is the believed to be the home of the saints, sages, enlightened begins and rishis who survive destruction of the world. The lokas are physical locations to some, but others believe they are metaphysical realms. From the perspective of yogic philosophy, maharloka is thought to be the realm of the anahata (heart center) chakra , which is associated with love, compassion, empathy and forgiveness.

From there he moves to final destination is mentioned as Brahmaloka. The transit to Brahmaloka is scheduled to occur just prior to the dissolution. At times the transit may occur earlier as well. Brahmaloka ( Sanskrit: ब्रह्मालोक, IAST: Brahmāloka), is the abode of goddess Saraswati, goddess Gayatri and Lord Brahma, the creator god and part of a Trimurti along with Vishnu and Shiva in Hinduism. Located on Mount Meru, it is also referred to as Brahmapura, Satyaloka or Satya bagecha ( bagecha means “garden”)…

The importance of this transition is that great jiva atmas are sheltered at these locations at the time of the Pralayam that will dissolve the universe at the close of Brahmas Day.

Slokam 13

Liberation is attained at Pralayam from Brahma loka or even Vaikunta, at cosmic dissolution. Or if he/she has adequate yogic power to burst open the shell of their own accord at be released prior to the Pralayam.

It can be inferred from the Slokam that much of the release after exiting the body are time based endowments. There does not seem to be much effort involved except to maintain mental status quo

Slokam 14

The Slokam goes on to say that the devotee passes through the seven layered universe – land, water, air, ether , cosmic intelligent and primoridial nature, adapting suitable forms to go through each layer. Finally reaches Brahmaloka and attains oneness with the Paramathma.

Here again the passages of the jivaAtma subsequent to release are all purification prcesses which does not require effort by the devotee, except to remain steadfast.

Slokam 15

The slokam emphasizes that the one who passes through the process of evolution and attains Vaikunta, never has to return to the Earth.

Sri Bhattadri refers to the Paramathma as “Crystallized form of Conscious Bliss”.

As can be noted the attainment of this blissful state of conscious is very very difficult. Bhakthi Yoga, chanting of His Name , simple puja, and the offerint flower and fruits, performing Japa, signing His praise by chanting slokams and perming namasakeertanas.

More on the subsequent phases later in the document.

May Lord Guruvayurappan shower His blessings on all of those that take on the journey to unknown territory.

Canto – 5 – The evolution of the Cosmic Universe

When learning about the creation of the universe in the conventional sense, modern science focuses on the physical manifestation of objects. On the other hand, our scriptures, and our ancients looked at creation only from the perspective of consciousness or awareness.

We have examined the interdependence of consciousness and worldly objects. When a child is born, consciousness comes into being with the perception, through the five senses, of all material world objects. If, at birth, there were no perceivable objects, consciousness, or awareness would not come into being.

So is it then implied that consciousness is transient and came into being after worldly objects were created? Is the physical, material world permanent, while consciousness appears and disappears?

The explanation to this is that consciousness has two parts to it – the Jiva Atma and the Parama Atma. The Jiva Atma is transient in the sense that it migrates from one physical body to another in an endless series of births and deaths, until it attains permanence.

The Parama Atma is permanent and that is the primary attribute of Sri Narayana. From the tranquility and permanence of the Parama-Atma, which is vested with Sri Narayana, is born the universe of objects. The universe of objects is the domain of the supreme consciousness. This universe has infinite dimensions, that reflect the attributes of Sri Narayana. The universe can be and is created and dissolved by Sri Narayana, many times over.

These attributes of Sriman Narayana are expounded and examined further in the Slokams in Canto – 5, with the intension of requesting the Paramathma that the devotee will willingly go down the prescribed path with the intent of imbibing these attributes and attaining oneness with the Paramathma.

Slokam- 1

The Slokam begins right at the beginning of time, when nothing was there – either gross or subtle. Note the emphasis on nothingness in terms of matter or perception. The slokam implies that at the origin, there was no perception of the universe or of anything.

So for the material universe, there is a beginning and there is an end. For the supreme consciousness, the Paramathma, there is none. The Supreme consciousness has the ability to create and destroy the material aspect, which is nothing but a manifestation of the supreme consciousness that is perceived by the Jiva Atma through the endowment of the senses.

Imagine consciousness without the senses. There is no day or night, no sun or moon, no objects to relate to, no attachments, not even the flow of time. All there is, is complete emptiness, complete standstill. This is the ideal state of existence because there are no dependencies, because there are no needs or wants. This state can be attained only through conscious effort over many life times.

In the introductory slokam to Canto 5, Sri Bhattadri describes the pure conscious state in clear terms.

The word Maya encapsulates the combination of a changing world. But the word also implies that the change is not uncontrollable. MAYA implies that the perception of change and the play out of the perceived events are all the result of the extent of the imbalance of the three Gunas.

Sri Bhattadri in this Slokam, mentions that in a state of complete tranquility, the three Gunas – Rajas, Tamas and Sattvic are in perfect balance. One does not attempt supremacy or over-ride the other. This balance can only be attained through meditation over a number of years, that enables restraint and control over the wayward mind. Sri Bhattadri tells the Paramathma that Maya recedes completely into the self of the Paramatha at the time of dissolution of the Universe, simply because the Paramathma can maintain the three Gunas in complete balance, during this period.

The slokam goes on to say that the pure consciousness of the Paramatha, exists in pure isolation. The slokam makes one very subtle and very significant statement – isolated consciousness exists by focusing only on itself. The moment it is attracted by other transient objects, it loses its sustainability and permanence because its tenure is completely dependent on the senses, which are impermanent.

So the conclusion is – true permanence and tranquility cannot be sourced from external objects. Consciousness has to turn inwards onto itself, and rest there eternally with no other dependencies or pulls on its attention.

Slokam 2

Sri Bhattadri also says in the Slokam that at the time of the Pralayam or dissolution, the Paramathma pulls into Himself all the qualities that characterize consciousness. He mentions the following attributes of Maya (of this world) that are withdrawn into the supreme;

Time. This would imply that the unfurling of events into a sequence of perceived chain of actions does not happen.
Action – There are no objectified actions that occur.
The three natural qualities – This is probably the reference to the three Gunas. But the author is not sure.
The souls – These are us – the Jiva Atmas

Sri Bhattadri describes the Paramathma as being in yogic slumber during this period. More importantly He describes this state as “reveling in Your pure Conscious Bliss”. The implication is that “pure conscious bliss” is that which does not have, in play, Time, Action, Gunas, or the Jiva Atmas.

The implication of this statement is a big one. The implication is that the entire universe, the Maya, flows out of the perception of the Parama Atma or the supreme consciousness. That, being in full self control of His Atma, He can withdraw Maya anytime into his self. Likewise, he can project it at the time of creation, to recreate the universe.

In many ways, it is a pointer to all of us who possess the power of consciousness, at the immense depth and strength of this treasure within us. We who go after trivial worldly objects become blind to the infinite and eternal and ever unchanging aspect already within us.

The mind is the primary manifestation of consciousness, when it is born. The mind is attached very tightly to worldly objects.

It can be concluded from the above that the attributes of Time, Action, etc., are not that of the mind. These belong to the realm of consciousness, but the mind exercises proxy control over these, without owning them.

Let us be endowed with the strength to meditate on this eternal aspect of the treasure of consciousness within us and stay on the path to its attainment.

Slokam – 3

The third Slokam speaks to the emergence of the Paramatma from His “Cosmic slumber” and His decision to create the Universe all over again. The effortlessness of creation (“by a mere glance”) is a tribute to the Paramathma.

At this point we must recall that the intent to create is Causeless. This means that the Paramathma, acted of His own free will, without any motive or compelling force or need. This is a key statement. The Paramathma, using His consciousness, free of any compulsions, creates the entire universe from “nothing” without “moving a little finger”, and then holds it in place with his unlimited power of concentration.

Sri Bhattadri speaks to the creation of the three worlds. Generally, it is understood that the worlds are – Patalaloka, which is the hellish world, Bhoo Loka, which is where we are, and Swarga Loka which is where we would have to get to.

Maya is activated again, unseen action of beings, and their inherent nature. The three Gunas are evolved. It is clear from the dissolution and recreation descriptions that creation is not so much physical as much as being based on consciousness and its attributes. This is in contrast to the modern scientific conception which focusses on the physical aspects of creation while completely ignoring the conscious aspect.

A very important aspect of this slokam is the fact that Sri Bhattadri points to the injection of the Gunas, and in the following slokams, the injection of other attributes that form the Human Mind – the Mahat, Tattva and Ahankara (I).

We will examine these as we go along.

Slokam 4

A very important slokam that describes the standing of the Jiva Atma in relation to the Paramathma. The Jiva Atma is described as a reflection of the Paramathma and that without His reflection, the Jiva Atma would be lifeless.

However, the Paramathma does not involve Himself in the activities of the Jiva Atma. He stands as a witness to all the actions that are fueled by needs that the Jiva Atma indulges in.

In this slokam Sri Bhattadri touches on the interplay of the seeds such as Time and the Gunas, planted by the Paramathma to create the “class of intelligence known as Mahat”.

Mahat (Skt., ‘the great one’). In Sāṃkhya (and other non-theistic) philosophy, the first evolution of mūlaprakṛti, synonymous with buddhi (‘intellect’). Mahat contains all individual buddhis and all potential matter of the gross universe in its cosmic extent as the first manifest principle (tattva). Mahat in turn produces ahaṃkāra, the ego principle.

Mahat is the primary intelligence that takes root in the universe. The ingredients are the interplay of the attributes that were injected at creation.

The Paramathma is a witness to this interplay and does not intervene in the working and actioning except by taking on Avataras to realign the course of the world from time to time to rid the world of evil forces and propagate good values.

Slokam 5

Sri Bhattadri goes on to explain the attributes of Mahat. He says that it includes all the three Gunas, with the dominant one being Sattva.

Sri Bhattadri says that the Sattva Guna creates the sense of individual identity and is the noblest of the three Gunas.

This awareness of self identity is the greates miracle of all and all living beings are endowed with this attribute. This is not an ordinary phenomenon. The awareness of the self goes to the very root of the conscious existence of beings and is the cause of our existence. Without this awareness we would not know anything. It is this Guna that has to be constantly at the forefront to keep us from developing attachments or succumbing to temptations.

The Slokam points out that Sattva Guna is the differentiator between beings, by various criteria.

The sense of individual identity also leads to the Ego or Ahamkara. Sri Bhattadri in this Slokam says that Ahamkara is also created by the Will of the Paramathma. So this also an endowment.

Here lies the challenge of life. Every attribute that we have been given has the other side to it. The Ahamkara or Ego is the undesirable side of what we have been endowed with. It is to be discarded. It is undesirable because it blocks the evolution of intelligence and the willingness to listen (shravanam). Individuals with a high Ahamkara have the Tamasic Guna as the dominant among the three Gunas. Tamasic Guna tends to shut the doors to Shravanam and to block out any participation in karmic duties that would initiate evolution.

So there are some aspects of our inner self that need to be downgraded or positively eliminated. Kamam, Kodam, Moham, Lobham are some of these aspects that need to be eliminated completely.

Once this is done, our Karma will not impact us any longer and we will be all set for release from this world.

So we have been given both sides of the attribute. We have to recognize and propagate the desirable and downplay or minimize the undesirable. A very difficult accomplishment, which is why many many janmas have been successively created for us to carryover the good from one lifetime to another.

The beauty and wonder of the Slokams in Canto 5 is the inquiry into process of creation. It does not focus on aspects that we have nothing to do with, or more importantly, nothing that we cannot influence. Creation is viewed only from the perspective of what we have been endowed with and what we have awareness of and what we can influence. That is the beauty of the scriptures and Narayaneeyam.

Slokam 6

The primary characteristic of Ahamkara or individuality is further broken down into its component parts, so that we can identify and strengthen the good aspects and minimize or eliminate the undesirable aspects.

The slokam relates the creation of the organs of the body to the Gunas of the mind.

Ahamkara or the identity of the self, is described as an outcome of the interplay of the three Gunas.

Vaikarikam is a Sattva based component of Ahamkara. Because it is Sattva based, it views the self as composed of organs and elements that are protected by deities. There are two classes of objects that are addressed in this slokam.

One aspect are the elements of nature

Air (Vayu – as in Guru-Vayu-oor)
Light (Aditya)
Heat (Lord Vishnu)
Water (Varuna)

The second aspect is perception based;

Sense of Direction (Dik)

The third aspect is physical;

Sensory organs (Ashwinikumars)
Throat (Mitra and Prajapathi)
Hand (Mitra and Prajapathi)
Feet (Mitra and Prajapathi)
Excretory Organs (Mitra and Prajapthi)
Generative Organs (Mitra and Prajapathi)

The fourth aspect is the inner self

Mind (Chandra, Brahma, Rudra)
Intellect (Chandra, Brahma, Rudra)
Ego (Chandra, Brahma, Rudra)
Inner Spirit (Kshetrajnya)

A presiding deity is attributed for the protection of each of these aspects. These are indicated in brackets for each line.

So on the one hand we have our physical body organs, on the other we have the elements that sustain the organs and thirdly, protective deities assigned to guard these against deterioration. Lastly we have a mind and intellect to coordinate and channel the working of these attributes through the senses.

The above are classified as the attributes that result from Vaikarikam (Sattva based) attribute of our consciousness.

Two other aspects of our consciousness are Taijasm (Rajas based) and Tamasam (Tamas based).

So our physical and mental and environmental endowments are identified back to the three Gunas, in this Slokam.

Slokam 7

The emergence of the inner conscious state of mind is linked to the three Gunas. So the Gunas are envisaged as being the constituents in the creation of consciousness.

This is a huge assertion that is at the very root of the teachings of the Paramathma and the scriptures. Ahamkaram, or the identity can be understood as being the primary source of consciousness because it separates us from every other perceived object or being. The separation of the ‘I’ from the others. Without this separation, the mind will not function. One would expect Ahamkaram to be a part of the Rajasic Guna. However, the Slokam associates Ahamkaram with the Sattvic Guna, which is actually a Guna that is supposed to bring down the barriers created by the Identity.

Taking a step higher, it must be noted that the three Gunas themselves have been placed above the level of Consciousness and the Mind. So although, the Gunas manifest through inducement of actions in the mind, they apparently are not products of the mind. The mind on the other hand is a product of the Gunas.

This in itself is an incredible insight of the slokam, into the working relationships and primary motivators in the mind, body, consciousness complex.

The even more amazing stand of the slokam is that consciousness is a product of the interplay of the Gunas. If the Gunas are not caused by the interplay of mind and consciousness, but actually are the cause of the manifestation of the mind and consciousness, then they must be at a higher level in the chain of cause and effect. So Sattva, Rajas and Tamas are the cause of Consciousness and the Mind. The slokams imply that the Gunas are not caused by the interplay of consciousness and the mind, but that the reverse is actually what is happening. So the interplay of the Gunas is what creates the interplay of the mind and consciousness. This is why, the scriptures and the earlier slokams of Narayaneeyam state that when the Gunas are brought into perfect synchronization and balance, the universe completely recedes.

Most importantly, when the interplay of consciousness and mind is initiated by the imbalance in the Gunas, and the mind and consciousness are churned by the imbalances and subjected to alternating bouts of fear, greed, insecurity etc.

The intellect, through reading of the scriptures, realizes that the Gunas have to be brought in balance. If this realization sets in and the imbalances in the Gunas are not allowed to impact the mind/consciousness activity any longer, Consciousness and mind are released from the hold of Karmic activity. Peace is attained and consciousness is released from the prison of the body-mind complex.

The imbalance in the Gunas causes the mind-consciousness activity. The mind-consciousness complex then attempts to resolve the suffering caused by the imbalance, by seeking out and following the Paramathmas guidance. The guidance provided says that the Sattvic quality has to be enhanced and the Rajasic and Tamasic influences have to be minimized.

The enhancement of Sattvic quality, reinforces the focus of consciousness onto itself, to the exclusion of everything else. Sattvic quality excludes the influence of the external world and so minimizes the impact of Karmic actions on the mind-consciousness complex and promotes peace and tranquility, which releases consciousness from its attachments to external objects.

So it appears that the Gunas are indeed the higher force, but the imbalance between the three Gunas can be impacted and set right by setting the mind on the correct path. When the mind drops all its desires and wants and needs, consciousness becomes freed from attachment to worldly objects and is set for release from the body.

The Slokam goes on to mention that Taijasm, as a component of the Rajasic Guna is responsible for the creation of the ten organs of the body (five sensory and five functional action). This association of the body organs to Rajasic Guna is rational because it is the need for physical sustenance, establishing dominance over others and assurance of its own supremacy that is being sought through the organs of the body.

An understanding of the Slokam would certainly be a huge step to knowing and setting the priorities and objectives of life.

The slokam mentions that out of Tamasam arises sound and the underlying subtility of the sky. This aspect is not clear at this point, but is clarified in the next slokam.

Recall an earlier slokam that describes how the senses provide the required feedback from the external world so that the mind can correct itself.

The Slokam is indeed a huge revelation of the sequence of cause and effect impact that our mind and consciousness are subjected to in order to align to a path of permanence.

Slokam 8

The focus here is on the function of the Tamasic Guna. The Slokam reveals that the elements were created from the Tamasic Guna. What could possibly link Tamasic Guna to the elements? Tamasic Ahamkara is the phrase used to describe the quality of creation of the elements.

The way to understanding the slokam is to consider that our scriptures approach is to look at all objects from the perception and consciousness point of view. So the elements are considered a manifestation of the perceptive ability within us. These are products that are an effect of consciousness. They do not have an existence other than from consciousness. This is the basis for the assertion.

The elements that are referenced are – Air, Water, Fire, Sky, and the five sense perceptions.

The question may arise as to why the elements of perception are tied to Tamasic Guna and not Rajasic, which represents dominance over physical objects. Tamasic Guna represents complete inaction. The elements are not in a Tamasic mode. They are always active. However, the one characteristic of the elements is that these cannot be influenced by consciousness or the mind. The elements will work to a set schedule, which is their agenda, on their own accord.

In many ways the elements too seek a means of setting right the imbalances. So if it becomes too hot, rains pour in as water evaporates and fills the air with moisture……etc.

But they cannot be influenced by the mind. The elements are not subject to conscious control. This is the reason why the Tamasic Guna is said to have caused the creation of the elements.

The revelations from the slokams indeed provide a great insight into our own making and manifestation.

Sri Bhattadri concludes the Slokam by acknowledging that Sriman Narayana (referenced as Madhava in the Slokam) created the elements using Tamasic Ahamkara.

Slokam 9

This Slokam points to how the different elements are siloed at creation and do not interact with each other. Because these elements are distinct in nature, they do not interact in a concerted action.

The slokam then goes onto mention that the concerted action was enabled after the deities that control the elements invoked the Paramathma’s intervention to coordinate the elements into unison and thereby planted the seeds of creation of the material universe.

It is important to note that the Slokam specifically says that the Paramathma entered into “these segments of Mahat” infusing “creativity” and unison among them.

So the conclusion is that without the Paramathma within them, these elements will not function in a concerted manner to accomplish the assigned objectives.

This is a very important/key assertion that needs to be noted with full attention. The statement is that the manifestation of the physical world of actions is nothing but the swaroopam of the Paramathma Himself. It is very necessary that this aspect be clearly absorbed since the understanding of this aspect will fix Bhakthi in the mind of the devotee in an inseparable manner. This will pre-empt us from an ascending of the Rajasic Guna, that tends to take ownership of all that is perceived.

The Slokam concludes by acknowledging that the Paramathma created the Universe (the “golden egg”) from which all the worlds emerged.

It is very important to absorb this Slokam, so that in our daily lives, we continually see only the hand of the Paramathma behind everything that we see and perceive. Such a mental orientation will completely cleanse our minds of all the miseries and obstacles that would otherwise come our way and overwhelm us.

May we pray to the Paramathma, to endow us with the ability to see His hand behind all actions.

Slokam 10

This Slokam focuses more on the process of creation of the Physical universe by the Paramathma, by using the elements. Submerging the physical universe, for a 100 years under waters that were already generated, is mentioned as one of the processes.

It must be noted that if the Antartica Ice melts, due to warming, the whole world will be covered with water and the Pralayam will wipe out all human life on the planet. When the waters again recede after the cooling occurs and the Ice is reformed, life will again emerge.

The Golden Egg that is referenced in this Slokam, is the ultimate totality of the universe itself, and not just earth.

The slokam pays a huge tribute to the Paramathma for his ability to manifest and to permeate all objects and elements and unify them in concerted action. This is the caricature of the VIRATTA PURUSHA form of the Paramathma, wherein He is depicted as a being with a “thousand” (should be infinite), hands, legs heads that embraces all living beings.

Seeing this form of the Paramathma in all material manifestations is the one quality that can make this journey through the ocean of life, a pleasant and immensely satisfying experience.

The slokam is a fundamental acknowledgement that the manifestor and the manifested are the same. Sri Krishna says in the Bhagavath Gita that the seer and the seen, the observer and the observed are both only Himself.

Back to the question – where do we come into the picture? We are the custodians of the treasure that hold the nest egg treasure called consciousness, which is created in the process of the Paramathma’s manifestation. The custodian that has to hand over the possession to its rightful owner.

May we be blessed to be ever steadfast in holding this form of the manifestation of the Paramathma ever steady in our mind and consciousness. No matter what the troubles we have to undergo, this one image must ever be held steady.

Canto – 6

In the sixth Canto, the manifestation of this world is associated with the form of the Paramathma.

The primary reason why the form of the Paramathma is important is to be able to invoke Him in all our thoughts so that the mind and consciousness are always fixed on Him and His various physical manifestations. Once this happen, the first step towards merging with Him would have been taken.

Worldly problems will instantly disappear and the fear and insecurity that weigh on us everyday would completely evaporate.

The slokam, must be chanted with this objective in mind and without any diversion of focus. Once the hand of the Paramathma is seen in every object, event, material and immaterial, the union is initiated. Overtime this becomes an irreversible orientation of the mind and consciousness. There are no distractions and differentiation. We no longer see ourselves as rich or poor, miserable or happy, sick or healthy. All that we think we own, and experience, is handed to the care of the Paramathma without reservation. The surrender is then complete.

Slokam 1

The slokam begins with the reference to the fourteen worlds. Three of the fourteen worlds are

Patala – Physically, it is supposed to be located under the surface of the Earth, the subterrain. Patala is composed of seven regions or lokas,^[5]^[6]^[7] the seventh and lowest of them is also called Patala or Naga-loka, the region of the Nagas. The Danavas (demon sons of Danu), Daityas (demon sons of Diti), Yakshas and the snake-people Nagas (Serpent-human formed sons of Kadru), live in the realms of Patala.^[8] Surya Siddhanta, an astronomical text, refers to Southern Hemisphere of the earth as Patala whereas the northern hemisphere is referred to as Jambudvipa.

Rasatala – at the sole of the feet of the universe form of Vishnu is the home of the demons – Danavas and Daityas, who are mighty but cruel. They are the eternal foes of Devas (the gods). They live in holes like serpents.^[11]^[10] A component of Patala, it is described to have the following attributes;
Rasātala is the fourth or the sixth of the pātālas and the abode of Ananta or Śeṣanāga, the thousand-hooded serpent on whom Mahāviṣṇu is reclining.
Mahāviṣṇu in his Varāha^[4] incarnation killed the demons by entering the Rasātala loka.
He killed the demons Madhu and Kaitabha taking the Hayagrīva form.^[5]
Surabhi or Kāmadhenu, the celestial cow lives here with her off-springs.
There is an ocean of milk here.
This world is more comfortable to live in than even Nāgaloka^[6] or Svarga.^[7]
Mahatala – abode of many-hooded Nagas (serpents) – the sons of Kadru, headed by the Krodhavasha (Irascible) band of Kuhaka, Takshaka, Kaliya and Sushena. They live here with their families in peace but always fear garuda.^[11]^[10]

If the reader notices, there are many aspects to these depictions that are rolled into one. The physical aspect of “below the ground”, “above the ground”. Our fellow living beings – “Nagas”, “Kamadenu”. The luxurious aspects “Ocean of Milk”, “more comfortable to live in than even Nagaloka” etc. The Demons that represents our fellow human beings and who inflict pain on others for deriving pleasure for themselves.

The other aspect that is built into the lokams is the punishment/reward that is handed out for what we attain or the sins that are committed. The understanding would be that you are pushed into a hellish world if you have lived a life of sinful pleasure and that you would be elevated to a higher world to encourage progress, if you have lived a life of tyagam or sacrifice.

These worlds represent the results of our attainments or failures. In other words, the fruits of our Karma. Going on to the next level, we are all living in the same physical world, for some of us it may be pleasant, for others it may not be. Also the degree of pleasantness or suffering differs between individuals, often quite widely.

The implication is that the world is the same, for some it is swargam, for others it is naragam, for most it is an alternating combination.

In summary, it is all a part of the Paramathma. When visualizing His image in our mind, it helps to lock in the different worlds into the various parts of the Paramathmas virtual body. Doing this helps us to be aware of the different aspects of the Paramathma. Both Swargam and Naragam are under His Lordship.

His feet and ankles are assigned to Patala, Rasatala, and Mahatala.

Slokam 2

Continuing the assignment of the different worlds to the Paramathma,

Talatala, which is the realm of the demon-architect Maya, who is well-versed in sorcery. Shiva, as Tripurantaka, destroyed the three cities of Maya, but was later pleased with Maya and gave him this realm and promised to protect him.^[11]^[10]

This is assignedto the Paramathma’s shin.

Sutala, was constructed by Viswakarman, is the kingdom of the pious demon king Bali. The dwarf Avatar of Vishnu, Vamana tricked Bali – who had conquered the three worlds – by begging for three paces of land and acquired the three worlds in his three paces. Vamana pushed Bali to Sutala, but when Bali surrendered to Vishnu and gave away all his belongings to him, Vishnu in return made Bali, richer than Indra, the god-king of heaven. Bali still prays to Vishnu in this realm. Highly impressed by the devotion of Bali, Vishnu gave him a boon that He Himself would perpetually stand as the watchman to Bali‘s palace.^[11]^[10]

This is assigned to the Paramathma’s Knees.

Vitala – assinged to the Paramathma’s lower thigh, is ruled by the god Hara-Bhava, who dwells with attendant ganas including ghosts and goblins as the master of gold mines along with his consort Bhavani and river Hataki here. When fire – fanned by wind – drinks from this river, it spits the water out as a type of gold called Hataka. The residents of this realm are adorned with gold from this region.^[11]^[10]
Atala – assigned to the Paramatha’s upper portion of the thigh. Atala is ruled by Bala – a son of Maya – who possesses mystical powers. By one yawn, Bala created three types of women – svairiṇīs (“self-willed”), who like to marry men from their own group; kāmiṇīs (“lustful”), who marry men from any group, and the punshchalīs (“those who wholly give themselves up”), who keep changing their partners. When a man enters Atala, these women enchant him and serve him an intoxicating cannabis drink that induces sexual energy in the man. Then, these women enjoy sexual play with the traveller, who feels to be stronger than ten thousand elephants and forgets impending death.^[11]^[10]
Paramathma’s hip is assigned the Earth, navel is the sky and chest is Swarga (which is the heaven of Indra, to which those with good karma ascend).

I would seem there is a rationalistic association between the Paramathmas swaroopam and the assigned Lokas, but that is not necessary. The clear message of the slokam is that all the manifestations that we perceive, are the Paramathma’s swaroopam and nothing else. This will help us live in peace with this world.

Slokam 3

The slokam further elucidates on associating objects and attributes in a mixed manner with the Paramathma’s form.

Maharloka is assigned to the Paramathma’s neck. Maharloka is the believed to be the home of the saints, sages, enlightened beings and rishis who survive destruction of the world. The lokas are physical locations to some, but others believe they are metaphysical realms. From the perspective of yogic philosophy, maharloka is thought to be the realm of the anahata (heart center) chakra , which is associated with love, compassion, empathy and forgiveness.

Janaloka is attributed to the Paramathma’s face. Janaloka constitutes one of the three higher planetary systems – along with Maharloka and Tapaloka. These are not inundated at the time of the great deluge. Janaloka is supposed to be the abode of the sons of God Brahma. .Apart from this, there is not much information on what Janaloka represents.

The Paramathma’s forehead is correctly assigned to Tapaloka, which is the center of Tapas. This is the abode of tapas or of other deities. Ayohnija devadas live here.

Satyaloka, which the final resting place of the Jiva Atma, prior to ascending to the merger with the Paramathma, represents a world of pure truth. This is Brahma’s loka. Satya-loka planetary system is not eternal. Abode of Truth or of Brahma, where atman are released from the necessity of rebirth.

So the lokams represent the evolutionary ascendancy from the feet of the Paramathma through Satyaloka, which is His Head. Recall that in a previous Slokam, Sri Bhattadri, mentions that the Atma escapes from the mortal body through the top of the body, as long as a concerted effort is made to elevate consciousness through prescribed channel in the body.

Let us pray to the Paramathma that we may be afforded the ability elevate our consciousness from Patalaloka to the Satyaloka, through pure concentration and focus.

Slokam 4

In this slokam, Sri Bhattadri references the orifice at the peak of the head (Bhramarandra). He references that Paramathma’s Bhramarandra from which emanates the Vedas. The two eyebrows of the Paramathma rare referenced as the abode of Brahma. His eye-lashes are described as day and night and His Eyes are described as the Sun.

Slokam 5

In this slokam, the glances of the Paramathma are described as the cause of the creation of this world. His ears are associated with two opposite directions, His nostrils are referenced as the Ashwini Deities, upper lip as shyness. His Teeth are compared to the stars and molar teeth as the presiding deity of death. So death is attributed as part of His creation and not an external “evil” force.

The Paramathma, in the Bhagavath Gita displays His true gigantic form to Arjuna, comprising all the elements as well as all the attributes associated with Man.

So everytime we see a mountain, a river, the ocean, blossoming flowers, birds flocking, we should be blessed to associate these creations with the Paramathma and invoke and hold His swaroopam in our consciousness.

Slokam 6

In this slokam, Sri Bhattadri describes the bewitching smile of the Paramathma, very appropriately, as Maya. His breath as the wind, tongue as water, utternces as flocks of birds, His musical notes as the Siddhas (fulfilled souls), mouth as fire, hands as the Gods who dictate the events of this world, His Broad Chest as representing Dharma (symbolically very appropriate).

The slokam references the “deity of righteousness”, implying that righteousness is an endowment. This is an important assertion to follow. The scriptures want us to recognize that none of the attributes that we possess is owned by us. Everything that we possess is an endowment, for which we have to acknowledge the supreme intervention and guidance. This acknowledgement is our evolution and our contribution to the process of evolution. By this acknowledgement, we become selfless. When we become selfless, we evolve to a higher level. This selflessness must be sustained right through the process of evolution.

The way spiritual evolution seems to happen is very much like learning and passing exams. One difference, we cannot memorize anything and recite and hope to get moksham. True knowledge must be acquired, and true bhakthi must be developed. The spiritual rules have been laid out. These have been documented in the scriptures. We have learning aids and ability. We are endowed with enough faculty and intelligence. We will be fully tested by life to see whether we are putting on a show or are we really on board with the requirements. Our level of achievement will determine whether we pass or fail. Accordingly we will be pushed to a higher or lower level depending on our level of attainment. We are all given the abilities and told the requirements. If we do not follow them, the consequences are very severe. We see the impact of the non-compliance all around us in everyday life in the form of misery and suffering.

May we be endowed with the ability to focus the attention of our consciousness entirely on the Paramathma.

Slokam 7

The Paramathma’s back is associated with “Adharma”. This association is a clear pointer that both Dharma and Adharma are His creations and ownership rests with Him. In other words, He presents both options to us. We are also told clearly to follow the path of Dharma. We follow these instructions in varying degrees depending on our ability to cope with the task on hand.

The Paramathma’s mind is compared to the moon. His heart is described as the “intrinsic unspecified nature”. Abdomen is described as the groups of oceans. Clothes are described as dawn and dusk. Genetive organs as “Prajapathi” (Prajapati is a Vedic deity of Hinduism. The term also connotes many different gods, depending on the Hindu text, ranging from being the creator god to being same as one of the following: Brahma, Vishnu, Shiva, Agni, Indra, Vishvakarma, Bharata, Kapila and many others. According to George Williams, the inconsistent, varying and evolving Prajapati concept in Hindu mythology reflects the diverse Hindu cosmology. In classical and medieval era literature, Prajapati is equated to the metaphysical concept called Brahman as Prajapati-Brahman, or alternatively Brahman is described as one who existed before Prajapati).

His testicles are associated with Mitra.

It must be kept in mind that our own form and body parts are entirely the property of the Paramathma. None of this belongs to us. On the other hand, He has no form, shape or size that He would call His own. He gives up all to that He owns to His devotees. We, His devotees are obligated to return the compliment with interest and with graciousness. What we return to the Paramathma is the consciousness that takes root in us and is purified by the process of evolution.

Slokam 8

The Paramatha’s waist is assigned as the animal kingdom.

The associations are made partly from the ease of visualization. So a waist is associated with a vast forest consisting of all the animals and birds and reptiles. His foot nails are associated with the different species of animals and birds. The reader can use some creativity and assign different species to each of the toe nails – elephants, camels, horses etc.

His movement is beautifully associated with Time. This is an insight into the flow of life itself and its unravelling of actions and events. The origins of the different varnas – kings, Brahmins, Servants and Merchants are also associated with the Paramathmas form. This is the division of labor or the issue that has been politicized in modern times as the “caste” system. There is no association in the scriptures of relating birth to the profession. Anyone even in those days could learn their occupational skills from a Guru. The caste system that associated birth with the privilege or restriction evolved due to politicization that had the objective of passing down the occupation from father to children, to the exclusion of everyone else, who may be interested in pursuing it and who possessed an innate talent for it.

Politicization of the Caste system to practice exclusion and learning was not the intent of the categorization of the castes. Obviously children in those days had to be educated within the family and they probably could not go to a proper school as we know it these days. So the parental knowledge was transferred to the children. This gave an advantage to children born within a caste. There was no other intent or purpose for this division. However, as always, politicization creeps into any human system, and the misuse of privileges, ultimately leads to its breakdown.

Slokam 9

In this Slokam, Sri Bhattadri associates the events and objects of this world such as births and deaths as His activity. The slokam acknowledges that the demons are also under the control of the Paramathma and are used to keep this world in balance and in order.

Trees are compared to the hairs on the body of the Paramathma and the river streams as His blood vessels.

The important points in this slokam are the association of the good and the bad as the prowess of the Paramathma.

Slokam 10

The slokam clearly enunciates the need for associating the different objects, events and occurrences with the swaroopam of the Paramathma. The intent has only one objective and that is to focus the mind on the feet of the Paramathman. The association of the manifestation of this world, entirely with the Paramathmas swaroopam will ensure that His image never leaves the mind. In the times that we are all troubled and subject to misery, just invoking this swaroopam will relieve any pain and restore balance and peace.

If we can get to the point where every tree is seen as the Paramathma’s body hair and every river as his blood stream, then there will be no more trouble to endure on this planet. The only objective is to settle and surrender the mind to the Paramathma.

The Paramathma’s image should always be associated with hope, peace, comfort, tranquility and eternity. The image is the only hope for us deprived beings to gain confidence and assurance that there is a source of all manifestation and that source is willingly waiting to accept our return home.

Let us pray for an endowment of the conviction to stay on in the path to liberation from worldly pursuits.

Canto – 7

Brahma’s Penance and his securing the Lord’s grace

The Canto is about the creation or manifestation of the universe from the mind of the creator. The beauty of the Canto is that it relates the manifestation of the universe to the state of consciousness. Initially, the Slokam says, it was just pure consciousness. Consciousness could only perceive water all around and nothing else. Consciousness neither has a purpose, nor is it driven by and motivations to act in a particular manner. Its three Gunas are in perfect balance. Pure consciousness is not object dependent. It is not survival oriented because there are no threats to its existence. It lives in a dimension where there are no objects and no there is no sense of time. There is only pure awareness of itself, which keeps it in an infinite extension of peace and tranquility. This aspect manifests as the infinite stretch of water that Brahma perceives on his birth. He is then prompted by the Paramathma to perform Tapas. Tapas is the process by which the mind is formed and in turn creates the objects of this universe.

Fast forwarding to present times, the mind has been fully formed, and so have the objects of this world. We are now required to perform Tapas to eliminate the activity of the mind completely, and go back the state of pure consciousness, by discarding the mind and the body. This process is repeated infinite times, till the three Gunas are in perfect balance and consciousness is not attracted by objects of this world.

Any of us who attains complete liberation from this process, becomes one with the Paramathma and never has to return again to the cycles ofbirth and death.

Slokam 1

The slokam begins by referencing fourteen worlds and a higher world of Brahma, which is known as Satyaloka. Brahma’s consciousness is dominated by the Rajasic Guna at the time of creation. He is called Hiranyagharbha, which means “the cradle of creation” (literally the ‘golden womb’ or ‘golden egg’, poetically translated as ‘universal germ’).

Brahma is designated as the creator of all the three worlds.

An implied assertion here is that as the creator of the universe, it is also his responsibility to hold it in balance.

The creator, Brahma did not begin assembling material building components. There were no building components. So the manifestation was born purely from the (or within the) consciousness/mind of the creator through the process of Tapas. Anything created from the mind_consciousness complex would be subject to constant change because the mind is pulled in different directions by imbalanced Gunas. This is how the scriptures relate the creation and events in the universe to the three Gunas. The three Gunas can also be related to the three worlds. Tamasic to the lower (Patalam), Rajasic to Earth (BHu) and Sattvic to the higher (Swarga lokam).

Remember, Brahma is physically not separate from our inner selves. Creation, per the scriptures, is from inside out and not from outside inwards. So the lotus and the stalk of the lotus (down which Brahma slides) are the mother’s womb, umbilical cord and other gynecological organs. The ocean is the amniotic fluid. Our birth is the creation of our world. The world is born out of our perception. After our physical death, we are either re-born into the same world, or we are reborn in a higher/lower world depending on the Papam, Punyam or the Good and Bad Karmas accumulated.

Going back to the prior Slokams, it is not important as to whether these physical worlds are created exclusively for us or if they already exist. We are born into them with the intent that we will learn and most importantly, evolve from the lessons learned, so that our consciousness attains purity, thru Tapas.

May we be given the strength to learn the lessons well and ascend from our present level of existence.

Slokam 2

This Slokam elucidates on the initial puzzled and bewildered state of Brahma, on attaining this existence. He was not sure about what he was observing and what needed to be done. At that time he was prompted by the Paramathma to perform Tapas.

The Paramathma basically teaches the new born Brahma about the faculties he has been endowed with and how to use them by prompting and setting the example, much like parental tutoring of the child.

Slokam 3

The slokam further elucidates the relationship between Brahma and the Paramathma. The relationship of teacher and student at the time of the birth of Brahma.

Brahma is born, not of his own making, in an environment that is not of his making. He has to learn and know what is going on. His only guidance is Sriman Narayana’s voice telling him to do tapas. He is unable to locate the source of the voice, but realizes that the voice comes from a guiding force and so immediately responds by folding his hands and performing Tapas. The Tapas went on for 1000 years. The Paramathma then bestows on him the devine gift of taking Brahma to Vaikunta.

Slokam 4

A description of Vaikunta is provided in this Slokam. The forces of Maya that sway this world between one extreme and another, does not impact Vaikunta. So all the influences that we are subjected to such as grief, anger, infatuation, apprehension etc., do not exist in Vaikunta.

Vaikunta is described as being lighted by a copious flow of conscious bliss.

Slokam 5

Sri Bhattadri describes the inhabitants of Vaikuntam, as having a form that is very similar to the Paramathma, with dark-blue shade, radiance from ornaments, and living in towering abodes all of which were acquired by sincere devotion to the Paramathma.

Slokam 6

Sri Bhattadri then turns the focus to Lakshmi, who resides in the Heart of the Paramathma, Sri Bhattadri describes Her exquisite form, Her companions and Her devotion to the Paramathma.

Sri Bhattadri requests the endowment of ascendancy to Vaikunta.

Slokam 7

Sri Bhattadri continues the description of the form of Sri Krishna and mention the dazzling adornment of Jewellery which illuminate the Srivatsav mark and adorn His Throne and His Crown.

Slokam 8

Sri Bhattadri describes the illumination that emanates from the Paramathma as akin to grey-blue clouds and blue lotuses. Sri Bhattadri affectionately references the perpetual benign smile on the Paramathma’s face.

He mentions that the Paramathma’s four arms, carrying the four weapons cause immense joy in Brahma and requests the Paramathma’s grace in curing his ailments.

Slokam 9

In this Slokam, Brahma, after understanding the mission that he has been tasked with, requests the Paramathma to enlighten him on the nature of His dual and non-dual forms.

This is a specific request by Brahma and the significance is that all living creatures that are created possess duality as the primary building block. Duality also refers to the differentiation of the self from all objects of perception. This is the inherent quality within us that is caused by Ahamkara or the feeling of “I”. This Ahamkara, as explained in prior slokams is the cause of all the action resulting from the imbalance between the three Gunas. If Rajas is dominant, the Ahamkara causes dominance over the differentiated people and objects. If the Tamas is dominant, then the Ahamkara causes us to withdraw completely from all activity (with which we don’t care to involve ourselves with) and if Sattvic quality is present, then the Ahamkara causes us to take an involved part in activity but without taking ownership of any results of the activity.

Ahamkara is the key to enacting our roles. Ahamkara in the Sattvic mode, enables learning from differentiation and observation of other people. In the Rajasic mode, Ahamkara causes conflict and attachment, which are not conducive for evolution. Likewise inactive Tamas is also not conducive to evolution.

Duality also refers to opposites or opposing forces. Opposing forces are the building blocks of life. Opposing forces, when channeled constructively, promote efficiency and improvement.

Being born with duality, our scriptures require that this duality should be completely shed in order to attain moksham. So we are endowed with duality in the form of Ahamkara and conflict in our minds. We have to evolve to consciously unify the opposites and merge these into a singularity to resolve the conflict. The emphasis is to be able to perceive without differentiation and be able to see the conflicted opposites as actually the same with no differences.

Take Dharma and Adharma. We classify people and actions as being Dharmic or Adharmic. We have to choose the Dharmic path only. We cannot alternate between the two. This is how we attain purity. It is a long path and the pulls from Adharmic path will be plenty. We must not deviate.

This is the essence of duality. Both the positive and negative aspects belong to the Paramathma. When we realize that both the opposing forces belong to the Paramathma, the differences disappear and the opposites resolve. When this realization sets in, in our mind, conflict is no longer the driving force behind our thoughts.

When we reach this unconflicted state of mind, the first step in the evolutionary path is taken. The opposing forces of this world will no longer bother us. There will be no more obstacles thrown in our path. We will then progress swiftly.

So it is not a surprise that Brahma requests enlightenment on these seemingly opposing forces that constitute duality.

Slokam 10

On hearing the request for enlightenment from Brahma, the Paramathma grants him the knowledge, and assures him that no attachments will ensue.

Note this important assurance to Brahma by the Paramathma. Attachment is formed either to people or to objects, as we go through this life. Attachment is a motivator of actions. Unfortunately, in order to attain Moksham and obtain release, there can be no attachment. We develop attachments at various points in this passage of life, that we have to necessarily give up. This is one of the most difficult aspects of the requirements to attain moksham. Once we are bonded with attachment, we would have to go through many births and deaths to develop the capability to live without attachment.

Duality causes conflict. When conflict is created in our minds, it makes us take sides. We like one of the aspects and therefore obtain an attachment to it. We also develop a dislike to the other aspect. So we develop an attachment to the aspect that we like, and we reject the other aspect.

In Srimad Bhagavatham, the Paramathma says there are two ways to reach Him. One through love and devotion, and the other, surprisingly, through intense dislike. This is because the one that develops an intense dislike, is also thinking of the Paramathma 24/7, 365 days a year, although in a destructive way. The Paramathma grants moksham to both paths because for Him there is no conflict between the two. It is only important, that consciousness, which is His endowment on us, should be oriented towards Him, whether in a good or bad way, does not matter to Him. This is how Hiranyaksha, Hiranyakashipu and Shishupalan obtained Moksham.

Sri Bhattadri points out that after endowing Brahma with the knowledge and the capability to go about his assigned mission of creating and supporting life, the Paramathma Himself entered Brahma’s internal self to inspire and guide him in his creative function.

This is an important observation. All of our inner self is in the control of the Paramathma. He will willingly guide us to our destination, which is Himself easily and smoothly, as long as we give Him full control and do not resist and fight and create conflict every step of the way. The conflict is caused by our Ahamkara which is steeped in the ignorance, referred to in common parlance as the Ego. The Ego takes credit for all things that go right and when things go wrong, it points fingers at others.

The most negative aspect about the Ego is that it stands in the way of knowing our own inner self, which is the Paramathma. The Ego makes the mind think that it is the center of this universe and everything revolves around it. The Ego also has very very limited knowledge or capability and is great at coming up with excuses for its failures. So effectively, no progress takes place.

The Ego is also fed substantially by the other arch enemies of evolutionary progress, viz., desire, seeking pleasure, comfort, success and riches. So there is no focus whatsoever on our inner self and the attainment of Moksham, which is the ultimate purpose of this life.

Getting rid of the ego is one of the major challenges of this life. It is one of the major stumbling blocks to moksham.

The acceptance that it is the Paramathma and only the Paramathma that is guiding all our bodily functions, our actions, its results and our entire standing in life. It is He that creates situations and places us in its midst to see how we handle it. He offers His personal help and also gives us the choice of choosing the resources at His command. If, like Duryodhana, in the Bhagavath Gita, we choose, the resources at His command and ignore His personal offer of help, we are setting up ourselves for failure. However, if, like Arjuna we surrender control of the chariot to the Paramathma, we are assured of success.

When we recognize Him as the supreme power within us, He aligns the obstacles and empowers us to overcome them. The recognition that it is only the Paramathma within us that is holding the controls, we not only rid ourselves out of fear and inertia, but we also take a very important step towards moksham because we drop all attachments other than that with the Paramathma.

May we pray for resolve and conviction to pursue the path of harnessing everything that we have and placing it at the feet of the Paramathma.

Canto-8

The process of continual creation and destruction is at two levels. The higher level is the creation and withdrawal of the entire universe into the Paramathma. This happens over a long duration, far beyond our imaginable spans of time. The other, comparatively shorter duration process is the creation and destruction of the forms of life on Earth.

The Canto addresses the creation that follows the destruction.

The Canto is dedicated to the Paramathma’s creation of a new cycle of life after the great deluge. The great deluge is not just the process of the oceans rising to completely cover all land on Earth. It is the reference to the complete withdrawal of the known universe into the Paramathma, so nothing remains.

Slokam 1

Brahmas role in executing the process of creation is described from two important perspectives. Both these are key fundamental assertions that need to be completely assimilated by us.

The first aspect is the reference to a ”new” Brahma that is assigned the responsibility for creation at the beginning of each new cycle. The second aspect is that the “new” Brahma “performs the function of creation in conformity with what was obtained in the preceding cosmic cycle”.

So Brahma, like everyone else goes through the process of Births and Deaths and also evolves based on the knowledge that is carried from one birth to another.

However, his life is a long duration.

This is a key pointer to what happens to us when we go from one birth to another. We carry the knowledge that we gain into the next birth. This knowledge is our accumulated wealth, and is the endowment conferred on us by the Paramathma, based on our dedication to the task on hand. There is nothing else that carries through after death. This accumulated knowledge then enters the seed in the Mother’s womb and prepares for rebirth.

So we are born with an intent to continually add to the storehouse of knowledge. There are many temptations that we overcome to stay on this path. But should we slip up and drop off, then we are pushed lower in the form of life and have to do everything all over again. This goes on until we are truly evolved or when the cosmic cycle comes to an end.

What carries from one cosmic cycle to another for an infinite duration is the Paramathma and all the liberated souls who have now merged into the supreme.

Does this mean that some of us will be left behind to perish? There are two clues that point to the answer to this question.

One clue is the requirement to develop Vairagyam or detachment from the physical universe. This requirement dissociates our inner from worldly attachments, (our body, mind and intellect) which act as the inhibiting bondage. Once detachment occurs, our consciousness is elevated to an independent state of existence, that does not look for accolades or rewards, other than complete surrender to the Paramathma. This is the ultimate truth that Bhakthi Marga leads to. When this truth is realized about ourselves, and the effort is set on this path, our identity becomes one with the Supreme. It does not matter to us anymore as to whether this body, mind, intellect remains or perishes. Our identity rises to the realm of the permanent from the realm of the transient.

The other clue is the repeated pointer to the universality of beings. The requirement to detach from worldly objects is not about isolation. That would be a fallacy. In order to survive in this world, our role as a component part of life must be recognized and accepted. The acceptance that all life forms are but a manifestation of the Paramathma and that we are but one aspect of the Supreme, will be the only way to practice detachment while carrying on everyday life. So if we look at all our fellow beings as belonging to the same family, all discriminatory tendencies will disappear. The absence of discrimination will enhance our ability to not cling to possessions and status. Satisfaction and contentment flow from a universal love that will germinate within us. This love, also called Bhakthi should be rested at the feet of the Paramathma.

May we pray for strength for firm resolve to stay on the path of Bhakthi Margam.

Slokam 2

Brahma’s life time is explained as having days and nights that are equivalent of thousands of years. All the four Yugams, which collectively represent millions of years, are said to be the equivalent of on Brahma’s day.

Brahma is the creator of the innumerable worlds, galaxies and universes, as well as the beings and objects on them. Brahma starts with nothing except his consciousness, which is an endowment of the Paramathma. All of the creations emanate from the supreme consciousness that Brahma is connected to through his tapas.

The slokam, describes Brahmas night as being a time during which he along with all his creations becomes merged into the Paramathma. The night is called Naimithika Pralaya (instrumental dissolution).

It appears that creation is a product of consciousness. So when Brahma goes to sleep (temporarily unconscious), his creations also are withdrawn temporarily, only to be restored when he wakes up.

Once Brahma completes his creation, it is the Vishnu manifestation of the Paramathma that sustains the creation and makes possible our evolution to a state of complete independence, tranquility and eternity.

As mere mortals, we may not be expected to comprehend the creation and destruction of the universe. But being the ultimate products of the creative process, we have to appreciate the huge endeavor and effort that is going on behind the scenes to create and sustain us.

Awareness of the wonder of this transient existence and the journey to permanence is the ultimate motivator, that will rid us of all the fear and insecurity, which impede progress. There should be no compromise whatsoever regarding the appreciation of the wonder which is the Paramathma.

Slokam 3

Brahma’s continuing creative activity, is described in slokam 3. The slokam emphasizes that Brahma (like all the rest of us), performs his morning ablutions, and observances prior to starting his day.

It is also mentioned that there are other beings (Chiranjeevis) with Brahma who lived in the preceding Brahma kalpa with memories of the past. The key statement in this slokam is that the Chiranjeevis bring with them the memories of the past.

All of us carry the key memories of past life in our genomes. However, we are not endowed with the ability to tap into them This is by design. If we were given the ability to see the past, we would continue to dwell on them. Our consciousness would be directed only to our past life.

Some of the events that all of go through even within one life can be really horrendous. If we dwell on our experiences in past lives as well, we will never stop regretting, wishing things had been different, and pulling ourselves down in the process. Sri Krishna Paramathma clearly states in the Bhagavath Gita that the past should never be dwelled upon.

When the scriptures talk about a new kalpa with a new Brahma, new creations, new environment, we would wonder if there is nothing more to this existence than the fleeting glimpse of life that we experience. If that is the case, why should we progress at all? Progress takes effort and a lot of what we think as sacrifice (or abstaining from transient pleasures). The answer is that we are not what we were yesterday and we are not going to be, tomorrow, what we are today. We are traveling in a vehicle that is constantly changing. We are made up of of a zillion different component parts, each of which works on an agenda of its own. Yet we cling to ourselves, not know that what we are trying to cling on to.

Change symbolizes evolution of our inner self. Change should always be for the better, step by step. We all work towards material betterment, which means acquisition of wealth, and physical betterment, which is improvement of health. However, we shirk working towards spiritual progress, simply because this is in direct contrast to what we have learnt all along. Rather than acquire, we have to start giving up all that we came to possess. We move from acquisition, to a life of sacrifice. The sacrifice is the giving up of the different false aspects and layers that we have covered the inner self with, and the effort we take to live in a world of delusion. Giving up this world of delusion and Maya takes us from transience to a state of permanence.

But wait a minute, If all that I am physically made of, perishes, which aspect of me would reach the state of permanence? The answer probably is that all aspects of ourselves that we are conscious of, will cease to exist. However, that aspect of our inner self which is the instrument of awareness of all our various aspects, including itself, and which is called consciousness, will ultimately transcend to permanence. Our mind and body will disappear, and along with it this world which torments us everyday will also disappear.

Consciousness is an universal fabric. It is the Paramathma’s assumed form, which permeates all objects including every aspect of our self. It is that aspect of ourself that makes us aware of our own self.

It is consciousness (which is the Paramatma) that manifests itself into different forms of this world and also manifests into our different components of the body and mind.

It is this consciousness which makes us relate to our fellow human beings and fellow creatures, because it is the fabric that runs through all perceived objects and people.

In one of the earlier slokams, Sri Bhattadri touches upon how this life giving consciousness is to be channeled and released through a (virtual) orifice at the top of the head to attain Moksham.

Slokam 4

In this slokam, Sri Bhattadri, implies that Brahma, who has completed 50 years as the presiding creator, also has a daily routine of activity that he must comply with. Sri Bhattadri, in this slokam, tells the Paramathma that he will describe Brahmah’s activity on the last night of the 50^th day and the following day.

Slokam 5

The slokam beautifully describes what happens when Brahma goes to sleep. He along with all the worlds are withdrawn into the Paramathma. At this point, the whole universe appears as a vast ocean only.

This implies that when consciousness is withdrawn, nothing remains. There is complete stillness.

Is it not correct to say that the same thing happens when we go into deep sleep? All awareness is lost. Awareness of objects in the wakeful state is also self awareness. The universe, being a reflection of the inner self, when the inner self or consciousness is put to sleep, the universe also becomes completely devoid of all objects.

This highlights the Maya aspect of the universe. Consciousness is independent of the universe. Consciousness is born as dependent on perception of objects, and gradually, through the practice of detachment, gains complete independence and liberation. In its pure state, it is completely self sufficient.

Slokam 6

In this Slokam, the Paramathma is described as resting in intense conscious bliss on the bed of Adhisesha. It is acknowledged in this Slokam that Adhisesha isalso amanifestation of the Paramathma. The Paramathma, it is acknowledged, has no need for anyone or anything. He manifests into all the forms that may be required, primarily to sustain His creations, that are only His own manifestation.

May the focus of the Jiva Atma be permanently directed to the image of the Paramathma reclining on Adhisesha.

This focus will ensure that its destination after the demise of the physical body is clearly defined and irrevocably etched.

Slokam 7

The complete control of the Paramathma over the manifestation of time. Sri Bhattadri tells the Paramathma that He went into a deep meditative (yogic) slumber at the beginning of the dissolution and ordered time to wake Him up after the dissolution. This implies that the process of complete dissolution occurs when the Paramathma withdraws into Himself His eternal consciousness.

Slokam 8

The slokam asserts that the Paramathma was in yogic slumber for a thousand four yuga periods. The slokam also asserts that time actually awoke at the beginning of the Pralayam. Time then woke up the Paramathma after the Pralayam. The Slokam implies that the Paramathma keeps time active even when he enters yogic slumber. The dissolution of the universe coincides with the Paramatha entering into yogic slumber. So it may be assumed that the withdrawal of His conscious power is the Pralayam.

This slokam appears to confirm that all objects that we perceive are the manifestation of the Paramathma’s consciousness. The Paramathma does not act with a cause. His only motivation is to create, sustain and finally dissolve, only to create again. In this process the quality of Jiva Atma’s consciousness gets purified and merged into the Paramathmas universe of eternity.

May we pray that our Jiva Atma be endowed with the tranqulity that would eliminate attachment and feelings of remorse and regret. Having attained this state, may we merge with the Paramathma.

Slokam 9

Sri Bhattadri in this slokam describes the re-awakening of the Paramathma, His cursory glance at the beings merged into Him and concealed within Him.

This slokam provides us the assurance that we are dear to the Paramathma and we beings in various states of evolution are absorbed by him and transported to the new universe, without any awareness or action on our part. Our Bhakthi in and for the Paramathma is the only thing that matters.

May we pray that this Bhakthi be pure and blemishless.

Slokam 10

The process of creation then begins all over again with the emergence of a divine Lotus bud from the Navel of the Paramathma. Sri Bhattadri then asserts that this Lotus contains all the beings and objects of the universe in their minutest form.

This affirmation of the minute size of the beings and objects and their later blooming is very much alike to what we ourselves experience from our observable environment. A sort of analogy would be the sperm and the egg in their minute forms combining to create us beings

Slokam 11

In this Slokam Sri Bhattadri attributes the emergence of light in the universe to the brilliance of the radiance emanating from the Lotus.

Radiance in this context would be both light and energy in the form of heat.

With living beings the energy to grow and sustain is also created.

Slokam 12

Along with the beings, objects, and energy, there also emerges from the Lotus, Brahma, who is designated as Padmaja.

Equally importantly the spiritual guidance and related rules emerge in the form of the Vedas, so that the emerging beings can navigate the course of life by invoking divine guidance for help.

The slokam establishes the sanctity of the Vedas, as well as the source of its creation being the lord of the entire universe. Chanting of the Vedas therefore begins the establishment of bridges of communication channels with the Paramathma Himself.

Kanchi Mahaperiyavva has played a very significant part in re-establishing and encouraging the study of the Vedas by establishing veda patashalas and propogating their importance. But for his effort, the tradition of chanting the Vedas to invoke the Paramatma may have disappeared.

This is why when great mahans like the Paramacharya are born on the face of the Earth, they are seen as a direct reflection of the glory of the Paramathma.

Sri Bhattadri himself is one such manifestation.

Slokam 13

In this Slokam the Paramathma is acknowledged as the Supreme Master with endless power and Lordship.

Sri Bhattadri concludes with an appeal for mercy to rid him of physical affliction.

May we be blessed with the ability to invoke the mercy of the Paramathma with our undeterred focus on His Devine Image.

Canto – 9

Brahma is created. He is located on the Lotus along with the miniscule version of the Jiva Atmas that are to be born, and the radiance/energy that emanates from the Lotus.

It is apparent the creation, as symbolized by the Lotus has all the necessary ingredients required to sustain life. The seeds are planted by the Paramathma along with the Brahma to nurture, organize and evolve the creation. The Paramathma provides the ingredients. He provides the rule book and the instruction sets. Brahma carries these out to perfection.

The forces of magnum opus of creation are also the same forces that influence each of our lives down to the last detail.

The sequence of events that are to occur are all pre-determined. The experiences are all pre-scripted.

The objective is to evolve to a state of existence from which there is no return.

How can evolution occur from a pre-scripted sequence of events called Karma? How can we change our Karma to improve upon our experiences.

The answer is that the karmic events are not to be changed. These events occur to make our inner self change. So do not fight these events or try to influence them. Accept the change that happens within you. That causes evolution. When we accept the change that is caused within us by these events, we will never revert to our prior, lower state.

Canto 9 is all about the challenges that the “new” Brahma faces in not only trying to understand the environment into which he is born, but also in establishing his identity in relation to the environment.

Brahma’s condition is very similar to the experience of a new born human child.

Slokam- 1

Brahmas Lotus is our Mother’s womb in which we are born and the amniotic fluid in our Mother’s reproductive system is the ocean that Brahma perceives as covering the whole universe. Just as the new born tries to orient itself to its surroundings, Brahma tries to find his bearings.

Brahma is endowed with four faces and eight eyes, giving him a 360 view.

Most importantly, curiosity is invoked in Brahma to know where the lotus on which he was seated emerged from. This curiosity marks the emergence of intelligence. The drive to know the source and the path that leads to the objective. This is the same curiosity that we are endowed with in attempting to relate to the Universe. This curiosity is driven by a survival instinct as well as an intellectual need to establish the origins. The intellectual need arises from the objective of ‘knowing’. This need to ‘know’ is the attempt to rationalize the observed phenomena. The attempt to rationalize is the attempt to relate objects, events and beings into one cause and effects chain, set in neat time sequence. The implication of rationalization is that once we are able to establish a sequence, we would be in a position to control the environment, or at least be able to side step any possible dangers that may arise.

Every thought that is attributed to Brahma in these slokams is exactly similar to what passes through our minds

Brahma’s curiosity is expounded in greater detail in the following slokams.

Slokam 2

This slokam has a key statement that we should understand thoroughly.

Brahma is alone, just like all of us are, deep within ourselves. He is not aware that there can be other beings. It is when we are in isolation that we begin to reach within ourselves to grasp our true identities. The effort is nothing but an attempt of the mind to reach to and establish communication with the Paramathma, who is within us and yet apart from us, and who drives all our actions. But curiosity does not know what it is looking for or what it is expecting to see.

In isolation, we begin to be very truthful about ourselves. We also become acutely aware of our different component parts. Most importantly, we ask the question as to which of these component parts represents our true self. This question arises because most of our component parts seem to have an agenda of their own and are not under the control of our will power. We assume that we can control all our component parts through our will power, (which is supposed to be our true identity).

So that aspect of us which controls all other component parts is assumed to be our true identity. In trying to understand and locate our true identity, we split ourselves into component parts. However, in understanding the Paramathma, we have to view the whole as one, all inclusive, entity. This is a fundamental difference in approach.

The Paramathma’s universal consciousness permeates all perceivable objects and He is considered indivisible and has to be understood as the whole. In other words, the Paramathma can be thought of as having complete control over all His aspects, and most importantly these aspects and component parts were designed and evolved by the Paramathma’s own prowess. Whereas all our component parts are endowments. Since we are not responsible for the creation of our component parts, both physical and mental, we are also not in control of the parts.

The Paramathma also resides within us and represents our true identity. He resides within us and has the complete capability to control us. However, we have to recognize His being situated within us and we should completely surrender to the Paramathma.

The Paramathma says in Srimad Bhagavatham, that should we try to take on our different aspects (worldly desire, needs, wants), without having any control, we will be lost, because will try to navigate the ocean of life because we are blinded by ignorance.

This is why our scriptures clearly emphasis on the importance of recognizing and surrendering to the Paramathma, within us. This smoothens the path of our lives and gives us the strength to transcend the ocean of life.

Brahma asks two questions in this Slokam;

Who am I who is alone in the midst of this Lotus?
1. Where did this lotus come from?

Sri Bhattadri touches on the key point that Brahma did not yet see or know, that it was the Paramathma that was holding the swaying lotus in the ocean.

Slokam3

The slokam points out the Brahma wondered about the origin of the Lotus. The slokam notes that the mature intellect of Brahma made this possible. A person with lower intellect would not wonder about the origin of the Lotus. The mature intellect knows that a material object does not appear without a cause. Brahma wondered what the cause could be that resulted in the appearance of the Lotus.

The slokam mentions that Brahma, with his yogic powers, explored the lotus’ stem by sliding down the hollow. The slokam implies that the exploration was not physical. It was performed with his yogic powers. But it is said that Brahma could not locate the charming form of the Paramathma, probably because he was not expecting to see Him.

The Slokam makes the subtle point that the hand of the Paramathma is everywhere, but one cannot see it without actually seeking it. The same rule applies to us also. We have to be aware of the ultimate hand of the Paramathma in all objects that we perceive.

This is the essence of the Bhakthi Margam. Unless we see the Paramathma’s hand in all objects and people and events, we will not be able to invoke His guidance.

Some of us may find it easy see the Paramathma’s hand in good events that promote health and well being. Some of us may see His hand and request help when unfavorable circumstances prevail.

Once we see His hand in all events, people and objects, there will be no distinction between favorable and unfavorable events. We will perceive the world with equanimous eyes, since we attribute everything to the Paramathma.

May we be blessed to see His hand in all events, objects and people, favorable or unfavorable.

Slokam 4

This Slokam provides an insight into how to secure the Paramathma’s grace. Single minded and dedicated concentration of the mind on the forms, manifestations and attributes of the Paramathma will alone secure his grace.

In order to fix the mind, and consciousness, on the Paramathma, will require a tremendous effort because of competing pulls and pushes from worldly objects. And worldly temptations, fear, insecurity, greed etc. Unless all these forces are overcome, the mind will not remain steady.

Overcoming these pulls and pressures is the primary spiritual attainment. There is no greater challenge in life. It is not surprising that this effort takes many lifetimes. Attainment of total dedication is the ultimate objective of this life.

Sri Bhattadri in this slokam says that when Brahma could not physically find the cause of the appearance of the Lotus, he turns to intense meditation. From earlier slokams it would have been noted that he turned to intense meditation on being prompted to perform Tapas by the voice from eternity of the Paramathma.

Because the mind is unsteady, the Paramathma has chosen to take the many many forms and events that we perceive in this universe. So once we accept that the perceived and the perceiver and every atom and every breath that we take is the Paramathma, the mind will always associate all that is perceived with the multitude of His actions and accomplishments. So it will always be fixed on Him.

This is also the reason that Sanathana Dharma has no restriction on the forms of the idols that we use of worship. All the forms represent the Paramathma alone. In the Bhagavath Gita, the Paramathma says that whenever a devotee takes to performing pooja to a particular deity, He Himself assumes the form of the Deity and grants the devotee’s material requests. As the devotee progresses to higher levels of attainment and prays for non-worldly objectives, the Paramathma steps in directly in His true form to take charge and guide His Bhaktha.

May we be endowed with strength to follow the footsteps of Brahma and attain unification with the Paramathma through single minded concentration and effort.

Slokam 5

The effort of Brahma is purely meditational in nature. Brahma spends some time exploring the Lotus and its Stalk, that had emerged from the water with nothing else around it. His curiosity is aroused as to who he is and where did all this come from. His mental effort to slide down the stalk of the Lotus did not bear any results. He is surrounded by water, so there is nowhere to go. So when the Paramatma prompts him to do tapas, he turns inward, which is the only avenue available for him.

This slokam is profound in its implication. We have the same questions that Brahma did. Tormented by life and its seemingly impossible hurdles, we turn inward to find the answers. The spiritual guidance that we receive clearly points to our inner self as avenue to pursue for progress.

Brahma, perfoms Tapas for a hundred devine years. Tapas is an exploration of our inner self. Born with layer upon layer of mental delusions, Tapas,when performed in isolation, removes one layer after another, until finally we “emerge” at the end of the stalk of the lotus, to see the Paramathma reclining on Adhisesha.

Consciousness at this point is completely merged into the supreme.

It is said in the slokam that as Brahma performed Tapas, he became sanctified. This sanctification has profound implications.

Sanctification means that all impurities are removed. Impurities of the mind are removed. The impurity is the ignorance of itself. Recall Adi Sankara’s primary question – “Who am I”. The answer to that seemingly simple question is that most safely guarded treasure in this existence. There are ferocious “demons” in the form of greed, lust, fear etc., that guard this treasure from being reached. All these demons are also within us.

Two questions arise on this assertion. The first question is – Are not the problems thar we face, being thrown at us by the external world? The other question is – If we accept that the problems are within us, then should we not be able to transcend them easily?

The answer to the first question is at the cornerstone of the scriptures. The cornerstone assertion is that the external world is nothing but mirror image of the inner self and is a bio-feedback system to help us to see our inner most self. The inner most self is the sources of feelings, emotions, sentiment, and most importantly our own intentions and motivations that drive our existence.

We are allowed to see our inner self through this reflection, that is perceived through our senses.

Krishna Paramathma’s assertion to Arjuna on the battlefield now becomes clear. Sri Krishna encourages Arjuna to fight the battle and not back off. He assures Arjuna that the body is only a transient home, and that our true inner self can never be destroyed. The mortal body is only a temporary award that will perish anyway over time. So He tells Arjuna not to hesitate to destroy the Kauravas, although many of them are his near and dear. The Kauravas personify all the undesirable attributes such as greed and possessiveness and must be destroyed.

Sri Krishna further tells Arjuna that He Himself is the destroyer and Arjuna is only an instruments of His prowess (so Arjuna need not feel guilty about what he is doing).

So it is implied that the Kauravas represent the undesirable aspect of our inner selves and Pandavas represent all that is correct within our conscious fabric. The Pandavas represent the desirable, or more appropriately, the Sattvic attributes within our inner self. The desirable forces within us should overcome the undesirable or “evil” or more appropriately, the Rajasic and Tamasic aspects within us.

So the battle is clearly within us and the outside perception is only a mirror image reflection. The Paramathma clearly tells Arjuna that not only that the Kaurava kings have always been there and so will the Pandavas. The Kauravas, by their defeat in battle will evolve to be better beings and the victorious Panadavas will establish a reign of justice over the kingdom.

Look at it another way. We are drawing a clear line between the good and the bad, the Pandavas and the Kauravas. The line is drawn within us.

The “good” Pandavas represents the truth. They do not live in a world of seekers and experience of pleasures at the expense of others. They do not view other’s misery as their happiness. They do not grab ownership of that which does not belong to them. The good represent the truth, because a good person exercises self control in overcoming his worldly desires, out of compassion and consideration for fellow beings. Even though he has the power to subjugate, he will not do so. The good person evaluates the right and wrong and will not act out of self interest. He places common good ahead of the self. He lives a life of tyagam or sacrifice. As a result, his inner self evolves out of worldly ties and most importantly he has no inner conflict because he knows he has done the right thing. So he lives in a state of peace and this enables him to trancend the layers and layers of delusions.

A good person does not work with an eye on results and rewards. He places the results and rewards at the feet of the Paramathma in the acknowledgement that the supreme is the perpetrator and executor of all events.

Sri Krishna is always with those that are truthful about themselves and within temselves

The not so good represents the false or untruth. They are always self-centered. These are the Kauravas of this world.

Now to the second question that if the demons of this world reside within us, should we not be able to subdue them with ease. Resolving conflicts that reside within ourselves is one of the most difficult of all attainments. A problem external to us can, with some effort, be sidestepped or avoided. Once something is internalized, it cannot be shaken off, avoided or side stepped. It is seeped into our consciousness via our memory and intellect. That is where the life of Tapas and life of tyagam come into the picture.

To shake off these inner conflicts, we have to be able to shake off the past and only be conscious of what lies ahead. Sri Krishna Paramathma clearly advices Arjuna that one must never dwell on the past.

May we be blessed to perform tapas everyday of our small lives without hindrance from the worldly (turbulent) ocean that we are surrounded by.

Slokam 6

In this slokam, Sri Bhattadri delves into the focal point of the Tapas which is the form and attributes of Paramathma. In following Bhakthi Marga, we repeatedly revert to this cornerstone of visualizing the Paramathma within ourselves. His physical form is bejewelled and adorned to attract and keep the mind from wandering. The shimmering yellow cloth and the blue rain cloud hue adorning his body provide contrast and the sense of unlimited resource and power.

The Chakra, the Mace, the Lotus and Shanka, along with the Kaustubha Jewel radiating in brilliance are but manifestations of the different aspects of His unlimited power.

The unlimited resource and power originate from one source – complete self knowledge and complete self control.

Along with the visualization of the physical form, consider the aspect of tranquility, eternity, endless creativity (MAYA) and most importantly His complete acceptance of what we are and the way we are, and He will always

May we have the resolve to associate the exquisite form of the Paramathma in all the wonderful manifestations that we perceive through the senses.

Slokam 7

Brahma, requests the Paramathma to endow on him the ability to create the worlds. Brahma prays to the Paramathma by acknowledging that it is a blessing to have been able to perform intense tapas that resulted in the invocation of the Paramathma in his vision.

This slokam is a clear pointer to the only means to invoke the Paramathma – Tapas. Superimpose the vision on to our personal moments and objects that inspired and motivated us. This will help hold His image steady as a rock in our ever wandering minds.

The personal moment of inspiration would obviously vary widely from person to person. Each one can choose what we treasure most and attribute that, most appropriately to the Paramathma.

May we be blessed to hold His vision steady in our minds and allow Him to take control of the chariot of our lives.

Slokam 8

The power to create three worlds were bestowed on Brahma. The three worlds, as described in the prior slokams are the abodes of residence of the us living beings in various stages of evolution, as we pass from a state of transience to a state of permanence. The three worlds also represent the extent of self control that we have been able to develop to overcome our fallibility to worldly pulls, pushes and pressures.

The three worlds also represents the extent to which its residents have balanced the three Gunas within themselves.

The slokam also points out that continued Bhakthi for the Paramathma is in itself an endowment.

The Paramathma assures Brahma that after the three worlds are created he will continue to be austere and also, most importantly will continue to have deep devotion and will have the capability to fulfill all instructions completely. This endowment of continued austerity and Bhakthi is an absolute blessing, since anyone endowed with the might to create the three worlds would be susceptible to develop a false ego that would surely lead to demise and self destruction.

Brahma was ecstatic that his devotion would not deviate.

May we also be blessed to be forever devoted to the Paramathma and see His hand in all our perceptions, actions and initiatives.

Slokam 9

The slokam reveals that Brahma was in isolation on the Lotus, consuming nothing but the wind and water. Brahma was blessed with the capability to sustain physically by consuming the wind and water.

The slokam is a pointer to the requirement of leading an austere life and performing tapas in isolation as the requisites of invoking the Paramathma. In the modern context, we cannot retreat to the forest or live in isolation for any length of time. Austerity would imply minimalist living. Isolation canbe practiced only for a limited time each day. A sustained meditational effort in the modern context, would mean seeing the Hand of the Paramathma in not only the observed, but also the observer, or our own inner selves.

The association of acceptance pleasantness, peace, and eternity with the image of the Paramatha promotes sustenance and endowment of essential qualities.

May we be endowed with the ability to practice sustained austerity as a way of life and forever view the observed and observer with a sense of deep love and devotion for the Paramathma with His image forever fixed in our minds.

Slokam 10

The three worlds with its inhabitants, have been created.

Sri Bhattadri points out that the creation has been accomplished only out of the lotus and the waters of the surrounding ocean and nothing else.

To recall from a prior slokam, when the lotus emerged from the navel of the Paramathma, the creations from the previous kalpa that had been absorbed into the Paramathma at the time of the pralayam, were released in their minutest form into the lotus. So all the essentials for the creation were taken into the Paramathma and released at re-creation.

The minute forms of the ingredients were picked up by Brahma and coalesced into the universe, and the three worlds and their habitants.

The protective shield for the new habitants of the three worlds is the glance of the Paramthma that is filled with unabating mercy.

The unabating mercy of the Paramathma for all creations is the sustainer of pure consciousness in all beings.

Without this merciful glance, the winds of conflict that sweep the three worlds would blow us away like dust.

We should be blessed to invoke, and more importantly, accept that merciful glance, by a display of consistency in devotion and tyagam or sacrifice.

The world is full of destructive forces, assuming many forms shapes and sizes, perceptible and invisible. Without the shield of the protective glance which is granted on meditative invocation, our fallibility would be exposed and exploited.

The invocation of the glance is driven by the need for protection, indicating that we have not advanced to a point where our consciousness requires a need to invoke the Paramathma. Otherwise, in our preoccupation with our worldly lives, we would likely ignore him.

If we live in a world full of physical and emotional dangers, it is because we would not consciously perform tapas to invoke his protective presence within us. It should be an indicator to us, that whether or not we perceive danger or feel insecure, our consciousness should never veer away from invoking His Glance and hold it eternally. This invocation should not be driven by fear or even more importantly, by a need. A causeless invocation is the indicator of the ultimate form of devotion. If we reach that state, we are freed from the shackles of birth and death.

Let our awareness of this protective shield never be allowed to slip from our consciousness.

Canto 10

Brahmas creations are elucidated upon in the slokams of Canto 10. When you think of “creations”, what generally comes to mind are the physical creatures. However, the Canto points out that non-physical creations such as the Ego, attachment, anger, fear etc., are also the creations of Brahma.

If these attributes are also the creation of Brahma, then it is not our fault that we have a big ego, we have attachment, anger and most importantly, fear. So we are given these undesirable characteristics as a package along with many desirable characteristics.

Sri Bhattadri explains that the creation of the undesirable characteristics were not intentional

Our job is to use the desirable characteristics to overcome and defeat the undesirable attributes.

Let us review from the following slokas as to what the various remedies are.

Slokam 1

The first Slokam acknowledges that Sriman Narayana endowed the necessary powers on Brahma, who then executed the Paramathmas instructions in creating the perceived world. The Slokam mentions the Physical objects of creation such as trees, animals, human beings, birds, etc. Surprisingly and very interestingly, the Slokam also mentions the Gods as part of Brahma’s creation.

This implies that Gods are themselves endowed with their powers over this world by Sriman Narayana. The powers are specific to each God, such as good health, learning, vitality, wealth etc. Sri Krishna Paramathma, says,in the Bhagavath Gita, that the “Demi” Gods created by Brahma are only manifestations of Himself. Anyone who prays to the Demi Gods, would actually be praying to Him. The Paramathma would then strengthen the faith of the devotee by granting that specific request.

Let us be aware that the manifestations of the different aspects of the Gods, are but a manifestation of the Paramathma. The Paramthma Himself is directly responsible for the granting of Moksham only. Worldly endowments are the responsibility of the “Demi” Gods. The Demi Gods are not empowered to grant Moksham, which is the highest attainment.

In attaining Moksham, one must not aim to attain worldly pleasures or desires. But then, to not desire worldly, possessions, one must not have worldly needs either. When the Paramathma appeared in the Vamana roopa, to bless the Asura King Bali, He first “tricks” Bali to give up all of His worldly possessions. Once this is done and Bali gracefully accepts the “deprivation” from the status of a King to that of an everyday person, the Paramathma grants Him the boon of elevation to the status of Indira, after a period of isolation in the Patala world, to pay for all the sins committed in the past in conquest and possession.

May we be aware of His different aspects and their significance as we pass through life on this planet.

Slokam 2

This Slokam is a highly interesting and amazing one in terms of its profound implications in understanding our inner self.

Ego, Attachment, Anger and Fear are attributes that have a negative impact on our outlook and attempts at elevation. Yet these attributes have been “endowed” on us by Brahma! Why?.

The one reason for these undesirable attribute creation, is that we have to overcome them consciously. If our minds are bonded by these, there will be no progress. Brahma actually repents the creation of these “obstacles” to moksham. These “obstacles” keep the mind in a permanent state of misery and wanting. We are not to be bound by these ropes of misery. So we develop the “good” attributes in the mind, that would offset and overcome the bondings of need and greed.

In developing the opposites of the detrimental forces, we acquire the ability to see the bright side of life always. This is highly important to keep us from falling into the trap of misery and moroseness. These traps that make us wallow in failure and despondency are innumerable in life.

In developing solutions to deal with these traps, we become selfless, inward looking, sattvic. We learn to approach problems with the positive attitude etc. Just as our body is capable of developing antibodies to cope with virus attacks, it is as important for our minds to develop the correct attitude and approach to developing “antibodies” to dispel misery and feeling of failure. So effectively, Brahma has injected a small dose of the infection within our minds, so that it becomes aware of the forces that drive our inner self and develop the capability (the “antibodies”) to fight the “disease”.

This is the inner Kurukshetram that works 24/7, 365 days a year. We have to learn to overcome it. There is no other solution. Once overcome, we should not allow life to ever push us back into the traps ever again.

The slokam says that – False indoctrination (influencing the belief system of an individual using false premises), selfish ego, attachment, anger and fear – are the five tendencies of ignorance resulting from the dominance of Tamasic Guna.

Having regretted this action, he sets out on Tapas to remediate the mistake.

That Tapas takes the form of the source of the opposing good forces in our minds that take shape to overcome the negative forces.

May we be blessed to perform Tapas to overcome the ingestions of the viruses of Tamas.

Slokam 3

This Slokam is about the creation of the first human male beings by Brahma. He is said to have created the four male habitants – Sanaka, Sananda, Samantha and Sanathkumara.

Wikipedia: When Brahma undertook the task of creation of the universe, he first created some beings from different parts of his body to aid him. The Kumaras was the first such beings. They were created from his mind and appeared as infants. Brahma ordered them to aid in creation, but as manifestations of Sattva (purity), and uninterested in worldly life, they refused and instead devoted themselves to God and celibacy, against the wishes of their father.^[6]^[17] The Bhagavata Purana narrates further that their refusal made Brahma angry and his wrath manifested into the god Rudra, also known as Lord Shiva.^[1] As per a variant, Brahma practised austerities (tapas) and pleased the Supreme God Vishnu, so he appeared in the form of the four infant Kumaras as Brahma’s sons.^[17] Some texts like the Devi Bhagavata Purana and the Bhavishya Purana narrates the four Kumaras appeared even before the Brahma of the present age. (In a cycle of time, some texts say that a Brahma dies and is reborn.)^[6]

Note that the brothers were created entirely from the mind of Brahma, through intense Tapas.

Although created entirely from the mind of Brahma, the brothers were not under his control. They had minds of their own. Is this not what the struggle is between the Paramathma and us, His creations?

Yet, think of this important subtle point in this Slokam that goes to the very root of creation. If the four brothers did not have a mind of their own and agreed and executed everything that Brahma wanted them to, then their existence would not have an evolution. They would carry out all of Brahma’s instructions like machines. On the other hand, if you give independence, and option, then these are surely exercised and Paramathma and Brahma’s control seemingly loosens up, resulting in diversity, chaos.

We are created as creatures with conflicted minds. We are almost all intent on maintaining our independence, to the point that emphasis on differences becomes a necessity to preserve our identities. Conformance almost seems to take the purpose out of this existence and takes out the motivation to continue. So, differ, we must. The brothers were obviously the first rebel children, certainly not the last.

The four brothers basically refused what Brahma wanted them to do – Viz., go ahead and raise families and spread and expand the human race.

The four brothers being intensely devotional at the feet of the Paramathma, were inclined to pursue moksham.

So the assertion here is that the first human beings were created from the mind of the creator.

Now think of how life is procreated in everyday life. It is fueled by desire for a physical release. Two compatible individuals with agreeable disposition come together, to create life through physical means. The difference between Brahma’s mental creation and our physical creations, is that Brahma probably could design his creations consciously, so their characteristics could have been mentally envisaged. So a lot of Tapas and concentration went into it. Whereas when we procreate, the focus is only and only on the sense of physical pleasure that we get out of it. Everything else, including the characteristics of the child are way beyond our control. So when man procreates, he does not really have the child in his mind or in his consciousness.

Whereas, when Brahma created, it was not out of the need for a physical release. He was carrying out the instructions of the Paramathma, without any attachment either to the act of production, which is Tapas, or to the end product of the Tapas, which is the child.

The process of procreation is entirely conscious. This is the fundamental difference between ourselves and the Supreme Being. Everything that comes from the Paramathma is driven by absolute and pure consciousness.

Absolute and pure consciousness, is what is the final attainment for all of us.

Absolute or pure consciousness, acts without a need, acts without a cause, has no attachment, has no expectation of a reward. These are very hard to understand from our perspective and conscious levels. But this is the challenge, which is to move our existence from the subconscious to the conscious level.

The vast majority of our actions and motivators are incognito. They are beyond our reach. So our intents and actions are split, and often in conflict. One aspect is driven by basic instincts, such as the sensuous pleasure of reproduction. The other is the goodness that we have imbibed from pursuit of the higher spiritual values. The two aspects within us are diametrically opposite.

Evolution through spiritualism takes us from basic instincts, which are transient to higher consciously controlled existence.

Nevertheless, when it comes to controlling and guiding the children, Brahma and his modern counterparts seem to have the same issues to face.

Having been declined by his sons, Brahma’s anger knew no bounds. How will the human race now be created?

Slokam 4

Brahma swallowed his pride, put his children out of his mind and concentrated again. This time ,the Paramathma emerged in the form of Rudra. The baby was crying and requested a name and a location.

Note that the Paramathma in the form of Rudra/Shiva displayed the characteristics of a human child. Rudra literally means “one who cries”.

The characteristic of crying does not have an explanation except as the demand to meet needs and the child does not have any other means of communication except to cry. The need was for a name and location, probably because there was no mother to offer comfort.

The child is said to have emerged from Brahma’s forehead…..symbolizing that Rudra was a creation of Brahmas mind.

Shiva is said to be the God of destruction. He is also said to be, along with his father Brahma, the granter of boons. So in the scriptures, the asuras, are said to have performed penance for a thousand years, and when Brahma and Shiva appeared before them they requested boons to be granted that would enable them to attain complete protection against destruction.

Shiva is one of three aspects of Sriman Narayana. Brahma is the creator, Vishnu is the sustainer and Shiva is credited with being the destroyer of this world.

The Paramathma takes Avataram as Vishnu. We pray to His Avatars of Sri Rama and Sri Krishna. Brahma is considered as one aspect of Maha Vishnu. So he is not prayed to separately. Rudra as Shiva is prayed to by followers of Shaivism.

Slokam 5

The Slokam explains that eleven forms of Shiva were created and Brahma gave each of them a name, a wife and a place to stay. The eleven forms were then requested to go forward and create progeny.

Just as Krishna Paramathma was born into a troubled situation, with His parents being jailed by Kamsa, Shiva Perumal was born to an angered and disappointed Brahma. So it probably explains why Shiva Perumal was born crying.

However, that is not rationalized in the Slokam. Likewise the similarity between us being born in a state shedding tears and Shiva Perumal being born in a similar state, is not touched upon in the Slokam.

Does it symbolize what lies ahead in life?

Slokam 6

It is said that Shiva Perumal created many creatures that were not pleasant to behold. The Paramathma requests him to cease creation. In the Bhagavatham there are many points at which the Paramathma takes Shiva Perumal and Brahma to task, particularly for granting boons to asuras such as Hiranyakashipu and Ravanna.

The Paramathma directs Shiva Perumal to engage in austerities and activities for the welfare of the world.

This direction would probably explain as to why we pray to Shiva Perumal always when we have worldly problems. We pray to the Paramathma when we desire to transcend this existence and move to the next lokam.

We often get quick resolution from Shiva Perumal on worldly issues.

Let us continue to pray to Shiva Perumal to help us resolve our worldly dilemmas so these do not stand in the way of us further ascending to higher worlds.

Slokam 7

Brahma did not stop the creation process with Shiva Perumal. He continued with creating Athri, Angiras, Krathu, Pulaha, Pulastya, Bhrighu, Vasishta, Daksha and Narada.

Sri Narada is specially mentioned as the Paramathma’s most dedicated devotee.

Sri Narada is mentioned as always performing Japa and Tapas, in the nameof Sriman Narayana.

They are classified as Maharishis that possess and can endow on us innumerable qualities that are essential to stay on the path and transcend this existence.

Narada is a renowned carrier of information to stimulate both the good and the evil characters in Srimad Bhagavatham.

Athri, Angiras, Narada…..etc. should be considered as the universal messengers of the Paramathma.

In the universe of the mind, these Maharishis should be allowed to occupy a dominant part along with the Paramathma.

They are beings that provoke and stimulate our thought process, sometimes causing doubt and confusion, and sometimes inducing a flood of knowledge and enlightenment.

Atri (Sanskrit: अत्रि) or Attri is a Vedic sage, who is credited with composing numerous hymns to Agni, Indra and other Vedic deities of Hinduism. Atri is one of the Saptarishi (seven great Vedic sages) in the Hindu tradition, and the one most mentioned in its scripture Rigveda.

Angira (Sanskrit: अङ्गिरा / áṅgira, pronounced [ɐ́ŋɡiɽɐ]) is a Vedic rishi (sage) of Hinduism. He is described in the Rigveda as a teacher of divine knowledge, a mediator between men and gods, as well as stated in other hymns to be the first of Agni-devas (fire gods).

Kratu (Sanskrit: क्रतु) (Sanskrit for “strength”) was a rishi who appeared in two different ages. In the Swayanbhuva Manvantara, Kratu was a Prajapati and a very dear son of Lord Brahma.

Pulaha (पुलह):—One of the mind-born sons of Brahmā, according to the Devī-bhāgavata-purāṇa (chapter on the Devī-yajña). They were created by the sheer power of mind.

Pulastya is found to be mentioned in Mahabharata (महाभारत), Arthav Veda, Pravar Texts and Manu-Smiriti where Pulastya is an ancient Rishi (ऋषि) or Saint who was born from the mind of Lord Brahma. This word is also found to be referred in the writings of Sir Monier-Williams where Pulastya refers to a person with smooth or straight hairs.
As per Shivageeta (शिवगीता), Pulastya is the name of Lord Shiva.

Maharishi Bhrigu (Sanskrit: Bhṛgu) was one of the seven great sages, the Saptarshis, one of the many Prajapatis (the facilitators of Creation) created by Brahma. … The adjectival form of the name, Bhargava, is used to refer to the descendants and the school of Bhrigu.

In Rig Veda, Vashisht means ” the most wealthy “, it is name of a celebrated Vedic ऋषि or sage (owner of the ” cow of plenty ” ), called नन्दिनी, offspring of सुरभि, which by granting all desires made him, as his name implies, master of every वसु or desirable object.
In Mahabharata Vashisht is mentioned as the family priest of solar race and Lord Ram. Vashisht is mentioned in Purans as one of the arrangers of Veda in the Dvapara (द्वापर) age.

In sanskrit feminine Daksha दक्षा literally means earth.
In Hinduism, meaning of Daksha is “the skillful”. Daksha also means wise, clever, diligent, prompt and alert In Sanskrit.

Narada (Sanskrit: नारद, Nārada) is a Vedic sage, famous in Hindu traditions as a travelling musician and storyteller, who carries news and enlightening wisdom. … He is also referred to as the king of all sages or rishis, meaning Rishiraj.

Of all the Rishis, Sri Narada is probably the best known. It would be good to understand the way Sri Narada initiated action and acted as the medium of communication. Sri Narada, can freely traverse the universe. Space and time are not a constraint on his access to worlds and its inhabitants. He primarily resides in our minds. He makes us come to conclusions by planting seeds of doubt, by pointing out that there is a task on hand to be accomplished, and how we should get our act together to accomplish that task. He always is there to propagate the message of Sriman Narayana.

The Rishis were therefore tasked with propogating the message of Sriman Narayana to His people.

Consciously invoking Sri Narada within us fills us with peace and tranquility and gives us a sense of purpose and direction. He will be twinging his tabura and chanting the Lords name whenever we invoke him in our consciousness.

May we be blessed to learn about all the other Rishis and Munis, so that we may invoke their blessings for the onward journey.

Slokam 8

Brahma continues his creation activity. It is important to understand that Brahma created the components and attributes of which we are made. These components and attributes can be thought of as then having been brought together to synthesize our universe, of which we are a tiny component.

The components included, as indicated in the previous slokam 2, false indoctrination, attachment, fear etc.

In this Slokam, Brahma is credited with having created Dharma, which is the very purpose for which the Paramathma manifested as Sri Krishna on Earth. Dharma has two components – Truth and Righteousness.

It is defined as -an individual’s duty fulfilled by observance of custom or law.

It can also be defined as – the basic principles of cosmic or individual existence : divine law. b : conformity to one’s duty and nature.

The other creation described in this slokam -Kardama, is described as having emerged from Brahma’s shadow.

Kardama (कर्दम) was created as a Sādhaka (aspirant) by Brahmā out of his shadow (chāyā), according to the Śivapurāṇa 2.1.16:—“[…] I [viz., Brahmā] created many other things as well, but O sage, I was not satisfied. Then O sage, I meditated on Śiva and his consort Ambā and created aspirants (sādhakas). […] I created the sage Kardama from my shadow (chāyā), […] O foremost among sages, creating thus, thanks to the favour of Mahādeva, these excellent Sādhakas (eg., Kardama) I became contented. Then, O dear one, Dharma, born out of my conception assumed the form of Manu at my bidding and was engaged in activity by the aspirants”.

He also created the Goddess of Learning – Saraswathi from his mind. Infatuation was supposed to have set in for Saraswathi and this was supposed to have been dispelled by the advice of Sanaka, Daksha and others.

Like Brahma, may we also be blessed to have infatuation dispelled from our minds.

Slokam 9

Brahma takes on the obligation of teaching the Vedas to all his offspring. But he encountered resistance to the imparting of the knowledge. So Brahma turns to the Paramathma for support.

The resistance to learning, it seems, was inbuilt into all creations and is a major barrier to overcome, regardless of capability.

This barrier to learning arises from the duality and conflict that is inbuilt into our psyche.

On the one hand we are required to “know”. This requires “Shravanam” or the ability to listen and partake off the teachings from elders and others. This is supposed to be one of the most difficult of all qualities to imbibe. Shravanam requires putting a stop to the constant flow of thoughts from within. In other words, to actually quieten the mind. However, learning is a two way process. Learning requires one to compare or relate the incoming flow of knowledge and information to what is already known. Without this interconnection between pre-existing knowledge and the inflow of information, there is no ability to retain or make sense of the new information.

So the ability to learn or Shravanam has to be consciously developed. It will not happen on its own. This is why much of the scriptures, and the Puranas are written in the form of storylines that are easy to imbibe, because they can be related, to some extent, to events in our own lives. We accept what we already know. Like adding building blocks, we would have to add the new information to the existing knowledge and thought structure in our minds.

Sometimes, it may so happen that the new information or knowledge is in contradiction to what we already know. This creates a problem of acceptance of the new information.

So there are two issues with learning –

We may not be able to relate the incoming information to what is known to us already.
The incoming information may be in complete contradiction to what we already know.

In the first instance, we would have to modify existing mental structures to fill in the new information into the Gaps in the structure. This requires us to accept incoming information as the Truth and relate it to what is already known to us. Accepting anything that we are told as the Truth, requires either a belief system to be ingrained into us, or it should be a reiteration what our own past experience was. Any new concept will require substantial illustration and convincing to become an “understanding” within us.

So it is not a surprise that our scriptures are versed into repeatable and easily memorizable slokams. Also, these are scripted as characters and events, like life itself, to enable us to easily relate to, understand and make sense of. So attributes such as Dharma are illustrated using characters that are Dharmic and generous. Their life events and outcomes are contrasted to those that are not Dharmic. This way the consequences are laid out, which will enable the mind to accept the Dharmic path as the correct path to pursue.

Likewise Sri Krishna and Sri Rama take on avatars, seemingly as human beings so we can relate to and understand them. Their actions are seen to destroy the evil and support the good. This way we have no hesitation in identifying and choosing the correct path, which is prescribed and followed by them.

The Vedas are scripted as the ultimate principles to be followed. Since these may appear esoteric to us and therefore may not be acceptable, the Vedas have been scripted into everyday life-like events that illustrates the principles to be adhered to.

May we be blessed with the capability for Shravanam, to imbibe knowledge and adhere to the prescribed paths without deviation

Slokam10

Brahma splits into two parts -male and female. He becomes Manu and his wife Shataroopa.

In this slokam the mechanics of creation are laid out. Brahma created our attributes, in the form of Rishis, by intense tapas. He also created the first husband and wife by splitting into two halves – Manu and Shataroopa.

From Manu and Shataroopa, it is said emerged the Human Race. Sri Bhattadri also acknowledges, that it is but the Paramatma’s manifestation that has promulgated as the human race.

In trying to understand how this life manifests, we have to ultimately stop at the Paramathma’s door.

Let us always be aware that it is but the Paramathma who is the doer, the observer and the perceiver. Our role in the process is to nurture our thoughts and fix it on Him and never to let go. Only then will we be free of troubles and transcend the ocean of life to the final destination.

Canto 11

The slokams in Canto 11 provide us with an intricate understanding of the way events play out in our lives.

The slokams provide a clear insight into the balancing forces with which our lives are built. The balancing forces ensure that we are aware of our place in the overall scheme of the universe.

As the species that has been placed at the top of the pyramid, it is every easy for us to indulge in excesses and in the process, destroy the very forces that sustain this very delicate balancing act.

The universe is spoken of as having been constructed by Viswakarma. The forces used were not related to using physical forces such as matter, light, heat, or physical forces. The physical forces are manifestations of the senses, and will disappear when the senses shut down. The primary forces comprising the Gunas and their imbalances, and which transcend the senses, have been placed beyond the realm of the physical world, so that we do not attempt to manipulate them and in the process of manipulation, destroy them.

However the real forces that are beyond the physical realm are not unreachable. They are reachable only through transformation of the self. The physical forces are the forces of the mind. The Gunas are the forces that probably drive consciousness. The mind appears and disappears with birth and death. Consciousness transcends the physical fabric and exists beyond time, space, or form.

For us to transcend the material world and move into the realm of permanence is the very purpose of life. The events of life are sequenced to direct us towards self realization, which in turn transports us into higher worlds. The journey has to be undertaken, and completed, using the Paramathma’s guidance as provided in the Mahabharatha and Bhagavatham.

May we be blessed to be committed to quieten the mind and always live in the realm of consciousness.

Slokam 1

Sri Bhattadri points out that beings are created by the Paramathma in various stages of advancement.

The structuring of different stages is probably meant to demonstrate the qualities that need to be imbibed from the advanced by those that are in the preliminary stages of development. Our Rishis, Munis, Vedantikas who are direct manifestations of the Paramathma, provide ample guidance on the path to be adhered to.

The four sons of Brahma, Sanaka, Sanatana, Sanandana and Sanatkumara. who wanted to pursue spiritualism and self realization and refused to adhere to Brahma’s instructions, reach Vaikunta, and wish to have a dharshan of Sriman Narayana.

They reach Vaikunta, having practiced intense tapas and penance. However, it is important to note that they did rebel and deviated from the assigned task of propagating the human race.

Having been created directly from the mind of Brahma, they were already spiritually advanced. A sacrifice was requested by Brahma, that they should not pursue personal ambitions, but should instead strive to propagate and nurture the development of the Human Race,

This major request was declined.

The other subtle point to be noted is that in our scriptures the creation of human beings is not considered an evolutionary process from lower forms of beings. It is depicted as a one step process from the power of Tapas of Brahma. However, that said, it must be noted, that although the creation is a one-step process, it is the result of knowledge distilled from repeated cycles of creations and destruction (Maha Pralayams).

The other creatures that we share the planet with are supposed to have been created by Shiva Perumal, as described in prior slokams.

Sri Krishna Paramathma has repeatedly said in the Bhagavath Gita that we should never back off from our prescribed duties. This is the foundation of the lesson to Arjuna.

May we be blessed to understand that life is meant to be lived by the principles and in the manner prescribed and should not be deviated from under any circumstances.

Slokam 2

The Slokam navigates through the physical mansion of the Paramathma, through the various “Hallways”,“Courtyards”, lakes and gardens, to finally reach His enclave. The physical mansion with the hallways are merely symbolic of the infinite abundance at the disposal of the Paramathma.

The abundance is incomparable to anything else one could have seen.

The abundance is symbolic of the infiniteness of the Paramathma’s nature. Opening our eyes to see the abundance is one aspect. Opening our consciousness to see His infiniteness and vastness, is the ultimate attainment in this existence.

May we be blessed to invoke the infiniteness of the Paramathma within us.

Slokam 3

The Rishis reached the Paramathma’s residential hall. The hall was protected by two guards – Jaya and Vijaya.

The two guards were absolutely devoted to Sriman Narayana. The two guards played a key role in many of the messages conveyed by the Paramathma to us, the people of this world

Jaya and Vijaya, in discharge of their duties, stop the Rishis from entering the residential hall. The Rishis, viewed the guards as having a status below themselves, interpreted the act of stopping them as an insult to themselves and not just an act of discharge of duties.

They Rishis become angry at the perceived “insult”. Because of their elevated status, the Rishis should not have become angry. Anger always originates from ignorance. Anger in this instance came from misperception of what is really a routine security guard function.

The irony is that when Brahma requested his four sons to participate in the propagation of the human race, they refuse to perform the duty. Jaya and Vijaya were only performing their assigned duties, without flinching, but the brothers perceived the action as

May we always be blessed to remember that we should never depreciate a correct discharge of duties even when it is not convenient to us.

We should never expect a favorable flexing of rules to suit our requirements. Society cannot function if individual exceptions are made.

Slokam 4

The sages don’t just get angry, but actually curse Jaya and Vijaya. The curse is not only severe but also delivered without any regret, as though a grave crime had been committed. They are cursed to become demons.

Jaya and Vijaya’s reaction is very illuminative of their dedication to the Paramathma. Jaya and Vijaya immediately pray that even in their demonic form, their Bhakthi for the Paramathma should not diminish.

The devotion of Jaya and Vijaya to the Paramathma needs to be emulated by all of us.

May we be blessed to be permanently conscious of the Paramathma even in times of great distress.

Slokam 5

With all the turmoil at His doorstep, the Paramathma along with Lakshmi and Garuda emerged at the front door to greet the sages. Sri Bhattadri emphasizes, and this is an important aspect of the Paramathma, in that He wanted to please the Sages…..or at least not disappoint them by not appearing.

Paramathma, in Srimad Bhagavatham, emphasizes that respect for Sages and for Kings should not be undermined. Paramathma always has respectfully graced the occasions hosted by Sages and honorable Kings.

He is also stickler for playing by the rules, unless the opposition takes to cheating.

In this Slokam, it must be noted that the Paramathma is fully aware of the wrong that has been wrought on Jaya and Vijaya, but yet He accepts what has been doled out by the Rishis with grace, and without displaying any remorse.

His respect for anyone on the path of realization is immense. If we take one step towards Him, He will take 10 steps towards us.

May we be blessed to be ever devoted to the Paramathma.

Slokam 6

Having understood what has happened, the Paramathma does not request the Rishis to withdraw or reconsider their curse. Instead He advocates compliance with the curse, but adds a saving grace for His Security guards. He tells them that they will take three demonic births, as required to validate and complete the curse. Although they will be demonic and will be ill disposed towards spiritual matters including the Paramathma, their hatred will be so intense, that they will always be thinking and be conscious only of the Paramathma, although in a negative way, and with an intent to destroy Him.

The Paramathma fully accepts this negative form as full devotion also. Its called Samrambha (demonstrating devotion through anger and pride). Although this may not seem to be appropriate, the rationale is not that complicated. Someone who is anti Paramathma, would always be thinking of ways and means to discredit and if at all possible, to destroy Him. This implies that the consciousness of the person is always fixed on the Paramathma, relentlessly, with no respite.

So just as a maharishi’s entire consciousness will be placed at the feet of the Paramathma in peace and service, and his mind will ever be chanting the Paramathma’s name, the one following the Samrambha path would be hostile, aggressive and attack oriented, but with his consciousness always fixed on the Paramathma, destructively.

The Paramathma is willing to accept both on an equal footing. The one seeking to strengthen Him though devotion and the other seeking to weaken him through derogation and destruction.

The Samrambha path recognizes that the events of this world are wrought entirely by the Paramathma. However, they do not agree that the events of this world does anyone any good. They are very self centered and believe that the Paramathma ultimately only intends to destroy them and His intentions towards them are not good. In the case of Jaya and Vijaya, they are born as Hiranyaksha and Hiranyakashipu. Both are self centered and enjoy profiteering and pleasure at the expense of others. They intended to enslave the human race for their benefit. When the Paramathma destroys Hiranyaksha by taking the Varaha swaroopam, his brother Hiranyakashipu seeks to avenge his death by confronting the Paramathma directly.

For those on the Samrambha path, the ego is a big driver of their existence. In their minds there is no one greater than them, including the Paramathma. So they are constantly looking for ways to establish their supremacy over everything else.

They are so devoted to themselves, and believe in their own supremacy wholeheartedly, that they see everyone as a threat to their wellbeing. They then wholeheartedly set their sights on destroying the threat. The intense focus on the Paramathma and the ultimate destruction in His hands, is the blessing that enables them to reach His feet, although unintentionally.

May we be always blessed to undeviatingly set our mind and consciousness on the Paramathma.

Slokam 7

Jaya and Vijaya were born on Earth at inauspicious times, and were inclined towards evil acts. The slokam describes them as being the incarnations of Yama or the God of Death.

We have seen many such evil births in modern times, that have caused widespread destruction and chaos.

If we think about this just a bit, who was it that cursed Jaya and Vijaya to be born as demons? Ironically, it was the highly spiritually minded four Maharishis that took up Sanyasa and actually attained Vaikunta and reached the very door step of the Paramathma.

The simple request of Jaya and Vijaya that they should not proceed further, was interpreted to be an insult, which it was not.

Even if it was, it had to be taken in the correct perspective by the highly knowledgeable Sanyasis. Instead they chose to get angry and curse the Paramathma’s security guards. The Paramathma abided by the unfair curse. Who did the curse impact? Jaya and Vijaya were born Earth as demons to torment the human race!!!!!!

So the four Rishis effectively cursed themselves and the Human Race.

May we be blessed to never let anger or remorse or frustration at our own inadequacy and intolerance be the instruments of our own destruction.

Slokam 8

Jaya and Vijaya being born as Hiranyaksha and Hiranyakashipu, had lost all their knowledge of the Paramathma.

This is a very important characteristic of all demonic people.

Anyone with even a passing knowledge of the Paramathma would be endowed with adequate self control. A demonic person would be completely unrestrained, simply because he has no sense of values or compassion, except when it comes to his own welfare. All the three demonic avatars of Jaya and Vijaya had the same attributes. Ravanna was the most well known of these.

They proceeded to oppress the world mercilessly. It must be noted very clearly, that this mess was brought upon us by ourselves and ourselves alone. The curse of the Rishis, had simply backfired on themselves and their fellow beings.

Another very subtle point to be noted in this Slokam, is that the Paramathma will always abide by and respect the word of the Rishis. He always made their utterances come true, in order that it may be clearly established that they are on the right path, and that path must be followed by lesser beings. In this instance, respecting the curse of the Rishis, meant that He should not stop it from being untrue.

The Paramathma, in allowing the events to unfold without interference, is giving us the chance to redeem what is a serious flaw in our nature – viz., the desire for selective, preferential treatment, and exemption from abiding by the rules of nature and society.

May we be ever blessed to be tolerant and never ever to misconstrue ourselves to be anything other than “common” men.

Slokam 9

Hiranyaksha and Hiryankashipu ran amuck in their destructive ways. Endowed with immense physical power, and intellect, they could not be subdued by any force on the planet.

In this slokam Hiranyaksha is described as carrying a mace and looking for an enemy that could put up a decent fight.

They scoured mother earth looking for suitable competition.

Hiranyaksha could not find any worthwhile competition. So he is said to have actually drowned the earth. This drowning may either be symbolic of the destruction that was ravaged. It could also mean a physical flooding brought about by the melting of the polar icecaps, which in turn could have resulted from the de-forestation of the planet by Hiranyaksha. In either case, the net result is that the extent of destruction of the planet was total.

May we be blessed to never invoke the destructive power that is in-built within us.

Slokam 10

After destroying all and everyone that he could, Hiranyaksha confronts Varuna, who then tells him that the only one that would be a good match for him would be Sriman Narayana Himself. Varuna is the deity governing the waters, which now covered the planet.

Sri Bhattadri makes a critical point in this slokam that Sriman Narayana is visible only to His devotees. Hiranyaksha and Hiranyakashipu are not even aware of the Paramathma, until His power is pointed out by those like Varuna seeking to divert the wrath of these two demonic personalities away from them, and Narada, who seeks to draw everyone’s attention to the Paramathma. This is very much akin to us, when we are possessed by demons, we turn to and invoke the Paramathma’s assistance in driving out these destroyers from within us. Until this happens, very few of us care to acknowledge the existence of the Paramathma.

Sriman Narayana’s power and might can be seen and benefitted only by the Bhaktas. How does one become a Bhakta without seeing His might? So this appears to bean irreconcilable contradiction, until we turn to the path of self-realization and in the process of looking for the Almighty within us, we are exposed to the various components within us. We realize that the different component parts have their own schedule and cannot be controlled by us. The question arises, like Brahma’s own curiosity, as to who is at the end of the stalk of the lotus and is holding up the flower in an ocean of water.

It is this pursuit of knowledge of the creator, sustainer and destroyer, that enables us to get onto the spiritual path, and pursue the Paramathma.

May we and our families be blessed to always propagate the awareness of the Supreme and infinite qualities of Paramathma.

Canto 12 – Varaha Avataram

There are many descriptions used in the scriptures of characterizations, and events, that may not seemingly be real. In Canto 12, the central character is Varaha, who is depicted as a huge Boar with twin tusks. Varaha battles Hiranyaksha, who has drowned the Vedas in the ocean.

The Slokams in Canto 12 provide an invaluable insight into the perspective with which we have to understand the portrayals of characters and events.

Hiranyakashipu was demonic. He destroys everything, with a primary focus to wipe out the Vedas and Scriptures from people’s minds. Being subject to repeated assaults by the demonic Hiranyakashipu, the people lose their commitment to live by the Vedas and Shastras. The narrative describes the Vedas as being submerged in the ocean.

When we read the slokams in this Canto, our understanding should be – Hiranyakshipu was demonic and wiped out the vedas and shastras from the daily lives of the citizens. So the Vedas and Shastras get submerged in the ocean of ignorance caused by Hiranyakashipu’s destruction of everything that he perceives as opposed to him.

When Vedas and Shastras are not practiced, they are forgotten. People then veer into the material way of life with its everyday conflicts and are submerged in the ocean of ignorance. So the Vedas are said to be lost by being submerged in the ocean. In other words, in the ocean of the human mind and consciousness, Vedas and Shastras recede from being in the forefront to being submerged in the depths of the subconsciousness.

It is a huge effort to restore the knowledge. Vedas and Shastras have to be surfaced to the forefront of everyday life. For this to happen Hiranyakshipu has to be defeated and people have to be once again initiated into the practice of the Vedas and Shastras.

Both Jaya and Vijaya take these demonic Avatarams to seemingly be opposed to anything associated with Sriman Narayana. The reason was the unjustified curse of the four Rishis. The four Rishis exceeded their threshold of tolerance. When this happens, whether it is at the level of the Paramathma and the Rishis, or it is at the level of our lives, life reflects the impact of our actions, back onto us. This is the balancing act of the Paramathma to maintain the human race on the right track of progress.

When the value of the study and practice of the Vedas recede (as manifested in the curse of the Rishis), a cycle of destruction is put into play, so that the realization of the significance of what has been lost, sets in, and a conscious effort to pursue progress is initiated.

Slokam 1

Brahma, after unsuccessful attempts at creating the human race through his four sons and then through Rudra, takes on the task himself, by splitting into male and female parts. Swayambhuva Manu is the male manifestation of Brahma. Earth is where the human race manifests and sustain.

Brahma observes observes the Earth being submerged. This observation is probably the physical flooding due to the rise of the ocean levels.

Swayambhu Manu decides to consult his father Brahma, who, being very pleased with Manu, is in a state of peace and is in communication with the Paramathma,

Brahma has reason to be pleased that he managed to create a being with free will and yet obedient individual.

For us to understand the instruction of our creators and abide by them wholeheartedly is a high attainment that takes many years of experience and learning. Worldly obedience and compliance is one of the first steps in the journey to resolve our inbuilt mental conflicts. It is the first step towards attaining peace.

This is the reason that pay obeisance to the Paramathma through prayers.

May we be blessed to practice shravanam, to absorb His teachings in full, and be ever willing to carry out His instructions,

Slokam2

Manu tells Brahma that there is no place on Earth, because of the flooding. Brahma turns to the Paramathma by meditating on him.

The slokam has the important point that Brahma, does not try resolve the problem by himself. He knows that his ability does not allow him to solve the problem.

By meditating on the Paramathma, Brahma conveys the problem to Him. This is a clear pointer as to what we should we be doing when trying to resolve problems that are seemingly beyond our control. The other point to note is that the Paramathma is always receptive to and ready to resolve all our problems.

In fact the Paramathma creates our problems only to set us on the path of communicating with Him and recognizing Him as the ultimate supreme being.

In the process of communicating with or attempting to communicate with him, we are not only acknowledging the Paramathma’s supremacy over the universe, which is a major realization in itself, we are also acknowledging our own limitations of capability.

When we meditate on the Paramathma, there will always be an answer. It is important that we do not wait for problems to hit us prior to invoking the Paramatha. That approach will not work. Meditation on the Paramathma should be a daily routine regardless of worldly developments.

The question arises as to how to meditate upon the Paramathma. It is a requirement that the mind should be completely at a standstill. Our consciousness should reach out to the Paramathma and hold Him steady without any deviation. Peace will descend on us regardless of any difficulties that we may otherwise have.

May we forever keep our mind fixed on the Paramathma’s image in our consciousness, regardless of whether we are seeking an endowment or not. Peace will always be with us.

Slokam 3

Brahma tells the Paramathma that he drank the waters of dissolution once in the past. This is probably an indication of the magnitude of the Paramathma’s manifestation as Brahma. Flexibility in size is the property of consciousness. There is no limitation in the extent to which consciousness can transcend space and instantaneously reach its destination. The mind on the other hand is subject to the limitations of the senses. This is probably why it is important to quieten the mind and reach out to the Paramathma through our consciousness.

Brahma addresses the Paramathma as the omni-pervasive one. Omni-pervasiveness is the attribute of pure consciousness without any attachment of the attributes of the mind.

Brahma describes the Earth as “sinking underwater”. As described earlier, this could symbolically refer to the annihilation/complete domination by Hiranyaksha of the Vedantikas and followers of shastras.

The Paramathma, hearing the request of Brahma, emerges as a tiny boar (Varaha), via the nostrils of Brahma. This is the varaha avatar of the Paramathma. Varaha emerges from within Brahma, indicating that thisis exactly where the Paramathmae resides within all of us.

May we be blessed to invoke the Paramatha by intense and pure concentration of pure consciousness.

Slokam 4

Varaha, after emergence from within Brahma, grows to enormous proportions. It is said in the slokam that Brahma and sons were amazed at His huge form.

Why would the Paramathma emerge in the form of a Boar? Varaha had two tusks to carry the world from the bottom of the ocean in which it was submerged. Varaha loves the water. A common habit is to stand in a pond all day and eat the vegetation on the floor.

So the Paramathma assumed the form that would serve the purpose. The Paramathma, being causeless and also one that does not perform actions for personal gain, can assume any form that the situation may require.

The forms that we observe through our senses, are all forms of the Paramathma. Brahma and his sons observe Varaha, and are amazed

We may not be able to observe the Paramathma’s manifestations with our senses. But we should be blessed to always retain the amazement of the Paramathma’s manifestation in our mind and the resulting peace in our consciousness.

Slokam 5

On observing Varahas emergence and growth, Brahma and his sons begin to wonder if this is the Paramathma that were looking for at the end of the Lotus stalk? As they were wondering and observing, Varaha grew to enormous proportion and let out a huge roaring sounds repeatedly.

The Paramathma is preparing to restore dharma on earth. Brahma and his Sons are blessed to directly observe the gigantic and unlimited expansiveness of the Paramathma.

May we be blessed to visualize and retain the conviction of the unflinching support to carry on our assigned tasks.

Slokam 6

The roar of the Varaha is said to have been heard in Janaloka, Tapaloka and Satyaloka.

The purport of the lokas have been addressed in prior slokams. The different lokams represent the different realms of conscious states of existence. The inhabitants have different durations of lives. The impact of the destructive forces, that would destroy, for example, the inhabitants of Bhuloka (Earth), would not impact the residents of Tapaloka. The residents of Tapaloka would know that there is a destructive force sweeping earth, but would not be physically impacted. The residents of the higher lokas, gradually transcend from a physical to an ethereal state of existence, that does not have attachments or dependencies. Once the attachments and dependencies are gradually cast away, eternity and tranquility set in.

Some definitions from the web are provided below. SB 3.25.37, Purport:

The vibhūti, or opulences, offered by māyā are of many varieties. We have experience of different varieties of material enjoyment even on this planet, but if one is able to promote himself to higher planets like Candraloka, the sun or, still higher, Maharloka, Janaloka and Tapoloka, or even ultimately the highest planet, which is inhabited by Brahmā and is called Satyaloka, there are immense possibilities for material enjoyment. For example, the duration of life on higher planets is far, far greater than on this planet. It is said that on the moon the duration of life is such that our six months are equal to one day. We cannot even imagine the duration of life on the highest planet. It is stated in Bhagavad-gītā that Brahmā’s twelve hours are inconceivable even to our mathematicians. These are all descriptions of the external energy of the Lord, or māyā. Besides these, there are other opulences which the yogīs can achieve by their mystic power.

SB Canto 3 SB 3.10.9, Purport:

These pratibimba living entities, as parts and parcels of the Supreme Lord, have inherited different proportions of His original qualities, and in terms of their inheritance of these qualities, they appear as different species of life and are accommodated in different planets according to the plan of Brahmā. Brahmā is the creator of the three worlds, namely the lower planets, called the Pātālalokas, the middle planets, called the Bhūrlokas, and the upper planets, called the Svarlokas. Still higher planets, such as Maharloka, Tapoloka, Satyaloka and Brahmaloka, do not dissolve in the devastating water. This is because of the causeless devotional service rendered unto the Lord by their inhabitants, whose existence continues up to the end of dvi-parārdha time, when they are generally liberated from the chain of birth and death in the material world.

Jana loka is a term used in yogic and Hindu philosophy to describe the third highest plane of consciousness or the heavenly realm. The term comes from the Sanskrit jana, meaning “common person” or “living being,” and loka, meaning “world,” “realm” or “plane of existence.” The number of lokas varies by tradition.

Tapoloka means those who have performed here severe penances, and they are transferred there in Tapoloka. In Tapoloka, when there is destruction, annihilation of this material world, in the Tapoloka there is no destruction.

Satyaloka is the highest of the lokams. It is the abode of Brahma. There are no conflicts in Satyalokam.

The sages in the different lokams welcome and applaud the arrival of the Paramathma to dissipate the adharma on Earth (bhuloka). They sang the hymns to indicate solidarity and support.

The slokam says that, encouraged by the welcome, the Paramathma enters the waters to retrieve the vedas.

Slokams 7

Varaha’s hair is said to stand erect, with the tail raised up. Varaha’s eyes were said to revolve around. His form is said to dispel the clouds.

The waters covering the vedas represent the ignorance, fear and insecurity that was imposed by Hiranyaksha. The clouds of oppression are dispelled as the Paramathma begins His journey to re-establish Dharma.

If Dharma is taken for granted and is thought off as something that can be sustained without effort, it will dissipate and disappear. It is necessary to constantly be aware of the importance of being Dharmic and sustain and protect it from being destroyed by opposing adharma.

To prevent us from slipping into adharmic ways the other side of the picture, namely, the consequences of living an adharmic life has to be made clear, from time to time. Adharma means there is no self control. It takes continual effort to keep self control in place.

Temptations are piled up in easy to access ways and means, and they are loaded with the experiencing of transient pleasures that may be hard to resist. So it is easy for all of us to fall into the trap of the adharmic way of life. So the only way is to periodically expose the other aspect of life so there will be knowledge of the consequences of the adharmic way of life. This knowledge should act as a deterrent to succumbing to the temptation.

A truly dharmic person will not even recognize the temptations.

Temptations and adharma go hand in hand. Adharma always is characterized by taking possession of something that does not belong to us, which means acquisition without effort, and desire for something in excess of needs.

Even if the consequences of adharmic acquisitions are known, we may not be able resist falling into the trap. However, if dharmic values are ingrained into us, it will be painful for us seek what does not belong to us. We will be averted by our inner conception of right and wrong. We would have then transcended, all adharmic activity. So in order to transcend, we should have a deep sense of just and unjust built into our inner selves.

May we be blessed to endeavor to transcend the temptations that life throws in our path.

Slokam 8

The ocean in which the Earth was submerged is inhabited by crocodiles and whales. The crocodiles and whales are agitated and scamper in fear of Varaha. Symbolically, the crocodiles and whales are the barriers to discovering the treasure that is submerged in the form of the Earth.

Varaha explores the depths of the ocean to recover the submerged treasure. The ocean of ignorance is vast and earth is a tiny speck, resting on the bed of the ocean.

This is very comparable to the vastness of the consciousness and inner self that is shrouded in ignorance. We have to use the Paramathma’s help in wading through the layers and layers of ignorance and discovering the treasure of infinite tranquility, peace and knowledge within us.

May we be blessed to invoke the Paramathma’s guidance in the search for the treasure that is hidden deep within us.

Slokam 9

The Paramathma, in the swaroopam of Varaha, located the Earth under the ocean and carries it effortlessly with the twin tusks.

The slokam states that demons were guarding the Earth from being recovered.

The Earth is mentioned as being hidden in Rasatala by demons.

The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord’s bodily description should begin from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description.

Rasatala is defined as being a planetary system.

The implication is that the ocean in which Earth is concealed comprises the planetary system. So it is not the literal ocean of water that we see on Earth. Going one step further, the Earth, representing Dharma is hidden deep within ourselves and has to be recovered and brought to the surface. This task cannot be accomplished without the Paramathma’s guidance.

May we be blessed to invoke and accept the Paramathma’s guidance always.

Slokam 10

Lifting mother earth from the bottom of the ocean, the Paramathma is described as emerging from the “horrifying spectre of water”.

The size of Varaha was such that the Earth seemed like “uprooted grass”.

The pre-requisite was the annihilation of the demons. The demons reside within all of us. The demons are immense. They cannot be defeated by us without the Paramathma’s intervention.

There are two prerequisites that are expected from us;

One is the recognition that there are demons within us.

Secondly we have to invoke the Paramatma’s assistance invoking His guidance.

May we be blessed with the insight into our innerself and differentiate the two aspects – good and bad that are ingrained in us. May we also be blessed to invoke the Paramathmas guidance in defeating our destructive aspects.

Canto 13

The battle between the Paramathma and Hiranyaksha was a tumultuous one, with the mace being the primary weapon of battle.

The battles in the prior yugas were always conducted in an orderly manner. Weapons were always matched and so were the strengths of the opponents. So it was a test of skills, rather than brute force. Rules of battle and conflict were laid down and strictly adhered to. There were always observers from the heavens, who wanted the annihilation of the demons. But no observer ever enters the battle ground.

Hiranyaksha, like all demonic personalities, would represent self interest. Whereas the forces of goodness would always battle for the larger interests of society. The Paramathma’s battles to protect Dharma, had only the orderly development of mankind as its objective. There was never any self interest involved in the process of protecting and sustaining dharmic life on the planet. It is very hard for us, as mortals to understand how action without self interest can happen. The only aspect of our inner self that even remotely comes anywhere near a similar situation is when we practice tyagam or self sacrifice. In tyagam, we are only interested in the welfare of the one that we are seeking to protect. The Paramathma requires us to act without seeking rewards. Tyagam is our one avenue for practicing the attainment of this state.

There are millions of poor people on this planet who silently lead lives that produce very little material benefit. Yet they quietly carry on, for the sake of society and their families. This dedication of the self is a requirement that must be practiced in our daily lives in order that we may take the first steps towards attaining eternity.

Action motivated by sacrifice, for the welfare of others, and yet performed with a sense of detachment, without any expectation of reward, is the path prescribed by the Paramathma in seeking goodness of intent. This is the essence of practice of Dharma.

The Paramathma says in the Bhagavath Gita that one should never desist or withdraw from participation in life. Inaction does not propagate dharma.

May we be blessed to continually be in action to protect dharma and propagate its sustenance.

Slokam 1

The role of Narada in initiating people into action is captured very well in this slokam. Hiranyaksha was searching for Sriman Narayana, in order to battle with and destroy Him. The character of Hiranyaksha is very much the same as our ego. With our limited capabilities, we still are not able to surrender to the Paramathma. Complete surrender to the Paramathma is the ultimate objective of this life. We, like Hiranyaksha, form the mistaken opinion that we are of our own making and we can control and command the environment to do whatever we please. This is the message that is sought to be conveyed in the confrontational attitude and characterization of Hiranyaksha.

When we take the same attitude as Hiranyaksha, (and most of us do this all the time), the vedas get submerged in the ocean of our ignorance and the Paramathma becomes our #1 enemy. The false ego takes ascendancy and we stop seeking enlightenment. We wallow in self glorification, and live in a world of complete delusion.

Hiranyaksha completely demolishes all avenues of progress on Earth and attempts to enslaven all of mankind to sustain his self image of complete supremacy. The Paramathma seeks to destroy this dominance. Ultimately, the Paramathma wants to liberate Hiranyaksha from his delusory world. This is the same objective with which He makes us experience this life and learn the lessons, so that we are all liberated to attain a state of tranquility and permanence.

Delusion is such that it can forever dominate the mind. Once entrapped, the mind does not prefer to shake off this “protective blanket”.

The challenge of life is that we are afraid, very afraid to see the truth about ourselves and face up to our own fallibilities and weaknesses. Life is full of challenges that appear daunting and overwhelming. We take on an illusion of supremacy over all our fellow beings only for the purpose of sustaining this onward journey. We take credit and pat ourselves on the back at every little opportunity. The fact and reality is that we are not entitled to any credit for the experience of life or our so called ability to extract success out of this experience.

If on the other hand, if we see only failures, then the consequence of that will be complete misery and we will wallow in a state of self pity and self condolence. This attitude would completely destroy our fabric of self confidence and make us anticipate disaster and defeat every moment. Inaction will follow and progress will come to a compete stop.

A balanced approach to navigate this existence is very hard to maintain, unless we completely surrender, all of our experiences, and our so called successes and failures at the feet of the Paramathma. We will then neither be despondent, nor will we be self appreciative. This is why the realization must set in very early in life that our perceived ownerships of objects (wealth), relationships, health, are all actually the property of the Paramathma and we only hold this life in trust on His behalf.

This complete surrender of our inner self to the Paramathma will not happen unless we develop the ability to detach our inner most self from our worldly experiences. The observer and the observed appear to be different. But when we detach ourselves from both, the realization dawns on us that in fact, both are the manifestation of the Paramathma and so, are one and the same.

Narada propels Hiranyaksha into action by telling him things that he likes to hear. Narada portrays the Paramathma as the final threat to him. Narada praises Hiranyaksha’s abilities and achievements and derides the Paramathma. He encourages Hiranyaksha to battle with the Paramathma.

Although it might appear that Narada is wrongfully inciting Hiranyaksha into opposing the Paramathma, the objective of this “deceptive strategy” is to ultimately liberate Hiranyaksha from his false delusions.

May we also be guided to take the approach of complete solitude and complete surrender to the Paramathma.

Slokam 2

Sri Narada instigates Hiranyaksha by assigning ownership of Earth to him. He tells Hiranyaksha that the Earth, which belongs to Hiranyaksha is being carried away by the Paramathma. In other words, the Paramathma is “stealing” Hiranyaksha’s property from under his very nose!!!!.

If we look at most human conflicts, the dispute invariably results from property encroachment issues, wherein one person’s relationship, family or possession is intruded into by a third party.

This sense of intrusion and of having been cheated, is the manifestation of Narada within us.

Narada, like all other portrayals and characterizations in our scriptures and Ithihasas, is representative of our inner attributes. Many of these attributes are also personified as deities that should be worshipped. The attributes are also portrayed as planets. A collection of planets then becomes the Universe, and the supreme Maya, which can be controlled only by the Paramathma. To help our minds to unravel this maya, our senses are given the capability to view our inner self as physical manifestations of people, matter, time, space. These physical manifestations are representative of our inner attributes such as kammam, krodham, moham, possessiveness etc.

Many of these attributes induce conflicts within us because our mind is unable to decide which of the opposing attributes it should follow for its own survival and experience of pleasure.

The reason behind idolizing and worshiping these forces enables us to recognize that these diverse, opposing and conflicting forces are the strings that are pulled by the Paramathma to guide us through the obstacle ridden path of life.

Praying to the deities, planetary or earthly helps us to recognize and acknowledge that the forces have to be maintained in balance and should not veer out of “control” to put us in exceedingly difficult situations.

On hearing that “his” earth had been “stolen” Hiranyaksha roars into action. He wants to know where Vishnu is (not realizing that he himself is a manifestation of Vishnu)!

Narada obliges by guiding him to the Paramathma, just as the Paramathma was emerging from the ocean with the earth in His secure possession.

It is implied that Hiranyaksha is not possessive just about the earth, but also the entire universe. This is reflective of our own inner egocentric attitude towards the observed universe and our unobserved inner self, both of which are the Paramathma.

May we be respectfully disposed towards the almighty’s manifestations, and be in a constant state of love, adulation and completely free of conflict and aggression towards His manifestations, and attain moksham as His endowment.

Slokam 3

The Paramathma ignores Hiranyaksha. He goes about securing the uplift of Earth. Hiranyaksha does not believe that the Boar is the Paramathma. Hiranyaksha tells Narada that “this is only a forest animal”. The Paramathma then decides that Hiranyaksha is asking for trouble. He sets down mother earth securely, and decides to take on the challenge of battle.

This confrontation of the Paramathma with Hiranyaksha is not only a symbolic enactment of the conflict between our ego and ignorance on the one hand and the complete illumination of the Paramathma.

At a higher level, this confrontation represents the imbalance of the gunas within us. The Paramathma represents the complete balance of the gunas. Hiranyaksha represents the ascendancy of the rajasic guna. The battle between the imbalanced gunas manifests as our karma or sequencing of life’s events.

Our contribution towards progress is the attainment of the objective of balancing the gunas. This balancing is not the function of the mind. It is the function of consciousness. The gunas reside in our consciousness, but manifest through the mind, in the form of the events of life. These events that occur are fed back to us through the senses. Using this feedback, we have to consciously recognize that the events are caused by the imbalance in our gunas. Using the information we have to adjust the balance between rajasic, tamasic and sattvic gunas. The function of the mind is to interpret the events and understand which guna is in ascendancy, and which is being suppressed (or submerged). It may be that sattvic guna is the ideal state to attain and therefore it should be in dominance during our lifetime.

However, any imbalance in the gunas will manifest as the ego or ignorance within us. So the ultimate objective is for the consciousness to be completely freed from being caught up in battle between the gunas. Which means that the gunas must be in a complete state of balance. Once this state is attained, the forces of life that cause the disturbance to this balancing act, will immediately come to an end and our consciousness will attain a state of permanence and tranquility.

May we invoke the Paramathma’s guidance in continuing the onward journey towards attainment of eternity and tranquility.

Slokam 4

The Paramathma and Hiranyaksha both take on the mace as the weapon of battle. The identical weapons help to balance the opposing forces . This is very unlike the modern day battles, where one side is heavily privileged in terms of numbers and prowess.

Once the weapons and physical strengths are balanced, the result of the battle will be determined by the motivation induced by the dedication to support the cause of dharma.

The external battle is reflective of the inner battle between dharma and adharma.

In the inner battle, the weapons used are;

Conviction
Knowing
Dedication
Persistence
Compassion
Love

All of the above qualities are rolled into one word – BHAKTHI.

This one weapon must be carried by us without any break in this onward journey.

When we carry and deploy Bhakthi, we are assured of the Paramathma’s support, which in turn can only mean complete success. The one caveat is that we must always be on the side of Dharma. Otherwise the Paramathma will not be with us. The Paramathma will always be an opponent of Adharma, and will always appear to destroy it, within us and purify us for the onward journey.

Hiranyaksha is the dwarapalika of the Paramathma. So the Paramathma has taken it on Himself to display the opposing forces of life and to clearly indicate to us that He is on the side of Dharma and holds the ultimate power to subdue adharma.

Dharma and Adharma manifest in alternate bouts in a cyclical manner. This is the fundamental approach in imparting knowledge of the good and the less desirable constituents of this incredible existence. So adharma will always be a balancing force that discourages us from developing a huge ego and prevent us from living in the trap of self adulation (always praising ourselves for our apparent goodness).

The four rishis who cursed the two dwarapalikas – Jaya and Vijaya, were living in this state of delusion of complete ascendancy and superiority over other beings. Their curse rebounded on themselves in the manifestation of adharma on earth.

The battle between the Paramathma and Hiranyaksha was witnessed by the Gods. Brahma was praying that the Paramathma should destroy Hiranyaksha before sunset. After sunset the power of demonic beings is supposed to increase many fold.

The deities that are witnesses to this battle, are the deities representing the different attributes within us.

May we be endowed with conviction to remain on the path of Dharma.

Slokam 5

During battle, the Paramathma’s Mace is knocked down by Hiranyaksha. The Paramathma then smilingly brings out the Sudharshana Chakra. Given theParamathma’s prowess, Hiranyaksha is nothing for Him. Yet He carries on this battle on as equal terms as possible.

We often intermittently assume the role of the Hiranyaksha and engage in constant battle with the Paramathma. We may not be consciously aware of this, but everytime we veer off the path of Dharma, we are constrained by the Paramathma, but we fight to set ourselves free from His protective grip, like children, so we can continue on in seeking avenues of pleasure which are the demonic forces of this life. This is the battle that goes on in our mind/consciousness complex.

Sometimes our resistance is so severe and stubborn, that even the Paramathma drops His Mace. We know how strong the pull of temptation is and how strongly we are pulled in the wrong direction. If our resistance builds to this level, the Paramathma has to use the Discus, which is the ultimate destroyer of demons.

We should never resist the Paramathma’s advances towards us to the extent of Hiranyaksha. We do this all the time, although we may not consciously realize it.

The best way to become aware of this conflict within us, is to associate the temptation within us with Hiranyaksha. Our inclination to resist the pulls of the world should be associated with the Paramathma. This association of the pulls and pushes with characterization of Hiranyaksha helps us to resist these forces effectively because we would then think of ourselves as consumed by Hiranyaksha, who is in battle with Paramathma.

May we be endowed to never be opposed to the dharmic path of the Paramathma.

Slokam 6

Hiranyaksha, continues the battle with an angered state of mind, to protect his territory. He throws his trident at the Paramathma, who destroys it with His Chakra.

Hiranyaksha then resorts to fist fight with the Paramathma. He also resorts to illusory tricks to deceive the Paramathma.

The illusory tricks to deceive the Paramathma is exactly what we use to try to deceive Him as well. Torn into two halves, with temptation on one side and the Paramathma on the other, we resort to deceptive practices by yielding to worldly temptations, and hope that the Paramathma will not notice. However, the Paramathma will not be fooled by our illusions. The deceptive practice is basically our own illusory self deception. When we commit adharmic activity, we create illusory thoughts to justify our actions to ourselves.

Whenever we justify the mistakes/wrongful acts that we perform, to ourselves through illusory thoughts, we are excusing ourselves and leaving ourselves open for more such mistakes. Whereas if we acknowledge that we are only hiding from the Paramathma, who knows everything, and who is always observing, we will not make these mistakes in the future. When we inadvertently or otherwise, commit these errors, we have to be fully transparent with ourselves that a mistake of significance has been committed, so that we do not repeat it in future.

That is the Hiranyaksha within us.

May we be endowed with the strength to ever be with the Paramathma and never attempt to create an illusion to justify any adharmic activity that we may inadvertently perform or perform without being able to avert or avoid the situation.

Slokam 7

The Paramathmas discus is said, in this slokam, to destroy the demon Hiranyaksha by mere sparks emanating from the Chakra. The Paramthma’s infinite strength and resources put Hiranyaksha into a fix. He does not know how to battle and is destroyed with a deft blow from the Paramathma’s hand.

When we take the adharmic route in our lives and become indirectly confrontational with the Paramathma through our actions, we can expect to be destroyed in a similar manner.

Let us remember, although Hiranyaksha was adharmic, and he hated the Paramathma, he was always thinking about the Paramathma, although in a negative manner. This form of negative dedication is accepted as devotion by the Paramathma, from demonic individuals. However, if we normal human beings indulge in acts that are the direct opposites of the vedic prescriptions, there will be no forgiveness. The Paramathma himself has said in the Bhagavath Gita, that He will push such individuals, down the evolutionary ladder. So we will then be forced to take birth as lesser beings in the animal world and re-undertake the evolutionary process all over again.

Hiranyaksha was born as demon per the curse of the four sages. He was assured by the Paramathma, that he would die only by the Paramathma’s own hands, and as per the scriptures they would be devoted intensely to the Paramathma, but only through the negative path of hatred towards the Paramathma.

May we have the endowment to never deviate from being transparent with the Paramathma.

Slokam 8

The deities watching the Paramatma defeating Hiranyaksha, applaud the event in happiness.

Hiranyaksha was blessed to meet his end at the hands of the Paramathma. He never veered from the path of thinking of the Paramathma 24/7, although in a negative way. Hiranyaksha would regain his position as the Paramathma’s gate keeper in Vaikuntam, after he completed three demonic births on earth and completed his assigned duties, resulting from the curse.

The observing devas and sages were extoling the infinite virtues of the Paramathma by singing His praise.

The Paramathma is extolled as the “personified yagna” in this slokam by Sri Bhattadri.

From the events detailed in the slokams of Narayaneeyam, it can be easily discerned that the Paramathma is fully dedicated to the protection of His Children. He does not ignore or leave anyone behind. He does not discriminate nor does He favor anyone.

Living in a state of complete surrender to the Paramathma is the ultimate solution to all the obstacles that life throws at us. Living in this state will be a security blanket that will protect us from calamities and pitfalls. We will be able to make steady progress in attaining the threshold of the supreme. The dedicated mind and consciousness will never be diverted or attracted into the pitfalls of temptations.

May we be endowed with the strength to transcend the observed universe to forever point our mind and consciousness at the Feet of the Paramathma. May we never be entrapped by worldly desires, leading to illusory happiness and terrible miseries.

Slokam 9

Expanding further on the Paramathma being the “personified yagna”, Sri Bhattadri, in this slokam describes the various physical attributes of the Paramathma, in terms of the articles, and consumables that are required to perform yagna.

Sri Bhattadri compares the Paramathma’s skin to Chandas, which is the Vedic metre. His hair to kusa grass, His eyes to containers of ghee, His legs to the priests conducting the sacrifice, His face as the spoon, His tongue as the graha vessel for Soma juice, His stomach as the vessel for oblations, His ears as the vessel for storing the sacrificial leftovers, His prowess and energy as the Soma Juice, His neck as the secondary ritual called Upasaat.

Sri Bhattadri is describing the Paramathma as the personification of yagna. A yagna is a sacrifice conducted to satiate the Gods and also to appeal for forgivance and blessings. The Paramathma is acknowledged in the Slokam, to be the enabler, cause, as well as the fruits resulting from the of the yagna.

Our Paramathma is the manifestation of the cause and the effect of all that was, is, and will happen. Without His support, we will neither have the motivation nor the strength to perform the yagna. We can neither have the inclination nor get the material and support to perform the yagna. The Paramathma not only makes everything happen, He is also the recipient of the fruits of the action. The fruits belong to Him, simply because He is the one that made everything happen in the first place. He is located within us, motivates us into action and accomplishes His objective of establishing dharma.

We should be always consciously aware that the Paramathma is the source of the energy and motivation to accomplish every little task that we normally think that we perform on our own. Whether it is the raising of our little finger, or if it is the act of taking an exam, or doing our job, it is the Paramathma that is responsible for initiating and executing the action.

Our contribution is the recognition of the source of our actions, which is the Paramathma and the ownership of the results, which also is the Paramathma.

This recognition should be at the top of our mind and our consciousness every moment. When we are able to sustain this recognition of the Paramathma’s hand in every breath we take, it becomes our tyagam or sacrifice. The sustenance of this recognition is the ultimate knowledge we can gain from this existence. When this knowledge sets in, we develop a detachment or vairagyam from worldly events. This detachment will smoothen out our daily lives and we will be able to transcend the ocean of this life.

This slokam has one of the most important lessons for us in this life. The attainment of Moksham depends to a large extent on keeping our minds absolutely focused on the Paramathma. The Paramathma owns the material, energy and motivation/inspiration. He is the observer and also the observed. The Paramathma is the doer and the experiencer.

We are the facilitator only. Recognition of this facilitation role on our part, represents complete surrender. Most importantly, it completely eliminates any sense of conflict within us. The elimination of conflict purifies the consciousness, and fills us with bliss. This is the primary requirement of surrender to the Paramathma, and attain oneness with the Supreme. The self transformation that sets in internal to us, immediately thereafter, will be absolutely stunning and the immediate results will help sustain our progress.

May we always dedicate each moment of our lives to the consciousness of the Paramathma and offer the fruits of action at His feet.

Slokam 10

The Paramathma is extolled by the Sages on His victory. The Paramathma, having accomplished His mission of restoring the earth to its true position, and the restoration of dharma, returns to Vaikunta in a happy frame of mind.

The Paramathma is said in this Slokam to have reassumed His glorious form prior to returning to Vaikunta. The forms that the Paramathma assumes are infinite.

The Paramathma has acted selflessly to restore Dharma on earth. He did not act with a view to attain personal gain. His objective is to elevate the status and enlightenment of all human beings. The welfare and wellbeing of the human race is alone the source of His motivation and happiness.

There is no selfish motivation behind the actions of the Paramathma.

The Paramathma draws strength only from the happiness of His Bhaktas. All of the Paramathma’s Bhakthas dedicate themselves to following the Sattvic and Dharmic path.

The Paramathma does not differentiate between His Bhaktas. He is dedicated to being bonded to their well being and devotion.

It may be very hard for us to understand how the Pramathma can be selfless to the extent of always being at the service of His devotees. It becomes understandable, when we realize that the Paramathma has no needs of His own. He is completely independent of all material, physical and adulation/emotional/companionship needs. He has no dependence on any being, for His sustenance. So there is no reward except for the well being of His devotees.

Moksham is the attainment of the state of complete independence. As long as there is dependence on others, whether materially, emotionally or socially, we will always be swept back and forth by the winds of change and turmoil. We will be engrossed only in protecting ourselves and our near family members. That in itself will be an overwhelming task.

Anyone who is pushed and pulled by the cause and effect of changes in the environment cannot be independent. The number of items that we are dependent on for our survival is innumerable. We are impacted by changes that affect the supply of these items. We will be twisted, rocked and blown by these changes. This is why, the Paramathma advocates a minimalist lifestyle with as little dependencies as possible.

The Paramathma is self contained and completely in control of all aspects of life. No one or anything can sway Him. He is the activating and controlling force in all beings. He is within everyone. No one is within Him. He is not subject to opposites or opposing forces. He looks at everything and everyone with eyes of equanimity.

As we reduce our dependency on forces that we cannot influence or control, we will advance towards attaining the feet of the Paramathma.

Other than reducing our dependencies, it is a requirement that we should see the Hand of the Paramathma in every experience that we are subject to. Seeing His Hand is the greatest source of knowledge and evolution.

The ability to acknowledge that the observer and the observed, the actioner and the fruits, the knower and the known are all only the Paramathma Himself, has to be consciously developed.

Ignorance is the obstacle to be overcome. It is a huge obstacle. It requires persistence, conviction, endeavor, and also the ability to overcome temporary lapses and setbacks. For most of us it requires many lifetimes of effort. The magnitude of the effort is immense. We are unable to eliminate the strongly entrenched feeling of “I” within us.

The mind functions based on the centric “I”. The “I” represents the dominance of the Rajasic Guna. It is apparent to many of us that the “I” is false ego and should be eliminated. As long this “I” is dominant, we will not be able to see the Paramathma. Likewise we like to pat ourselves on the back to keep ourselves motivated.

When we try to get rid of the “I” we tend to become demotivated. The mind wants to know why it should expend effort on something that does not “belong” to it, and for which it cannot get credit. The link between effort and reward is very powerful. Effort is not initiated unless reward is assured for success.

Acting without expectation of reward does not happen, unless the action is initiated and undertaken in the mode of sacrifice or tyagam or selflessness.

We should become aware that the conflict within us, is primarily the result of the conflict between our Ego, desires and the directive of Dharma and the Paramathma, which may point in a different direction to that which our mind wants to traverse.

Living in a state of complete surrender is bliss. In this state we are happy to do our work without expectation of reward. The Paramathma is held firmly as the guiding force. Everything else is given up.

May we always be endowed with the capability to lead a life of sacrifice and be able to draw inspiration, happiness and motivation from the well being of others.

Canto 14

The Paramatma takes swaroopam as Kapila. The Paramathma appears as the Son of Devahuti, daughter of Manu and wife of Kardamma, who is the Son of Brahma.

The Paramathma takes on the incarnation as Kapila to initiate the Samkhya school of philosophy. Samkhya philosophy is primarily oriented towards the attainment of moksham by purusing the rationalist approach of analysis and inference, and co-relating observed phenomena.

Kapila, being an incarnation of the Paramathma Himself, is a sage of impeccable attributes.

Extracts from Wikipedia and other web sources

Kapila of Samkhya fame is considered a Vedic sage, estimated to have lived in the 6th-century BCE, or the 7th-century BCE.

Vedic sage who is often identified as one of the founders of the system of Samkhya, one of six darshan s (systems) of Indian philosophy.

Samkhya (Sanskrit: सांख्य, IAST: sāṃkhya) is one of the six āstika schools of Hindu philosophy.^[1]^[2]^[3] It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.^[4] Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources).^[5]^[6]^[7] Sometimes described as one of the rationalist schools of Indian philosophy, this ancient school’s reliance on reason was exclusive but strong.^[8]^[9]

Samkhya is strongly dualist. Sāmkhya philosophy regards the universe as consisting of two independent realities, puruṣa (consciousness) and prakṛti (matter). These two realities exist parallelly, without affecting each other.

Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form.^[13] This fusion, state the Samkhya scholars, led to the emergence of buddhi (“intellect”) and ahamkara (ego). The mind and the thoughts that appear in the mind are also considered a part of prakṛti (matter). The universe is described by this school as one created by purusa-prakṛti entities infused with various combinations of variously enumerated elements, senses, feelings, activity and mind.^[13] During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.^[14]

Samkhya philosophy advocates inquiry of the self. Inquiry is always a function of the mind. The mind works by splitting all observed phenomena into opposites of different gradations. We become consciously aware of our surroundings, only by this duality or differentiation. Since duality includes pain, suffering as well as happiness, we are subject to these opposing pulls and pushes every minute of our lives.

It is clear that Samkhya follows the “scientific” or rationalist enquiry method, and requires “proofs” before conclusions are drawn. The rationalist method, as applied to the external world will require repeated performance of the tests and the observed result should not change. The tests and the results can be observed.

The self analysis and inference process differs from the rationalization of observed phenomena, which is the world of Maya. The world of Maya is a sequence of interdependent events. The dependent event is understood as being the “effect” of the primary event, which is the “cause”. The mind attempts to identify the cause behind the effect, to not only understand what is happening, but also to attempt to take control of the situation, so that we can manipulate the environment to suit our needs. The identification of “Cause” and “Effect” forms the basis of the inference process. We apply this to animate and inanimate objects.

The inference process is therefore dependent on duality, which manifests in the mind as the differentiation of the ;

observer and the observed or
internal and external, or
cause and the effect, or
opposites – heat and cold, happiness and misery, etc.

The Samkhya philosophy takes this duality approach internally to understand, and more importantly, to control the inner working of the mind-consciouness complex. The inference process attempts to identify the root cause of sorrow, pain and suffering that we are constantly exposed to in this life. The modern way of life focusses on acquiring material comfort, such as food, clothing and shelter. Physical comfort, however, provides only transient pleasures. Not only are these comforts temporary, but it is also quite a struggle to acquire and more importantly, to maintain, and consumes a large proportion of our lives.

When we apply the rationalist method internally, we cannot make any observations with our senses. We have to use our power of inference. The basic method is the same. We try to associate “cause” and “effect” to come to an inference.

We try to be Sattvic, lead a life of Tyagam, help others, never indulge in any wrongful acts, and we closely observe the manifestation of the results. The results that we expect are a betterment of our lives, in the form of good health, prosperity etc. We often make the mistake of associating material world benefits with well being. So when we find that there is no change in these aspects, we begin to doubt our approach, and the dedication required to stay on the sattvic path begins to falter. However, this is not what we should expect to happen. When we start looking for a result, the very purpose of trying to follow scriptures is defeated. Most importantly, the fundemental approach in following the Paramathma, is the conviction that, that is the only true way of life. Seeking accolades and rewards is the wrong approach.

When we are on the true path with no expectations, our material needs will be provided for. Of this we must be convinced, and all insecurity and longing for accolades, must be removed from our minds.

Unlike the modern rationalist approach, which focuses on observed physical phenomena, the Samkhya approach deploys rationalization on the inner self. As is apparent from the description above, the recognition that there are two parts to our complete self – the observed and the observer is the cornerstone starting point of the analysis and inference.

The ultimate reward for staying on the path is complete release from the physical world. In the interim, the reward is development of detachment and peace of mind. The key interim reward however, is the development of significant internal control of the mind, so that it is not swayed by the pulls and pushes of this world in the form of temptations. This internal control is the key to advancement.

The forces moving our inner self cannot be observed by the senses. So we cannot use one form of physical force to subdue another form of physical force. Most of modern science focuses on the physical aspects of life.

Just as modern science uses electricity, chemicals, fossil fuels, nuclear power, solar energy, to transform the physical world, we have to use the force and power of consciousness, to exercise control on the self and evolve to higher levels.

Just as the forces of electricity, chemicals, nuclear power etc., have to be harnessed by developing equipment and tools (generators, chemical factories, nuclear power stations etc.), we have to develop the internal tools such as the right attitude in the form of tyagam, equanimity, persistence, dedication, sattvic guna, and detachment. In other words we must develop the capability to derive satisfaction from the well being of others around us, and humanity at large, and not from meeting our own petty needs. Using these tools to exercise control of the forces playing with our mind, is the requirement.

Samkhya is the key to become aware of, be conscious of and recognize the various aspects and properties of the inner self. This recognition and analysis should then be used to develop the tools. This is very much similar to studying the covid virus, to develop the vaccine to develop immunity within our cells to resist the virus.

Samkhya recognizes that the manifestation of physical pain and discomfort is caused by internal conflicts. Resolution of internal conflicts is understood to eliminate the external impact of pain.

Recognition of the internal causes of pain and suffering is one aspect. The other aspect is the resolution of conflicts, which requires the exercise of internal control, to mitigate or eliminate the inner struggle.

The Samkhya philosophy recognizes the fundamental truth that the extent of the inner conflicts is the cause of the manifestation of this life.

The existence of inner conflicts, implies imbalances in the forces that constitute our consciousness. This is where the three Gunas come into play. The ever changing forces of this external world continually causes a shift in the balance between the Gunas. Maintaining the Gunas in balance becomes an everyday struggle. The ability to maintain the Gunas in balance means that we should not be impacted by external forces of temptation. This in turn requires the development of Vairagyam or detachment. The shedding of attachment requires us to lead a life of austerity.

All the prescriptions of life from the Scriptures, Puranas and Ithihasas then come into play and have to be rigorously practiced and followed.

In one word, our lives have to be led in a dharmic manner. The ideal Guna within us should be Sattvic.

So our consciousness feels the turbulence. The mind attempts to steady itself and attain tranquility. Without tranquility, our consciousness will always be tied to worldly phenomena. Once the mind attains a state of balance and becomes immune to the worldly temptations, our consciousness is liberated from all ties and reverts to its source, which is the Paramathma.

As we have learnt from the prior slokams, the mind can attain a state of balance by pursuing either of the three paths – Gnana, Bhakthi, or Karma.

As can be ascertained, Samkhya is the root of the Gnana Margam. It is an important pillar and foundation stone of Gnana Margam. The power of reasoning that is endowed within us is used to attain the knowledge of the ultimate reality, which is the Paramathma.

The establishment of all three Margas for attainment of Moksham, is a tribute to the Paramathma. In the Kali Yugam, the luxury required to pursue Gnana margam is afforded to only a few. Most of us in the Kali Yugam are unable to even provide for ourselves, the daily necessities. This is why the Paramathma recommends the pursuit of Bhakthi Margam. It is the only practical and feasible avenue, given the pressures and struggles of daily life.

Bhakthi Margam is complete sacrifice of the self to the Paramathma. Gnana Margam is the intellectual splitting of the self into component parts with the aim of gaining conscious control of the parts. In attempting to control our component parts, we realize our limitations, and completely surrender this aspect, the “I” within us, to the Paramathma. Karma yogam is the complete dedication of the effort and fruits of the effort to the Paramathma.

Sage Kapila is an exponent of Brahma Vidya and imparts to His mother the knowledge to practice detachment.

Slokam 1

Swayambhu Manu, who is Brahma’s Son, is said in this Slokam to have meditated at the feet of the Paramathma, for 71 four yuga periods. This prolonged meditation in complete peace, after discharging one’s Karma, is often the final path to attainment of the Paramathma’s feet.

One very important point in this Slokam is the description of Manu’s meditation as being completely undisturbed, and most importantly, without any adversities. In the Ramayana, Sri Rama is called to help Sage Viswamitra to continue the Yagnyam being performed, by destroying the demons that are impeding it.

When we try to sit in peace and meditate, do not the demons appear in our minds in the form of worldly worries and problems? When this happens, we should, like Viswamitra, invoke the help of the Paramatma to keep them at bay.

It must be clear to us that unless we request this help and guidance, from the Paramathma, nothing will be offered. This request from us will always be met 24/7. But we should, we should, we should, we should always request it, by invocation of the glorious forms and infinite kindness and understanding of the Paramathma.

Practicing meditation even in small doses on a daily basis, in Kali Yugam, helps to resolve our inner conflicts, and helps to attain a state of Vairagyam or detachment of the mind from worldly objects and events.

May we practice focusing the mind, in an undisturbed manner and attain the status of peace and tranquility at the feet of the Paramathma. May we never be tempted by the “thrills” and “excitement” or the sorrows and so called happiness offered by this world.

Slokam 2

Kardamma, is said to have married the daughter of Manu and continued the process of the propagation of the human race. Kardamma is said to have been born from the shadows of Brahma. This is probably a poetic way of saying that the source of all creation is the same. Kardamma is said to have spent ten thousand years at the feet of the Paramathma.

In the Kali Yuga, it may seem that it is not possible to do this, because of the distractions that demonize the mind. It is indeed a huge challenge in the Kali Yuga. It will not be wise to ignore the fact that even putting food on the table is a huge challenge. Then how are we going to stop the mind from panicking, seeking desires, wallowing in misery?

Along with the challenge of tremendous personal insecurity has also been granted the benefit of advances in science and physical comforts. One of the means to attain the true objectives of life in the confused and chaotic environment is subtle meditation.

Dedicate every breath, and more importantly, every thought to the Paramathma. Once we take our “ownership” out of the mind, and distance ourselves even from our own physical body parts, we can maintain tranquility within chaos. Just as the center of a tornado is completely still, our innermost self will be an universe of complete peace and tranquility in this world of turbulence.

This world of Maya has been allowed to remain completely within our control. One key caveat is that we should seek detachment. If we seek pleasures or material wealth, the situation will reverse, with Maya taking full control of us. After that, it will be very very difficult to reverse the situation.

We cannot practice detachment, and we cannot practice not seeking rewards, unless we are sure that our basic needs will be met. This is where our dedication or Bhakthi will be fully tested. There is no assurance provided that our needs will be met. There is no assurance in life about anything. This is the ultimate beauty of this existence.

We have to take that step towards the Paramathma without the benefit of a “written contract”. That is true Bhakthi.

Moksham will not be granted unless Bhakthi is genuine and unwavering. This is the meaning of all the misery and suffering that we may experience in this life.

Will we have Bhakthi even if we do not succeed in anything that we do? Will we still have Bhakthi when physical disability and pain have to be endured? Will we still have Bhakthi when we are in material poverty in an ocean of prosperity? These are the big tests and situations that will test our dedication. If we are unable to bear what we think is “discrimination”, we will have to start all over again.

As long as our meditative efforts are not dropped by the way side, the Paramthma will always be there to guide and provide encouragement to stay on the course, for as long as it takes. No one will be left behind.

May we be endowed to return the Paramthma’s compliment of holding our hands for eternity, by being unwavering in our Bhakthi, no matter what the pitfalls and calamities in our worldly lives.

Slokam 3

The form of the Paramathma that Kardamma holds in meditation in his mind is one of peace and tranquility. The Paramathma’s form is a glowing lustrous blue with a tinge of the shadow of a passing rain could, an enchanting smile and an extended hand holding the Lotus. The Paramathma appears in this transfixing form, striding atop Garuda, to Kardama, who has set his mind in meditative concentration.

It must be noted that Kardama’s meditative posture is sustained for a greatly extended period of 10,000 years. So it is not an ordinary task.

Once we are set on the path of attaining mukthi, may there be no reversion into a worldly life ever again.

Slokam 4

Kardama’s marriage to Devahuti is extolled in this slokam. Nine daughters were born to them. The Paramathma was born as the tenth child, the Son, Kapila. The Paramathma confers the boon of a place in Vaikunta, before disappearing from Kardama’s penance.

The Paramathma was, in a later avatar, born as Sri Krishna in the Jail of Kamsa. The Paramathma faces an unending series of threats and let downs right through His life on Earth. Obstacles and opposition are strewn on the path to establishing Dharma on Earth. The Paramathma assumes the role of the eternal Teacher. Reforms and lessons are executed by destroying the forces of adharma and enlightening Bhakthas on the path to permanence.

Kapila’s appearance was in much earlier times to Kamsa. At the time of Kapila’s appearance, the qualities of introspection and analysis were probably not qualities that the common man was aware of. Establishment of Samkhya was necessary to induce intellectual progress. This is the purpose of the birth of the Paramathma, as Kapila.

As a Sage, the Paramathma does not face any obstacles, as are encountered in establishing Dharma, in the form of Sri Krishna. As Kapila, the Paramathma spreads the Samkhya through disciples and through intense meditation, the foremost disciple being His own Mother, Devahuti.

Samkhya is not a philosophy. It is a fundamental evolutionary step on the path to attainment of universal consciousness. Samkhya is the development of the mental properties of inquiry, doubt, inner conflict and duality, which ultimately lead to surrender at the feet of the Paramathma.

In this regard, one instance must be mentioned. The Sankaracharya of Kanchi Kamakoti Peetam, also known as Mahaperiyava, is said to have lamented once when a commercial flight crashed in India, killing all passengers onboard. He is said to have lamented that His tapas does not seem to have been strong enough, to counter opposing detrimental forces, since otherwise this unfortunate event would not have occurred. It is very important to understand the implication of Mahaperiyava’s statement. The physical world and its events are subservient to the mental state and frame of mind. The Paramacharya, through His powerful meditation, is able to take responsibility for and maintain peace and stability in the entire conscious realm.

At our small level, we should be able to perform tapas to at least bring peace and live without conflict in our own lives.

Kapila’s tapas spread the qualities of self inquiry into the minds of the entire human race.

In the modern world, we live by mental power. Physical prowess has receded into the background. Mental power and the ascendant Guna determine the physical events of this world and shape our lives. Mental power is harnessed by self control, which is exercised through analysis, detachment and observation.

It is apparent that what ever we have, physical, mental, conscious, subconscious, or the events that we encounter in our lives, are all endowments by the Paramathma. There is no other source of this lavishness of consciousness that is bestowed on us.

May our effort at evolution be enabled by unflinching adulation of the Paramathma’s manifestations, both within and externally to us.

Slokam 5

Manu was advised by Narada to take his daughter Devahuti to Kardama and offer her in marriage. The slokam affirms that it was the Paramatma who advised Narada to do so, thereby confirming that it is only the Paramatma that directs and controls events in this universe.

Reading a bit deeper into the Slokam, Narada instigates us into action based on the Paramathma’s instructions. If we are without bias and keep our minds open and receptive, we will receive these instructions for acting in our best interest all the time. If we recognize these instructions are from the Paramathma, and follow them to the “T”, progress is assured along the correct path. The problem is that these channels of communication are closed, for most of us, by clogging forces such as fear, ego, ignorance, doubt etc.

Unclogging the receptors of the mind and leaving them open, will ensure inflow of divine messages and inspiration for sustenance. It is not possible to discern and identify these messages if our minds constantly makes noise of its own. This noise must be turned down, using Bhakthi as the volume control.

May we be endowed with the strength to quieten the mind and focused at the feet of the Paramathma.

Slokam 6

Devahuti is the personification of goodness, virtue and all that is ideal in us human beings. The slokam highlights the conflict faced by every Bhaktha who is married. The conflict is between allocation of our limited time between services to the Paramatma and family functions and duties. The slokam emphasizes that Kardama was able to meet both requirements successfully. This was probably possible only because of Devahuti’s understanding disposition.

Unsuccessful marriages can be a major obstacle to attainment of moksham. It is a challenge that few can overcome. In modern families, particularly in the west, coping with family life is a full time occupation, and it leaves no resources for spiritual progress.

May we be endowed with good life partners who will not cause a disruption in our spiritual pursuits.

Slokam 7

Kardama is said to have created a flying vehicle for Devahuti, He is also said to acquire a youthful body. This probably implies that Kardama was relatively older as compared to Devahuti. The flying vehicle becomes their home for the next few years, as they raise a family. It is said that Kardama was able to do all this through the power of his mind.

Since Kardama spent many years in austerity, these feats of the mind would not be difficult for him. A similar person in Bhagavatham is the sage Vasishta, who uses the endowment of Kamadenu, the mother cow, to create a meal for the whole of viswamitra’s army.

Vishwamitra immediately wants to take over Kamadhenu and enters into a huge destructive battle with Vasishta.

Vishwamitra and Vasishta’s time was well after the early days of Kardama. So it is apparent that the evil of possessiveness had entered the mind. Kardama’s time was pure truth without any pretentions. So there was no conflict. Whatever possessions Kardama had were all direct endowments from the Paramathma. There was no desire to acquire anything more than what was needed. All possessions were dedicated to serving the cause of the Paramathma. Conflict and greed comes into the picture only and only when these possessions are attempted to be used for personal pleasure. This is what happened when Vasishta used Kamadenu to entertain Viswamitra and his army. Vasishta did not expect the act to invoke greed and obsession with possessiveness in the mind of Viswamitra.

When there is no greed and the spiritual path is pursued and dharma is upheld, endowments will pour forth from the Paramathma as required. There are any number of narratives in the Bhagavatham to affirm this commitment from the Paramathma.

On the flip side, the Paramathma also uses the showering of overwhelming wealth to punish those on the path of self indulgence. An overdose of luxury that is misused, soon brings misery in its wake.

May we be blessed to be happy and contended with the minimum requirements to carry on our lives and apply these wisely to attain Moksham.

Slokam 8

In the Flying vehicle was born nine daughters to Kardama and Devahuti. Although as he had indicated, prior to the marriage, Kardama wanted to retreat to the forest to pursue penance, he continued to stay to await the birth of the Paramathma.

An indication of the desire to quietly pursue the spiritual path in advanced years and retreat from worldly life, emerges very strongly in the Bhagavatham, and Bhagavath Gita. This was probably the way of life in those times, when there was no insecurity in departing from family and social connections.

May we consciously minimize our attachments to worldly pursuits and set our sights unwaveringly on the attainment of the Paramathma.

Slokam 9

Kardama advices his wife to be devoted to the service of the Paramathma. She follows the advice without deviation. The devotion of Devahuti to the Paramathma gives her the endowment of her Son, who is the Paramathma Himself.

The slokam reiterates that the Paramathma was born as Kapila to spread among the people the knowledge of the Supreme reality. The knowledge comes in-built with the conflict caused by the seeds of doubt, sceptisism, disbelief, and suspicion, that germinate in the mind.

These seeds grow into gigantic trees that create havoc in our lives, unless we line up the support of the almighty, in our minds, and hold Him with conviction and dedication.

May we be endowed with the necessary conviction to hold onto the feet of the Paramathma and never let go.

Slokam 10

Kardama entrusts Devahuti to the care of the Paramathma in the form of Kapila. He then retreats to the forest to pursue moksham. Kapila teaches the basis of religion and higher attainments to His Mother, and then turns to spreading the knowledge among humanity.

As is apparent, the Paramathma in His swaroopam as Kapila, is planting the seeds of knowledge of the ultimate reality in the minds of people.

A task of immense magnitude, which is ever ongoing in alternating bouts of advance and retreat, only to advance again.

Knowledge or knowing the supreme is the avenue for realization. One important must be drawn from this statement. Knowledge of the ultimate reality is permanent. Otherwise, attainment of the state of Moksham will not be possible, because the state of Moksham, unlike the temporary elevation attained by accumulation of punyam, is permanent. There is no reversion to the life of births and deaths.

Knowledge, as we understand it, resides in the mind. The mind however has no permanence. It dies with the body. So it must be inferred that the home of the knowledge of the absolute is the universal consciousness which is a part of the Paramathma.

Acquiring the knowledge of the absolute takes many many lifetimes of gradual evolution and will include setbacks as the mind succumbs to temptations.

Knowledge implies reaching an unchangeable conclusion. This conclusion should be beyond doubt. It should not have any element of duality. In other words there should be no ownership or pride of attainment associated with the conclusion. The conclusion is the inference of many experiences of trial and error.

This is why, the induction of rationality, performing tests, obtaining proofs to support conclusions are all part of the Samkhya approach, to encourage people to explore, discover, test and come to conclusions on facts about our inner selves.

The path to knowledge is the path of life, which is filled with obstacles that induce fear, doubt, suspicion, insecurity, illusions, and delusions. These are big obstacles that often make mere ropes seem like snakes.

Overcoming these obstacles of the mind is a huge challenge, and everyone of us has to take this on willingly, and with the ever extended support of the Paramathma, meet the challenges head on and overcome them.

Once the journey of life begins, there is no backing off. Avoidance is not an acceptable solution.

May we forever be bathed in the waves of devotion and never back off in the face of challenges.

Canto 15

Kapila’s Samkhya is enunciated further in the Slokams of Canto 15. Association with noble souls is very important from the point of view of conviction and sustenance to stay on and progress on the path of attainment of moksham. It is important to note that participation in daily activities is a requirement that cannot be shirked. However, the participation should not be tainted by attachment. The different components of the self, and their interrelationships are analyzed in Canto 15.

The ultimate knowledge is the surrender of the different components to the Paramathma’s control. The fruit of this knowledge is the constantly meditative focus on the Paramathma that we fix our mind and consciousness on.

The devotion to the Paramathma is exclusive. It has to be dedicated and total, because it is permanent. The transition to permanence will occur only when there is no room for any thought other than the Paramathma, in our minds and consciousness does not waver at all from Him.

Surrender to His ownership means that we do not seek anything at all. The mind is in a state of complete peace.

Surrender will be attained only when we realize that it is the state of our inner turbulence that is driving the external worldly experience and not vice versa.

May we partake in the teachings of Kapila to attain the inner state of tranquility and peace.

Slokam 1

The relationship of the mind to sensory objects is explored in this slokam. The need to practice detachment from worldly objects is emphasized. The slokam points out that detachment cannot be practiced unless there is a continual stream of devotion that is kept flowing in an uninterrupted manner. The state of enlightenment is fortified when we spend time in the company of spiritually elevated souls.

The slokam points out that the attachment of the mind to sensory objects arises from the state of our Gunas. If the state is imbalanced towards Rajasic, then bondage to the object ensues. The dominance of Tamas would be the other extreme of total ignorance or unawareness. Both these will only cause misery and lamentation.

In the process of shedding attachment, we also learn to balance the Gunas. When we improve control over the imbalance of the Gunas, we become progressively insulated from the impact of worldly events.

The practice of detachment is absolutely essential in attaining a higher state. Detachment is associated with practice of Bhakthi, which places ownership of objects, relationship and events at the feet of the Paramathma. Detachment is also associated with the practice of an approach of tyagam and an ability to to always live outside the self.

Slokam 2

Complete knowledge of the self is said to release physical bondage. The components of the self, of which we have to gain cognizance are enumerated in this slokam.

The components of the self are categorized into the following;

Category 1

Purusha (the observer, the spirit or consciousness)
Prakriti (the observed)
Ahamkara (the Ego)
Indriyas (comprising the five senses and 5 organs of action, hands, legs etc.),

Category 2 – Nature (other than us)

Five Tanmatras – The 5 tanmatras are Sound (Shabda), Touch (Sparsha), Vision (Roopa), taste (Rasa), Smell (Gnadha). These tanmatras are related to each sense organ. In Ayurveda

Five Bhutas – The Five Bhutas Are:
- Akasha (Ether).
- Vayu (Air).
- Tejas or Agni (Fire).
- Apas (Water).
- Prithivi (Earth).

Category 3 – The Paramatma’s pervasiveness as the supersoul, in all beings, elements and objects, also known as Mahattatva.

Mahat-tatva; (the super soul within all manifested objects). Kṛṣṇa first informs Arjuna that He is the soul of the entire cosmic manifestation by dint of His primary expansion. Before the material creation, the Supreme Lord, by His plenary expansion, accepts the puruṣa incarnations, and from Him everything begins. Therefore He is ātmā, the soul of the mahat-tattva, the universal elements. The total material energy is not the cause of the creation; actually Mahā-Viṣṇu enters into the mahat-tattva, the total material energy. He is the soul. When Mahā-Viṣṇu enters into the manifested universes, He again manifests Himself as the Supersoul in each and every entity. We have experience that the personal body of the living entity exists due to the presence of the spiritual spark. Without the existence of the spiritual spark, the body cannot develop. Similarly, the material manifestation cannot develop unless the Supreme Soul, Kṛṣṇa, enters. As stated in the Subāla Upaniṣad, prakṛty-ādi-sarva-bhūtāntar-yāmī sarva-śeṣī ca nārāyaṇaḥ: “The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes.”

Read more: https://vanipedia.org/wiki/Mahat-tattva_-_an_essential_subject#ixzz6NOUgGJ00

The slokam enumerates the different forces involved in physical manifestation. However, the one aspect that is subtle and has to be perceived only by infesrence is the Mahat-tatva, without which there will be no manifestation or emergence of the universe.

The pemeance of the supersoul in both Prakriti and Purusha is the common link that enables consciousness.

Lets think of it this way. If we see a tree, physics tells us that the light from the sun is reflected by the tree and reaches our eye. The image on the retina of the eye, stimulates the brain into generating the image of the tree, in our mind.

Just the generation of the image of the tree in our minds, will not enable us to become conscious of the tree. That aspect will have to be enabled by the presence of the supersoul in the tree and in the mind. This common link enables the mind to become conscious of the tree. This is why Krishna Paramathma tells Arjuna that both the observer and the observed, the actioner and the action, as well as the result are Himself and Himself alone.

It is not easy to understand the forces that enable consciousness. Very little of modern science is directed towards study of perception and consciousness. It appears beyond the boundaries of rationality.

Knowledge resides in the mind. It is born of dividing the whole into component parts and defining their interaction. Once this is done, the mind assumes that it has understood the observed phenomena. However, consciousness is just the opposite. It brings that component parts together into a common location in the mind. Rationality requires the splitting of the observer and observed. Consciousness is the observer and observed being brought together. Understanding consciousness, using the mind may therefore be beyond the scope of its capabilities.

Maybe consciousness is just meant to be experienced and not rationalized?

We have learnt from the prior slokas that the permanence of consciousness is the objective of the evolutionary process. It is not meant for us to gain knowledge of consciousness and transform it into permanence from transience. Permanence is the final endowment from the Paramathma, after we have attained knowledge and control of the self.

The slokam states that, according to the teachings of Kapila, if these 25 different categories or component parts are well understood by us, (the spirit or consciousness) the knowledge resulting from this understanding will instantly release us from bondage.

So knowledge of the self is the switch that elevates us from transience into permanence.

Each of us has our own way and means of accumulating knowledge and coming to conclusions. There are preset book of detailed instructions. One aspect that is clear, is that the attainment of self knowledge is not going to happen without the Paramathma’s guidance.

It is upto each one of us to invoke the Paramathma, learn the requirements from the scriptures, seek guidance from enlightened souls and keep proceeding on the path of progress without looking back.

The Paramathma has provided clear guidance not to look at the past and live in remorse.

It is clear that the dawn of the eternal truth, in the form of knowledge is the requirement to attain the ultimate endowment from the Paramathma.

Knowledge in the scriptural sense is actual transformation of the self. It is not just memorization or remembrance or even just an understanding of the various aspects and phenomena that are involved in the puzzle of life.

This knowledge will not be tinged by doubt, fear or mistrust. It will be complete transformation, resulting in enlightenment.

So a step by step elevation of the mind to discard worldly phenomena, minimize the sway on the mind of worldly events, discard desires, greed, possession, practice vairagya, quieten the mind, and finally surrender. This transformation then results in the endowment of enlightenment, or knowledge of that which cannot change. This knowledge then opens the door to moksham.

May we stay focused and determined on the path of attaining self control.

Slokam 3

The effect of “wayward” Gunas on the “spirit”, which is consciousness, is elaborated on in this Slokam.

The slokam mentions that attachment relates to the “spirit” or consciousness. The imbalance of the gunas, causes possessiveness, not in the mind, but in our consciousness. Attachment to the effect of the Gunas also results in attachment to the Gunas. This attachment is the trap into which most of us fall into.

The slokam affirms that the way out of this trap is only through devotion to the Paramathma and also the knowledge of the ultimate truth, which is the Paramathma.

Attachment is the desire to repeat what is considered to be a pleasurable or pleasant experience. So there is no inclination to evolve out of this trap, until the point that the experience turns sour, at which point, the loss suffered might be so debilitating, that it may not be possible to pull back and reverse out of the situation.

If all our experiences are attributed to the Paramathma, then our attachment will be only to the Paramathma. We will not be attached to the fruits of action any longer. This is the primary reason why we should always associate everything that we perceive with the Paramathma. Attachment to worldly manifestation should be zero.

Continually performing the Paramathma’s nama japam, like Narada ensures that we stay unattached to all worldly experiences. Considering that the world is full of temptations, this is not easy to do. However, there is no dilution of this requirement.

May our dedication to this attainment of dropping attachments and our dedication to the Paramathma and attainment of knowledge of truth be total.

Slokam 4

The slokam is formulated as a direct statement from the Paramathma to His Bhakthas. The Paramathma affirms the requirement of control of the mind as a primary step towards casting aside all our illusions and delusions.

The Paramathma mentions that His enticing divine form be the focal point of our mind, to the exclusion of everything else. The meditation should be continuous, unti the image becomes a permanent recluse for the mind. There will be no other thoughts.

We have been endowed with the Purusha, the Prakriti, the Indriyas, the Ahamkara, that Bhutas, the Tanmatras. The Paramatma has also assumed the role of the Mahat-tatva to activate our faculties and empower them.

Our consciousness can only be directed to seek His endowments in moving forward on the path of life.

Slokam 5

Our intellectual evolution reaches a pinnacle only when we are In acknowledgement of the beauty and infiniteness of the Paramathma’s manifestations.

Our capabilities are limited by our own experiences. We are not the creator of ourselves. Our effort is only to develop the ability to understand what we have been endowed with, and to manage and keep them under control. In other words, the Paramathma has entrusted these faculties to us for appropriate use and development of common good. Into every action that we perform, we should build in the acknowledgement of the intentions of the Paramathma.

Sri Krishna Paramathma has clearly said in the Bhagavath Gita, that the intent behind every action that we perform should be dharmic. It is this selfless intent, that will determine whether we are successful in our effort or not. Actions with an adharmic intent with a self centered approach will not succeed.

The intent will be selfish, unless the purpose and the results are acknowledged, consciously by us, as being enabled by the Paramathma and so should be executed in a dharmic manner.

The level of dedication that is required is extremely high. It is to illustrate this level of dedication, that the Battle of Kurukshetra is set between close cousins, relatives, teachers and students. Adharma should not be tolerated even if it is perpetrated by those that are near and dear to us.

This requirement of total dedication is beautifully described in this slokam. It is said that “By listening to and singing in praise of my plethora of virtues, and sportive activities, the devotee acquires a state of supreme devotion (parama-bhakthi), in which his mind flows naturally clearly towards Me, like the clear waters of the Ganga flow towards the sea.”

The slokam goes on to add that when this happens, “death is conquered”, meaning that moksham is obtained.

It is said in the slokam that this was the substance of the teachings of Kapila to his mother.

May we be ever singing the praise of the Paramathma with our mind and our faculties.

Slokam 6

When we are born on Earth as human beings endowed with all the required faculties that enable self realization, through the Bhakthi Margam, we should not be indulging in any other pursuit. This test is a severe one. The consequences of non-compliance are also equally severe.

The primary requirement of redirecting our attention and maintaining it every moment, at the feet of the Paramathma, will be possible when we recognize that the effort results in the experience of complete bliss. Focusing consciousness and the mind without deviation, excludes both desires and the consequent misery from pervading our mind.

Although it is likely that all of us would understand what is required of us, life poses constant challenges that severely test this endeavor. We cannot deviate under any circumstances. Once we reach a certain threshold, the continued experience of natural bliss will begin to take over. At this point, we will not be impacted by worldly pulls and pushes. We will reach a complete state of self contained satisfaction, that does not depend on external accolades. Until this state is attained, it is Bhakthi alone that will keep us moving along on this path to ultimate eternity.

Although we may temporarily falter, it is important that we recognize that we have faltered in our effort, and quickly return to the path. There is no forgivance or deliberately opting for worldly comfort, even it it only means focus on family.

The irrevocable assurance of the Paramathma, as demonstrated in the various slokams of Bhagavatham is that He will be there to support and take care of the needs of His Bhakthas.

May we never lose confidence or deviate from dedication to the Paramathma.

Slokam 7

A question that has often been asked regarding reincarnation, is the reason for us not being able to recall the events of the past life. So there is often a doubt raised as to whether reincarnation is factually correct or not.

In this slokam, Sri Bhattadri provides a clear answer. At the point that we enter the womb of our mother, we are conscious of our previous birth and we are actually in grievance about re-birth. We however forget all of these at rebirth.

It may appear that if we are given the benefit of the knowledge of the errors committed in prior lives, maybe we may not make the same mistakes again.

However, it must be borne in mind that as beings that are not even able to live with the unpleasant memories of the events of this life, what will our mental state be, if the events of our prior lives are also carried with us? Remorse and regret will overwhelm us and we will not be able to perform our duties in this life.

That is why the Paramathma clearly states in the Bhagavath Gita that we should never look at our past. We should always use the lessons from the past, but stay focused only on the future.

We do carry the lessons learnt from past lives to the present, although we may not be aware of it. The lessons learnt in the past determine the environment and circumstances into which we are born in the present life. So we are given an advantage, or a disadvantage, over other souls that habitate this planet. This advantage may not be in the form of health or wealth. It is usually in the form of matching the obstacles we face to the capabilities that we are endowed with.

Remember Krishna’s Paramathma’s statement in the Bhagavath Gita that if He wants to punish someone, He showers them with worldly wealth, which can only prevent them from realizing the ultimate truth about themselves.

The slokam also mentions that although we suffer in our childhood, in trying to learn the ways of this world, we again fall into worldly indulgences and traps in our youth, which sets the stage for another rebirth.

May we use all the lessons learnt, in the past to set our minds firmly on the Paramathma.

Slokam 8

It is said in this slokam, that there are two paths to evolution. One is the performance of rituals according to the scriptures. The performance of, and adherence to rituals, endows a temporary stay in Svarga (ruled by Indira), where luxuries can be enjoyed, till the benefits are exhausted, and then one has to return to Earth.

The other path is the devotion to the Paramathma, where action is performed without any desire for fruits of action. In this instance, there is no return from ascendancy.

The path of rituals is relatively easy to practice because there is a direct correlation between effort and immediate rewards. The path of the Paramathma offers permanent elevation in return for leading a selfless life that may seemingly be barren of rewards.

May we all make the effort to graduate out of worldly existence without returning.

Slokam 9

Devahuti is said in this Slokam to have absorbed all of Her son’s lessons, and followed them to the last word, without deviation.

Kapila then blessed his mother and leaves her to pursue the path of liberation that he had taught her.

Kapila,in the company of sages is said to proceed to the North east, to pursue spreading his teachings among the people.

Like Devahuti, may we be blessed to receive the teachings and be set on the path of liberation.

Slokam 10

Sri Bhattadri then affirms to the Paramathma that He is totally in conformance to devotion to the Paramathma being the only path for attaining liberation from the seemingly unending cycle of births and deaths.

Sri Bhattadri also mentions that there is really no need for elaboration on the requirement and the endowment that it confers on us. Both are very clearly stated in the many passages of our scriptures and Ithihasas. Anyone who has experienced even a little of this worldly life, will know the truth of these statements and will not have an iota of doubt. When there is even a small suspicion, a doubt or insecurity or fear about the path to be pursued, the forces of worldly existence will continue to drag us down. When all doubt is eliminated from our minds, the obstacles in our paths will disappear without further effort. Devotion will ensue and our mental stream of thoughts will flow unendingly towards the Paramathma.

May our devotion to the Paramathma be absolute and dedicated.

Canto 16

The temptations that life throws to distract us from our endeavors are many. Succumbing to these temptations results in degrading us into lower levels of evolution. Resisting and overcoming the temptations enables us to continue our onward journey.

The temptations initially come in the form of means to satiate physical needs – biological, such as hunger, and reproductive. All three are fundamental needs. However, the satiation of hunger and reproductive urges also results in the experience of physical pleasures, which then becomes an obsession in itself. Fulfilment of these needs requires wealth. The accumulation of wealth results in greed and power.

Once these obsessive forces take over, the mind degenerates to a state of addiction and cannot attend to the major task at hand, which is purification of the self.

This is the greatest challenge and obstacle that life throws in our paths. Recognition of these obstacles and learning about their consequences, without the misfortune of being entrapped is the very purpose of spiritual education.

One point is to be noted. It may be that we may resist the entrapments and not actually commit these acts. However, if our minds continue to dwell on these factors, then moksham will be out of our reach.

In Srimad Bhagavatham, it has been said that, Draupadi, who is the wife of the five Pandava brothers was not equally disposed with all of them. She is supposed to have been obsessed with Arjuna. So when the time came to determine if she qualified for moksham, it was deemed that the infatuation for Arjuna would preclude that possibility. Maintaining a sattvic attitude and practicing vairagyam from all aspects of physical manifestations is a fundamental requirement to attain moksham.

Indra, who is the lord of the Devas is tasked with the function of delivering the test of temptation. He has both the environment (gentle breeze, pleasant smell, etc.), as well as a bevy of damsels that he deploys to distract and break the meditation of great saints. Even Viswamitra was disturbed from his intense penance and succumbed to Urvashi.

Sri Krishna Paramathma clearly states in the Bhagavath Gita, that moksham is not for pretenders. Purity of the mind must be attained. Temporary avoidance of temptations will not be acceptable as success. This is why the tests that we are subjected to in this life are severe.

Life finds a way to assess our merits and de-merits and conclude whether our attainment is pure and genuine or not. No one can get away with pretentions.

We will attain moksham only when we truly transcend our physical needs. Otherwise, rebirth takes over to give us yet another chance and put us through the test yet again.

The Slokams in Canto 16, applaud the Paramathma’s infallibility to worldly temptations. The Paramathma also illustrates some of the steps that we can take to overcome desires.

The Slokams in Canto 16 also bring to the forefront the bonding between Nara and Narayana, which is Balarama and Sri Krishna. Their partnership, personifies the unbeatable combination of strength and eternal wisdom.

In reading and understanding the meaning of the Slokams, it must be always kept in mind, that we are students and the Paramathma, as the Guru of the universe is imparting lessons that will come in handy, as we encounter obstacles in the battle of this life.

In the scriptures, there are portrayals of different people possessing various strengths, attributes and weaknesses and how these people relate and interact with each other. These characterizations are usually siloed, with each character possessing only one major attribute such as dharmic or adharmic, generous or miserly etc.

The personification characterization of the various attributes that we are born with, is only to make it clear to us as to what the consequences of being on the negative side of life. In reality, the opposites exist within each of us and we are constantly torn by their opposing pulls and pressures.

We have to exercise control on the Dharmic aspects within us to overcome the adharmic aspects. The Paramathma will fully support us in this endeavor.

On no account need we waste our time in questioning whether these events “really “ happened and if so when, and what is the “historical” evidence, etc.

Let us read the Slokams within Canto 16 with the knowledge that the primary intent is to make us look inwards and attain self realization.

Slokam 1

Daksha is the son of Brahma. He is highly learned, He is married to Prasuti who is the daughter of Svyambhu Manu. Since the source of life on this planet, is from Brahma, all of us are inter-related. So it is important to understand and accept that although this human family has grown immensely and is unrecognizably diverse, in appearance, and ways of life, we emerged from the same source.

Over time, the family has become nuclear, with smaller groups and sects, isolating themselves, by practice of specific rituals and pursuit of faith in different aspects and forms of the supreme.

Population has grown only by marriage and alliance within the same family. Even today, marriages by and large occur within the same communities.

Daksha has sixteen daughters. Each daughter is married to men with different attributes. Today, daughters would marry men engaged in , business, profession, politics etc. Daksha’s daughters married Gods.

One daughter, Svadha, is said to have been given to forefathers, probably implying that she dedicated her life to serving the memory of and respect to the family’s forefathers.

One daughter, Svaaha is said to have married Agni, God of fire. This probably implies that she was required to keep the flames of light (of knowledge), of warmth (goodwill), burning in the house. This was most likely made possible by serving the cause of conducting yagnas for the well being of the human family.

Note how life becomes specialized, with each of us responsible for one task. Over time, this functional specialization has increased considerably. Each of us possesses conscious knowledge of only a very tiny aspect of life on earth.

Another daughter, Gireesha was given in marriage to Shiva, who is an aspect of Paramathma. It is implied that Gireesha was dedicated to serving the cause of God, of Dharma.

The women, being the cornerstone of the family, are tasked with giving direction and also supporting the rituals of the family.

The good qualities of family loyalty (Svaadha), enlightenment through sacrifice (Svaaha), and Dharma (Gireesha), are the attributes that enable evolution. Inculcation and propagation of these qualities in future generations.

Women are also the primary means of cultivating the attribute within the children, and ensuring that the good qualities are spread in the human race.

Slokam 2

One of the daughters, Murthi, is given in marriage to Dharma. Sriman Narayana is born as the son of Murthi and Dharma. Sriman Narayana is born as the child of Dharma.

There was much rejoicing in the quarters of the Gods, at the birth of Sriman Narayana as son of Dharma and Murthi.

The Paramathma was born as a twin. Nara was born as the twin brother of Narayana.

Nara-Narayana is the twin-brother avatar of the God Vishnu on earth, working for the preservation of dharma or righteousness. In the concept of Nara-Narayana, the human soul Nara is the eternal companion of the Divine Narayana.

The name “Nara-Narayana” can be broken into two Sanskrit terms, Nara and Narayana. Nara means human, and Narayana refers to the name of the deity.

Monier-Williams dictionary says Nara is “the primeval Man or eternal Spirit pervading the universe (always associated with Narayana, “son of the primeval man”; both are considered either as gods or sages and accordingly called देवौ, ऋषी, तापसौ. In epic poetry, they are the sons of Dharma by Murti or Ahimsa and emanations of Vishnu, Arjuna being identified with Nara, and Krishna with Narayana.- Mahabharata, Harivamsa and Purana”.

In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fourth Avatar of Lord Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa. They live at Badrika performing severe austerities and meditation for the welfare of the world.

From the above internet sourced explanations, it can be ascertained that Nara-Narayana are two inseparable attributes of the Paramathma.

Why two and not one? The physical manifestation is inextricably connected to the unmanifested form, so that the manifested form is a replica of the attributes, intents, and purposes of the unmanifested form.

Let us be fully aware of the one and the many manifestations of the Paramathma, as well as the intent and purpose of the manifestations, so that we do not veer from the assigned path.

Slokam 3

Nara and Narayana, being sages of the highest order, performed austerities and penances for a thousand years. The result of the austerities and penances were to destroy the demon dwelling within and harassing living beings. It is said that the boon given to a tapasvi called Dambodhbhava by Lord Surya, made him invincible. When people are drunk with power, they cause havoc in the lives and more importantly, the minds of people. Dambodhbhava did just that. He could be destroyed only by sages that had performed penance for a thousand years.

Nara-Narayana did exactly that and were able to destroy Dambodhava.

The demons playing havoc with our minds, in the form of greed, attachment, make us seekers of illusory pleasure and gratification.

The demons can be destroyed only with intense tapas on the Paramathma.

May we be endowed with the resolve to perform uninterrupted tapas until the demons with us are dispelled.

Slokam 4

Whenever we engage in tapas, the mind is distracted by forces of discord that attempt to pull and push it from the path of concentration.

It is said that Indira, who becomes jealous of those seeking Narayana, instigates the God of Love to cause the disturbance by sending damsels to tempt and lure the thoughts and consciousness of the devotee. In this slokam, it is specifically mentioned that Indra becomes jealous of the power of self control that Nara-Narayana have, and because o which, he cannot exercise any influence over them.

Once the tapas is broken by succumbing to the alluring damsels, the tapasvi has to start all over again. This way, it is said that Indira maintains his lordship over the deities and maintains his monopoly to enjoy the fruits of Swarga lokam.

The demons of distraction are already built into us. When we try to calm and quieten the mind, these forces surface to try and hold their sway. In other words, these forces that were built within us to ensure our survival and propagation, resist being quelled. They have almost supreme power over the mind. To quell this power requires an immense effort of concentration.

Nara-Narayana, having manifested in this world, influenced, at least partly, by Indira, had to face the same issues. The intensity of their penance, is said in this slokam, to have extended for a thousand years. The magnitude of the problem can be assessed from the fact that it took a thousand years for Nara-Narayana to overcome this obstacle. We are mortals and do not have a thousand years to live, and our penance can in no way be comparable to that of Nara-Narayana.

Our penance has to be spread over many thousands of life times before we can conquer and demolish the inner demon of temptation.

All our acts will then become selfless, which will unfold tranquility and permanence.

May we invoke the divine help of the Paramathma and continue onward on the path to the purity of Moksham by establishing complete self control.

Slokam 5

The environment is set to cupid’s choice with a gentle breeze, spring blooming with flowers and greenery. The side glances of the enchantresses serve to accentuate the temptation. However, Nara-Narayana are not distracted even for a an instant.

Cupid, seeing that his strategy is not working, goes into a panic, since his mission was not succeeding.

Indra deploys the same strategy on virtually everyone that wants to attain self realization through tapas. Most tapasvees who have not advanced far enough would fall victim to this ruse.

The Paramathma explains in the next slokam as to how and why He cannot be defeated by the ploy.

May we remain steadfast in our effort.

Slokam 6

The Paramathma addresses cupid, the devine damsels and Vasantha (the spring season) and tells them that they only follow the path set in His mind. So there is no question Him falling prey to their temptations. Because of the power of His Self control, He is not only able to completely insulate from any external impact, He is able to control them, and make them give up.

The Paramathma is then said to show, the awestruck and wonderstruck trio of cupid, that He can, at His will, create damsels that would ar outshine those at Indira’s call.

May we develop the same strength of detachment to subvert the call of temptation.

Slokam 7

The Paramathma awe’s cupids team, by displaying Urvashi, who’s mere fragrance was enough to intoxicate the beholder. All the heavenly beings were enchanted by Urvashi’s beauty.

Urvashi is a product of the Paramathma’s mind, as we all are also. The Paramathma is demonstrating that in this Slokam, that the power of tapas can tap the infinite power that is within us.

From the prior slokams, it is apparent that our capabilities at our individual level are very limited. Our capabilities can be expanded only when we are synchronized with the Paramathma, just like Nara is in complete synchronization with Narayana.

Without invoking the Paramathma, it is not possible to overcome the hurdles and obstacles thrown in our paths.

May we be convinced of the capability to expand our capabilities to an unlimited extent by complete surrender to the Paramathma.

Slokam 8

Indira becomes ashamed at having plotted to upset the Paramathma’s tapas. He realizes that there is unlimited power at the disposal of the Paramathma and is awed by the manifestation of the exquisite Urvashi.

It is to be noted that the Paramathma is not upset by the attempts of Indira’s team. This is in direct contract to the later Rishis and Muni’s who invariably subjected the damsels sent by Indira through curses and punishments for having attempted the dastardly act of interrupting penance.

The Paramathma gave them the benefit of His generosity in recognizing that they were only performing duties assigned to them.

May we likewise realize that the temptations are fulfilling only their duties of testing us, and are not paying us a compliment by seeking our company. We should use this guidance to take a sattvic view of their endeavors and not fall pray to what we think is a tribute to our capabilities and endowments.

When we think of temptation as a tribute to our disposition, we will fall prey to the trap.

In displaying Urvashi, the Paramathma is basically telling us that the power of restraint and self control can produce rewards of incredible beauty and far greater value than the worldly objects of temptation. The Paramathma is also conveying the message that when we have these capabilities within us, why should we seek material objects of this world, that can only land us in trouble.

The form of Urvashi is not to be taken literally. It should be considered only as a symbolic demonstration of the prowess at the disposition of the true yogi, which should be used only for the elevation of the self.

May we forever keep our true relationship to this world in the correct perspective in our minds.

Slokam 9

We lose our balance when we are consistently euologized or praised. Our own sense of false pride becomes highly elevated. We start to believe that we possess capabilities that the rest of humanity does not have. We soon start to live in a world of illusion and assumed lordship. Rajasic guna starts to take root.

Daksha felt disrespected because his son-in-law Shiva does not get up from his seat to acknowledge the presence of Daksha. He feels so disrespected that he insults his own daughter by not inviting her to a yagnya conducted by him. His daughter is unable to bear the pain and ultimately gives up her tenure on this planet. Shiva perumal, in anger, disrupts the yagnya and finally kills Daksha. The confrontation results in many curses being traded between the Father in law and Son in Law, resulting in permanent damage to both sides.

Shiva Perumal is not known to get easily agitated. He does not cause disruption or damage. Yet the circumstances that life can throw at us are so intricately and meticulously designed to test us that few can come out unscathed.

May we never allow our ego to take over and blind us to reality about our place in society. May we always remain consistently balanced and unmoved, despite the insults and the garbage that may be thrown at us. May we always lead sattvic lives with an equitable/balanced demeanor and disposition.

Slokam 10

The conflict and animosity between Daksha and Parameswaran, is the illustration of the conflict between father-in-law and son-in-law that we are witness to and also experience in our everyday lives. This conflict is as violent and as brutal as the one between mother in law and daughter in law. These animosities are life and death matters and are regardless of age, or personal qualification or attainments.

The animosity is based on a mutual hatred and disrespect. The animosity, surprisingly, originates from the father in law and mother in law, on both sides of the family. The son in law (even Parameswaran himself, as depicted in this slokam), are led into and entrapped in this conflict, from which, there is no release. This is a very very serious issue that is at the root of many many family and social disruptions.

The problem is pervasive and no one is exempt from its impact and consequences. It breaks up lives and families and may well cause their destruction.

Injustice happens all around because o the conflict.

The slokam brings out the consequences in all its gory detail. Detachment, Vairagyam are very effective in combating this menace. The conflict ultimately leads to isolation and separation and prevents the members from functioning as one family with one objective.

Conflicts arise from the perception that we encroach on each other’s territory. It also arises when family members try to dominate others and dictate the priorities. Conflict takes final shape when Rajasic Guna gains ascendancy in the family. In order to avoid sowing the seeds of conflict, it is an absolute requirement that all the members of the family should be Sattvic, should be equinamous and should be practicing vairagyam. It is very easy for the seeds Even if one member does not, that one member will easily be able to induce conflict in all others. This is what we observe in our everyday lives, both at the micro family level and at the larger society level.

The ultimate purpose of conflict is to ensure that we maintain a certain level of independence, and should not be dependent on others for support, either social, economic or emotional. It is only to clearly establish the understanding within us, that the only relationship that should ever matter to anyone of us, is our relationship with the Paramathma. There is nothing else here that matters. Consider the level of our relationship to the Paramathma as the primary driver of all the events in our lives. We have to be clear that this connection overrides and influences all events in our lives.

When we discover that we are conflict ridden and there is little solace that we can expect from our fellow beings, that is when our minds disengage from the world around us and turns to the Paramathma. Without these disruptions and divisive forces, our attachment to the people and objects o this world will be unbreakable.

The Paramathma has enacted the sequence of events through Parameswaran and Daksha only to educate us, of the serious familial and social conflicts that everyone of us face in our lives.

Prior knowledge of what we are likely to go through always helps to mitigate the impact of the actual conflict. However, it is not easy to surmount hostility, even if we understand that this is what is to be expected. Once we feel abused or mistreated, all holds and restraints in the form of learning, detachment, or self-control are completely abandoned.

This heads up on what we are to expect from our lives is what is delivered to us via the Puranas and Ithihasas. All the narratives in the ithihasas and puranas are to be understood only from this perspective. We often make the mistake of making a judgement call on the characterizations.

One example is our wide-spread questioning of whether Sri Rama should have subjected Sita Devi to the agni test to guage if she had been practicing virtue when under captivity.

Considering that this is the question and doubt that every husband would have had under the circumstances, it is a forewarning of what each head of family has to get upto speed in facing the challenges that life is likely to throw at us.

It is not meant for us to sit in the seat of judgement to decide if right or wrong had been committed by Sri Rama, who has already transcended this plane of physical existence, and who has descended to earth only to educate the rest of us by leading a human life at par with all the rest of us.

Let us learn the lessons dispensed by the Paramathma through various means without any doubt that we are to be in preparedness to face the same situations.

Canto 17

Sri Bhattadri addresses a very important point in Canto 17. He narrates the travails of parental rejection experienced by Dhruva by his father, Uttanapaada, the King of the solar dynasty

Uttanapada was a king of the Solar Dynasty. He ascended the throne after his father Manu . Uttanapada was a fragile and an uxorious king. He had two wives, named as Suruchi and Suniti who were blessed with a son each. Uttanapada was particularly more affectionate towards Suruchi. As a consequence, his other wife Suniti and her son Dhruva were not much paid attention.

Dhruva, at a very early age pursues a life of meditation in the forest.

The point raised in this Canto is that worldly rejection makes us turn to the Paramathma.

Is it correct then to say that unless we experience worldly rejection, we will not turn to the Paramathma? Will we be overcome with worldly motivations like greed and desire, to the exclusion of all higher pursuits of life? This is an assertion that is absolutely on target with the human psyche. Our dependence on family and social connections, will exclude all spiritual pursuits.

Rejection causes sorrow. It should not. Everyone of us will experience rejection, probably multiple times, until we realize the futility of trying to gain acceptance and trying to gain solace from human relationships that are essentially undependable and ever changing.

In the modern world, we tend to rely on establishing these “connections” and incessantly waste our time and effort in trying to build them. There can be no solace or comfort that can ever be derived from human associations. So from a broader and higher perspective, the experience of rejection is meant to convince us of the futility of worldly pursuits.

We will experience rejection, until we firmly reach the conclusion that these pursuits are a waste of our limited time. Detachment from dependence on our fellow beings is the first step towards liberation from bondage. If we perceive our worldly experiences as a success, then we will forever be trapped in them.

Whenever we experience rejection, we should take it as a blessing from above, to point us in the right direction.

May we always orient our consciousness away from the physical world and fix it eternally on the Paramathma.

Slokam 1

Suruchi was the wife who Uttanapaada favored. Suneeti therefore took to the correct path of meditation on the Paramathma. The reaction by Suneeti is the correct course of action to take. If she had tried to impose herself on the King and tried to beat back Surichi, that would have been a wasted effort that would have only caused grief, pain and suffering for her.

In the Bhagavath Gita, Sri Krishna gives a clear choice to the Kauravas to choose what they wanted, either His personal presence or His Yadava army. The worldly Kauravas choose the Yadava army. It brings them defeat. The Pandavas, battling with a much smaller and weaker force, emerge victorious under the guidance of the Paramathma’s infinite resources and strength.

May we always orient our consciousness towards eternity and permanence, perform our worldly duties with complete detachment, and without expectation of rewards.

Slokam 2

In our lives we see that some very small and minor incidents cause major rifts and conflicts. All of the major conflicts of this world result from minor starting points. Small issues get built up into major conflicts. We have a situation very similar to that in this slokam.

Seeing Uttama, son of Surichi, sitting on his fathers lap, Dhruva wants to do the same. Suneeti, overcome by jealousy, severely scolds Dhruva for attempting to do so.

The slokam makes the key point that those who are not devoted to the Paramathma, will be overcome with jealousy. They will be subject to all the forces of conflict that torment and consume us on this planet.

The forces of conflict will disappear on alignment of the mind and consciousness with the Paramathma. This is the primary lesson o life that should be learnt early enough, so that we are not inextricably intertwined with worldly pursuits.

Like, Suneeti and Dhruva, may we accept the spiritual orientation early enough to be able to by-pass the traps set by worldly desires. May we always be emotionally self contained and not seek worldly adulations.

Slokam 3

Suneeti is an enlightened soul. She advices her son to overcome his grief of rejection, and seek shelter at your feet. Not many mothers will advise this path, particularly when their children are so young. Dhruva is fortunate to have the guidance of his wise mother. It is also commendable that the child was able to act on the advise and take the correct step.

The intensity of the impact of the event on Dhruva was so severe that he retreats to the forest and pursues a concentrated effort to invoke the Paramathma.

Would the child have taken to this enlightened path, if the mother had not pointed him in the correct direction? That would have been unlikely. Dhruva would have continued in the palace and tried to win over the father’s affection, without success for much of his childhood and adolescence.

Another question would be – would Dhruva ever have taken to spiritualism if he did not face a hostile environment at home? Unlikely.

The important conclusion to be drawn from this slokam is that events in life are designed to steer us to the correct path. It is absolutely futile to pursue attempts at trying to seek worldly attachments as a means of attaining nirvana through relationships, wealth and power.

It is implied in the Slokam that the earlier we embark on the path of seeking the feet of the Paramathma, the better. Once we get entangled in this life, we will not be able to extricate ourselves. The web of delusions and attachments will be all consuming.

The slokam also implies that parental guidance is all important in going down the correct path. Many parents in the modern world have such a huge struggle on a daily basis that we are unable to raise our heads to see the big picture view of life’s objectives.

It is the primary duty of parents to provide early guidance on the priorities of life. Without these seeds being planted, our children will be lost to the traps set by this world.

The slokam also touches on another important aspect relating to actions of the past. It has been said that our Karmic actions from the past cannot be overridden without going through pain and suffering in this life, which will then lead to more mistakes and more suffering and ultimately spiral into disaster.

The slokam points out that surrender to the Paramathma is the only source of release from the impact of karmic influences. This is a release that most of us instinctively seek but do not know the path to take, or more likely, think that the path is closed because of inappropriate karmic actions that may have been performed in the past. The slokam implies that it is wrong to think that those with less than perfect Karma cannot approach the Paramathma. On the contrary, it is more than likely, that except for the experiences on the bad side of life, we will never turn to the Paramathma.

Given, this tendency within us, it is important the we learn the lessons of life early on, when we are too young to get into any major trouble. Once we are entrapped in major situations later in life, there can be either no redaction, or it will be an all consuming life of remorse and regret.

So like Dhruva took the cue from just one incident and realized the correct path under the guidance of his mother, may we pray that we and our children come to the correct conclusions early on in life.

Slokam 4

The slokam has a deep message regarding the environment and orientation of priorities. As a child, as well as being the child of a King, Dhruva was allowed to go away alone to the forest, to pursue the highest goal of attainment of salvation.

The slokam mentions that “fortunately, he met Narada, who installed in him, Your Mantra (name) and the procedure of worship”.

A subtle point of great importance must be noted here. That it so “happened” that Narada appeared from “no where” to initiate Dhruva in the Narayana Mantra, is no accident. Our every move and our every thought is being tracked by the celestial beings. We are guided every minute of our existence by the representatives of the Paramathma, who are His various manifestations.

Madhuvana is the forest that Dhruva retreats to. Given the complexities of a forest life, would a child have been able to survive? Let alone meditate with total concentration? That would have been unlikely, and yet that’s exactly what happened. This is a very valuable insight into our lives and the events that drive them.

“One of the most beautiful forests, Madhuvana is among the 12 principal forests of Braj to be recreated at Krishna Bhumi, Vrindavan. The forest got its name from the sweetest honey that is said to have been found here in the most nectarine bee hives of the Kalpavriksha trees that covered the entire forest.”

So the physical setting is completely engineered and is born only out of our inner dedication to the supreme cause. Everything will fall into place as long as our inner self is oriented in the correct direction. We often make the mistake of coming to the conclusion that the external world influences our inner self, when in fact it is the exact opposite. The inner self is the cause and the feedback that we get from the external world is the effect. We try to manipulate the effect, which is nothing but a shadow. The effort that we make to grapple with the shadow is entirely wasted. As long as the inner self is not on the correct path, the shadow effect of the external world will not change.

Depending on the path that we take, and our orientation and inclination, the events of life will fall into place. If we are set on dhyanam and focus on the Paramathma, and are inclined to surrender ourselves to the supreme, the enabling guidance and environment will be provided.

Sitting in the Madhuvana forest, with only one thought in his mind, Dhruva is soon deeply immersed in meditation. The otherwise hostile forest environment becomes very quiet, conducive, and does not pose any threat to the child.

Taking the step that Dhruva took is not easy. Very few of us will have the courage or the tenacity to actually walk away from what we have. The challenges to disowning worldly existence and retreating to seclusion does not happen without sacrificing a lot. Although we may realize the futility of pursuing a worldly life, the effort required for keeping things in the correct perspective without succumbing to engaging in shadow play is a huge one. We will be tested fully by life to make an assessment of the genuineness of the endeavor and the attainment.

We cannot graduate out of this life unless we drop all pretentions and attachments.

As long as we have the primary objective of life as being one of complete surrender, and nothing else, everything will fall into place. If on the other hand, we pursue worldly objectives, hurdles will mount, with no end in sight.

We are constantly being sucked into the whirlpool of life. We have to perform our duties without attachment. Every bit of our experience has to be transformed into a lesson of life that is to be used only for evolution out of this physical existence. Life does not forgive. Although it may seem harsh, all the pushes and prods that we receive from life are only for the purpose of keeping us on the correct path.

May we always recognize that every aspect of our life is oriented towards maintaining us on the correct path without any deviation. May we always acknowledge this guidance, by complete surrender. May we also be aware that our every intention and thought is being monitored by the various manifestations of the Paramathma, and we receive feedback to adjust our orientation. May we recognize this celestial input and guidance and respond instantly with the correct interpretation and action.

Slokam 5

Dhruva’s father, the king regrets his treatment of his son. The king can, like any parent be expected to go to the forest and retrieve his child.

Narada chooses to visit the king and assure him that Dhruva is safe and has taken the correct step in life. This intervention of Narada is the support that the Paramathma provides to keep us on the correct path. Once it is established that the effort on our part is genuine, the world will not bother us any longer. There will be no obstacles thrown in our direction.

The slokam provides assurance that we are being observed, guided and supported by the Paramathma through His Celestial manifestations.

The king is entrapped between the conflicting forces of his two wives. He is swayed and impacted by worldly pulls and pushes, which have landed him in misery. The misery was passed on to his young child. Dhruva takes the misery and seeks to transcend it by setting out on the correct path. The ability of Dhruva, with the guidance of his mother, to channel, what seems to be a setback into positive action is highly commendable.

This is exactly what we all need to do. Life is not laid out to be a pleasant experience. It has incredible obstacles that are far beyond our physical capabilities to overcome. Defeat and Failure will be our staple diet. Success will be very rare and mostly, insignificant.

We have been endowed with intelligence to enable us to correctly interpret the failures and realign our approach, attitudes and actions in life. Worldly success is always interpreted as an endorsement of our actions. It should not be. Remember, the Paramathma’s fundamental message in the Bhagavath Gita is to perform actions without seeking rewards.

If we seek adulation and monetary benefits, the action will not be acknowledged to originate from the Paramathma. Once we take ownership of the results, we are excluding the Paramthma’s hand from the action. Our ego starts to build up, and we become more inextricably entwined and trapped, and our outlook becomes clouded and confused. The Paramathma is then lost to us.

Dhruva is said in this slokam to have meditated intensely for five months.

May we never seek worldly adulation and rewards as the motivation for our actions.

Slokam 6

Dhruva’s meditative intensity is said to be so high that it suffocates “all quarters”. When slokams refer to “quarters”, it is the abode of the devas. “Quarters” are usually taken to mean the four directions

Dhyanam or meditation is the means for us to communicate with the supreme. It should be able to by-pass and overcome all distractions. To focus the mind means to control the mind from deviations. To control the mind means, the mind should not be subject to temptations, should not be subject to fear, greed, and most importantly, should not seek reward. The act of meditation should be performed as a surrender, without any rebellion, doubts, or conflict.

The mind takes a subservient position to consciousness. A quietened mind, is very much like being in a remote location with no artificial lights. In such a location all the stars in the sky become visible. Likewise, when we dim the false and glaring lights of the mind, the stars within us and the vast eternity of the sky of consciousness become visible to the inner eye.

Once we develop the ability to quieten the mind, we will then be able to be attain a state of consciousness, which is free of conflict. When there is no conflict, a clear channel of communication is established with the supreme.

In this state we go into a listening and receiving mode. Enlightenment begins to flow in. That enlightenment is in the form of knowledge of the self. This knowledge reinforces our control over our physical body and most importantly, our mind. Control of our mind means its surrender to the Paramathma through our consciousness. As long as our mind is activated by the Gunas, it will keep our consciousness fully engaged in worldly matters. It will not allow the Paramathma to communicate with us. The noise of the mind will exclude the ability to “listen” and “receive enghtenment (“Shravanam” will not be operational).

Ceding control of our inner selves to the Paramathma, requires us to practice Bhakthi yogam. It also requires Gnanam or knowledge of the Paramathma, and the discipline to pursue Karma, by surrendering the results to the Paramathma.

To practice Shravanam we should leave all the gates of consciousness open, but close all the gates of the mind.

Ultimately, knowledge is that truth about our inner selves which is already embedded within us. We have to extract this truth without distorting it with the noise or bias of the mind. This extraction is not possible, unless the mind is quitened, controlled and placed at the feet of the Paramathma. A mind that is quietened may slip into sleep. However, if it is held still with focus on the Paramatha, it is stilled, but does not go to sleep.

Meditation requires substantial practice over many years, may even stretch to many lifetimes.

Dhruva was able to master the requirements and attain the highest levels within a few months. The intensity is poetically described as having permeated all directions and reaches the celestials as well.

The celestials are said to be unable to bear the intensity and request the Paramathma for intervention to persuade Dhruva to pause the meditation by granting his wishes.

In Srimad Bhagavatham, many asuras, Hiranyakashipu, Ravana, being examples, are said to have acquired immense strength through intense Tapas, which caused great discomfort in Deva lokam. Boons of invincibility were granted to reward their Tapas, which then backfired, because they were used to cause destruction and devastation.

It is implied that at the highest levels of proficiency, Tapas does cause disturbances, that draws the attention of Deva Lokam, to the source of the Tapas.

The Paramathma, understands the request from Devas and appears on Garuda to grant the wishes of Dhruva, who is said to have been immersed in the conscious bliss of intense Tapas.

Dhruva took the important step in the right direction. He was rewarded with the dharshan of the Supreme.

May we stay on course to attain the level of perfection which Dhruva does.

Slokam7

Dhruva was ecstatic at the Paramathma’s appearance. He is unable to speak, because he is overwhelmed. The Paramathma touches his cheek tenderly to dispel his restraint and confusion.

The Paramathma pervades all nooks and corners of this universe. Another child, also a son of a king, Prahalada, saw Him everywhere and in all forms. Just like Prahalada, Dhruva was rejected by his father.

We should learn from Prahalada to see the Paramathma in everything and everywhere. We should learn from Dhruva to invoke the Paramathma through tapas and surrender.

Slokam 8

Dhruva is said in this Slokam to have attained pure knowledge. He issaid to express his pure devotion through hymns. The Paramathma sees his pure inner self and endows him with a long, peaceful tenure as the king and a later ascendancy to a higher state of existence with no return to the lower level on earth.

The permanence of this transformation to a higher level is the assurance of the Paramathma. If we do punyam we may gain an ascendancy to deva lokam and enjoy pleasures and peace for a limited time. However, once the accumulated punyam runs out, we return to the earth. The travails and traumatic experiences of life begin all over again.

Being caught in this unending cycle of birth and death will defeat the purpose of this existence.

Dhruvas accomplishment at an early stage in life, needs to be followed by us, as the only path to permanence.

Slokam 9

Dhruva, having obtained the endowment of the Paramathma, Dhruva returns to narrate his experience and share the happiness with family and people o the kingdom. His father, the king, duly hands over the kingdom to him and retreats to the forest.

Keeping the mind steadfast on the Paramathma is the only path to permanent ascendancy.

Slokam 10

Dhruva’s brother Uthama is killed by a yaksha.

The yakshas (यक्ष Sanskrit: yakṣa; Pali: yakkha) are a broad class of nature-spirits, usually benevolent, but sometimes mischievous or capricious, connected with water, fertility, trees, the forest, treasure and wilderness.

Dhruva wants to avenge his brother’s death. Svaayambhuva Manu, stops him from resorting to this action.

True to his brotherly love, Dhruva became very angry and invaded the City of Alaka to avenge the death of his half-brother. Alaka was a city of Yaksas and ghosts, the latter being the attendants of Siva. The sound of the conch-shell of Dhruva rattled the wives of the Yaksas. The warriors of the demigods attacked Dhruva with all they had. Dhruva sent three arrows all at once to each of his assailants. They sent in return six shafts each to Dhruva. Yaksas, one hundred and thirty thousand strong, attacked Dhruva with assorted weapons and arrows with rainbow-colored feathers. Dhruva disappeared in a torrential rain of arrows; the grieving Siddhas witnessing the war from heavens uttered a cry in unison at the disappearance of Dhruva. As the Yaksas declared their victory over Dhruva, out of the blue, Dhruva’s chariot emerged like a sun from behind the clouds. He plucked the strings of the bow and the vibrations sent terror in the hearts of the enemies. The raining arrows from his bow disappeared in the bodies of the titanic Raksasas, who were cut into pieces and body parts strewn all over the battlefield. Then the unexpected happened. It rained on him, around him and everywhere–not watery rain, but a rain of pus, phlegm, ordure, urine, fat and headless bodies from the sky. The Yaksas wrought this reeking trick on Dhruva. The sages were worried and sent a prayer to Vishnu, asking Him to come the the rescue of Dhruva. Dhruva washed his hands, sipped some water and sent a shower of arrows to the Yaksas from the bow designed by the divine Sage Narayana. The Yaksas sent arrows back which came like angry hooded serpents attacking Garuda. Dhruva attacked the Yaksas, tore their limbs, body, and head and sent them to Satyaloka, the abode of Brahma, who witnessing the endless arrival of the Yaksa souls felt compassionate. Manu came down to Dhruva accompanied by sages.

Manu confronted Dhruva, his grandson and told him that he should be ashamed of killing the demigods, accumulating sin on account of killing innocent Yaksas, and bringing disrepute to his race.

Manu: For the fault of one Yaksa who killed your brother, you killed many of them. This is not becoming of you, a Viveki (wise man). It is not the Yaksa who killed your brother, but the Will of God. He (Uttana) died on account of his Karma. Though you are a devotee of Lord Vishnu and expected to control your passions, you went ahead and killed the Yaksas as if they were animals. In the past, you regarded all creatures as your own self; you did the exact opposite now. Vishnu likes devotees with patience towards elders, compassion towards the unfortunate, friendliness towards the equals and evenhandedness towards all beings and yet you broke your faith with God. After a lengthy scolding and advice, Manu left Dhruva.

Kubera, whose minion killed his half-brother, came down to Dhruva and thanked him for stopping the killing of the Yaksas upon objection from Manu.

Kubera: It was not the Yaksa who killed Uttana and it was not you who killed the Yaksas in retaliation; it is the Time-Spirit that wrought the hands of death.

Kubera conferred a boon on Dhruva that the Lord would be in his remembrance at all times. He thought about the impermanence of his kingdom, his wife, his progeny, his friends, his army, his wealth, the gynaeceum, the playgrounds, the hunting grounds, the sea-girt world. He ruled his kingdom for thirty-six thousand years in the most compassionate manner, let his son Utkala ascend the throne, and left for Visala forest near the modern Bhadrinath. Dhruva was aware of the ephemeral nature of the world. He took dips in Ganga, performed Pranayama and meditation and lost consciousness while in deep Samadhi. Dipping in Ganga is to wash off all the impurities of the five sheaths of his body. All his Indriyas (senses and sense organs) became pure. There came a dissociation between his sense organs and their objects. This universe bears the form of the Lord and therefore he worshipped the universe as Vishnu. When he was in Samadhi, the memory of the universe, his body, ego, and the I-ness receded into oblivion and the Vishnu’s form took its place. Two attendants of Vishnu, Sunanda and Nanda, came in brightly lit aerial car. They eulogized him and his devotion to Vishnu from the tender age of five and invited him to board the car for the abode of Vishnu, which was not even attained by his forefathers. He paid his obeisance and bid farewell to all the Gurus and Mahans.

The important lesson to be learnt here, and which we observe a lot in the modern world is that disruption is often caused by the mis-behavior of a few individuals. We wrongly attribute it to the entire, community that these few represent. This tendency to categorize people into groups and assign the good/bad attributes of the few to the entire community, is what breeds conflict between countries, people of various religions, colors, financial standing etc.

The tendency to categorize people is deeply soaked in all of us. Color, profession, appearance, age, accent, language and perceived attainment are all used for differentiation. Every event fortunate and unfortunate is used to credit and discredit the entire community of the individuals involved.

We have to learn from Dhruva’s experience that we are not to destroy or vilify, or pickup battles that involve innocent people who were not responsible for the act.

Kubera, whose minion killed his half-brother, came down to Dhruva and thanked him for stopping the killing of the Yaksas upon objection from Manu.

Dhruva, in response, requests only that his devotion to the Paramathma be fortified and made even stronger.

Like Dhruva, the only reward that we should expect to get from this life is the fortification, strengthening, unshakable trust and permanence of bonding to the Paramathma. Nothing else should matter.

Slokam 11

Dhruva, along with his mother, is said, in this slokam to have reached a level of permanence, which is the endowment of the Paramathma.

Once permanence is granted, there is no returning to this planet of disruptions and turmoil. So before permanence is granted, we will be fully tested to ensure that we have attained a state of mental maturity that cannot revert to or succumb to a world of physical temptations. It is this graduation test that life is designed to put all of us through. There is no one that can hide or escape from the test of life.

This truth about the objectives of life must be inculcated into each child at an early stage of life. Otherwise, the severity of life’s tests would entrap everyone into failure and demise. The delivery of a lesson on what to expect, the set of rules to follow and the lesson on the consequences of not following the spiritual path, are what is sought to be communicated to us by the Paramathma through the scriptures, Ithihasas and Puranas. These lessons have to be imparted at a very early age to all children.

The endowment of permanence is the only objective that we are to seek in this life, not as a reward, but as a sign of the strength of our devotion and surrender to the Paramathma.

Canto – 18

When we consider ourselves as all powerful, the Rajasic guna becomes dominant. We then want to establish our supremacy to gain power, adulation and control over everyone. The Rajasic guna will go to any extent to establish dominance. The dominance has to be absolute. So they will eliminate all perceived opposition. They will want their praise to be sung by everyone, all the time. This requirement on adulation goes to such a level, that even the spiritual devotion to the Paramathma is considered by them as blasphemy. Having conquered all beings on earth, they think that “defeating” and “destroying” the Paramathma will bestow ultimate liberation on them. They consider the Paramathma as the final obstacle, after which they will be on a path to indestructability, eternity and unlimited worldly pleasure.

So all the three Janmas of Jaya and Vijaya, having conquered all worldly opposition, set out on the path to defeat and destroy the Paramathma.

Jaya and Vijaya take their Janmas only when adharma on earth gains ascendancy.

The Paramathma also manifests as an avatar, on earth, only when adharma needs to be curbed.

Jaya and Vijaya take the path of reinforcing adharma, so that people will be awakened to the destructive nature of taking that path.

The Paramathma always takes on the difficult task of reinforcing the value of pursuing the constructive path of peace and progress through devotion.

In Canto 18, we get a glimpse into the extent to which the dominance of the rajasic guna can perpetrate cruelty and misery.

When this happens, and people realize that the only recourse to destroy these demons is to turn to the Paramathma for help, that is when the path of dharma is once again revived and begins to gain ascendancy. The sattivic guna gains ascendancy.

When dharma is established and goodness and righteousness return to this world, that is when people progress in attaining spiritual goals. But no sooner than a glimpse of stability is established, the rajasic guna again takes ascendancy and the cycle of destruction again takes over the lives of people.

This circle, created by the dance of the gunas perpetuates until the path of dharma is unshakably established.

We are witness to the back and forth swings in dominance of dharmic and adharmic forces, many times, even during our own short lives.

The slokams in Canto 18, describe the travails of the people under the rule of Vena, who is descendant in the lineage of Dhruva.

It is very important to make the connection between the imbalance in our Gunas, and the life that we experience in the external world.

As long as we maintain a sattvic approach, collectively, as a people, there will be no suffering. Long periods of apparent peace, always plants the seeds of the rajasic guna and that signals the turn in the cycle once again.

Equanimity can be internally maintained only by staying on the spiritual path with unconditional devotion to the Paramathma.

The greatest lesson that we need to learn and follow is that there is no purpose in trying to solve a problem through destruction. Physical destruction will only cause the problem to emerge again in a much stronger form.

Prevention of problems by staying on the correct spiritual path is the key to sustenance, development and growth.

At a more personal level, another lesson to be learnt is that the rajasic guna within us is ultimately a propagator of the self and the ego, which would be in direct conflict with the Paramathma. That should be avoided at all costs, unless one were to pursue conflict as a means of devotion, by fixing the attention of consciousness entirely on the Paramathma, although with the objective of destruction. Jaya and Vijaya pursued this path. One would think this path should not be attempted by any of the rest of us.

Slokam 1

Vena is born as the son of Anga, who is a descendant in the lineage of Dhruva. Anga recognized the evil temperament of Vena and retreated to the forest to seek and invoke the Paramathma.

Vena is born only as a reflection of the prevailing ascendancy of adharma. If dharma was the norm adopted by society at large, the attributes of vena would have been different. The leaders and the forces that torment the modern society are born only as a balancing effort. We observe this balancing act of the Paramathma in every aspect of life. The weather is the most obvious everyday physical phenomena where we can observe this balancing act. Summer turns to autumn, then to winter, then to spring and back to summer. When the temperature gets too hot, the waters from the ocean evaporates to become rain, to cool mother earth. A similar balancing act is performed to contain the overflow of greed, injustice, possessiveness and cruelty. The balancing act to destroy evil comes only in the form of the birth of evil leaders who perpetrate the crimes on their own people. This excessive brutality then fosters the realization that pursuit of adharma can have terrible consequences.

Even at the individual level, we experience a life that mirrors our inner imbalances. As long as we consciously maintain a dharmic and sattvic approach, we will not have to face the obstacles that can emerge in our path. The obstacles emerge only to signal that our inner self is not in balance.

May we read the signals with the correct interpretation and take corrective action, both at the individual and collective levels.

Slokam 2

Vena was a mighty warrior. So although he was recognized as evil, the people of the kingdom still anointed him as the king, probably partly because of necessity, and partly out of hope that the consequences of his evil nature will be moderate or can be managed.

An evil person is one who not only will be adharmic, himself, he will also prevent others from being Dharmic.

When a king is adharmic, he works to eliminate dharma from the social fabric of his kingdom. The king projects his own welfare as the primary purpose of the kingdom, to the exclusion of everyone else. What starts out as material looting, ultimately, “progresses” to spiritual plundering.

Vena, like all evil kings, plunders and loots his own people, and then, to ensure that they are permanently enslaved to himself, he advocates the complete rejection and banishment of the Paramathma from people’s lives. He thinks that, such an action would establish himself as the supreme, unquestioned master of the universe.

Vena bans all prayer to the Paramathma. He then goes about projecting himself as the supreme being. This is the same approach adopted by most of the brutal dictators in modern times. Eulogizing of leaders is prevalent in all modern societies for appeasement (eg. North Korea). Eulogizing for personal gain is prevalent almost in all modern societies both east and west.

May we work towards an equanimous society by managing our own inner selves to maintain a dharmic and sattvic outlook.

Slokam 3

When Vena’s atrocities get out of hand, sages approach and advice him to change his attitude. He not only ridicules them, but also ridicules the Paramathma. This infuriates the sages, who immediately destroy Vena with the curse that he should meet the same fate as the firefly that flies into a fire.

The slokam illustrates the power of the sanyasis, which was acquired through intense tapas. There are many instances of Sages using their power both appropriately and inappropriately. The curse of the four rishis of Jaya and Vijaya was unjust and had its consequences. The destruction of Vena was entirely appropriate.

We respect the word of our sages because it is always delivered with selflessness. They never project themselves or seek fame and fortune.

When our actions are selfless, it is only truth that will come out of us. The message will be delivered without expectation of reward. When action is performed or a message is delivered without expectation of reward, there is no intention to please the listener or perform actions that are tailored to satisfy the recipients. If there was an intent to please, that means we have an eye on the reward. Sages never do this.

The power of the sages originate only from having transcended their thoughts out of worldly expectation of reward.

May we always follow the Paramathma’s instruction to speak and act without expectation of rewards. Our actions will then be entirely truthful.

Slokam 4

With no ruler, the kingdom falls into disarray. This is probably the primary reason why the people were forced to accept Vena as a king. When there is no king, the wicked in the society will exploit the weakness (of the lack of oversight for the enforcement of dharma), by creating chaos and perpetrating crimes for personal gain.

The sages who cursed Vena into destruction, saw the consequences of their action and decided to remedy the situation. Fortunately for them, the body of vena had been preserved by his mother Sunita.

It is important to note that the sages do not nominate or install another King. If they had done that, their action of destroying Vena would be tantamount to seeking rewards. The action would have been construed as replacing a king who was not kindly disposed towards them with a king who would be at their beck and call.

So what they do is to generate a king from the body of Vena. Using their yogic powers, they are said, in this slokam to churn the thighs and arms of the body of Vena. This process of churning can be thought of as the means for invoking the Paramathma to intervene.

The Paramathma cedes to this invocation and takes birth as Prithu.

With the Paramathma being born as Prithu, and since he manifests from the body of Vena, he is considered to be the legal heir to the throne. Once the Paramathma is manifested, as the heir to the throne, order in the country is once again established.

The importance of the sovereignty of the King and the obiedience of the subjects to the throne have been addressed by the Paramathma in the Bhagavatham. He has emphasized that there can be no assault on the king by the subjects for any reason. The king is to be considered as second only to God. This is the reason why even an evil king like Vena is tolerated as for the length of time that he was. It was only when the atrocities had gotten out of hand that he was destroyed by the sages.

A descendent child on the throne is respected by the subjects as the king and senior officials of the governing body take responsibility for administration until the king is of age. Orderliness is maintained.

Slokam 5

Sages and Poets were ecstatic on the emergence of the Paramatma. Being endowed with the ultimate vision, they could see the future course that the child was to take, and rejoiced at the goodness that was to emerge.

Mother Earth, under the rule of Vena had withdrawn all the goodness that she normally shares in bountiful quantity. Prithu persuades Mother Earth and convinces her to do what she had been doing prior to Vena. All famine and food shortage related suffering disappeared.

It has been said many times in our ithihasas and Puranas that mother earth withdraws her bounties when adharma reigns.

This would seem to be a very esoteric connection to make, considering that, rationally speaking, mother earth should not really be impacted by what goes on in the human community on her surface. This connection can only be understood from a spiritual perspective. The Paramathma, who is the supreme controller can be thought of as restraining mother earth from sharing her bounties with a race whose values have gone by the wayside. The Paramathma would obviously like to induce self correcting changes that are initiated by sending signals like natural calamities. These events would be expected to be read and interpreted by the people, who would then take the corrective action to revert to a more dharmic path.

If the signals are ignored, or are unable to take corrective action, then these get progressively more severe. When all else fails, the Paramathma apprears personally to resolve the problem.

His appearance as Prithu, takes place only when anarchy in the kingdom gets out of control.

May we for ever look to receiving and appropriately reading the celestial signals from the paramathma.

Slokam 6

Having released mother natures bounties, the Paramathma encourages the devas to enjoy the bounties. One of the eternal sources of unlimited food cited in Srimad Bhagavatham is the celestial cow Surabhi. Sage Vasishta has the possession of surabhi. He entertains Visvamitra’s army with the bounties created by Surabhi. Viswmitra immediately wants take Surabhi with him. A battle ensues that becomes very destructive.

The analogy in this slokam is that Prithu was able to milk the bounties from mother earth as one would milk surabhi.

May we always remain dharmic so that mother earth does not withdraw her bounties from us.

Slokam 7

Ashwamedha sacrifice is performed by kings to establish their sovereignty over the entire known world.

The Ashvamedha (Sanskrit: अश्वमेध aśvamedha) is a horse sacrifice ritual followed by the Śrauta tradition of Vedic religion. It was used by ancient Indian kings to prove their imperial sovereignty: a horse accompanied by the king’s warriors would be released to wander for a period of one year. In the territory traversed by the horse, any rival could dispute the king’s authority by challenging the warriors accompanying it. After one year, if no enemy had managed to kill or capture the horse, the animal would be guided back to the king’s capital. It would be then sacrificed, and the king would be declared as an undisputed sovereign.

The best-known text describing the sacrifice is the Ashvamedhika Parva (Sanskrit: अश्वमेध पर्व), or the “Book of Horse Sacrifice,” the fourteenth of eighteen books of the Indian epic poem Mahabharata. Krishna and Vyasa advise King Yudhishthira to perform the sacrifice, which is described at great length. The book traditionally comprises 2 sections and 96 chapters.^[1]^[2] The critical edition has one sub-book and 92 chapters.^[3]^[4]

The Ashvamedha could only be conducted by a powerful victorious king (rājā).^[5]^[6] Its object was the acquisition of power and glory, the sovereignty over neighbouring provinces, seeking progeny and general prosperity of the kingdom.^[7] It was enormously expensive, requiring the participation of hundreds of individuals, many with specialized skills, and hundreds of animals, and involving many precisely prescribed rituals at every stage.^[8]

The horse to be sacrificed must be a white stallion with black spots. The preparations included the construction of a special “sacrificial house” and a fire altar.

It is said in this slokam that king Prithu perormed a hundred aswamedha yagams. When the hundredth yagam was to be performed, it is said that, Indira, because of envy, descended from the heavens to disrupt the hundredth yagna. He came in shabby clothes to steal the horse but was recognized and defeated by Prithu’s son Vijitasva.

Slokam 8

Sages who identified Indira as trying to steal the horse repeatedly, wanted to offer him as an oblation to the fire. Brahma is said to have intervened to stop them.

The yagna goes on to be completed and at the end it is said that King Prithu saw His own true form as the Paramathma.

The ithihasas and the puranas always mention that there was a prasadam or fruit that was borne from the yagnya performed. The prasadam, when consumed by the participants and the host always brought about a favorable change in their lives.

In this particular yagnya performed by King Prithu, the vision of the true nature of the self is the reward. This is the ultimate reward that one can get. The true self of all of us is the Paramathma. To see that form is the signal of liberation from the bondings of a physical life.

The vision signals that all Karma of all the participants has been completed, and the irreversible step towards eternity has been taken.

The practice of yagna has undergone a change over the years. Today’s yagnyas focus almost exclusively on the chanting of mantras.

It is not so much the methodology as much as the intensity and dedication of the participants of the yagna.

May we be ever dedicated to the Paramathma.

Slokam 9

In this slokam, we find the clear statement that dedication to the Paramathma itself is a boon. It is said that Prithu obtained the boon of totally dedicated devotion to the Paramathma.

The boon will not be obtained unless the rigorous tests of life are passed.

As all of us can well imagine, permanence is a great reward. It is a state of attainment from which there is no return. It is not granted unless the quality of self control is unquestionably in place. The reason for this is apparent. Permanence and tranquility are attained only when we consciously transcend the physical world. Permanence is consciously retained even when we hit turbulence and distortion.

Conscious and sustained unshakable devotion to the Paramathma is the quality that earns permanence. Having attained this quality, the grant of the boon of permanence of devotion signifies that we will not be subject to earthly and material tests. Even if obstacles are thrown in our path, the unshakable devotion will enable us to sidestep these with ease.

Prithu advised the sages on the paths to follow, to attain spiritual advancement. It is said in the slokam that he met the four sons of Brahma who were now sages – Sanaka, Sanatana, Saratkumara and Sananda.

Slokam 10

King Prithu, after handing over the charge of the kingdom, is said to secure the knowledge of the Brahman from Sanaka and retires to the forest to realize His own true form as the Paramathma.

Although it is the Paramathma himself that has taken on the swaroopam of Prithu, He still prefers to go through the process of formal initiation to attain Brahman.

The Paramathma, in all His avatarams never overrides the systems and rules set for therest of us. Although He already has full and complete knowledge, He always goes through the process of learning from a guru, as the rest of us do. His knowledge being already complete, He always learns to perfection and quickly.

If He subverted the system, none of the rest of us will opt to go through it. The system will collapse, and chaos will ensue.

The Paramathma in all His avatars, always takes pain to strive to demonstrate good values, respect for others, practice of dharma and display of eternal compassion.

May we always abide by the established system, strive for its development, improvement and growth.

Canto 19

We learn from Canto 19 that a forefather’s practice of cruelty and adharma, can negatively impact the descendants for generations. Overcoming the misfortune requires rigorous adherence to tapas. The slokams of Canto 19 describe how the descendants of Prithu perform dedicated tapas to overcome the misfortune.

Although Prithu is the direct manifestation of the Paramathma, not much is said about His reign over the kingdom. It is implied that the adharma of Vena was reversed and the kingdom returned to the dharmic path and peace and progress reigned.

The impact of a king over the subjects is extensive in both positive and negative aspects. In our personal lives, also, adharma may have resulted from any or multiple members of the family. The acts of adharma will occur if we are not diligent about inculcating spiritual values in our children from a very early age.

Once adharma happens, it is very difficult to extricate ourselves from the consequences, which can be severe. Prevention, by adherence to spiritual norms is the only path to follow.

Learning to live within our means and not aspire for the ownership of the fruits of action are the primary objectives of all spiritual endeavor.

Slokam 1

Prithu’s grand son, Pracheta Barhis, and his wife Shatadruti are said to have borne ten children, with the blessings of the Paramathma. The children were collectively called Prachetas.

The emphasis was on propagating the human race in a dharmic manner. So the Paramathma’s primary objective of intervention is always to root out and destroy the evil spirits among us and allow the righteous among us to flourish and grow.

Prithu’s teachings were imparted to and followed immaculately by his descendants. This is the key to ensuring that the society as a whole is always on the correct path.

The family will not be able to maintain the rigors of the spiritual path, unless firm guidance is provided by the elders of the family. We see a lot of the youngsters astray and lost to the temptations of this world in modern families.

May we not only adhere to the spiritual path, but more importantly, provide firm guidance to the family and endeavor to stop them from being led astray by the temptations of this world.

Slokam 2

The ten brothers, collectively known as the Prachetas are given the mission of increasing the species. They depart to search and locate the ideal place for meditation, which is meant to completely washing off the sins and carryovers from forefathers. The implication is that, if this was not performed, the future generations will be burdened with experiencing suffering.

Usually, suffering perpetuates itself. One negative event induces a series of mistakes, because the mind loses its sense of balance. It is caught in a world of delusion, conflict and regret. The only way to break out of a downward spiral is to pursue the focusing of the mind on the Paramathma and dedicate our consciousness to the supreme self. Once the mind is quietened and has no worldly desires, the surrender is complete, our actions become selfless and karma will be washed away.

The Pracheta brothers are said to proceed westerly, and reach the shores of the western ocean. There they see an enchanting lake and decide to locate themselves there.

The environment for pursuit of tapas, has to be tranquil and serene. Disturbances will effectively block the power of dedication and surrender. If the mind is in a constant state o fear and insecurity, dhyanam will not be possible.

Sri Rama is requested to help sage Viswamtra to destroy the demons in the forest that were causing a daily disruption of the yagnas that the rishis in his ashram were performing.

The dhandaka forest to which Sri Rama is asked to retreat to by Kaikeyi is full of demons that constantly bother the rishis who had set up their ashrams there.

In the modern era, we cannot retreat to the forest. We have to pursue the right path while being in the midst of worldly disturbances.

The challenges in kali yuga are manifold. The demons are now within us. They have now transformed into the more complex forces within our minds.

No matter that we physically isolate ourselves, these demons will still be there within us. The destruction of these demons is only through the mind staying on the path of self realization to attain the feet of the Paramathma.

The demons sustain and strengthen themselves in our mind by creating a bonding and attachment for the worldly temptations that they offer.

The bonding can only be weakened and broken when the mind transcends worldly pulls and pushes, by giving up ownership, and seeking of rewards and gratifications.

The dhandaka forest is now the conflicted relationship between our consciousness and our minds. The demons are the worldly relationships, and “ownerships” that we acquire through our senses.

This was always the case, even in the era of sage Viswamitra. The demons appeared in a physical form to test the rishi’s power of concentration. In the physical form, they can be eliminated through battle, provided that our minds and consciousness are clear and unclouded.

It would be appropriate to point out here that in the battle of Kurukshetra, it was the Paramathma in the form of Sri Krishna that destroys the adharmic Kauravas, who are physically and numerically much stronger than the Pandavas.

Demons manifest to test the purity of our thoughts and intentions. The manifest in battle, only when they cannot make our minds their “homes”. Their existence is threatened by our spiritual pursuits. This is when the conflict begins.

It will be good to keep in mind that the presence of demons within us is a symptom, or effect of the mental distortions that need to be sanctified and purified, if we are to make progress. Where there is no worldly pull on the mind, there are no more demons. The vanish from within us.

May we dedicate ourselves to the path of constructive internal transformation and not be subject to living in a world of delusions that make us grapple with the effect or symptom of our imbalances rather than addressing the root cause which is lack of spiritual progress.

Slokam 3

The Paramathma will not come to those that have not set out on the journey to attain Him. The Pracheta brothers, having embarked on the journey, were visited by Siva Perumal, a dedicated devotee of the Paramathma, to give them a hymn that they should chant in praise of the Paramathma.

The physical appearance of Siva Perumal will not happen unless the Prachetas had already attained a certain level of progress. Once the initial step is taken, our hands will be held firmly to provide guidance and support to sustain the effort.

The manifestation of Siva Perumal and the imparting of the hymn of devotion will happen in todays world, either when we are in a state of deep meditation or when we are in a dream state in deep sleep. It will happen when we invoke the supreme with an intense focus of our consciousness, with the mind being held still.

Our contribution is to maintain the focus without deviation. That is a great effort, given the realities of modern everyday life.

Slokam 4

It is said that the Pracheta brothers had to take refuge in the waters of the lake for a thousand years, while continuing to recite the hymn. The thousand years is indicative of the state of the mind, which needs to be brought completely under conscious control.

The setting “under the lake”, the chanting of the hymn and the duration of the effort are all indicative of the magnitude of the effort involved in attaining purity and sanctity. The Pracheta brothers are not only descendants of Prithu, but also have the benefit of direct initiation into meditation by Shiva Perumal.

Most importantly, survival was not an issue for the Pracheta brothers, unlike us in the modern world. However, these differences are not necessarily an advantage or detriment to attainment of the ultimate objective of life.

Each situation in life comes with advantages and disadvantages.

The thousand years spent by the Pracheta brothers in isolation is now broken up over multiple reincarnations for us. We are born again and again, only to be placed in different situations in life, depending solely on our steadfastedness and dedication to the path of attainment. Each life is structured based on our cumulative capabilities that were accumulated over many lifetimes.

The Pracheta brothers achieved their objective of purification in one stretch of a thousand years. The slokam points out that Dhruva, on the other hand was able to attain the same objective in just a few months. This is indicative that there are no set time limits for which one has to be in meditation. The intensity and focus will determine the time required for attainment.

However, both the Pracheta brothers and Dhruva spent time in isolation in the forest. They did not participate in everyday life, during the transition. This may not be possible in our era, in which we have to spend long years in education and work. It is only when we are completely done with the Grihastashram phase of life and are ready for retirement, that we have the opportunity to withdraw and be in seclusion. It is important that we maintain our health in our advanced years, so that there is no distraction to the pursuit of spiritual progress.

It must be borne in mind that it will not be possible to suddenly shift from a material existence of over 50 years into a spiritual pursuit. We should have been oriented towards this final objective right from the start by setting aside a certain portion of our day, in a dedicated manner to the attainment of this ultimate objective, regardless of the daily pulls and pushes that we may be subjected to.

It is important that this segment of the day is only set aside for spiritual attainment, and not as a prayer for material benefits. If our intent is pure and is not corrupted by worldly expectations, it can be taken for granted, that the worldly aspect of life will betaken care by the supreme, and will not be a hurdle in our path. This is very much akin to Viswamithra requesting the young Sri Rama to provide physical protection against the demons, while he pursued his yagnas for the benefit and elevation of humanity.

Slokam 5

It took a thousand years for the Pracheta brothers to overcome the effects of the sins and brutalities committed by Vena.

It is mentioned in the slokam that , the father of the Pracheta brothers, Pracheta Barhis, was visited by Sri Narada, who granted Him, liberation. The point to note here is that Pracheta Barhis had raised his sons well and had pointed them in the correct direction. Although he is not mentioned to have taken to isolation, he is endowed with the ultimate attainment by Sri Narada, in recognition of his effort in pointing his ten sons in the right direction.

Two points clearly emerge from this slokam. One is that the attainment of the higher state of life is an endowment from the Paramathma. The higher state cannot be attained unless the Paramathma gives it to us. He will not award the endowment, unless our attainment is pure, genuine and unconditional.

The second point to note is that there is no set procedure to reach that final objective.

The path to obtaining the Paramathma’s endowment is only one. That path is the purification of the intent that lies behind our thoughts. The intent should be dharmic, always. The actions should be performed with tyagam or sacrifice, with no expectation of rewards. The worldly actions, if performed in this manner, will be the perfect way to discharge our karma, without developing any attachments. The actions may be that of a kshatriya, a shudra, a vysya or a brahmin. It is not necessary that it should be only attained through isolation and meditation.

The paths have been made available in an infinite number of ways, to suit the needs of each one of us.

The Pracheta brothers meditated in isolation for ten thousand years, to free themselves of all bondings that resulted from Vena’s perpetration of cruelty and inducement of suffering in other people.

May we realize that the path assigned to us in this life is meant to be used to attain only the objective of attainment of permanence, and use it only for this purpose.

Slokam 6

The Pracheta brothers are endowed with the reward of the vision of the Paramathma, astride Garuda, with all his wielding weapons like the discuss.

The vision is the final confirmation that the attainment of liberation is complete for the Pracheta brothers.

Prolonged isolation enables austerity and detachment. In the modern era, prolonged isolation may not be possible from an environmental and social stand point. Our isolation should be practiced by secluding our inner self from the influence and turmoil of everyday life. This virtual isolation, within a crowded environment can be achieved only by continuous meditation, even while engaged in everyday actions and discharge of Karma. These actions must be performed with the clear understanding and consciousness that it is but the Paramathma who is doer, and the experiencer.

May we clearly understand our role as being only that of proxy, who takes instructions from above and carries them out meticulously.

Slokam 7

An important point that is highlighted in this slokam, is that we do not need to ask the Paramathma for conformant of specific endowments. Infact, if we request specific endowments, then we are making the fundamental mistake of giving our desires a higher plane in our consciousness, than the Paramathma’s supreme knowledge of the nature of the attainment. In fact, by requesting specific endowments, we would be not only assuming that we know what is good for us (although we are steeped in ignorance), we would actually be separating our identity from the Paramathma, and actually giving it a higher status in our own delusional world.

This is a very very significant guidance provided in this slokam. The Pracheta brothers never make specific demands on the Paramathma, when they attain the endowment of His vision.

If we have worldly ambition and desires, particularly after we become aware of the higher attainment, that means we have not made much progress in attaining the mental refinement that is required to graduate out of this existence. When the very creator and manifestation of the supreme consciousness is being sought and we gain His dharshan, there should not be an iota of desire within us, except to transcend the state of impermanence and reach the unchanging.

It is said by the Paramathma frequently in Srimad Bhagavatham that the most critical point in time in terms of deciding our future, is the point of death. At this supreme moment, it is absolutely important that all our attention should be directed to the feet of the Paramathma. If we can do this, then it is a supreme assurance that we will not return to this cyclical existence.

The implication is that although our discomfort at the point of death may be infinite, we still should not be distracted. This would be a very tough proposition, if we do not prepare for this moment, well in advance.

The reason that sages and rishis attempt to attain moksham through Samadhi, even when they are alive, is because they realize that at the excruciating point of physical death there is little that is within our physical control. Attainment of Samadhi, on the other hand is a completely controlled and conscious process of releasing ourselves from the body and physical realm. The intensity of the meditation involved in this attainment should be complete. The effort will be possible only when we experience bliss from meditation. The mind will not be held in meditation if the process is painful. The experience of physical bliss happens from meeting the needs of the body. Similarly non-physical bliss should be attained by meeting the higher needs of the mind, such as lack of desire, lack of conflict, lack of attachment.

Complete bliss is attained when we are in a state of complete surrender. When we are incomplete surrender, there are no more needs. When there are no more needs, there will be no demands made on the Paramathma. When there are no demands made, there are no conflicts. When there are no conflicts, we are bestowed with eternal tranquility.

At the end of each canto, there are two lines that Sri Bhattadri has added in, to request the Paramathma to endow “Ayul, Arogya Sokhiyam”, which would be a “ full lifetime of healthy well being”. Since he was afflicted with the paralysis that he acquired from his guru, and wanted to be freed from it, Sri Bhattadri, in his anxiety to attain recovery, reminds the Paramathma that he, with all his attributes is the only one that can release him from the physical pain and handicap.

It may not have been actually necessary to have repeated this at the end of each slokam, since it implies that the reciting of the Narayaneyam is in return for an endowment. This may contradict the selflessness of the objective.

However, since all of us are handicapped with afflictions in one form or another, whether physical or mental, the request in each canto may be considered as an expression and communication of our limitations in various forms and the surrender to the supreme being as the only avenue for release.

It is said in this slokam, that the mere thinking of the Paramathma and His attributes is enough to bestow on us the eternal protective shield that we all are always seeking.

With so many distractions, pulls and pressures, how do we think of the Paramathma? We all have that one moment of conscious experience of complete security, that we treasure. It may be an event, a natural phenomenon, a moment of achievement, adulation, love, giving, or forgiving.

Place this relished moment, that which is our most treasured possession, at the feet of the Paramathma with complete surrender and thankfulness. An acknowledgement of this nature will surpass any other effort at tyagam or charity or the acquisition of knowledge or performance of karma.

This surrender of our most prized mental experience has the vital ingredients of love, devotion, dedication and selflessness, which the Paramathma is expecting to receive from us. It is very easy to do and helps to sustain our faith, energy, enthusiasm, humility and above all, our eternal love for the Paramathma.

Such a “mere thinking” of the Paramathma is enough to forever endow His presence within us. We would then have found our way to our eternal home.

The Paramathma, appearing before the Pracheta Brothers requests them to continue chanting the hymns taught to them by Siva Perumal. He assures them that repeated recitation of the hymns by the people “will fulfil all their wishes.”

It is important to keep in mind that the effect of the hymns is only an enabler of Bhakthi. We chant the hymns and find that our needs, which are our wishes, have been met. So we immediately experience a reinforcement of our awareness and trust in the supreme being. So the real gift is not the effect of well being, but the reinforcement and renewal of the awareness and love and devotion towards the supreme.

The endowment may happen only once, or the forces of life may actually take away the endowment later on, but our bhakthi should remain eternal and unshakeable.

The gift of eternity is the permanence of that moment of complete devotion.

May we place that moment at the feet of the Paramathma as our representation of eternal love and devotion to the supreme.

Slokam 8

The Paramathma tells the Pracheta brothers that they will get the daughter of the trees (Kamalalochana), as their wife, and will enjoy happiness for ten lakhs of years.

It is clear from the slokam that happiness is an endowment from the Paramathma. It cannot be developed or artificially cultured. Most of us resort to delusion as the technique to stimulate happiness. Delusions are fleeting and not permanent. They are hard to sustain and effort can go on forever in an endless cycle of births and deaths. The longer we are trapped in this cycle, the likelihood of release diminishes and life degenerates into miserable states of existence.

Although we may find it hard to accept that the daughter of the trees can be a wife to the Pracheta brothers, it would help to remember that, the Pracheta brothers were grand children of Prithu, who is the Paramatma himself. Form of existence is innumerable, and the forms are co-mingled many times in our Puranas and Ithihasas. Matsya avatar, Varaha, Hanuman, Jambavan, the squirrils in Ramayana, Garuda, the bed of cobra on which Maha Vishnu keeps his abode, Lord Ganesa, Lakshmi Narasimhan, Jatayu, the ever expanding and growing fish that appears just prior to the Pralayam, the innumerable demons, are but a few of the innumerable forms that the supreme singularity assumes.

Each being has an attribute that is absorbed as an element or characteristic in the making of us human beings. Narasimha Avatara is an unique representation of the merger of attributes and forms. He is described as being half lion and half man. The lion is the king of the forest and wild life, and all other animals live in fear of him. A human form who issaid to possess the attributes of a lion is someone who cannot be defeated in a physical conflict. He is one who rules over all others with ease and impunity.

An Anjaneyar or Hanuman would be someone who is always at the service of the Paramathma

A Garuda would be one who carries the Paramathma wherever he goes and he goes where the Paramathma wants him to go to (where devotees of the Paramathma live, and when they need help).

A tree would be someone with steadastedness and will stay rooted and unshakeable in devotion to the Paramathma. The person will bear the fruits of devotion and will happily share them with anyone that seeks it.

So when we read about the Pracheta brothers marrying the “daughter of the trees”, we must interpret that as a woman in human form who came from a family that had the qualities of the trees in their upbringing.

It is said that Brahma was born on a lotus in the middle of the ocean. The lotus had a long stalk. This is a representation of the reproductive system of our mothers. The ocean is the amniotic fluid in the mothers womb that we are surrounded by and become aware of first on attaining consciousness. We then slide down the “stalk” into this world of fellow beings.

We should always interpret the depictions of the different forms of life both in the ithihasas and Puranas as well as in real life. Life takes on different forms only as a representation of what the dimensions and attributes of our inner self are. We should be able to draw inspiration that strengthens our inner attributes and values. If we interpret the representations correctly, we would be seeing and feeling the Paramathma, in everything that we perceive.

The intent behind these manifestations and depictions is only to bring out our endowments, and make us become consciously aware of the different component parts that we are made up of, and most importantly, the evolutionary source of these component parts. We will then be on the path of self realization, and ultimately, be in complete control of ourselves, which will then grant complete liberation from ignorance, which represents dependence and bondage.

Slokam 9

It is said in this slokam that the Pracheta brothers having completed their isolation and meditation in the lake, emerged with the blessings and endowments of the Paramathma. It is said that they proceeded to destroy the trees of the forest, since they hindered the passageways for the people.

Surprising that the Pracheta brothers did not associate the Paramathma’s endowment of the daughter of the trees as their wife, with the trees that they burned down? How will the trees give their daughter to people that burned them down.

Well it so happened that Brahma intervened and stopped the Pracheta brothers from burning down the forest. The brothers stopped their destructive action. The trees, in their gratitude, then gave their daughter, Kamalochana in marriage to the Pracheta brothers.

So the endowment of the Paramathma did not mean that the trees voluntarily stepped forward to give their daughter to the brothers. There had to be an event or series of events that makes endowment happen. So it is the Paramatma that makes the endowment, but also causes it to become reality.

One conclusion that must be drawn here is that every endowment of the Paramathma becomes true. The word of the Paramathma always comes true, simply because He is the enactor and the ultimate experiencer of every event in our lives.

There are many questions asked if Sri Krishna’s asking Yudhishtra to tell Drona Acharya that Ashwathama (his son) passed away, when infact it was Aswathama the elephant that passed away, was truthful or not. It may appear here that refuge was taken in a technical play of words and that the truth was misrepresented, because it was known that the impact on Drona Acharya would be to destroy him completely.

Drona Acharya was fighting to defend adharma which was practiced by the Kauravas . Yudhishtra was fighting to establish Dharma. The Panadavas were cheated out of their possession in a game of dice by duryodhana. The technically true statement had to be made to defeat the forces of adharma. The Paramathma cannot make an untrue statement because whatever he speaks, or communicates is what ultimately happens.

We should keep this in mind when we read the Puranas and Ithihasas. Every saying of the Paramathma represents the truth and there is no need for us to be in a state of conflict and question the principles of dharma. We should rather be expending energy, in trying to practice them.

We have to look for and recognize the implied meaning and the fundamental truth behind all of the statements of the Paramathma. Unless we look for the truth, which is truth about ourselves, we will not find it.

So the Pracheta brothers, after coming out of tapas, immediately plunge into an act of destruction. The stopping of the act of destruction on the advice of Brahma, immediately endows goodwill of the trees in gratitude (trees are living beings, which means they are permeated by universal consciousness, which gives them an awareness). The gratitude of the trees, in turnm triggers or causes a sequence of events that brings Kamalochana, who is endowedwith the good qualities of the trees), to marry the brothers.

So the Paramthma causes the brothers to indulge in a temporary destructive act so that they may ultimately live in peace and happiness. The Paramathma shows His two sides to Arjuna, as the enabler of dharma and the destroyer of adharma. In the course of establishing dharma there are many unpalatable events that will have to be enacted. That is why the Paramathma wants Arjuna to develop detachment by fighting and destroying his own relatives and guru who had taken to adharma. Unless this detachment can be developed, one cannot fight the forces of temptation and lordship that will destroy the self.

With the only objective to learn the truth about ourselves, may we read and assimilate our valuable ithihasas and puranas with the correct perspective and insight.

Slokam 10

Daksha was born to Kamalochana. The Pracheta brothers continued to perform yagnya. Sri Narada bestows on them the true nature of the knowledge of the self. Having gained this knowledge, the Pracheta brothers gain liberation.

The slokam provides another confirmation that ultimate liberation comes only out of knowledge of our true nature. The knowledge is an endowment which is the reward of our effort. The reason that final liberation is structured as an endowment and not an automatic “merit” based attainment is because of the complex individualized situations that each of us goes through in life. Each of us leads an unique life. The events, situations and challenges are tailor made. So there cannot be a common evaluation of the attainment. Each persons attainment has to be evaluated objectively but in a unique manner. This evaluation can only be performed by the Paramathma and His representatives.

The implication that we can draw from this conclusion is that there is no need to compare ourselves to others and either denigrate ourselves as not being good enough or praise ourselves for being better. Each of us has the same objective and go the same distance in life but many different ways to the ultimate attainment.

May we have the acceptance to take our assigned path and stay on it till eternity, without comparison, remorse or pride.

Canto 20

The intent in the slokams of Canto 20 is to reinforce the repeated direct intervention of the Paramathma to extablish and sustain order and dharma in society.

Living in the era of Kaliyuga, we can well appreciate the effort involved in establishing and maintaining a dharmic way of life. We are still struggling to establish orderliness on this planet. There are innumerable forces of disruption that need to be managed and controlled. It may not always be possible to anticipate what these forces will be. These forces of disruption emerge when adharma dominates.

When it is not possible for us mortals to regain dharma, the Paramathma intervenes in the form of a dharmic King. In this Canto, the Paramathma’s birth at Rishabha, in the lineage of Priyavratha,

In the slokams of Canto 20, Sri Bhattadri outlines the life and attainment of King Rishabha.

Indira appears to oppose the actions of Rishabha, since he considers Rishabhas influence as an override of his authority. This constant “power struggle” between seeming allies is very reflective of the modern era politics, where everyone has the same objectives but is unwilling to share responsibility and assign credits where it is due.

The slokams highlight this and some of the challenges that permeate and disrupt tranquility and progress.

May we learn from the slokams of canto 19 the follies and weaknesses inbuilt into our psyche that need to be overcome for the extablishment of a dharmic way of life and progress on the pathway laid by the Paramathma.

Slokam 1

King Nabhi, who was the Son of Agnidhara, and the grandson of Priyavratha, performed a yagna worshipping the Paramathma.

Descendants of Priyavrata, the eldest son of Svāyambhuva Manu: his ten sons: three adopt a religious life; the others become kings of the seven Dvīpas, or isles, of the earth. Agnīdhra, king of Jambu-dvīpa, divides it into nine portions, which he distributes amongst his sons. Nābhi, king of the south, succeeded by Riṣabha; and he by Bharata: India named after him Bhārata: his descendants reign during the Svāyambhuva Manwantara.

Agnīdhra, the king of Jambu-dvīpa, had nine sons, equal in splendour to the patriarchs: they were named Nābhi, Kimpuruṣa, Harivarṣa, Ilāvrita, Ramya, Hiraṇvat, Kuru, Bhadrāśva, and Ketumāla, who was a prince ever active in the practice of piety.

Hear next, Maitreya, in what manner Agnīdhra apportioned Jambu-dvīpa amongst his nine sons. He gave to Nābhi the country called Hima, south of the Himavat, or snowy mountains. The country of Hemakūṭa he gave to Kimpuruṣa; and to Harivarṣa, the country of Niṣadha. The region in the centre of which mount Meru is situated he conferred on Ilāvrita; and to Ramya, the countries lying between it and the Nīla mountain. To Hiraṇvat his father gave the country lying to the north of it, called Śveta; and, on the north of the Śveta mountains, the country bounded by the Śriṅgavān range he gave to Kuru. The countries on the east of Meru he assigned to Bhadrāśva; and Gandhamādana, which lay west of it, he gave to Ketumāla[5].’ Having installed his sons sovereigns in these several regions, the pious king Agnīdhra retired to a life of penance at the holy place of pilgrimage, Śālagrāma [6].

The eight Varṣas, or countries, Kimpuruṣa and the rest, are places of perfect enjoyment, where happiness is spontaneous and uninterrupted. In them there is no vicissitude, nor the dread of decrepitude or death: there is no distinction of virtue or vice, nor difference of degree as better or worse, nor any of the effects produced in this region by the revolutions of ages.

Nabhi, through the yagna, attains the vision of the Paramathma.

Although we may be unable to perform yagnyas in the manner performed by kings of yore, we should, in our own limited way perform dedicated puja with genuine intent. Such an effort would be just as well appreciated by the Paramathma as an elaborate yagnya. The Paramathma knows and appreciates our limitations. He does not hold everyone to the same requirements. This is why any grant of boons and endowments is always left to His final judgement. The assessment of our dedication as well as the appropriateness of the boon to suit our needs and meet our requirements, must always be left to the Paramathma’s supreme judgement. Acceptance of the endowment should be without reservation.

May we place at His feet, dedication and true intent and accept His endowment as the most appropriate for us, without any comparison to what has been granted to others.

Slokam 2

Yagnyas are performed, usually to invoke the Paramathma, so that boons can be obtained, to either set right a deficiency or to evolve to a higher level. Requests for a descendant, with appropriate qualities, who can continue the lineage of kings is a common purpose of rulers.

Nabhi’s yagna is performed with the desire for lineage. The sages conducting the yagna and the king, prayed for a descendant that had the qualities of the Paramathma Himself.

The Paramathma cannot be duplicated into another being with the same qualities, since He is the supreme singularity in this universe. So the Paramathma appears as a vision to the sages and Nabhi and gives them the assurance that He Himself will be born as his Son.

The Paramathma then vanishes in the sacrificial fire.

In everyone of our families, the child is born with a certain set of qualities. Every mother’s desire is for Sri Krishna to be born as her child. Children born out of intense yagna or meditative effort would certainly have dharmic qualities. Sri Krishna is indeed born into every family that follows the path of dharma and has practiced devotion.

Nurturing and upbringing our children, the way Yashoda brought up Sri Krishna, would be the first step towards evolution of society as a whole. Many of us are not able to spend adequate time in nurturing the little Paramathma’s that are born into our families. We are caught up in the web of worldly pressures, and the most important aspect of child upbringing gets neglected. We leave the child to the care of the school and friends, relatives and associates. None of these institutions or associations can substitute for family attention. As a result, our future generations stray away from the spiritual path and society as a whole declines into chaos and disorganization. The evils of the modern world set in and become stronger by the day. Kali takes over and we decline into immoral ways.

When Sri Krishna is born into a royal family, His rule stops this decline and restores dharma.

May we be fortunate to be ruled, and guided, both at the national and at the family level to strengthen values and pre-empt misfortune.

Slokam 3

The Paramathma is born as Rishaba to Nabhi and his wife Merudevi.

The king, queen and the assembled rishis were greatly delighted and all departed awaiting the happy event. In due time the queen gave birth to a beautiful son with all the divine marks of conch, the chakra -wheel – and mace engraved in his palms and feet. The child Rishabha, grew up very rapidlyinto a tall, powerful and handsome person, the very picture of SriHari.

In Hinduism, Rishabha is one of the twenty four avatars of Vishnu in the Bhagavata Purana.^[1]^[2]^[3] Some scholars state that this avatar is same as the first Tirthankara of Jainism.^[3]^[4] Rishabha is also found in Vedic literature, where it means the “bull” and is an epithet for Rudra (Shiva).^[5]

The Vedas mention the name Rishabha.^[8] However, the context in the Rigveda, Atharvaveda and the Upanishads suggests that it means the bull, sometimes “any male animal” or “most excellent of any kind”, or “a kind of medicinal plant”.^[9]^[8]

According to Sarvepalli Radhakrishnan, a professor of comparative religions and philosophy at Oxford who later became the second President of India, there is evidence to show that Rishabha was being worshipped by the first century BCE. The Yajurveda, states Radhakrishnan, mentions the name of three Tirthankaras – Rishabha, Ajitanatha and Arishtanemi, and that “the Bhāgavata Purāṇa endorses the view that Rishabha was the founder of Jainism”.^[1

The Paramathma brings sterling qualities to the throne. King Rishabha set the standards of rulership. Not much detail is provided as to his attainments as a king and administrator. The reign appears to have been peaceful and development oriented.

The rule was characterized by a display of virtues.

The importance of the visibility of virtues of a ruler cannot be overemphasized.

The ruler is the role model for the country and its people, who are always looking to the leader to show the path. Any lapses on the rulers part will immediately result in lowering morality in society. We see a significant lowering of standards in modern societies due to elected representatives attempts to enrich themselves at the cost of the public. Degradation of values is no longer the exception. It has become the norm in modern societies. King Rishabha’s establishment of good values, has be repeated once in awhile, and probably quite frequently, to ward off the influence of Kali.

Every birth of the Paranmathma has a specific purpose. The intent is always accomplished. However, when maintenance of the order is handed to the people, deterioration sets in again, due to the influence of Kali.

Kali is the asura, that keeps attacking those who attempt leading dharmic lives. Invariably, the forces of Kali, prevail, and once again the Paramathma has to intervene to destroy Kali’s forces of misdirection.

Within our inner selves also, order needs to be established periodically. As long as we continue to weave in spirituality into our daily schedule of life, the forces of Kali will not impact us. This a constant daily battle that needs to be balanced in favor of the Paramathma. The battle between dharmic and adharmic forces within us has to be consciously managed. It cannot be allowed to slip up. So we have to maintain an inner throne on which nonother than the swaroopam of the Paramathma is allowed to take charge.

This establishment of the Paramathma on the throne of the inner self is also an important first step in the practice of selflessness. It promotes a consistent approach to life with no conflict.

The king should be a living example of the success and progress that can be attained by following the path of dharma. In the modern corruption ridden administrations, the fabric of values has been completely shred. The result is that, dharma has been replaced by a functional system of justice that people try to circumvent. We tend to take shortcuts to avoid the effort and costs associated with being dharmic. Evasion of the law and immorality are seen to pay easy rewards. It is hard to understand the consequences of the negative impact later on in life.

It is not often realized that an adharmic life closes the door to attainment of moksham. There are instances in the Bhagavatham of people who have led adharmic lives, but have been granted moksham because of having reformed towards the very end o their life. Such occurrences are rare, and it is more likely that those who fall victim to the temptations of life, will succumb, and the only recourse would be to take on the horrendous life of animals on this planet and begin the climb up the evolutionary ladder all over again.

May we always reserve the inner throne for the Paramathma and allow the reign of all His avatars to completely govern our lives.

Slokam 4

Rishabha is entrusted with the throne of the kingdom, by His father Nabhi, who then retires to the forest with Merudevi. Contrast this with the modern democracy where power struggles are a way of life, and where the administration of the country and the well being of its people take last priority.

Kingdoms gave way to western democracy, only to ensure that the interests of the well being of the people are better served. What has happened is the exact opposite of the intent. Today, we witness the enrichment of the elected representatives, at the dire cost of the country and its people. The rule of a bad king like Vena was the exception in the past. Today, political exploitation of the people is the norm. A good administration is the exception.

Also kings in the past stepped down from the throne at the appropriate time to pursue spiritualism. This was because they had no conflict in handing over control to their eldest son, who had undergone training in rulership and governance from childhood.

Systems establishes over time have since been discarded and values and dharma have degenerated significantly. Today, countries rulers encourage discord among their own people, so they can stay in power by winning elections. Dharma is the last thing on any administrators mind.

May we always put aside our personal needs and work towards a common well being, with the rulership of our inner self being surrendered permanently to the Paramathma

Slokam 5

Whenever there is peace and goodness prevailing on Earth, it is viewed as competition to the heavens, since life on earth becomes so pleasant, that people do not aspire for a higher existence.

This is a very subtle point that emerges from the slokam, which says that Indira, who is the presiding God of the heavens becomes envious of life on earth, and actively seeks to disrupt it.

The Paramathma on the other hand has the objective of establishing Dharma and making life on earth better than on heaven. If that happens, the number of atmas under the governance Indira would decline and disappear.

Attainment of Indira’s heaven depends on performing punyam in our life on earth and earning enough credits to gain ascendancy to his domain. Once there, we enjoy the fruits of life, until our balance of punyams are exhausted. We are then recycled to begin our life on earth once again.

This back and forth cycle is said to sustain the heavenly kingdom and domain of Indira in perpetuity. So Indira, feeling insecure at the Paramathma’s mission of giving permanent liberation, turns to disruption.

Let us look at this from the perspective of our inner self.

The clear message is that our good actions in this world will earn punyam and will buy us some time of peace. However, unless we transform our inner selves and are able to transcend the impact of worldly events and rewards, no real progress will be made.

All actions, including good actions, if they are performed only with a view to earning a reward, which is punyam, then it cannot be said to be genuine reflection of inner transformation. The forces of life will test the truthfulness of this inner intent to the full. We will be subjected to extended time periods of repeated tests to check what happens if the accrual of punyam from our actions is not assured.

To give a simple example, if we perform charitable activity, but we expect recognition and accolades, then it is only a trade off. The punyam that we gain from such charitable activity will not last long. That so called action of charity does not represent an inner transformation. When we do not think we are being recognized or praised enough for our contribution, we will stop being charitable. So the intent of our so called charitable work is only to gain personal reward and not so much to benefit the recipients or the society at large.

If the intent of our action was selfless, there would be no expectation of recognition. So we will make the contribution based only on the betterment of welfare of the recipient. We will be entrusted with adequate resources in the expectation that it will be distributed as need arises in the society.

Our selfless intent will ensure that no matter what the situation, regarding either the attitude of others, or most importantly, our own personal situation in life, we will make the charitable contribution to the right cause.

It is one thing to make the contribution without expecting accolades but quite another level of attainment, to be able to make that contribution, irrespective of our personal position. We may have financial, health, or other family issues. If our intent is true we would place the well being of others over our own personal needs, and still make the contribution of the last penny that we have.

These are the elements of genuine transformation and will not revert to a lower level, regardless of what happens in the physical world.

It should be apparent from the above that these are not ordinary achievements. The required effort is enormous. The attainment of permanence is an extraordinary attainment. The tests that life will subject us to are severe.

Most of us will face multiple and repeated failures. These are forgiven by the Paramathma an infinite number of times.

The one thing that is not negotiable under any circumstances is that we must recognize the objectives of spiritual attainment as the primary objective of life and most importantly, work towards it with renewed energy and vigor, despite the many many failures that we may encounter.

As we gain ascendancy and display determination to stay on this course, the Paramathma will reach out to us to gently, but firmly guide us through all obstacles.

The Paramathma will ensure that all the pieces in the puzzle of our physical lives will fall together, in the form of good health, adequate resources and physical well being. Without this support, the magnitude of the obstacles will make the strongest of us to stumble and all.

It would be very important to keep in mind that one of the primary tools to overcome the impact of failure, is the knowledge that a negative result is only an indicator that our effort needs to be renewed, and re-established. Success, on the other hand should be only used as a confidence booster that re-energizes and enthuses us to take the next higher step with renewed vigor and confidence. It is always important to place success at the feet of the Paramathma before attempting the next step.

It is a stupendous task to attain permanence. It may appear to be a self centered objective because we appear to be working towards our own well being. In reality, we cannot progress unless we recognize that unchanging permanence is the ultimate form of the Paramathma. So when we work towards permanence, it must always be born in mind that we are seeking to become one with the Paramathma and in the process, dissolve our individual identity.

So although the credit for all actions and results ultimately go to the Paramathma, our effort is the development of a selfless approach to the evolutionary process, which is characterized by detachment and ultimate surrender to the supreme.

In many of the episodes of Srimad Bhagavatham, it is seen that if we stand our ground, and hold on to dharma, the Paramathma will be there to support and guide us to victory.

May we never succumb is not to withdraw from life but to actively participate and yet not take ownership for any of the causes or effects of life.

Slokam 6

Indira’s effort at disruption are defeated by the Paramathma. Indira, in acknowledgement, offers his daughter in marriage to the Paramathma. The Paramathma raises a family of a hundred children, with Bharatha as the eldest.

By giving his daughter in marriage, Indira “lures” the Paramathma into becoming a part of his family. The Paramathma is a member of every family, either as the son, son-in-law, or father in law. The emergence from Brahma and the subsequent progression into the multiplication of the human race point to the creation of diversity from a singular source.

What we see around us as different people from different background and cultures, is the manifestation of the singular Paramathma.

This diversity is the gift of the Paramathma to us. We often wrongly see diversity as an obstacle or as the origin of conflict. Diversity is the wonder that enables life. The Paramathma has given each one of us a different set of attributes, qualities and capabilities. The organization of the society and associations are meant to blend this diversity and make it function as a productive force of material and spiritual well being.

The one supreme singularity with all the attributes required for self sufficiency and self sustenance with absolutely no dependence, breaks up into infinite innumerable fragments, each with its own strength, but each of which is not complete in itself and needs to depend on others for its physical and emotional survival, sustenance and growth. Our dependence stretches from birth to death.

This ever expanding diversity, of the Paramathma can be compared to the ever expanding universe with its stars racing away from one another, each in its own unique direction and path, reach the limits of its universe and then reverse to its origins to merge into the one supreme self.

The different continents on Earth that was one land mass, has broken up into seven continents, only to recombine in world that is circular, just like universe itself. A circular entity has the same start and end point, so an expansion from the center will hit the boundaries and collapse into a singular point. This expansion and contraction goes on for an infinite period.

Now try to visualize consciousness. Consciousness starts out as an infinitesimal point. It expands as wide (or stays as narrow) as our mind allows it to expand. If we enclose our mind with restrictions and self imposed limitations, our Jiva Atma will also stay within a confinement and cannot grow.

The Paramathma represents the universal consciousness that permeates every nook and corner of the perceivable universe and cuts across space and time. There are no boundaries for universal consciousness. It is limitless in every sense of the word. Our Jiva Atma starts out by being confined to our senses and our limited perspective capability and events that we are subjected to. Over time and through effort, the Jiva Atma looks to expand and grow. Getting our mind to cooperate on enabling this growth and expansion of the Jiva Atma, by overcoming and transcending the worldly obstacles is the challenge that the Paramathma has taken on, and for attainment of which he is ever standing by to provide guidance.

May our Jiva Atma be nurtured to grow and merge with the universal consciousness of the Paramathma.

Slokam 7

A hundred sons were produced by the union of the Paramathma with Jayanthi. All of the hundred sons would be different in their approach to life. No two beings on this planet (or anywhere else) can be identical. If two beings were identical, there would be only one, not two. It is said in the slokam that Bharatha, the eldest became the emperor. Nine sons became well known yogis. Another nine became rulers of the different regions of Bharatha’s kingdom. The remaining eighty one became Brahmans, by the strength of Rishabha’s austerity.

The diversity of the Paramathma’s children mutually serves to sustain the kingdom. This diversity is reflected in the functional caste system. Some of us become traders, some warriors, some ascetics and some to do all the menial work.

This functional caste system was not meant to be by birth. However, because most of the education and learning was imparted at home, by the parents, the sons invariably followed the father in terms of occupation. There was never any bar to people from other castes to learn to take on other occupations. A farmer could choose to train to become a blacksmith. The so called caste system was a politicization of what was really a functional occupation based on learning that was imparted within the family.

In the modern setting, education and learning is performed in independent institutions. So the need for the children to follow in their parents footsteps is not there.

Diversity is the enabler of functional specialization. If all of us became pilots, no one will be there to build the planes that we wish to fly.

Diversity in functional terms, in appearance, in physical disposition, in emotional terms, in terms of financial standing, are all the requirements to build a functional modern society.

The vedas to begin with were only one. Vedam was subdivided into four parts so that one person could become a specialist in only one area. This is not meant to restrict people with superior capabilities in mastering all the vedas. The subdivision has occurred with the consideration that in the Kaliyugam the time and effort required to earn a living and acquire the basic essentials takes up most of our time and energies, leaving little resources to pursue higher objectives.

Likewise, the depth of knowledge required to pursue a profession is also increasing. So a profession like medicine is subdivided into innumerable branches and a doctor can only be a pediatrician or an aneasthologist.

A teacher can specialize in only one subject.

Specialization and diversity are interlinked. Todays society demands specialized knowledge and functional skills that require long years of investment of time and energy.

Specialization in our professions, should ideally lead to stability in our daily lives, which should in turn promote our seeking of higher spiritual objectives. However, Indira’s disruptive activities are very much in vogue and more than at anyother time in our evolution, insecurity on our professional and financial fronts are at an all time high. Our needs are on the rise and making ends meet to support the family takes away all our energies and resources. This preoccupation with mere survival is the bane of Kaliyugam, which is expected to finally lead to destruction.

May we respect diversity and give equal importance to all of humanity, and most importantly, recognize that all roles and abilities are equally important in society irrespective of social status or functional occupation.

Slokam 8

King Rishabha instructs his sons and the sages in the kingdom about the pursuit of liberation through devotion and renunciation.

Like Rishabha, it is our bounden duty to educate our children regarding the pursuit of attaining liberation through spiritual attainment. This education is not part of the school or college curriculum in modern times.

In the days gone by, spiritual education was the only learning that was imparted by the guru. Armed with this knowledge of the self, students led disciplined, progressive and orderly lives. They conducted their lives with the correct priorities. They knew when to shed worldly pursuits and leave the worries behind to lead simple and uncluttered lives with the conscience being focused without distraction on the Paramathma.

In today’s world it is heartening to see many families continuing the tradition of imparting spiritual learning, without a break in generations.

It is said in the slokam that after the initiation of the his sons and the sages in the spiritual path. Rishabhas level of detachment is described to be at the level of a Paramahamsa, which is the highest attainment.

Literally, the word Paramahamsa means “the Supreme Swan.” Such a mythological swan can drink the cream part of milk, separating it from the whey. Similarly, a Paramahamsa experiences Divinity, which is the essence of this world, rejecting the non-real, sensual world.

His high attainment of detachment from the material world, made him seem almost like a mad person or a ghost.

May we,like Rishabha practice and also pass on the spiritual practice to our later generations, and at the right time, depart for a life of sainthood.

Slokam 9

When you practice spiritualism, you are more than like;y to be ridiculed and denigrated, as Rishabha was. It is mentioned in the slokam that Rishabha went about in the world, practicing and preaching his attainment of rapturous bliss. Small minded people who cannot imagine a higher state of attainment than this lie, ridiculed him as they would, a mad man. Rishabha is said to have gone about his task, completely ignoring such ridicule.

When we go on with life, and we wish to lead a dharmic life, we would have to pass up on many worldly “opportunities” in order to avoid being caught in the trap of adharmic way of life. We will be ridiculed as a mad person for missing these “opportunities”. The ridicule will come even from our near and dear and our dependents, who think we are foolish in missing opportunities for accumulating wealth. These ridicules from our near and dear will be particularly harsh because they will tell us that our dharmic way of life is the main cause of the family not being rich or well of.

This conflict will be felt since there will be a comparison between the apparent well being of a dharmic family and an adharmic family. An adharmic family may make money by taking short cuts, but in the longer run there will be a heavy price to pay. The problem is that this aspect of consequences of actions will not be apparent until when the family objects to some of the dharmic principles being followed, and is tempted to veer towards accumulating wealth at any cost.

This is the in built resistance and trap into which many families fall and are unable to recover.

May we invoke the Paramathma to provide guidance and restrain our dependents from taking recourse to the adharmic way of life despite all ridicule and apparent lack of material well being that may ensue.

Slokam 10

Rishabha, gave up every shred of attachment and every iota of possession and lived very much like a python, cow, deer or crow. In other words, he ate what he got and wandered about on earth without a home. To lead such an existence, particularly after having been in the lap of material luxury, is the ultimate display of realization of the truth about the inner self. It is also the ultimate display of surrender to the Paramathma.

There will be no expectation or even a constructive approach to attain a higher state. Rishabhas last phase was to demonstrate life in the state of brahman. In this state of pure surrender, the mind is completely quietened and all armor or effort at self preservation is completely discarded. It is said in the slokam that Rishabha was finally consumed by the fire in the forests of the hills of Coorg, into which he had wandered.

Even in the earlier parts of life, the Paramathma has repeatedly stated in the Bhagavath Gita, that we should live life like water droplets on a leaf. We are not to stick onto or even attempt to stick on to the leaf, although we may be cast like raindrops onto the transient home that leaf of life offers. Like the water droplets, we have to slide off the leaf, when our time is over, without leaving any trail on the leaf. May our final phase of life be completely devoid of all desires, attachments and possessions. May our surrender to the Paramathma be complete.

Canto 21

The different nature of the people, the different characteristics of the regions, the changes in the social structures that happen every moment, and their impact on the self and intrinsically weaved into the web of life. The changes are born from within us, and yet the changes in the environment, that are born from within us, also impact our inner self, and induces change in our views and attitudes both with and externally.

The complex evolutionary process that occurs due to the diversity of beings is caused by the inter-relationships and interdependencies, between the inner self and the outer world and environment.

In Canto 21, Sri Bhattadri elucidates on the different regions of the earth. It should be noted that spiritual regions are not always the same as geographical regions. In the spiritual world, the regions are based on the degree of pleasantness, the pain, or the attributes such as physical might, valor, courage, etc.

In the slokams of canto 21 the world is split into cities for women only, of sages, warriors, by Laksmi, the goddess of wealth, Bhooma Devi, the pitrus, Hanuman and so on. In each place the form of worship is different, with the Earth, water, fire, and other elements being recognized as the manifestation of the Supreme.

Where does Paramathma reside? According to Prahlad, and the Paramathma, himself, resides everywhere .

What are the various cities and homes listed in the slokams of this Canto? These are divided into regions and cities,as isolated attributes, so that our consciousness can focus on comprehending each aspect without interferences from other group members.

The different cities referenced in this slokam are the symbolic residences in the mind. It is the mind of the where that each of these goddeses in the cities, live. All objects that we observe day to day, live in our minds and consciousness alone. So our mind_consciousness complex is the home of the observed world in the diferent forms. The chrecteristics of these locations are imbibed in the mind_consciouness complex. The information that is imbibed will depend on our outlook on life. So each person will imbibe the implication, relevance and the attributes of observed phenomena in their own way.

When reading the ithihasas, puranas and our scriptures, it should be borne in mind that these are narratives that convey the underlying truth about ourselves in the form of events that can be recognized and understood by the five senses.

This is the basic requirement in our everyday life as well. The events that happen, the objects that we perceive have to be interpreted, understood and assimilated so that they enable changes to occur within our inner selves.

The residences for each function and ability that we are endowed with have to be clearly identified and appropriately placed. Some aspects of our inner selves are located at the lower level of the mind and others have to be placed at the higher level of consciousness.

Whenever conflicts arise in our everyday lives, these are located in the mind, which becomes burdened and unable to function. Consciousness provides the guidance on the correct path to be taken. If the mind follows the guidance of consciousness, that would be a clear indicator that we are in the correct path and we are making progress. If the mind disregards consciousness and continues to yield to temptations, that means we will be subject to very severe lessons on correcting the course of action.

The guiding principles of life, as provided by the Paramathma, through the scriptures, always resides in our consciousness.

Consciousness is also where peace and tranquility resides. The mind exists only in a state of conflict. Consciousness is also the medium of universal communication with the Paramathma and all his manifestations. As long as we are resident in the mind, and allow it to dominate our daily lives, we will not make any progress.

Intelligence and memory are resident in the mind. Both these are driven by conflict. If we are focused on developing our worldly abilities, we will be drawn more and more into the whirlpool of conflict. There will be no release from births and deaths.

The mind is also based on ahankara or the self. Consciousness is selfless. So when we allow consciousness to be the driving force, we will transcend beyond the self

Complete surrender is resident in consciousness.

The ‘lokams’ are the inner regions of the mind, which, although not physical, is born out of and is influenced by the events and relationships in the physical realm. Our consciousness and minds develop and are shaped by these events, people and relationships.

The lokams, yugams, perception, consequences of our actions/inactions, are all resident in consciousness, These are the codes that we carry from one lifetime to another, so that we don’t start from zero all over again.

There are two levels of consciousness. These are the Jiva Atma (which is us) and the Parama-atma, which is the universal consciousness.

The steps in evolution involve transitioning from the mind, to the Jiva Atma and then to the Paramatma.

What determines the level at which we live depends on our commitment to developing the right inner qualities.

The key qualities are;

Selflessness
Transcending the opposits and conflicts that torment the mind
Transcending the senses
Detachment from worldly objects, events and relationships
Universal love and compassion
Maintain the balance between the gunas
Complete surrender to the supreme.

There are many hurdles in developing the required qualities. The challenges of life must be recognized as lessons that we have to learn, in order to transcend them successfully and graduate to the next level.

Sri Krishna Paramathma tells Arjuna in the Bhagavath Gita, that if he is going backout of the battle of Kurukshetra, how is he going to face the challenges of the next world, the world beyond that and the many worlds after that.

Sri Krishna Paramathma is basically saying that this life on earth is just the starting point of a long long journey. Unless the lessons are learnt well here and the challenges of life are overcome, we will not graduate to the higher levels.

The attainment of transcending from our residence in the mind to moving to the Jiva Atma and then to merge with the Paramathma is the challenge of this life. Merger with the Paramathma is complete quietening of the mind and surrender of the Jiva Atma.

Residing in the mind implies that our consciousness or Jiva Atma is perpetually entrapped in the activities of the mind and the body. Releasing the Jiva Atma from this “residence” will not happen unless an alternate residence is provided. That residence is the Paramathma. This is why we are repeatedly advised by the Paramathma to always be in awareness of His universal presence.

Residing in consciousness means being selfless in every sense of the word. Complete awareness of the peace, tranquility and eternity with no conflicts is the requirement,

It is not easy to comprehend how we can reside in our consciousness, where there are no objects, no time, no space and no memories.

As mentioned earlier, consciousness has two states, the Jiva Atma and the Paramathma. The Jiva Atma is the stepping stone to the Paramathma. The mind is the stepping stone to the JivaAtma.

The mind, with its feed from the senses, splits the world into opposites. This splitting into opposites, traps the consciousness into a conflicted state, in which it jumps from fear to bravery, from happiness to misery, from health to disease, from hot to cold, from big to small, etc.

This constant flux of the mind between the opposites, is the first emergence of consciousness. From this birth, which is dependent on the play of opposites, objects, with the by products being relationships, illusions and attachments, birth and death, the evolution takes the path of moving to a complete state of independence and self-containment, which is liberation from the entrapment in duality, opposites and repeated cycle of birth and death.

The experiences gained from the play of the mind are translated into knowledge by our intelligence. This knowledge then is related to the spiritual guidance and with conviction, becomes unshakeable principles for life and resides in consciousness. Our minds are then subject to the control and guidance of this knowledge. The process of evolution is then set in motion.

To try to understand pure state of consciousness without experiencing is difficult. So one path to gain understanding of the unknown is to eliminate what we have experienced and which is unpleasant and undesirable, and think of the higher state as that which does not have these undesirable elements.

Dwelling on permanence, tranquility, which is the Paramathma, will ultimately endow the qualities necessary to transition to the higher state.

This dwelling or meditative approach will eliminate the “undesirable” aspects from our minds.

May we be always aware that the different aspects of our inner self and environment, as well as the inter-relationships are weaved by the master craftsman, who is the Paramathma. Without the makers, guidance, we will be lost forever, in this journey of life.

May we set our consciousness to perceive the common thread of life which connects all of the manifestations of the Paramathma.

Slokam 1

In the middle of the earth is said to be a region called Illavrita, which is populated entirely by women. Gauri is their chief and Shiva is present as Sharva, in the form of half-man and half-woman. All the residents of Illavrita, worship only the Paramathma.

The slokam has regionalized women. The purpose is to focus on women who are not subjected to any relationship with men. If women are not subjected to the influence of men, their true nature will bloom. They will not be subject to any conflict.

It is said in the slokam that the women worshipped the Paramathma with hymns.

Women are the core of the human race and society. They enable the sustenance of life. They a;so are entrusted with the upbringing of the child Because of this important function, they have special needs. How well the society takes care of these special emotional needs, will largely determine the future of mankind. If these needs are ignored, it is highly likely that the plight of women will destroy the very fabric of life. Just as they enable life, they can also disable it.

Man is subservient to women in a lot of respects. His function is only to look after them and their needs. This duty has to be discharged without expecting anything in return. It is in many ways the same as taking care of children. A clear understanding of this role is very important in maintaining a peaceful family environment. It is very important for a man to understand the difference between a mother, a wife and a daughter. They are not the same. The relationship that man maintains with each of them should be different. The expectation that a man has from the three aspects of women should be different. A wife is not a mother and a daughter is not the wife. If the man has overlapping expectations, he will be disappointed, and this disappointment will cause disruption in the family.

If the mother and the wife are living in the same house, they will attempt to step into each other’s roles, resulting in conflict. A woman, in all her three forms is emotionally only a child. The emotional maturity will remain at this level right through her life. She is not to be teased, put down or criticized, even for one moment. It has got to be sustained support and encouragement right through their life.

So the life of a man revolves around the woman in all her three phases. The economics of this world revolve around meeting the needs of women and her children. A house, transportation, education, communication, and defense, are all the means by which the woman’s needs are met.

Women, on the other hand is always focused only on her children, and their children. She does not care about anyone else. She is very capable in managing and looking after herself and her children. Any extension of this role will have a huge impact on the well being of the family.

A woman, for the most part is not empowered to live alone. So how does Ilavrita propagate and sustain without men to perform the function of the bread winner and house keeper? Shiva Perumal performs the role as half man and half woman.

The beautiful depiction of Shiva Perumal as half man and half women is a very insightful indication into what a woman truly needs from men. A woman needs the guidance of her mother right through her life. She also leans heavily on her father, as the only source of inspiration in her life. The role of the husband in the lie of the woman is just a passing phase. She has the capability to shake off this relationship once the function of child bearing is over.

Shiva Perumal, as half man, half woman, performs this hybrid function. This is a beautiful depiction of the transformation that a man has to undergo from day to day, even hour to hour to keep his wife, mother and daughter, in peace.

A women can only take on one role in each phase of her life. She cannot be a mother, wife and daughter at the same time. A man can be a father, mother, husband at the same time. In fact, to maintain peace, he has to be all three at the same time. This message is beautifully depicted in the form that Shiva Perumal takes in Ilavrita.

Point in the slokam to be noted is that Shiva perumal is said to draw his strength and inspiration by meditating on the Paramathma.

The physical isolation and restriction of Ilavrita to being a city of women should be understood as the depiction of the needs and characteristics of women, rather than a fortress on a piece of land.

May we read and appreciate the true meaning of the slokams of our ithihasas and Puranas and understand and appreciate the lessons of life that are sought to be delivered through them.

May we, like Shiva perumal always take on multiple roles and characteristics to discharge our functions. May we always, like Shiva Perumal, meditate upon the Paramathma and draw strength and inspiration from the supreme.

Slokam 2

A city of sages, called Bhadrashva is said to be located east of Ilavrita. The sages are said to be always in meditation on the various forms of the Paramathma.

Sages are those that renounce life. Which means they distance themselves from the family and most importantly from the function of protecting, and supporting the needs of women.

So the sages distance themselves from the family and from women. They have to be in complete isolation from everyday life. The isolation requirement is an indicator of the level of detachment that is necessary to orient consciousness towards the Paramathma in complete surrender.

The slokam mentions the cosmic deluge. The cosmic deluge wipes the universe clean off all forms of life and objects. The universe is wiped clean, but always re-emerges. When it re-emerges, the vedas have to be re-established. So everytime consciousness re-emerges from oblivion, the knowledge o the vedas have to be re-stablished and the level of knowledge of the vedas has to begin the onward journey to higher levels, from the point at which it was left off when the cosmic deluge occurs.

So like birth and death at our individual level, the cosmos also goes through cycles, with the progress made at the end of the previous cycle, always being carried to the next cycle.

The impact of karma from the previous birth is carried to the next. This happens without intervention from the Supreme. But at the deluge, the re-establishment of the starting point from where it was left off, requires the direct intervention and handiwork of the Paramathma.

In His Varaha Avatar, He retrieves the Vedas from the bottom of the “ocean” (ignorance and darkness). He is resisted by the demonic Hiranyaksha, who represents ignorance and darkness, The re-establishment of the knowledge of consciousness, requires the overcoming of the forces of ignorance, which is the ego or ahankara.

So again and again, the forces of knowledge and dharma are established and protected only with the direct intervention of the Paramathma.

The physical actions of emergence of the Paramathma, His battle with Hiranyaksha, the dispersal of ignorance to retrieve knowledge from the bottom of the ocean, must all be understood as the constant ongoing struggle within our inner selves

Our entire life experience is this effort to banish ignorance and bring to the forefront, all the knowledge that is hidden within us.

The implication is knowledge, and its counterpart, which is ignorance, both exist within us and in the universe that we live in. Knowledge and ignorance are both universal. They are both available to each one of us. Both are infinite. We undergo experience, which enables us to draw on this infinite resource. Our ability to draw the conclusions that can represent knowledge, and wipe away ignorance, is the only purpose of engaging in the battle of life, with the help of the Paramathma.

Knowledge and the absence of knowledge, which is ignorance, are both unchanging. The truth of the supreme singularity, is the knowledge that we seek. When we gain this knowledge, our Atma is said to attain Moksham.

The sages, through meditation, quieten the mind. In order to quieten the mind, the sages need to be without conflict. In order to live without conflict, they need to be in isolation.

In this slokam, the Paramathma is said to take on the avatar of Hayagriva to dispel ignorance from earth.

Hayagriva, also spelt Hayagreeva (IAST: hayagrīva, literally ‘Horse-neck’^[1]), is a horse-headed avatar of the Lord Vishnu

He is worshipped as the god of knowledge and wisdom, with a human body and a horse’s head, brilliant white in color, with white garments and seated on a white lotus. Symbolically, the story represents the triumph of pure knowledge, guided by the hand of God, over the demonic forces of passion and darkness.

He has four hands, with one in the mode of bestowing knowledge; another holds books of wisdom, and the other two hold the Conch and Discus. His beauty, like fresh cut crystal, is an auspicious brilliance that never decays. May this Lord of speech who showers such cooling rays of grace on me be forever manifest in my heart!

Hayagriva is listed as one of the ten incarnations of Vishnu in Canto 10 (skandh 10), chapter 40 of the Śrīmadbhagavatam, and Akrūra‘s prayer contains Hayagriva’s name when he had a vision while bathing in Yamuna.

There is a story that more than 500 years ago, a devotee from the Daivajña Brahmin community was casting an idol of Lord Gaṇapati, when it shaped itself in the image of Lord Hayagriva. Sarvabhauma Sri Vadiraja Guru Swamiji had a dream about this legend which inspired him to approach that devotee and take the idol from him in reverence. He then installed it in Shri Sode Vadiraja Mutt. Since then it has been worshipped there as the originating God of the Daivajnya Brahmin community.

May we recognize that we are the recipients of the fruit of knowledge, which is bestowed upon us when we make the effort to dispel our ignorance or Ahamkara.

Slokam 3

To the south of Ilavrita is said to be Harivarsha, where Prahalada and followers worship the Paramathma. They are physically strong, possess calm temperament and are said to don white robes.

So Ilavrita is surrounded by sages on one side and on another by strong worldly men of calm demeanor. Symbolically it is the women that cause the emergence of life, and this life takes different forms the not only generate sustenance, but also spiritual progress.

The sages tap into the Paramathma to draw on the infinite source of knowledge. Prahalada and followers sustain dharma and maintain peace and harmony.

The sages and the warriors are there to ensure that the women of Ilavrita are in a state of peace and tranquility in order that the future generations can evolve to higher levels. It is very important to protect and sustain womanhood and not subject them to humiliation as has happened and continues to happen. Any troubles caused for women, will directly impact the development and growth of society.

In modern times, women have been playing roles that should be performed by men, and in the process subject them to stress levels and humiliation that are not acceptable. The stress and humiliation directly rebounds on humanity and conflict and degradation spreads.

May we invoke the Paramthma’s endowment of wisdom to create an environment of self respect, peace and harmonious environment for our women.

Slokam4

On the western side of Ilavrita is Ketumala, which is said to be the abode of Lakshmi, the goddess of wealth. The Paramathma is worshipped at Ketumala by Lakshmi and by the sons of Brahma The Paramathma is said to take on the form of cupid, to fulfill Lakshmi’s desire.

The goddess of wealth is Lakshmi. Likewise in all households, it is the woman that brings the wealth of sustenance to the family. It is easy to mistake the man as being the breadwinner, because he goes to work and earns. It is actually the woman of the house, that makes it possible, through her karma, for the man of the house to go to work and earn a living. The woman of the house weaves this protective blanket of security for her children and maintains harmony for their sustenance. The man of the house is only an instrument. As long as the woman is nurtured, protected and her needs are fulfilled by the man without conflict, goddess Lakshmi will shower the required wealth on the family. This very critical aspect of power of wealth being endowed in women, is illustrated in this depiction of the goddess Lakshmi.

May we always protect, nourish and fulfill the needs of the women in our lives, for their welfare as well as the well being of future generations.

Slokam 5

To the north of Ilavrita is said to be the city of Ramyaka where Vaivavasvata Manu lives. He extols the Paramathma’s Matsya avataram. In this slokam, the Paramathma’s eternal kindness to all devotees is mentioned as unwavering. The one condition that this slokam highlights as a requirement is that they should be without jealousy.

If a devotee felt jealousy, then it is a clear indicator of the dominance of desire for the material world. Any attachment to the material world is a disqualifuer in attaining release.

It is worth noting that Ilvarita, which is populated by women, is completely fortressed in all directions by very distinguished occupants – sages, prahalada and his people, Lakshmi, and Vaivasvata Manu, all of whom are dedicated devotees of the Paramathma.

The implication is that each woman is a fortess unto herself and is not only protected from all directions, but is also provided nourishment, sustenance and all the input for well neing and growth.

Let us always remember that the evil forces of this world stoops to exploit helpless women for their pleasure. Even Draupadi was not spared after the Pandavas lost the game of dice to the Kauravas. Unless Draupadi involved the Paramathma, she would have been dishonoured in front of the entire Kaurava court.

May we also mentally place ourselves and the women in our lives at the center of a fortress of protection and well being by invoking the distinguished devotees of the Paramathma all around. The important aspect is to be aware that the Paramatma ensures the protection of women, knowing that they are vulnerable to exploitation, unless they are adequately safeguarded.

Slokam 6

Hiranmaya is a city to the north of Ramyaka (which is north of Ilavrita). Aryama lives in Hiranmaya. He is the chieftain of the Pitris.

Pitri is the reference to the spirits of the departed.

In the Vedas, the sacred scriptures of ancient India, the “fathers” were considered to be immortal like the gods and to share in the sacrifice, though they received different offerings. The “way of the fathers,” which leads to rebirth (samsara) and is characterized by observance of the traditional duties of sacrifice, charity, and the practice of austerities, came to be distinguished from the “way of the gods,” which was a way of faith directed toward the goal of liberation (moksha) from rebirth.

Aryama as the chieftain of the Pitris worships the Paramatma’s kurma avatar, which is his appearance at the time of the churning of the ocean of milk with the Mandara mountain).

The Paramathma is referred to as the Light of Pure Consciousness.

The implication clearly is that the infiniteness and unlimited and eternal source of energy is pure consciousness. When we attain purity of consciousness, which is the attainment of moksham, we merge into pure consciousness, which has no limitations of space or time, pervades all perception, and provides the eternal and unextinguishable source of energy.

Knowledge of the self is the unflinching and perpetual awareness of the driving force within us. We are like puppets that are pulled by the strings of needs and desires. Pure consciousness is all pervasive and there is nothing that goes on in this universe that is not known to the Paramathma,

Pure consciousness is the driving force within us. It is the medium through which we are placed under observation and the events of life are rearranged everyday depending on our level of attainment and our reaction to the worldly events.

It would good to never question the fact that we are ever under observation and guidance of the Paramathma. This will keep us out of trouble as well as speed up the in practicing Dharma under all circumstances.

The awareness of the ever present oversight of the Paramathma and the awareness that we can invoke His compassion and guidance at all times takes us a long way towards shedding attachments and associations which may become very difficult to shed.

May we ever dedicate our every moment to the wonder that is the Paramathma.

Slokam 7

In the northern region of Uttarakuru, the goddess of the earth (Booma Devi) worships the Paramathma with sacred chants, and songs.

The Paramathma is thus worshipped by each in their own way. This diversity of prayer rituals is accepted by the Paramathma without any differentiation or discrimination.

Yagnavarahamurthy alongwith other wise scholars is said to worship the Paramathma in the form of the Varaha, which is the form the Paramathma took to retrieve the Vedas from the immersion in the ocean of ignorance after defeating Hiranyaksha

The innumerable forms that the Paramathma takes to establish dharma is indeed incredible and wonderous. It is also reflective of the need for constant intervention of the supreme being to retain the balance. We can all see the signs of slipping into degeneration until there is leader that emerges to re-establish the balance. The leaders of the modern world, like Hiranyaksha and Hiranyakashipu, sometimes develop horrendous destructive attitudes. Under these circumstances, the Paramathma intervenes. However, in modern times, in the kaliyuga, the Paramathma manifests in the form of strong, dharmic leaders, to overthrow the corrupt and the exploitative. The display of super human qualities is not resorted to, since the Paramathma will not directly show Himself to non-believers who dominate this yugam.

Development of unshakeable faith in the Paramathma has to come from within. It develops within only from a conviction based on the interpretation of life experience. We are not allowed the luxury of the physical perception through the senses, since we have been endowed with the intelligence to come to conclusions. The display of the physical form would negate the effort to evolve beyond the world of the senses. The attainment of the higher state requires that we discard the dependence on the senses. In the highest world of pure consciousness, there will be no use for the senses. The mind is the home of the senses. When the mind is subdued, that is when our consciousness is released. The realization has to be held firmly only in the consciousness.

The modern mind is loaded with ahankara. The ahankara or the ego is a part of every thread of thought in our mind. A visual or a direct show of form, as was the case with Arjuna, would only enhance this ahankara within us in the Kaliyugam. For Arjuna, it had the impact of completely vanquishing his ego, because his perception and thought had already been elevated from the mind to the conscious level.

When we eliminate thoughts from our mind and divert the entire energy to the awareness of the self, we will be able to discharge our duties and carry on with our lives in peace and tranquility, without taking on any ownership or forming any attachments. Permanence will prevail in our lives.

One may wonder as to how this requirement of turning off our mind can be possible, even as we try to navigate the troubled waters of everyday life. The answer to this dilemma is the recognition that these hurdles are meant to only invoke our complete surrender to the Paramathma. The mind that tries to grapple with these problems is itself ignorant and bounded by severe limitations.

If we try to think, all that emerges from our minds are worries, panic and hopelessness. We are in a huge environment that we cannot possibly control or influence, even if we are able to recognize what the problem is and what the solution could be. It is one thing to know what the problem is and quite a different task to accomplish the tasks that may be required to solve the problem. We turn to the Paramathma only when there are problems. There are no problems that can be solved without the intervention of the Paramathma.

If a large country decides to deploy nuclear weapons, there is little that can be done, except to face the consequences of disaster. Nuclear weapons are a classic example of how a human solution meant to provide infinite energy, becomes an infinite problem.

We can only be aware of and address the symptoms of the problem. We cannot possibly know or change the root cause, which is placed beyond our reach. Addressing the symptom will not make the problem go away. Most human solutions focus on the symptom. The problems only re-emerge, probably in a different form.

In spite of our advancements in medical sciences, the corona virus has shattered the entire global economy, leaving millions jobless. The solution is to develop a vaccine which is basically a method to encourage the body to develop its own in built mechanisms to fight the virus.

This is the same mechanism that the Paramathma uses to invoke devotion in us and to induce evolution of the mind and conscience. The events of this world are the “vaccines” that induce us to develop the antibody of detachment and devotion.

This perspective of earthly life as being the temporary abode in the journey to liberation must be kept in mind all the way through. The perspective helps to not lose sight of the final destination and most importantly, keeps us on the path to the final destination without giving up.

May Sri Krishna always reside in our consciousness, with our full surrender under all circumstances.

Slokam 8

To the south is said to be Kimpurusha, which is the abode of Hanuman. The devotion of Hanuman to Sri Rama and Sita is cited in this slokam as the model of the devotion that we must display towards the Paramathma. The devotion will be fully tested. We cannot succumb if the circumstances become adverse.

If at all times we are able to keep in mind that the situations that we are put into and the possible steps to solve them are both with the Paramathma, we will remain steadfast in our devotion to the Paramathma.

This devotion to the Paramathma will not come without acceptance of all that we are, what has been given to us and the multitude of events and experiences that we are subject to.

Sri Hanumans dedication to the path of devotion to Sri Rama is a model for us to follow. Sri Hanuman’s dedication to serving the cause of locating Sita and rescuing her from ravanna is the same dedication that we need to display in executing the Paramathma’s task of establishing and maintaining the cause of Dharma.

The challenge faced by the Paramathma in establishing dharma is an extraordinary attainment. Our effort in sustaining our dedication to the path, must never veer away.

Slokam 9

Bharathvarsha is the closest representation of modern india, but must have been much larger, and probably included Myanmar, China, Bangladesh, Pakistan and Afghanistan etc. Bharathvarsha was under the rulership of king Bharatha, and the country was given his name. The honor related to not only the power of the rulership, but also the high order of dharmic values that were maintained in the kingdom.

King Bharatha, Sri Narada and all their followers worshipped the Paramathma through songs and hymns that revealed the principles of the Sankhya philosophy, and yoga.

The slokam affirms that the Paramathma protects His devotees till the dissolution of the cosmos.

It is therefore essential that we stay devoted to the Paramathma consistently and right through our many lives on earth. This devotion will alone be our protective wall against the forces of adharma.

The practice of advanced spiritual philosophies was wide spread among the people as the primary means to advance as a human being and attain moksham,

May we likewise engage our minds in the constant chanting of slokams of Sankya, as well as in the practice of yoga, with the aim of subduing the mind and bring it underself control

Slokam 10

In this slokam, it is pointed out that in each place, the ultimate prayer and worship is directed to the Paramathma’s various forms. Sun, Moon, Fire, Water, are all recognized as the manifestations of the Paramathma.

The sun is said to be worshipped in Plaksha, the Moon in Shalamala, the Fire in Kusa, the water in Krauncha, and the Air in Shaka. It is also mentioned that devotees pray to the Paramathma in the form of the Brahman.

Each and every form of perception should be recognized as the manifestation of the Paramathma.

In the state of Brahman, the power of perception is also recognized, every moment, as the power of the Paramathma

Recognizing that this power of perception belongs to the Paramathma and that He is the perceiver that is looking at His own forms that manifest in various shapes, sizes, colors and functions, is a very difficult attainment.

It is relatively easy to recognize that the “external” objects that we perceive through the senses are the manifestations of the Paramathma. It is extremely difficult to acknowledge that the perceiver within us is also the Paramathma.

Giving up this inner identity requires the transition of the identity from the level of the mind to the level of consciousness.

When we locate the identity in the mind, it is subject to sensual desires and physical struggles. It is very difficult to recognize the identity as being the Paramathma, because the mind is built out of conflict. It is self centered, and its only purpose is physical preservation.

Consciousness, on the other hand is universal. It does not have worldly desires, ambitions or goals.

Consciouness is our highest level of existence. It is our only link or channel to attain the Paramathma.

Consciousness is eternal awareness.

Consciousness is universal. It is devoid of identity. It is selfless.

Consciousness is devoid of conflict, or attachment.

Consciousness transcends the physical. Consciousness is the abode of the highest principles of life such as Dharma, Eternal love for all, including the self.

Above all, consciousness is the seat of control over the forces that pull the mind in various directions. Being endowed with the quality of selflessness, our consciousness will restrain the mind from succumbing to worldly temptations.

Eternity, most surprisingly is devoid of the dimension of time. There is no difference between one second and a million years, This is why those who obtain moksham or release from the physical, do not return to the cyclical life of birth and death.

May we continue the effort of transcending the physical by recognizing that the objects of perception are the different manifestations of the Paramathma. Most importantly, it must be recognized that the perceiver “within us” is also the Paramathma. We then become completely selfless, we lose fear, we becoming accepting, progressive and above all we reside, consciously, in the universe of the Paramathma, which is pure love, devoid of conflicts.

Slokam11

Extending the form of the Paramathma from worldly objects to the stars and planets is an important step.

The ancient rishis became aware of the various planets and stars simply by expanding the reach of their consciousness.

Consciousness pervades everything and has no limitation of distance and time. The tool to delve into consciousness is meditation, which is the process of quietening the mind. Much like the glare of city lights makes the stars invisible, the hyper activity of the mind, makes us lose sight of the wonders and immensity of consciousness.

Consciouseness is the source of energy

Consciousnes is the center of imagination

Consciousness is the enabler focus and concentration of the mind.

Consciousness represents eternal memory. It never forgets anything. That is why when we obtain moksham, we cannot possess memories of undesirable events that we might be a part of. These events will induce, conflict, denial and the strong instinct to disown a certain part of ourself. That is not a qualification for moksham.

Consciousness is also the cause of all physical manifestation and action. The one caveat here is that the mind takes over, or thinks it takes over, when in reality it begins to superimpose its own requirements in channeling the flow of energy from consciousness. This interference should be curtailed and eliminated. This curtailment of interference is the objective of spiritual attainment.

The mind is a mechanical instrument that is composed of “switches”. The function of these switches is to channel conscious energy to objects of desire. In other words, when there is no control, the mind channels the conscious energy only into those avenues that produce a bio-feedback of sensory pleasure.

It is like energizing the body by taking sugar and then releasing the energy by intake of caffeine. The mind is then artificially energized and becomes highly active.

Knowledge, of which memory is a part is the control mechanism over the mind. Knowledge, of the truth, when it is deeply etched in the self, ascends from the mind to consciousness.

Knowledge resides in the consciousness.

Consciousness on the other hand is not mechanical. It is not driven by the switches or the imbalances of desire and motivation (to seek desire). It does not need a motivational impulse to function.

So when a quality, such as dharma ascends from the mind to the level of consciousness, it is an affirmation that the individual has evolved and will not revert to the lower level. On the other hand, if an individual is on the correct spiritual path, but is still evolving, it is quite likely that the pressures of life would cause a dilution in adherence to dharmic ways. Until we are resolute in our path, we will be born repeatedly and subjected to extensive tests.

Any attribute that resides in the mind will be subject to opposites. The attributes are born out of experience of the opposites. When we firmly descide that selflessness will be the primay approach to life, opposites will recede and conflict will disappear.

We will then ascend to reside in our consciousness. Life will then be pleasant and progressive.

Intelligence is the recognition of the existence of these component parts within us and balances, prioritizes and coordinates their interaction.

In this slokam, the Paramathma is described as reclining on the ocean of milk. The Paramathma is meditated upon during dawn, noon and dusk as Shimshumara. The manifestation of shimshumara is in the form of shaligrama.

Salagrama or Shaligram refers to a fossilized shell used in South Asia as an iconic symbol and reminder of the god Vishnu as the Universal Principle by Hindus of Vaishnavite and Smarthist sects. Shaligrams are usually collected from river-beds or banks such as the Gandaki River in Nepal. They are considered easy to carry and popular in certain traditions of Vaishnavism, as an aniconic representation of the divine. They are typically in the form of spherical, black-coloured Ammonoid fossils of the Devonian-Cretaceous period which existed from 400 to 66 million years ago.

The limbs of shimshumara are said, by the great sages to be formed by the planetary systems and various stars like Dhruva. In the scriptures, the planets are stars are always associated with great sages, and people of elevated spiritual attainment.

May we, with the Paramatma’s guidance ascend to residing at the level of consciousness, from which may we never descend

Slokam 12

Adhisesha is the bed of the Paramatma.

Shesha (Sanskrit: Śeṣa), also known as Sheshanaga (Śeṣanāga) or Adishesha (Ādi Śeṣa), is the nagaraja or King of all Nāgas and one of the primal beings of creation. In the Puranas, Shesha is said to hold all the planets of the universe on his hoods and to constantly sing the glories of the God Vishnu from all his mouths. He is sometimes referred to as Ananta Shesha, which translates as endless-Shesha or Adishesha “first Shesha”. It is said that when Adishesa uncoils, time moves forward and creation takes place; when he coils back, the universe ceases to exist.

Vishnu is often depicted as resting on Shesha. Shesha is considered a servant and a manifestation of Vishnu. He is said to have descended to Earth in three human forms or avatars: Lakshmana, brother of Vishnu’s avatar Rama during Tretayuga, and as Balarama, brother of Vishnu’s avatar Krishna during Dwaparayuga and Ramanujacharya, the proponent of Vishishtadvaita school of Vedanta during Kaliyuga.

Adhisesha resides in the nether world (Patala).

Shesha, disgusted by the cruel acts of his brothers, left his mother and kin, and took to austere penances. He lived on air and meditated in places including Gandhamadhana, Badrikashrama, Gokarna, Pushkara and Himalayas. His penances were so severe that his flesh, skin and muscles dried up and merged with his frame. Brahma, convinced of his Shesha’s will, asked Shesha to request a boon. Shesha asked that he be able to keep his mind under control so that he could continue to perform ascetic penances. Brahma gladly accepted the request. Brahma then asked a favour of Shesha: to go beneath the unstable earth and stabilize it. Shesha agreed and went to the netherworld and stabilized her with his hood. He is known to support her even today, thus making Patala his perennial residence.^[2]

In this slokam Sri Bhattadri attributes the form of Adisesha to the Paramathma. The Paramathma, having assumed the form of Adisesha, is supporting the stabilization of earth. In the form of Adisesha, the Paramathma is said to have manifested a thousand heads, one swinging ear ornament, a blue robe and carry’s a plough. He is said to be surrounded by enamored serpent damsels.

May we realize that it is the Paramathma that assumes the different forms of life and and plants the seeds of consciousness and evolution in all His creations. May our consciousness be ever fixed on His various forms.

Canto 22

The extent of the patience of theParamathma and His tolerance as well as the extent of His acceptance of His children is absolutely amazing. The narratives in Canto 22 talk about the life and times of Ajmila.

Many of us will have the doubt as to whether we have what is required to attain moksham.

The course that our life will take after death is said, very clearly in the scriptures, to depend on our last moments of life. We are to invoke the Paramathma in these last moments. That means, there should be no fear of death which will be consuming us. This fearlessness of the inevitable would be possible only when we carry the deep conviction that our inner self is indestructible, unperishable and eternal. Most importantly our consciousness should be fixed firmly on this eternity, which is disassociated from our physical body.

We may have the doubt as to whether we would be able stay focused on the to Paramathma, in these last moments. It would seem important that by the time we get to this point in life, we cast off all attachments to the objects of this world. Ajmila is still attached to the temptations and relationships offered by this world when death reaches his door. The slokams of Canto 22 provide a glimpse on how the Paramathma is just waiting for even just a glimpse of devotion in order to endow His blessings.

May we develop the conviction and strength to maintain our consciousness firmly on invoking the Paramathma, to the exclusion of everything else.

Slokam 1

Ajmila is a Brahmin who follows the traditions of his family. In the days when the pursuit of a Brahmin were purely spiritual, elders in the family initiated the children at an early age to set them on the right path. Ajmila’s family did the same.

Ajmila goes to the forest one day to collect wood for his father and falls victim to worldly desires that are induced by the sight of an attractive woman.

Ajmila was not yet mature enough, spiritually, to resist worldly temptations.

Life subjects all of us to exposure to its different aspects. We should never shy away from this exposure. Avoiding life is not the way to grow.

Brahma instructs his four sons to go forth and raise families and spread the human race. The four sons, being endowed with the ability to see what lay in store in terms of hurdles in the form of temptations, pleasures, conflicts, and contradictions, decide to opt for the pursuit of an ascetic life. They by-pass their fathers wish and become sanyasis.

A sanyasi wants to stay sin free. They don’t want to be entrapped. So they subject themselves to the pain of isolation. When this is successful, they never return to normal everyday life. They forego the comfort and assurance of a family life.

As Dhruva and the many maharishis who practice tapas with the singular intent of attaining liberation, the rest of us take on the challenges of everyday life and try to overcome the hurdles. Both paths take multiple lifetimes for success. Oneis not easier than the other. Many of us in the modern day face the compulsion to lead a career oriented life that provides for income and material benefits for self and family.

Just as a sanyasi should not veer away from his chosen path, it is important that a grihastha should not deviate from leading a dharmic way of life, although the pressures to do so may be severe. Once the grihasta veers away, it will be very difficult to recover and retrieve the path to liberation.

The only way to attain that objective for grihastas is constant and sustained meditation on the Paramathma. Otherwise we will be pulled and trampled into extinction by the pitfalls and traps of life.

May we Grihastas lead a productive but detached and dharmic life, by invoking the Paramathma

Slokam 2

Ajamila, although possessing some self control could not stop himself from succumbing to the temptation of pursuing a relationship with the attractive lady. He abandons the path of righteousness, which is so essential to develop detachment.

Under any circumstance, there is no escape from such a fall, without paying a tremendous price of taking on many rebirths.

His son from the relationship is named Narayana. Ajamila is very fond of his son. Ajamila grows older, reaches the tenth stage of life, which is the final stage.

As a child grows, his ego starts developing and dominating over him as determined by the sum total of the deeds of his previous births. But ego of a divine child (who is destined for spiritual greatness) remains feeble and does not overpower him.

A child’s mind is drawn towards virtuous or evil deeds in accordance with the actions performed in his previous births.

(As the child starts growing, in the first stage, he loves the mother’s milk.

In the second stage, he gets attached to his parents.

In the third stage, he begins to relate with his siblings and other relatives.

In the fourth stage, he gets involved in playful activities.

In the next stage, he develops greed for delicious food.

In the sixth stage, lust overpowers him and he starts getting attracted towards the opposite sex.

In the seventh stage, he gets married, raises a family, accumulates wealth,

and builds a house – luxurious or simple – according to his status.

In the eighth stage, he is overpowered by anger and worries.

His body turns worn-out and easily falls prey to various diseases.

In the ninth stage, he grows old and his hair turn grey, his breathing becomes strained

and his body grows weak and suffers from various diseases.

In the tenth stage, his life comes to an end.

May we train our entire consciousness towards the Paramathma well before we reach the tenth stage of life

Slokam 3

When the time for death came, Ajamila was terrified by the three messengers of the God of death (Yama). Ajamila, because of his attachment to his son, calls out to him – NARAYANA.

Ajamila inadvertently does what everyone of us should do when we are near our last breaths. Calling out the name of the Paramathma with our last breaths is the surest way to seek eternity.

It is said in the slokam that Ajamila was fortunate to call out the name of the Paramathma, only because of his undertaking of the spiritual path early on in his life. Otherwise he would not have had the good fortune of doing so.

This is an important statement of great implications for all of us. Although unlike Ajamila, many of us would not out right step out on a limb to take an adharmic path, not many of us can stay on a dharmic path all of our lives. It is a long life with many variations in the challenges. We may not always be able to resist the offerings of life, to take the path of pleasure.

So it is important that at least we make a serious effort to stay on the spiritual path. If there are deviations, one should still revert to the spiritual path, simply because there is no other option. If we do not return to the correct path, life will simply swallow us.

The great sage Viswamitra had completed a 1000 years of meditation, when Urvashi (sent by Indira) tempts him by her presence. She draws him out of his meditation. A girl child is born to them.

Viswamitra is upset with himself for the lapse. But he returns to the meditative path with renewed vigor,completes the duration required and attains the status of a Maharishi.

If this can happen to an elevated soul like Viswamitra, what about the rest of us. If this happens, the course taken by Viswamitra in reverting to the path is the only recourse for the rest of us as well.

May we dedicate our existence to the Paramathma and successfully transcend the severe tests that life throws in our path.

Slokam 4

Ajamila was supposed to be of bad conduct for most of his life, and yet because of the punyam from the early part of life he has the good fortune to have named his son Narayana, and because of attachment, calls out his name.

The very utterance of the name of NARAYANA is enough for the Paramathma to send His delegates to stop the deputees of Yama from proceeding with the extrication of Ajamila.

The slokam implies the generosity of the Paramathma as well as His infinite patience.

Let us look at why Ajamila’s life was considered “sinful”. He was infatuated, by the temptation of physical pleasure and indulgence. He spends his entire life in furthering this relationship of infatuation. So during that period, he does not think even for a moment about the Paramathma. His consciousness (which is an endowment of the Paramathma), is hijacked completely by his mind. How can a Jiva Atma that is entrapped by physical pleasure, have a place for the Paramathma to permeate? How can Ajamila get out of attachment, and how can he ever seek a release?

Detachment and release will not be possible. Any entrapment of this nature, whether physical or otherwise that preempts meditation on the Paramathma will be considered sinful for this reason (even if no one is harmed in the process).

An action performed for which the results are not assigned to the Paramathma will not be fruitful. A sinful act is one which we, the performers, take the full pleasure of the “fruit”. It can never be assigned to the Paramathma.

The beauty of the slokam is that even in these instances, the mere utterance of the name of Narayana, even if it is unintentional will bear fruit. This is an indication of how forgiving, patient and generous the Paramathma is.

May our self be always in a state of surrender to the supreme, during life and during death.

Slokam 5

Ajamila is dragged away by the messengers of Yama. At first the representatives of Sriman Narayana requested that Ajamila be released, but when the messengers of Yama do not do so, Ajamila is forcefully released from them. The messengers point out that Ajamila is a man of many sins committed.

It must be noted from the experiences of Ajamila that Moksham is not the only gift of the Paramathma. Ajamila is actually granted a new lease of life. This is an illustration of the multifaceted understanding and intervention that the Paramathma is constantly exercising to come to our aid. The understanding and compassion of the Paramathma to those that invoke the supreme is infinite.

This invocation of the supreme can be either direct or it can even be unintentional and unknowing. However, there is no room for pretention. The invocation of the Paramathma, as well as the devotion towards him should be from the heart. That means it must be unconditional. All of us are undoubtedly aware of the supreme nature of the Paramathma. However, for most of us, that awareness resides in the mind and not in the “heart”.

Anything that resides in the mind is subject to conditions. Such “devotion” from the mind is subject to ifs and buts. It is not unconditional. Such devotion is subject to the needs of the mind being met. These needs would typically be happiness that is brought on by material wealth. Worldy happiness changes day to day. Consequently, the “devotion” (rom the mind) to the Paramathma will also change day to day.

Whereas if the devotion originates from the unchanging consciousness, the devotion would be unwavering. This is what the test of life is. Most of us know that we owe our existence and well being to the Paramathma. However, unless this knowing is transformed into an unwavering devotion that is born out of eternal love, we will not transition out of the state of flux that the mind lives in.

The messengers of Yama point to the multiple sins committed by Ajamila, which they felt, deserved punishment.

In Ajamila’s narrative, we see the extent to which the Paramathma is willing step towards us, on the merest saying of his name, which is in itself intended for Ajamila’s son. We can only imagine the extent of the Paramathma’s commitment to step towards us to sustain us and move us along the correct path.

Also it is clear that the Paramathma does not evaluate our devotion just by conventional means. He has His inscrutable ways and means of making an assessment of our commitment to isolate our devotion from the events of everyday life,

Ajamila, because he spoke the Paramathma’s name at the moment of death, is given the gift of an extension of life, so that he has a chance to redeem himself and move onto the correct path. Otherwise Ajamila would have hopelessly degenerated into a life of base existence, from which it would have been very difficult to arise again.

One must be blessed to speak the name of the Paramathma with one’s last breath.

May we elevate and locate our devotion at the level of our consciousness rather than make it subject to the vagaries of everyday existence.

Slokam 6

The Paramathmas messengers remind the representative’s of dharma devata that when there is repentance, all the sins of the past must be forgiven.

The messengers of the Paramathma, respond to Yama’s representatives assertion of Ajamila’s guilt by pointing out that the utterance of Sriman Narayana’s name in itself is the atonement and qualifies for redemption of all sins that may have been committed.

This is why nama sankeerthanam, or chanting of the Paramathma’s name is so powerful. The Paramathma has recommended nama sankeerthanam as being the most suitable form of prayer in the Kali Yugam.

Ideally, Nama Sankeerthanam must be performed with complete devotion. Given the distractions in the Kali Yugam, when we are highly concerned about managing daily uncertainties, it is often that we chant the name of the Paramathma, while our attention is elsewhere.

Like Ajamila’s utterance of the Paramathma’s name was not intentional, so also nama sankeerthanam may be performed, sometimes mechanically, with worldly worries, fears and insecurity in the mind. However, the effect of the mere utterance of the Paramathma’s name is so powerful, that it offers complete protection by itself.

When we do nama sankeerthanam, our location moves from the mind to the consciousness. The mind begins to quieten and our ahankara or identity is gradually merged with the supreme.

Vishnu Sahasranamam is the most powerful of all slokams in our scriptures. It is the chanting of the thousand names of the Paramathma. The thousand names of the Paramathma are strung together in a beautiful hymn. The slokams in the Sahasranamam are composed in a rhythmic and poetic sequence of names that are easily assimilated even by children.

Chanting the Sahasranamam everyday helps make our daily lives constructive and progressive. It offers a protective shield from the vagaries of everyday life.

May we, taking the cues from the happenings of Ajamila, chant the Paramathma’s name incessantly with our every breath.

Slokam 7

The messengers of the Paramathma point out one fundamental difference between the practice of routine rituals prescribed in the scriptures, and the chanting of the Paramathma’s name. The practice of the smritis and shrutis prescribed in the scriptures offer relief against past sins, but will not address the root of the problem, which will cause us to commit the sins in the future. So we will remain en-trapped in the cycle of committing sins and then seeking relief from the repercussions.

This observation of the Paramathma’s representatives is of utmost importance in differentiating the performance of worldly Punyam that comes with an expiry date attached, and the process of inner transformation that is permanent in nature.

Unless we set out on the path of inner transformation, we cannot hope to escape the cycle of births and deaths.

This is repeated in all our scriptures. It must be pointed out that the scriptures do not seek to undermine the value of gaining punyam by selfless worldly service to support humanity, It is pointed out that worldly service is only the first step.

Punyam buys time, which must then be used for inner transformation, which in turn is nothing but the unconditional surrender to the Paramathma.

Basically, we must hand over the temporary reward of well being that is bestowed by Punyam, to the Paramathma, through transformation of the self.

Punyam can be understood as being gained after we go through a cycle of intense difficulty. The experience of difficulty makes us turn inward with an inquiry of what sins we may have committed, that led to the problems. In the first few cycles, we will try to put the blame on others. We try to influence the world to solve the issues. We then find that the world at large is way beyond our capability to even cause a mild impact. We then gradually begin to realize that the cause of the problem is ourselves and has nothing to do with the world that we live in. Also, our position in life has been fixed to be only a tiny component of the macrocosm. Any change to that macrocosm will have to only come from a global transformation that is induced by billions of people, working towards a common cause.

A handful of exceptional people seemingly manage to initiate transformation in the global environment. These are the representatives of the Paramathma. They appear on earth, under His directions to perform assigned duties.

In most instances, that transformation will not occur unless the seeds have already been sown at the individual level. When Hiranyakashipu was sent to earth by the Paramathma, the values on earth were already declining. Adharma had taken root. Hiranyakshipu’s function was to demonstrate the impact of following the adharmic route. It was to establish clearly that adharma could completely destroy and ruin the very fabric of human society.

The suffering induced by Hiranyaksha caused the sages to re-emerge from oblivion and provide guidance on appealing to the Supreme, for guidance to resolve the problems of mankind.

That appeal resulted in the Paramthma taking the human form to re-establish dharma.

Our role is only to transform ourselves. We only have to think at the micro level of our own inner self. If this approach istaken by everyone, the world will undergo transformation in no time. We should never think of influencing others or trying to impact other people’s lives. That is a completely futile effort. If in the process of our own inner evolution, we also manage to influence others lives, or make changes to this world, then that impact should be attributed to the Paramathma.

It is the Paramathma’s world. Our relationship to the rest of humanity and with this world should only be via the Paramathma. Our only duty here is to dedicate ourselves to the cause of surrender to the supreme.

Does this slokam not imply that the Paramthma never plays strictly by His own rule book, but always elevates humanitarian needs and compassion to a higher level than mere rules?

This is the aspect of the Paramathma that connects us mere mortals to the supreme. Like Ajamila, we may succumb to our weaknesses. We may succumb every time over many many life times. Yet, if we can but just admit our limitations and seek the guidance of the Paramathma, we will become aware of His infinite compassion that has no limits.

As long as we do not identify the root cause of our suffering to be our inner imbalances, and resolve these through surrender and acceptance, we will continue to be tormented by this universe.

May we always be situated, consciously in the company of the Paramathma and His eternal family.

Slokam 8

Our devotional attitude begins due to fear of the unknown and the uncontrollable. If we were born without fear and in complete control of everyone and everything, we would all be like Hiranyakashipu. We will demand obeisance as a matter of right and routine requirement.

We see this occurrence in our everyday lives. How many thousands and thousands of people fall at the feet of those in power. Can anyone imagine the incredible ahankara that must be reinforced in the minds of these celebrities every time others fall at their feet or pay compliments and tributes that are not deserved?

The messengers of Hari point out that all the sins committed by Ajamila over the course of many lifetimes are all wiped out by a single utterance of the Paramathma’s name. It is pointed out that the effectiveness of the Supreme Name did not diminish eventhough Ajamila said it out of fear of separation from his son.

The canto and the Slokam point to the acceptance of our weaknesses and our limited offerings of devotion, which is tinged by the ulterior motive of obtaining rewards in order to lead a material life of comfort.

More appropriately, devotion should be motivated by putiing on offer to the Paramathma and to whomever He may direct us, whatever we may have, to serve His supreme cause.

It is to test our intent and purpose that the Paramathma puts us through repeated lives of births and deaths.

The final moments of our lives may become quite fearful, because we transition from the realm of the mind to the realmof universal consciousness, where there is no time or space. If at this moment we can think of the Paramathma, then it is a clear indicator that the Jiva Atma has completely detached from the mind and its worldly attachments. It is certainly evident that we dwell in the consciousness of the Paramathma, even in this most fearful moment. When this happens the Paramathma takes us away to a state from which there is no return.

The attainment of this state requires a high degree of selflessness. One that will only come through constant practice during our lifetime.

May we dedicate our every breath to the consciousness of the Paramathma when we are alive and be in His consciousness at the point of demise.

Slokam 9

Namasankeerthanam is being widely practiced now in the Kaliyugam as the best route to reach the Paramathma. Each of the thousand names of the Paramathma that are chanted in the Sahasranama has an unique meaning that describes an attribute of the Paramathma.

In this slokam, Sri Bhattadri points out that it is not necessary to actually know the meaning of the names of the Paramathma. It is enough to say them, and keep chanting them

This is a profound observation with significant implications. How does the repetitive chanting of the Paramathma’s name protect and evolve our inner self? The impact of continuous chanting is as follows;

It keeps the mind away from dwelling on desires or from slipping into remorse. It keeps the mind away from sadness or happiness. In other words, the conflict that drives the mind by its dwelling on opposites, is subdued
It helps cultivate detachment from illusion.
It helps to elevate the identity to be located in the consciousness rather than in the mind.
It negates inner conflict.
When practiced as part of a group, it promotes universal consciousness and oneness of spirit.
It diminishes the influence of ahankara.
It fixes the mind on the supreme
Repetition of a small sequence of names channels the energy from the mind to the consciousness.

Although, as in Ajamila’s instance, we may initially perform namasankeerthanam out of fear, it is more than likely that we will soon attain harmony with our environment. The events of our lives will not cause us to live in fear or insecurity. Gradually, we will overcome the insecurity that tears the world to shreds.

It is apparent that whatever our motivating force may initially be, the end result of sustained practice will be the attainment of the Paramathma.

The slokam beautifully compares the impact of namasankeerthanam to burning fuel (it does not matter if the fire was accidentally or deliberately started) and to the effect of medicine taken to cure a condition (it does not matter whether the medicine was administered by intent or by chance, the effect is the same.

May we say the Paramathmas namas with our every breath and take solace and refuge in His protective Universal Self.

Slokam 10

The messengers of yama, on receiving the words of wisdom and guidance on the correct interpretation and assessment of the conduct of Ajamila, release him from their hold and depart. The messengers of the Paramathma also depart, leaving Ajamila to meditate on the Paramathma.

Ajamila is allowed to dwell in the contemplation of the Paramathma for some more time,after which the representatives of the Paramathma come and take him away to Vaikunta.

Ajamila goes from a life of apparent sin to the attainment of the highest dwelling, because of his saying the name of Narayana with his last breath. That is the tremendous impact of the power of the Paramathma. The importance of the retention of the consciousness of the Paramathma is of primary importance in making the transition, and cannot be over emphasized.

It has been repeated many times in the scriptures, particularly in the Bhagavatham and in the Bhagavath Gita, that this is the one requirement that cannot be missed.

When we discard the body, our last thought (wish/desire/attachment) is said to determine our destination, which is the next life form that we will be taking. So it is important that at this juncture, we have no fear, our thoughts are directed only towards the Paramathma,, and our surrender is complete.

Bhishma, after the Kurukshetra war, was lying on a bed of arrows waiting to transition to the next world. He, with all his pain and suffering directs his thought at the Paramathma in an unending stream. The Paramathma rushes to his side after receiving Bhishma’s continual flow of thoughts, to give release from his body.

That is the level of dedication that is required to make the transition. Most of us are going to be on a virtual bed of arrows in our last moments. To keep a control on our wavering mind will require conviction of a very high order. If we demonstrate this capability, then all else that may have happened is of no consequence. Although Ajamila was able to do this, it may not be possible for the rest of us to lead lives of abandon and reform in the last moment. Most of us have to practice for this moment all our lives. Attainment of this ability of complete detachment is the amalgamation of many qualities, all of which are prescribed in our scriptures and puranas as the qualities desired in us by the Paramathma.

Ultimately it is a battle between our consciousness and our minds. The miracle and wonder of the endowment of the mind and consciousness must be recognized as our most prized and only possessions. Curiously, both our minds and consciousness have to be controlled from within, irst by playing one against the other, and then graduating to making each independent and self controlled and self-contained. In the final stage only our consciousness is left, with no attachments, associations caused by sense perception. This pure consciousness is the only part of what was ourselves, which merges with the universal consciousness of the Paramathma.

With all the complexity of managing our different components and getting them to work in unison, it is required that at the end they be separated into individual pieces and discarded, leaving only our Jiva Amta to make the transition. This is very much like the launching of rocket payloads into space. The booster rockets and fuel tanks that are required to provide the lift off and break from the gravitational field, are discarded and only the final payload reaches outer space and travels towards its destination. It never returns to Earth (unless the payload is human/astronauts).

The release of the Jiva Atma from the confines of the body is often represented in yogic manuscripts as occurring through an orifice at the top of the head. It would help to keep in mind that consciousness is all pervasive and has no barriers of space or time.

May we always willingly surrender our most prized possessions to the Paramathma and obtain release rom the transient stage to eternity.

Slokam 11

The messengers of yama return empty handed and describe to him the appearance of the Paramathma’s messengers to take charge of Ajamila. Yama gets alarmed that his representatives chose to pick an argument with the Paramathma’s representatives. He admonishes his representatives and advices them to never have difference of opinion with the Paramathma’s messengers.

It is clear from this slokam that yama’s regard for the Paramathma’s representatives is of the highest order. Yama is responsible for the administration of dharma. So he abides by a framework of rules. Any deviation or override of the rules can only come from the Paramathma, through His messengers.

Yama does not differentiate between beings on the basis of wealth, appearance, social standing etc.

Yama’s representtives make a prompt appearance when the timeset for each person expires. There are three broad categories of lokams that we can attain when we pass rom here. Vaikuntam is the Paramathma’s abode from which we never return, Swarga lokam is temporary respite from the traivails of lifeon earth. We return when our accumulated punyam runs its course. Yama’s lokam is supposed to be narakalokam or pure hell, in which we undergo immense suffering to compensate for the past sins or lavishness.

Life comes with a built in balance of punyams and papams that are implemented meticulously by the representatives of yama. There is no discrimination on any account. Accumulated punyam can be enjoyed until it runs out. Accumulated papam must be redeemed with suffering.

The Paramathma’s world transcends punyams and papams. It is purety that is independent of opposing factors. It is attained by those that have surrendered the fruits of all actions to the Paramathma. They have no accumulations or deficits.

May we always perform actions in this world without attachment and in with complete surrender of results of actions.

Canto 23

Procreation and longing to extend and continue the family line are a primary motivation even in today’s world. The desire for raising a family, is a natural instinct in women. It is not a not a natural phenomenon in todays world, where women are inclined to pursue a career partly due to ambition and partly due to necessity.

Kings in yesteryears had the compulsion to continue the lineage because that was the tradition and accepted practice. In the modern world, children inherit the family fortune. So a father would rather leave his wealth to his children so they get a head start in the journey of life and if possible, are assured of basic necessities for the rest of their lives. Given the uncertainties and high inflation in the modern world, not many parents can do this for their children.

The other factor which is compulsive is the care of the self in old age, when it is likely that there will be no support, economically or physically, or more importantly, emotionally.

The preference has traditionally been for male children, since women had the duty of bringing up children and upkeep of household.

It is often described in the Puranas that kings of yesteryear had hundreds, if not thousands of sons. This implies that they had that many wives, because a king was allowed to marry as many women as he desired. Families were always willing to give their daughter in marriage to the king, regardless of whether he had many other wives.

The second set of slokams in the Canto touch upon the characteristics of the devotees of the Paramathma, with the slokams providing some very deep insight into the process of imparting knowledge and wisdom.

Slokam 1

The sons of the Pracheta brothers have a son named Daksha. The desire to have a son caused Daksha to meditate on the Paramathma, who then appears as a vision to confer on him the boons and a wife (Asikmi, the daughter of Panchajana).

Meditation on the Paramathma for worldly desires is usually not performed, unless it facilitates the attainment of the ultimate goal of spiritual advancement.

The boons conferred by the Paramathma are permanent in nature and does not usually involve wealth or progeny, unless the Paramathma himself decides to take birth on earth.

As Sri Krishna Paramathma says in the Bhagavath Gita, He takes on the form of all the demi-gods who are designated with the power to grant specific worldly boons. However, where it involves the establishment of Dharma, universally, the Paramathma would take the side of the forces of Dharma, However, even in the Kurukshetra war, the Paramathma chooses to take the side of Dharma and destroys the Kauravas. He does not grant boons to give the Panadavas an unfair advantage of indestructability, which he could have easily done. The Paramathma always becomes the balancing force between the weak and the powerful. The balancing enables the good to overcome evil and dharma to prevail over adharma, simply because that is the intent of the Paramathma, and it is the eternal truth.

The avatars of the dwarapalakas of the Paramathma, Hiranyakashipu, Hisyanaksha, Ravanna, all meditated on Brahma and Shiva Perumal to get the boons that they wanted. The devotees of the Paramathma generally transcend this world in their objectives. Although initially the desire for moksham might have arisen from worldly desires, the transformation to the eternal, nullifies the initial fears and insecurities.

In this instance Daksha obtains a worldly boon from the Paramathma.

Slokam 2

Daksha is said to have ten thousand sons. All the ten thousand sons reached the Paramathma by following the path of renunciation. They were advised by Narada to seek the path of renunciation. The children, being born on the blessings of the Paramathma, reach the abode of their creator. The king has another thousand children. All the thousand again, as advised by Narada, embark on the path of renunciation.

Note that it is always the path of renunciation that takes us to the permanent abode of the Paramathma. The path of renunciation is to give up, consciously and voluntarily all attachments to worldly objects. This is the only path that leads to the Paramathma, for most of us.

The king however, like Brahma was with his sons, is upset that none of them follows his wish of taking on the duties of the king. He blames Narada for misguiding his children, and actually throws a curse on him that he should always be a wanderer with no place of residence.

Thankfully Narada considers the curse to be a blessing, since his role with the Paramathma was to only be a wanderer that spreads the name of the supreme in the universe.

Having received the blessing of the Paramathma to beget his two thousand children, should not the king be happy to surrender them to the cause of the Paramathma?

The same is the situation with all of us. We are endowed by the supreme being, who is asking us to dedicate ourselves unconditionally to him. Having received the endowment of consciousness, we refuse to surrender to the Paramathma. This resistance to surrender brings on a lot of misery and suffering that ultimately ends in calamity and reincarnation.

May we, like Narada, accept the Paramathma’s endowments as the ultimate gift of this life, with the full knowledge that the endowments are to be protected, preserved and placed at the disposal of the supreme.

Slokam 3

Daksha has sixty daughters. Twashta, who was one of the daughters, gave birth to Vishwarupa, who becomes the heir apparent. Vishwarupa becomes a renowned warrior who assists Indira in defeating the asuras. Vishwarupa strenghthens Indira, by initiating him into the hymn of Narayana Kavacha, which then becomes the shield of protection against the asuras.

Narayana Kavacham is the ultimate shield of protection against the vagaries of life. Krishna Paramathma advices Arjuna in the Bhagavath Gita that if anyone attempts to take on the challenges of life without seeking the Paramathma’s guidance, they will be lost in the twists and turns that can confound even the most well endowed individual.

Sri Bhattadri acknowledges in this slokam that the Paramathma alone can be victorious over everything else.

All of us are fully aware of our own limitations, yet we often choose to take on life, as though we know everything and as though we have the strength and power to overcome, singlehandedly, all problems. Some of us learn the futility of this approach ater a few mild setbacks. Others learn after losses are incurred. Still others never learn, and are completely ruined.

May we acknowledge that bar of hurdles is set quite high for us to jump over without the guidance of the Paramathma.

Slokam 4

The slokam describes the travails of the king of Shoorasena, called Chitraketu. A son was born to him with the assistance of Sage Angirasa. Chitraketu was happy that he had a heir to the kingdom. The step mothers however let threatened that their status may be lowered. They kill the child, and Chitraketu lost consciousness in grief.

Undoubtedly the instinct to protect one’s domain is an immensely strong one. Women tend to protect their domain vigorously. The kings of yore, with multiple wives had to contend with the rivalries on a daily basis. The most glaring occurrence in the Ithihasas is the insistence of Kaikeyi that Sri Rama had to give up His position as the Heir to the throne and retire to the forest for 14 years. This was an overwhelming proposition for king Dasharatha and the people of Ayodhya.

Being the custom in the days of yore, kings married multiple times, almost without exception. In the modern world, except for a few regions, it is universally accepted that a marriage should be only with one partner. However, it is a known fact that about half the population in the western world does succumb to temptations and weaknesses and people get married more than once in their lifetimes. This disrupted family and marital life causes great damage to the psyche of the children, and impacts the society at large.

King Chitraketu faced an extreme consequence of this rivalry between his wives. He was plunged in great anguish.

It is a fact that a parent is very much attached to his children and wants to see them succeed. The slokam points out that it is ultimately the Paramathma that takes care of all of us and it is but an illusion on our part to take illusory ownership of our so called relationships and what we think are our possessions.

The desire to expand our pleasures, luxuries, has no limits. As long as we seek more and more comfort, the web of life will get more and more intricate and our problems will expand multifold.

The challenges posed by marital lives can be overcome only with the guidance of the Paramathma. May we ever be situated in full and complete consciousness of the Paramathma and always be contended with what has been bestowed on us.

Slokam 5

To initiate the King into the reality that the atma can never be extinguished, Narada and sage Angirasa pay a visit to king Chitraketu. With their yogic power, they show the soul of his son to Chitraketu.

With their yogic power, they enable Chitraketu to hear his son ask – “whose son am I?”

With the conviction that existence in this body is only a small part of the infinite life of the Atma, Chitraketu then understands that there is no need for grievance over worldly life and death, which constitutes only a very tiny part of the eternal universe in which the Atma lives.

The Atma has no birth or death. The Atma is eternal. In the universe of the atma, there is no sense perception. So there is no space, or objects. So the Atma does not experience change. This is why Sri Krishna says in the Bhagavath Gita, that in His lokam, there is neither sun, or moon. The atma experiences only itself. The illumination comes from within itself. The atma resides in itself. It is completely independent and does not need any crutches or support.

The slokam throws light on two fundamental aspects of human existence, namely, desire and attachment. These are the two crutches on which we rely to sustain illusions of success and failure. Both these illusions help sustain the ahankara or the illusory identity within us. Caught in the web of this maya of desire, attachment and ahankara, we become so engrossed in meaningless pursuits that we lose sight of the real objective of life.

This is why the rishis of yore, as well as the four sons of Brahma, took to sanyasa, and completely avoided the well known traps that life has set for all of us.

These traps of desire are so powerful, that we cannot avoid them by merely knowing about them. Even if we know the consequences that are likely to follow, few can resist the traps of temptation.

Sita mata developed a desire to possess the deer with a gold and silver hue that appears in the forest before her. She wants to take it back to Ayodha and keep it as a pet, that will not only give her the pleasure of the visual of beauty, but also gain a lot of admiration from others. The desire is so large, that all warnings of Lakshmana that this could be asura in disguise is completely thrown out of consideration. What would be the benefit of having a deer with attractive colors running about in the palace. It is going to live only a few years anyway. The risk of falling into an asura trap is immense and the consequences may even be irredeemable. Yet, at the moment of temptation, desire overcomes all effort at rationality.

Women are particularly prone to the weaknesses of temptation, and the entire family is caught in the consequences of the attempted fulfillment of desire.

It does not matter whether desire is fulfilled or not. The needs are endless and feeds on itself to keep growing by leaps and bounds. If desires are not fulfilled, it turns to regret and the forces of regret cause degenerative and destructive forces to be released in the mind.

The moment we develop desires or attachments, we fall into the traps of worldly life from which escape is very difficult. This is why Indira always seeks to disrupt penance of rishis, by deputing Urvashi and Rambha to sow the seeds of desire in their minds.

King Chitraketu, like all other kings, would have known the consequences of taking on multiple wives. He probably knew that the rivalry between them would get out of control. He also would have known that the rivalry would not have been conducive for his children. Yet, Chitraketu, and almost everyone of us, cannot help but succumb to the web of maya and temptation.

Knowledge of consequences of entrapment is not enough. Sri Narada and Angirasa, therefore decide to show king Chitraketu, that there is this facet of permanence about the self, the beauty of which far outshines anything that is known on earth. King Chitraketu is given the experience of communicating with his departed son. In that experience, King Chitraketu understands that our Atma is indestructible. The King also understands that the Atma has no identity, no desires and most importantly, no relationships. The atma of his son wants to know – “whose son am I”? Without these knots of bonding, the atma is in a completely liberated state of existence.

Knowledge of the properties of the atma is an effective means to release the mind from succumbing to worldy entrapments. The knowledge of the atma is the only true knowledge that we can attain and possess in this life. Once attained, that knowledge elevates our existence on this planet to a state of sublimity, from which we will not revert or succumb to temptations.

Unlike King Chitraketu, we may not have either the experience of or the sensory perception of the Atma of his son, that was enabled by king Narada and sage Angirasa for his benefit.

Knowledge of the atma, for all of us, is attained through the practice of any of the three paths of Gnanam, Bhakthi and Karma.

Attainment of this knowledge constitutes the only means to find our way out of this physical world that is full of suffering and misery. Once attained, it becomes our Sriman Narayana Kavacha, and we will never revert to the cycle of births and deaths.

There are two ways by which we can overcome the entrapments that are set to test us.

One is the fear of consequences.

When we realize the sublimity and eternity of our true self, our desire to attain this state offsets the desire of transient temptations that come with huge attached strings of miserable consequences.

As long as we make even the tiniest of efforts, and do not succumb to worldly entrapments, we will succeed in our endeavor.

May we take inspiration from the slokams of Narayaneeyam and remain on the path that is illuminated by the sublimity of the Paramathma.

Slokam 6

Chitraketu, having seen the vision of his child in the atma form, then develops the resolve to perform penances on the Paramathma in the form of Adhisesha. It is said that in seven days, he secures the status of the chief of the Vidhyadharas.

Vidyadharas are described as essentially spirits of the air. They are described as doing different activities in the epics like gazing at human prowess with astonishment, strewing flowers watching a combat, rejoicing with music and laughter, crowned with wreaths and fleeing with their wives from danger. They possess great magical powers like the ability to diminish their size. They are endowed with epithets describing them as “doers of good and devoted to joy”. They also live in Gandhamandhana mountain and other Himalayan mountains with Kinnaras. They are also described residing on Mount Krauncha, on Citrakuta where Rama saw Vidyadhara women playing, in the hills of Malabar and in the Khandava forest. They are also seen in Kubera‘s court, headed by their leader Chakradharman and in Indra‘s palace under Vipracitti. Jain legends describe Vidyadharas as advanced human beings or Aakashagochari human beings. According to Jainism Vidyadharas are human beings but they have vidyas.^[^{citation needed}^] A third leader of the Vidyadharas is described to the wise Jambavan.^[5] In the epic Mahabharata, Vidyadharas are described as following Indra with other semi-divine beings to the serpent-sacrifice of Janamejaya.^[3]^[5] In the epics, the women of the Vidyadharas, called Vidyadharis are described to possess great beauty, and were victims of kidnapping by demons like Ravana.^[5] In the Ramayana, Sundarkanda Verses 1.22 to 1.26 describe the plight of Vidyadharas and their women following the pressure exerted on Mount Mahendra by Hanuman while taking his position in his attempt to leapcross the ocean.^[

Chitraketucontinues his penance with complete sincerity.

May we be ever dedicated in our devotion to the Paramathma.

Slokam 7

The Paramathma gives vision to Chitraketu in the form of Adhisesha, who takes the form of a serpent with a thousand hoods. Adhisesha is a form that the Paramathma takes. The thousand heads are the different aspects that the Paramathma. The Paramathma’s attributes are immense and infinite. It is best visualized in the form of Adhisesha.

The form of Adhisesha is also the form of our own minds with its thousands and thousands of dimensions. When we think of our mind as Adhisesha with the Paramathma resting on it and in full control, our minds will start behaving.

Visualization of our mind as Adhisesha enables us to distance ourselves from its (symbolic) venom, and more importantly, it enables us to develop a great respect and regard for this creation of the Paramathma.

We did not create our mind, yet we are responsible for managing it. For most of us, our identity resides in our mind. If this were true, and our identity did reside in our minds, we would be in full control of our minds. But, in reality, as Arjuna tells Sri Krishna in the Bhagavath Gita, controlling the mind is more difficult than trying to control the wind.

Sri Adi Shankara’s question, “Who am I” revolves around establishing our identity and giving it a home. Our identity is symbolized, like our mind, as Adisesha which has a thousand dimensions. It can take temporary shelter in different aspects of our mind. Whatever captures our mind, that’s where our identity or atma takes temporary shelter. Intelligence is one aspect of the mind. Through our intelligence we understand that the mind is attracted by things that are transient and have an undesirable consequence. So intelligence tries to dissociate our identity from our mind. This effort to dissociate our identity from our mind, is the struggle that we are, consciously or unconsciously subjected to every minute of our wakeful life. This is the struggle of our intelligence and morality to gain control of the mind. On the opposing side are the temptations of this world.

The way to reconcile the difference is to recognize that the mind is not of our making. We have to recognize that if we cannot control it, then it is something to be respected, maybe even fearful of.

So we assign to our mind, the form of Adhisesha with a thousand hoods. Now if we also place the Paramathma on Adhisesha, we recognize that to keep the thousand hoods from pouring the vagaries of life on us as the venom, then the Paramathma’s help is required in keeping Adhisesha subdued, happy and contended. Essentially we are surrendering our mind to the Paramathma. When we surrender our mind, we are not seeking anything more. We will then recognize that our true identity is situated in our universal consciousness alone, which has no needs and consequently no dependencies.

There is one important implication to the surrendering of ownership. In the search for or identity, we take ourselves apart, bit by bit, and discard those that we think do not represent our true selves.

We become conscious of that in which our identity is situated. So anything that we are conscious of, is our identity. Consciousness of objects of this world, people and relationships is temporary. So these are our temporary identities. Our permanent home is what we seek. So we learn to distance ourselves from these temporary homes, by graduating out of them.

Adisesha means “that which remains”. So after we discard the different aspects of us that is not representative of permanence, what remains is the eternity and tranquility of the Paramathma, to whom we assign our identity.

“Shesha” in Sanskrit texts, especially those relating to mathematical calculation, implies the “remainder”—that which remains when all else ceases to exist.

Shesha is generally depicted with a massive form that floats coiled in space, or on the ocean of bliss, to form the bed on which Vishnu lies. Sometimes he is shown as five-headed or seven-headed, but more commonly as a many thousand-headed serpent, sometimes with each head wearing an ornate crown.

His name means “that which remains”, from the Sanskrit root śiṣ, because when the world is destroyed at the end of the kalpa, Shesha remains as he is.

In the Bhagavadgita of Chapter 10, verse 29, Shri Krishna while describing 75 of his common manifestations, declares, “anantaś ca asmi nāgānāṁ”: Of the nagas, I am Ananta.

Vishnu is often depicted as resting on Shesha. Shesha is considered a servant and a manifestation of Vishnu. He is said to have descended to Earth in three human forms or avatars: Lakshmana, brother of Vishnu’s avatar Rama during Treta Yuga, and as Balarama, brother of Vishnu’s avatar Krishna during Dvapara Yuga and Ramanujacharya, the proponent of Vishishtadvaita school of Vedanta during Kali Yuga.

In trying to wean ourselves away from the influence of the mind, we assign its ownership to the Paramathma. So the activity of the mind and the fruits of the action are all assigned to the Paramathma. We no longer need to control it. The need to control an object arises only when we try to take ownership. We can only take ownership of that which we create. We cannot take ownership of that which was created by someone else and given to us for safekeeping. Our mind has been created by the Paramathma and given to us for safekeeping and evolution.

Only that which we have created, and therefore belongs to us, can be under our control. Other than our identity, nothing belongs to us. Our identity takes on different forms at different times, in its search for a permanent home. When we discard all of that which do not represent us, then that which remains is Adisesha. That which remains is our identity. The implication is that we cannot discard this identity, because it is not subject to qualities, form or attachments.

That identity comes into being only on realization. For realization of the truth (about anything), there must be an observer and an observed object (through the senses). The identity cannot be observed except by itself. So our true identity is that which is in awareness of itself. This self awareness is what sustains the self in perpetuity, without any creation or demise.

The slokam specifically says that the Paramathma imparted the knowledge of the self to the king Chtraketu and then disappeared. The implication is clear that although we may make our attempts at self realization through Gnanam, and Karma, it is through Bhakthi margam that we can invoke the Paramathma to bestow the knowledge of the self upon us. Without this bestowment, realization cannot be attained.

May we surrender the self in Bhakthi to invoke the endowment of self realization by the Paramathma.

Slokam 8

Having been endowed with realization, Chitraketu moves about as a completely liberated soul along with the Vidhyadharas. They move about praising the virtues and glories of the Paramathma for many lakhs of years without any attachment.

It is important to make the connection between liberalization and realization. Once self realization is attained, there are no more shackles that impede the movement of the atma. Initially entrapped inside the body and mind, the atma is subject to limitations. Once liberated from attachments, it moves about without any limitation of space or of time. The implication is that the true nature of our identity, which is the atma, is unlimited in its extent, properties and flexibility. It permeates everyone and everything.

Most importantly, the atma does not attach itself to any person or object that it permeates. The Atma goes by its own will, with no forces of temptation to create a conflict in its course or be an obstacle in its path.

The Atma dwells in the Paramathma. This is why Chitraketu and the Vidhyadharas only carry the Paramathmas name and glories wherever they go. The atma carries out the will of the Paramathma without any reservation. When the instruction of the Paramathma is carried out without any questioning, there is no conflict.

May we surrender our atma to reside always in the Paramathma.

Slokam 9

Chitraketu is induced by the Paramathma to visit mount Kailas to attain complete liberation.

The mountain is located near Lake Manasarovar and Lake Rakshastal, close to the source of some of the longest Asian rivers: the Indus, Sutlej, Brahmaputra, and Karnali also known as Ghaghara (a tributary of the Ganges) in India. Mount Kailash is considered to be sacred in four religions: Hinduism, Bon, Buddhism, and Jainism.

In Hinduism, Mount Kailash is known to be the abode of Lord Shiva where he lives with his consort Parvati and other gans. He resides on the peak in the state of meditation. Vishnu Puraan describes Kailash four faces that are made of crystal, ruby, gold, and lapis. The pilgrims do parikrama (Kora or Walking around Mount Kailash) in the clockwise direction starting from the South face. It is believed that doing one-time parikrama is equivalent to turning one round of wheel of life. The mountain is the pillar of the world and the entire universe is operated from this place.

In Hinduism, it is traditionally recognized as the abode of God Shiva, who resided there along with his consort goddess Parvati and their children, lord Ganesh and lord Kartikeya.

In the Uttara Kanda section of the epic Ramayana, it is said that Ravana attempted to uproot the mount kailash as retaliation to lord Shiva, who in turn, pressed his right big toe upon the mountain, trapping Ravana in between.^[7] This version of lord Shiva is also referred to as Ravananugraha, or favour form to ravana while seated in mount Kailash^[8]

According to the epic Mahabharata, it is said that the Pandava brothers, along with their wife Draupadi, trekked to the summit of mount Kailash on their path to liberation, as it is considered to be a gateway to Heaven, also known as Swarga Loka.^[9]

According to Charles Allen, one description in the Vishnu Purana of the mountain states that its four faces are made of crystal, ruby, gold, and lapis lazuli.^[10] It is a pillar of the world and is located at the heart of six mountain ranges symbolizing a lotus.^[10]

It is said that Mount Kailas offers liberation to those who exit worldly existence on its premise.

Chitraketu finds Lord Shiva sitting with Uma devi on his lap, in public, without any reservation. Chitraketu is astonished by this apparent disregard of privacy, and bursts out in laughter, in front of them.

Uma devi is upset at this insulting laughter. She then curses Chitraketu to take birth in the family of low sinful family of demons.

The liberated atma of Chitraketu is subject to the test of a curse. A truly liberated atma should gracefully accept whichever state of existence it is put into.

This is a very important statement. It implies the definition of liberation. True liberation does not mean that the atma will not be subject to tests and tribulations. Actually Sri Krishna Paramatma asks Arjuna as to how he plans to face upto the challenges of the next world and the world after that, if he cannot take on the battle of Kurukshetra.

The liberated atma is that which will not be impacted by change in its situation. So the liberated Atma cannot be influenced by change of circumstances. It will accept adversity without being impacted in its dedication and surrender to the Paramatma. If the attainment of liberation is real and mature, there will be no remorse at a setback,simply because all rewards setbacks will be attributed only to the Paramatna and the results are placed at His feet.

Chitraketu, as a liberated atma should not have laughed at Shiva and Uma. It implies that Chitraketu still has a bit of advancement to gain. So chitraketu is put to the test by the Paramathma.

Slokam 10

Cursed to an inferior, demonic life, Chtraketu accepts the condition without remorse. He is just as happy to be a demon, as he is to be a liberated Atma.

Chitraketu is born as the demonic Vritasura.

Vritra (Sanskrit: वृत्र, vṛtra, lit. “enveloper”) is a Vedic serpent or dragon in Hinduism, the personification of drought and adversary of Indra.^[1] Vritra is identified as an Asura. Vritra was also known in the Vedas as Ahi (Sanskrit: अहि ahi, lit. “snake”). He appears as a dragon blocking the course of the rivers and is heroically slain by Indra.^[2]

In many 20th-century interpretations of the Rigveda, Vritra was incorrectly interpreted as a reference to the dams and irrigation systems of the Indus Valley Civilization (IVC), which probably destroyed by the vedic people, thus contributing to the end of the IVC.

Ideas about the end of the IVC have changed in recent decades, and this theory has now been proven to be incorrect, as it has become clear that the Indus valley civilization went extinct after a long period of drought.

This particular myth of a storm god like Indra slaying a monster serpent is present in many Indo-European cultures. For example, the Norse storm god Thor slays the world serpent Jörmungandr and the Greek sky and weather god Zeus battles the serpentine Typhon. In addition, this myth extends beyond Indo-European cultures, being found as far afield as Japanese Shintoism, where the storm god Susano’o slays the eight-headed serpent Yamata-no-Orochi.

According to the Rig Veda, Vritra kept the waters of the world captive until he was killed by Indra, who destroyed all the 99 fortresses of Vritra (although the fortresses are sometimes attributed to Sambara) before liberating the imprisoned rivers. The combat began soon after Indra was born, and he had drunk a large volume of Soma at Tvashtri‘s house to empower him before facing Vritra. Tvashtri fashioned the thunderbolt (Vajrayudha) for Indra, and Vishnu, when asked to do so by Indra, made space for the battle by taking the three great strides for which Vishnu became famous. ^[3]

Vritra broke Indra’s two jaws during the battle, but was then thrown down by Indra and, in falling, crushed the fortresses that had already been shattered.^[4]^[5] For this feat, Indra became known as “Vṛtrahan” (lit. “Slayer of Vritra” and also as “slayer of the first-born of dragons”). Vritra’s mother, Danu, who was also the mother of the Dānava race of Asuras, was then attacked and defeated by Indra with his thunderbolt.^[4]^[5] In one of the versions of the story, three Devas – Varuna, Soma and Agni – were coaxed by Indra into aiding him in the fight against Vritra, whereas before they had been on the side of Vritra (whom they called “Father“).^[6]^[7]

SB 6.9.18: That very fearful demon, who was actually the son of Tvashta, covered all the planetary systems by dint of austerity. Therefore, he was named Vritra, or one who covers everything.^[13]

Vritra became the head of the Asuras (portrayed as inherently demonic here, as opposed to the Vedic version in which they can be gods or demons). He renounced his dharma – duty – to do good unto others and turned to violence, battling with the Devas. Eventually, he gained the upper hand and the Devas were frightened of his evil might. Led by Indra, they approached Lord Vishnu for help. He told them that Vritra could not be destroyed by ordinary means, revealing that only a weapon made from the bones of a sage could slay him. When the deities revealed their doubts about the likelihood of any ascetic donating his body, Vishnu directed them to approach the rishi Dadhichi. When approached by the gods, Dadhichi gladly gave up his bones for the cause of the good, stating that it would be better for his bones to help them attain victory than to rot in the ground. The Devas collected the bones and Indra crafted the Vajrayudha from them. When they engaged Vritra again, the battle lasted for 360 days before Vritra breathed his last.

As per the Puranic (Mahabharat) references, the terrible anthropomorphic personification of Brāhmanahatya (Brahmanicide) chased Indra and forced him into hiding for his sin,^[14]^[15] and Nahusha was invited to take his place.^[16]^[17]

The highlight of the battle between Vritasura and Indira is the conversation between them, in which Vritasura conveys to Indira that both of them are but puppets in the hands of the Paramathma. Essentially Vritasura imparts knowledge of the permanence of the supreme and the inevitability of the demise of the transient.

Traditionally, the asuras have always won physical battles simply because of their demonic nature and selfish, cruel intentions that always destroyed dharmic intent. That is why, the Paramathma always took the side of the devas. Otherwise asuras would have long ago annihilated the dharmic forces.

Indira, knowing the strength of Vritasura, arms himself with wepons crated from the blessed and indestructible bones of saint Dadhichi.

The lessons imparted by Vritasura during the battle, strengthen the resolve of Indira, and using the weapons made from the bones of Dadichi (Vajrayudha), he defeats Vritasura.

Dadhichi being a great saint with complete controlof his body, does not hesitate to deliver the parts of his body that Indira wants. A saint never refuses to help those that seek their favor. A glimpse is provided in Srimad Bhagavatham as to the level of detachment that saints had attained. Saint Dadhichi is able to consciously detach his bones from his body and give up his very self to help another being who was in trouble. The extent of their selflessness is truly remarkable.

Vritasura, which is Chtraketu, having completed the task of living through the role of the asura, and killed by Indira, reaches his assigned abode of Vaikunta.

May we constantly work towards the attainment of a higher state of existence without relenting on the effort.

Slokam 11

Aditi is the mother of the asuras. Kashyapa is thefather. They are the parents of Hiranyaksha and Hiranyakashipu. It must be noted that the dwarapalikas of the Paramathma, were always born as asuras to dirupt the world. Actually, the disruption was only to ultimately retore and strengthen dharmic forces.

Aditi, as the mother of Hiranyaksha and Hiranyakshipu, does accept that her sons may be born as demons. However, she does request, that they die at the hands of the Paramathma alone.

She is unable to accept the demise of Vritasura at the hands of Indira. She propitiates the help of the Paramatma, as advised by her husband Kashyapa. The Paramatma, not being one to relent to the defeat of Dharma, responds to her plea by bestowing her with the Maruts (wind devotees), who become friends with Indira. Peace is restored.

Sri Bhattadri points out a very important aspect of the results of prayers directed at the Paramathma. Aditi prays for the destruction of Indira. The Paramathma turns the intent of her prayer around to strengthen the cause of friendship and peace.

The Paramathma never lets down His devotees. We may be, and often are, far from perfect. We are full of flaws. Yet he makes the effort to pacify us and make sure that all inputs to maintain us on the correct path are provided. The Paramathma will not let down even one of us.

Let us all be dedicated in an unhesitating fashion to resolve all our problems and lead selfless lives.

Canto 24

We witness the Paramathma in various shapes, form and sizes but do not acknowledge his presence. We deviate from the devotional path at the slightest opposition. There are two components within us. One is full of surrender and devotion. The other is the demonic asura within us, which is full of ignorance and ahankara.

The two components within us are depicted as the father and son relationship between Hiranyakashipu and Prahalada in Canto 24.

Prhalada is undoubtedly one of the most dedicated devotees of the Paramatha. His devotion is unflinching, whether the pain is physical or mental. Prahalada is protected by Narayana Kavacham even though he is bornin the asura clan.

All our scriptures and Ithihasas are composed for our learning, betterment, and evolution. As a matter of fact, all the events in our lives are scripted to bring out the need to change, evolve and grow spiritually, so that we are ready to discard our mortal self and transition into eternity.

The episode of Prahalada and Hiranyakashipu highlight many subtle aspects of the inner self that need to be strengthened as a pre-requisite to managing the problems of this existence.

It can be noted from our daily lives, the devotees of the Paramathma, never accost or disrupt the lives of those that pursue non-spiritual paths. Even within the spiritual and religious worlds, there are inter-faith rivalries on an unprecedented scale that cause mass misery and disruption.

On the other hand, those that are completely attuned to the path prescribed by the Paramathma, which is the substance of Sanathana Dharma, never ever seek to disrupt the lives of other communities. The ramifications of imposing one’s faith, belief and way of life on others, forcefully, are far and wide. It is an effort to politicize ones faith with an objective of worldly enrichment.

In our entire puranas, the Paramathma clearly stands for Dharma. There is never a branding of one who follows Dharma as a criminal or disloyal being. There are no alliance based relationships that brand everyone not belonging to a religious group as an unworthy person. In other words there is never a politicization of the spiritual path.

There is only one conflict that is dealt with in the scriptures. This is the fundamental inner conflict between our ignorance and ahankara on the one side and the truth that is represented by eternity, and tranquility.

Eternity and tranqulity results from only from complete surrender to the Paramathma.

Our ahankaram does not want to surrender. It wants to use the intellect to achieve objectives that are based on self glorification. Hiranyakashipu seeks self glorification.. The character of Hiranyakashipu is representative of many aspects of our inner self, prior to our treading the spiritual path.

There is another important aspect about the asura character within us. It is very protective of itself. Whether it is Duryodhana, Hiranyakashipu, Hiranyaksha or Ravanna, all of them sought protection either by seeking super human powers through intense meditation, or through subjugation of people by terror and force. The demonic nature within us succumbs to temptations. It is the temptations of life that invokes the demonic attributes within us. Instead of surrendering to the Paramathma, this demonic character succumbs to desires, which comes with strings attached and also consequences.

The Slokams of Canto 24 seek to highlight this conflicting nature and character within us that causes turmoil, disturbance and causes us to live in a permanently conflicted state of mind.

Slokam 1

A person becomes a demon either when he is exposed to temptations or when he perceives a threat to his existence, or feels that grave injustice has been done to him.

Hiranyakshipu was plunged into sorrow when his brother was killed in by the Varaha Avatara of the Paramathma. Hiranyakashipu does not consider that it was his brother Hiranyaksha that sought the battle with the Paramathma, so that his reign over the three worlds and beyond would be unchallenged. He also forgets that Hiranyaksha perpetrated a lot of suffering in the process of his ascendancy to attempt to take control of all.

Hiranyakshipu seeks revenge. If Hiranyakashipu had really thought about the circumstances that lead to the demise of his brother, he would have had no need to feel regret or seek revenge. Where was the need for Hiranyaksha to seek the kind of power that he went after at great cost to everyone?

Hiranyaksha represents the craving for power, wealth and complete control, that resides within all of us in varying degrees. Hiranyakashipu represents our inherent nature of assigning the blame for what is essentially our fault, on others, and even worse, on the Paramathma (which we all do at various points in our lives). This is a fundamental character weakness within all of us.

A common mistake we all make is to say that the Paramathma is the ultimate cause of everything and so we point the finger for our miseries at the Paramathma, and say that he is the cause for the way we acted in a particular manner as well. Even in the Bhagavath Gita, Krishna Paramathma is accused as being the cause of the battle in the first place by no less than Bhishma, and Kunti. Even Balarama feels the Krishna Paramathma could have stopped the Battle of Kurukshetra from happening if he had so desired.

It is absolutely true that the Paramathma is the supreme creator and architect, but have we not seen even from our own lives that the Paramathma does not intervene except to provide the guidance required? It is left to us to make the correct decisions. It is our capability to make the correct decisions, that is reflective of our evolutionary progress. The Kauravas could have had some consideration for their own cousins.

Instead they chose not to give up even a tiny piece of land, the size of a “pin” (as Dhuryodhana directly tells them). The Kauravas consciously decide to destroy the Pandavas entirely.

The Pandavas, “would rather live the lives of beggars”, rather than fight and kill their relatives, friends and elderly gurus (as Arjuna tells Sri Krishna). Arjuna is not forced to fight. Rather Sri Krishna Paramathma gives him one of the longest verbal lessons to convince him about the eternal truth of life and induce him to evolve to a higher plane of action.

This is in direct contrast to the army of Dhuryodhana where the inducement to fight is through force and not based on conviction of purpose.

So it is very clear that the Paramathma does not make our decisions for us. He only creates the environment, provides the guidance and then steps back to allow us to make the choice.

May we never point the finger at the Paramathma (or others) for what are essentially problems that we create within ourselves.

Let us wholeheartedly take responsibility for what we are and how our lives are transpiring.

May we diligently study the scriptures, absorb the Paramathma’s guidance and and be dedicated in our effort to abide by them. That effort alone is the stepping stone to our evolution out of the transient into eternity.

Slokam 2

Hiranyakashipu knows his limitations. He knows that unless he is vested with extraordinary powers, he will not be able to “avenge” Hiranyaksha’s death. He, like all the other demonic beings, first performs intense tapas to ask for the required powers to be vested in him. This is the curious contradiction in the psyche of most of us. It is implied that Hiranyakashipu is fully aware of the supreme. He is also aware of his own fallibility and weaknesses. So he wants to acquire extraordinary powers by invoking Brahma and Shiva to bestow boons on him. He surely knows that Brahma and Shiva are various forms of the Paramathma. So essentially, he is invoking the Paramathma so that he will be endowed with strength and qualities to destroy the Paramathma.

When Indira requests the bones of saint Dadhichi, to make the weapons with which to fight the demonic Vritasura he knows that Dadhici will have to give up his earthly life and earth will lose benefits of his penance. But Indira is keen to protect himself. Indira knows that saint Dadhichi is completely selfless and will go to extreme extent to grant any request that will benefit those that approach him with a request. Likewise, Hiranyakashipu invokes the very Supreme so that he can destroy them and be the unchallenged ruler of all the worlds.

Coming to our own situation in life, we attempt to invoke the supreme only when we are in difficulties. We never think of the Paramathma when everything is going well. When we are happy, the Paramathma never comes into our picture. Kanchi Mahaperiyavva used to say that the spiritual path is sought only by those in misery.

We invoke the Paramathma only for the purpose of fulfilling worldly desires. This is the very opposite of what our objective should be in pursuing the spiritual path. When we are difficulty, we seek peace. When there is peace, we seek the experience of worldly pleasure and get into immense problems. Then the cycle repeats all over again. If we are able invoke the Paramathma when peace reigns, and gain His constant presence in our consciousness, we would have embarked on the correct path.

When we are in difficulty, we invoke the Paramathma’s help. When the difficulty is gone, we also get rid of the Paramathma from our consciousness. This is why Kunti Devi, in the Mahabharatha, tells the Paramathma that she wants her life to be full of difficulties, so that she never has to be away from Him.

Hiranyakashipu has the intelligence to invoke the supreme. However, his innate demonic nature, that believes in His own supremacy, thinks that once the Paramathma is vanquished, his own supremacy will ensure the sustenance of this universe over which he will have unmitigated authority.

Our mind believes exactly the same thing as Hiranyashipu. We believe that once our problems are gone, we don’t need anyone, including the supreme authority, and we are free to exercise our will. Everytime this cycle repeats, our problems deepen, and we take birth in lower and lower forms of existence.

Hiranyakshipu performs intense austerity spread over a 1000 years. It is mentioned quite frequently in the Puranas that whenever intense meditation is performed, it causes the occupants of deva loka and higher to be disturbed. The intensity of the penance causes the occupants of deva loka to be perturbed, as well as puts them in danger of being harmed by the intensity of the energy emanating from the performer of the tapas. So intense meditation is characterized as having a physical impact that makes the residents of deva loka fearful of being harmed.

They approach Brahma to intervene in the matter, because he is the one, along with Shiva Perumal, that can grant boons to quell the desire of the tapasvee. Any tapas is to be performed with no desires except to attain moksham. Any tapas performed to gain worldly desires can be released only by the grant of the desire.

To re-phrase in simple terms, the intensity of the tapas actually transforms the tapasvee. The transformation is the boon. Tapas is a powerful tool. In fact tapas or in its milder version – meditation is the recommended route for everyone to reach an elevated existence.

Hiranyakaship attempts to obtain a boon of indestructability or more importantly, immortality, so that he cannot be killed by anyone including the Paramathma. Brahma declines the immortality boon since, as he says, he himself has not been endowed with that capability.

So Hiranyakashipu breaks down that request into smaller components, by which he eliminates the modes and forms by which he can be killed. He specifies that he should not be killed by, man or beast, during day or night, indoors or outdoors, etc. His attempt is to completely exclude all physical means by which he can be destroyed. He is granted a boon with multiple exclusions attached. After granting such an elaborate boon, Brahma fears that the power enamored Hiranyakashipu can do great damage to the worlds.

The success of tapas is based on being able to completely eliminate the ego within. In Hiranyakashipu’s case, as soon as the boon is granted, he reverts to his earlier bombastic self and becomes completely egoistic. An empowered Hiranyakshipu, then goes about mercilessly destroying and plundering. It is said in the slokam that he robbed even Indira off his heavenly kingdom. The intent of Hiranyakashipu was to only subvert the authority of the Paramathma.

Hiranyakashipu’s modus operandi is very similar to the modern politician, who puts up all kinds of pretentions and facades only for the purpose of winning elections. Once that fructifies, all plans for the welfare of the people is thrown to the winds and unmitigated looting of public money is resorted to.

A politician’s term runs out in five years, so he has to recycle his act. In Hiranyakshipu’s case, the boon is permanent.

May our tapas be aimed only attaining oneness with the Paramathma

Slokam 3

Having established supremacy over earth and the heavens, Hiranyaksha then proceeds to the abode of the Paramathma, which is Vaikunta. It is said in the slokam, very very beautifully, that seeing Hiranyakashipu roaring around, the Paramathma quietly transforms into His intrinsic form and disappears into Hirnyakashipu’s heart.

This is exactly what the Paramatma does to each and everyone of us. He hides in our Heart. We look for Him in the external world, where He does not maniest. The world of the senses is only a feedback mechanism to enable our own self realization and evolution. “Heart” refers to our consciousness. The Paramathma is our consciousness or the Atma. He is the source of our life. We do not have to look for Him anywhere else except within us.

Hiranyakashipu does not find him anywhere.

We don’t either.

Hiranyakashipu comes to the conclusion that the Paramathma is scared of him and has gone into hiding.

We come to a worse conclusion than Hiranyakashipu.

We come to the conclusion that the Paramathma does not exist

Hiranyakshipu comes to the conclusion that he has defeated the Paramathma, and is now supreme.

We come to the same conclusion that there is no one here, except us and that we are supreme.

May we seek to dispel our ignorance by turning inwards and not seek the ultimate reality of the Paramathma in an illusory world that is meant to be used only as a self teaching tool.

Slokam 4

Hiranyakshipu is very happy with his accomplishments. He has a son, Prahalada. Narada visits the abode of Prahalada’s parents, and as a result of the early influence of this right hand of the Paramathma, Prahalada is inculcated with extreme devotion of the supreme while still in the womb of his mother.

Prahalada is born and grows up as an extreme devotee of the Paramathma, Nothing can shake his dedication and faith. He grows up to be an illustrious model of the Paramathma’s devotees.

The emphasis here is on early inculcation. Our duty to initiate our children into spiritualism at an early stage is cannot be compromised. Once we allow our children to slip into worldly ways, it will be very difficult to pull them back. This is one of the greatest challenges faced by every family in modern times. The pulls of this material world are not only tempting, they are also made to appear as the only “rational and sensible” thing to do. The world of the senses appears to be “real” and consequently, also fascinating and threatening. It also appears to offer opportunities for “growth”. Spiritualism on the other hand, is beyond the senses, the cause and effect of our actions cannot be perceived via the senses. The pursuit of spiritualism endows the effect of peace in the mind. In the mind of a child, that is growing up, the reliance is only on the sensations of pleasure experienced by the mind. The children may not be interested in peace of mind, simply because they are at a stage of development when they are looking for excitement and they are fascinated by the material world. So it may be very challenging to explain, rationally that what is perceived through the senses is transient and that it is the perceiver that is permanent.

So we generally try to teach a few slokas to the child and most importantly, tell the child of the Paramathma’s mischief and playfulness, when He was also a child. This is why Srimad Bhagavatham covers all aspects of the life of the Paramathma’s Krishna avataram. The slokams and the narratives are absorbed by the child’s mind like a sponge absorbing water. This combination of stories and narratives are latched on to by the child’s mind, because the mind is at a nascent stage of development. Intelligence, memory, an association of cause and effect, the ability to communicate, are all in the development mode. So when the child is initiated into the correct path early in life, the channels are clear and the absorption is immediate. Although the challenges later in life, may dilute the conviction, the early inculcation stays steadfast and helps tideover the challenges and stay on the correct path.

Prahalada is fortunate that Narada appears when Prahalada is in his mother’s womb, to impart the essence of Vedanta.

May we invoke the supreme, to inculcate the same level of devotion in our descendants.

Slokam 5

Hiranyakshipu does not realize that Narada has imparted the knowledge of the supreme to Prahalada. So when Prahalada grows up with a strong spiritual foundation, Hiranyakashipu is perplexed as to where from the child learnt devotion to the Paramathma. He engages teachers to “realign” the bhakthi of Prahalada. In the days of yore, education was first and foremost oriented towards the spiritual, and then to the acquisition of worldly professional skills. There is no place for spiritual knowledge in the modern world. Prahalada acquires spiritual knowledge even as a baby.

Hiranyakshipu, like a modern head of state, needs adulation, complete loyalty and a continuous affirmation of his superiority. He, being a demon, expects complete subservience from all his subjects and family. Anyone that does not toe the line of subservience is severely punished or destroyed.

The attempts to convince Prahalada to toe the line of Hrianyakashipu proves fruitless. Prahalada ignores the lessons and rejects the pressures applied on him to accept the supremacy of Hiranyakshipu.

A child can usually be persuaded by temptation, coaxing, rewards or if all else fails, by threats and pressures. Prahalada is no ordinary child. He does not budge an inch. Prahalada refuses to budge even a centimeter.

Many of us may know the truth about the Paramathma’s infinite nature, but when put into corner, under threats or temptation, we may pretend to agree that the demonic way of life is supreme, just to escape the pain of confrontation.

Some of us may even pretend to agree, with the demonic way, to enjoy the pleasure of any temptation that may be offered or even to avoid unpleasantness.

Very few of us will be able to withstand the pressure at the level of intensity that Hiranyakshipu applies on his son.

How was Prahalada able to withstand the extensive pain that was applied on him as a child?

Children as a whole will not budge from truth. Once they are convinced that they are right, it is very diiicult, if not impossible to make them say or to do what they think is not the truth. It is even more painful or them to agree with untruth, than it is to experience physical pain. For children, because rationality and reasoning are still developing, truth represents that which they learn first, particularly from their parents. There is no substitute for parental teaching in the first few years because of the huge element of unshakeable trust.

In Prahalada’s case, because he was born into an asura family, the knowledge of the Paramathma could not have been gained from his parents. So the Paramathma, administers it directly through Narada, when Prahalada is in the trusted surrounding of the womb of his mother. The feeling of immense protective security provided by the mother’s womb and the very early formative stages of the mind and senses (during which it is very receptive) contribute to the development of great acceptance and conviction.

A lot of the inter-religious conversions in modern times occur because of the use of the dual pronged weapons of temptation (money, marriage) and threat (physical harm).

Conviction in the Paramathma’s supremacy is the highest bestowment of this life that can be attained. Our conviction will be severely tested at various stages of our life. This is exactly what Prahalada experiences. Like Prahalada, our tests will originate from within the family and beyond its boundaries.

There are really no rules as to how an individual may becomes totally convinced of a conclusion. However, we can form general guidelines on how this could happen;

A conviction of the magnitude that Prahalada experiences, can be established within us only when the learning of the truth is sourced from all the three paths – Gnanam, Bhakthi and Karma.
From Karma;
- The knowledge should ideally be acquired from our own life experience.
- It could be reinforced by the experience of others.
- It could be reinforced by sense perceptiions. So if we hear,or feel , or, see or smell, then the experience strengthens the conviction.

From Gnanam – In spiritual practice, knowledge has a great significance. On the path of liberation, knowledge is the true guru. Right knowledge (Vidya) is the foundation of all the yogas.
- The “knowing” could emerge from “reasoning”. The reasoning process usually works by relating all observed or experienced “effects” to the corresponding “cause”.
- Split the whole into parts. The true nature of our identity could be narrowed by the process of elimination of component parts till we narrow down to a few, or ideally, one.
- Combine the parts into the whole. We could identify the connecting link between the component parts and their interdependencies, to gain knowledge of how it all comes together as “one-whole”.
- Sravanam, Mananam, Nididhyasanam.
  - Tradition says that you must acquire right knowledge by sitting at the feet of a true master and listening to his words. In a traditional sense, it is what Sravanam means. In ancient India, it was the means by which the Upanishads were learned by students by sitting near their master.
  - it is Shankara’s view that the scriptures are the one and only means of Self-knowledge, and as the sole pramana (which they define as means of knowledge), listening to them alone (sravanam) yields jnanam. Mananam and Nididhyasanam are only for the assimilation of knowledge gained through Sravanam. According to them nothing yields jnanam, neither nirvikalpa samadhi nor any type of mystic experience. There is only one way, and that is Sravanam of Vedanta through a Sampradayika Guru with Sankara Bhashya, given to a qualified Sadhaka with Sadhana Chatushtayam
  - Mananam is recollecting or reminiscing what you learned from your self-study or heard from your teacher. It is a great way to strengthen your memory, keep your mind engaged in pure thoughts and consolidate your knowledge. It also provides you with an opportunity to memorize and summarize what you learned, clear your doubts and identify the areas where you may require further effort.
  - In Nidhidhyasa (or Nidhidhyasana), you probe deeper into the knowledge which you acquired with the help of contemplation and self-inquiry (vichara). It is not a mechanical effort to remember or recall unlike in Mananam, but a determined effort to examine, analyze and evaluate what you learned with pointed and stable intelligence (sthithaprajna). Nidhidhyasa literally means to exert or absorb (ayasa) the mind or intellect (dhi) upon the treasure trove (nidhi) of knowledge or the hidden treasure itself (Self).
- Development of self control. This is the process of quietening the mind. And isolating it from the pulls and pushes of life
Gnanam, or the acquisition of the knowledge of the self results in evolution to a higher plane. It helps resolve conflicts that are thrown at us by the external world.
Gnanam helps resolve conflicts and contradictions. When we are faced with the option of taking the easy path that will fulfill our natural desires and the path that requires foregoing the pursuit of pleasures, the resolve to stay on the correct path, is strengthened by Gnanam. There are two parts to gnanam. One is the fear of the consequences. The other is the ability to differentiate between truth and fiction and between right and wrong. Fear of consequences is a deterrent but is not permanent. Fear of consequences may work initially, but when subjected to the test of time, (say) by deprivation or long duration, then most of uswill succumb. The sense of right and wrong and truth and untruth, is permanent. The sense of truth and untruth has its roots in tyagam or sacrificial nature, in which we put the interests of others above our own. Once we have this high outlook, we will never succumb to temptation and the quality of our lives will reach a very high plane.
Gnanam is not born out of only the experience of life and the consequences of adharmic way of life. Gnanam is an endowment for the effort that we put in to stay on the right path. No matter how much we resist, temptation will prevail, unless the seeds of goodness, tyagam, and selflessness that are planted in us by the supreme, are watered and nourished. The seeds of the opposites are planted in our minds, by the Paramathma, as part of its construction and design. The seeds are watered by the experience of the events of life. The events of life always give us the options to water and nourish either of the two opposites. Our scriptures support the watering of the seed of selflessness and dharma. Temptation draws us towards sense gratification. The choice that we make partly depends on Gnanam, partly on karma, and quite a bit on Bhakthi. However, ultimately, Gnanam is an endowment for the sincerity of effort that we make to stay on the path of selflessness. The measure of sincerity is the assessment of the Paramathma, and the endowment is the reward for the highest effort and attainment. The grant of the permanent is the domain of the Paramathma. Transience is the domain in which we are born. The graduation from transience to permanence will happen only as an endowment. No matter how much we try, we cannot do this transition without the intervention of the Paramathma. This intervention will happen only when we seek it. This seeking of the supreme intervention is an acknowledgement of our limitations and the infinite expanse of the supreme.
Bhakthi is the resolve or conviction in the guidance of the supreme. Bhakthi is not blind faith. It is born out of Karmic experience, Karma nurtures and feeds gnanam which results in knowledge of the self and ultimately, our immersion in Bhakthi.
- Bhakthi is the complete surrender of the self to the supreme.
- Our endless stream of experiencing of alternating bouts of success and failure results in the knowledge of our capabilities and limitations. We conclude that our inner self is the universe that we reside in, and that it is the Paramathma that holds the control panel of this universe.
- Bhakthi is the recognition of the significance of our assigned role and perform it selflessly.
- Bhakthi is the recognition that if we are to perform and live this life selflessly, and not fall into the traps of temptation, we have to be perpetually aware that there is an ultimate attainment of a very high order, to which our dharmic participation in life leads up to. This unflinching resolve and confidence that we will reach the ultimate objective is Bhakthi. Without this confidence in the reality of the ultimate objective, the everyday obstacles will overwhelm us into despair and stagnation.

Hiranyakashipu represents one extreme of the spectrum, which is total selfishness, full of worldly desires, fears, insecurities and conflict.

Prahalada is at the other extreme of the spectrum, with pure Bhakthi permeating every pore with no conflict, confusion, fear or insecurity.

They are the Paramathma’s team sent to our midst to illustrate to us as to what is right and what is incorrect.

All of the rest of us are situated somewhere in between Hiranyakshipu and Prahalada.

Hiranyakashipu is the starting point for all of us and attaining the state of Prahalada is the objective.

Paradoxically, Hiranyakashipu is portrayed as the father and Prahalada as the son. It should actually be the other way, since it is the children that are vulnerable to worldly temptation. The reason it is portrayed the opposite way is to highlight the fact that age and experience are not the sole criteria for attainment of self realization, or more appropriately, the realization of the Paramathma. It is also to demonstrate the fact that once realization sets in, our physical stature, wealth, or social standing are not relevant in determining the infiniteness of the innerstrength that will overcome all worldly obstacles.

May we all aspire to attain the strength and resolve of Prahalada and attain a place of residence in the unchanging universe of the Paramathma.

Slokam 6

Hiranyakashipu wants to hear from Prahalada, that he is the supreme power behind all the worlds. Prahalada replies that the highest lessons that he has learnt are all dedicated to the Paramathma.

Seeking an explanation from the teachers of Prahalada, about his errant behaviour, Hiranyakshipu gets the explanation that the devotion to the Paramathma is inherent in Prahalada and appeared to be a natural endowment in him.

After extensive inquiry and also observation of the dedication of Prahalada, Hiranyakashipu, decides to kill his son Prahalada. Such is the level of intolerance of the demonic nature within Hiranyakashipu.

The demonic quality is universal. It resides in all of us. The nature of the demonic quality is that it does not tolerate a difference of opinion. Demonic oriented people expect only agreement with them and service that will benefit them. The vast majority of us have this quality ingrained in us. However, unlike Hiranyakashipu we are not empowered to enforce our beliefs by destruction of the “non-believers”. Otherwise, there will be complete chaos in this world.

In establishing himself as the ruler, Hiranyakshipu has physically destroyed all of his opponents. Now he wants to do the same to his son. So he starts the process of evolving the methods to kill the little boy. Hiranyakshipu has a feeling of guilt lurking within him that his opponent is an unprotected little boy, and also his son. So he does not want to kill him directly, which he would not have hesitated to do with unrelated grown ups.

The devices that he comes up with are elaborate orchestrations to help make it appear like a contest or challenge in which Prahalada is killed.

Once Parahalada is killed, Hiranyakashipu thinks that he will be rid of all opposition. This is the resolution of every conlict in todays political world as well. It has lead to major wars, resulting in the death of millions of people,plundering, and destruction of property and ravaging of earth.

The demonic quality of the need to dominate and over power others into submission, is actually a reflection of the extent of our own inner insecurity and fallibility. If we know that our standpoint represents the truth, we wont try to destroy the person holding the opposite view. We will only resort to violence and destruction, only when we have to enforce an untruth on others that hold a different view.

The knowledge of the Paramathma is never enforced at the point of a sword or the barrel of a gun. On the contrary, the Paramathma hides away from even those that are seeking him. A chest of treasure never has to be passed on by force. There will be people waiting for generations, in line, to take their share. The knowledge of the Paramathma is the amrutham that the asuras and devas had to churn the ocean of milk, to obtain, using Vasuki and the Kurma avatar of the Paramathma.

Once the amrutam is extracted, the Paramathma is very particular that it should be consumed only by the Devas and not be shared with the asuras. The reason for this is that if the asuras partake the amrutam, the devas would be completely annihilated, simply because the devas will be pressured to convert completely to the ways of the asuras. Dharma would be completely destroyed. The Paramathma’s guidance for sustenance of and evolution of life would be completely sidelined. Point to be noted is that it takes both the asuras and the devas to generate the amrutam of life. However, the asuras are denied their share. The asuras want to grab their share while the devas generally wait to be offered their share. Keeping in mind that both the asuras and Devas, reside within us, it is a message to us that the asura within us needs to be kept in check. The devas within us have to be nourished and strengthened.

Another point to note here, is that if the Paramathma were to adopt the route of the asura and decides to destroy all adharma, He can annihilate the asuras in no time. If the Paramathma can bring the world of seven billion people to a grinding halt with a virus, in a few weeks, He can surely destroy all demonic nature and activity in the blink of an eye? He does not do so. There are many reasons for this.

The factors that we have observed are;

This is a world built out of opposing forces. Duality is its very nature. Sellessness does not reside in vacuum. Neither does selfishness. Both are relative measures of each other. It is a constant struggle for dominance of one over the other.
Dharma and Adharma, both have periods when one or the other prevails over humanity. It is when adharma grows out of proportion, that the Paramathma intervenes directly to even out the balance.
Demonic forces are required to transform the physical world. Their consciousness is oriented entirely outwards. The devas are spiritually oriented they believe the external world is an illusion that is a reflection of the inner self. The devas are inward looking.
The asuras are tasked to provide the transformation required on earth to meet the needs of an ever growing population.
The devas are tasked to maintain the dharma in society so that order is maintained, laws are abided by, and the fruits of the organized effort is distributed justly to the deserving.

So asuras and devas have to co-exist to make the human species survive, develop, grow and evolve. This is the significance of the asuras and devas churning the ocean of milk using Vasuki as the rope and the Paramathma, in the form of Kurma, the giant tortoise, supporting the Mandakini mountain that is used as the churning stone.

Although all of us possess both qualities, the extent of dominance of one force over the other is different in different people. So some of us can be called asuras like Hiranyakashipu, and some of us are closer to Prahalada.

We need both attributes to survive. In fact the dominance of the asuric nature and the deva attribute change within each of us based on the circumstances situations that life puts us into.

We cannot survive with both these attributes within us.

This is why the Paramathma does not annihilate the apparently undesirable demonic attribute. He wants us to keep them in check and channel this characteristic appropriately. This is the self control that we learn to develop over many lifetimes. Our liberation from this conflict results from attainment of self realization, a state in which we will be in complete control of ourselves.

May we be aware of the conflict within us and accept the guidance of the Paramathma in attaining self realization.

Slokam 7

The different ordeals that Prahalada is subjected to, to persuade Prahalada to change his mind, are outlined in this slokam. Spears, trampling by Elephants, being thrown from the top of a mountain, adding poison to food, all prove to be ineffective against Prahalada.

The slokam highlights the power of mind over matter. When consciousness is fixed on the Paramathma, it acts as a protective shield, par excellence. No harm will ever come to it.

Prahalada is put to the ultimate test by his own father at such an early age. He withstands it only because of extreme and unwavering devotion to the Paramathma. This is the test that life puts all of us through. It will test us thoroughly over time and under different circumstances. It is important that the children that we are entrusted with should be initiated into the teachings of the Paramathma from an early age, so they are prepared to face the hurdles. Our true nature will emerge from these tests. We will be revealed to ourselves. When we are exposed to ourselves, our faults will be exposed and we will attempt to correct ourselves and evolve out of our faults.

Another implication is that it is always the devotees of the Paramathma (devas) that are attacked by the asuras. it is very rare that the devas ever attack the asuras for their beliefs. It is always left to the Paramathma to intervene on behalf of the devas. The Pandavas could not have overcome the vastly larger forces of the Kauravas without having the Paramathma on their side. Always be prepared to be under attack by the asuras, who feel threatened by the spread of dharmic forces.

If we are bhaktas of the Paramathma, he will always be with us.

Slokam 8

Hiranyakshipu gives up on the idea of killing Prahalada and ties him up in the school of his asuric teachers, so that he can be “reformed”. Prahalada, being the ultimate devotee, turns the tables around by initiating the other students to the teachings of the Paramathma, when the teachers were not in the classroom.

Every devoted disciple of the Paramatma misses no opportunity in spreading His teachings. Today, so many internet sites have popped up that seek to do what Prahalada does to the asuric inhabitants of Hiranyakashipu’s kingdom.

Any lesson will be learnt partly through life experience, partly through the experience of others, partly from the education system, quite a bit rom our parents and near and dear, quite a bit from our friends and colleagues, from the profession that we pursue, from attending satsangs, and from the media. Information is flowing through us from many many sources. The content is wide and varied. We may not be able to absorb all of them. Learning, is largely related to the events of the material world, which help in our survival. However, it must be mentioned that the spiritual aspect is certainly gaining ascendancy. Both aspects are essential. The wealth of information available on-line about the teachings of the Paramathma are unparalleled. It is available in the form of videos, audios, and written material.

The electronic media permeates borders. So even in a country that is anti spiritual, the teachings of the Paramathma can be accessed via the internet. Prahalada took a huge personal punishment for talking about the glories of the supreme. This is very much like preaching freedom of expression or equality of rights in a totalitarian society.

May we all take advantage of the huge leap in communication and contribute, in this electronic day and age to the propagation of the glory of the Paramathma and follow His guidance in the vedic scriptures, ithihasas and puranas.

Slokam 9

Like every head of totalitarian regimes, Hiranyakshipu becomes upset at hearing this spread of the spiritual knowledge by Prahalada. Hiranyakashipu fears that this will destroy the fabric of dominance through terror that he had so carefully woven.

Hiranyakashipu wants to know from Prahalada as to who he is drawing the inspiration from. Hiranyakshipu realizes that Prahalada is a child and so could not have learnt the teachings by himself, and he could not have imbibed it from the clan. Hiranyakshipu concludes that the teachings were being prompted by someone located within Prahalada.

Prahalada promptly replies that it is Sriman Narayana who is behind everything and everyone, including Hiranyakashipu. This is the classic statement in Srimad Bhagavatham, about the location and infinite permeance of the Paramathma.

He is located within us and without us. Our very perception is His endowment. The choice of life offered to us are also exclusively, His property. His manifestation transcends time and space. He is not subject to physical limitations. Neither is he constrained by lack of freedom, or tied down by selfish desires and attachments. Our false identity blinds us to this infinite power within us. When we truly acknowledge that we do not own anything that we perceive, and most of all we do not even own our :own” self, it is then that we truly set out on the path of liberation from bondages.

Prahalada says – “He is the all in all of the three worlds”.

It is important to realize that we are not the creators of what we have been endowed with. We are allowed to learn about what we have been given, and then to use them for the purpose for which they were given to us.

Living in the realm of consciousness, without the dependencies which the mind and its identity require, transports us out of the world of Maya and into the realm of the supreme reality.

Discarding the identity and quietening the mind are the two challenges, that will be most challenging, and would take up many many lifetimes, because of the overpowering force of Maya.

May we set our thoughts and actions to absorb the Paramatma’s guidance with an unwavering dedication.

Slokam 10

Hiranyakashipu is under the impression that he has driven away Sriman Narayana, with the display of his mighty strength in defeating and conquering all the three worlds. Being an outward looking asura,Hiranyakashipu does not accept that the driving force within even himself, is the Paramathma.

Waving his sword around, he asks challenges Prahalada that if the Paramathma is everywhere, He should be within the pillar of his mansion as well. Prahalada says yes, and Hiranyakashipu breaks it open with a mighty blow of his sword.

Like Hiranyakashipu, we all make the mistake of looking for the physical form of the Paramathma. That form is meant only for visualization of the many attributes of the Paramathma. The infiniteness of his prowess and extensiveness of his permeance and manifestations can only be understood in the realm of consciousness, and not with the tools available in the mind. The realm of our consciousness includes selflessness, tyagam, acceptance and the truth of the non dual nature of existence.

Hiranyakashipu lives under the seclusion of his false identity. He is unaware of his “own: inner self. This is why he wants to know where the Paramathma is physically resident. At many a time have we not asked if the Paramathma really was an occupant of the idols in a temple? Have these idols in hundreds of our temples not been destroyed or stolen by invaders and our “own” thieves?

We do not see the Paramathma’s hand everywhere and in everything. Do we not take the credit for all that we perceive, including our consciousness and mind which are not of our making? Does this ignorance not place us firmly in the realm of Hiranyakashipu?

By exposing the ignorance of Hiranyakashipu, the Paramathma seeks to expose our own ignorance. As we read the episode of Hiranyakashipu and Prahalada, do we not realize that our approach has in many ways been very similar to the ignorant ways of Hiranyakashipu?

Sri Bhattadri puts himself in Hiranyakshipu’s palace at the moment the Hiranyakashipu wields the sword and is mortified of the events that occur after the breakage of the pillar.

May we be set on seeing the Hand of the Paramathma in our inner and outer selves, every event and occurrence, every form that we perceive and every fellow living being.

RAMAYANAM

Paramathma took the avatar of Sri Rama for the purpose of establishing an orderly society, that is devoid of asuras. Sri Rama is born as the embodiment of the combination of virtue, physical strength, extreme compassion, valor, unflinching respect for the elders, complete detachment from wealth, total selflessness. In other words, Sri Rama is the human form of the qualities of the highest order. One who possesses the ultimate strengths that can be bestowed in a Human Being. Sri Rama is a natural tyagi. Never lives for his own glorification.

Sri Rama’s singular quality that separates him and places him way way above on the ladder of attainment, is His absolute practice of EQUANIMITY under all circumstances and situations. There is no attachment whatsoever. The practice of the Vedic dictates flow naturally from him.

Sri Rama is born as the heir to the throne of Ayodhya, whose influence extended over all of Bharathvarsha. The influence extended by the respect that the regional rulers had for the dharmic qualities and valor of the kingdom that is established by the lineage of the Sun – Suryavamsha.

Kingdoms have always been ruled by people of valor. There was never a ruler that abided by the will of the people or put their needs well above his own. Rulers have always been dictators first and administrators later.

This avatar of the Paramathma is the only one, in which He subjugated Himself to abiding by the will of the people. He sought to propagate dharma and subdue adharma, by being a model and setting the highest standards.

When elders told Him what to do, He abided by it without questions or concerns. He always justified the appropriateness of their request, even when it was blatantly incorrect. He abided by the request of sage Viswamitra to protect his ashram from the onslaught of demons. He abided by the request of Sugriva, to kill Vali and establish him on the throne.

Till Sri Rama became the King, the accepted practice was for the people to serve the King. The King had acquired those privileges by his qualities, which included a large portion of dominance and subjugation. Without this dominance through the use of force, there will be disobedience, rebellion and even a complete lack of regard and respect for the king, which would make rulership, and governance through through establishment of organization and orderliness a very difficult taks. The kings themselves came to power by defeating rivals in battle. So their demonic nature had to be well developed. Otherwise it would not be possible to gain control of the kingdom.

Sri Rama is born as the epitome of virtuosity with no trace of seeking to possess anything, let alone that which does not belong to Him.

Yet He does not shirk His assigned duties. He protects the sages from the disturbance of the raakshasas. This is not an ordinary combination of qualities. It is almost as if Sri Rama can transform Himself, depending on the need of the hour, to perform duties that are selfless, and protect those that have been wronged. The implication is that Sri Rama represented the embodiment of complete self control, whose actions transcended the self entirely.

He is born into the lap of luxury, and walks out under the biding of Kaikeyi, without a remorse of regret. He ia quite happy to live in the forest. He fights and destroys those that plunder, without expecting anything in return, except the well being of those that practice the vedas and dharma. Exactly like Sri Krishna, Sri Rama was only interested in establishing the practice and prevalence of dharma in the human race.

Sri Krishna went about aggressively destroying adharma. That was His primary pre-occupation. Sri Rama did not make it his primary goal. Sri Rama destroyed adharma but only when circumstances gave him no option or He was requested by the Rishis to protect them. So Sri Rama had to be requested for help, otherwise He did not interfere with the course that life took. So for Sri Rama, the destruction of demonic forms was only incidental, and not the main purpose.

The major message that was sought to be delivered to the human race by the avatar of Sri Rama was that we should all imbibe His immaculate qualities when taking the steps of to our evolution.

This message is illustrated by the conversation, events and most importantly by the inner motivation and intent that drives the actions of Sri Rama in the Ramayana and Sri Krishna in the Mahabharatha.

Sri Rama is actually subjugating Himself to the implementation and fullfilment of the wishes of the people around Him, while having no needs of His own. He never wanted to get that golden deer for His garden. Yet He goes chasing after it at Sita devi’s request.

He is “rewarded” by those around Him, for His sheer goodness and help that he doles out in abundance, by heaping accusations on him and by demanding even more sacrifices, just for their will and pleasure. The ultimate insult that people can heap on a person, is faced by Sri Rama, when they doubt Sita’s integrity and express the opinion that she does not have the virtuosity to be the queen of Ayodhya. Anyone in Sri Rama’s position would have lost their senses and gone about causing mass destruction of those that felt this way. Sri Rama, who is the embodiment of extreme and supreme sacrifice, listens to what is just a baseless accusation, and decides that the interests of His people should take priority over the interests of Himself and His family.

People have since then, not hesitated to stand in judgement of Sri Rama. They have unhesitatingly pointed out what they felt were “major” shortcomings in certain choices that He made. This is the challenge and the paradox of human nature.

Among the top insults that have been heaped on Sri Rama avatar include the destruction of numerous temples across the country by the invaders from various parts of the world, the interfaith denigration, both verbal and acts of violence have caused great misery and loss for the practitioners of sanathana dharma.

Above everything else, the acts of denigration by our “own” people that have been corrupted by power and offering of bribes have caused the greatest loss and tragedy, since these have led to mass conversions to other faiths.

For decades, the state of Tamilnadu has been ruled by those, whose only contribution has been both the denigration and rejection of Sri Rama and the so called Brahmin community. These movements are funded by those that seek to destroy the very fabric of our society. They have a very large following.

Elsewhere the interfaith battles have been used for looting and plunder.

Breaking idols, garlanding of the idols with human footwear to prove the “superiority” and “infallibility” of the perpetrators, and most sadly, their huge popularity with the masses, have characterized the inner disbelief and lack of faith in values. Most of this denigration has been the result of the deliberate effort, stretched over 200 years by the British to keep the masses enslaved. Those exploitative practices have been continued vigorously by India’s modern politician.

The modern democratic system is a clear indicator of the choice that people make in their collective ignorance.

Sri Rama, who represents the highest qualities of rulership and service to the people has been discarded in favor of those who ruthlessly exploit the very people that vote for them. This is the paradox of human nature.

We reject those values that are meant for our progress in favor of those that give us short term pleasures. Moral and spiritual progress, the practice of dharma are no longer the priority. Acquisition of wealth through various means, whether constructive or destructive and the seeking of pleasure are the primary motivators in Kali Yuga.

Sri Rama is supposed to have ruled during the Treta Yuga when people fell into two clear categories – good and bad, or more appropriately, dharmic and demonic. Even the demonic in those days spoke only the truth. The demonic were clear about their intent. Ravanna’ sister – surpanaka, when she meets Sri Rama and Sri Lakshmana for the first time, asks them –“ who are you. Tell me you names and place of origin. Speak the truth”!!!!!

In today’s world none of us speak the truth anymore. With an intent to pursue self gratification, we speak lies tinged with a certain minute amounts of truth. This is recognized as being required for our survival.

Those who rule by brute force, will normally suppress all voices of dissent. So there is never any alternate view point. On the other hand, an absolutely dharmic king, who encourages alternate view point is deluged with destructive criticism, that is aimed only at demeaning the ruler and overthrowing the dharmic approach. The reason for this is simple. When dharma rules, adharma becomes the enemy. When adharma rules, dharma is the opposition. Dharma is always constructive. Adharma is always destructive. When dharma is the opposition, it will not resort to destructive means to grab power or position. So even when the intention is to assume power, dharma will only work constructively, and hope that the effort will be recognized and the reward of power will be granted. On the other hand, when adharma seeks to overthrow dharma, it will resort to any means, fair or unfair, moral or immoral, to grab power.

This difference between adharmic and dharmic forces has great significance when we try to understand the opposing forces within us. Good intent and selflessness within us will never try to be dominant. Our adharmic nature is empowered by temptations, adulation and the desire for immediate recognition. Basically our adharmic nature intends to project itself over everyone else, because it seeks to overpower and enslave. On the other hand, our dharmic forces attempts to be useful and attempts to perform constructive work. It is constantly opposed by the adharmic forces.

Sri Rama as the ultimate dharmic king was told that people of the kingdom suspected that His wife was not virtuous. They felt that this suspicion was a detriment to the moral fabric of the society!!!!!!!!!

Sri Rama, representing the ultimate personification of the selfless, comes to the only decision that a person of pure dharmic outlook will come to. He places the “interest” of His people well over the well being of Himself and His Family and sends away Sita and his children to the ashrama of Viswamitra in the forest.

Dharma will not allow even a minutia of self interest to influence intent, thought, decisions or actions. When Sri Rama defeats Ravanna and retrieves Sita from the clutches of demonic forces, He does not even bear the slightest hatred or acrimony towards Ravanna. In fact, He gives Ravanna every chance of a fair fight, and at one point asks him to take a break and come back strengthened and refreshed the next day, so that he stands a better chance of winning the battle.

Yudhishtra does the same thing with Duryodhana, in the Mahabharatha. After the Pandavas defeat the Kauravas, Dhuryodhana hides under a pond. The Pandavas discover him and extract him from the pond. Sri Krishna advices Yudhishtira that he should immediately kill Duryodhana. But instead Yudhishtira, being the epitome of dharma, offers Duryodhana a fair fight! Duryodhana has no weapon with him. So Duryodhana offers him any weapon that he feels comfortable to use!!! At this point even Sri Krishna rolls His eyes towards the heavens!!!

This is the eternal struggle between dharmic and adharmic forces.

Dharma draws its inspiration from the success of others. Adharma draws its misery from the success of others. Since dharma has no self interest, it needs to be protected and sheltered by the Paramathma. Because of its sense of universal justice for all and its complete lack of self interest, dharma is vulnerable to being overpowered by its opposing forces. In fact, like Sri Rama and Yudhishtira, dharma cares more about the welfare and well being of even those that seek to destroy it.

There appears to be a reason why we are split into two part in all respects. The adharmic forces appear to be charged with energy. This aspect is the motivation and energy for preservation and sustenance of the self. Dharma is the aspect that works constantly to preserve the environment and society, and maintain its orderliness.

So it is apparent that we need both aspects within us, without which, life would not be possible. Energy is harnessed by the mind for self preservation. Dharmic activity cannot do this, because it is not motivated by self preservation. The mind cannot draw the energy that it needs for dharmic activity. The mind must evolve to a certain level to be able recognize that selflessness will raise its status to an eternal, non-perishable level. Otherwise, it will not engage itself in the process of self realization.

This inherent conflict is the primary reason why self realization is such a difficult process, requiring many many lifetimes of sustained effort.

The Paramathma took on the role of Sri Rama to establish the difference that the rule of dharma can make to quality of the lives of the human race. He paid a heavy personal price, without blinking an eye. To this day, He takes on the criticism of the people for whose very welfare He devoted His life on earth.

He not only had to face the onslaught of invaders from a foreign land, but most hurtingly, the huge disruption in His personal life caused by the ultimate humiliation of forced separation from His family.

Indeed, well after the exit of His physical presence from the planet, His home town was ravaged by Islamic invaders, who exploited the infighting of the kings of Bharath, to not only demolish the temple in Ayodhya, but also the culture that had been established over many decades. He has been systematically tarnished by the politicians from all parts of the country, with Tamilnadu “excelling” all others by being witness to the garlanding of foot wear on the epitome of righteousness. The tarnishing was to attract the votes from not only the so called minority communities but also to divide the majority community and win elections. The minority community, sticks together because they feel threatened by the rule of the majority “Hindu” community. So they gladly support those politicians that propogate the denigration of the Paramathma. The majority community is divided by the use of corruption, power and position.

So the strategy to denigrate dharma, has worked consistently to keep adharma in power of rulership and administration. The people have clearly indicated the tendency, for one reason or other to downgrade peace, transparency, honesty and integrity. Most importantly, selflessness and dharma have been rejected. This is not unexpected, considering that it is Kali Yuga and unethical forces have gained ascendancy.

Sri Rama is personified as an individual, and politicized as a ruler who took less than ideal stances in life. This “judgemental” stand by people whose caliber is questionable to say the least, is being paid attention to by large sections of the people is the real tragedy of todays society. Ultimately this break from dharma will have consequences of an unimaginable magnitude.

Canto 25

All of us at some point in our lives hope to become invincible and become immortal. However,few of us would wish to be invincible so we can destroy others and dominate them. We seek invincibility and immortality, primarily because of the fear of death. All of us understand that immortality and invincibility are not attributes that we can possibly acquire on our own. So we reach out to the supreme power that can grant this endowment, through the process of self realization.

This is the Devas version of immortality and eternity. The asuras version of immortality and eternity is to use those powers to destroy or enslave everyone else. The objective is to gain complete dominance and authority over all living beings. The Paramathma does not usually grant boons, particularly to asuras. So the asuras turn to Brahma and Shiva to acquire endowments, which they hope to misuse for inappropriate purposes.

Both Brahma and Shiva Perumal are not authorized to grant immortality. So Hiranyakshipu decides to take an ingenious route of obtaining a boon that exempts him from being killed by all known weapons of destructions and in the different locations known on earth, such as the earth, the sky etc. Not only that, he also requests the exclusion of all the times of the day in which he can be killed, such as morning, noon and night.

The Paramathma could well have overlooked the boon and destroyed Hiranyakashipu, using His weapons. He however, abides by all the rules of an agreement and commitment. The form that He takes as Sriman Narasimha is meticulous in adhering to each and everyone of the boons granted by Brahma.

The appearance of the Paramathma in the form of Narasimha, to destroy Hiranyakshipu, signifies the extent to which the Paramathma reinforces His commitment to maintaining Dharma and playing by the rules of honor and commitment.

If we think of Hiranyakshipu as the demonic nature within us, then it is clear that the Paramathma does not tolerate its actions and consequences. He will not hesitate to directly intervene to destroy it, if it gets out of hand.

Hiranyakshipu obtains what he thinks is a boon of indestructability. All demonic nature is acquired with the only instinct of projecting one’s own image, by exercising forceful control of the population. It is always meant to accumulate wealth and resources for one’s own enjoyment and self interest, without any consideration of those impacted by it.

Demonic nature is essentially adharmic because it is based on acquiring a clear advantage or superiority over those that it seeks to dominate and exploit. It does not do this by fair means. Demonic nature always subverts the system, by trying to break established rules of competition in every aspect of life. It seeks to succeed by destruction through robbery, thieving, connivance and corruption. When practiced by the ruler, it destroys the very moral fabric of society.

In Hiranyakashipu’s case, the objectives of acquiring the power of indestructibility was not mundane or earthly. He wanted to destroy the supreme Narayana, so that he can “avenge” the death of his brother and also establish his own supremacy. The demon in our inner selves, also wants to establish its supremacy. We have to keep it under constant observation. If it goes out of control, which, is what usually happens, there is no recourse except to face the consequences, in a helpless manner.

The demonic force within us wants to subvert the dharmic path prescribed by the Paramathma, because it is inconvenient, takes a lot of time and effort, and does not always bestow worldly rewards.

When we subvert the dharmic path, we are essentially relegating the Paramathma to a lower level within our inner selves, if not eliminating Him completely. This is exactly what Hiranyakashipu seeks to do. The one difference between us and Hiranyakashipu is that Hiranyakashipu is outward looking, so he operates in the realm of physical destruction. He thinks that once someone is physically destroyed, that will be the end of the road for them. He does not think of the after life or the consequences of the Karma.

When we subvert Sriman Narayana, it is primarily because we have succumbed to the power of temptation. We all know the consequences of the adharmic path, but we are not strong enough to not succumb to desires.

Slokam 1

Hiranyakashipu breaks the pillar of his mansion. The mansion and pillar represent the ignorance of Hiranyakshipu. So the moment he breaks the pillar of his ignorance, the Paramathma emerges from the pillar in the form of Narasimha. This is exactly what happens to each and everyone of us. Having been endowed with the senses, we assume that sense perception represent the ultimate truth. When we break this wall that restricts perception to our senses, we see the Paramathma in all His true glory.

Sri Narasimhas appearance shakes the world with loud blast of sound and earthquakes. The sound and tremor fills Hiranyakshipu with fear. It is said that even Brahma in satyaloka was shaken up by the thunder of Sri Narasimha’s roar.

The thunder and quake are symbolic of the extent of the force that is required to destroy our ignorance. Our ignorance is protected by the shield of “invincibility”. This shield which is made up of fear, insecurity and perception that is restricted to the senses, is very strong and is the “protective boon” that we obtain on birth, to “shield” us from the knowledge of the Paramathma.

Prahalada takes on himself, the task of breaking the ignorance of his father.

Likewise, we go through life with the aid of the Paramathma’s guidance, our spiritual leaders, our elders, and most importantly, our own karma to help illuminate the path that we need to pursue.

Slokam 2

Hiranyakshipu had requested the boon that he should not be killed by any man or beast. So the Paramathma assumes the form of half man and half lion. Since no one could have possibly visualized such a form, Hirnyakshipu is perplexed out of his wits. The Paramathma emerges in this form from the pillar and grows to an enormous size. He has white brilliant terrifying manes.

When our ignorance is broken, we see the Paramathma everywhere and in every form that we perceive. Not only do we see the Paramathma in the objects of perception, we also see Him as the perceiver of these objects, which is Himself. When this happens, we will be totally liberated.

Hiranyakshipu being tied down in his own perception of superiority, does not realize that the Paramathma has infinite manifestations, each of which is unique and infinite. He is not prepared to fight with a form that he does not understand. Yet this form had to be taken by the Paramathma only because Hiranyakashipu had himself, unwittingly, requested it. Hiranyakashipu assumed that the Paramathma was a man, like himself. He did not realize that the Paramathma could assume limitless forms, shapes and sizes. If he had known this, he would have tried to think of some more exclusions, in the boon that he received.

Like Hiranyakashipu we have created certain assumptions about the form, size, shape and attributes of the Paramathma, which are infact infinite. We cannot possibly visualize the true form that the Paramathma displays to Arjuna on the Kurukshetra battlefield. The form is immense and scares even Arjuna into pleading for restoration to the earlier “normal” form. The Paramathma, shows that He isar greater than all of the armies combined. He also shows Arjuna as to what is going to happen to the Kauravas, and that the Paramathma has already destroyed them. It is after realizing who Sri Krishna really is, the Arjuna feels confidant to take on the battle with the Kauravas.

May we take inspiration from the scriptures and feel assured that the limitless capabilities of the Paramathma is there to protect those that pursue the spiritual path.

Slokam 3

Hiranyakshipu had requested that he should be neither killed on earth nor in the sky. The form of the Paramathma, as in Kurukshetra display to Arjuna, extends from earth to the sky, with His brilliant white manes entirely covering the sky.

The slokam describes the fearsome form of the Paramathma. The monstorous cave of a mouth, with two long incisor teeth, that jut out in front of a protruding tongue.

The Paramathma’s eyes are said to roll around like molten gold, that induces fear in Hiranyakashipu.

The Paramathma had taken on a fearsome form that scuttled and unsettled even the demonic Hiranyakshipu.

May we visualize the Paramathma’s form as Narasimha and invoke His support in destroying the demons of this terrifying world which is nothing but a projection of our own inner self.

Slokam 4

The fearsome form of the Paramathma is further described to emphasise the immense strength and focus on destroying the demonic Hiranyakashipu. His huge hands have large claws that can tear anyone to bits. The form and the roar like thunder would scare away any enemy or asura.

Fearsome appearance weakens the resolve of the enemy by reducing his hope of standing upto and taking on the opposition. The form of Narasimha is meant to be a clear deterrent and warning to the asura within us. Our dharmic quality is not by itself inclined to fight and destroy. We are unable to balance the opposing forces within us and use each function for the purpose for which it was intended.

The Paramathma, possessing both qualities, is in full control of His capabilities, and can use the for the purpose for which they were intended and in the appropriate situation and time. So, when confronted with the challenge of an uncontrolled asura, the Paramathma brings His destructive capabilities to the fore, draw on His infinite strength to subdue the enemy.

As human beings, who are not in control of our inner selves, we cannot possibly keep the attributes in balance and need to invoke the Paramathma’s help in subduing the dominant force or in boosting that part of us that we are unable to sustain. Sometimes, the asura quality within us may be very low. When in those instances where we need the asura quality to demolish other demons that disturb us, wecan invoke the Paramathma’s Narasimha Avatar to help us achieve the objective.

The form of Narasimha can by invoked and held in our consciousness to subdue the demonic nature within us. The form of Narasimha with its diversity of two beings and intricacy is helpful from the point of view of visualization. The infinite nature of His strength, dimension and flexibility of form can be held within us to rid us of the fear and insecurity that the asura within us creates,

Slokam 5

Hiranyakashipu, although overwhelmed by the form of Sri Narasimha, does not back down or run away. He typifies the attribute of the asura within us. They fight to the end, simply because they have no home other than in the same residence of our dharmic quality. The asuric quality can only survive as long as it is in a state of perpetual conflict with our dharmic quality. No matter how strong our dharmic quality is, the asuric quality will always lurk within and draw strength from the dharmic attribute within us.

This is the way the Corona virus works. As with all viruses, when it is on its own, the Corona virus is not even alive. It comes into being only when it is lodged in our lungs. It then starts to play havoc.

Likewise an Asura such as Hiranyakashipu diplays his real asuric qualities when there are dharmic people around that can be dominated and exploited. Otherwise, the asura has no motivation or purpose of his own.

A dharmic person, however has the higher objective of evolution and once set on this path, he is a sel sustaining being and does not have any use or dependence on others to sustain him on this path.

This is why the asura nature always attempts to disrupt the spiritual aspect within us.

In many ways, our dharmic resolve strengthens in the process of resisting these attempted “invasions”. A lot of times, it succumbs and has to start all over again, like sage Viswamitra succumbs to the temptation of Urvashi, because she is able to stimulate the asura quality that was dormant within him.

May we be always be aware that the asura within us cannot be subdued without invoking the Paramathma’s help.

Hiranyakashipu decides that “this must be Vishnu….I will kill him now”. We would think that when the supreme displays Himself in such a majestic and fearful form as Narasimha, the beholder would be overwhelmed into submission and surrender.

Not so Hiranyakshipu. He instinctively believes in his own unlimited capabilities…….after all he thinks he has obtained a boon of indestructibility. There was never any doubt in his mind that the Paramathma existed, because his brother’s death happened directly at the hands of Mahavishnu. It is just that Hiranyakashipu thought that the Paramathma was in hiding because He was scared of Hiranyakashipu’s capability and indestructibility.

Lets compare Hiranyakashipu’s demonic disposition to our inner self. Like Hiranyakashipu, all of us are told by our ego that we are the supreme being. That we have no equal. Like Hiranyakshipu, we do not see the Paramathma around us, although He is everywhere. We think we are the overlord of all that we see and perceive. Like Hiranyakashipu, we think we can take on this world on our own without any help from above. Like Hiranyakashipu, we are not willing to bow down and surrender to the Paramathma, even when life overwhelms us with its events that are way beyond our ability to influence.

Unlike Hiranyakaship, we don’t believe that we are indestructible. So however much our ego may energize and propel us into action, we refrain and back off for self preservation.

Except for this one difference, our level of ego, ignorance and false bravado are very much akin to that of Hiranyakashipu.

He first attacks the Paramathma with his mace. Once that is destroyed, he manages to free himself from the hold of the Paramathma, and again attacks Him with a sword and shield. This display of high level of strength and energy is the physical power unleashed by the ego, for it’s self preservation. This energy is what propels our physical sustenance. Equally importantly, it encourages competition, which in turn enables evolution and attainment of perfection in our chosen line of business/profession. That is why the ego is necessary. But it’s function must be understood and it should never be allowed to take control of us. In Hiranyakashipu, his ego has complete control over all his faculties.

The slokam correctly points out that it is indeed a wonder that Hiranyakashipu’s belief in his own invincibility enables him to engage the supreme almighty in a physical battle. We, in our own way, often take the same path as Hiranyakashipu and carry on a constant battle with the Paramathma, which invariably lands us in big trouble.

We, with our inability to take control of our inner forces, allow our ego to act as a barrier to complete acceptance and surrender.

Slokam 6

The Paramathma, abiding by the boon granted by Brahma to Hiranyakshipu, does not use any weapon, does not hold him on the ground, and does not raise him to the sky. Instead He places him on His lap and tears Hiranyakashipu’s internals with His bare hands. Hiranyakashipu had requested that he should not die during the day, nor during the night, and neither inside nor outside. So the Paramathma locates himself on the doorway, which is half inside and half outside the palace. He also chooses dusk as the time to destroy Hiranyakashipu, since that is neither day nor night.

Why should the Paramathma adhere to the boon granted by Brahma? Hiranyakshipu had put in a sincere effort at tapas, although it was for the wrong purpose. The recipients of the ‘amrutham’ of his intense tapas was the deva loka, which harnessed the energy of the tapas for its use. It is the obligation of the deva loka to grant a reward for the effort of the tapas. That task of settling the dues was left to Brahma. Since the effort was genuine and the fruits were delivered to the deva loka, it had to be paid for. The currency of deva loka is commitment. In fact the word of honor used to be only currency of exchange. The laws of karma are the enforcers of this commitment. No one, least of all the Paramathma, will break this system of honor.

Honor and commitment may be complied with, to a fault by the elevated beings of deva loka and above. What happens to commitments by lower beings that may not be adhered to? The laws of Karma, come into play to extract the correct price of the abrogated commitment together with appropriate interest. Anyone who has gone through life, observing the events in one’s own life as well as the events in the lives of our fellow beings, is a constant reminder of the effectiveness of karmic laws as well as its rigid non-negotiable nature. No one can wean their way out of it. Sri Krishna Paramathma himself has said that only He Himself can burn the effect of bad karma. However, that pardon will not be granted unless repentance of the violation and the true transformation of the individual, for the better, has been set in motion.

The Paramathma, sticks to every line of the boon granted by Brahma to Hiranyakshipu. In order to destroy him without any violation of the grant, the Paramathma takes the form which is, not man or beast, no weapons were used, he was killed neither in the day or night, neither inside nor outside, neither on earth nor in the sky.

Another point to be noted is that the Paramathma would not have interfered unless He is specifically requested by the Devas for help. He will also not interfere unless challenged by the asuras. In this instance, Brahma requisitions the Paramathma’s help. Hiranyakashipu directly challenges the Paramathma to batlle with him.

It is said in this slokam, that the rage of Paramathma at Hiranyakshipu’s destructive orientation, shakes the whole universe. It causes reverberations to reach every nook and cranny and the pore of every being to feel the heat and tremor of the Paramathma’s rage.

May we never question the supremacy of the absolute monarch of our universe.

Slokam 7

The description of the annihilation of Hiranyakashipu is continued in this slokam. The slokam mentions that the Paramathma also gobbles up the numerous demons present there. The violence genertated by the battle to destroy Hiranyakashipu is said to cause immense turmoil in the ocean, cause the mountains to shiver severely, on Earth, as well as displace the planets and the stars.

In many ways this description illustrates the magnitude of the effort required to destroy the demonic rovforces within our inner selves. There are very many different forces with complicated inter-relationships within us, that need to be brought under control. It takes many lifetimes to accomplish this objective. Self realization and self control are the only means to attain the elevated state of complete balance between the opposing forces.

May our gnanam, use the experience of our karma, and the fortifying resolve of bhakthi, to identify the synergies between seemingly opposing forces, so that we are able to meld them together to work constructively and selflessly. Unless we are able to resolve the seeming conflicts and unify the opposing forces, under the guidance of the Paramathma, we may lose our direction in the wilderness of life.

Slokam 8

The Paramathma displays the intensity of His anger, by wearing the intestines of Hiranyakshipu as a garland. The display of displeasure by the Paramathma makes even Brahma, Shiva Perumal, and Indira to stay afar in respectful and fearful stance. They sing the praise of the Paramathma in dispelling the reign of terror of Hiranyakashipu.

The Paramathma’s intense rage causes all to keep a respectful distance and no one ventures to attempt appeasement.

The fear is not only caused by the might, visual and roar of the Paramathma. It is also driven by the guilt of having granted the boon to Hiranyakashipu.

The Paramathma was never in favor of granting any boons to the asuras, no matter what “sacrifices” are performed. This is because, any boon will only be misused. There is not even a remote possibility that an asura with a boon will use it for anything other than self gratification and destruction and dominance over others. So Brahma, Siva Perumal and Indira felt very gulty that they had violated the guidance of the Paramathma. Actually the Paramathma’s anger was directed as much against the grantors of the boon as much as the recipient.

Hiranyakashipu is a true asura. Anyone other than an asura who performs such an intense tapas would no longer be interested in worldly objectives. This is why the reward of a boon is granted to one who completes such an intense tapas for such a long duration. It is assumed that the boon will be only for transcending the world, or moksham.

Asuras normally do not perform tapas because they are outward oriented. They are not inward looking, Without an inward turn of the mind, it is not possible to perform tapas. Hiranyakashipu was an unique instance for which they were not prepared. They were in remorse at what happened.

It is said in Srimad Bhagavatham, that the intensity of Hiranyakahipu’s tapas was so severe, that it caused a disturbance in the deva loka that the residents could not ignore. The “heat” from the intensity of concentration was so strong, that it would have destroyed them if they ignored it. Essentially the discomfort signaled to the Devas that Hiranyakashipus attainment had to be rewarded.

May we always abide by the guidance of the Paramathma in all our actions

Slokam 9

Brahma decides that it is only Prahalada that can approach the Paramathma, since he has been the role model/ideal disciple. Also Prahalada was the only one that had not transgressed any of Paramathma’s guidances, and so there could only be a kind disposition towards him. At Brahma’s insistence, Prahalada seeks to pacify the Paramathma by approaching Him and falling at His feet. The Paramathma calms down immediately and blesses Prahalada by placing His hand on Prahalada’s head.

Prahalada extols the glories of the Paramathma by singing His praise in hymns. The Paramathma blesses Prahalada with a boon. Prahalada was not expecting one. So the boon was for the welfare of the whole world. It was that peace should reign for the entire humanity.

May we always help to maintain and propagate the Paramathma’s teachings to the entire humanity.

Slokam 10

The description of the purity of the Paramathma in the Sritapaneeya Upanishad (Narasimhatapani Upanishad), is referenced in this slokam.

The Poorva Tapaniya Upanishad is devoted mostly to explain the meaning of the Narasimha Mantra, referred here as the king of the mantras, and other related mantras. The Uttara Tapaniya Upanishad deals mostly with deeper spiritual aspects such as the nature of soul, the nature of human personality and different states of consciousness. The soul is described as the ever watchful lion, free from all attachments and delusion.

Nrisimha Poorva Tapaniya Upanishad:

Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

The emphasis of the slokam is on the request for permeance of peace and tranquility. Sri Bhattadri raises the profound point that no one can upset the tranquility and equanimity of the Paramathma. Nothing can sway Him. Not even a demon like Hiranyakashipu. This attribute of equanimity is required to be developed by all of us. This is a prime requirement of attaining moksham. We will be severely tested as tour equanimity, by being subject to alternating bouts of happiness and depression, pleasure and pain, plenty and poverty etc.

The Paramathma, as one that has transcended the opposites can never be pushed to become angry at anyone oranything. Anger is a sign of loss of self control. It means that the object of anger has managed to upset the inner equilibrium or tranquility within us. That means we are not yet ready for moksham. The Paramathma, as one who is beyond the problems of the mundane world, cannot become angry or upset. So what went wrong?

Sri Bhattadri explains that the “anger” was only a show or a pretention to convey to the audience of the Deva loka that this should not have happened. That the boon to Hiranyakashipu should not have been granted. Sri Bhattadri describes the scene as “a drama of infuriated ferocity.”

Consider also the hiranyaksha and Hiranyakashipu are the avatars of Jaya and Vijaya, both of whom are the gatekeepers of the Paramathma and are very dear to Him.

The avatars of Paramathma and His two gatekeepers, manifest to induce us to attain higher and higher levels of evolution. They undergo great pains and discomfort to make these events happen, in a selfless manner. for our sake.

May we imbibe the lessons and set forth on the journey of transformation, to attain the sterling qualities of the Paramathma. May our intent be always pristine.

Canto 26

Gajendra is the proverbial elephant with his foot in the crocodile’s mouth. The use of animals and creatures other than humans to deliver key lessons of life to mankind has been repeatedly used in all our ithihasas and puranas.

Have we not developed all scientific principles, gadgets and devices in our modernway of life from observation of the various manifestations of mother nature, other than ourselves?

Sometimes, when animals are used for caricature, it is very helpful, because they are born with far greater limitations in terms of both function and ability. So when they are stuckin a life threatening situation, which they always invariably are, they can only turn inward to the Paramathma for help. They cannot turn to fellow beings or other creatures to support them

They cannot communicate in anyway other than through action. They are pretty much isolated, and learn to do everything they need to do support themselves. They never fight among themselves (except for scuffles related to mating), and never prey on their own species. Large fish do eat small fish, but only of other types.

Each creature has a habitat in which it sustains and flourishes. The crocodile rules the waters. The elephant has no natural enemies on land other than man. Same with the crocodile, in the water. The elephant is normally oversized for the crocodile to attack. Gajendra is a particularly large elephant.

Here is a recent news article on what happened when a crocodile and elephant clashed;

Dead Elephant Found Lying on Top of a Squashed Crocodile. What Happened?

By Mindy Weisberger – Senior Writer 17 October 2019

There was no winner in the deadly showdown between these two titans.

A recent confrontation between an elephant and a crocodile ended in a surprising twist that left both combatants dead, with the crocodile flattened underneath the fallen pachyderm.

A photo that was captured in Zambia’s South Luangwa National Park by a guide with Kafunta Safaris showed the grim and surprising scene: A dead elephant lay on top of an equally dead crocodile, the reptile’s long tail extending beyond the elephant’s splayed hind legs. Other photos of the gruesome scene show dozens of vultures and other scavengers crowding around the carcasses.

The safari company shared images of the remains on Facebook, calling the death poses “extremely strange.” But what may have led to this highly unusual tableau?

Safari guide Andrew Mwanza discovered the carcasses on Oct. 8 on a bank of the Luangwa River near one of Kafunta Safaris’ campsites, a company representative told Live Science in an email. Accompanying Mwanza at the time were several safari guests and an armed scout from Zambia’s Department of National Park and Wildlife (DNPW).

The dead elephant and crocodile both appeared to be young individuals, based on their body sizes; a later inspection by the DNPW and officials with Conservation South Luangwa ruled out poaching as the elephant’s cause of death, as there were no bullets found in the body, according to the email.

“A healthy adult (sometimes with the assistance of the herd) can usually fight off the crocodile, though it may sustain severe injuries to the trunk,” Staniewicz told Live Science in an email. “However, an injured or sick elephant might not have been strong enough to fight.”

After struggling with the river predator, the elephant may have simply collapsed from its injuries or from exhaustion, and as it fell it landed on the reptile and crushed it to death, the Kafunta Safaris representative said.

So the battle between Gajendra and Huhu the Crocodile, was evenly matched.

Gajendra Moksha or The Liberation of Gajendra is a Puranic legend from the 8th Skandha of the Bhāgavata Purāṇa. In this episode, Paramathma comes down to earth to protect Gajendra, the elephant, from the clutches of a Crocodile, alternatively known as Makara or Huhu, and with the Paramathma’s help.

Gajendra requests the help of the Paramathma by invoking him in his consciousness, or Jiva Atma.

As in all other narratives in our puranas and ithihasas, there is no need to question if the event actually occurred and what is the proof. When a narrative is based on the experience of animals and non-human creatures, there can be no witnesses. What is then the point of these narratives? The commitment to protect His bhaktas under all circumstances and situations and in all forms is the truth that needs to be assimilated by us.

Is consciousness not universal? Do not all life forms have a Jiva Atma that endows them with the same sense of perception that we are endowed with? Do we not take on different life forms at various points in our own evolution? Are these forms not manifested because of our Karma? Are not all our fellow beings subject to the same rules of birth and death as ourselves? Are they not born with strengths and limitations like ourselves, into an environment that is way beyond our capabilities to control? Eat, sleep, reproduce, breath, move, see, hear, touch, skin, bones, muscles…………..

In fact the similarities far out weigh the differences.

Our fellow creatures are there to maintain the environment and to sustain human life. It has been pointed out that if the “unknown” earthworm and butterfly are eradicated, global production of food and flowers would come to a grinding halt. The human race would disappear within a few years of the eradication of the earthworm.

We learn to fly from the birds, swim like the fish, run like a cheetah, work like the ant and the bee.

In other words, we learn who we are from observing our fellow creatures of all forms, shapes and sizes. It is this very subconscious inducement of learning from the animals that our puranas and ithihasas explored and used to deliver lessons of life to us,

There are many advantages in learning from our fellow creatures. The most fundamental characteristic is that they cannot tell lies. They have no pretentions. What they are is what we see them to be. They are fully transparent. They are consistent in their relationships with nature. A dog will always serve out its affection, and loyalty. An ant will go about its daily work, with no expectations other than bare essentials. A bird will always build a nest for its family with no second thoughts. A parent will teach its children all the skills of survival that it knows.

We seek a reward of thrill, pleasure, adulation in every action that we perform. No other creatures expects any of these for performing their duty of sustenance and reproduction. They function for the fulfillment of only their natural needs. There is no expectation beyond that, from the physical world.

When a lion’s hunger is satisfied, it will not harm a deer that sits next to it. So the action of birds, animals, insects etc…are driven by purely physical considerations. If they are starved for extended periods, they will go crazy. Driven by sexual desire, they will try to mate. These are the basic instincts that drive us for the most part of our lives as well. Our fellow creatures stop at this level of physical needs and physical self protection. They will not extend this experience of satisfaction to an extended ecstasy. We use our intelligence only to extract the pleasurable experience and discard the undesirable consequences. An example is the tendency to live together without taking on the commitments of a marriage and the consequences of having children.

The loyalty of animals towards their “masters” and instinct to protect those that feed them and give them a home is extraordinary. This attribute varies between the species. Lets look at this phenomena from a higher level. When we take the step of serving and protecting our fellow beings, whether human or otherwise, any rewards or benefit of that punyam will accrue to us, via the system of spiritual justice established by the Paramathma. This is also referred to as our Karma, and it carries over multiple life times. The gratitude of certain species such as dogs is apparent. It may not be so apparent in other animals. But a gesture of goodwill to a living being does not go unrewarded. When we can live selflessly, we attain the ultimate hallmark of liberation from the physical entanglement.

The fact that dogs tend to immediately repay our kindness is just one aspect of this reward system. Dogs go all the way to put themselves at risk of injury and death to repay their dues. Even if the counterparty does not respond like dogs do, the reward will be credited to us one way or other. In fact, if we take just one step towards fulfilling the Paramathma’s guidance, He will take ten steps towards us to reward us. Reward and punishment are the first guides in the right direction. But to go through the process of life and perform the right actions without any expectation, is the ultimate objective of this phase of life.

Our fellow creatures respond to the reward and punishment model very well. They are trained to perform acts in circuses through these methods. This is the same way that we learn to take our first steps in this life as children.

They have a highly developed sense of imminent danger and threat. They can be playful, This is a sign that they want to induce happiness and nurture peace and harmony in the environment. A dog plays with a child to encourage its development. It has no obligation to do so. Yet it treats the human child with the same care and concern as its own. All the qualities that the Ithihasas and Puranas expect us to develop over many lifetimes, are already inculcated in the so called lower beings on this planet.

In other words, they are creatures of consciousness, not intelligence. Their level of awareness of their environment and surroundings, far outstrips our minimal existence. Birds known of an oncoming storm. They can travel thousands and thousands of miles to their destination without a GPS or the Internet. A crocodile can be still and unmoving like the most advanced yogi for days. A bird can build a most intricate nest using nothing but twigs and leaves. Where did the little bird learn the art and science of engineering? Some of these nests are built to withstand severe weather storms, which is something that a lot of human engineering does not do.

They did not have a learning institute. They did not even observe their elders building the nest. Then where from are they getting the knowhow? The possible answer is that being creatures of consciousness, and not of intelligence, they are able to draw on the immense repository of the universal consciousness. In fact all their actions can be said to be guided by the universal consciousness, into which they are always connected. They execute every instruction that is received from the Paramathma.

Take for example Jatayu, the eagle that intercepts and tries to put up a fight with and impede the progress of the Ravanna, who flying away with the abducted Sita. Jatayu has never seen Sita. It could not have known the character of Ravanna, yet it chose to act to prevent the abduction. Like the bird that builds an intricate nest out of twigs for its family, Jatayu was executing the instruction from the Paramathma, without any fear or expectation of a reward.

We are endowed with the ability to rationalize our indulgent behavior. Intelligence also comes loaded with insecurity, false expectations, an inclination to greed, a overblown sense of success and failure. Intelligence has been endowed to reduce our dependence on worldly influences. However, intelligence tends to want recognition through dominance. So we are not trustworthy creatures that possess a consistent and equanimous approach to life.

If Jatayu had possessed “intelligence” like us, it would have had self protection as the primary consideration and would not have gone all out to fight Ravanna, for someone we have never seen in our lives. Most of us would not have even tried to interfere, since we would have weighed risk vs reward and would not have attempted to interfere because we think we get nothing out of it, even if we succeed.

Consider Arjuna, for example. The Paramathma instructs him clearly to take on the battle with the Kauravas, but because Arjuna possesses illusory intelligence, he is overwhelmed by having to take on his own mentors and friends. The Paramathma took direct control of Jatayu to leave a trail to lead Sri Rama to the path of abduction of Sita. The Paramathma does not directly take control of Arjuna to establish dharma. That would have defeated the very purpose of the endowment of the combination of intelligence, consciousness and strength with Arjuna. The combination of intelligence, consciousness and strength together with the all important endowment of knowledge of the infinite and indestructible which is imparted by the Paramathma, is supposed to encapsulate the essence of supreme consciousness within us. We are then said to merge into the supreme infiniteness. Arjuna (and us) are in the process of learning.

We are given a choice, which induces conflict and (its soulmate) which is inaction.

There are always opposing forces that pull our mind in diametrically opposite directions. This is the fundamental basis and nature of our intelligence.

This conflict does not drive or disturb our fellow creatures. The conflict is the element of untruth that is implicit in our thoughts, actions and most importantly, our intentions.

So the implicit element of trust in the truth that characterizes the actions of animals and birds is the reason for their inclusion in central roles in the Ithihasas and Puranas.

The clear implication of the slokams of Canto 26 is that all creatures, human or non-human, are connected to the supreme universal consciousness, which is the Paramathma.

Slokam 1

King Indradhymna of the Pandya empire is engaged in deep meditation on the Paramathma. He is visited by sage Agasthya.

Agastya was a revered Vedic sage. In the Indian tradition, he is a noted recluse and an influential scholar in diverse languages of the Indian subcontinent. He and his wife Lopamudra are the celebrated authors of hymns 1.165 to 1.191 in the Sanskrit text Rigveda and other Vedic literature.^[1]^[2]^[3]

It is very important for kings to pay their honor and respects to visiting kings. It was recognized that the power of the sages to influence events was immense. Obtaining the blessings of visiting Sages was recognized as an esstential ingredient in sustaining a prosperous kingdom and extending its influence.

On the other hand, if the sage was not honored, that was considered as equivalent to an insult. There were no excuses that would be accepted, even if the King was preoccupied. They were supposed to drop everything else, in order to honor the sage. When the sages perceived a “dishonor” or neglect, they unleashed the most venemous curses on the king.

Why did sages expect kings to honor them? Sages lived in isolation after renouncing all material possessions. They lived not for themselves, but for the sole purpose of invoking the supreme to endow welfare on entire humanity. So their life was sacrificial in nature. Many sages lived with the sole intention of attaining moksham and transcending this worldly existence. One of the requirements of attaining moksham, is the chanting of the Vedas. The vedas are oriented towards the welfare of all and not the welfare of one at the cost of many. Chanting of the Vedas induces a selflessness, which the cornerstone of attainment of moksham.

Sages practice the chanting of the vedas 24/7 and attain a state of sublime selflessness. Their lives are expected to be devoid of any material rewards. They are not supposed to seek recognition.

Sage Agastya expected to be honored for having “supported” the king. He expects his powers to be recognized with respect. He expects to be treated the same as the Paramathma.

This is the failing of many people of high attainment. In their minds, the only measure of attainment is the display “honor”, respect and adulation by the people around them. The recognition by a dignitary or king is particularly valuable to them.

Lack of adulation and glorification is wrongly interpreted as an insult.

Indradyumna did not intend to show even the slightest disrespect. Such is the sensitivity of the Sage Agastya, who by definition is required to transcend expectation and anger.

Slokam 2

King Indradyumna carried on with his meditation and was unaware of the arrival of the sage. The anger of the Sage at this apparent neglect was unmitigated. Sage Agastya cursed the King to be born as an elephant. This was to punish the king for his slow action (like the elephant) in honoring the sage.

The King is reborn as an Elephant, but retains his devotion to the Paramathma.

The chanting of the vedas and deep meditation endowed them with extraordinary mental powers including knowledge that overcame the barriers of time and extended beyond the five senses. The kings of yore relied on their blessings as a source of strength to sustain and nourish and grow their kingdoms.

The slokam throws light on the different swaroopams that the atma can take. We can be born as an insect, bird, animal, or any other creature and the form that we take can change from one life to another. The slokam brings out the ability of sage Agastya to assign the king to the form that he will assume in his next birth. The king did not intend to insult the sage. So the curse was unjustified.

The intent of the slokam is to provide a background for the birth of Gajendra, and the reason why Gajendra had a spiritual streak even though he was born an elephant. The narrative about Agastya throws a lot of light on the powers bestowed on sages by the mantras they chant and the penance that they perform.

The curse of the four sons of Brahma on the Dwarapalikas of the Paramathma, Jaya and Vijaya come to mind. That was also an unjustified curse. That curse rebounded on humanity as Jaya and Vijaya took on demonic forms and were born on Earth. In that curse, we get a glimpse into the mechanics behind curses. The curse is heard by the Paramathma and He agrees with the sages and makes their curse come true. The Paramathma has great regard and respect for the sages (although He may not always agree with them). The sages, by intense meditation are heard and directly responded to by the Paramathma. The sages do not live by their minds. They live by their consciousness.

The curse is their wish for revenge for what they think is a personal instances. As beings that live selflessly, they are not supposed to transcend themselves. The curse is the reaction of anger in the mind due to expectations not being met. They are supposed to have no expectations.

Anyhow, their curse is heard by the Paramathma, and He makes their wish come true. Note that the dwrapalikas are the most devoted and so is Indradyumna. So they always have a protective shield around them, no matter what curse is thrown at them.

The powers obtained by the sages by meditating on the Paramathma can never be misused for the wrong purpose. So when the Paramathma implements these wishes that are supposed to cause harm to those who were only engaged in the discharge of their duties, He always turns the situation around, so they are unharmed and ultimately, only good emerges from the episode. This is the work of the Paramathma whose manifestations are infinite, and boundless.

Let us transport Indradyumna and Sage Agastiya as well as the four sages and the dwarapalikas to being people in our everyday lives. The karmic aspect of our mind engages in its assigned duties. We are asked to perform our duties, and at the same time bow down to the superiority of our work-life bosses and take instructions and admonishments from them everyday. This happens to each and everyone of us, which makes life in the workplace, what it is. We take hits from “superiors”, quite often for no fault of ours. This is exactly what happens to the Dwarapalikas and Indradyumna, who are considered ‘inferior’ to themselves by the sages. Essentially we absorb the deficiencies of our bosses and face the consequences. This is unavoidable in the discharge of everyday karma. The only way we can survive this apparent injustice is to surrender to the Paramathma. All the events in our lives are designed to ensure that we surrender unconditionally to the Paramathma.

Considering that all the observed manifestations are only the reflection of our own inner selves, transport the characterizations of the sages to attributes within our minds. There is that part that goes about performing its duty of meditating on and guarding the Paramathma. Our worldly duties, in the form of the sages, distract us from our devotion to the Paramathma and cause disturbing conflicts. We cannot ignore the worldly pulls and of course we cannot deviate from devotion to the Paramathma. The conflicting pulls enforce a decision to be made as to our priorities. This is the test of devotion to the Paramathma, on the one hand and the worldly karma on the other. The Paramathma offers eternity and the world offers the means of daily survival. Both indeed are but the two aspects of the supreme singularity which is the Paramathma. Torn between the two options, most of us would put the Paramathma on “temporary hold” while we attend to our daily Karmas. But the more that we deliver, the more we will be snared more and more into the trap. At one point when we see what is happening, we halt and take a turn towards the Paramathma. This is when the “curse” of worldly life kick in immediately and takes back what is really our dues and puts us in all kinds of difficulty.

May we, like the Dwrapalikas, Prahalada, and Indradyumna, always choose our commitment to the Paramathma over the pulls of everyday life. Let us choose permanence over transcience.

Slokam 3

The slokam notes that Gajendra playing in the middle of the ocean of milk.

The Ocean of Milk is the fifth from the center of the seven oceans. It surrounds the continent known as Krauncha.^[1] According to scriptures , the devas and asuras worked together for a millennium to churn the ocean and release Amrita the nectar of immortal life.^[2] It is spoken of in the Samudra manthana chapter of the Puranas, a body of ancient Hindu legends. It is called as Thirupaarkadal in Tamil and is the place where Vishnu reclines over Shesha Naga along with his consort Lakshmi.^[3]

So Gajendra, assuming the form of a gigantic elephant, is playing in the same ocean that was stirred by the asuras and devas together to produce the amrutham.

It is pointed out in the slokam that the devotees of the Paramathma would always have a majestic form and be the strongest in their clan. Gajendra is said to be the strongest in might of all creatures.

The slokam points out that the devotees of the Paramathma, in all forms, shapes and sizes, will always attain the most superior status.

Gajendra is said to be playing in the ocean of milk with his lady friends.

The ocean of milk could mean many physical manifestation, including an ocean. It can mean our galaxy, or the universe.

the Ocean of Milk is the fifth from the center of the seven oceans. It surrounds the continent known as Krauncha.^[1] According to Hindu scriptures , the devas and asuras worked together for a millennium to churn the ocean and release Amrita the nectar of immortal life.^[2] It is spoken of in the Samudra manthana chapter of the Puranas, a body of ancient Hindu legends. It is called as Thirupaarkadal in Tamil and is the place where Vishnu reclines over Shesha Naga along with his consort Lakshmi.^[3]

The Bhagavathm also contains a narrative about the churning of the Cosmic Ocean in order to obtain Amrita – the nectar of immortal life. At the suggestion of Vishnu the (devas) and (asuras) churn the primeval ocean in order to obtain Amrita which will guarantee them immortality. To churn the ocean they used the Serpent, Vasuki, for their churning-string. For a churning pole they used Mount Mandara placed on the back of a Great Tortoise – the Kurma Avatar of Vishnu. As the gods and demons churned the sea, the terrible poison Halahala issued from its depths and began to envelop the universe with its choking fumes. Gasping for breath, the devas and asuras sought the help of Shiva, who valiantly took the poison into his throat and swallowed it. Shocked by his heroic act, the Goddess Parvati grasped him by the throat, trapping the poison there and preventing it from spreading; but, such was the strength of the poison, that it turned his neck blue, thereby earning him the name of Neelakanta (blue-throated one).^[

It can also figuratively mean the ultimate ocean of the inner self, which is the mind_consciousness complex.

According to the Bhagavata, the products of the churning of Kshirasagara are the substances Halahala (the terrible poison neutralised by Shiva) and Amrita (the divine nectar); the divinities Dhanvantari (the physician of the Gods), Lakshmi (Goddess of Riches), Jyestha (Goddess of Poverty) and Chandra (the Moon); the animals Airavata, the white elephant and the horse Uchchaisrava and, last but not least, the magical wish-granting tree Kalpavriksha.

The Churning of the Cosmic Ocean (the Milky Way) is told in several ancient texts, notably in the Valmiki’s Ramayana Canto 45 ^[5] and in the Mahabharata.^[6]

We must always keep in mind that the physical world is a transient medium of perception that will pass away when we go through a mortal death. Consequently, the correct, and true description of “Ocean of Milk”, (and every other being, whether man, animal, insect, bird, or object of the physical universe, such as earth, fire, water, sky etc.), is the metaphysical, which represents the reality. Again, the word “Real” represents permanence, and the unchanging. Permanence resides only in our consciousness or Atma. All other aspects of our inner self are perishable.

From the description of the churning, it is apparent that the ultimate product of the churning is the amrutham or nectar that comes out of it. This amrutham is the nectar that represents permanence or eternity.

So the ultimate meaning of the “Ocean of Milk” and its churning represents the “churning”, activation, agitation of the mind/consciousness complex within us, from which the eternity of pure consciousness is generated.

Every millisecond of our existence in this life is devoted churning of this ocean of milk. The churning is the cooperative effort of the devas and the asuras within us. This cooperation to attain the common objective of both our parts is the yoga or the union of the opposites. This management of the union of the opposites for a common purpose is the conflict that we experience within us all the time. Ultimately, the amrutham is only distributed to the deva within us. The asura within us is not granted its share of the amrutham for its joint effort. The asura within us, if granted the amrutham of immortality, will create havoc that will destroy not only us, but also those around us.

This abrogation of the internal “contract” with the asuras, by the devas, is beautifully enacted by the Paramathma appearing as the enticing Mohini, to keep the asuras distracted while the devas consume the amrutham of eternity.

Gajendra is said to be playing with female elephants in this ocean of milk. We can conclude that animals have the same objective of attaining moksham and permanence.

As life progresses, may we quieten the asura within us, so that the deva within us attains moksham. The asura within us can only be quietened by invoking the Paramathma.

Slokam 4

Gajendra leads a life of absolute physical bliss, because of his spiritual orientation passed down from Indradyumna.

Indradyumna in the Mahabharata[edit]

Sage Mārkandeya narrated the greatness of Indradyumna to Yudhishthira and his brothers during their difficult days of Aranyavas. In ancient times there used to be a king by name Indradyumna, the son of Bharat the Great. It was well known that there was no one to match his “Dharma-swabhāv”. As a consequence of his good deeds and daya-dākshinya guna, he ascended to Svarga upon leaving the physical body. There he enjoyed its riches and opulence for a very long time. Once Indra called him to his sabha and told him, “O King, you have done immense number of punyas (virtuous deeds) in your life and, as a result, you were here for a very long time. However, unless one totally surrenders to Parameshwara (the Supreme Lord) and comes out of the cycle of Punya & Pāpa, one needs to be bound to his own Karma. The time on earth has passed so much that now no one remembers any of your good deeds and hence it is time for you to leave swargaloka

Indradyumna, born as Gajendra, does not have any natural enemies. He lives in a lush forest with plenty of food, a healthy herd, a nearby lake, and everything that an elephant could possibly need. He never experienced any pain in his entire life. Gajendra led a very rare existence in the realm of the physical world, something which is not possible for many human beings.

Gajendra led a blissful physical life devoid of any problems. The reason why life comes with built in misery is to ensure that we realize that it is only a temporary home. It is very important that we realize the futility of pursuing a spiritual life and develop the desire to discard all associations with this world. The more we are comfortable here, the more we will become attached. The more we become attached the less likely that we will obtain moksham. The longer we wish to continue on this planet, without seeking moksham, the more progressively worse our future lives will become. The hurdles will become higher. The problems will be insurmountable and the misery will be intolerable. This is the way the last phase of life has been set up in the Kali Yugam. This is why Kunti Devi wants the Paramathma to load up her life with a series of difficultis, so that she will be in constant contemplation of the supreme.

Kanch Mahaperiyavva, Sankaracharya once told one the visitors to his ashram, who was laughing as he spoke, that the ashram is for those that experience unhappiness in worldly life and seek release from it. The ones that experience happiness in this life will not seek release from it.

Gajendra was at risk of becoming attached to a playful life.

May we always distance ourselves from worldly attachments by subduing our asuric nature.

Slokam 5

The intricate manner in which life on this planet plays out, is sought to be surfaced in this Slokam. Just as Gajendra was born as the incarnation of Indradyumna, a Gandharva called Hoo-Hoo takes the form of a crocodile and lives in the same lake in which Gajendra plays with his female companions.

Gandharva is a name used for distinct heavenly beings. Gandharva are male nature spirits and husbands of the Apsaras. Some are part animal, usually a bird or horse. They have superb musical skills. They guard the Soma and play beautiful music for the gods in their palaces. Gandharvas are frequently depicted as singers in the court of the gods.

Gandharvas in the historic sense acted as messengers between the gods and humans. A gandharva marriage is one contracted by mutual consent and without formal rituals.

Gandharvas are mentioned extensively in the epic Mahabharata as associated with the Devas (as dancers and singers) and with the Yakshas, as formidable warriors. They are mentioned as spread across various territories.

The Gandharva Hoo Hoo is recognized as one of the 10 prominent Gandharvas in the Gandharva Veda. Hoo Hoo, like Indradyumna is also cursed by a sage, as a result of which, Hoo Hoo is born as a crocodile. The sage that curses Hoo Hoo is Devala.

Devala was one of the great rishis or sages. He is acknowledged to be a great authority like Narada and Vyasa and is mentioned by Arjuna in Bhagavad Gita. According to the Devanga Purana, Sage Devala is the progenitor of the Devanga community. The person called “Agni Manu” was the first weaver, who weaves clothes for all. After his liberation, the demand for clothes became high. Devala is known to have emerged from the third eye or from the heart of Lord Shiva to create clothing and to teach weaving to the world. Sage Devala is the progenitor of the Devanga community.

Devala (देवल).—A Siddha, and a son of Dhiṣaṇā and Kṛśāśva, and identified with Hari;¹ came to see Parikṣit practising prāyopaveśa;² knew the yoga power of Viṣṇu;³ told Śukra the story of Citraketu;⁴ cursed Hūhū to be born a crocodile;⁵ did not comprehend Hari’s māya,⁶ came to see Kṛṣṇa at Syamantapañcaka;⁷ a Brahmavādin;⁸ exclusion of marriage alliances with Kaśyapas and Asitas.⁹

The Tiloyapaṇṇatti provides a list of ten Gandharvas:

Hāhā
Huhū
Nārada
Tumbara
Vāsava
Kadamba
Mahāsvara
Gītarati
Gītarasa
Vajravān

It is not clear as to what transpired for Devala to curse huhu to be born as a crocodile.

Gajendra, who had never experienced pain in his life ever before, was latched in a painful clutch by the crocodile. The clutch was like an iron grip and Gajadra, try as he might, could not release himself.

Gajendra had enjoyed his fulfilling life thus far. He had apparently not committed any wrongful acts. So why was he being subjected to suffering. The slokam brings out the fundamental truth about our inner self. We will not turn to the Paramathma to take us away from this life unless we are caught in a painful situation from which there is no escape.

This is why the Paramathma, says that if He wants to punish someone, He gives that person everything that he/she needs. Those that He wants to liberate, He deprives them of all worldly endowments.

An elephant, being an animal has only the requirements of basic physical needs. Gajendra does not seek anything beyond his physical needs. Once these are met, he has no other need. So by his very nature, he will not seek anything else. The only way he is going to seek release from this life is when he is subjected to physical pain. This is exactly why the situation is created whereby his leg is caught in an iron grip by the crocodile.

Gajendra could have in no way wanted to get into a painful situation. However his life/his karma is pre designed to give him the opportunity to reach out to the Paramathma. Each one of our lives is similarly designed as a sequence of events to make the blessed among us to reach out to the Paramathma and seek release from this earthly existence.

Unlike Gajendra whose needs are simple, we are endowed with intelligence that comes with “higher” capabilities, ambitions, and needs. We think we have a mastery over life and that we can tame the forces of life and always overcome all challenges that are thrown our way. Consequently, the Paramathma puts us through a sequence of more difficult/complex tests. The Corona Virus being the most recent and most devastating of what has been an amazing sequence of intricate problems, the most difficult of which has been our own split inner self, that is riddled with conflicts. We grapple with these over much of our lifetimes, before concluding that our capabilities cannot match the requirements to resolve the challenges.

Sri Bhattadri asks the Paramathma, the question – “Is it not true that You make Your devotees suffer a while before they attain supreme peace?!”

Slokam 6

Clarification on Gajendras struggle with the crocodile and his appeal to the Paramathma is provided in this slokam. Gajendra thinks that he can shake off the crocodile on his own. This is very much like our misplaced confidence in our “own” abilities. We try the battle of life in our own ways. We are under the impression that we know everything and that we can resolve all challenges by our own abilities. We do not realize that as we find solutions to existing problems, we are actually facilitating the creation of new ones. As we grow our worldly skills, so also we are facilitating the growth of challenges. This is why a natural virus like Corona and a human virus in the form of global terrorism, wars, cybercrimes, also grow and evolve into horrendous monsters, even as we progress technologically.

This is the way that life is structured by design, to show us that we are heading in the wrong direction and attempting the ways dominated by ignorance of the relationship between the self and the perceived universe.

Gajendra has been meditating on the Paramathma over many lifetimes. He has acquired an aura of invincibility as a result of his dedication to the Paramathma. Gajendra uses that power for over a thousand years for the protection of himself and his family from all animals.

At the time that he reached a point of dedicating himself to total meditation on the Paramathma with no other distractions, he was caught in the clutches of the crocodile.

The slokam highlights how difficult it is to singlemindedly concentrate on the Paramathma and exclude all interference of this world from the mind. The slokam mentions that it was the Paramathma himself that organized for Gajendra to be caught in the clutches of the crocodile.

The Paramathma clearly is preparing us to be totally dedicated and attain a state of complete surrender. There should not be an iota of deviation. Only then will we transition from residing in a wavering mind to residing in the permanence of our consciousness.

The transition from residing in the mind to residing in our consciousness isa big jump. When we reside in our consciousness, like all the birds, animals and other creatures do, we don’t carry the desires of the mind and entrapments with us any longer. Like the birds and the bees, we will be completely at the disposal of the Paramathma.

The lessons to make this transition constitute the entire spiritual guidance of the Paramathma.

May we assimilate these lessons and be fully prepared, like Gajendra, for transition, when the time comes to do so.

Slokam 7

Gajendra, because of his continual spiritual leanings and his natural residence in his consciousness, his knowledge of his previous lives reveal themselves. He realizes the consistency of his spiritual practice. Gajendra picks up a white lotus, and chants the hymn on the Paramathma that he used to chant in earlier lives – “the universal being of no attribute”.

This slokam acknowledges the final surrender to the Paramathma to request His intervention to disengage from the crocodile.

Gajendra realizes the need for the intervention of the Paramathma. The realization comes even when he is under terrible pain and a seemingly hopeless situation. This is the same point that we will all reach at the end of our lives. Bhishma was on a bed of nails at the end of the Kurukshetra war, drawing in his last breaths, when he reaches out to invoke the Paramathma through his mind. Gajendra can also be said to repeat the slokam repeatedly in His mind, since he does not have the capability to speak. Reaching out when in pain, in the last stages of life to the Paramathma is the ultimate attainment, that will surely endow moksham on us. It cannot be overemphasized, that our last thoughts should only be directed towards invoking the Paramathma and surrendering to Him. The Paramathma has repeatedly emphasized this requirement in both the Bhagavatam and in the Bhagavath Gita.

Ajamila gets a new lease of life just because he calls out the name of the Paramathma, even though he meant to address his son. Ajamila had deviated from the dharmic path for a long time. Such is the power of the name of Sriman Narayana.

On the other hand, Bharatha, although a powerful king loses his chance at attaining moksham, simply because his focus is fixated on the welfare deer that he brought up, to the exclusion of everything else.

Gajendra, on the cusp of defeat and death, invokes the Paramathma, to a perfection, with all his faculties dedicated to the Paramathma.

May we also, like Bhishma and Gajendra, keep our thoughts firmly fixed on the Paramathma in our last moments

Slokam 8

The Paramathma is overseeing this universe of an infinite number of creatures. Yet He hears the prayers of Gajendra. The Prayer reaches out to Him directly because of the description of His primary quality of being without any identifiable attributes. The attributes referred to in this slokam are the human characteristics such as birth, death etc. The slokam mentions that Brahma, Shiva Perumal and other Gods also hear it directly, but do not consider it to be directed at them simply because the description as the “universal being of no attribute” is not applicable to them.

Likewise, our call for help will be heard directly by the Paramathma. This final call from us has the strength to override all of our past Karma and (mis) deeds. In the absence of this call, we will be reincarnated in the form and substance of the aggregate of all our Karmic actions.

The Paramathma responds with such alacrity to Gajendra’s call that even Lakshmi wonders what magic is wielded by Gajendra that even she with all Her power over wealth is unable to weave around the Paramathma. Such is His devotion to His Bhaktas.

The slokam provides a strong guidance on how the Paramathma hears everyone of our requests and appeals. The slokam points out that the Paramathma resides within each and everyone of us. So He knows everything about our state of life and our every thought. He is the enabler of consciousness within all beings.

The Paramathma within Gajendra arrives immediately from Vaikunta, astride His eternal vehicle for transportation overphysical distances, Garuda.

The Paramathma resides within all of us. So at the point that our Jiva Atma leaves the physical body, the Paramathma will take us with Him, if we are completely focused on Him. His physical appearance on Garuda is only for the purpose of providing assurance to the mind that He is there with us. Feeling reassured, the mind will willingly surrender to the supreme without hesitation. Otherwise it may feel lost and begin grappling in fear. Visualization of the Paramathma at any time and particularly in the final moments helps quell the fears of the mind, which is so very important for attaining eternity.

May we hold on to His image and attributes at all times. Try to hold the image of the Paramathma, with His four hands, flying in to the center of our forehead. It is a very reassuring feeling that will rid us of all fears.

Slokam 9

The slokam describes the intervention of the Paramathma to physically disengage Gajendra from the Crocodile. The Paramathma uses His hands to free Gajendra from the grapple hold of the crocodile and uses His discus, Sudharshana to destroy the crocodile.

Being released from bondage of physical forms directly by the Paramathma is a great blessing for the recipient, since the attention and touch of the Paramathma restores one to a higher state of existence. The Crocodile is restored to the Gandharva state, and Gajendra attains moksham by merger with the Paramathma.

If we are in difficulty, let us remember that it is a blessing from the Paramathma to make us realize that worldly attachments are counterproductive to the attainment of moksham.

Slokam 10

This slokam throws light on why the various episodes in the Ithihasas and Puranas are structured as slokams and not narratives. There are a few reasons for structuring the narratives as slokams.

Slokams in Sanskrit have a rhythm that makes them easy to remember and repeat.

It is important that we repeat these narratives many times over. There are so many dimensions to each narrative. These dimensions will be revealed only when the narrative is repeated. If a narrative is to be repeated many times over, it is best that it is in the form of a slokam.

A slokam is an exquisite combination of meaning, rhyme, devotion, surrender and bhakthi. It causes us to understand the many levels of inner meaning that are packed into each narrative. Each slokam within a Canto, highlights a different dimension, of what would otherwise be only a two line narrative.

This exposition of the different dimensions of an episode, illuminates the gnanam within us, by highlighting the capabilities within us that are being used to grasp the different aspects of the narrative.

So slokams help us turn inwards and illuminates our hidden capabilities.

Repeating the slokams ingrains into us the qualities of the characterizations (in this instance, the attributes of Gajendra), and the requirements to reach out to the Paramathma.

Sri Bhattadri says in this slokam that the Paramathma has assured that the chanting of the slokam, which extols the Paramathma, early in the morning, will bestow greatness on the Bhakta.

This greatness is bestowed by the imbibing of the extremely high qualities of the characterizations that are built intricately into the slokams. The high qualities are, like everything else that we have, is an endowment from the Paramathma. Repeating the slokams is a display of commitment and deication to the cause of attaining a higher level. The endowment of the higher qualities is the result of the acceptance of our sincerity to the cause by the Paramathma.

One of the major effects of repeating the slokams is that it quietens our mind, sets aside our ego and the tendency to project ourselves. When the ego isset aside, the endowment of the higher qualities flows into us since the major impediment is now removed.

May we repeat the slokams with a full understanding of the meaning, early each morning.

Canto 27

Churning of the ocean of milk to extract amrutham is the description of the qualities that lie buried within the inner labrynths of our mind and consciousness, and its extraction. This is very similar to the Paramathma’s retrieval of the vedas from the depths of the ocean of ignorance in which it is lost.

In many ways, the process of our lives is centered around the creation of that which is already known.

When life churns our mind and consciousness through the play of the opposites, the product that is sought to be extracted is not known to us, because we have never experienced it. The product is amrutham, which has the attributes of eternity, tranquility and invincibility. As we live our lives, we believe that we will be able to extract or even create these qualities, by living by the guidance provided by the Paramathma, in the scriptures and ithihasas and puranas.

Along the path to the extraction of Amrutham, many other qualities, products and attributes emerge from the churning. Among them is the dreaded poison Halahala, which can completely destroy life. The slokams of Canto 26 describe these various effects and products of the churning in detail.

Most importantly, the churning is said to occur in our minds and consciousness through the combined effort of the asuras, devas and the gigantic Vasuki, (the snake coiled around Shiva Perumal’s neck), the mountain Mandakini, and the Paramathma, who takes on the avatar of kurma or the giant tortoise.

In other words, the combined effort of all of the life forms and objects of this world, along with the ultimate enabling force, which is the Paramathma, make the generation of the amtrutham, possible.

Neither the asuras nor the devas know what they are churning for. They, like us, have the belief and the trust and the faith that there is a huge reward on the successful completion of the churning. The effort involved in churning is not easy. It requires the coordination of all the numerous forces, sacrifice, acceptance that the effort may not succeed, and selflessness, since we may not live to partake the amrutam.

From a worldly perspective, our function is akin to that of a component part. We learn an acquire skills that are required in the discharge and performance of certain functions.

(The following extracts from Wikipedia, is a repeat from the previous Canto)

So Gajendra, assuming the form of a gigantic elephant, is playing in the same ocean that was stirred by the asuras and devas together to produce the amrutham.

The slokam points out that the devotees of the Paramathma, in all forms, shapes and sizes, will always attain the most superior status.

Gajendra is said to be playing in the ocean of milk with his lady friends.

The ocean of milk could mean many physical manifestation, including an ocean. It can mean our galaxy, or the universe.

It can also figuratively mean the ultimate ocean of the inner self, which is the mind_consciousness complex.

The Churning of the Cosmic Ocean (the Milky Way) is told in several ancient texts, notably in the Valmiki’s Ramayana Canto 45 ^[5] and in the Mahabharata.^[6]

May we, in the process of evolution through the churning of the ocean of life, discard the asuric quality within us.

Slokam 1

Indira is riding on his elephant Airvata, when he meets Sage Durvasa.

Durvasas (Sanskrit: दुर्वासस्), was an ancient Rishi, the son of Anasuya and Atri. He is great devotee of lord shiva and goddess Parvati. He is known for his short temper. Hence, wherever he went, he was received with great reverence from humans and devas alike.^[2]

According to local tradition in modern Azamgarh, Durvasa’s Ashram or hermitage, where many disciples used to go to study under him, was situated in the area, at the confluence of the Tons River and Majhuee rivers, 6 km (3.7 mi) north of the Phulpur Tehsil headquarters.

His one famous temple called Rishi Durvasa Temple is located in village-Aali Brahman, tehsil-Hathin, dist.-Palwal, Haryana.Durvasa rishi curse was too dangerous.

According to Chapter-44 of the Brahmanda Purana, Brahma and Shiva once got into a heated quarrel. So violent was Shiva’s rage as a result of this quarrel, that the devas fled from his presence in fear. His consort, Parvati, complained that Shiva was now impossible to live with. Realizing the disharmony his anger had caused, he decided to deposit this anger into Anasuya, the wife of sage Atri. From this portion of Shiva deposited into Anasuya, a child was born, who was named ‘Durvasa’ (lit. one who is difficult to live with). Because he was born of Shiva’s anger, he had an irascible nature.^[5] ^[6]

He presents Indira with a divine garland that he received from a divine damsel. Indira places it on Airvata, who not knowing its significance and value, tramples on it immediately.

Sage Durvasa explodes with anger and immediately curses Indira. The curse is that Indira will lose all his powers.

The following is an extract from Wikipedia.

Role In The Churning Of The Ocean[edit]

In Vishnu Purana, Vayu Purana and Padma Purana, a curse that Durvasa laid upon Indra is described as the indirect reason for the famous churning of the ocean. The Srimad Bhagavata and Agni Purana also mention Durvasa’s involvement in the episode, without going into the details. Other sources for this story, such as Ramayana, Mahabharata, Harivamsa and Matsya Purana, do not mention Durvasa’s involvement at all and ascribe the incident to other causes, such as the devas’ and asuras‘ desire for immortality.^[7]

The story in the Vishnu Purana goes that Durvasa, while wandering the earth in a state of ecstasy due to a vow he was observing, came by a Vidyadhari(a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. The nymph respectfully gave the garland to the sage, whereupon he wore it on his brow. Resuming his wanderings, the sage came across Indra riding his elephant, Airavata, attended by the gods. Durvasa, still in his state of frenzy, threw the garland at Indra, who caught it and placed it on Airavata’s head. The elephant was irritated by the fragrance of the nectar in the flowers, so it threw the garland to the ground with its trunk.

Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds, just as the garland was cast down.

Sri Bhattadri concludes the slokam with the assertion to the Paramathma that no one other than those that have originated directly from Him, can be endowed with the quality of tolerance.

Slokam 2

The curse of Durvasa was so powerful that Indira is transformed into an old and feeble being and all his devas became powerless.

Extract from Wikipedia

Indra immediately begged Durvasa’s forgiveness, but the sage refused to retract or even soften his curse and went on his way. Because of the curse, Indra and the devas were diminished in strength and shorn of their lustre. Seizing this opportunity, the asuras led by Bali waged war against the gods. ^[8]

The gods were routed and turned to Brahma for help. Brahma directed them to seek refuge with Vishnu. Vishnu in turn, advised them to call a truce with the asuras and work together with them to churn the ocean of milk and obtain the Amrita (nectar of immortality), on the pretext of sharing it with them. Vishnu promised that he would ensure only the devas drank the Nectar and reobtain their former power so they could once again defeat the asuras. The devas took Vishnu’s advice and called their truce with the asuras and thus did the gods and demons begin planning their great enterprise.

All of us experience setbacks, falls from good situations into trouble. All of us attribute these downslides to the powers above us. All of us also attribute at least a part of the blame on other people and finally, just place a little bit of the blame on themselves.

Life is a series of challenges. There is a requirement that is defined in the scriptures. We are given the means to rise up to meet these requirements. Life is a series of administered tests to verify that we have in fact made progress. The tests get progressively more difficult, until internal purity of intent and thought are attained. The situations in life cause us to make mistakes. There are no exceptions. The challenge is to overcome them and move forward on the path of progress.

The tests that life makes us take, are beautifully designed to bring out our deficiencies.

Why did Indira give away the garland to Airvata, right in front of the sage? The only conclusion is that he did not understand the value of the sage’s blessing. The fact that Airvata trampled it was incidental (how would an elephant know the significance of the garland)? Indira did not even affix the garland firmly on Airvata. The sage construes it as an insult and curses Indira.

Now let us apply the sequence of events to ourselves. We are given the wonderful endowments of consciousness and perception by the supreme architect of life. We throw it away on worldly attractions, which like, Airvata, does not realize its value, and tramples on it.

The curse makes Indira lose his youth, wealth, power. Likewise, once we allow the supreme endowments to be dominated and trampled by worldly desires, we will surely be reduced to misery by the very world in which we sought base comfort.

All of the characterizations and events portrayed in the Ithihasas and Puranas are to be interpreted by superimposing it on our “own” lives and experiences.

The message that the Ithihasas, Puranas and scriptures deliver with absolute clarity is that setbacks in our lives are designed to make us turn inward, relate the setback to the deficiency and then work towards setting it right.

We can, at no cost, allow ourselves to be trapped in an unending circle of misery, failure and inaction. Once we are in the path of acceptance of our faults as the primary

With the devas being routed and the asuras being in dominance, the progress of the three worlds on the path of Dharma, was put on hold and degeneration started to set in. This called for intervention from an alarmed Brahma and Siva Perumal.

If we internalize the characterizations and the events, we realize the message of the narrative and its significance in understanding the attributes of the component parts from which we are made.

The divine garland, loaded with the highest qualities is handed to us as the gift of life by supreme beings. We often take these for granted and cast them away with disregard. The consequences of doing so are terrible. We all go through the same experience that Indira did. We appeal to the gods and to the Paramathma, and probably get a reprieve. But the events of life once again makes us discard the garland of divinity and get it trampled under the footprint of everyday, wordly life.

This process is repeated until we learn to appreciate the value of the supreme qualities that we are endowed with.

In our scriptures, when calamities happen, it is always associated with the deed of an asura or it is associated with the curse of a Rishi. We also associate good deeds always with the blessings of gods. Our daily prayer rituals are meant to respect our rishis and munis, both ancient and modern, who lived selflessly for the welfare of mankind. The invocation of Rishis and munis has the intent of invocation of their blessings, and most importantly, assimilate their It is also meant to invoke the gods to shower the good (usually health and material prosperity), on our families.

Both these intents of prayer are also meant to ward off the predatory asuras, who are waiting to destroy our constructive efforts.

The occurrence of the good and bad events in our lives is the direct result of the cause and effect relationships which is referred to as our karma.

Let us internalize asuras and devas as well as our gods. Our gods are usually multiple deities with each assigned a particular aspect of power such as learning, health, wealth etc. This is a fundamental recognition that we are composed of different aspects, all of which have to be aligned to work well and efficiently, so that we may sustain our existence and stay on the path of growth and well being. As the Paramathma says in the Bhagavath Gita and Srimad Bhagavatham, all the different deities are but manifestations of Himself. He is the one that takes on the different forms and answers the specific prayers of His Bhaktas, although they may not realize that they are praying to the Paramathma.

The asuras are described as being destructive and as having the capability to manifest in different physical and ethereal forms to trap and destroy us. They are said to possesses immense physical strength. Being killed by physical violence of asuras is a major fear and insecurity. Physical violence, by external forces is one aspect. This may be both human and natural. Asuras described in Srimad Bhagavatham are said to have assumed the natural form of a typhoon, a huge snake, an enchanting female temptress, a donkey, camouflaged as an “ordinary cow”, a demonic being with metallic body manifestations etc.

The most recent dramatic manifestation of the asura is in the viral covid form, that has destroyed many families and large segments of the global economy.

While we are very much subject to the threat of physical violence and terrorism in our “modern lives” we are also subject to innumerable temptations that make asuras out of us. So we are either destroyed or we are converted into asuras.

Indira s cursed by the sage and becomes old and feeble. He is then easily conquered and his material kingdom is taken over by the asuras. He is now old, physically powerless and with no wealth. The devas are now completely under subjugation. The asura within us now becomes dominant.

When this happens, the only recourse to set right the situation and restore parity of position and power between the opposite forces. That is only possible with the intervention of the Paramathma.

May we have the resolve to invoke the Paramathma’s guidance and abide by them at all times, regardless of our situation or position in life.

Slokam 3

Brahma and Siva Perumal approach the Paramathma for intervention. Deva loka has been completely overcome by asuras. It is noteworthy that the devas do not approach the Paramathma directly. The implication is that the Paramathma is the overseer of both the devas and the asuras. Devas and asuras, both are the two aspects of the Paramathma. He is ultimately responsible for maintaining the balance between the two opposing aspects that enact the manifestation of life.

When it comes to the asuras and devas within us, we have to directly appeal to the Paramathma and surrender completely to Him in order to maintain this balance and not allow one or the other to take control.

We must remember that the devas within us cannot also get out of control. Although the devas within us are built out of our punyam, the accumulation of punyam bestows worldly luxury, sense pleasures and power, in which the residents of deva loka are lost. The enjoyment of these pleasures causes the punyam balance to deplete, and before we know it, it is reduced to zero by the passage of time and we get back to worldly existence all over again. This is by no means a desirable state since we do not transcend the cycle of births and deaths.

The ultimate supreme state transcends the limitations of both the Devas and the Asuras.

The Paramathma, responding to the prayers of Brahma and Shiva Perumal, advices the devas to make peace with the asuras and to churn the ocean of milk. The advice constitutes the basis for life on earth. The process of life on earth cannot be accomplished with only the devas and good qualities. Material progress will not happen if all of us involved in the process of accumulation of punyam. On the other hand asuras, left to themselves will ravage the planet and completely destroy dharma.

It is a clearly implied by the Paramathma that the effort to generate the amrutham of life, which is eternity and tranquility is a joint effort between the devas and asuras.

At the individual level also, we cannot function on a daily basis without coordinated effort between our internal devas and internal asuras.

When we internalize asura characterization into our selves, we are looking at that aspect that tends to project our thoughts, feelings and desires onto the perceived world. When we internalize the deva characterization, we are looking at that aspect the tends to be selfless, dharmic, and self sufficient. Both aspects, when applied in the right proportion and in the appropriate circumstance to life, under the guidance of the Paramathma, we will be working successfully towards the generating the amrutham of eternity.

Slokam 4

As instructed by the Paramathma, the devas strike a peace accord with the asuras. Whenever we want to churn something, there has to be a churning rod, that has to be placed in the milk to be churned. The churning rod has to rest on a fulcrum for it to be turned. A rope running around the churning rod needs to be pulled alternately by our two hands to rotate the churning rod clockwise and anticlockwise to churn the milk.

The ocean of milk, representative of the entire universe, is vast and boundless. So the churning rod that is used is the huge mountain Mandara.

Incidentally, the modern mount Mandara is in Africa.

Per Wikipedia –

The Mandara Mountains were formed millions of years ago when a continental plate of basement rock deep beneath the African continent rose up, fragmenting and splitting as it was pushed to the surface. The climate was significantly wetter in those times, so enormous amounts of precipitation formed numerous rivers that rushed through these fractures, carving them deeper and wider, resulting in the range’s notably rugged terrain.^[1]

Volcanic activity also played a role in the formation of the range. Eruptions of lava formed volcanic cones whose vents were eventually plugged with hardening magma. These hardened cores are called volcanic plugs. In the case of the Mandara Mountains, the plugs were much more erosion-resistant than the exterior of the cones, which wore away over time. Eventually, only the plugs remained, forming the stark, needle-like spires such as Kapsiki Peak that the range is known for.^[1]

The asuras, possessing physical strength of immense proportions, carry Mandara to the ocean of milk. The asura within us is tasked with the daily physical activity that is required to meet our physical needs. Activities including building homes, bridges, roads, other infrastructure etc.

On the way, they drop the mountain and many are crushed to death. In our everyday world there are innumerable accidents that happen in construction and transportation, that kill thousands of people.

The asuras are known to take these setbacks and carry on with the task on hand. The asura is usually entrusted with the building of the physical world. The Deva takes on the task of building and structuring the inner world.

The asuras, with the setback caused by the dropping of the mountain, are uplifted physically and in spirit with the Paramathma intervening to pick up Mandara like a toy and drop it in the ocean of milk.

The Paramathma always intervenes to lend a helping hand, but the effort to take the task as far as possible should first be demonstrated by us.

May we use our asura and deva qualities to always be engaged in the task of churning the ocean of life to get the endowment of the amrutham of eternity.

Slokam 5

With Vasuki as the rope, going around Mandara, the asuras and devas begin churning the ocean. One point to be noted here. Asuras and devas are apparently the manifestation of different characteristics and attributes. Asuras have the physical energy. The devas, although not physically strong, are endowed with the power of sustenance, and sacrifice to perform their duty, based on the instruction of the Paramathma, without conflict, resistance or material reward. By themselves, the asuras are disorganized, will fight among each other for the fruits of effort, and will not persist without frequent impetus and rewards. The asura within us needs to be fed with victory and an acknowledgement of superiority over the devas.

So if the devas keep up the churning on one side, by their persistence, the asuras will compete to keep up with them and put in double the physical effort to establish their superiority.

So with the devas acting under the instruction of the Paramathma, the asuras are roped into the job of churning, which is a physical effort at which they are masters. This is exactly the way the opposing forces within us have to be separated and organized into working towards the same objective.

It is said that herbs were thrown into ocean. From a physical body perspective, herbs in our diet supplement our immunity system. Herbs such as turmeric and ginger are helpful in fighting viral infections. From a figurative point of view, the herbs added to the churning of the ocean to produce amrutham, can be understood as helping to purify the amrutham so that it is devoid of impurities such as worldly desires that would impede liberation from attachments.

The asuras initially hold the tail of Vasuki, with the devas holding its head. The asura, within us always wanting to be one up on everyone else, feel that they are the ones that should be holding the head. They think that being asked to hold the tail is a denigration. This quality of having to dominate others is inbuilt into the character of the asura for a specific reason. In this slokam, that reason is highlighted beautifully.

The asura will go to great lengths to dominate. He will not hesitate to put himself in mortal danger in order to get to a dominant position. In the instance of Vasuki, because of the huge tugging to turn Mandara and agitate the ocean, a lot of friction and heat were produced, which caused Vasuki to fume at the mouth. The poisonous fumes could kill those holding the head. If the devas held it, they would have been killed, or at a minimum, been rendered unconscious. Since the asuras were more physically virulent, they were able to withstand to some extent and continue with the churning, by taking turns and breaks to recover.

The Paramathma has packed dominance and physical strength into the asura for attainment of specific material objectives. .

Slokam 6

At this point Mandara, being unsupported except by the coil of Vasuki, around it, began to sink into the ocean. The devas found it difficult to churn with Mandara sinking. The Paramathma, assumes the role of Kurma, a giant tortoise and rests on the ocean floor with Mandara on His back.

The many forms that the Paramathma takes to support the progress and evolution of man are infinite. The slokam illustrates the extent of support provided by the Paramathma, without which Mandara will sink into the ocean. This is a figurative illustration of the support of the Paramathma without which the churning of the ocean of life will not be possible and we will be permanently locked into the cycle of births and deaths.

Let us always invoke the help of theParamathma in overcoming obstacles and transcend the ocean of life.

Slokam 7

The expanse of Kurma and the toughness of its shell, in supporting Mandara, is described in this slokam.

The shell is described as being tougher than a thunderbolt and the expanse is 1lakh yojanas, which is 8 lakh miles (or12.5 lakh kilometers). So the expanse of the ocean of milk described in the canto probably refers to apart of the milky way or a segment of our universe/galaxy, rather than just our mother earth.

The asura within us tries to transcend interstellar space through rockets and the deva within us goes on the same journey through meditation and exploration of the inner self.

May we always have the Paramathma in our consciousness, to pave the way and smoothen the path of the long journey.

Slokam 8

With the Paramathma acting as a fulcrum, the churning begins again, this time with the full vigor of the asuras and devas, both of whom are enthused by the devine support, that lightens the physical ordeal of the effort required to perform the churning.

In addition, the Paramathma permeates Vasuki as well as the asuras and devas to energies them and prevent them from succumbing to physical exhaustion.

The implication in this slokam is a clear pointer to who really enables us to accomplish actions. The role that the Paramathma plays in causing transformation to happen on this planet is extensive, profound, complicated and is invisible and happens 24/7, 365 days in a year. Because His presence, participation and actions are enacted through the medium of mortal beings, and He cannot be perceived by the uninitiated, our ego steps in to take the credit.

The fundamental enabling role that the Paramathma plays is to balance our abilities with the task on hand. He is the balancing force that bridges the gap between the abilities that we have been endowed with and the abilities required to perform the task on hand. The Paramathma is the enabler of all the forces within us and (what we think is) the external world.

The Paramathma is also the enabler of our every organ within us. We are not even aware of the different component parts that constitute our physical self. Science is exploring the physical aspect and is slowly unravelling the complexities of the body. But we are completely in the dark when it comes to knowing the knower within us, and all the forces of consciousness and perception that are beyond the reach of the physical senses.

In fact, given the Paramathma’s dominant role in every aspect of existence, it is hard to pinpoint our contribution in this entire process. We can only conclude that our primary contribution is to execute the Paramathma’s instructions without putting up a resistance or rebellion.

Even with all the support, guidance and enablement of the Paramathma, we find it is not an easy task to stay on the assigned path. The obstacles in our path are always set at a slightly higher level than the abilities that (we think) we are endowed with. The obstacles are real, so if we don’t overcome them, we will experience pain and suffering.

It is not that we have to develop new skills or abilities from nowhere. The requirement is not that we have to create something new out of nothing. All the required ingedients to overcome obstacles are already packed within us by the Paramathma, right at the start of the journey. The ingredients are beyond the five senses.

To discover them, we are required to develop the tools that look within our inner selves. We are required to develop the ability to discern the different elements that are packed within us. We are required to analyze the interrelationships between the different elements. Finally, we would have to develop the control to harness the power and capability of the elements and use them only to progress on the path assigned to us. The abilities that are locked up within us can be used correctly or can be misused, inappropriately.

Recognizing that we would tend to use powers only for inappropriate purposes, the capabilities hidden within us cannot be unlocked, unless we first develop the capability of self control. Unlocking the secrets of nuclear physics if it going to be used to produce only nuclear bombs for destruction? Likewise, if we are going to use the abilities within us to pursue and enhance wordly desires, then the very purpose of life would be defeated. This is why, much of the orientation of spiritual teachings has its emphasis on developing self control. Unless this prerequisite is met, there will be no revelation of the keys to be used to unlock the self.

The Paramathma is clearly not taking the chance of revealing the hidden aspects, unless we demonstrate the development of the capability to refrain from pursuit of worldly pleasures.

The slokam emphasizes that both the asuras and devas continue the churning with renewed vigor, when they see that the Paramathma is there support the effort. This renewed enthusiasm, energy and vigor, further advance the effort, because it affirms that the churning will not be a wasted effort. The Paramathma is understood as one who has complete knowledge of the universe. He always knows what is the right thing to do. His intervention and support of the churning process, is a confirmation that amrutham will indeed result from the churning. This affirmation is very important from a motivational standpoint.

As we progress on the spiritual path, the worldly distractions and obstacles cause us to stumble and doubt. We lose confidence both our capability and the emergence of the amrutham at the end of the journey. The Paramathma intervenes, but may not blatantly display Himself to our senses. This is why it is absolutely important to strengthen Bhakthi. Like stars in the sky, the rewards are placed at the end of a very long path. We can see the stars,but we cannot reach out and touch them. We see them, and have embarked on space programs, to reach them. Unlike stars, the objectives of this life are not physical, so they are beyond the senses. We know our vulnerabilities through observation of others and experience of limitations. The objective of overcoming these limitations is understood as a necessity.

We are endowed with the curiosity and perseverance to physically explore the universe and the stars in order to seek a way out of our limitations.

If we internalize the universe and the stars, these become the objectives of peace, tranquility, and eternity that our spiritual journey will take us to. In the interstellar journey to the stars, there are a number of intermediate celestial bodies that we can use as stepping stones to the ultimate destination. These have been arranged, so that we can take progress step by step. Just imagine our situation if there were no other objects placed between earth and the stars. Would we ever be motivated to develop the technology to make the one big jump across space? Without intermediary, and smaller steps to take, and succeed in, the stars cannot be reached. Base stations are established at each intermediary planet and the final destination is reached after these base stations are fully functional and are sustainable. It is akin to jumping over stepping stones in order to get to the other side of the river. It is also akin to climbing mount Everest by establishing intermediary camps for rest and rejuvenation.

Likewise, these small steps that we take, using our senses, and the trials and tribulations that we face, and overcome on earth, represent the base stations, stepping stones and base camps for onward progress into our inner self.

The idea of taking small steps to reach the distant target, is that if there is a setback at any point, we can revert to the closest base station, make the necessary repairs and resume the journey. We do not have to go back to the starting point.

Likewise, our accomplishments on the spiritual path in this life are neatly packaged by the supreme consciousness and transported into a different body for continuing the onward journey into eternity. If there is an intermediary setback, we are reverted to the previous life status in which we were successful and retake the failed tests after further preparation.

Our physical body can be compared to the multi stage rocket, where each stage drops of after a certain altitude is reached and only the orbital capsule reaches outerspace. Likewise, on the journey to moksham we assume and discard many bodies, and many lifetimes, to ultimately deliver pure consciousness of perfection, that will merge with the Paramathma.

With Bhakthi on the Paramathma, if we proceed selflessly on the assigned path, we will attain the ultimate objective of this existence.

Canto 9

The asuras and devas were churning the ocean with mount mandara, Vasuki and kurma at the base, with renewed vigor, because of the inspiration arising from the support of the Paramathma. The churning assumed stupendous speed. The energy of the churning caused the mountain to rise to the surface of the ocean. Since the rise would de-stabilize the churning process, the Paramathma places His Lotus Hands, on its top, to steady it and hold it down.

Need there be a better expression of support by the Paramathma when genuine, passionate and dedicated effort is expended by us mortals, to sustain on the path of ultimate liberation?

Brahma, Shiva Perumal and other gods observe the guidance and support provided by the Paramathma and rejoice with applause, praise and shower of flowers from above.

The churning of the ocean of consciousness, and knowledge, through perception, by the cooperative effort of the asuras and devas within us, is representative of the fundamental processes of shravanam and mannanam, which result in the production of the amrutham of self-knowledge.

As can be observed, the number of factors that goes into the making the effort possible, is infinite. These factors are understood and put into play in a coordinated and organized manner only by the Paramathma. The spectacle is overseen by Brahma, Shiva Perumal and the devas. They provide the impetus to the Paramathma by expressing their happiness at the progress being made.

The asuras, devas, Brahma, Shiva Perumal and the gods are all but different aspects of the Paramathma Himself. The Paramathma coordinates the effort to produce amrutham by exercising complete control and supreme selflessness.

May we recognize our role in this coordinated effort as being both a component part, and yet a complete self contained unit that needs to undertake its own journey as well, before ultimately unifying into the infinite expanse of the Paramathma.

Amrutham cannot be generated in isolation. Even the products of everyday life require a coordinated effort among billions of people to produce. That’s why the Paramathma has created so many of us, each endowed with a unique ability/characteristic. As a component part, we work selflessly in unison for the common welfare. Once the amrutham is generated, we partake our share and then using the powers endowed by the amrutham, which makes us strong and self contained, we then continue on with the journey to merge with and dissolve into, the supreme.

May surrender to the Paramathma and work with our fellow beings, selflessly to produce the amrutham of eternity.

Slokam 10

Vasuki, under the tremendous stress of the churning emanates poisonous fumes from his mouth. If the devas had been holding the head, they would have perished. The asuras, took up the position because of their ‘superior’ attitude. However, even they were in pain. The Paramathma, seeing that help was needed, intervenes to shower rain to cool everyone and to subdue the poisonous fumes so that these did not spread over a large area and decapacitate everyone. However, the rain was arranged to fall only on the side of the devas, who needed it most. The asuras, being physically much stronger could survive the ordeal on their own, although not without suffering.

The Paramathma knows exactly how much and when everyone of us needs His help. We can rest assured that although we may be allowed to suffer just a bit, there will be no let down. The toil of labor, mental or physical will always have its painful side. It is a test of our resolve and commitment as well as conviction to attain the ultimate objective of moksham. Our effort and our dedication will be of varying degrees. However, the events of life are so intricately engineered by the Paramathma, that each one of us will be set on the correct path, by the sequence of events and occurrences.

Although we could be broadly categorized as asuras and devas, in reality, each of us is an unique story that has no other parallel. Consequently we have our own abilities, weaknesses or a mix of them that is unique. The Paramathma is the universal teacher that has designed a unique tutoring program for each one of us, and that program is our life, and its events.

Although the asura and deva are directly opposed, the Paramathma brings them together to work on a common objective. He always supports the dharmic devas and opposes the adharmic asuras. But that is because of the advantages that have been granted to them in terms of physical strength, numbers, a barbarous nature to overcome opposition and an unlimited desire for conquest and domination.

Ultimately he channels their energies to the dharmic way by His unfathomable Maya. He primarily uses the asura to build and construct the physical world but gives the power over rulership of the three worlds to the devas. It is only when the devas become corrupted by material wealth, that He allows the asuras to ascend, to reset the devas outlook and perspective.

This balancing act is an ongoing and continuous process for which the Paramathma takes direct charge. The best among the Asura kings are given the opportunity to become His devout Bhaktas. Prahalada and Mahabali are the classic examples. It is not that the asuras do not know where their poweris coming from. Duryodhana tells the Paramathma, that He knows all of His teachings, but because of His nature, is unable to follow them.

The devas resolve to not deviate from their assigned path, by the realization that an asura cannot aspire for immortality simply because the will be inclined to misuse the endowment.

At our individual level, the deva part of our inner self realizes the torment that it is subject to when the asuric part begins to dominate. That knowledge of consequences makes us determined to cultivate and nurture our dharmic deva aspect of our inner self.

So it is not meant to physically delineate the asuras from the devas. Both these are aspects of all of us. The orientation and balance can change. An asura may progress into a deva, but a deva generally does not generally degenerate by allowing the asuric nature to take control of the three worlds within us.

May we always retain and enhance our dharmic qualities in line with the guidance of the Paramathma.

Slokam 11

The churning by the asuras and the devas continues for a very long time, with nothing emerging from the ocean. Only the marine animals were thrown up due to the agitation of the water.

The Paramathma, noting that the asuras and devas were fatigued by the effort and could use a rest, takes on the work of churning, on Himself. So the Paramathma is involved in every aspect of the generation of the amrutham. It is clear that although we put in the effort, the final result is clearly a direct endowment of the Paramathma. It is His assessment of the integrity and extent of our effort, based on which He takes the task to its conclusion.

This aspect is an important guidance provided by the Paramathma in the Bhagavath Gita. Our role in life is restricted only to the sincerity of the effort. We cannot work in anticipation of the fruits of labor. Our karma on this planet must be discharged without expectation of a reward. This is why the barriers in life are set just beyond our ability to go all the way by ourselves. The final leap is always at the discretion of the Paramathma. There are many reasons for this. The primary reason is that if we are given the capability to extract the reward out of an action, we will take ownership of the pride of the effort, oyr ego will grow boundlessly and we are sure to always be entrapped by the material world. The worst punishment that one can get from the Paramathma is to be awarded with success in everything that we undertake. We will never escape the trap of illusory success and the associated false pride. This aspect is clearly spelt out by the Paramathma in both Srimad Bhagavath Gita and Srimad Bhagavatham.

The other aspect is that any effort involves asuras and devas. Not all rewards can be shared with the asuras even though their contribution may be significant. The Paramathma’s rewards will always be life changing endowments that bestow enormous power and strength on the bhaktha. The asuras will always use the reward for extending their dominance and plundering the material world. So they have to be rewarded moderately and in forms that cannot cause injury or damage to others.

The Paramathma has very accurate, fair and absolutely meticulous ways and means of awarding endowments.

Let us accept the important factor that it is ultimately the Paramathma’s effort and endeavor that makes us what we are. This alone will see us through this incredible journey of life.

Canto 28

Everything that we perceive through the senses, is symbolic. Our intelligence is the means to draw conclusions from these events. The conclusions that we draw are about our “own” “success” and “failure” in relation to the rest of the world. These conclusions should transform us and cause us to evolve to a higher and higher planes of existence, bit by bit, as we research and conclude based on the events, people and objects that we encounter.

As we know, the events of life are meant to severely test our commitment to the Dharmic path. Every thought that arises in our mind must be used to constructively either reinforce or disband or modify our inner selves. Our inner self is a complex bundle of dharmic convictions, including compassion, selflessness, shravanam, mananam, tranquility and peace, etc. The events of this world should never be allowed to disturb these elements within us. Our ability to maintain equanimity under the most testing conditions is the hallmark of our attainment.

So we subject ourselves to the severe tests of life and yet retain equanimity and unchanging outlook that is firmly fixed in the guidance of the Paramathma.

The churning of the ocean which symbolizes the mind and consciousness complex, by the elements of the earth such as asuras, devas, vasuki, mandara and the paramathma who pervades all, results in the production of many objects, characters, beings, gods and goddesses. The first product is, not surprisingly, poison, which is meant to destroy those that consume it.

When we plunge into the churning of the mind, only the unpleasant will emerge first, because we do not how to turn the wheel of life. These unpleasant events may actually destroy many of us, because of its severity.

We cannot allow the poison to overcome us. The only way we can avoid consuming this poison is to surrender to the Paramathma, to mitigate its impact on us. We have to live till we are able to partake the Amrutam.

The amrutam is the endowment within us that results from the churning of life.

Symbolism, reality, illusion, delusion, truth, fiction, are intermingled in the experience of life. Intelligence is the differentiator of the perception of the different components. The differentiating intelligence separates the amrutham of the ultimate truth from the straws of illusion and transient. The amrutham of truth that is extracted from all other output of our lives, is placed in our consciousness (jivatma) as the symbol of our progress towards permanence.

Anything that resides in our minds is always subject to being swayed and jolted by the winds of change that blows through life. Anything the resides in consciousness can never be disturbed, because it is completely isolated and protected from physical “reality”.

May we, by the process of churning our minds through active participation in life, identify and partake the amrutham from the eternal hands of the Paramathma.

Slokam 1

The first to emerge from the ocean of milk is Kalakuta, a potent poison. The poison could not be distributed to everyone. Shiva Perumal, with absolutely no hesitation, and with a view to doing anything to please the Paramathma, stepped up and swallowed the entire poison of great potency.

He is said to be pleased with the worship by the devas and in conjunction with his unconditional devotion to the Paramathma performed the act of self sacrifice, to save humanity. Shiva Permumal takes upon himself the problems that are not his creation, and which yet need to be performed to mitigate damage to others. The poison of that great potency would destroy anything on which it is thrown. So it cannot be discarded anywhere in the universe.

It would have destroyed Shiva Perumal as well.

If we internalize the events, when we start churning the oceans of our minds and consciousness, and the combination becomes activated, the temptations of the world of the senses is the first phenomena that our perception latches onto. Like the corona virus, once we allow this Kalakutha to latch onto us, there is little that can be done to unlock ourselves and make progress. To treat this poison from completely destroying us, two ingredients are required;

We have to recognize that attachment to this world is poison, and that we have to eliminate it from our system.
We have to recognize that we cannot do it on our own. We need to surrender these desires and attachments to Shiva Perumal who, as the eternal reservoir of compassion will absorb, take the hit and redeem us from its impact.

This is the kalakutha of life. Consider also the fact that when we are first exposed to the Paramathma, our minds fill with the Kalakutha of skepticism and disbelief.

This is why it is important that spiritual orientation be inculcated into us at an early age. In the early years, when temptations present themselves, the defense mechanism of knowledge should be used to counter this poison. The gurukulams that children used to attend in the past, not only isolated them from the impact of the worldly temptations, but also inculcated the knowledge of what they need to be prepared for when they step into the world.

May we recognize the various forms of Kalakutta at an early age and surrender these attachments at the feet of Shiva Perumal, who is an aspect of the Paramathma.

Slokam 2

The forms that emerged from the churning are described in this slokam. Each of the forms is described as having its own attribute. Each of these aspects that emerge from the churning are said to have been given to a different group of people. This is a pointer to the fact that each of us billions of people are different. Yet we can be grouped into categories, which are innumerable in number. Each of us belongs into multiple categories.

The divine cow Surabhi (Kamadenu) is given away to the sages. A bit of reflection will bring out the meaning behind this assertion.

Extract from Wikipedia

Kamadhenu , also known as Surabhi (सुरभि, Surabhī), is a divine bovine-goddess described in Hinduism as Gou Mata, the mother of all cows. She is a miraculous “cow of plenty” who provides her owner whatever he desires and is often portrayed as the mother of other cattle. In iconography, she is generally depicted as a white cow, containing various deities within her body.

A sage is one who spends his entire life in meditation of the supreme. He is to be provided with all basic requirements. Surabhi is the source of all his needs. The divine cow is the eternal source of material wealth and fulfillment of physical needs.

In Srimad Bhagavatham, King Parikshit when walking through the forest in his kingdom, when he sees Kali (the representation of greed and all the inferior qualities that dominate and motivate the actions of man in this final phase of life). Kali is engaged in physically torturing a cow by beating and stoning it. The cow already had lost two of its legs to Kali’s incessant violence. It was about to lose another when Parikshit stops Kali forcefully. Parikshit demands that Kali leave earth immediately. Kali reminds Parikshit, that like everything in this world, he is also a child of the Paramathma. His assigned home is also earth. He suggested that if he is granted a home, he would not bother surabhi or anyone else.

Surabhi is the source of all the essential inputs that are required to sustain life on earth. Kali is the destroyer of this source. Kali operates by spreading greed, lust, want, ignorance, conflict, asuric nature, ego, etc. He is the embodiment of all these undesirables. To those of us habitating earth in the Kaliyugam, these are the dominant qualities that are ingrained into us. Clearing these out and replacing them with Dharmic qualities takes many many lifetimes of effort.

In the prior yugams, there was never a lack of the source of food and necessities required to sustain life. The Rishis were able to effortlessly meet their requirements. Surabhi, which is a collection of the universal deities representing prosperity and plenty, is the ultimate source of all food, herbs, spices required to sustain life. Our greed, pursuit of conflict and desire for dominance results in creating scarcity, and depletion of resources, resulting in the destruction of surabhi, and ultimately, chokes mother earth into withdrawal of the supply of necessities.

So Surabhi is the embodiment of good qualities, that induce us into good practices to sustain mother earth and the environment and reap the rewards of plenty, which are endowed on us by the deities within Surabhi.

Parikshit assigns a home to Kali. The home is gold. The home represents the embodiment of the source of all evil in this life.

As Kaliyuga has progressed, Surabhi has been subject to physical brutality and incredible horrors. From being the source of good nature within us, that provides an abundance of food, Surabhi herself has been converted into a perpetual physical food source.

To back up a bit, Surabhi emerged from the ocean as the embodiment of all good qualities that we need to imbibe to protect and maintain our environment so that necessities are available in plenty. This quality and responsibility is assigned to the sages.

Horses (Ucchaisrava) emerged. Per Wikipedia extract;

Uchchaihshravas (Sanskrit: उच्चैःश्रवस् Uccaiḥśravas or उच्चैःश्रवा Uccaiḥśravā, “long-ears” or “neighing aloud”^[1]) is a seven-headed flying horse, created during the churning of the milk ocean. It is considered the best of horses, prototype and king of horses.^[2] Uchchaihshravas is often described as a vahana (“vehicle”) of Surya – the Sun-God, but is also recorded to be the horse of Bali, the king of Asuras. Uchchaihshravas is said to be snow white in colour. Indra – the god-king of heaven seized it and made it his vehicle (vahana).

A horse is a vehicle of transportation. Many vehicles of transportation have been produced by the churning of the mind and consciousness. The implication here is that the churning is an ongoing process that continues through our lives.

From the churning emerges Airwatha the huge elephant.

Airavata (Sanskrit: ऐरावत “belonging to Iravati“) is a white elephant who carries the deity Indra. It is also called ‘abhra-Matanga’, meaning “elephant of the clouds”; ‘Naga-malla’, meaning “the fighting elephant”; and ‘Arkasodara’, meaning “brother of the sun“.^[1] ‘Abhramu’ is the elephant wife of Airaavatha. Airaavatha has ten tusks and five trunks and is spotless white. Airaavatha is also the third son of Kashyap and Kadru. In the Mahabharata he is listed as a great serpent.^[2]

Airvata is a war vehicle in battle grounds. Airvata can take many forms – tanks, armored vehicles, jeeps, trucks, etc. These, like the transportation vehicles, are continually produced by the churning of the mind/consciousness complex.

The divine tree Kalpataru emerges next from the churning.

Kalpavriksha (Devanagari: कल्पवृक्ष), also known as kalpataru, kalpadruma or kalpapādapa, is a wish-fulfilling divine tree. It is mentioned in Sanskrit literature from the earliest sources.

The Kalpavriksha originated during the Samudra manthan or “churning of the ocean” along with the Kamadhenu, the divine cow providing for all needs. The king of the gods, Indra, returned with this tree to his paradise. Kalpavriksha is also identified with many trees such as Parijata (Erythrina variegata), Ficus benghalensis, Acacia, Madhuca longifolia, Prosopis cineraria, Bassia butyracea, and mulberry tree (Morus nigra tree). The tree is also extolled in iconography and literature.

A tree bears the fruit that we consume for our well being. A kalpataru tree grants all wishes. Our wishes are a combination of needs and desires and take many forms, shapes and sizes. The wishes are transformed into reality by the churning of the mind. The Kalpataru tree can be thought of as the fabric of society. We cannot produce all that we need on our own. The social fabric of interdependence allows us to acquire one branch of knowledge, which gives us a location on the social tree. We can acquire whatever is produced and marketed by this combined effort, simply by contributing our mite through our chosen professional occupation. Kalpataru trees are said to be gifted to the Devas.

Divine damsels were also created by the churning. They are also said to be gifted to the Devas.

Slokam 3

Lakshmi, the Goddess of wealth is also said to be born out of this churning. Her pristine purity induced the Paramathma to have her for Himself. Is Lakshmi not the eternal consort of the Paramathma? Why is she said to be born out of the churning of the ocean?

Lets learn about Her.

Lakshmi emerged from the churning of the primordial ocean (Samudra manthan), choosing Vishnu as her eternal consort.^[4] As mentioned in Vishnu Purana, when Vishnu descended on the Earth as the avatars Rama and Krishna, Lakshmi descended as Sita, Rukmini and Satyabhama.^[5]^[6]^[7] Lakshmi is also known by the honorific Shri,^[3] as she is endowed with six auspicious qualities (guṇas). She represents the material world of the earthly realm as the mother goddess, referred to as Prithvi Mata; she is also known by her twin identities as Bhudevi and Sridevi, and in another form, as Nila Devi.

Lakshmi (/ˈlʌkʃmi/; Sanskrit: लक्ष्मी, IAST: Lakṣhmī; or Lakṣmī) is the Goddess who leads to one’s goal, or lakshya (hence her name), and was first mentioned in the Śrī Sūkta of the Rigveda.^[1] She is both the wife and divine energy (shakti) of Vishnu, one of the principal deities and the Supreme Being in the Vaishnava tradition.^[2] She is often depicted with Saraswati and Parvati as forming the holy trinity (Tridevi). For mankind, 8 types of goals (lakshmi) are necessary according to Hinduism: spiritual enlightenment, food, knowledge, resources, progeny, abundance, patience, and success. Hence there are Ashta Lakshmis (‘Eight Lakshmis’): Aadi (‘primeval’), Dhaanya (‘grain’), Vidya (‘knowledge’), Dhana (‘money’), Santaana (‘progeny’), Gaja (‘elephant’), Dhairya (‘courage’), and Vijaya (‘victorious’) Lakshmi.^[1]

As can be seen from the above, Lakshmi is not just the Goddess of wealth. Her eight attributes, including wealth, are listed above.

All these attributes are to be endowed on us. She is given the power by the Paramathma to distribute it to us.

So when our mind_consciousness complex is churned with the support of the Paramathma (Kurma). we need churning tools (vasuki and mandara). A lot of the churning tools are born out of the process of the churning itself. Tools such as persistence, patience, kindness, etc., emerge from within us (where they were always hidden). The eight attributes of Sri Lakshmi are also embedded within us. These emerge in the process of churning.

So although Sri Lakshmi is a permanent resident in the heart of the Paramathma’s eternal self, and is not subject to creation and destruction, the attributes within her power to distribute will be generated only when the effort of churning is undertaken.

Lakshmi is always born by the effort that we put into discharging our Karma. Knowledge, food grains, progeny, etc. are all the endowments from the effort of churning. Material wealth of a society is generated daily activity and work performed by every working person. As the Paramathma says in the Bhagavath Gita, we can only put in our effort but we cannot claim ownership of the reward, which is the sole domain of the paramathma. The Paramathma retains the right to distribute the results of the effort of karma.

The Paramathma has many metrics to evaluate. All of these may not be directly related to just the effort required to earn the money. The Paramathma, through the pre-ordained karmic sequence of events, is the enabler and enactor of many of these events. So what we think is our contribution and effort, may not really be so. We will never have the ability to assess the extent of our true effort. It is only the Paramathma that is privy to this information.

The distribution of the results of karmic activity can never be left to man, who is corrupt in every sense of the word. If that happens, all the wealth of this world will be concentrated only in the hands of a few. As we get deeper into Kaliyuga, people directly relate job activity to the rewards it offers. All activities are undertaken only after the rewards are known.

May we always work selflessly and be happy and accepting of the rewards that we get from our efforts.

Slokam 4

Goddess Lakshmi emerges from the churning. More appropriately, all the qualities and powers of Goddess Lakshmi, emerge from the churning, and take on the ethereal form of the supreme mother.

As can be expected, Goddess Lakshmi attracts everyone. Everyone wants all of the eight qualities that she can dispense. She is provided a throne bedecked with gems by Indira. She is also consecrated by the sages using materials and chants from the scriptures.

Consecration is the solemn dedication to a special purpose or service. The word consecration literally means “association with the sacred”. Persons, places, or things can be consecrated, and the term is used in various ways by different groups. The origin of the word comes from the Latin stem consecrat, which means dedicated, devoted, and sacred. A synonym for to consecrate is to sanctify, a distinct antonym is to desecrate.

Goddess Lakshmi is anointed by the sages as the creator and holder of the totality of the wealth of the entire society.

We may wonder why Goddess Lakshmi is being assigned the responsibility by the Paramathma. This is explained when we look at the constitution of the structure of each family. The material wealth of the family is primarily used to provide for the well being of the women and children of the family. It is their needs that provides the karmic impetus for the success of the man in his chosen occupation. The Lakshmi of the house is the source of this power. Those of us men who have experienced an improvement in our job positions immediately after marriage or birth of children will acknowledge the source of this well being.

The mother feeds, teaches, induces courage, begets progeny. The father is always engaged in discharging the karmic activity required to provide material security for the family.

May we acknowledge and respect the source from which our material well being emerges.

May we, like the Paramathma, keep the Lakshmi of the house always in our hearts.

Slokam 5

To leave no room for doubt about the source of Mahalakshmi’s attributes, it is said in this slokam that that the Paramathma glanced at her to shower Mahalakshmi’s creeper like body with decorations (which are the eight qualities and attributes). The consecrated waters are sprinkled on Her by the sages. Mahalakshmi is decorated with the ornaments, fabric, gems, yellow silk robes, and necklace provided by the devas,

The decoration is symbolic of the care, respect and adulation that needs to be showered on Goddess Mahalakshmi. This is the same at our household level as well. The Mahalakshmi of the house, which is the woman of the house, whether it is the Mother, wife, sister, or grandmother, need to be respected and protected.

May we also maintain the women of the house, happy and well, which will surely shower prosperity and well being of all members.

Slokam 6

Mahalakshmi decides to marry the Paramathma, who she knows has no parallel in the universe. The question that may arise is, that considering the permanence of the relationship between the Paramathma and Mahalakshmi, should there even be a choice? These scenario presented here is the re-creation of the environment after the previous dissolution. Just as any husband and wife perform sashtiabdapoorthi to reaffirm their commitment to each other and carry on their relationship into the next life, this “marriage” can be thought of as the renewal of the relationship in the next life (after the prior dissolution).

The garland that she holds in her hands is said to buzz with bees that want to feed off the nectar in the flowers.

Her enchanting appearance is enhanced by her shyness. Anklets on Mahalakshmi are said to add sweet twinkling notes to the ethereal setting.

Slokam 7

The slokam elucidates on why Mahalakshmi chooses the Paramathma to be Her husband, over others such as Brahma and Shiva. Mahalakshmi sees that only the Paramathma is perfect in all respects. All others present were not blemishless.

The question arises that there should never be any doubt in Mahalakshmi’s mind that the Paramathma is supreme. It can be conceded that Mahalakshmi is endowed with the supreme vision to discern the qualities of those around her. The Paramathma, by being one who is beyond the rules of normal life is not subject to its constraints. All of the others are. Would not this one attribute of eternity alone make Him the most desirable?

The answer lies in the (then) process of swayamvaram by which a lady of marriageable age chose her husband.

Per Wikipedia;

Swayamvara (Sanskrit: स्वयंवर, IAST: svayaṃvara), in ancient India, was a practice in which a girl of marriageable age chose a husband from a group of suitors. In this context, “swayam” in Sanskrit means self and “vara” means groom. A girl wishing to marry would select an auspicious time and venue and then broadcast her intentions. Kings typically sent messengers to outside lands, while commoners simply spread the news within the local community. On the appointed day, the girl garlanded the man of her choice and a marriage ceremony was held immediately.

So Mahalakshmi and the Paramathma can be thought of as going through with the due process to comply with the socially accepted norms.

May we always comply with the due process of social norms and yet retain the relationship of permanence with the Paramathma and Mahalakshmi.

Slokam 8

Sri Bhattadri in this slokam further confirms that Mahalakshmi, the mother of the universe, is completely devoted only to the complete swaroopam of the Paramathma. We must bear in mind that every object and living being is but the manifestation of the Paramathma. However, these are not the complete representation of all the attributes.

Mahalakshmi’s residence is said to be carved out in the chest of the Paramathma.

It is said in the slokam that the grateful glances of Mahalakshmi showers prosperity on the entire universe. The gratefulness relates to being offered the permanent place of residence in the Paramathma’s heart.

Given the complete universality of the Paramathma and Mahalakshmi, there should be really be no confusion about their physical form and representation. It is only a manifestation to enable visualization in our minds and not their true form, which is inclusive of all that is manifested and unmanifested.

Our minds and consciousness are permeated by these infinite forms, which have no beginning, no end, no boundaries of time or space.

May we ever invoke the eternal form of the Paramathma and Mahalakshmi, to bestow peace, tranquility and eternity.

Slokam 9

Varunidevi emerges next from the churning of the ocean.

Varuni, (Sanskrit: वारूणी) also known as Varunani and Jaldevi, is the consort of Varuna, often depicted with her husband. She is goddess of wine. She is described in Rigveda.

According to the legend, Varuni was married to Varuna after she came out of the Samudra manthan, during the churning of the amṛta. She is also one of the 64 yogini(s).

Varuni is the goddess representing the intoxicant drinks. These drinks, as we know drive us to vicious and arrogant actions. Varuni is described in the slokam as the enchantress of exciting capabilities.

Varuni enables the mind to experience release from the constraints of self imposed inhibitions. The drinks that Varuni dispenses, release these inhibitions. So our speech and actions directly reflect base instincts. The release of the inhibitions causes the pressure of conflicting directions on the mind to disappear. This causes an illusion of pleasure because all controls on the mind are released.

Intoxicants are presented in the narrative as an enchanting woman. This is a clear pointer to the attribution of a human form or the form of a deity to all the qualitative and material aspects of life, with which we are all familiar.

In all our scriptures and puranas, the qualities and desirable attributes are deified and worshipped. This is to make it clear to us that all these qualities and desirable attributes are universal phenomena. We have to imbibe them. Imbibing them will transform our lives for the better. But imbibing them is not easy. The effort will require traversing the path of Gnanam, Bhakthi and Karma, under the guidance of the Paramathma. Recognizing these qualities and attributes as deities, helps reinforce the All of these deities are then packed into the Paramathma. That is why the Paramathma tells Arjuna in the Bhagavath Gita that all the deities that people pray to for specific rewards are also only manifestations of Himself.

The desirable qualities are all temporarily thrown to the winds when Varuni is allowed to take over.

The slokam points out that Varuni was given to asuras, who consume intoxicants everyday to release all inhibitions and do whatever they please to do. No controls, no restraints to restrict them from seeking pleasure of self gratification.

May we, under the guidance of the Paramathma, ever keep our mind under control to pre-empt its tendency to dominance and arrogance.

Slokam 10

Next to emerge from the ocean was Dhanvantari. Dhavantari is a woman with an exquisite, enticing appearance.

Dhanvantari is the Hindu god of medicine and an avatar of Lord Mahavishnu. He is mentioned in the Puranas as the god of Ayurveda. He, during the Samudramanthan arose from the Ocean of Milk with the nectar of immortality. It is common practice in Hinduism for worshipers to pray to Dhanvantari seeking his blessings for sound health for themselves and/or others, especially on Dhanteras or Dhanwantari Trayodashi. The Indian Government has declared that Dhanwantari Trayodashii Kumara every year would be celebrated as “National Ayurveda Day”.^[1]

Dhanvantari is acknowledged to be the Paramathma Himself. Dhanvantari, is the bestower of health. The modes of treatment are the various medications in the form of herbs, spices and other plant/weed extracts.

Dhanvantari emerges with the pot of amrutham in her hand , to the excitement of all devas and asuras, whose entire effort was now on the cusp of being rewarded.

The Paramathma’s appearance is often described as being akin to a rain cloud. A visual image can be very beautiful in itself, but the comparison that helps us invoke the Paramathma as a rain cloud not only invokes the beauty of His appearance, but also as one who brings the shade from the glaring sun, a shower to cool and nourish the mother earth, and also to remind us that He is there to restore and retain the balance in our lives.

The beauty of a rain cloud can be evident only by experience and not be description through words.

May we continue to churn the ocean of life and await our turn to see the Paramathma emerge with the pot of amrutham.

Extracting Implied Meanings of Slokams in Srimad Narayaneeyam

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