Wednesday, August 11, 2010

God is One - mantrA 105

srigurubhyO namahA

In the 105th mantrA of the pAyiram, the sage details the transcendence of the supreme IsA and throws light on the twin fold effects of karmA and the misapprehensions regarding the supreme that arise as a result of the effects of karmA.

ஈசன் இருக்கும் இருவினைககு அப்புறம்
பீசம் உலகல் பெருந்தெய்வம் ஆனது
ஈசன் அதுஇது என்பார் நினைப்பிலார்
தூசு பிடித்தவர் தூரறிந் தார்களே. 3.9.105.

God Is One

Beyond the Two Karmas is Isa seated,
The seed of this world, the mighty God become;
"This" and "That" is Isa--so the thoughtless contend,
The dross but know the basest sediment low. 3.9.105.

Com - Beyond the Two Karmas is Isa seated, the lord IsA (siva) is situated beyond the rule of the trinity- who create, sustain and destroy the bodies of the jIvAs based on the two fold nature of karmA. The seed of this world, the mighty God become; this supreme siva, who is verily the seed/cause for the birth of the trinity (and thus the world), is the only supreme God in this world. ‘’This’’ and ‘’That’’ is Isa – so the thoughtless contend, the ignorant due to the taint of their avidyA speak variously about the supreme IsA, as this and that without any clear knowledge. The dross but know the basest sediment low But those who are free from any misapprehension, they know clearly that siva is the supreme and that the IsA is the cause of all causes. Knowing this well, they remain firmly established in the service of this supreme.

* The two karmAs mentioned here refers to the two fold result of our actions – the merit and the demerit. In the first line, the sage makes clear that the supreme siva is transcendent to the dual parameters of the virtue and the vice, the merit and the demerit, the heaven and the hell. It is also possible to infer from the first two lines that the trinity who are responsible for the creation, etc are able to perform their functions (for the jIvA) only so long as the jIvA’s karmA allows for it. As being born, to live and then to die etc are all decided by ones actions in this and other lives. According to the merit and demerit in the ‘kArmic account’ of the jIvAs they whirl through endless births and deaths. The supreme however is beyond all this and is attainable only when the effects of the two fold karmA is nullified through the birth of real knowledge.

The sage here mentions that the people of the world have various ideas about God. This is due to the taint of ignorance which again is a result of karmA. In their delusion they follow many deities and perform various rites and rituals. On the other hand, the awakened beings who are free from the fault of misapprehension can clearly see that the supreme siva is the seed cause for all creation. They realise that the IsA is beyond all temporal limitations and being possessed of this knowledge they remain firmly devoted to the supreme – without being distracted by wrong notions about what is supreme and ultimate.