By Periyava

Are We Swamy? If not…Deivathin Kural Part 1-03


Srī Ādhi Sakarar says We ourselves are Swamy. Hiraṇyakaśipu said, “I am Swamy.” Swamy himself came as Narasimam and did Samhāram -killing-of the self-declared egoistic Hiraṇyakaśipu.  Is Sakara’s claim “We are Swamy” like that of Hiraṇyakaśipu?

No, Nada, Never.  Hiraṇyakaśipu declared there was no God other than him out of his inflated ego. Bhagavat Pāthar said there was nothing other than God. To continue in that vein, we also are God. He asserts a person dissolves in Braḥmam and becomes Braḥmam, if the Jīvaṉ eradicates the ego from within. However, we feel in us the power of a teaspoonful of water as compared to a mighty powerful and wide ocean, which is God. This tsp. of water came from that ocean. This tsp. of water must submerge and dissolve its ego of individualism in the ocean and become the ocean itself.

The metal cast is from Dolls of India. Narasimha killing Hiranyakasipu.


If we are not Swamy, we must be something other than Swamy. If that is so, it means there are objects other than Paramātman. Paramātman himself is another object among zillion objects. It comes to mean that gazillion objects exist. If that is so, it is inapplicable he is Paramātman or Swamy.  Only when he is all in one Sakthi, he is Swamy. If he is all, could we be separate from him?  The 'Advaitins' apparent egoism and external posture of ‘Swamy we are’ do not diminish the greatness of Swamy. The Advaitins declare with humility, ‘Jīvaṉ is not Swamy; the former is insignificant; Swamy is a Supreme Substance (Supreme Being). Jīvan is different; Swamy is different.’ They sometimes in a careless manner make Swamy one among many objects and diminish his greatness.  He is Sakalam (One appearing as many) and we must be him (by implication and in reality). 

He being the vast ocean himself is water in the river, lake, well, large vessel, small vessel, and the teaspoon. God makes his Sakthi into small entities and live in many Jīva Janthus (Beings with soul).  When the soul acquires a human body, man experiences merits and demerits. Once the resolution of Karma takes place, God makes it possible for man to become God. On becoming man, God gives him the mind and the will to earn sin and merit and experience the fruits thereof.

When the mind is in oscillation, we can’t realize ‘we are him’ at the outset and attain a state free from sin and merit. Though he is purportedly us, we are in a state of seeking his grace, for us to experience and earn freedom from sin and merit. He is great and powerful Swamy. We are insignificant Jīvaṉ.  He is the vast ocean. We are a teaspoon of water; with that thought initially, we remain compelled to show Bakthi (devotion) to Swamy.

The mind given to us by Swamy makes us different from him. The mind will not quit initially. Being in that state of mind, we should cling on to Swamy. He created the mind as a monkey. That mind-monkey holds on to the body firmly. But, Swamy gave us the body only to crush and destroy it. The mind-monkey should give up this rotten fruit. The monkey upon getting a good fruit will give up the rotten one. The fragrant, ripe and delicious fruit is Paramātma.  Clinging to it with the mind and giving up the body consciousness should be our goal and practice.  For this purpose alone, we have Bakthi (devotion), Pūjā, Kṣētrātanam (pilgrimage)… By progressive attainment of purification, maturation, and complete eradication of body consciousness and egoism, Paramātmā-Jīvātmā divergence will dissipate, Swamy becomes us and we enjoy Advaitam. We will attain the experience of Aruṇagirināthar, ‘You and I are non-different.’