T Ram Sewak ISHWAR Shri Ram now deciphers Ishwar (Supreme). While in Upanishads, Ishwar is described through negation, neti, neti, meaning not this, not this in Shri Ramcharitmanas (3.15), Shri Ram says: bandh mocch prad sarbapar maya prerak siva.
- Posted: December 23, 2024
- Updated: 01:11 am
T Ram Sewak
ISHWAR
Shri Ram now deciphers Ishwar (Supreme). While in Upanishads, Ishwar is described through negation, 'neti, neti', meaning 'not this, not this' in Shri Ramcharitmanas (3.15), Shri Ram says:
"bandh mocch prad sarbapar maya prerak siva."
"Siva (God) is who awards bondage and liberation (as per one's karma), transcends all and is the be-all and
end-all of Maya."
True to his assurance to explain everything briefly, Shri Ram chooses three attributes of Ishwar/Brahm/Paramatma (Supreme). Shri Krishna dwells on Ishwar's nature, functions, manifestations and attributes throughout Gita; however, the shloka that mirrors this dictum is 18.61.
Ishwar grants liberation (moksha) or rebirth (bandhan), awarding the fruits of our actions. The Jeev acts as the doer, experiencing the outcomes governed by universal laws under the auspices of Ishwar. The Jeev, deluded into ignorance, falls into the illusion of worldly pleasures and karta bhav, and Ishwar, in accordance with the Jeev's deeds, bestows upon it various bodies and experiences.
While Maya is Ishwar's creative, delusional, and enrapturing potency, Jeev cannot transcend HIS Maya and gets entangled in its web and illusion. Ishwar is not only free of Maya but the impetus and inspiration of it. HE is the unborn, all-pervading, invincible, without beginning or end.
Ishwar is the creator, while Jeev is just a tiny component of HIS creation, yet Jeev is immortal, as in Shri Ramcharitmanas 7.117. HIS spark is in all, yet HE is indivisible. Holding the collective identity is the Ishwar, and having an invisible portion of that identity is the Jeev. Therefore, the distinction between Ishwar and Jeev is the relative truth, but non-duality (part of the whole) is the ultimate truth.
Is Ishwar Satya? If the answer is yes, then what about the opposite of Satya? Isn't Ishwar that as well, for HE is in all? The answer is that Ishwar is dvandva-ateet (beyond the dualities) and guna-ateet. Shri Ram says HE is sarva-ateet (transcends all). / DAILY WORLD /
Namami Ramam Musings-43
The author is a former electrical Engineer and resides in the Himalayas. He can be occasionally reached at ramam.namami@gmail.com