Thank You, Jeeves by P.G. Wodehouse

This is my second Jeeves and Bertie novel and I am already an incorrigible Jeeves enthusiast... all ready to share my thoughts, yet again. I'm also quite fond of Bertie Wooster. What ho! 

Thank You, Jeeves is a Jeeves novel by P.G. Wodehouse, first published in the United Kingdom on March 16, 1934 by Herbert Jenkins, London, and in the United States on April 23, 1934 by Little, Brown and Company, New York. The story had previously been serialized, in the Strand Magazine in the UK from August 1933 to February 1934, and in the U.S. in Cosmopolitan Magazine from January to June 1934; it would later appear in the American Family Herald & Evening Star, between March 24 and August 11, 1937.

In Thank You, Jeeves we encounter a host of characters. Not that they are total strangers to us; I, for one, have already made my acquaintance with them in Carry on, Jeeves. But in this novel we get a bit more peek into them, their lives, eccentricities and all.

...And we get to say hello to the young Bertram Wooster's banjolele. This current flame of his (musical instrumentally speaking) lands him in some serious trouble of the cantankerous kind - with assorted neighbours, etc. But the proverbial sky falls when the usually unflappable Jeeves too decides to turn flappable and bids adieu - at short notice.

All 'coz Bertie decides to gallantly stand by his banjolele. Very Bertie-like, I tell you.

Jeeves finds work with Bertie's old friend, Lord "Chuffy" Chuffnell. Rather, Chuffy engages him without wasting a precious moment (i.e. as soon as he learns that Jeeves intended to leave Bertie). Clearly: Jeeves' reputation precedes him and is widespread.

Bertie too (very thoughtfully and innocently) travels to one of Chuffy's cottages in Dorset - in order to continue practicing his banjolele-playing. Why to one of Chuffy's cottages in Dorset of all places? So as to avoid upsetting his city neighbours.

Btw, the banjolele is universally renowned as the banjo. But since I had not heard of the former - the rather exotic-sounding name before, I take it that one never ceases to learn. Even from a musical instrument whose rather 'melodious' strains (as coaxed out by the one and only Bertie) invariably induce insomnia in all two-and-four-legged creatures within the vicinity. And perhaps even in the potted variety. God bless the banjolele, or rather, the hand that plays it.

However, young Bertie is not without his virtues. He seems to be a first-rate magnet and a repellent - all rolled into one; as far as the female of the species is concerned. The sheer number of distaffers that have flitted in and out of his life is enough to teach the first and second graders the fine art of counting (addition, subtraction, multiplication, all included).

But this book almost entirely concentrates on Pauline Stoker - Bertie's sometime fiancée, the engagement having lasted less than 48 hours. All thanks to some rather convincing glib-talk by the permanently irascible "nerve specialist" Sir Roderick Glossop - who, in this book, is well and truly under the spell of the Dowager Lady Chuffnell.

As you know, Lady Chuffnell is also Chuffy's Aunt Myrtle, a formidable lady-ship and the owner of a rather pestilential son - Seabury. Guess, love is blind. Or perhaps it has something to do with birds of a feather and all that.

Speaking of love, let's get back to Pauline.

Bertie's sometime fiancée - Pauline - is not the type to mope around. She has admirably moved on, and even transferred her affections to Lord Chuffnell (aka Chuffy), the master of Chuffnell Hall, in Chuffnell Regis, a hamlet containing more Nosey Parkers to the square foot than any other spot in England.

Chuffy, as we know, is a childhood chum of Bertie. And Bertie too has taken up residence in one of Chuffy's cottages at precisely the same time - in order to continue practicing his banjolele-playing. Now, if this doesn't prove that the world is truly a global village, what will?

No, Bertie isn't crestfallen either; in fact he is quite the enthu-cutlet and pledges all possible help for this union to materialize. He actually goes all out to make it happen. Even taking on the possessor of that formidable-sounding name, J. Washburn Stoker - who is also very much the even more formidable, ever vigilant and overprotective father of the lissome Pauline Stoker. Here Stoker Sr. appears as the fairly recent inheritor of some 50 million dollars, thanks to a final act of generosity by one of his relatives. This theory of relativity seems to play a very crucial role in many people's lives. Other people's lives.

Stoker Sr. is the sort of chap who, as the Bible puts it, if you say Go, he cometh, and if you say Come, he goeth; a fellow, in a word, who, if he came to a door with 'Push' on it, would always pull.

As per Bertie.

Quite an eloquent chap, this Bertie, don't you think? None of us could have put it any better, right?

Btw, Chuffy aka Lord Chuffnell is actually Lord Marmaduke Chuffnell.

Yes, you read it right. Its Marmaduke and not Marmalade.

But imagine being saddled with a name like that... for life?! Not quite in the same league as Nelson Rolihlahla Mandela or his 27-year long incarceration though. And perhaps even worse than being deported to Kala Paani by the erstwhile East India Company-turned-British Raj. [Kala Paani: the Cellular Jail or the colonial prison situated in the Andaman and Nicobar Islands.]

As for Jeeves, he continues to float in and out of rooms and materializes rather manifests himself whenever he is urgently required. That is: whenever there are dark clouds - real or imaginary - on the horizon.

What he does here? Or what happens to that root-cause of many events - the banjolele? Well, you'll have to read this book to find that out. I won't play the spoiler. And if you have read it already, well then, read it again. :)

I mentioned earlier that Bertie went all out to make the Chuffy-Pauline union happen, didn't I? Actually, Bertie does a lot more than that. He even applies boot polish on his face, saves himself (by finishing first by the shortest of heads) in a race with his new valet (Brinkley) and the latter's carving knife. [New valet, 'coz Jeeves had flappabled himself, thanks to the banjolele, remember?]

Quite a character, this Brinkley. He even threw potatoes at the formidable Stoker Sr. - giving him a very sweetish black eye. Now, how many folks do you know that can throw potatoes like a missile (from a distance that too) and still get the bull's eye? [Pun or not, you decide.]

Bertie also witnesses a lovers' reunion/reconciliation (after a lovers' tiff, of course) - lofty endearments and all that (after one has been duly gathered in the others arms). Umm, what state the good Mr. Wooster was in then? He, horror of horrors, had not even breakfasted!! That is: he witnessed a lovers' reunion - on an empty, rumbling stomach and a boot-polish-blackened-face.

What sacrifice!

Verdict: Thank You, Jeeves is actually one story, a single story that runs through 22 chapters and 263 pages. The chapters are short and given the nature of the book you'll simply breeze through them. It's an any-time, all-weather read. Though there isn't much interplay between Jeeves and Bertie here, unlike the kind we find in Carry on, Jeeves, you'll like Pauline Stoker. She will bring a smile to your lips.

My two pence worth: The book jacket cover is denim-blue in colour. PG Wodehouse appears in fluorescent green. Thank You, Jeeves appears in white. Quite prominent, must say. Three silhouettes, one table and a solitary figure in a crisp white shirt - make up the rest. The silhouettes clearly belong to Chuffy, Pauline and Jeeves - in that order. The large dining table (with a bright-pink cover) comes in between the silhouettes and the crisp white-shirted figure. On the table there is a tray with a coffee pot and a cup on it, which in turn is closely accompanied by a plate that is laden with crisp toasts and an egg - all Bertie's breakfast favourites.

A hand reaches for the toasts from under the table, while the body, to which the hand is attached, is doing its best to remain in hiding. A part of the face, from nose down, is revealed.

...And all of this clearly belongs to Bertram Wooster, although the face is devoid of boot polish. However, the bright-pink cover on the table could not have been Jeeves' choice.

The production quality of the book is pretty decent. The few editing errors could and should have been pruned out though.

However, the novel contains the word "Negro" one too many times. Which means: the celebrated P.G. Wodehouse may not have been entirely devoid of the cancer of "racism". Or was it a word that was simply in circulation in those days, and which was used without much thought?

There are a couple of references to India as well - alongside giant spiders. Hmm.

But there is absolutely nothing about leech and Nobel Peace Prize. I mean: about a certain EU de Colognial. Nothing about the Yeast India Company either.

Not even a whiff. Too bad.

But then, thank you Plum - for Jeeves and for Bertie. And here's wishing you a belated 131^st Happy Birthday! Or is it birth anniversary?! What say, Jeeves?

Details of the book: Thank You, Jeeves/ Author: P.G. Wodehouse/ Publisher: Arrow, an imprint of Random House/ Binding: Paperback/ Publishing Date: 03/06/2008/ Genre: Classics/ ISBN-10: 978-0-09-951373-5/ ISBN-13: 9780099513735/ Pages: 263/ Price: $19.95)

Picture: The book jacket cover of Thank You, Jeeves. Courtesy: link.

Shubh Dussehra. Shubh Vijayadasami. Shubho Bijoya-r priti o shubhechcha.

Eibar sango holo pujor bela...

Aaj Bijoyadasami. It is the tenth day today, after the nine auspicious nights (Navratr or Navratri).

Aaj Dasha-hara (Dussehra, Dashera, Vijaya Dashami, Dasara, or Dashain).

Tai, wish you all a Shubh Dussehra. Shubh Vijayadasami. Shubho Bijoya-r priti o shubhechcha.

Ayigiri Nandini Nandita Medini by Gayathri Devi and Saindhavi:

Dasha-hara is Sanskrit, and means "remover of negativity".

May Maa Durga help subdue all the negativity within and around us. May She dispel the darkness within us. May She bless us with inner power, peace and determination.

May the divine Mother, the Mother of this Creation and the Energy behind the cosmos, Maa Durga (or Maa Shakti) bless us with the bounty of eternal bliss of self-realization i.e. Sat-cit-ānanda (pronounced as: sach-chid-ānanda). Sat describes an essence that is pure and timeless; cit is consciousness; ānanda is absolute bliss.

May the devi bless us all; may She bestow upon us the gift of perception and introspection. May She destroy all negative (aasuric) traits within us, such as: selfishness, jealousy, greed, resentment, prejudice, hatred and anger. May the divine Mother free us from ego (ahamkara). May She fill our lives with goodness (daaivic or noble traits) and positivity. May our lives resonate with joy, peace, love, hope, humility, kindness, empathy and truth. May Maa Durga the "Durgatinashini" (the eliminator of sufferings) eliminate our sufferings and remove all hurdles in the path of knowledge and reason. May the three-eyed (Triyambake) Maa Bhavani (the Mother of this Bhuvan; the one who can "see" the past, the present and the future) open our mind's eye (manas chokhshu or divya drishti).

Yaa Devii Sarva-Bhutessu Buddhi-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||8||

Yaa Devii Sarva-Bhutessu Shakti-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||12||

Yaa Devii Sarva-Bhutessu Shaanti-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||17||

Yaa Devii Sarva-Bhutessu Shraddhaa-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||18||

Yaa Devii Sarva-Bhutessu Dayaa-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||23||

Yaa Devii Sarva-Bhutessu Maatr-Ruupenna Samsthitaa |

Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||25||

 [Ya Devi Sarvabhutesu - from Devi Mahatmyam]

The Gayathri Manthra:

May Shri Hanuman bless us always and remove all difficulties (sankatmochan) from our lives:

manojavaM mArutatulya vegaM, jitendriyaM buddhimatAM varishThaM ।

vAtAtmajaM vAnarayuth mukhyaM, shri rAm dutaM sharaNaM prapadye ॥

[Translated: I seek refuge (sharaNaM prapadye) in Shri Ram's Envoy (shri rAm dutaM); who is swift as thought (manojavaM), powerful and swift as the wind (mArutatulya vegaM), in control of his senses (jitendriyaM), supremely intelligent (buddhimatAM varishThaM), commander of the army of forest-dwellers (vAnarayuth mukhyaM), and son of the wind-god (vAtAtmajaM).]

Jai Bajrangbali!

[Please note: the "son" of the wind-god or Pavandev = a metaphor. Shri Hanuman was the finest pilot of his era. Yes, the Ramayan clearly refers to various types of air-crafts. The Ramayan is not "mythology" or "epic" but the comprehensive itihasa (history) of the 2^nd era - the Treta Yug. 

The 2^nd Pandav, Bheem, too was the finest pilot of his era - the Dwapar Yug, i.e. the 3^rd era. And hence Bheem and Shri Hanuman are "brothers".]

Sri Hanumaan Chalisa by Pt. Rajan and Sajan Mishra:

Shri Ram Jay Ram - Pt. Bhimsen Joshi and Lata Mangeshkar (Bhajan):

May Shri Ram and Mata Sita bless you always. Jai Shri Ram!

Sri Ram Sloka:

॥ जय श्री राम ॥ 
ईश्वर उवाच 
श्री राम राम रामेति रमे राम मनोरमे । 
सहस्त्रनाम ततुल्यं राम नाम वरानने ॥ 
श्री रामनाम वरानन ॐ नमः इति ॥

॥ Jai Shri Ram ॥ Īśvara uvaacha: Sri Ram Ram Rameti Rame Ram Manorame । Sahastranaam ta tuliyam Ram naam Varaanane ॥ Shri Ram naam Varaanan AUM Namah Iti ॥

[Glory to Shri Ram. Īśvara uvaacha: The very name of Shri Ram is  serene, it gladdens the heart and touches the soul. This name has many hues. Uttering the name of Shri Ram once is equivalent to chanting a sloka or a hymn a thousand times. This is because of Shri Ram's greatness and the glory of His deeds, His keerti, due to which He has been accepted by the people of the Treta Yug (the second era) ... and beyond as an "avatar" or a "manifestation" of the cosmic force or energy - known as "Vishnu". And since the cosmic energies known as "Shiv" and "Vishnu" are one and the same, therefore, the name of Shri Ram encompasses Creation Itself. AUM. We bow to thee.] 

Let me end this post with the following sloka:

॥ हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे । हरे राम हरे राम राम राम हरे हरे ॥

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare |

Hare Ram Hare Ram

Ram Ram Hare Hare ||

My humble attempt at translating the above couplet: "Hare" is Hari, i.e. Shri Vishnu, the name our ancients gave to one of the major force or energy behind the cosmos. "Hari" means green. Another major force or energy behind the cosmos is "Shiv", who is also known as "Hara" and that too means "green". Vishnu and Shiv are "Hari-Hara"; one and the same. The two "avatars" - Shri Ram and Shri Krishna are one and the same (i.e., "avatars" of Hari or Shri Vishnu, and by default that of Shiv as well - since Shiv and Vishnu are one and the same). Shri Ram and Sri Krishna have been accepted by the people of the Treta Yug (the second era) and the Dwapar Yug (the third era) ... and beyond - as "manifestations" of the cosmic forces or energies - known as "Shiv" and "Vishnu". This was due to the greatness of their deeds (Karm Yog and keerti) - that helped maintain the balance in society, thereby also helping civilization to flourish well. Both, Shri Ram and Shri Krishna have prayed to that immense (feminine) force or energy behind the cosmos, the one that our ancients called: "Maa Shakti".

In the Treta Yug (the 2nd era), Shri Ram invoked Maa Shakti or Maa Durga and sought her blessings. Until then, our ancients invoked the divine Mother during the month of Chaitra (Chaitra maas). Shri Ram invoked Her before time - Akal Bodhan (untimely invocation). Since then, the divine Mother is being worshiped during the month of Ashwin (Ashwin maas) instead of during the month of Chaitra. This also helped agriculturists or farmers. Here's why: The idols were made of soil, mud or terracotta taken from the banks of the sacred river Ganga (Maa Ganga; whose waters are known for their bactericidal properties) or its many tributaries. The colours used on the idols were derived from nature (i.e. they were natural or vegetable colours, prepared from leaves, flowers, vegetables and their extracts, and even from rocks, stones and kohl or kajal). On the tenth day, when the idols were immersed in various water-bodies (visharjan), the mud and colours of the idols blended with the waters and killed harmful germs. This water was then used by the farmers to irrigate their fields. Thus, the waters acted as natural insecticide or pesticide (no chemicals were used as pesticide or fertilizer). The same thoughts and principles were applicable for all idols that were worshiped throughout the year. Also, unlike what is done these days, our ancients did not use chemicals to prepare patakas (crackers) that were burst during the puja season. They used natural ingredients; and that kept the noise level at a minimum, while the smoke emitted by these patakas killed many harmful insects. The festivals (e.g. Holi) and the pujas (e.g. Dussehra/Durga Puja or Diwali/Kali Puja, etc) were also done keeping in mind the various seasons and what they signified (e.g. ailments, crop sowing or harvesting and so on) - and accordingly a natural "remedy" was employed. Even the colours used during Holi were herbal or natural colours, made from specific leaves, flowers, vegetables and their extracts; and they not only killed the germs (in the air, soil or the waters) but also improved the immunity of the people (since they applied these colours on each other). Also: specific diet was followed during each season, and this automatically raised the immunity levels and ensured good health.

Shubh Dussehra. Shubh Vijayadasami. Shubho Bijoya-r priti o shubhechcha.

For further reading:

1. You may read Shubho Mahalaya - Maa aaschhen: HERE.

2. The ever-mesmerizing Bhavani Dayani can be read: HERE.

3. Shubho Maha Saptami: Who or rather what are Maa Adi Shakti and Maa Kaalraatri? can be read: HERE.

4. Do read Joi Maa Durga: Notes on "Idol Worship" (Part-I): HERE.

Pictures: Found while trawling the net, don't remember the links :(

Joi Maa Durga: Notes on "Idol Worship" (Part-I)

Author's Note: You may read Shubho Mahalaya - Maa aaschhen: HERE.

The ever-mesmerizing Bhavani Dayani can be read: HERE.

Shubho Maha Saptami: Who or rather what are Maa Adi Shakti and Maa Kaalraatri? can be read: HERE.

Now, let us make a humble attempt to understand why the formless forces or energies of the cosmos or the formless elements of nature have been given a form or shape - by our ancients. If you were to ask me, I would say there are about four major reasons.

But before we delve into them, here is the Mahalakshmi Stotram:

If you remember, in the Chapter 11 of the Srimad Bhagavad Geeta, before describing to Arjun (and through him to all of us) what is now widely known as - His "Vishwaroop", Shri Krishna tells Arjun: that only those that were truly "awakened" can "see" it. Those that are yet to "awaken" - cannot "see" it. Here "awakened" = one who has truly opened one's mind's eye (i.e. one's manas-chokhshu or divya drishti). Such a person is a "muni" and this is irrespective of gender, occupation, background or age. A "muni" is one who is a true "jnani" or the possessor of illumined knowledge. Note: One does not come to possess illumined knowledge (jnana) automatically, i.e. by simply reading various books or texts; one also needs to be free from ego (ahamkara) and other base (or aasuric) traits, such as: selfishness, anger, greed, resentment, and so on. 

"Vishwaroop" refers to the the formless Paramaatma i.e. the Supreme Soul or the Parameswar, i.e. the Supreme Being - appearing in forms that incorporate the complete creation or Universe in it. The word "Vishwaroop" is formed by joining two Sanskrit words: "vishwa" meaning the universe and "roop" meaning form. After "sighting" this form (Vishwaroop) in his mind's eye (manas-chokhshu or divya drishti), Arjun understands the true meaning of the cosmic process and of destiny.

sri bhagavaan uvaacha:

    pashya me paartha roopaani shatasho'tha  sahasrashah
    naanaavidhaani divyaani  naanaavarnaakriteeni cha // 11.5 //

Translated: Sri  Bhagavan Krishna says, "Behold, O Partha, by hundreds and thousands, My different forms: celestial, varied in colours and shapes." [Partha, as you know is another name for Arjuna.]

While describing the "Vishwaroop", Shri Krishna speaks in the first person, aham (I, Me); but He is not referring to Himself. He is simply describing that Supreme Force of the Universe or the Cosmic Energy: that our ancients called the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar) ... and which encompasses the whole of Creation and the Universe itself. In short: Shri Krishna is describing Creation per se. However, Shri Krishna wasn't stating anything that was not already known. He was merely distilling the timeless knowledge of the 'Veds' (whether of all the four - the Rg Ved, the Sama Ved, the Yajur Ved and the Atharva Ved - I know not; but of the Rig Ved certainly) and those of the 'Panchatantra', some of the 'Upanishads', the 'Ramayan,' etc., as well. The Srimad Bhagavad Geeta is a treasure-trove that holds immense wisdom and illumined knowledge within its pages and is the jewel of ancient India's spiritual wisdom, one that is not constrained by time and space. 

[Note: Shri Krishna did not "transform" Himself into "His" own cosmic form, as is mistakenly and somewhat popularly believed. He only simplified things (complex science, rather vigjnana and philosophy) to such an extent that it enabled Arjun to clearly "perceive" the Divine form of the otherwise formless Cosmic Energy also known as the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar) - in his mind's eye. Hence, Shri Krishna says, "Behold, O Partha..." 

By "... My different forms", Shri Krishna is referring to that eternal, uncreated, formless and without gender Cosmic Energy - of which He too is (and we all are) a part of. Please note: I am using "is" - since the soul or the aatma is Energy; and it too is eternal, imperishable and uncreated. The soul (aatman) is a part of that greater Cosmic Energy (also known as the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar).

The "vision", that of "Vishwaroop", is not a myth or legend ... it is a spiritual experience.]

Let us now discuss the much-disdained "idol worship" or the much-maligned "idolatry" bit:

1. According to the timeless "way of life" also known as "Sanaatan Dharma", every thing (whether animate or inanimate) that can be found anywhere in Creation - is also a part of that Cosmic Energy, known as the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar); since the formless and without gender Paramaatma or the Parameswar "manifests" Itself as Creation (Srsstti). It includes us too. That is: our mortal bodies (sharira) as well as our immortal souls (aatman) are a part of the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar).

This Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar) therefore, possesses many forms or shapes, since anything, no matter what it is, whether animate or inanimate - so long it can be found in creation or in nature - automatically "represents" the shape of the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar). 

... And yet, despite the above, the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar) remains formless (nirākārā).

 

This is because: Creation itself is transient; it is an illusion - known as the cosmic illusion or Maaya.

Here's why: The sky does not remain blue forever nor do the grass remain green. The mist-covered mountains, the cloud-kissed forests, the clear skies and the waters of the oceans, all appear to be blue in colour, but it is not so in reality; the clouds appear to be white, but is colourless. The snow-covered mountains appear to be golden-hued - when the first rays of the sun falls on them, but is no so in reality. A rainbow appears to be real. A newborn does not remain a newborn; it grows up to become a toddler, then a youth, and gradually attains old age; all the while the body undergoes change. New species evolve while some become extinct. Old stars die and new ones are born, a comet burn's out, a meteorite or an asteroid crashes into something, the universe is constantly expanding ... and so on and so forth; there is change happening all the time, though we may not realize it or "see" it. This is the cosmic illusion or Maaya - that our ancients have written about.

As mentioned earlier: the Cosmic Energy or the forces of the Universe (also known as: the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] has no gender and is formless (nirākārā, nirguna). It manifests Itself as Creation (Srsstti), i.e. through anything that is a part of or can be found in Creation. It therefore, possesses many forms or shapes, since anything, no matter what it is, whether animate or inanimate - so long it can be found in creation or in nature - automatically represents the shape of the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar). 

Just like our aatman (the soul, which is immortal or indestructible). 

The aatman (which too is a part of the Parmaatma - the Supreme Soul or the Supreme Being - the Parameswar) has no shape or form of its own, it is: nirākārā and has no gender. Yet, when it takes on or inhabits a mortal body (i.e. assumes a temporary outer covering), from time to time, it receives a shape and identity of its own. In short: it then takes on a form (ākārā, saguna). But then, since this form or shape is not a permanent one, and is only a temporary or transient outer-covering, the aatman (soul) per se still remains formless (nirākārā). This too is part of that cosmic illusion or Maaya. 

Here's why: the temporary or the mortal form (i.e., the outer-covering or the body, sharira) is created, it undergoes transformation, changes shape and is mortal; the aatman (or the soul) is not. The aatman was never created (immortal) and cannot be destroyed (imperishable). It has always existed. It is eternal.

Our soul (or the aatman) is a part of (and behaves in a manner very much similar to the one displayed by) the Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar). The latter has no form of its own (i.e. It is nirākārā, nirguna), and yet It also manifests Itself through everything that is a part of Creation (Srsstti). Similarly, when, from time to time, our formless soul or the aatman takes on or inhabits a mortal body (i.e. a temporary outer-covering, sharira), it too receives a form (ākārā, saguna) and identity of its own. That is: It then takes on a temporary independent shape of its own (i.e. It becomes: ākārā, saguna); while also continuing to remain a part of the formless (nirākārā, nirguna) Supreme Soul (the Paramaatma) or the Supreme Being (the Parameswar) - eternally. 

This is Dvaita: the interplay between the nirākārā (the formless, the all-pervading, the omnipresent) + the nirguna (the unmanifested) and the ākārā (the with form) + the saguna (the manifested). 

Shri Krishna has said, that only those that were truly enlightened or possessed illumined knowledge (jnana), i.e. the ones that have truly opened their "mind's eye" (i.e. those who are: muni) - will be able to "see" it, understand it and comprehend it. Anyone else, no matter who they were, will not. One needs to let go of ego (ahamkara), prejudice, etc to be able to "see" or "perceive" it (i.e. to be able to "see" the formless yet with form "roop" of the Cosmic Energy or the Paramaatma or the Parameswar) - in one's mind's eye. 

This formless yet with form "roop" of the Cosmic Energy or the Paramaatma or the Parameswar - is everywhere in Nature, in Creation, in the Universe, and within ourselves as well - as the formless, unmanifested energy or soul + the transient perishable form or the manifested cosmic illusion or Maaya.

2. The human mind is unable to visualize, fathom or comprehend vacuum or for that matter, anything that is without form or shape (nirākārā). It needs something, anything, as a reference point.  

The  nirākārā (the formless, the all-pervading, the omnipresent) + Nirguna (the unmanifested) form of the Cosmic Energy (also known as Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] is not easily comprehended. But the medium through which we can reach that formless, unmanifested Cosmic Energy (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] IS the ākārā, i.e. the with form + manifested version: the Saguna. 

... And hence the temporary, transient idol. The temporary, transient "idol" is a "manifested" version or form of that timeless, eternal, formless, unmanifested Cosmic Energy (or the Paramaatma or the Parameswar) that can be seen with mortal eyes. "Idols" can include anything that is to be found in nature; and is not limited to just the mud or terracotta idols that are "worshiped" these days.

... Since the formless Cosmic Energy (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] also manifests Itself through everything that is a part of Creation (Srsstti), our ancients have revered Creation (Srsstti) and Nature (Prakriti) and all that is a part of It. Hence, they have worshiped the trees and the forests, the water-bodies, the hills and the mountains, the rocks and the stones, the Mother earth and even the animals and the birds. Simply because: all of these were a part of Creation and the formless Cosmic Energy (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] - manifested Itself through them. Our ancients have also worshiped the "Panchabhoota" or the five elements of nature (i.e. air, water, soil, fire and space). All of these have predated humankind and are a part of Creation; their presence has made it conducive for humans to appear on this planet, and without them (i.e., without the five elements of nature, along with trees, animals, mountains, et al) - humankind would not have survived until now, and will not survive in future - in the absence of these five elements. Therefore, the five elements of nature (the Panchabhoota), along with the trees, the animals, the mountains, et al were daaivic or noble or divine-like; i.e. they possessed noble qualities ('coz they have helped Creation, and life - including those of humans - to sustain themselves on this planet). 

Our ancients, through the ages, have also revered mortals (the ones that possessed noble or daaivic traits) and elevated them to the status of the divine (one who possesses noble traits or qualities; i.e. as "manifestations" of the Cosmic Energy or the forces behind the cosmos). Thus, mortal humans - men and women - that have stood up to assorted negative or aasuric forces or influences, and saved this world and its inhabitants from aasuric stranglehold or from annihilation, through the ages - have been given the status of the divine (one who possesses noble traits or qualities; i.e. as "manifestations" of the Cosmic Energy or the forces behind the cosmos) - and revered as a Bhagavan or a Bhagavati - by our ancients. [This was our ancients' way of honouring these great souls or Mahaatma-s that have helped preserve the "way of life" or "Sanaatan Dharm" - as it ought to be, and restored peace and balance in society; and whose efforts have helped civilization to flourish well.

Divine probably comes from dev, which in turn comes from daaivic - meaning: noble traits or qualities. Therefore, divine = one who possesses noble traits or qualities. It can be animate or inanimate. Dev (an honorific for a great male) or Devi (an honorific for a great female) comes from daaivic - meaning: one who possesses noble traits or qualities. Devi - is essentially a reverential honorific for a female - entity, person, power, force or energy that is worthy of respect and worship. Dev is the male version.]

Also: Bhagavan (again: an honorific for a great male) or Bhagavati (an honorific for a great female) - does not mean the Cosmic Energy (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] or God.

The Cosmic Energy (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar] is not a person, It is formless and has no gender. It is omnipresent, omnipotent and omniscient (this is because: Mother Nature and Creation that are also part of the formless Cosmic Energy - was the source of all the knowledge and wisdom accumulated by our ancients). The Cosmic Energy (the Paramaatma or the Parameshwar i.e. the Supreme Soul or the Supreme Being), manifests Itself everywhere; the whole of creation IS the Paramaatma, or the Parameshwar. Everything, whether animate or inanimate, if it is a part of this world, this universe or this creation, IS the Paramaatma, or the Parameshwar. 

The forces of the cosmos are everywhere, and whatever is there in creation (whether seen, unseen, animate or inanimate) is a part of that "divine" or "noble" force or energy (the Cosmic Energy, also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar.]) And It includes us: our mortal body (sharira) and our immortal soul (aatman) as well.

Therefore, there is nothing that is "evil" in this world (Bhuvan), in the universe (Brhmaand) or in creation (Srristi) - as per the wisdom of our ancients, and as per the "Sanaatan Dharm" or "the timeless way of life". [Sanaatan = timeless, Dharm = path or the way of life.]

So, even when the miscreants (negative or aasuric forces or entities) are dealt with (by some or the other great human), it is not a punishment, but an opportunity for redemption - provided to those aasuric entities by these great humans.

Both 'Sur' or 'Sura' (i.e. positive forces or entities) and 'Asur'/'Ashur'/'Asura' (i.e. negative forces or entities) are required for creation, and they are present everywhere: in creation, in the universe and in this world; they are present within us (as traits), within society and within civilization as well - so as to sustain it, or rather, so as to maintain the balance in Creation.

You see, imbalance is also part of nature. ['Vikriti' is also part of 'Prakriti'.]

Bhagavan or Bhagavati comes from 'Bhagavat', which means: 'Fortunate' or 'Blessed'. 'Bhagavat' in turn is derived from 'Bhagah', which means 'good fortune'. Therefore, any mortal human who is able to rise above his or her own needs, wants, fears, emotions or attachments, and performs great deeds (keerti) for the greater good of mankind or for the good of society, is "the Fortunate One" or "the Blessed One" (or in other words: a Bhagavan or a Bhagavati). "Fortunate" or "Blessed" - since he or she will "live forever", through the greatness of his or her actions and deeds. These exceptional and great humans manage to even triumph death (which is inevitable for us all) - by becoming "mrityunjay" (mrityu = death, jay = triumph). These great souls become "amar" (i.e. they "live" eternally or they "live" forever - through their keerti or legacy). [Note: Even now we say, "Bhagya" to indicate "fate" or "fortune", and "Bhagyavan" to indicate 'someone with good fortune or on whom fate is smiling'.]

Our ancients believed that the formless forces of the universe or the energies behind the cosmos "manifested" themselves through these great humans - the ones that leave behind great deeds (keerti) and play their role for the greater good of mankind and for society; and due to whose actions, civilization is able to (and has continued to) flourish well.

Therefore, for our ancients, these great humans were "avatar-s" or "manifestations" - of the formless forces of the universe or the energies behind the cosmos (also known as the Supreme Soul [the Paramaatma] or the Supreme Being [the Parameswar).

Avatar/ this is how I see it: When the finite meets the infinite, when the created meets the uncreated, when the mortal meets the immortal, it is then that that formless force or energy, also known as God, Parmaatma (the Supreme Soul), Parameshwar (the Supreme Being) or the divine, is "manifested" - as an Avatar or even as a Yug Purush or a Yug Manavi. 

These various titles were honorifics given out of reverence, and in acknowledgement of someone's great deeds and their impact on society and on people's lives. Our ancients acknowledged the ones that made the highest contribution towards the good of society and towards civilization to flourish well (thereby touching and impacting the lives of a vast number of people) - as "avatar". 

The Chapter IV - 8 of the Srimad Bhagavad Geeta [Srimad = an honorific, Geeta = songs; Srimad Bhagavad Geeta = the 'Songs of the Blessed One or the Fortunate One'] - says:

paritranaya sadhunam

vinasaya ca duskrtam

dharma-samsthapanarthaya

sambhavami yuge yuge

Meaning:

Paritranaya: for the deliverance; sadhunam: of the devotees; vinasaya: for the annihilation; ca: also; duskrtam: of the miscreants; dharma: the principles and ideals of 'the right path' or the 'way of life' as it should be - for the good of humankind and for civilization to flourish well; samsthapana-arthaya: to reestablish; sambhavami: I do appear; yuge: millennium; yuge: after millennium. 

Translation:

In order to rescue/deliver the good and the pious (the noble-hearted) and to annihilate the miscreants, as well as to reestablish the principles and ideals of 'the right path' or the way of life as it should be - for the greater good of humankind and for civilization to flourish well, I advent Myself millennium after millennium.

[Do read my post: Shri Krshn: Notes on why he is called 'Bhagavan' - where I have made an attempt to explain the above in greater detail.] 

However, as you may have noticed, Shri Krishna uses the word or term "duskrtam" - for aasuric i.e. negative forces or entities. It means "miscreants". [Note: Even now we use a variation of this Sanskrit word "duskrtam". We say: "duskritakaari", and that too means: miscreants.]

Words or concepts like "evil", "devil", etc is not a part of our culture or the philosophy of life rooted in Vedic wisdom (i.e., "Sanaatan Dharm"). [Veda comes from the root vid, which means: wisdom, knowledge.]

The third and fourth reasons as to why our ancients worshiped "idols" - I will try to explain in my next post. So, do stay tuned.

Jagdambe Jagdambe, a Bhajan by Pandit Jasraj: [This stuti pad (hymns of praise) is dedicated to and in praise of Maa Jagadamba (the divine Mother, the Mother of this Jagat - also known as Maa Shakti or Maa Durga). Jagadamb Jagadamb sura nara muni sumiranta: O Maa Jagadamba, great humans, ordinary mortals and the "awakened" ones - all pray to You. Sanmukha stuti karanta, shasasrta shir sarawanta: They sing Your praise in front of You; You are ever-present in their thoughts and minds. Siraganga harakhanta, nAchata shri herambh: Bhagavan Shiv (sira ganga - the one who holds Maa Ganga in his jaata or dread-locks) smiles, as Shri Ganesh (Herambh) dances with joy]: "Herambh" means "one who is erudite, wise, respected and calm in disposition", hence the metaphor of an elephant-head.

Here is a lovely Bhajan (Sarasvathi Vandhana)/ Raag Bhairavi: Ustad Rashid Khan and Pandit Bharat Bhushan Goswami: [Vocal: Ustad Rashid Khan, Sarangi: Pandit Bharat Bhushan Goswami]:

Well, music is divine. It truly mesmerizes, we don't want it to end...

Shubho Moha Nobomi.

(Do stay tuned…)

Pictures: 1. Pic 01 - The sacred symbol AUM - AUM is the sound of primal energy, the sound of the universe itself. 2. Pic 02 - Maa Durga along with Shri Ganesh, Sri Sri Lakshmi and Sri Sri Saraswati. 3. Pic 03 - Mother Nature in all her glory. 4. Pic 04 - Mother Nature in all her glory - yet again. 5. Pic 05 - Shri Krishna explaining the "Viswaroop" to Arjuna.