Thursday, December 4, 2008

Paduka sahasram intro

ஆத்தூர் ஸ்வாமியின் பாதுகா சகஸ்ர தமிழ் மொழிபெயர்ப்புக்கு

Paduka a concept and a truth

Paduka is at once a concept and a truth, mystic and real. Service to God and to God’s servants is that concept and truth. Paduka’s in its supremacy as the “Foot-guard” of the Lord, is an integral personality. That personality is at once individual and social. In its individual personality it is the servant of the Lord, and the very primate of all His servants. In its social personality it is the servant of the Lord’s servants in their service to the Lord and they all together form a society of servants in mutual fellowship. In that fellowship every servant becomes equated with Paduka, and therefore with each other in mutual service. It is the glory of the service of Paduka in individual primacy and social parity that is sung in this poem.

Theme of the Poem

The poem is a theme on good life, and stands for every thing that is good in life. Good life is a life that makes life worth living. It is a life of humanity integrated in Divinity. It is a life of immortality in service. It is life abundant and it is abundant as much here as in the hereafter. A life of bestiality is one which is abandoned to matter and dead to all humanity and those who live that life die abestial death accursed in it.” A life of humanity is one whhich is dead to bestiality and those who live that life live a blissful life. it is a life in which the head of humanity is wedded to the “foot” of Divinity. It is an indissoluble wedding, everlasting and ever blessed. With the beginning of that wedding begins the never-ending service of man. Man serves to please God. God is pleased with man’s service. He is so pleased with the service that in His pleasure He regards the serving man as His very compeer, comrade and friend, nay as His very self. That pleasure is His grace and in that grace He equates His servants with His very self. That is grace and that grace is Divine. man is restored in service to his prima blessedness by the grace of God. Paduka is that service and it stands as much for that service as for the law of that service. It is eternally sounding that law in the serene and immutable majesty of its march in unison with the “foot” which it bears and reveals in that march. Its very march is law. The will of God is the way of Paduka. Paduka serves as He wills, and He wills as it serves. God is the infinity of ‘saving’ grace and Paduka is the infinity of ‘serving’ love. The servant, though finite in essence, is infinite in service, and that is service infinity.