Wednesday, December 10, 2008

இன்று நான்

இப்போதெல்லாம் அடிக்கடி என் நிலைமை இப்படித்தான் ஆகி விடுகிறது. அதுவும் இன்று ரொம்பவே ”விசேஷம்” அதனால் ஒரு நாலைந்து நாட்களுக்கு எல்லாருக்கும் ரெஸ்ட். (அப்பாடி ! என்ன சந்தோஷம் என்று ஒரு அசரீரி கேட்கிறதே!)

பாதுகா சஹஸ்ரம் தமிழில்

ஸ்ரீ பாதுகா சஹஸ்ரத்தின் 9வது வைதாளிக பத்ததியின் தமிழ் வடிவம். ஸ்ரீ கேசவ ஐயங்கார் மற்றும் ஆத்தூர் சந்தானம் ஸ்வாமி இருவரது மொழிபெயர்ப்பும் ஒரே ஃபைலாக இங்கு காணலாம்.

Tuesday, December 9, 2008

Paduka Sahasram intro by Sri Keasava Iyengar

Paduka integrates

It is the Lord's Paduka that brings the liberating God and the liberated souls together. It is at once the "foot guard" and the "head guard" of souls. In the words of the present author. [Paduka 61] It is the togetherness of God in His saving grace and souls in their serving love. Paduka's is the function of integrating the serving personality of souls in the saving personality of God. Its own personality being a serving one in relation to God, and a saving one in relation to souls. [Paduka : 28, 61, 109] That is how it saves both. It saves God as God and souls as souls. It is a true guard and a guard of truth in that it guards against atheism, pantheism and acosmism. In the effectuation of that togetherness Paduka reveals itself as the very extension of God's "foot" -- the foot extended in mercy. It is in that extension that God's 'foot ' becomes accessible to the serving soul. God so extends it only to those who serve Him and His servants. That service is the reason of the extension. Hence the equation of the Divine Poet -- Valmiki, that Paduka is verily the foot (Pada) of the Lord -- the foot extended in mercy. In those eternally hallowed words did the Poet extend the mercy of God into infinity and in that extension made the Paduka excel the very "foot" whose extension it is; for it is the extension of that mercy of that very "foot". The Imponderable, the ultimate, the inaccessible, --God --, In His access to man excels Himself in His own mercy and in that excellence reveals his own mercy (foot) as the very content of the soul's serving love (Paduka). Such is the nature and glory of God's mercy. Any restraint on God's mercy is a restraint on Divinity. Sinners condemned to judgement are redeemed in mercy. That is the glory of God's mercy . The purpose of the extension is the redemption of man by God and the service of man to God. As service pleases God it pleases God to make him His servant. It is in His pleasure that man is called to the service of God. Unless and until God is pleased and calls man to His service man cannot become the servant of God. Until then man remains the servant of Mammon and of Mammon's servants. Just as God is pleased not only with man's service to Himself but with his service to His own servants, so also is Mammon pleased with the service of man not only to himself but also to his own servants. Hence the appalling prodigiousness of man-worship ! Man is essentially a servant and not a master. Every man hankers after and angles for service. While he is revelling in servility he is stimulating regality ! Man is and remains for ever a servant. Service is the destiny of man. The question is only a choice of masters. He cannot serve both God and Mammon. He must choose between the two . The choice is his and he is responsible for his choice. That responsibility is implicit in his sentience. Serving sentience is the essence of human soul and that service is to God and to His servants. { Nyayasiddhanjana II : Sathakopa Thiruvoimozhi 3, 7. 9, & 10, 8, 8 , 2, & 1:} In his choice of Mammon's service man sins against his very essence and stands by that choice condemned by judgement. That judgement must be suffered until it is upset by the tribunal of God's Mercy. If justice is the tribunal which gives each man his due, Mercy is the tribunal which forgives it. Mercy is the 'sacrifice' of God and it is in that sacrifice that He becomes not merely accessible to man but equates Himself with him. Redemption of man is the greatest "sacrifice" of God and that sacrifice is His mercy. To 'fly' to the succour of the penitent sinner because of the sins he repents, to redeem him for that repentance and to own him for ever as His own to such an extent as to let Himself be owned by him in all His grace is the very crown of all sacrifice which the all-merciful God alone is capable of. [ Dayasataka 60, 63, 65, 70] That sacrifice, that mercy, is the very "attribute" of Divinity.

"justice and Mercy" follows .....

Monday, December 8, 2008

Sri Kesava Iyengar's introduction to Paduka sahasram continued

Constitutional Function Organic and integral immanence of God and solidarity of man

The process of the constitution being ethical, its function is organic and integral; for it is a function in selflessness. The 'One' in all and the 'all' in One, each in its love of the other, function as One-all, so that the One in its primacy becomes equated with the 'all' in parity as one in all. That primacy implies omnipresence and that omnipresence is immanence. The primus, the soverign, has no particular location. He is present everywhere in his realm. The realm is constituted and sustained in that immanence. The Immanence of the primus is no more thelogical dogma. That the realm is politically constituted in regal omnipresence is a basic constitutional principle and that principle has been affirmed by the Judicial Committee in Hull's case.[ 1926 Irish Reports, Page 402 at 404 perViscount Haldane] The immanence of sustaining God and the solidarity of the serving universe is the principle of that constitution. Because the primus is immanent, therefore the universe is in solidium. The solidarity of the creatures is founded in the immanence of the Creator.That is the truth of the "oneness" of the Creator and His creatures. "He fulfils desires as one of the many" is the ethical process of universal sustenance. That is the true cosmic process. So also with the spiritual process in liberation. "The liberated soul enjoys all the goodness with the All good God." It is the immortal life of "togetherness" that the liberated souls are blessed with, and it is that life that they live in eternal attitude.

.... " Paduka integrates" to be continued.

ஸ்ரீ பாதுகா சஹஸ்ரத்தின் நிர்யாதனா பத்ததி ஸ்ரீ கேசவ ஐயங்காரால் “மீட்சிப் பத்ததி” யாகத் தமிழில் மாற்றப்பட்டுள்ளதை இங்கு தரவிறக்கம் செய்து கொள்ளலாம்.

இந்த நிர்யாதனா பத்ததியை ஆத்தூர் ஸ்வாமி இப்படி மொழிபெயர்த்துள்ளார். ஸ்ரீ கேசவ ஐயங்காரின் பண்டித நடையை ஸ்ரீ சந்தானம் ஸ்வாமியின் எளிய தமிழ் மூலம் சுவைக்கலாம். மேலும் விளக்கம் வேண்டுமானால் ல் உள்ள பாதுகாசஹஸ்ரம் pdf file மூலமோ அல்லது ல் ஸ்ரீதரன் ஸ்வாமியின் அதியற்புதமான எளிய தமிழ் விளக்கங்களையோ கொண்டு அனுபவிக்கலாம்.

Sunday, December 7, 2008

Paduka sahasra intro (Sri Kesava Iyengar)

Constitutional Process Ethical Love and Sacrifice

The “foot” of God is not merely the constating principle but is the guiding factor of the universe. The universe moves in response to and in unison with its will. That response is love and that unison is sacrifice. Purity is implicit in sacrifice and that purity is the purity of selflessness. We are pure only when we submit and surrender ourselves to the “foot” of God. The soul corroded by cravings and grabbings, and poisoned by greed and hate, has first to be sterilised. It must first shake itself off from the septic rags in which it has wrapped itself up and to which it has been infatuosly clinging for aeons of ages. That shaking off will become possible only when it awakens to its prestine purity the purity of selfless sentience and servience. When it awakens to it, it forthwith “falls” at the foot of God, its only refuge. It is in that ‘fall’, in that supplication, when it dedicates itself absolutely and for ever to the service of that “foot” that it becomes pure,. Submission and service is the fundamental law of that constitution. It is intolerant of any aggression or depredation. Pugnacity and predacity are repugnant to the constitution of the universe. The process of that constitution is ethical and all ethics is the etics of sacrifice. Sacrifice is voluntary and cheerful. What is not voluntarily and cheerfully rendered unto the “foot” of God is not sacrifice. What is rendered for or in the hope of reward for the self is neither rendering nor sacrifice. Sacrifice is neeither suffered nor rewarded. It is as incapable of the one as intolerant of the other. If suffered it is not sacrifice, but merely the pangs of selfishness; if rewarded it ceases to be sacrifice. The good do not suffer in sacrifice in the sense in which the word ‘suffer’ is usually understood.They effect sacrifice in all their strength and experience it in all their cheer. Sacrifice is the achievement of heavenly heroes and it is achieved in love and love alone. If the mother ‘suffers’ in child birth it is a joyful expeience to her ‘suffered’ in all the strength of her love. The momentary physical pain adds to the life-long joy of motherhood. That joy begins in that pain. The cry of the new-born babe, though it is a cry, is the very cry of life and joy. If there is no cry there is no life in it. If it does not cry the mother does and hers is the cry of grief. The apparent sufferings of saintly souls are the “sufferings” of cheer in all the strength of their love and faith and are therefore cheerful to them. If they are grieved they are not saints. All grief is the grief of selfishness and all joy is the joy of selflessness. Saints and sinners both react to what befall them. While the reactions of the former are the reactions of knowledge and of faith and fortitude, those of the latter are the reactions of ignorance and of grief and despair. The latter suffer more from their own reactions to the ‘afflictions’ than from the afflictions themselves. Their reactions are their worst afflictions. Prahlada is the standing example of sacrifice. Far from suffering from the untold ills inflicted on him by those who in their ignorance and hate regarded him as their enemy he regarded them in his knowledge and love as his compeers in God’s creation, and therefore in all his love for them prayed to God to restore them to life and sense. That prayer was heard and granted. He “enjoyed” those inflictions and that was the ‘joy’ of his fellowship with them in God’s creation. That is the saint’s reaction. Sacrifice is inspired and it is the worship of God that inspires it. It is not a suffering but an achievement and a triumph. The more the struggle the more the triumph, for it is a struggle in faith and fortitude. The value of the achievement is measured by the intensity of the struggle. No struggle no value. What is got for nothing is worth nothing.

…..To continue