சனி, 6 டிசம்பர், 2008
God, Religion Philosophy, God's "foot" constitutes and causes
God is the one ultimate reality. That is philosophy. That is Religion. The conflict between Philosophy and Religion is a medieval fable. Its survival today is wholly an anachronism. Philosophy and Religion is not a fit. Philosophy and religion are pits and fits only to those who divorce the one from the other. God is the one ultimate Reality. All those that are, are there as manifested in it (the ultimate Reality), sustained by it, and absorbed into it. That manifesting, sustaining and absorbing 'plane' or 'form' of Divinity is, and is regarded as its "foot". That is the causal it accedes to the contemplation of the sentient soul. Hence the vedantic injunction of the contemplation of the 'cause'. It (the ultimate) accedes in its infinite mercy. The stability of the "foot" is the stability of the universe. To cause is not to drive the effect out. Such a causation Vedanta rules out. The concept of God's "foot" is not an anthropomorphic trick of the superstitious mind. It is a basic universal truth. That truth is that the universe is the base of God, and that He bases, and measures with His "foot". It is the "foot" of the all merciful Lord Trivikrama that measured the universe, and the Lord's "foot" which measured was of such imponderable magnitude in its transcendent infinity, that the universe, otherwise immeasurable, became measured by that "foot" and in that measurement dwindled into a speck which had a mere location without any magnitude in that "foot" (1) That is the mystery and the truth of that "foot" - the foot in and by which the universe is held, measured and ruled. Man is no more the measure of things than brute beasts, stocks and stones. It is God's "foot" that measures and rules the universe. (2) That "foot-measure" and "foot-rule" is universal. God's "foot" causes, measures and rules. It is the basic essence of Divinity. The Divinity is the sustainer of the universe, and it sustains itself on its own "foot" "God is based in His own magnificence" That base is His "foot" (3) It is the magnificent base in which He and His are integrated and that integration is the magnificence of the base. It is the integration of His - the all, in Him - the One. The "foot" is the metaphysic of God's immanence in which is implicit His transcendence. The law of the universe is the law of the integration of the all in the One. The truth about that law is that the 'all' is the 'all' of differences, that all differences are true, and that they are all truly the differences of compliments. What is true as to the differences of the nature is equally true as to the differences of the function. The very differences of the all befit their integration in the One. The more the differences the more the integration. The all find their fulfilment, all alike, in their union with the Divine basic essence -- the "foot of God. The differences of the universe constitutes the richness of the "foot". They are all its and therefore constitutes its wealth. The universe is constituted as its wealth, and it as its all-pervading sustainer. As the all are constituted in the One as its own (which is the value of "all" and which is their only true and ultimate value) the all are constituted alike in that value so as to constitute the all into one whole. It is a true commonwealth of all. It is alike in relation to the One, and common in relation to the all. The One is no more outside of the all than the all is outside of the One. The constituting One and the constituted all is all one constitution, and it is in that constitution that the universe functions. The "One" being equated with the 'all' in the integration, the knowledge of the "One" is equated with the knowledge of the all for it is all the knowledge of that one integration. In the language of metaphysics it is the knowledge of the one universal cause. That knowledge is bliss. It is the one universal knowledge. "Felix qui potui rerum cognoscre causes, Atque metus omnes et inexorabile fatum. Subject pedibus strepitumque Acherontis ovari" "Happy is he who can know the causes of things and who subdues with his feet all fears the inexorable fate, and the roar of greedy Acheron" (4) In those words has that great poet of the West, Virgil, sounded this universal truth of causal knowledge and of the fruition in immortal freedom from selfdom.
வியாழன், 4 டிசம்பர், 2008
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.
ஸ்ரீ பாதுகா சஹஸ்ரத்துக்கு ஸ்ரீ கேசவ அய்யங்கார் எழுதியுள்ள முன்னுரை
THE SOVEREIGNTY OF SERVICE
Paduka Sahasra by Vedanta Desika
Sri Padukasahasra is a poem in Sanskrit of one thousand and eight verses sung by the Poet-Philosopher Vedanta Desika in glorification of Lord Ranganatha’s Paduka. ‘Paduka’ means “Foot Guard”. It is the Sandal of the Lord and it is so called because it “guards” the Lord’s Foot. The very name of the author, Vedanta Desika (Teacher of Vedanta), is an inspiration, and ensures the value of the work. He is the Teacher of Vedanta, the ‘two-fold’ Vedanta (Ubhaya Vedanta) as it is called, the sanskrit and the Tamil. While the essence of both Vedantas is service to God and to His servants, the emphasis of the former is on service to ‘God’ and that of the latter is on service to God’s servants. The author stands for and is the very embodiment of that service. The teacher was what he taught. He was in himself the very two-fold vedanta which he taught, the very synthesis of service to God and to His servants. He reveals himself in that synthesis in the very approach to the subject. He approaches it with a humility which is matched only by the sublimity of the subject. The personality of the author is best revealed in the work. He was crowned with the Lord’s Paduka in His sanctuary and it was in glorification of the Paduka wiith which he was crowned that the poem was sung in the abundance of his abiding humility and gratitude. He considered that the poem was inspired by Paduka, that it is the very voice of Paduka in his Persona (mask), and that he served the purpose of masking the Paduka which sang its supremacy as the crown of man’s head and as the guard of God’s foot. The work is the expression of that ecstatic realisation. Verily it is: – “ O Lord! open Thou my lips and my mouth shall show forth Thy praise”
…To be continued.
புதன், 3 டிசம்பர், 2008
திங்கள், 1 டிசம்பர், 2008
ஞாயிறு, 30 நவம்பர், 2008
மங்கனாமணியாம்ஸ்ரீ ரங்கநாயகியுடன். (மங்க)
சேர்த்தகோபணாரியன்றன் கீர்த்தியேவளர்கவென்று (மங்க)
னானவன்மீதுசுலோகம் மானுபாவர்சொன்னாரே, (மங்க)
கனவரிசையுந்தான்னிய தனவரிசையும்மிஞ்ச (மங்க)
லோங்குநாராயணமுதற் றீங்குவராதபடிக்கு (மங்க)
சகமதிற்பிரவர்த்திசெய்ததே சிகன்திருவுள்ளமகிழ்ந்து (மங்க)
மண்டலமெங்குங்கொண்டாடுந் தொண்டர்களுடனேகூடி (மங்க)
பரிந்துதரிசனப் ப்ரவர்த்தகமிலங்க (வேங்க)
ஸ்ரீவைட்ணவர்கோனே தேவரீரெனத்தானே (வேங்க)
மண்டலமெங்குங்கீர்த்தி வஹித்ததேசிகமூர்த்தி (வேங்க)
ஆரும்பூசித்துப்போற்ற அநந்தகவியுமேத்த (வேங்க)
சீஷரெல்லாரும்வேண்டத் தெரிசனத்தையேயாண்ட (வேங்க)