1226 I am a fool
I am a fool
What can I do?
I came to know
What else can I do?
Not knowing
How to know
I waiting for you
To show the path
There is no use
In reading (too much)
There is no use
Even in observation
I try to understand
Without any other means
From the learned ones
Who has mastered the art of learning
I am defeated
To learn on my own
Though others try to help
I become useless
Not trying
To do anything more
I came to you
Becoming poor one
You knowing
My need
Understanding
My longing
Coming in a
Simple manner
You should come
And dwell within me
You need not tell
Through any words
You need not show
Through your actions
You need not try to
Help my buddhi to realize
Only my atman
Should understand it
Attaining the
Status transcending everything
Renouncing even that
And going beyond it
You should bestow
The status which I am
Unable to tell
Through any language
Mathigiri, 6-8-2020, 11.00, p.m.
I am not sure how many bhaktas of the Lord are going to read books by Secular scholars like Sri Arun Sourie. But the way he analyses Scriptures, particularly Quran and Muktiveda and raises several serious questions will overwhelm follower of these Scriptures. When I read the following raising question, ‘THE INFLUENCE OF time, circumstance, need can be seen not just in peripheral notions like Paradise, or in sundry provisions of law but in the central concepts too. Consider as an example the be-all and end-all of the Old Testament and the Quran, that is, god or Allah Himself. What is His central, His exclusive concern, indeed His preoccupation? It is that we acknowledge two things—namely, that He is great, and that He alone is great.’ (p.315)
…Like the God of the Old Testament, Allah deliberately creates a distinction between virtuous deeds and sin; next, He deliberately creates man in such a way that he will transgress, that he will sin; while He exhorts everyone to forgive trespasses, He insists that He will not forgive one trespass—and that is the failure to acknowledge that He is great, that He alone is great. We can only conclude with Schopenhauer {Cf. ‘On Religion’, in Essays and Aphorisms, Penguin Classics, 1981, pp. 183-5} that He deliberately creates the world to watch it suffer forever. (p.316)—Arun Shourie, Religion in Politics, New Delhi, Roli Books Pvt. Ltd., 1987, 3rd impression (enlarged), 1989. [Italics original]
But his response such accounts of God is more challenging:
Clearly, then, such accounts of God cannot be taken as reportage. It is hard to convince oneself that the authors have ‘seen’ God and found Him to be so singularly obsessed with our opinion of Him. The accounts make sense in only one way; they portray not God but what it is in our conduct that we went to rationalize, they portray what we want our conduct to be, that is, they show the role-model that we are putting before ourselves. In brief, whatever the nature of the real God, God as we know him from these Books is a product of our needs, of the environment and circumstances in which the books were written
The Books thus deal with relatives, with things born of time and place, not with eternal verities. Once we have documented this for concept after concept, and once this fact percolates into the common mind, we will see that the Book, the religion that flows from it and the priest and politician who strut about in its name are not things over which we should be breaking one another’s heads. (p.319)
And a true bhakta of the Lord has to agree with Sourie that, ‘the religion that flows from it and the priest and politician who strut about in its name are not things over which we should be breaking one another’s head’. After reading this, I sat quietly for few seconds. Then some burden came in my heart and tears began to flow as I said to the Lord, ‘I am a fool what can I do? I came only to you to know, what else can I do’? As inspiration came I wrote this song as some kind of burden continued to push my reason further down. But when I completed this song, I found some release in my spirit as I begged the Lord to give me such a status in Him which goes beyond reason, religion and even Scriptures.
1226 அறியாப் பேதை
அறியாத பேதை
நானென்ன செய்ய
அறிந்திட வந்தேன்
வேறென்ன செய்ய
எப்படி அறிவது
என்பது தெரியாமல்
எதிர்பார்த்து நின்றேன்
நீவழி காட்ட
படித்துப் பயனில்லை
நானதை அறிவேன்
பார்த்தும் பயனில்லை
வேறென்ன செய்வேன்
கல்வி கேள்வியில்
சிறந்தவர் சொல்லிடும்
கருத்தினை அறிந்திட
வழியின்றி நின்றேன்
சுயமாய் முயன்று
தோல்வியே அடைந்தேன்
பிறர்வந்து உதவியும்
பயனற்றுப் போனேன்
எவ்வித முயற்சியும்
இனி செய்யாது
ஏழையாய் மாறி
உன்னிடம் வந்தேன்
எனது தேவை
நீயும் அறிந்து
எனது ஏக்கத்தை
நீயும் புரிந்து
எளிய வழியில்
என்னுள் வந்து
இதயம் தன்னில்
குடிகொள்ள வேண்டும்
சொற்கள் மூலம்
சொல்லிட வேண்டாம்
செயலின் மூலமும்
காட்டிட வேண்டாம்
அறிவும் அறிய
வைத்திட்ட வேண்டாம்
ஆன்மா உணர்ந்திடும்
வழியும் வேண்டாம்
எல்லாம் கடந்த
நிலையை அடைந்து
அதையும் துறந்து
அப்பால் சென்று
எம்மொழி கொண்டும்
சொல்லிட முடியா
பேறு தன்னை
தந்திட வேண்டும்
மத்திகிரி, 6-8-2020, இரவு, 11.00