1311 Inner heart
However the philosophy
Clearly tells
How much explanation
Science might give
Understanding the
Nature of inner heart
Won’t be that much
Easy for everyone
Buddhi saying one thing
The mind will reject it
Seeing this tussle
The heart will be troubled
In between
Atman for its share
Will give further shock
By sharing many philosophy [about it]
Who knows which heart is?
And which one is mind
However explained
Who can understand it?
However try to explain
By giving various illustrations
Finally the heart
Will remain confused
Transcending both
Philosophy and Science
Seeking a status
Where ignorance can’t reach
Like a child
Not having any confusion
Giving up all kinds of
Philosophies
Once we reached the status
To remain like a baby
Inner heart will become very clear
For everyone
Gurukulam, 3-12-2021, 11.45 p.m.
As I was reading again the complicated topic about atman@—relateence, mind etc., I realized one thing. However scholarly the authors might be and how much they try to help us this complicated subject, still the real nature of inner being is evading the comprehension of everyone as Sir Francis Younghusband, K.C.I.E;, K.C.S.I;, C.I.E says [in his forward to the book ‘A Search in Secret India’ by Dr Paul Brunton, p. 7 B.I Publications PVT LTD, New Delhi, (1934), Reprint, 1989], ‘The sure instinct of the human soul is to keep them withdrawn in the inmost recesses accessible to few—perhaps to none.
@ Closely associated with the problem of vitality was the problem of Spirit, responsible for consciousness and action. The Vedic texts have given us the word atman, although its employment is infrequent in the early books. The origin of the expression remains obscure despite the valiant attempts by various authors to fix up its genetic history. There is a Greek word structurally similar to atman, ‘atmos’, meaning ‘smoke’, ‘vapour’; provided there is an ancient link between the two words, Vedic atman may be an alternate expression for prana or asu, although in its later history, especially in the Upanisaid period, it took on a different meaning. In fact, the Vedic commentator Sayana derives the word from the room an, which signifies the breathing process. But the Nirukta attaches importance to the root at: to spread, to pervade, to fill. Modern scholars, however, are attracted by the suggestive ending of the word with ‘+ man’, which renders it a nomina actionis; the importance of the expression consists in its indication of the Spirit’s capacity for action. A synthetic view, which probably was current in a rudimentary form during the Vedic age, is cited by a much later philosopher, Anandagiri: Atman fills (the body), receives (the impressions from the outer world), and enjoys (or experiences) the presentational objects. The spirit was thus conceived of as the foundation of life, as the primary agent in experience, and as the necessary pre-condition for action.—S.K. Ramachandra Rao, Development of Psychological Thought In India, Mysore, Kavyalaya Publishers,, 1962,p. 6
1311 உள்மனம்
மெய்ஞானம் எத்தனை
தெளிவாகச் சொன்னாலும்
விஞ்ஞானம் எத்தனை
விளக்கங்கள் தந்தாலும்
உள்மன ஓட்டத்தை
உள்ளபடி அறிவது
அத்தனை எளிதாக
அனைவர்க்கும் வாராது
அறிவொன்று சொல்ல
மனமதை மறுக்கும்
இதைக்கண்டு இதயம்
கலங்கியே தவிக்கும்
இடையினில் ஆன்மா
தனது பங்காக
தத்துவம் பலகூறி
திகைத்திட வைக்கும்
அறிவெது மனமெது
அறிந்தவர் யாரு
எப்படிச் சொன்னாலும்
புரிபவர் யாரு
உவமைகள் பலகூறிப்
புரிய வைத்தாலும்
இறுதியில் இதயம்
குழம்பிடும் பாரு
மெய்ஞானம் விஞ்ஞானம்
அனைத்தையும் தாண்டி
அஞ்ஞானம் அண்டாத
நிலைதனை வேண்டி
குழந்தைபோல் மனதில்
குழப்பங்கள் இன்றி
தத்துவம் அனைத்தையும்
முற்றாக நீக்கி
சேய்போல் இருக்கும்
நிலைதனை அடைந்தால்
உள்மனம் விளங்கிடும்
அனைவர்க்கும் தன்னால்
குருகுலம், 3-12-2021, இரவு, 11.45
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