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Three souls full of love
Made nestles in my heart,
Out flowered my deadened self
-grown to full blossom.
Pure souls they know not;
Innocently have they placed me
On the steps of a door
When opens, cleanse the dregs
on a soul, gone astray!
A step in, encounters the glow
- lead the self to love!
Soothing rays envelop
My self drowns in ocean
That spews love – only love!
Recovering, I cry; Oh Sai(Master),
I know the Source of love.
*
Dry river, dry hills
ravaged by time and clime,
yearn for rain-drops
scorpions, reptiles
sting the sand grains
to sooth the simmering poison in them,
insects, animals, men,
lick their parched palate.
Distant sky glare down
wet not the gaping mouths,
inherent thirst in them amassed so high
that God Himself came
to shower dew-drops everywhere.
Music flowers zoom aplenty,
multitude swiped joy in His presence.
Day and Night became cool,
breeze wiped the sweating bodies
what had God and land deprived ‘em
He gave in abundance;
He took their hate vibes,
- responds in love;
He gave them not only food and shelter,
but food for thought;
Steadily years passed,
Sai advent manures the dry hearts;
Parched souls blossomed-
realized what they were deprived of!
A churned bowl squeezed among hills
became heaven of peace;
Greenery painted on land,
hearts sang in joy,
Wrecked bodes rejoiced in His presence,
and souls , bloomed in love;
Gone is the past, forgotten are the rains,
dry sands and hills!
Instead reigns Sai
in surroundings celestial
Multitude move in joy when He move
They clap & rejoice when He sing
Blessed are those who join
His divinity! Pray ye all
that we may come again to rejoin
His advent.
SAI=Master
Astrals seek in vain
Locale of heaven on earth!
They search Vindyachal,
Himachal, Himalaya & Kumaon!
Known sacred lands they visit
Holy aura is amiss
Their subtle ‘bodies’ sense,
There is a place!
Where Supreme-Self has taken places
To saints they pay homage,
Disappointed they try and try!
Destitute they return
Partly awakened, they seek only
partially realized!
They had made the blunder,
sought Him, amongst their creed!
Their ego elude them
what was their beyond.
The elder led them to a spot,
Anti-thesis of what they left behind!
(But) as they neared, their selves glowed
They floated in bliss,
Their astral bodies bathed in divinity!
They paid their homage
Master blessed the herd!
While returning,
They displayed the address
Prasanthi Nilayam was written
On their costumes,
Sai niched in their hearts!
Lord Sai has arrived, walking elegantly
Is really an experience, soul-transforming!
An atheist like Karanjia*
Dons robe of a believer!
A cripple, comes out running
With crutches in arms!
Scientists, psychiatrists are baffled
By the glow of divinity!
Formulas, theories, they throw
To the winds, take the step one
in the world anew!
Wonder of wonders, strikes them gently
Still it takes years to stand back on earth!
The small interview room
Has recovered countless souls
Pride product of divine nursery!
Gardener Sai, planting spirit-Seeds unique
In the realm inhibited by mankind!
Grace the devotees sitting expectantly
Hushed prayers for Vibhuti* or interview
Are echoed!
Fateful hands are blessed with celestial
Gifts,
Others rewarded a chance with Sai!
Oh! I watch the faces in wonder
While they are ushered in Verandah
Shock, pride, exclusiveness, they predict
Surprise, exuberance, haste pasted on them!
The journey from lines to verandah
Though counted by a few steps!
(But) enough to chisel the self to Self!
Karanjia:late editor of Blitz
Vibhuti: materialized
sacred ash
Three Souls
Three souls full of love
Made nestles in my heart,
Out flowered my deadened self
-grown to full blossom.
Pure souls they know not;
Innocently have they placed me
On the steps of a door
When opens, cleanse the dregs
on a soul, gone astray!
A step in, encounters the glow
- lead the self to love!
Soothing rays envelop
My self drowns in ocean
That spews love – only love!
Recovering, I cry; Oh Sai,
I know the Source of love.
*
Day and night
Sai live in me
I just pass by!
Stagnation of life, compel
-to look inside
Drawing in, I look deep in
and ponder!
There resides my Lord
resplendent
- call me aside!
Chanting Sai, Sai
I merge in Sai
borrowing His glamour
I rejoice in Sai!
Imitating His love
I imbibe compassion
Copious style, embedded
Imprint ever-lasting!
Worldly attractions have given in (to)
His Name and Form
Now nothing remains but Sai, Sai!
*
No headways in the body, no focused on muscles and no idea in the psyche. Fundamentally sit still or rests and relax up. After a short time we appreciate that stilling of body is direct, yet stilling the psyche is simply unreasonable. At any rate hard we try, it has the most irritating proclivity for continually recalculating, reviewing, inspecting and reflecting. The very structure of cerebrum is examinations and thoughts.
Stilling the senses, reap the fruits of joy
Stilling the senses&mind, body engulfs in Ananda(bliss)
its no myth practice2 & seek in-body is really a temple of God!
I invariably attain the "divine spark" at a new bar I've unearthed in Taichung, called The Three Bears.
Much more edifying I find than sitting cross legged using my navel as the nexus of mortal existence.
Happy bon voyage
Haha. Thanks.
You too
A mere touch rejuvenated Ahalya*
A single glimpse merged Meera in Him
Ungalimar (Maharishi Balmik) was transformed with Sambasana (divine whisper/discourse))
Then why the prescription panacea of Naamasamarna (chanting divine name), worship et al.!
Why the reading of scripture, devotion, ritualism and penance?
When He is in Form, all else is irreverent!
Who wants Mukti/Moksh/ liberation, heaven, celestial fruits?
When His physical Snedhi (nearness) is accessible!
His mere darshan (glimpse) absolves, fruits of karma of past- present
Time stands still, elements are at His bid
Nothing exists but Him
Only He pervades, all exist in Him!
Singing His name_SaiSai
Praising His glory
my self merges in the voices!
His cosmic presence
Surcharge the atmosphere
- holiness sweeps us all!
Alas! I could leave back my self
- take the self surcharged!
*Wife of sage,turned into stone statue,due to her husbands curse;later Lord Rama. again regained her to her former glory!
Hallow intellect
that we have
Swallows it not!
His ‘Darshan’* suffice
to liberation and bliss!
Holy books caution us
to follow
paths prescribed!
Sai too
play on us
teaching the same dictum!
Hallow intellect that we have
swallows it not!
His ‘Darshan’ suffice
to liberation and bliss
fruits of holy lands, plus Sai-bliss!
*(glimpse)
Is this related to Vedânta and other Indian Systems?
As I understand it Vedânta is distinctly antagonistic to Nyâya, and most of its powerful dialectic criticism is generally directed against it. S'a@nkara himself had begun it by showing contradictions and inconsistencies in many of the Nyâya conceptions, such as the theory of causation, conception of the atom, the relation of samavâya, the conception of jâti, etc His followers carried it to still greater lengths as is fully demonstrated by the labours of S'rîhar@sa, Citsukha, Madhusűdana, etc. It was opposed to Mîmâ@msâ so far as this admitted the Nyâya-Vais'e@sika categories, but agreed with it generally as regards the pramâ@nas of anumâna, upamiti, arthâpatti, s'abda, and anupalabdhi. It also found a great supporter in Mîmâ@msâ with its doctrine of the self-validity and self-manifesting power of knowledge. But it differed from Mîmâ@msâ in the field of practical duties and entered into many elaborate discussions to prove that the duties of the Vedas referred only to ordinary men, whereas men of higher order had no Vedic duties to perform but were to rise above them and attain the highest knowledge, and that a man should perform the Vedic duties only so long as he was not fit for Vedânta instruction and studies.
With Sâ@mkhya and Yoga the relation of Vedânta seems to be very close. We have already seen that Vedânta had accepted all the special means of self-purification, meditation, etc., that were advocated by Yoga. The main difference between Vedânta and Sâ@mkhya was this that Sâ@mkhya believed, that the stuff of which the world consisted was a reality side by side with the puru@sas. In later times Vedânta had compromised so far with Sâ@mkhya that it also sometimes described mâyâ as being made up of sattva, rajas, and tamas. Vedânta also held that according to these three characteristics were formed diverse modifications of the mâyâ. Thus Îs'vara is believed to possess a mind of pure sattva alone. But sattva, rajas and tamas were accepted in Vedânta in the sense of tendencies and not as reals as Sâ@mkhya held it. Moreover, in spite of all modifications that mâyâ was believed to pass through as the stuff of the world-appearance, it was indefinable and indefinite, and in its nature different from what we understand as positive or negative. It was an unsubstantial nothing, a magic entity which had its being only so long as it appeared. Prak@rti also was indefinable or rather undemonstrable as regards its own essential nature apart from its manifestation, but even then it was believed to be a combination of positive reals. It was undefinable because so long as the reals composing it did not combine, no demonstrable qualities belonged to it with which it could be defined. Mâyâ however was undemonstrable, indefinite, and indefinable in all forms; it was a separate category of the indefinite. Sâ@mkhya believed in the personal individuality of souls, while for Vedânta there was only one soul or self, which appeared as many by virtue of the mâyâ transformations. There was an adhyâsa or illusion in Sâ@mkhya as well as in Vedânta; but in the former the illusion was due to a mere non-distinction between prak@rti and puru@sa or mere misattribution of characters or identities, but in Vedânta there was not only misattribution, but a false and altogether indefinable creation. Causation with Sâ@mkhya meant real transformation, but with Vedânta all transformation was mere appearance. Though there were so many differences, it is however easy to see that probably at the time of the origin of the two systems during the Upani@sad period each was built up from very similar ideas which differed only in tendencies that gradually manifested themselves into the present divergences of the two systems. Though S'a@nkara laboured hard to prove that the Sâ@mkhya view could not be found in the Upani@sads, we can hardly be convinced by his interpretations and arguments. The more he argues, the more we are led to suspect that the Sâ@mkhya thought had its origin in the Upani@sads. Sâ'a@nkara and his followers borrowed much of their dialectic form of criticism from the Buddhists. His Brahman was very much like the s'űnya of Nâgârjuna. It is difficult indeed to distinguish between pure being and pure non-being as a category. The debts of S`a@nkara to the self-luminosity of the Vijńânavâda Buddhism can hardly be overestimated. There seems to be much truth in the accusations against S'a@nkara by Vijńâna Bhik@su and others that he was a hidden Buddhist himself.
I am led finally to think that S'a@nkara's philosophy is largely a compound of Vijńânavâda and S'űnyavâda Buddhism with the Upani@sad notion of the permanence of self superadded.
"Swami Vivekananda on Buddha and Shankara
By SM | Published: April 20, 2011
Buddha brought the Vedanta to light, gave it to the people, and saved India. A thousand years after his death … Shankaracharya arose and once more revived the Vedanta philosophy. He made it a rationalistic philosophy. In the Upanishads the arguments are often very obscure. By Buddha the moral side of the philosophy was laid stress upon, and by Shankaracharya, the intellectual side. He worked out, rationalised, and placed before men the wonderful coherent system of Advaita. …
In Buddha we had the great, universal heart and universal patience, making religion practical and bringing it to everyone’s door. In Shankaracharya we saw tremendous intellectual power, throwing the scorching light of reason upon everything. We want today that bright sun of intellectuality joined with the heart of Buddha, the wonderful infinite heart of love and mercy. This union will give us the highest philosophy. Science and religion will meet and shake hands. Poetry and philosophy will become friends. This will be the religion of the future, and if we can work it out, we may be sure that it will be for all times and peoples. …
It was the great Buddha, who never cared for the dualist gods, and who has been called an atheist and materialist, who yet was ready to give up his body for a poor goat. That Man set in motion the highest moral ideas any nation can have. Whenever there is a moral code, it is ray of light from that Man. We cannot force the great hearts of the world into narrow limits, and keep them there, especially at this time in the history of humanity when there is a degree of intellectual development such as was never dreamed of even a hundred years ago, when a wave of scientific knowledge has arisen which nobody, even fifty years ago, would have dreamed of. By trying to force people into narrow limits you degrade them into animals and unthinking masses. You kill their moral life. What is now wanted is a combination of the greatest heart with the highest intellectuality, of infinite love with infinite knowledge. The Vedantist gives no other attributes to God except these three—that He is Infinite Existence, Infinite Knowledge, and Infinite Bliss, and he regards these three as One. Existence without knowledge and love cannot be; knowledge without love and love without knowledge cannot be. What we want is the harmony of Existence, Knowledge, and Bliss Infinite. For that is our goal. We want harmony, not one-sided development. And it is possible to have the intellect of a Shankara with the heart of a Buddha.
***
Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shankara is often called a “hidden Buddhist.” Buddha made the analysis, Shankara made the synthesis out of it. Buddha never bowed down to anything—neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the American people. He sought nothing for himself.
***
Look at Buddha’s heart! Ever ready to give his own life to save the life of even a kid—what to speak of “bahujana hitāya bhahujana sukhāya—for the welfare of the many, for the happiness of the many”! See, what a large-heartedness—what a compassion! … What was there in this country before Buddha’s advent? Only a number of religious principles recorded on bundles of palm leaves—and those too known only to a few. It was Lord Buddha who brought them down to the practical field and showed how to apply them in the everyday life of the people. In a sense, he was the living embodiment of true Vedanta.
From The Complete Works of Swami Vivekananda"
it is hoped that the above would satisfy u.love®ards.ls