When the balance between sin and circumstance is broken
He has shown you, O mankind, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?
“Man that is born of a woman hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay. In the midst of life we are in death: of whom may we seek for succour, but of thee, O Lord, who for our sins art justly displeased? Yet, O Lord God most holy, O Lord most mighty, O holy and merciful Saviour, deliver us not into the bitter pains of eternal death. Thou knowest, Lord, the secrets of our hearts; shut not they merciful ears to our prayer; but spare us, Lord most holy, O God most mighty, O holy and merciful Saviour, thou most worthy judge eternal, suffer us not, at our last hour, for any pains of death, to fall from thee. ” Ogo Nithur Dorodhi, Listen, Speaker of the heartless soul, (satan) aeki khelcho onukhon, you have been playing through and with time, thomar katai bhora mon… you who are a deceiving one whose heart is full of evil thomar premae bhora mon, but appears instead as a heart of nectar. Michae dhayo katar baetha, it is now your turn to remove the thorns you so deftly plant shohithae nopanrotha, even if you have always preferred damnation. Aamar aankhi jol, do you not see my eyes filled with tears, thomai korae go chonchol, to bring humanity back to life. Thai nai bhuji bhiphol, with understanding that the subjugator’s truth amar osru borishon is to be covered up with tears. Ogo nithur dorodhi, heartless one learn to surrender to truth dakilae kaouna kotha, because you bring ki nithur nirobotha, senseless silence. Thumi aabar phirae jao, go back again to where you assuredly belong, hell. Bolo ogo shunae jao, for once listen to pleas thomar shathae aanchae amar oneko kothon because we have only difficulties to share between us….
kichu polashaer nesha kichuba chapai bhesha thai dhiyae shurer shurer rongae roshae jaal buni rochi momo phaalguni… Jae tuku kachae thae aashae khonikaer phakae phakaee… chokitho monaer konae konae shoponarae chobi aakae jae tuku jairae dhurae bhabana kopai shurer, thai dhiyae jiyae baela nupurero thaal guni ektuki,……rochi momo phaalaguni ek tuku. choia laagae…
Vaishnav Janatho with Lyrics and Meaning in English One who is a true devotee of God (Vaishnava) Feels the pain of others helps those who are in misery but never lets ego or pride enter his mind. The one who respects the entire world does not belittle anyone. He keeps his words, actions and thoughts pure sees all equally, renounces greed and avarice and regards others as extensions of his family. Their tongue might get tired, but they will never speak falsehood. His hands would never touch the property of another, does not succumb to worldly attachments. Detached from worldly pleasures encompasses the absence of greed and deceit having renounced all types of lust and anger. The author of this poem (Narsi) would be grateful to meet such a soul. By whose virtues liberates entire lineages. This beautiful heart-felt song touches all people regardless of religion. The song defines who is a Vaishnav, It does not mention about religion, race, caste, food habits, spiritual, holy clothing’s, rituals, puja, mantras, homage, arathis, method of prayers, shraddas, devotion fasting etc. etc. etc. The song ends with the writer himself admitting that he cannot be such a person. But would rather seek to find a soul who has all these! It speaks of humility and the human limitation unable to meet such “ideals”. That does not mean we give up, but it challenges and makes us to strive to become a better person.
ROMAN CATHOLIC AND PROTESTANT INTERPRETATIONS IN RELATION TO THE DEBATE ABOUT THE ANALOGY OF BEING BETWEEN ERICH PRZYWARA, S. J., AND KARL BARTH by Niels C. Nielsen, Jr. I. INTRODUCTION 1. Analogy as a Perennial Theme Analogy is a perennial theme in both philosophy and theology. The widely differing outlooks and terminology used in technical discussion of the subject easily lead to confusion.~ One knows well enough that analogy belongs to some types of epistemology and is applied in different ways in religion. However, the interrelations of its various forms, attribution and proportionality, intrinsic and extrinsic, analogia entis and analogia fidei, require clarification. Analogy has long been used to describe the nature and attributes of God. It would be a mistake to suppose that it offers any omnibus resolution of the problem of “God talk.” On the contrary, questions must be answered about the nature of analogy itself with respect to content as well as orientation. Yet as a point of reference analogy does call attention to the importance of both language and structure. The Hebrew-Christian tradition premises a transcendent deity who is at the same time immanent in the world. The faith claim that God is the source and end of all life has a variety of theological expressions. Biblical language itself is dramatic and metaphorical.Word is believed to be known in the mighty acts which reveal his presence and reality. In order to be systematic, theology as well as philosophy is required to ask about the metaphors and analogies which are used in religious speech, God has been described as king, father, and even as a shepherd. Of course, these terms are not intended to be understood literally. Are they, then, only figures of speech, or do they identify continuing relationships and meanings? The larger question is whether religious language yields knowledge of a transcendent reality or only of man himself. Is theology anything more than anthropology? The theme of analogy relates to the contemporary discussion of hermeneutic at a number of crucial points.3 Analogy represents a traditional way
Shorgae hulusthulu morthae jokar, the heavens are telling the glory of God, as the kingdom of death is put on notice. Boiynai phota dhai Bhai na jayo jomaer dhuar. Sister helps Brother by putting a talisman on him. Bhair kopalae porlo phota the sign of glory is placed on his forehead, jom dhuarae porlo kata and he is saved from death for the rest of the year.
“Turning and turning in the widening gyre The falcon cannot hear the falconer. Things fall apart, the center cannot hold, Mere anarchy is loosed upon the world, the blood-dimmed tide is loosed, and everywhere. The ceremony of innocence is drowned. The best lack all conviction. While the worst are full of passionate intensity.”https://www.goodreads.com/book/show/53022.The_Collected_Poems_of_W_B_Yeats
Khalil Gibran, Sufi poet extraordinaire, “And a woman spoke, saying, “tell us of pain.” And he said: your pain is the breaking of the shell that encloses your understanding. Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain. And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy; And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields. And you would watch with serenity through the winters of your grief. Much of your pain is self-chosen. It is the bitter potion by which the physician within you heals your sick self. Therefore trust the physician, and drink his remedy in silence and tranquility: For his hand, though heavy and hard, is guided by the tender hand of the Unseen, And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His own sacred tears.”
Rabbis at prayer in front of the Western Wall, Jerusalem, Israel.
“When I admire the wonders of a sunset or the beauty of the moon, my soul expands in the worship of the creator.” MK Gandhi on prayer.
“Sultan Schariar, convinced that all women are false and faithless, vowed to put to death each of his wives after the first nuptial night. But the Sultana Sheherazade saved her life by entertaining her lord with fascinating tales for a thousand and one nights. The Sultan, consumed with curiosity, postponed from day to day the execution of his wife, and finally repudiated his bloody vow entirely.”
Poet Kalidasa, “Please subdue the anguish of your soul. Nobody is destined only to happiness or to pain. The wheel of life takes one up and down by turn.” Meghduth. Meghaduta, (Sanskrit: “Cloud Messenger”) lyric love poem in some 115 verses composed by Kalidasa about the 5th century CE. The verse is unique to Sanskrit literature in that the poet attempts to go beyond the trope of the unity of the short lyric, normally the form preferred for love poems, by stringing the stanzas into a narrative. This innovation did not take hold. The poem, however, has inspired imitations along precisely the same story line. The Meghaduth is the lament of an exiled yaksha (a benevolent spirit) who is pining for his beloved on a lonely mountain peak. When, at the beginning of a monsoon, a cloud perches on the peak, he asks it to deliver a message to his love in the Himalayan city of Alaka.
“Listen to the Exhortation of the Dawn! Look to this Day! For it is Life, the very Life of Life. In its brief course lie all the Verities and Realities of your Existence. The Bliss of Growth, The Glory of Action, The Splendor of Beauty; For Yesterday is but a Dream, And To-morrow is only a Vision; But Today well lived makes Every Yesterday a Dream of Happiness, And every Tomorrow a Vision of Hope. Look well therefore to this Day! Such is the Salutation of the Dawn!”
Mar jawan mar jaawaan, tere ishq pe mar jaawaan – (2)
let me die, let me die, for love let me die to live again
bheegi bheegi sapno ka jaise khat hai yeh
this seems like a letter of summer days, happy days
haay gili gili chaahat ki jaise lat hai
now longing to be fulfilled by dying
mar jawan mar jaawaan, tere ishq pe mar jaawaan – (2)
let me die, let me die, for love let me die to live again
Soche dil ke aisa kaash ho
my heart wants to believe in such affection
tujhko ek nazar meri talaash ho
that in every sight, you should see me
jaise khwaab hai aankhon mein basae meri
like the dreams that reside in everyone’s eye
waise nindon pe silvate padae theri
the same way time takes the form of sleep
bheegi bheegi armaano ki raahat hai yeh
this is what desire desires, its release
haay geeli geeli kwaahish bhi thoh bekhud hai yeh
sunken dreams have only despair to fill them
mar jawan mar jaawaan, tere ishq pe mar jaawaan – (2)
let me die, let me die for love let me die to live again.
The truth of humanity as revealed by Hannah Arendt; Violence is the law of our beings. The Banality of Evil to be replaced by the Laws of Value Not?
There will be a vociferous discussion of the meaning of the word, The Brotherhood of Man as it pertains to law of value for a Fatherhood of God. Teachings to be delivered via the Holy Bible.
A وجع القلب
كان لها أن تعلم أن نرى، أن تبتسم، إلى الحب
هذا هو فقط أن أقول مرحبا
عندما كنت تريد لتقبيل
تتطلع من النافذة
ونتوقع أن ذلك لن
ومن المؤمل أن نسمع بعض لا …
She had to learn to see, to smile, to love, a heartbreak
This is just to say hi,
When you want to kiss
Looking out of the window
We expect that you will not
It is hoped that someone else will know of this crime.
A وجع القلب
هذا هو آخر موعد بعد أن كنت قد بدا رائعة جدا
وينعكس هذا النجوم التي في عينيك
بل هو ضوء القمر الجميلة التي كنت لا ترى
هو يريد لكن لا يمكن أبدا …
A heartache, this is the last time when it looked so wonderful
This star reflected in your eyes is a beautiful moonlight that you do not see, light in darkness that can never be achieved.
A وجع القلب
هذه هي أغنية صرخة سمع أزيز
هذا هو الحب على الرغم من الضرر الذي قد فعلت لك
هذا هو التظاهر بأن الحياة تستمر
وسعى هناك حب أو أن هناك أكثر
A heartache is the song of an owl heard humming
This is love in-spite of the damage done for you
This is to pretend that life continues. Even if
there was no love, there was more to life
A وجع القلب
لم يعد قادرا على مشاهدة عشاق
كان لها أن تضحك والدموع في عينيه
ومن اللامبالاة التي كنت يستقر في
هذا هو مفاجأة في انتظاره كما كان من قبل
A heartache, No longer able to watch lovers
laugh and cry when apart from each other
It is the indifference that they settle into
that prevents a surprise like no other before.
A وجع القلب
هذا هو ووتش وتلمس لا
يحلم ليلة دون وجود أي وقت مضى
بل هو الرواية التي ليست للقراءة بالفعل
بل هو الشمس التي تدفئ أكثر
A heartache, this is a watch that needs no winding and dreams at night that have never been slept in.
It is a novel that has not yet been read
It is sunlight that creates more of what went missing.
A وجع القلب
هذا هو عندما كنت أدرك شخص آخر قد اتخذت مكانك في قلبه
هذه هي الكنيسة فارغة أو نبكي في صمت
إنها مسألة معرفة الجواب دائما
في بعض الأحيان أنها محاربة حتى لو كنت التخلي عن …
A heartache, This is when you realize someone else has taken your place in their heart. This church is empty and forlorn.
It is always a matter of knowing the answer, for
sometimes they fight even if you did give up …
لوعة القلب …
فمن السلام في العالم في قلوبنا.
فنسنت صديقك ..
Friend, a sore heart can only be
mended when there is peace in the world and love in our hearts.
Synagogues of the past and the restored present
Nonviolent resistance (NVR or nonviolent action) is the practice of achieving goals such as social change through symbolic protests, civil disobedience, economic or political noncooperation, satyagraha, or other methods, while being nonviolent.
Gandhi told London’s Jewish Chronicle in an interview in 1931: “I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets, whether his own or those of Britain… in perfect friendliness with the Arabs.”
In 1937, after Arabs tried to stop Jewish immigration to British-administered Palestine by force, Gandhi repeated his view that a homeland for Jews in the Middle East would only be possible “when Arab opinion is ripe for it.”
In his most extended treatment of the problem, an essay called “The Jews,” published in his newspaper Harijan in 1938, Gandhi began:
Several letters have been received by me, asking me to declare my views about the Arab-Jew question in Palestine and the persecution of the Jews in Germany. It is not without hesitation that I venture to offer my views on this very difficult question. My sympathies are all with the Jews.
How It All Goes Down
Pray For Us, Saint Thomas Aquinas
First, the structural deets: Gandhi’s autobiography is divided into an intro, five parts with chapters, and a closing. Most chapters are short and cover a brief episode or two in his life. His account is pretty much in chronological order. The intro outlines his quest for truth, and the closing sums it up, so they show the big-picture message.
Part One gives us Gandhi’s birth (October 2, 1869), childhood, teens, and time in England. He’s influenced as a kid by his religiously tolerant political official father and devout mother. At age 13 (!), he’s married to Kasturbai in a child marriage, meaning she’s a teenager, too, and their parents are the ones who decide they should get married.
After a few years, she becomes preggo with the first of Gandhi’s four children. Once Gandhi’s father dies, a family friend suggests Gandhi go to England to study law to keep the family a high status one. However, his caste tells him it’s against their religion for him to travel abroad.
Meanwhile, his mother is worried he’ll lose his way in the foreign culture and start drinking alcohol, eating meat (his family is vegetarian), and sleeping with women other than his wife, who’s to stay at home in India while her husband has his big adventure. Gandhi tells his caste he’s definitely going to England, and they can go ahead and kick him out…which they do.
As for his mother’s concerns, Gandhi takes serious vows not to touch alcohol, meat, or other women. With that, he’s off to England. After being called to the bar (i.e., after officially becoming a lawyer), he returns to India.
Part Two tells us all about his time in South Africa, where he goes to work with a law firm. He gets kicked off a train due to “color prejudice” (which is what he calls racism), and he decides to fight back—non-violently, of course. He continues studying religion and founds the Natal Indian Congress. He heads back to India for a while, where he meets his mentor Gokhale and others, but is soon recalled to South Africa to continue “public work,” which is his term for what we today might call activism.
In Part Three, Gandhi develops his spiritual practice of self-restraint by taking the brahmacharya vow of celibacy—by now, he’s had his four sons, all with Kasturbai—and develops his political power by leading an Indian ambulance corps in the Boer War. He returns to India, where he attends the Indian National Congress and stays with Gokhale, his mentor. He also practices law there. When his second son becomes very ill, Gandhi refuses the doctor’s advice to give him meat broth, which goes to show how seriously our author takes his religious ideals. Gandhi is full steam ahead by this point for sure.
Part Four has Gandhi fighting the Asiatic Department in the Transvaal, giving legal advice to Johannesburg Indians in land acquisition cases, organizing an Indian Volunteer Corps for the Great War, and more. He tells us about his religious studies, his experiments in diet (fruits and nuts only: dang), and his thoughts on the brahmacharya vow. He’s glad to be celibate, saying that life with sex is “insipid and animal-like.” He feels the self-restraint of celibacy is a purifying practice that makes him a better seeker of truth.
Part Five shows Gandhi at the height of his political power. He founds the Satyagraha Ashram in Ahmedabad, secures help for peasants in Champaran, fights the Rowlatt legislation, suspends Satyagraha after people become violent, edits newspapers, and gets a non-cooperation resolution passed by the Nagpur Congress. And that’s just some of what he does politically.
There’s also his decision to drink goat’s milk when a doctor recommends it for a terrible illness. Gandhi had seen all milk as an animal product, like vegans do today, but decided he needed strength for his public work and that his vow to his mother not to touch milk only encompassed buffalo and cow milk. Gandhi writes that even if drinking goat’s milk doesn’t violate the letter of his vow, it violates the spirit, and he feels quite conflicted and pained over his choice. And that’s a wrap! NOT NOW AND NOT EVER AGAIN.
Winston Churchill / Mahatma Gandhi / 1940-1949
Thomas Aquinas’ theory of moral agency is seen to afford a robust account of human freedom that is grounded in rational volition: free decisions based on human conscience, practical judgment, teleological aims toward natural goods, virtuous choice making.
Pray for the peace of Jerusalem. They shall prosper that love thee. Psalm 122:6.
If I forget thee, O Jerusalem, Let my right hand forget her skill. Psalm 137:5.
A law of value must incorporate the fundamentals of behavior in terms such as “moral power.” It is via this device that authority of a law, in this case, a moral law can be applied to determine truth or value. A realistic definition of such a commanding law is a moral law that has practical implications for religious and secular living. The law of value is not an injunction to refrain or assist in the above-referenced behavior but rather a request and sometimes even a demand to obey its existence. If human beings wish to participate freely, then pardoning of slavery as in the diminishing the sovereignty of independent entities such as those of government, culture and society must be resisted. Adherence to dual sovereignty as expressed by the Founders in the American Constitution has so far allowed for the maintenance of peace and dignity between legislative and administrative powers. The Framers of the Constitution worked diligently to advance a system that would honor the balance of power to be shared and enjoyed. It remains to be seen if a concomitant moral foundation exists within such a constitutional democracy as those of the United States. Establishing the necessary heft of moral authority with the aid of the above-referenced Law of Value is a promising way to free society from falsification of claims and judgments. The undoing of criminal authority without a requisite moral standard can have nations experience unrest, crime, and concomitant despair as is evident in our times today.
When intent is misleading, the forces of evil take over life. What is the point of searching for the truth if the reason is only to betray the very confidence truth always possessed and still possesses now.
Zahid Ne Mera Haasil E Imaan Nahin Dekha God does not perceive the difficulties we humans face in the challenges of our world. Rukh Pae Theri Zulfon Ko Pareshaan Nahin Dhekha Your mein covers the desperate look on my face Har Haal Mein Bus Pesh-e-nazar Hai Wohi Soorat. My fate rests in his hands. Maenae Kabhi Roo-e-shab-e-hijran Nahin Dekha. Yet his veiled face remains hidden from us. Ayae Thay Sabhi Tharhaa Ke Jalway Mere Aage, All sorts of good-will had been displayed before you, Meine Magar Ae Deeda-e-haeraan Nahin Dekha, Even so, The Counselor does not see the ardor of my devotion. Kya kya hua hungaam-e-junoon yeh nahi maloom. As a result, what difficulties I have to face I do not know. Kuch Hosh Jo Ayea Tho Girebaan Nahin Dekha, But when I came to my senses, The Counselor did not care to notice the shattered dreams that lay at his feet everywhere.
May God bless her and keep her in His hands always. Celebrating Kamala Bhattacharya Debi beloved grandmother my mother’s side. Jhoro jhoro borishae bari dhara hai potho bashi, hai gothi hinu, The rainfall will only last until it reaches the shores. Hai gothi hinu hai griho hara. What are those who depend on the starry heaven to guide their journey to do? Phirae bayu, they cry, swiftly return black clouds that carry rain. Shorae phirae bayu, let thunder, lightning and rain sing with one voice again. Dakea karae, who are they calling for in unison? Jononino ashimo pranthorae, they plead for those whose shores are at the end of the world. Rojoni adhara and lightning lost, hai potho bashi hai gothi hinu hai griho hara adhira jomuna thorongo akula bokularae, the restless river Jamuna’s strong waters, thimiro dhokula shogonaei rae dhokularae, Unfortunately, only the timid, afraid to be forgotten, nibiro nirodho gogonae, look up at the empty skies, goro goro goro gorojae, to hear the thunder that carry no rainfall. Choncholo chapula chamokae, the restless lightning nahi shoshi thara, do not have an answer, having lost their way, what are they who carry misfortune to do now? Hai griho hara, the ones for whom the starry heaven carries only empty clouds.