truth

TRUTH.

The nature of truth and the human capacity to have it, to retain it, and to achieve more of it are topics that have occupied philosophers at least since the moment when the goddess told parmenides that she would teach him all things, both the unshaken heart of well rounded truth and the opinion of immortals in which there is no true reliance.

aristotle provides a robust and substantial account of truth which displays and explains truth as a fundamental ineliminable datum for philosophical enquiry

Sri Aurobindo sees evolution primarily as an ongoing evolution of consciousness. He holds that the human mind is much too imperfect a type of consciousness to be the final resting point of nature, and that just as life developed out of matter, and mind out of life, a still higher form of consciousness is bound to develop out of the mind. For his evolutionary ontology of consciousness, Aurobindo bases himself on the Veda¯ntic view of consciousness, which says that

consciousness is pervasive throughout reality and that it manifests as a range of ever-higher gradations of consciousness and being. In matter, consciousness is fully engrossed in its own existence and shows itself only as matter’s habit of form and its tendency to obey fixed laws. In plant and animal life, consciousness begins to emancipate a little, there are the first signs of exchange, of giving and taking, of feelings, drives, and emotions. In the human mind we see a further emancipation of consciousness in the first appearance of an ability to ‘‘play with ideas in one’s mind’’ and to rise above the immediate situation. The mind is characteristically the plane

of objective, generalized statements, ideas, thoughts, intelligence, and so on. But the mind is also an inveterate divider, making distinctions between subject and object, I and thou, things and

other things. Within the Vedic tradition, the ordinary human mentality is considered to be only the most primitive form of mental consciousness, the most ego-bound, the most dependent on the

physical senses. Above it there is the unitary Higher Mind of self-revealed wisdom, the Illumined Mind where truths are seen rather than thought, the plane of the Intuitive Mind where truth is

inevitable and perfect, and finally the cosmic Overmind, the mind of the Gods, comprehensive, all-encompassing. But in all these mental planes, however far beyond our ordinary mentality,

there is still a trace of division, the possibility of discord and disharmony. One has to rise beyond all of them to find a truly Gnostic consciousness, intrinsically harmonious, perfect, one with the divine consciousness that upholds the universe.

Many spiritual traditions have claimed that it is possible to connect or even merge with an absolute consciousness beyond mind, but, according to Aurobindo, it is at this moment for the first time becoming possible to let a supramental consciousness enter into one’s being and transform it in every respect. The comprehensive, supramental transformation of all aspects of human nature is the central theme of Aurobindo’s work. While at present this can be done only to a limited extent, and at the cost of a tremendous individual effort, he predicts that eventually the supramental consciousness will become as much an intrinsic, ‘‘natural’’ part of earthly life as our ordinary mentality is now.

In this chapter a comparison is drawn between Aurobindo’s evolutionary conceptualization of consciousness and the concepts of consciousness more commonly encountered in contemporary

consciousness studies. A number of ontological and epistemological questions arising out of this comparison are discussed. A short indication is given of the ‘‘inner gestures’’ that can help to put

an individual on the path toward the ultimate transformation of consciousness and being, which Aurobindo proposes.
To be continued.

GADHYATHRAYAM

Of the Nine writings attributed to Sri Ramanuja charya foundational thinkers of Visistadvaita, Vedanta and Sri Vaishnavism, the most highly revered throughly known and frequently recited by his present day followers are his three prose poems, The Saranagathy Gadya, the Sriranga Gadhya and Sri Vaikunta Gadya, collectively known as Gadhyathrayam.
The Saranagathy Gadya and the Sri Ranga gadya are written in the First person singular are taken by Sri Ramanuja followers to be the record of his personal acts of sharanagathy or prapatti, the taking refuge at the Feet of the merciful supreme Lord Narayana, in lieu of any other means of the highest goal. Release from the cycle of transmigration and attainment of the abode of bliss.
The Vaikunta Gadyam is said to be Sri Ramanuja's instruction to his disciples as the proper manner in which to perform prapatti as the sole means to salvation.
In Gadhyatrayam Ramanuja appears as a devout and ardent worshiper of God who is thrown into Rapturous fervor  and awe at the conteplation of the greatness and goodness of the supreme being. Here we find he is simply rejoicing to his hearts content in singing the praise of the lord and his goodness.

Saranagathy Gadyam

Saranagathy Gadyam is the longest of the three prose kavyas and is in the form of a dialogue of praise and petition eliciting grace to salvation first between Ramanuja and Sri, the consort of Bhagwan Narayana and later between Ramanuja and Bhagwan himself. The devotee begins by taking refuge with Sri (Saranam aham prapadye) asking that She might mediate. Here he seeks her protection and grace by performing saranagathi to her in the first sentence or choornika. he seeks her blessings for his on coming act of sharanagathi to the lord.
The second and third short sentences are the reply of Mahalakshmi vouchsafing the perfect fulfillment of that saranagathi and the boons that will result thereon.
Then follows the lengthy fourth sentence containing the expression of Saranagathi to Bhagwan preceded by a fervid invocation in impassioned language in which Ramanuja reminds himself of Bhagwan's supreme greatness, nobleness and generosity. He visualizes the lord's personal features, his ornaments, his weapons, his consort, and his retinue of eternal sooris or angels. This seems to be an elaboration of the dvaya manthram, where he is seeking the two lotus like feet of sriman Narayana as his resort for salvation.
In sentences six and seven which are in verse and in sentences eight and nine which are quoted from the geetha, sri ramanuja says, for him there is nothing else of any significance in the world but the feet of the lord.
In sentences ten eleven and twelve he prays that he may be pardoned all the sins which he has comited so far and which he may commit in future, sins of commission and ommision, sins against God, sins against His devotees and others of unpardonable nature.Here he has reached a state of most vivid perception of one whose mass of evil acts heaped during all previous births be destroyed by the accumulation of unequaled good acts for which the supreme person is favorable due to seeking refuge at the lotus like feet and one who has developed spiritual qualities.
Hindu lore is full of instances where Sri mediates on behalf of the prapanna or salvation seeker.
It seems here as if there is some respite after a long ardors journey the first step was when he was able to converse with Sri and she blessed him the second step seems to be when he has asked for pardon from all the follies he has might have committed. then the dvaya mantram is like a second step and here he seeks para bhakthi, paragnana and paramabhakti. then the Lord's reply to Ramanujar that he has forgiven him all the offences commited and his having uttered the dvaya mantram has resulted in his being blessed. and the Lord gives him the assurance that upon death he will attain the holy feet of the lord and become his eternal servant. for now he has blessed him with the immediate task of remaining in Sri Rangam and enjoying the balance of his time on earth performing his duties with the uttering and contemplation on the Dhvayam Manthram. assuring him that  with the expiry of his life on earth he would attain salvation. then Ramanuja Charya requests that he be enabled to have the Lord's remembrance at his last moment which results from service to the almighty. Thus ends the most wonderful prose poetry in 24 lines which stands unparalleled in form and content.
Special Features in this work.
In the major works of Sri Ramanuja Charya we often find him as a conversationalist handling the sharp rapier of logical reasoning to refute rival doctrines and establishing the soundness of Visistadvaita, But here in the Gadya trayam we find he has completely set aside that role and is as if he is his own naked natural self with no thought of the world around him lost in his love for God. His personal God where he is having a dialogue with seems to be on another plain altogether. As if in a Samadi state, where nothing else matters or exists.
stalwarts in the field explain these verses saying it is a great ocean we can only stand on the bank and admire
the contents of such great works.

Sri Ranga gadyam

In describing the individual soul Sri ramanuja followed closely the teachings of Yamunacharya in the Siddhatraya. Although automic in size, the soul pervades the consciousness throughout the body, like the rays coming from the lamp. As the body of God the individual living beings are totally dependent on him but he allows the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on god does not interfere with the free will of the individual. His scientific exposition of the vedantic doctrine and the plan of salvation in conformity with the traditional teachings handed over from the time of the sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority. His successful attempt at bringing to prominence the emotional aspect of the vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of the mind of the devotee can all be seen in this the very short but sweet Sri Ranga Gadyam.
Keeping in mind only the welfare of his disciples Sri Ranga Gadyam seems to have been Scripted by Sri Ramanuujar, it is also known as MITHAGADYAM because of its shortness as compared to Sharanagathy gadyam or Pruthugadhyam. 
"Sri ranga sainam" appears at the end of the first churnika or stanza. This gadyam ends with the beckoning "Sri Ranga Natha Mama Natha Namo stu te." 

Sri Ranga Gadyam is described as a prayer in prose too the image of sree Ranganatha in the temple at Sreerangam near Trichy, Tamilnadu.
The gadyam has five churnikas and two slokas.
The first stanza has the meaning of the uttarabhaga i.e. the second part of the dvaya mantram, while the second stanza contains the meaning of the first part purvabhaga of the dvaya mantram. it also has the details of personal eligibility (adhikarivisesham & karpanya ) meekness or humbleness. the third stanza conveys the significance of the other requirements of prapati or sharanagathi in particular (Mahavisvasam)
Two slokas follow this as the sastraic testimony or pramana for the meanings already adduced.
the next sentence (Pankti) proclaims the power of prapatti vakya the mere utterance of which fulfills the desire of self surrender for even those who do not have the capability for the practice of purna prapati. The preliminary requirements of panchakam viz anukulya sankalpam, prati kulya varjanam, karpanyam,gopthruthva varanam and Maha vishvasam then and then only atmanivedanam or surrender of the self.
In the final stanza or the seventh part, of the gadyam through fourteen exclamatory phrases the meaning and significance of the word Narayana are explained fully, followed by the words "Namo(a)stu te" which emphasizes the importance of Bharanyasa or surrender of the burden of protecting one's self, a prayer for the fruit of self surrender. a pledge to serve the Lord according to His wish alone.
the first choornika reads like this:

Of our lord who takes His repose in Sreerangam, who is the Supreme Self and the supreme Brahman, who has under his control the essential nature, the continuance and the varied activities pertaining to the three kinds of sentient beings and the three kinds of insentient matter of the Lord who is unstained by any form of affliction, karma and other such blemishes, who, by his very nature and for all time, is in an unsurpassed measure, the great ocean of hosts of innumerable auspicious qualities such as omniscience, unwearied energy, supreme lord ship, changlessness, powerfulness, splendor, easy accessibility, love to all beings, gentleness, straightforwardness,  goodwill to all, impartiality, mercy, sweetness of nature, profoundity, generosity, proficiency, firmness, courage and irresistible strength, who has all objects of enjoyment ever under his control, whose purposes are ever accomplished, and who is ever bent on helping all beings and is full of gratitude --- of Bhagavan in His perfection and fullness I pray that I may become the eternal servant whose sole delight consists in rendering all forms of service suited to all situations and circumstances prompted there to by the boundless and unsurpassed love resulting from experiencing Him vividly and without intermission ---I, who have now become enlightened enough to realize that my essential nature is solely to enjoy the bliss of being His eternal servant ever subject to His control, with Him as my principal source of enjoyment and with love to Him alone.

Bhakthi and the means to bhakthi consisting of right knowledge, which arises from right action and spiritual qualities as goodness and religious faith which are conducive to right action, can obtain eternal service to the lord.

Sri Vaikunta gadyam.
Unambiguously outlining the doctrine of sharanagathy which is atma vivaham. wedding of the Jivathma to the Paramathma.
As a result of Sri Ramanuja charya rendering in an exquisite manner the extremely soulful, highly intimate and deeply intense the sharanagathy and the sri ranga Gadyam, he was blessed with an exquisite vission of sri Vaikuntam.
The Gadyam forms a  salutation in a prose poem eulogy in which long strips of adjectives and epithets are interspersed with shorter strings to provide a mesmerizing effect on both the listener and the person rendering it. this form of salutation is unique to sri vaishnava tradition.
the Vaikunta gadyam is the description of Vaikunta through the eyes of a liberated one (mukta Jiva) In it is contained an important message that surrender to Lord Narayana's Lotus feet (Narayana Sayujyam) results in Salokyam (attaining the abode of Lord Narayana, Sarupyam (shudha Stavam) and sameepyam (remaining close to the Lord.
The eternal Kainkaryam performed by Nitya suris like anantha, garuda, Visvaksena and the dwara palakas of Sri Vaikuntam is most beautifully glorified and a brief glimpse of the bountiful treasure awaiting mukta is provided by sri Ramanuja charya.
Description of Vaikunta.
Vaikunta also known as Thiru Nadu, Thiruparamapada, and Paramakasam.
It is said that the mukta's who have reached Paramapada look like God and are even seen spending their time rendering service to God.
Paramapathanathan or The Lord is seen in a sitting posture. The Thayar is known as Peria Pirattiar. The theerthas here are Viraja nadhi and Iramadha Pushkarini. the vimanam is Ananthaga Vimana.
No mukta who attains vaikunta returns but various religious literature enables us to get an idea of the Vaikunta which is explained by Nammalwar in Soozh visumbu adimukil.
by Pillai Lokacharyan in archiradhigathi and Sri Ramanujar in vaikunta gadyam.
Vaikunta Gadyam has six subsections. In the 3rd sub sect the acharya describes the archiradi path taken by the mukta to reach vaikunta, and the glorious beauty of Vaikunta itself.It is described as Divya Loka meaning divine land of bliss. It is said to be beyond the comprehension of even Brahma and the other devas.
Vaikunta is described as "divya avarana satasahasra vrite", It has beautiful Kalpaka trees "divya kalpaktarupesobhite" the Lord is seated and is surrounded by beautiful gardens on all sidesits "athipramane" very vast. The hall of audience is studed with gems "vichitra ratnamaye, divya stana mantape" it is bright and effulgent with innumerable pillars of precious stones (diya rathna stamba)( sat sahasrakaithiba roopa shobhite) the floor is paved with a variety of precious gems, "divya navarathna krutasthala virchitrite" embroidered canopies,"divya alankara alankruthe" the gardens are full of sweet smelling multicoloured flowers, (divya pushpa)
It is(nirasta athisaya anandaika rasatyacha) it is limitless filled with divine music by the bees etc. the breeze is gently blowing, it is intoxicating fragrance gathered by chandan, ahil, kapoora,
Ramanuja then describes the Lord, His various aspects, the jewels that He is wearing etc. The Lord has two wide eyes which look like freshly blossomed lotus flowers. He resembles the clear blue cloud (swacha nila jeemuta sankasam). He is blemishless (athi nirmalya). He is very cool (athi seethalaya). He is young and delicate (athi komalaya, nitya youvanaya). He has the brilliance of a gem. His divine wonderful nature is beyond the comprehension of one's mind. He is an ocean fo nectar (achinthya divya, arpuda nitya yowana lavanyamaya amrutha sagara.) The curls of hair of Perumal are playing on a soft tender forehead which is moist with mild sweat.
The beautiful, sensitive face of the Perumal reflects its joy on seeing the devotee. The face itself looks tender like a lotus which is about to blossom. His eyes also are like freshly blossomed lotus flowers (ambuja charulochanm). His raised eyebrows look like a tender creeper and it reflects His concern for the devotees. His lips are beautiful and are sporting a bewitching smile (suchi smitham). His cheeks are also tender. His nose is sharp and long (unnasam). His conch - like neck is slim. The neck looks more beautiful with the locks of flowing curly hair and His ear drops extending upto His shoulders.
His hands are so tender that one can see the impression of the blue lillies worn by Thayar on Her ears, and of Her ear rings and braids of hair caused when Thayar embraced Perumal with happiness for having extended His rakshaka swabhava i.e. umbrella of protection towards Her children (His devotees). The Lord has four arms which look like the branches of a kalpaka vruksha. His hands reach down upto the knees which is the lakshana of a Paramapurusha. His pink palms have beautiful lines (divyarekha alankruta). His fingers are adorned with valuable rings (divya anguliyaka virajitham). His Thiruvadi resembles freshly blossomed lotuses. (Tatkshana unmilitapundarika sadrusa charana yugalam).
The Lord is wearing a beautiful crown (athi manohara kirita makuta). K-rita is a crown that a king wears whereas makuta is what is worn at the time of pattabhisheka. The combined use of these two words establishes beyond doubt the supremacy of Perumal. He is the unquestioned ultimate monarch. He is wearing a pendent on the top of the forehead (chuda), a decorative cover for the ears cvatamea), ear drops with the fish motif (mikara kundala), a neck band (graiveyaka), rows of chains hanging on the chest (hara), armbands (keyura), a circular band adorning the wrist (kataka), the mole like mark on the chest (Srivatsa).
He has the famous Kousthubha gem on His chest. He wears rows of stringed pearls (mukthadhama). The band worn around the waist (udarabandha), the golden yellow silk cloth (pitambara) and the band of woven gold threads which is used like a belt on the waist to hold the pitambara, beautiful anklets (nupura) and many other jewels. Each of these jewels by association with Perumal is said to exude sweet fragrance (divya gandhiah). Decorated by these divine ornaments, the God is effulgent and a thing of beauty which is a joy for ever. Besides, He is adorned with vyjayanthi vanamala (a garland of unfading flowers). He is holding the panchaayudhas viz. the conch, the discus, the mace, the sword and the bow in His hands.
Ramanuja then describes His attendants. First one to be described is Vishvaksena. The entire weath (aiswarya) of the Lord is entrusted with Vishvaksena who is capable of managing the tasks of creation, protection/destruction of all movable and immoveable objects with his mere thought. He is of great service to Perumal. The other close attendants are Vainatheya i.e. Garuda who is the Lord's vahana. The others are Gajanana, Jayathasena, Harivatra, Kalaprakruti, Kumudaha, Vamanan, Shankakarnan, Sarpanetran, Sumukan, Suprathistithan. All these nityasuris are people who are free from the bondage of samsara unlike the muktas who had gone through the samsara sagara and only later were freed by the Lord's grace. The nityasuris are for ever rendering service to the lotus feet of Bhagavan and their sustenance and daily food is rendering kainkarya to the Lord. Such nityasuris are countless in number in Vaikuntha.
The look of grace (divya kataksha) of Perumal pleases the entire world. The beautiful words that come out of His mouth add to the beauty of the mouth itself. His speech is characterised by admirable qualities like audibility, clarity, meaning, sweet, grace etc. i.e. (divya ghambirya, oudarya, maduryadi, anavadika guna). His words are full of pleasant ideas which are pleasing to the mind. His words are sweet like nectar and indicate His happiness. Such are the kalyana gunas of Perumal.
Having thus described Vaikuntha and the Perumal and others residing in Vaikuntha, Ramanuja says that this vision has to be remembered every day at least once so as to sustain oneself. That is why he says "Tatascha pratyaham atmo jjeevanya evamanus-marate".
He says that the devotees should be ever eager to realise this bliss and should be itching to be taken into His service. Narayana should be the only goal as He is the only master (mama natham). Our master for generations (mama kula deivatam), our saviour for many generations (mama kuladhanam). He is the support and sustenance like one's mother (mama matharam), He is the father (mama pitharam), He is my all (mama sarvam). To see and to think of such a Perumal one should be impatient.
One should wonder as to when one would have the blessing of experiencing the lotus feet of the Lord on one's head. One should wonder as to when he would be blessed by the grace of the cool gaze of the Lord's eyes and to be commanded by Him in His sweet friendly and clear words to be of service to Him. Similar feeling of impatience is mentioned in the line in Thiruvaimozhi 8-5-7 when it is said "mugappe koovippani kollai". It means that I request God to call me and use me for doing eternal kainkarya i.e. service to Him. Ramanuja says that one should show desire for eternal service to Lord i.e. Sarvadesa, Sarvakala, Sarvavasta chita atyanta seshabhavaya). When that offer of service is accepted by God (sweekrutah) the result is removal of all worldly ills (samasta klesa apaham) and conferring absolute supreme happiness and bliss (niruti saya sukhavaham).
The result is therefore two fold, one is negative in nature i.e. removal of one's problems, the other is positive i.e. conferment of anantha, bliss. To get this one should offer to do kainkarya (service), God should accept (sweekrutah) and then place His divine lotus feet on the supplicant devotee's head (sirasikrutam). The contact with His feet (Tiruvadi) makes one experience a joy as if one has had a dip in an ocean of nectar (amrith) i.e. amrita sagarantarnimagnah and sarva avayava sukha masita i.e. every inch of one's body experience the joy and bliss.
To experience and enjoy that bliss one should eternally seek His feet. To conclude let us quote the words of alvar who says "thai nadu kanrae polae, than thuzhaiyan adikkae oye nadi kollum". Translated it means Oh you mortal, you should seek the feet of Bhagavan even as a calf goes seeking its mother, the cow. Only then swamy sambandam gets established when the devotee is swa (property) and Perumal is swamy (the owner of that property). This is again explained clearly when it is said.
     "Svatvam atmani sanjyatham
           Svamithavam brahmani stitham"
The jeevatma has the quality of a thing, a piece of property. Bhagavan has the quality of the owner of that property.
To conclude Ramanuja describes Vaikuntha and Vaikunthanatha and advises the devotee as to what should be the attitude of a supplicant and seeker of moksha. Let us follow the instruction and wake into that heaven.

I wish to only conclude with prayer - into that Heaven of Bliss, My father, let all of us awake.

Ramanuja's philosophy.

No philosophy springs full fledged from the mind of its creator. In a word no philosophy is without pedigree. Be it the eastern  or western Philosophies have arisen in an attempt to answer certain questions as well as the answers given to them have a history.
Ramanuja is concerned to prove the reality of the world with God as its creator. He believes that unless the reality of the individual selves and of the external world are affirmed all of our experience remain meaningless.
Brahman to Ramanuja is personal and the creator of persons all of whom in consequence have an equality of status not only metaphysically but also as a group. This view cuts across the inequalities based on caste and race. all are creatures of the same eternal Brahman.
I am Brahman the mechanical repetition is rejected by Ramanuja charya as it contributes nothing to the individuals understanding of the God or the establishment of any relationship with Him.
In Ramanuja's system not only is the activity emphasized but also the function of the will. Accordingly stress is laid upon the freedom of the individual. Salvation for Ramanuja is not absorption into the absolute but fellowship with Him.
Ramanuj's theory of knowledge is an impressive community of ideas. for Ramanuja all knowledge whether finite or infinite is a dialectical process which illuminates not only the nature of our self conscious life, but of the infinite life and purposes as well. Growth in knowledge of one is growth in knowledge of another. ramanuja regards the animating principle of both knowledge and existence as completely logical, so for him ultimate reality is a kind of energizing reason. No gap exists between thought and reality. The law which governs the development of our thought into a system of knowledge differs in no essential way from the law governing the expression of reality itself.
Hence the epistemological inquiry is not only revelatory of the inward nature of our self conscious being but of the inward nature of the divine being as well.
Ramanuja draws no distiction between absolute and relative truth/ knowledge. The apperance of the distiction between them is owing to a failure to see knowledge in the light of its full development and concreteness.(Relative knowledge is merely partial and imperfect vision and this partiality and imperfection charactherises both popular and scientific knowledge)
It is the philosophic knowledge that yields the infinite truth all relations implied in knowledge are seen as constituting a completely unified system. Epistemology is thus of the highest philosophic importance in the system of Ramanuja. It is confined neither to common place realism nor to subjective idealism. It is happily free of any tendency to deny the co implication of subject and object and it avoids the bare abstractions of a purely logical view. Along with realism it emphasizes the presentation of the object to the subject at the same time it recognises that the two do not merely confront one another but are brought together in a higher synthisis. 
According to Ramanuja the development of the thought is from the abstract to the concrete, from the indeterminate to the determinate and from relative improvishment to an ever growing richness. Always the tendency of thought is to errect a concrete world of knowledge whose parts exist together in a system.
Ramanuja recognizes four sources of knowledge: sense perception, inference, testimony or sabda and intution.

Knowledge always belongs to and exists for a self.

The self is nothing but the knowing "I"
That which is different from the body, senses, mind, and vial airs, which does not depend on other means, which is permanent, pervading, dividided according to bodies that is the self blessed in itself.



Knowledge of the truth or reality is an integral part of Dharma, if not an integral part it is an essential principle without which dharma cannot remain intact. hence dharma is not merely an external practice or show but it is a sacred code of conduct or performance or accomplishment, which is closely linked with the knowledge of truth. Just as food enables the body's growth and development, Knowledge of the truth facilitates the growth and evolution of the mind, the intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the paramathma can be attained.
worship of Vishnu or Narayana and devotion to him consitutes the principal means of liberation. He is endowed with six auspicious qualities of jnana,sakti,aisvarya,bala,viryya,and tejas. So he is saguna. As he is devoid of all natural and impure qualities he is also called Niguna. He lives in the heart of all bhutas and so he is called vasudeva. Knowledge of Vasudeva is a supreme form of knowledge and god realisation is possible through devotion and self surrendering love.

The Mind Body Problem.

The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the perview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life'stransactions.
Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self. 
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expanshion on the one hand and contraction on the other. That the  expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the emperical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or prespective in the life of the Divine.

Faith Prayer and Grace. cra.

The Fabric of faith prayer and grace is central to the good life for they all relate to the man god relationship. according to the theist by virtue of his being embodied man is alienated (relatively) from God, who is his destiny. The alienation is due ultimately to a fundamental defect say sin, or a beginningless nescience. Hence the goal of man is to seek and find his lost identity in the kingdom of God.

This implies that human existence is not merely a bondage, but an opportunity to overcome the defect in  question and to regain the lost identity. In this enterprise, however partly because the defect to be remedied is mysterious or beginningless, man cannot succeed wholly on his own, god has therefore to intervene positively with his grace. As God's noticeable operation in human life, grace is his quiet call and aid to salvation. Faith and prayer are our manifest response to this call.

The nature of the self is such that though it is distinct entity it forms an organismic unity with the Lord. when however it comes under the delusive influence of the begginningless nescience permiating karma, it looses hold of its identity as the sesa of the lord and builds up an emperical and particularized ego (abhimana) and begins its existence of karmic bondage. its being enveloped by ignorance in the form of karma marks its entry into the continuous surge of samsara.  the prestine purity of his personality as in God now disappears. Only grace can redeem him from this depersonalization, In the process of recovery so to speak man is to co operate with His grace by way of his own faith and prayer. both of which aim at making him realize his essential dependence on God and live in accordance with this realisation. In both faith and prayer the element of feeling is pronounced.

Equivalent of Faith is Bhakti, Upasana, sraddha, nistha etc. 

muajis school song.

Swamy devane loka pavane te namosta namostute
Deva devane hasta padagalindalu mana dindalu
navu madida papa vellava hoga ladisu begane.
kava rillavu nina bittare surya ne jagadisha ne
Nene tayevu nene tandeyu nene yamoda nadiyu
nivu palisa dirda lembavu bere palipa rillavay
aduvagalu navu bhojana maduvagalu sarvada
nodu ne daya dirdalemanu palisay bhaghavantane
sri mahatmane yema tapugal yela manisi palisay.
nene bandhuvu nene bhagyavu nene vidyayu budhiyu

Nityam Sri rama mantram nirupa madhikam
neti sowbhagya mantram patyam sri rama ratnam 
sada mala hrudaye sarvada arogya mantram.

my mom used to sing this song when we were young.
there may be mistakes please correct if you know the correct version.   also the arogya benediction is from which purana or stotra

Shool song

school song.
Scence of our childhood scence of our youth
the school we love and cherish dear
preparing us for life's rough way
St Ann's for ever we will cheer.
God bless our dear old school
Our mother's sister teachers all 
our playmates too and all our friends
who write their names immortal
St Ann's our Alma mater dear
God bless u is our daily prayer. 

Knowledge is power we do admit
but that alone is not worth while
for morals good and virtues rare
St Ann's for ever we will cheer
God Bless our dear old school

Our mother's sister's teachers all
Our playmates too and all our friends
who write their names immortal
St Ann's our Alma mater dear
God bless you is our daily prayer.




Sishya school song.

Hail Alma Mater dear, to us be ever near
Help us thy motto bear all through the year
To strive to aspire, endeavour to excel
and achieve the goal we desire.


Chorus: Sishya, sishys we are strong and faithful
We'll strive to serve and try the right to do
Sishya, sishya we are loyal and greatful
We'll do our best to truly honour the blue.

sishya is the home of our learning
That will be with us our whole life through
Caring and sharing our flag proudly waving
We'll march together under the banner blue.