Continuing with the theme of mānkhā avatār or human birth from the preceding two verses, the composer reminds his addressees that the opportunity of assuming the human avatār will not present itself repeatedly. Therefore, in order to attain ultimate salvation, he advices his listeners to make the best of this opportunity and worship the Supreme Lord through recognition of the Imam, as the Manifestation of the Divine.
The first two lines embody a poignant reminder about man’s noble birth in the human form and the fact that this golden opportunity does not come over and over again and hence man ought to optimize this opportunity right in time. In a milieu where the belief in rebirth was deep-seated, the profound sense of urgency in the second
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This means that the Divine Reality knows itself but there is no process of knowing because consciousness of the reality is not an object of knowledge – rather it is knowledge itself, it is absolute intelligence, it is pure consciousness. It is impossible for consciousness to be conscious of consciousness. Therefore, what it is really conscious of is the reality – hence, consciousness is the reality itself, while reality is dynamic consciousness. Thus, as a principle, same as sat (truth), chit or pure consciousness is a perpetually constant and an all-pervading reality that serves as a source of relative consciousness.
Āna(n)d, commonly translated as ‘happiness’, ‘joy’, ‘pleasure’ and ‘delight’, refers to the Divine as the all-encompassing love, pure bliss and beatitude in an absolute sense, free of external dependencies, desires and objectification. Here, love is not a transient phenomenon, nor is bliss a fleeting experience, but rather they are an infinite reality. Devoid of ignorance and imperfection, reality, as dynamic consciousness, is absolute perfection and tranquility. Absolute perfection translates as pure bliss and love. Love and bliss are therefore the very essence of the
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Manifest as the Satguru, this Nūr, according the tenth verse of this composition, is the originator and source of the whole creation. Thus, while pātra represents the physical Person of the Imam or the Satguru, brahm refers to the Nūr, which transcends and defies human comprehension and imagination. Therefore, according to the third line, in order to worship and attain oneness with the brahm, recognition of, and contact with, the pātra is imperative. Thus, the Satguru or the Imam is both, the means and an end. Through the true recognition of the Satguru as the pātra or receptacle of the Nūr, one may realize the essence of the Imam and become one with that essence.
Subsequently, concludes the Pir, complete and final liberation will transpire. Derived from Arabic, the word kul, used in the fourth line, means ‘complete’, ‘total’ in Gujarati. The word nistār also used in the fourth line means, ‘liberation’, ‘emancipation’, ‘deliverance’, ‘salvation’ in Gujarati.
Thus, true knowledge, received through recognition of, and contact with, the Imam leads to freedom, liberation and emancipation. Conversely, lack of knowledge of the Imam or not having the true recognition of the Imam is tantamount to ignorance and disbelief, as stated by the Holy Prophet
Kim Addonizio’s “First Poem for You” portrays a speaker who contemplates the state of their romantic relationship though reflections of their partner’s tattoos. Addressing their partner, the speaker ambivalence towards the merits of the relationship, the speaker unhappily remains with their partner. Through the usage of contrasting visual and kinesthetic imagery, the speaker revels the reasons of their inability to embrace the relationship and showcases the extent of their paralysis. Exploring this theme, the poem discusses how inner conflicts can be powerful paralyzers.
The speaker introduces the idea of the natural cycle of life, where something becomes born and eventually dies. This reflects back to the Native culture where the cycle of life was much celebrated. The idea of "death and birth" symbolizes the speaker 's love that was once born to die in the end. It also symbolizes the pleasure and pain that comes with falling in love. She was born again with the new knowledge and pleasure the love had to offer. However, it is an undeniable fact that the same love that gave her so much joy at one point, gave her just as much pain. A part of her past- self had to die in order for the speaker to be reborn.
In the poem By Watching, Hiram Larew uses signature craft techniques to show the realization that people can regain their conviction in God by conquering the doubt in their mind’s eye.
The indispensability of the flesh to this turning of the self to the Other signifies the excellence whereby the human transcends the angelic.
From the non-duality and interbeing view, one should see that full understanding is constituted of “non-understanding elements.” Understanding cannot exisits alone. Understanding and non-understanding are interbeing and the two are equal. Understanding cannot be created or destroyed. Finally, the “heart” of understanding is emptiness, and emptiness is understanding.
For nothing is self-sufficient, neither in us ourselves nor in things; and if our soul has trembled with happiness and sounded like a harp string just once, all eternity was needed to produce this one event—and in this single moment of affirmation all eternity was called good, redeemed, justified, and affirmed."
While we possess thee, thy changes ever lovely, thy vernal airs or majestic storms, thy vast creation spread at our feet, above, around us, how can we call ourselves unhappy? There is a brotherhood in the growing, opening flowers, love in the soft winds, repose in the verdant expanse, and a quick spirit of happy life throughout, with which our souls hold glad communion; but the poor prisoner was barred from these: how cumbrous the body felt, how alien to the inner spirit of man, the fleshy bars that allowed it to become slave of his fellows
Overall, dwell on this process of changing throughout the poem, it can be understood that the poet is demonstrating a particular attitude towards life. Everyone declines and dies eventually, but it would be better to embrace an optimistic, opened mind than a pessimistic, giving-up attitude; face the approach of death unflinchingly, calmly.
The soul is the creative essence, while all of creation, including art which is human unity with natural things, is said to as Nature. In Nat...
In his work, Who is Man, Abraham J. Heschel embarks on a philosophical and theological inquiry into the nature and role of man. Through analysis of the meaning of being human, Heschel determines eight essential traits of man. Heschel believes that the eight qualities of preciousness, uniqueness, nonfinality, process and events, solitude and solidarity, reciprocity, and sanctity constitute the image of man that defines a human being. Yet Heschel’s eight qualities do not reflect the essential human quality of the realization of mortality. The modes of uniqueness and opportunity, with the additional singular human quality of the realization of mortality, are the most constitutive of human life as uniqueness reflects the fundamental nature of humanity,
be free in a present of God and not without God - to be free from
...thout the enlightenment of the soul to become a part of the life divine, the higher powers pertaining to God.
Masters shows the audience, that the older generations went through an era where hard work and a good work ethic were most valued. Even though the negatives sometimes out weighted the positives, they still kept moving forward with their lives. The older generation realized that life was not always easy, and came with trials and tribulations. He feels that the older generation grasped this concept, better than the youth, and lived through many tough times, yet still tried to live a simple and happy life. The main purpose of the poem, is to illustrate the difference in attitude and motivation between the two generations. It is obvious to the readers, Masters feels the younger generation has a sense of entitlement to a good life, even though the universe does not necessarily owe them anything
Man must come out of his puny self, which is a jar, and become a well, which is a form of awakened consciousness, in order to reach the dimension of the sea which is his real self, his freedom. (41).
...s the difference between the one who is searching for knowledge and the one who attained it as "The man of knowledge sees this first in meditation, with his senses withdrawn; but the man of Brahman even at the time of dealing with the world sees the Self who has entered into all beings. Now the senses and mind are functioning in the response to events in the world, but the Self is not felt to be identified whit the body and mind. It is universal, 'Brahman, in the highest heaven'."(Lingat .1973p.141)