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0081.Abhirami Andhadhi Slogan 79

To Avoid Wrong Company

(Dear Readers
i am jumping to Slogan 79 after slogan 4 for the simple reason that Abhirami blessed her favourite child Abhirami Bhattar on this day-today-6.2.08- being New moon day of the Tamil Month ' Thai'
after reciting this 79 th slogan My Divine Mother Abhirami appeared before him and assured that She would save him and not to worry; telling that she removed Her diamond ear ring and flung into the space which glittered like thousand moons joined together;
My Mother ordered Bhattar to complete the 100 numbers which he willingly obeyed;
Today being that day of Her grace i wanted to share my Mother's blessing with you all; as i am also over fire waiting for my Mother to have mercy/pity on me;
After this i will continue from slogan 5 and complete)

Tamil Transliteration

vizhikke aruulundu, abiraama vallikku vedham sonna
vazhikke vazhipada nenchundu emakku; avvazhi kidakkap,
pazhikke chuzhanru, vem paavankale seidhu, paazh narakak
kuzhikke azhundhum kayavar thammodenna koottiniye?

Mother Abhirami!
Graceful eyes are Thine only!
Inclined to tread the path of Vedas to devotion!
When blessed to follow the divine route,
Should I associate with the immoral?
Deep in the whirlpool of deadly sins
Repenting their wrong and resultant sin
Making my way to hell! Simple Meaning:
Abhirami’s eyes are filled with grace ever; I have the mind to worship Her as prescribed by the Vedas; so why should I be associated with unscrupulous elements who are the wrong-doers always accumulating sins and get immersed in the hell?


Magnet attracts iron pieces from any mixture; Abhirami’s graceful eyes attract Her children towards Her; Her grace gives Her children the will power to be always associated with Her; if that association is in place there is no need for any other association; the logic is that when light is in place there is no room for darkness.

Let us see how Her grace and the mind-set of Her children are equated:
In his Posterior Analytics and Metaphysics, Aristotle wrote, 'All causes are beginnings..., '... we have scientific knowledge when we know the cause..., and... to know a thing's nature is to know the reason why it is...' This formulation set the guidelines for subsequent causal theories by specifying the number, nature, principles, elements, varieties, order of causes as well as the modes of causation. Aristotle's account of the causes of things is a comprehensive model.
Aristotle's theory enumerates the possible causes which fall into several wide groups, amounting to the ways the question 'why' may be answered; namely, by reference to the material worked upon (as by an artisan) or what might be called the substratum; to the essence, i.e., the pattern, the form, or the structure by reference to which the 'matter' or 'substratum' is to be worked; to the primary moving agent of change or the agent and its action; and to the goal, the plan, the end, or the good that the figurative artisan intended to obtain. As a result, the major kinds of causes come under the following divisions:
· The material cause is that 'raw material' from which a thing is produced as from its parts, constituents, substratum, or materials. This rubric limits the explanation of cause to the parts (the factors, elements, constituents, ingredients) forming the whole (the system, structure, compound, complex, composite, or combination) (the part-whole causation) .
· The formal cause tells us what, by analogy to the plans of an artisan, a thing is intended and planned to be. Any thing is thought to be determined by its definition, form (mold) , pattern, essence, whole, synthesis, or archetype. This analysis embraces the account of causes in terms of fundamental principles or general laws, as the intended whole (macrostructure) is the cause that explains the production of its parts (the whole-part causation) .
· The efficient cause is that external entity from which the change or the ending of the change first starts. It identifies 'what makes of what is made and what causes change of what is changed' and so suggests all sorts of agents, nonliving or living, acting as the sources of change or movement or rest. Representing the current understanding of causality as the relation of cause and effect, this analysis covers the modern definitions of 'cause' as either the agent, agency, particular causal events, or the relevant causal states of affairs.
· The final cause is that for the sake of which a thing exists, or is done - including both purposeful and instrumental actions. The final cause, or telos, is the purpose, or end, that something is supposed to serve; or it is that from which, and that to which, the change is. This analysis also covers modern ideas of mental causation involving such psychological causes as volition, need, motivation, or motives; rational, irrational, ethical - all that gives purpose to behavior.

Theories of causality in Indian philosophy focus mainly on the relationship between cause and effect. The various philosophical schools (darsanas) provide different theories.
The doctrine of satkaryavada affirms that the effect inheres in the cause in some way. The effect is thus either a real or apparent modification of the cause.
Form the above we can make out that Abhirami’s grace and the devotee’s inclination to be at Her feet are complementary.


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Comments (2)

Very nice keep it up http: // See this link for my poems and please comment on the poems
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