Author Topic: The Self-Effulgent Truth  (Read 3094 times)

Nagaraj

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The Self-Effulgent Truth
« on: March 19, 2012, 08:02:03 AM »
The Supreme Brahman is defined as Om Tat Sat and this indicates His omnipresence — the all-pervasive quality, not merely of space but also time, and hence it is synonymous with Eternal Truth. The quest for Truth is thus the pursuit of salvation. This Truth is always unchanging and also elusive. Hence to comprehend it sincere seeking is indispensible, and along with this, Jnana and Vairagya are also essential.

But these are not easily attained and in the Bhagavad Gita, Lord Krishna states that perhaps after many Janmas, a Jivatma, who remains steadfast in his pursuit of salvation, may attain this, pointed out Sri K. Srinivasan in a lecture. Like a small insect caught in a swirl of water and unable to get out of it, the Jivatma gropes in the cycle of birth. Human beings have a past and future and human birth provides an opportunity to make use of the present to fashion one's future — the chance to avoid further birth.

When in this world, the compulsion to live in it imposes an involvement with it. Even repeated instruction from preceptors, discussions and debates on this subject, etc., are not very helpful to assimilate the truth because the mind carries with it the strong vasanas and imprints. These act as hurdles, adding to the confusion and ignorance inherent in us. Man is endowed with the power to think, reflect and judge.

This capacity is directed to worldly matters. The logic of reasoning is not helpful when the enquiry is directed to the metaphysical and esoteric truths of the Self. The transition from the known to the unknown is possible only with faith and intuitive realisation. Though the sense organs chase the sense objects of the world, the possibility of directing the senses inwards to recognise the effulgent Self that is immortal is available to human beings.

The Self is the essence of consciousness. It propels the body-mind-complex and is self-effulgent. It can reveal the objects but it cannot reveal itself. Consciousness is the power that causes the eye to see, the mind to think, the ears to hear, etc. Once the hurdles are removed, truth automatically shines.

(The Hindu Newspaper)

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Self-Effulgent Truth
« Reply #1 on: March 19, 2012, 10:53:05 AM »
Dear Nagaraj,

Mumukshtvam again comes from a deep desire to attain liberation, considering all other pleasures of the world as immaterial.
For this Sri Bhagavan says one should develop nirasa, i.e vairagyam or desirelessness for worldly pleasures.  Once this vairagyam
is attained, naturally the mind would be inclined to desire what is everlasting, viz., salvation. One should leave everything to God.
And surrender to god with great love. One should be like a bit of leaf thrown on to the stream of running water. Let the stream take the
leaf (i.e. me) to any place, any distance. At some place, after some distance, it would place me on the shore (of liberation).

Total devotion to God is essential.  Sri Bhagavan says in Sri Arunachala Nava Mani Malai: Verse 7:

aNNA malaiyAi adiyenai aNda anRe Avi udal
koNdAi enakku or kuRai uNdo kuRaiyum guNamum nee allAl
ennen ivaRRai en uyire eNNam adhuvo adhu seivAi
kaNNe un dhan kazhal iNaiyil kAdhal perukke tharuvAye.


Surrender and be still. Do not take stock of good acts and bad acts of yourself., Only ask Him more more love for you!

Arunachala Siva.         

Nagaraj

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Re: The Self-Effulgent Truth
« Reply #2 on: March 19, 2012, 11:22:45 AM »
Dear Subramanian Sir,

Such beautiful verse, Once when his Kaupinam was so badly torn that, he had to remove one thread from the same Kaupinam itself and selected a nice thorn from the bushes and made a nice beautiful needle thread and stitched the holes in his Kaupinam. He also went on to say, how Muruganar, in ecstasy wrote a verse on this, as follows:

cod-piece – the cloth with a thousand holes, which was immortalized in poetry by Muruganar as “Indra” for Indra has a thousand eyes!

Still enakku orkurai undo? still what deficit do I have? what deficit do I have?

I wish pray we are all blessed to sing

enakku orkurai undo? What deficit do I have?

Salutations to Bhagavan
« Last Edit: July 09, 2014, 02:14:21 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: The Self-Effulgent Truth
« Reply #3 on: March 19, 2012, 12:08:18 PM »
Dear Nagaraj,

Once Devaraja Mudaliar asked Sri Bhagavan: While Manikkavachagar has sung - Avium. udalum, udamai ellAmum... in Tiruvachakam.
However, you have not mentioned about udaami - possessions. Why?

Sri Bhagavan said: Maniikkavachagar was a minister. So he might have had some possessions. But for me, where are possesions?
I can give Him only my Avi and udal.

Manikkavachagar sings in some other verse in Tiruvachakam:

odum kavanthiyume uRavenRu uL kasinthu.....  (Kula Pathu, Decad of joyful heckling.)

Keeping only alms bowl and coupina as my only relative, and melting within.......

Arunachala Siva.

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Re: The Self-Effulgent Truth
« Reply #4 on: March 26, 2012, 12:07:53 AM »
all this gaining and removing is a trick of the mind .... simply stop and see the truth of who you really are , without any grasping or rejecting   
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: The Self-Effulgent Truth
« Reply #5 on: March 26, 2012, 02:56:48 PM »
Dear Beloved Abstract,

All these descriptions are expressions of devotion, bhakti.  To tell God, 'You have taken my possessions. How can I live?
You have not removed my inadequacies.  How can I merge with you?  I am still suffering from pangs of lust, anger, and greed.
Where is relief for me?' These pageants of bhaktas are natural.  You may be knowing that Sri Bhagavan composed these poems,
after Self Realization, (where as you say there is no gaining, no losing,)  in a pure bhakti mood. Again this poem was written for
the sake of other alms seekers but at the same time,  He expressed His love and devotion to Arunachala, as if Arunacahala was
different from Him.

A Jnani can also be an ardent bhakta. An ardent bhakta might have also already realized the Self. Both the bhavas are seen
in bhakti literature. A Jnani does never have any derisive approach towards bhaktas.

Sri Bhagavan used to say: The great four Saiva Saints, Tiru Jnana Sambandha, Tiru Navukkarasar, Sundarmurti and Manikkavachagar
-- had expressed their state of self realization, right in their very first verses. But they continued to pour bhakti bhava in a total
of 15,000 poems  among themselves.   

Arunachala Siva.   

Beloved Abstract

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Re: The Self-Effulgent Truth
« Reply #6 on: March 26, 2012, 09:01:51 PM »
yes , a play , acting out their parts knowing full well it is not who they really are .
simply stop telling the story of the self and see who you are without it

Subramanian.R

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Re: The Self-Effulgent Truth
« Reply #7 on: March 27, 2012, 09:56:15 AM »
Dear Beloved Abstract,

Once in the Old Hall, devotees were singing Ramana Sadguru Rayane.... song composed by Sri Satyamangalam
Venkataramana Iyer. Along with devotees, Sri Bhagavan also was joining singing Ramana Saduguru Rayane....
The devotees, some of them were astonished and asked  Him: Bhagavan!  You are yourselves singing the song praising
Yourself!

Sri Bhagavan said: Who is Ramana Sadguru Rayan? (Who is the great Ramana Sadguru?). Is it not Arunachala who is
the great Ramana Saduguru?  Ramana means one who confers Bliss, love and devotion.  All laughed.


Arunachala Siva.   

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Re: The Self-Effulgent Truth
« Reply #8 on: March 27, 2012, 08:36:16 PM »
 :)
simply stop telling the story of the self and see who you are without it