What is Truth?

[Guest guest]

1. Mahavakyas from Upanishads express the knowledge of Self-Realized

sages. Even though we cannot grasp the full meaning, these have a force

behind them which works on us as we struggle to understand with faith.

 

2. The words of a Self-Realized Guru like Sri Ramana illuminate our mind

and when it is ripe helps it to abide in the Self which is pure

consciousness.

 

3. The Knowledge of the Self is Self-Knowing and needs no external

reference, as it is Whole and Complete.

 

When the words of the Guru and the Upanishads (scriptures) converge with

our experience, then we know that everything is swallowed up by the

Heart and the Reality That Is, Shines All By It Self. This is why the

Scriptures say that Self Knows It Self by It Self and through It Self as

Supreme Reality, Eternal and Whole.

 

--

 

 

 

community blog is at

 

http://.net/blog/

 

"Love itself is the actual form of God."

 

Sri Ramana

 

In "Letters from Sri Ramanasramam" by Suri Nagamma

[Guest guest]

advaitin, Harsha wrote:

>

> 1. Mahavakyas from Upanishads express the knowledge of Self-

Realized

> sages. Even though we cannot grasp the full meaning, these have a

force

> behind them which works on us as we struggle to understand with

faith.

>

> 2. The words of a Self-Realized Guru like Sri Ramana illuminate

our mind

> and when it is ripe helps it to abide in the Self which is pure

> consciousness.

>

> 3. The Knowledge of the Self is Self-Knowing and needs no external

> reference, as it is Whole and Complete.

>

> When the words of the Guru and the Upanishads (scriptures)

converge with

> our experience, then we know that everything is swallowed up by

the

> Heart and the Reality That Is, Shines All By It Self. This is why

the

> Scriptures say that Self Knows It Self by It Self and through It

Self as

> Supreme Reality, Eternal and Whole.

 

Namaste H-ji,

 

It seems to me that this is the same question that Pilate asked

Jesus at his interrogation, and Jesus answered by no response. For

there really isn't an answer. We get close intellectually or even

emotionally but the only truth is Moksha and breaking the connection

with joy and pain.

 

Somebody was talking of Vairagya but that is only an illuion if one

isn't a Mukta. One can develop some equanamity, some detachment but

until the Jiva merges in the Self the emotions will always finally

rule. This is probably why some prefer the yoga of Bhakti for one

cannot escape it anyway. Or not completely anyway!

 

The only thing I find about the intellect is that its awareness and

reasoning power give us a reason and understanding why the lower

self behaves in an emotional manner.

 

I have found in my life so far that the only cure for grief and pain

is Moksha and to a lesser extent--------Time.....I'm not a Mukta so

I am left with time...........ONS...Tony.

[Guest guest]

Tony OClery wrote:

> Namaste H-ji,

>

> It seems to me that this is the same question that Pilate asked

> Jesus at his interrogation, and Jesus answered by no response. For

> there really isn't an answer.

>

Dear Tony-ji,

 

Sometimes, a problem or a question cannot be solved or answered at the

level that it is postulated. To solve Fermat's last theorem (for which

Fermat claimed to have a simple proof) took over 300 years and used very

complex branches of mathematics that were developed long after Fermat

had passed away. So as far as there being no answer to the question of

"What is Truth?", one could easily inquire about the reality of the

level at which the question is raised.

 

We can all identify with the grief you recently described at the loss of

your beloved pet. Joy, grief, pleasure, pain, etc. are of the nature of

the body and hence unavoidable. If we meditate on the nature of Vairagya

(detachment or dispassion), it seems clear that efforts to be detached

can serve as resistance to that what is natural thus take our attention

away from the Self. Self by its very nature is whole and complete and

thus has nothing to attach to or detach from. The body on other hand has

to go through its sorrows and joys and various experiences. One need not

judge oneself because of it. The state of the Self is referred to as

Sahaj or natural. Easy and natural. So if we are searching for the

truth, we are searching for that is which is easy and natural. In the

natural state, no questions or answers can arise and hence the question

of what is truth becomes moot.

 

--

 

 

 

community blog is at

 

http://.net/blog/

 

"Love itself is the actual form of God."

 

Sri Ramana

 

In "Letters from Sri Ramanasramam" by Suri Nagamma

[Guest guest]

advaitin, Harsha wrote:

>

> Tony OClery wrote:

> > Namaste H-ji,

> >

> > It seems to me that this is the same question that Pilate asked

> > Jesus at his interrogation, and Jesus answered by no response.

For

> > there really isn't an answer.

> >

> Dear Tony-ji,

>

> Sometimes, a problem or a question cannot be solved or answered at

the

> level that it is postulated. To solve Fermat's last theorem (for

which

> Fermat claimed to have a simple proof) took over 300 years and

used very

> complex branches of mathematics that were developed long after

Fermat

> had passed away. So as far as there being no answer to the

question of

> "What is Truth?", one could easily inquire about the reality of

the

> level at which the question is raised.

>

> We can all identify with the grief you recently described at the

loss of

> your beloved pet. Joy, grief, pleasure, pain, etc. are of the

nature of

> the body and hence unavoidable. If we meditate on the nature of

Vairagya

> (detachment or dispassion), it seems clear that efforts to be

detached

> can serve as resistance to that what is natural thus take our

attention

> away from the Self. Self by its very nature is whole and complete

and

> thus has nothing to attach to or detach from. The body on other

hand has

> to go through its sorrows and joys and various experiences. One

need not

> judge oneself because of it. The state of the Self is referred to

as

> Sahaj or natural. Easy and natural. So if we are searching for the

> truth, we are searching for that is which is easy and natural. In

the

> natural state, no questions or answers can arise and hence the

question

> of what is truth becomes moot.

Namaste Harsha-ji,

 

Thank you for your post, the level of understanding is of course

important in posing the question. I like your statement, 'efforts to

be detached can act as a resistance to that what is natural thus

take away our attention away from the Self'.

 

Yes effort to do so is of the mind and takes away from acceptance

and surrender, and the fact that we are always free. It is the

body/mind complex that has to go through joy and grief. However I am

reminded of the Brahmin and his beloved cow story. Where Krishna

kills the cow so releasing the Brahmin for his last and greatest

impediment to Moksha, namely his attachment and Love for the Cow.

The Brahmin it seems was ready for Moksha but his attachment to the

cow was holding him up. I feel the cow is a metaphor for all

attachments. If the Brahmin had loved the cow for the Self's sake

only, then there would be no attachment and the subsequent joy and

pain. So is the case with my dog Jai-Jai, and myself. Thank you for

your kind words Harsha-ji.......Om Namah Sivaya........Tony.