Archives at Zinester: Weekly Quotes by Sri Raghavan Iyer. Weekly Quotes by Sri Raghavan Iyer. Inspirational

__-Behold, O son of Pritha, My myriad divine forms in their hundreds and thousands of variegated colours and shapes.
__Behold the Adityas and Vasus, Rudras and Ashvins, and also the Maruts. Behold myriad wonders never seen before, O son of Bharata.
__Behold here and now the whole world comprising the moving and motionless, abiding as a unity within My body, O Gudakesha, and whatever else thou wishes to see.
__Thou canst not see Me with this thine eye alone. I give thee the Divine Eye (divya chakshu). Behold My yoga as the God of all.
Bhagavad Gita XI.5-8

__This Sacred Teaching helps one to understand, at some level, the beautiful image of the Diamond Soul, the divine essence of absolute truth, who is Vajradhara, the holder of the weapon of righteousness, and also Vajrapani, especially to his close disciples. He is the compassionate holder of the Jewel of Wisdom, which becomes the Way and the Path for those who are willing and in earnest, as well as the elixir of immortality and the philosopher's stone for highly developed souls who are ready for further initiations into the Mysteries. The same esoteric teaching is also behind the trikaya doctrine of Mahayana, the three vestures of dharmakaya, sambhogakaya and nirmanakaya. The first corresponds to the state of nirguna brahman, the second to the state of saguna brahman, and the third to the state of Mahatmas and Bodhisattvas, who live in this world, unseen and unknown but ever helpful to all souls who are ready to receive the light of truth, wisdom and compassion. At another level, there is also a similar secret teaching in regard to the simultaneous triple incarnation of a perfected enlightened being, as a transcendental Buddha, a mediating Bodhisattva, and an incarnated Teacher of Enlightenment. All point to the ineffable, inconceivable and inexpressible Absolute, the supreme, transcendental Source of all light, all life and all love.

__Now, the intuitive today must look at the Absolute Godhead and relative self-consciousness because the Avatar is a fact. What about the Avatar or the Mahatmas as an ideal?

__There is the priceless instruction:

__"Paramartha" is self-consciousness in Sanskrit, Svasamvedana, or "the self-analysing reflection" - from two words, parama (above everything) and artha (comprehension), Satya meaning absolute true being, or Esse. In Tibetan Paramarthasatya is Dondampaidenpa. The opposite of this absolute reality, or actuality, is Samvritisatya - the relative truth only - "Samvriti" meaning "false conception" and being the origin of illusion, Maya; in Tibetan Kundzabchi-denpa, " illusion-creating appearance".
The Secret Doctrine, i 48

__Paramarthasatya, like the Absolute, is supreme, transcendent, universal self-consciousness, the One and Only Self-Existent beyond all worlds and beings, all states and conditions. But paramarthasatya is correlative with samvrittisatya, and thus refers to the continual cancelling of all that is evanescent, fascinating and enslaving. It refers to the transcendence of all that is deceptive and alluring in the realm of appearances, relativities and relations, the realm of relative truths, partial truths and falsehoods, of unrealities and illusions. All these elements of samvritti can give rise to errors, but nowhere more persistently and poignantly than in relation to the sin of partial and partisan selfhood, the sin of separateness from the whole and from all other parts. This can be countered by a vigorous dialectic of continual negation, such as that taught by Nagarjuna. It ever demands the voiding of all false conceptions, entities and selves, coupled with the ready willingness to enter the Supreme Void, the Divine Darkness, wherein is hidden the ineffable light that is nameless and formless, signless and shadowless. That light of the Logos, Daiviprakriti, is best worshipped in the silence of the secret sanctuary of the spiritual heart, which mirrors the compassion of the vajrasattva, the Diamond Soul.

__Jnanayoga, the path of Divine Wisdom, involves ever-deepening levels of vision attained by the Seer, but Divine Wisdom cannot be a subject for study in any ordinary intellectual sense. It may be an object for search, however, once one awakens in oneself the desire to begin the search and learns how to sustain the light of enquiry. True enquiry must begin in self-enquiry and must persist until, as veil upon veil lifts, there is an acceptance that there will be veils upon veils behind. The pupil must persist in the progressive discovery of the distinction between the Self and non-self, willing to see that seeming life is really death, and that what seems to be non-being leads to true being. This painful and persistent search for the one Self hidden in each and all beings, worlds and conditions will eventually lead to the recognition, at some stage of one's quest, that one is both the subject and the object of the search, because transcendent Divine Wisdom is within oneself and it is also in each and every noetic soul on its great "pilgrimage of necessity." Within oneself is the entrance to the sanctuary of the cosmic Heart, the Supreme Self, the omnipresent AUM who is Ishvara, the paramatman, known ultimately as parabrahman, the sole source and sine qua non of Deity in action in the manifested cosmos.

__The mysterious mirroring of the Ultimate Reality is itself the mighty and magical power of maya, the creative capacity of the Logos, and the source of illusory manifestation. This means that the polarity of paramartha and samvritti, of nirvana and samsara, is ultimately mayavic, and that the true path of Divine Wisdom cannot be a mere negation of manifestation as illusion. Thus the twentieth century Tamil poet Muruganar states:

__To cling to the void and neglect compassion is to fall short of the highest path. To practice compassion is not to abandon the toils of existence. He who is mighty in the practice of both passes beyond nirvana and samsara.

__This Sacred Teaching is the Secret Heart of Gupta Vidya, and is central to the purest and highest Mahayana teaching of the Gelupka tradition in Tibet. It was reaffirmed in this century through silence and speech by Shri Ramana Maharshi, who urged one and all who came to him to keep searching for the origin of the 'I-thought' in asking the age-old question "Who am I?" until it dissolves in the attributeless Supreme Self in the Silence, which is Wisdom-Compassion. It alone can give the true strength to do one's dharma, the best one can in this world of samsara, whilst abiding alone, aloof and apart in the blissful awareness of the vestureless state of nirvana, supreme non-doing, or pure being.

__Once one sees that samsara can be equated to samvrittisatya, and that nirvana can be equated to paramarthasatya, one may apprehend the nature of the Highest Path. Both samsara and nirvana are states of mind. What humanoids call this world is a state of mind. Because both samsara and nirvana are states of mind, they may therefore be seen as contrasting states of consciousness - samvrittisatya corresponding to the realm of relativities and relative truths, and paramarthasatya to the realm of the Absolute, the transcendental, the dateless and deathless, the ever existent. In deep sleep, in meditation, in times of the deepest silence and stillness and during the calm of ceaseless contemplation, anyone who is pure and patient can touch the threshold and have a taste of nirvanic completeness. While in waking consciousness and in chaotic sleep, souls are tossed upon the tempestuous waves of samsaric existence, which is transient, conditioned, provisional and probationary. It is solely meant for the soul's learning of the lessons of life.

__The Highest Path must represent the dissolution of all dichotomies and dualities, and the transcendence of the very contrast between two worlds - the world of time and the world of eternity, the world of matter and the world of spirit, the world of temporal change and the world of timeless duration. If the former is only a veil upon the latter, mortality is a mask for the immortal ray of the Supreme Logos in the cosmos, and the world of appearance serves merely as a School of ceaseless renunciation and disinterested performance of duties. In it all disciples may learn the relinquishment of the acquisitive karma of results, as well as skilful means, in the sacrificial application of Divine Wisdom to each and every atom in every sphere of ever-moving life. The Path to serene enlightenment is secret and sacred because it cannot be seen from the outside, and cannot be told by words or conveyed through acts. Yet it is that to which everything points. Anything can intimate the AUM to the meditative soul in the Silence of the spiritual comradeship of those who have chosen Krishna-Christos, saluting and emulating the Knowers and Exemplars of Brahma Vach.