Sri Shuka Paramarshi on the request of Bhagawan Shree Krishna approaches Swethāranyeswar and finds him lost in thought staring aimlessly into the dense forest of Swethāranya. Swethāranyeswar suddenly experiences a deep bliss descending upon him and realizes that a great being has arrived. He turns around to find the ever-blissful radiant Sri Shuka Paramarshi standing near him. Swethāranyeswar prostrates and pays homage to Sri Shuka Paramarshi. After washing His Lotus Feet and offering Him water and dried leaves and fruits from the forest, he sits at the Lotus Feet of his Guru.
Sri Shuka Paramarshi asks, “Dear child, What plagues your mind?”.
Swethāranyeswar replies, “O Great Guru of the Rishis! You are the all-knowing One. You are privy to the secrets of the Absolute and your penance is as legendary as your birth. I submit myself at your Lotus Feet and beseech you to help me if you deem me a worthy student. I am deeply troubled as to the purpose of one’s existence and when death is certain, how is one to spend time from the moment of his conception till his death. O venerable Guru, please enlighten me”.
Sri Shuka Paramarshi says, “Dear child, You have asked me the two most important questions that every being created by Bhagawan should ask and should seek answers for them. The purpose of one’s existence is to realize the Self and one should spend all their time (i.e action and inaction, fruits of the action and inaction, word and thought) thinking about the Supreme Self and surrendering to the Supreme Self. Every second thinking and immersing one’s self in the contemplation of the Supreme Self will lead to absorption into that Supreme Self.
Practice, knowledge, meditation and renunciation of the fruits of action and duty will lead to immersion into the Supreme Self. This is the Truth”.
Sri Shuka Paramarshi says, “Child, Aksharam Paramam Brahma – What is this aksharam? Is it a letter or an alphabet or is it the Imperishable? How is that imperishable? Is it self-manifested? Or does it have an origin? Aksharam means Imperishable that which is the undying and unknown. All creation is in this Aksharam and this Aksharam is in every created being and yet no created being is in Akhsaram and Aksharam is in nothing and remains elusive. The aksharas or alphabets are manifested as self-luminous entities from Aksharam. These self-luminous aksharas have inherent Nada/sound and matter eventually taking the form of various beings that one sees in creation. These self-luminous aksharas in their various capacities and forms joined together to create this wide expanse of the universe with differentials of time, space, matter, the five-fold attributes, the five-fold elements namely ether, air, fire, water and earth and other elements of nature like ego, mind, intellect, movement, action and inaction, word, thought and reaction or fruits of the action and inaction.
These aksharas have their origin in the Aksharam and hence, this self-luminous entity of Aksharam exists in all beings created in the universe. Hence, it is thought that one will realize the Aksharam through the aid and help of these self-luminous aksharas.
The union of these aksharas with their inherent self-luminosity, sound and matter created crescendos and diminuendos and thus, was born the categories of beings in the universe along with their assigned duty and purpose in the universe and creation. The union and merger of these self-luminous aksharas among themselves created more attributes of the universe thereby expanding the created universe. The merger of these self-luminous aksharas among themselves gave rise to Mantras, Vakyas, Swaras, Metre, Devatas, the six-fold or six angas of a mantra and other aspects of recitation and enunciation and the myriad forms of the Supreme Self.
Each being as he or it is a self-luminous entity of the Aksharam used different attributes of his or its self-luminosity to understand and realize his or its origin and thus, was born myriad forms of the Supreme Self, rituals, enunciation, worship and fundamentals of Sadhana or practice. The perception and experience of the myriad forms of the Supreme Self seen as the expanse of Prakriti/Nature which is the self-luminous aksharas has its origin in the Supreme Self and this knowledge or Jnana will lead one to contemplate upon his or its origin leading to meditation or Dhyana.”