Self-luminous akshara – Chapter – 7

Guru continues to say, “Child, it is imperative to understand the complexity and structure and dynamics of the self-luminous aksharas that is this created universe. Each and every created being is a self-luminous akshara.

 

He projects the composition, structure and differentials of nature (light, sound, matter, time, space, movement, ego, mind, intellect, five-fold attributes, five-fold elements and others) in its form or shape. As I have said earlier, the same created universe with all its complexities and structure and dynamic differentials exists within a created being as well and this needs to be experienced.

 

The reason is that, it must be known without a shadow of doubt that what lies outside also lies inside as the origin for all is one and the same being Aksharam.

 

How will this experience help a created being? It will help him to see the Self existing within as existing outside and all-pervading. This will lead him to not injure another created being and thereby experience bliss and finally peace will descend upon him.

 

It must be known that all the dynamic differentials, structure and composition of this created universe will help a created being to understand his own creation and seek the Supreme Self. There is no greater friend to a created being than these dynamic differentials, complexities, composition and structure of the created universe of the self-luminous aksharas as its inherent nature is Aksharam and origin is Aksharam.

 

It is the approach to understanding the innate nature of the self-luminous aksharas that has given rise to so many types of sadhanas, anuṣṭhānas, dhyāna, yoga, mantras, rituals and practices and interpretations of the self-luminous aksharas that are at the helm of the created universe.

 

The various interpretations of the origin of the self-luminous aksharas, the self-luminous aksharas themselves and the innate nature and composition of these self-luminous aksharas and thereby the created universe as a result of crescendos and diminuendos and intermingling and union of these self-luminous aksharas has given rise to the myriad forms of the Supreme Self, the innumerable forms of the Devathas, the mantras, the efficacy of the mantras and the mantra devathas, beeja of the various mantras, the swaras, the dhwani, the Vakyas, the primordial mantras, the primordial aksharas and the Primordial Cause as stated in the various discourses and experiences of Great Rishis and Gurus.

 

Each interpretation is based on one’s understanding and experience that has its foundation in the innate nature of his self-luminous akshara. Hence, it is difficult to say this is right or this is wrong as the cause for one’s understanding and experience of the Supreme Self lies in the innate nature of his self-luminous akshara that has its origin in Aksharam.

 

The composition, structure, configuration, compounded form and the dynamic differentials of nature becomes the form of the self-luminous akshara and dictates the path or practice that the created being will follow to seek the Supreme Self.”

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