Seekers seek truth. Therefore, the culmination of their seeking is destined to lead them to the truth. And, truth is always beautiful in its ultimate form
Enquiring spirit in a sceptical person progresses through questioning everything with a kind of anger constantly burning beneath subconsciously as if there were some inimical entity on the other side, keeping all the knowledge deliberately far from his or her reach.
While, enquiring spirit in the seeker questions everything with the sense of wonderment, as if on the other side, there is some entity sitting and waiting for the worthy seeker for whom it would open the door to the eternal splendour of that self. The difference is that of attitude. Attitude has transformative potential. And, gratitude brings it about. But gratitude never fructifies when it’s aimed abstractly, it leads to pride and egotism.
Seekers seek truth. Therefore, the culmination of their seeking is destined to lead them to the truth. And, truth is always beautiful in its ultimate form. Still, we hear such expressions very commonly that truth is bitter, truth is harsh and ugly, then how to comprehend it?
Ugliness, bitterness and harshness is true but that doesn’t make truth ugly, harsh and bitter. If bitter things don’t have bitterness and harsh things don’t have harshness then would we call those qualities and things by those names?
Can beauty be harsh and bitter? No, definitely not. But bitterness and harshness can definitely be termed as beautiful in their proper context. Imagine if a bitter gourd is not bitter will it be called beautiful? If a sword is not harsh and sharp it will be termed a beautiful sword! But both are relative examples, not the absolute ones. And, neither relative beauty nor relative truth are the same as absolute truth (param satya) and absolute beauty (divya-saundarya).
It is this essence (quality) reflecting in one or the other form which earns the adjectives of ugliness, bitterness or harshness etc. to the truth. This doesn’t make the truth harsh, bitter or ugly.
The absolute beauty (divya-saundarya) as well as the absolute truth (param-satya) both are ensconced in the spirit of oneness in the eternity (sanaatan). As it is in the field of eternity alone that the truth can flourish with its absolute potential to realise itself. It is on the canvas of eternity alone that the beauty is seen in its absolute form. The identification of absolute beauty with eternity is termed the splendour (divya–saundarya).
Imagine truth and beauty as companions with no conditions. The condition comes into being only after the beings who are to be involved in any of those conditions come into being. Clearly, there is a difference between the relationship which exists between truth and beauty and the worldly relations as, the relation between truth and beauty is ab initio unconditional, while through all other relations consciousness aspires to evolve to the stage of condition-less-ness.
However, the journey of truth is different from the journey of beauty. For instance, even before arriving at a higher stage of merging in eternity, the absolute truth finds its complete expression in the field of absolute non-violence. But, seeing absolute truth in complete oneness with absolute beauty is beyond scope of the field of absolute non-violence. Indic wisdom (Shruti) asserts, acknowledges and reiterates that.
Imagine if a bitter gourd is not bitter will it be called beautiful? If a sword is not harsh and sharp it will be termed a beautiful sword! But both are relative examples, not the absolute ones. And, neither relative beauty nor relative truth are the same as absolute truth (param satya) and absolute beauty (divya-saundarya)
And, the evidence may further be seen by verifying that neither the truth nor the non-violence have ever proven their worthiness (supaatrataa/suyogytaa) to unravel the mystery and fathom the intensity that exists between beauty and eternity. This is yet another evidence of the reality of existence of five hierarchical fields.
The absolute beauty is united with the eternity in the absolutely mystical profoundness of intensity.
Gandhiji experimented with non-violence and truth in the political field which gave a recall to these values but, he met with limited success because excepting in spiritual field in all other fields our identity becomes a condition. Therefore, defending that identity becomes the priority and not the condition-less-ness, as it should be.
Though, Indic wisdom indicates it in no uncertain words that the absolute truth, the absolute beauty and eternity are seen in inseparable oneness yet, it acknowledges very clearly that before attaining to the eternity, consciousness passes through subtler stages of realisation where beauty is seen ensconced before truth shaping it in its own shape.
(Writer is the Propounder of Sahaj Smriti Yog System of Self-Realisation. Founder Darpan Foundation @Bengaluru, Karnataka and Darpan Ashram@ Krishnagiri Tamil Nadu)
