Skip to main content

THE FOUR NOBLE TRUTHS



THUS has it been said by the Buddha, the Enlightened One: It is through not understanding, not realizing four things, that I,Disciples, as well as you, had to wander so long through this round of rebirths. And what are these four things? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Extinction of Suffering, the Noble Truth of the Path that leads to the Extinction of Suffering. As long as the absolutely true knowledge and insight as regards these Four Noble Truths was not quite clear in me, so long was I not sure, whether I had won that supreme Enlightenment which is unsurpassed in all the world with its heavenly beings, evil spirit sand gods, amongst all the hosts of ascetics and priests, heavenly beings and men. But as soon as the absolutely true knowledge and insight as regards these Four Noble Truths had become perfectly clear in me, there arose in me the assurance that I had won that supreme Enlightenment unsurpassed. And I discovered that-profound truth, so difficult to perceive,difficult to understand, tranquilizing and sublime, which is not to be gained by mere reasoning, and is visible only to the wise. The world, however, is given to pleasure, delighted with pleasure,enchanted with pleasure. Verily, such beings will hardly understand the law of conditionality, the Dependent Origination of every thing;incomprehensible to them will also be the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving; detachment, extinction, Nirvana. Yet there are beings whose eyes are only a little covered with dust:they will understand the truth.


NEXT FIRST TRUTH -THE NOBLE TRUTH OF SUFFERING

Comments

Popular posts from this blog

DIRECT REALISATION

(1)I bow to that Ṣrî Hari (Vishṇu), the infinite bliss, the Teacher, the Supreme Lord, all-pervading, the prime-cause of all the worlds. Direct realisation is herein expounded as a means to liberation. It should be studied, again and again, with great effort, only by the wise. (2) By following the duties of one's own caste and order, by asceticism and by the propitiation of Hari, men will gain the four-fold requisite of freedom from desires, etc. (3) Spotless freedom from desires means such a dissatisfaction in respect of all objects from Brahman down to the inanimate as is felt in respect of the excrement of a crow. (4) Discrimination of the real means the determination that the nature of the self is eternal while, all that is perceptible is otherwise (5) The constant eradication of mental impressions is called control of mind. The restraint of external activities is called control of body. (6) Extreme abstention is the turning away from the objects of enjoyment. The

Symbol of the Indian Rupee

Udaya Kumar, a post graduate in Design from Indian Institute of Technology Bombay has designed the symbol of the Indian Rupee. This symbol has come into effect from 15th July, 2010.  The symbol is an amalgam of Devanagari "Ra" and the Roman Capital "R" with two parallel horizontal stripes running at the top representing the national flag and also the "equal to" sign.

National Emblem of India

The four lions which stand for power, courage, pride and confidence, these four lions resting on a circular abacus girded by four smaller animals who are the guardians of the four directions, lion of the north, the elephant of the east, the horse of the south and the bull of the west make up the National Emblem of India.  At the bottom is inscribed 'Satyameva Jayate' meaning’ truth alone triumphs'.

DEFINATION OF ONES SELF

I salute the two feet of the holy Master, which destroy (this) unendurable duality, and whose dust, like the sacred ashes, quell the demon of illusion. (1). I salute the merciful and most excellent Master who destroys all doubts and whose two feet reveal the enjoyment of one-ness as the meaning of the word "that". (2). Scorched by the forest-fire of phenomenal existence, the pupil, possessed of all necessary qualifications, is thus enlightened by the Master with words capable of revealing the true self. (3). Whoever doubts the fact that himself exists? If even this is doubted, he who doubts is only thyself. (4). When one knows "I am not", it is verily Brahman itself that knows "it is not." When one knows "I am", then (too) it is that Brahman itself that knows thus. (5). Thyself, therefore, art Brahman. "I am not Brahman" is a mere illusion. From illusion springs separation wherein all sorrows have root. (6). He who gains