Fri, 07 Aug 2026 02:20:31 -0700WeeblyFri, 07 Aug 2026 07:38:35 GMThttps://www.dnaofhinduism.com/philosophy/rigveda-mandala-1-sukta-71-72We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
 
Highlights –
Men should acquire Dharma (righteousness) Artha (Wealth) Kama (fulfilment of noble desires) and Moksha (emancipation) by serving wise enlightened persons who are true in mind, word and deed, should acquire knowledge from them and should develop intellect. To make human life fruitful and to obtain purity, study of Vedas is necessary.
 
It is the duty of all men to make their children endowed with good education and wisdom and enable them to attain (righteousness) (wealth) (noble desires) and (emancipation) like other wise learned persons.
 
Men to impart good knowledge to all with honesty and straight-forwardness without deceit of any kind, so that all may enjoy happiness.
 
Women can never enjoy happiness without acquiring knowledge or education. As un-educated husbands annoy or cause pain to their well-educated cultured wives, in the same way, un-educated un-cultured wives annoy their husbands.
 
Mandala 1 – Sukta – 71

1. All men should adore God and honour the President of the Assembly as a noble (righteous) learned chaste wife serves her husband and a righteous learned and faithful husband serves his righteous married wife and as the rays of the sun and animals serve the earth and other objects.
2. Men should acquire Dharma (righteousness) Artha (Wealth) Kama (fulfilment of noble desires) and Moksha (emancipation) by serving wise enlightened persons who are true in mind, word and deed, should acquire knowledge from them and should develop intellect.
3. As business men earn money bp righteous honest means, in the same manner, the girls acquire good education and wisdom before marriage sitting at the feet of learned lady teachers who are true in mind, word and deed. They should then marry and earn the happiness of their children. The period for study is not after but before the marriage. There is no prohibition for acquiring knowledge for any male or female in the world.
4. Women can never enjoy happiness without acquiring knowledge or education. As un-educated husbands annoy or cause pain to their well-educated cultured wives, in the same way, un-educated un-cultured wives annoy their husbands. Therefor men and women should marry each other according to the system of Svayambara (choice) based upon mutual love) and then should enjoy happiness.
5. All parents should properly educate their children. As the resplendent Sun gladdens all by bestowing light, in the same manner, educated sons and daughters give all happiness.
6. O men, you should always serve your parents and preceptors who make you happy by giving good education and by the light of wisdom and proper nourishing food etc. like the sun which gives light and causes food to grow.
7. As the river go to the sea and as the movements of the electricity are united with the Pranas (vital breaths) in the same manner, men should give wisdom and good education to all their sons and daughters with Brahamcharya and after they finish their education and the vow of Brahamcharya and attain youth, they should get them married so that they may have good progeny. There is no greater benevolence than this on the part of the parents.
8. Men should know well that none can get worldly and strength. The parents cannot be free from their debts without giving proper education to their children.
9. As men cannot construct aeroplanes and other vehicles and go to distant places, acquire scientific and other knowledge and wealth and a king cannot govern without education and association with noble persons, in the same manner, husbands and wives cannot attain happiness without the development of knowledge and strength.
10. As objects with various forms become invisible in the firmament when they are in a subtle condition, in the same manner, let not our friendship be dissolved, so that we may enjoy happiness, being friendly with one another, having given up all animosity.

Mandala 1 – Sukta – 72

1. O men, God who is Omniscient and Eternal has revealed eternal Holy Vedas for your benefit. Attain Dharma (righteousness) Artha (Wealth) Kama (fulfilment of noble desires) and Moksha (liberation) by studying and teaching them and by becoming learned and righteous.
2. All souls are eternal, among them the embodied are thus addressed by God. O men, you should study and teach the Vedas and then being freed from ignorance and becoming wise and industrious, you should enjoy happiness. None can acquire the knowledge of all sciences, without studying the Vedas, therefore you should spread the knowledge of the Vedas all around or everywhere.
3. No can get true knowledge without the study of the Vedas. Without knowledge, it is not possible for anyone to make human life fruitful and to obtain purity. Therefore, all men should study the Vedas well.
4. Men should receive the knowledge of the Vedas from the Vedic Scholars observing well-prescribed rules and regulations and after knowing God and His creation should give that knowledge to others.
5. None can get the happiness and knowledge without honouring God and learned persons. Therefore, only respectable persons should be respected and none others.
6. Men should always imitate the learned persons and not the ignorant. As good men are always engaged in doing noble deeds and giving up ignoble acts, others also should do likewise.
7. (1) Why should not God be adored who when prayed to shows the path of righteousness and thus gives happiness? (2) Why should not a wise learned man be respected who when served gives knowledge and thus makes people happy?
8. It is the duty of men to impart good knowledge to all with honesty and straight-forwardness without deceit of any kind, so that all may enjoy happiness.
9. It is the duty of all men to make their children endowed with good education and wisdom and enable them to attain (righteousness) (wealth) (noble desires) and (emancipation) like other wise learned persons.
10. O men, you should suitably accept the conduct of the learned and not that of the ignorant. As rivers cause happiness, so you should create happiness or delight for all.

 ]]>Fri, 31 Jul 2026 11:50:01 GMThttps://www.dnaofhinduism.com/philosophy/rigveda-mandala-1-sukta-69-70We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
 
Highlights –
The hymn wise, purported explanations –
One gains wisdom only by learning meticulously from learned & truthful person and after gaining the wisdom only he enjoys happiness. Such persons are benevolent to all. 7. All men should behave as a learned person true in mind, word and deed perform benevolent acts without prejudice or partiality.
 
A man being master of his senses should worship God who pervades or possesses all pure attributes and acts. He should also respect a man who is endowed with good attributes and actions. Without this, a man cannot make his birth as human being fruitful.
 
Men should know that there is nothing that is not. pervaded by the conscious Supreme Being or God. The soul cannot remain even for a moment without doing an act or getting its fruit. Therefore, a man should always engage himself in doing righteous deeds by giving up all evils.
 
Men should adore only that God who being the universal Spirit pervading all and through the Vedas gives instructions to all and they should have communion with Him.
 
Mandala 1 – Sukta – 69

1. No one becomes learned without being a good student. None can enjoy great happiness without the knowledge and practical application of the science of electricity and other substances.
2. That man should be served by all who like the lustre of the sun, the Dawn's lover or extinguisher is pure, virile, splendid, bright and illuminator of all by his knowledge. Being himself full of wisdom, he fills the earth and the heaven with the light of knowledge. He being endowed with intelligence and the power of action although the son or disciple of a highly learned truthful person becomes their teacher revered as illustrious father.
3. As the udder of the cows and a learned wiseman are benevolent to all, in the same manner, the President of the assembly sitting in the assembly etc. and others should give joy and happiness to all.
4. That man should be always served or respected by all who being wise, humble and discriminating is well-versed in all sciences, is Illuminator of all knowledge like the fire, is like the udder of the cows which gives sweetness to the milk, eater of nourishing food who diffuses happiness like a benevolent person, amongst mankind. He like a bliss-giver to be invited by men, sits gracious in the middle of the house or an assembly like Agni or leader.
5. Men should know that they cannot enjoy all happiness without right knowledge and association with learned persons.
6. O man, you should also serve and respect a leader who diffuses happiness in a dwelling like a delightful lovely son who overcomes adversaries like a pleasing strong steed in the battlefield and takes men across all misery, who living among men makes them divine.
7. All men should behave as God or a learned person true in mind, word and deed perform benevolent acts without prejudice or partiality.
8. O learned person, none can violate or break these holy vows and laws when you men and utters good words of instruction and advice. This is thy most admirable action that with the cooperation of thy comrades, you smite down all wicked foes.
9. Men should always enjoy happiness in all true dealings by giving up all evils and taking shelter in God and a man who is illuminator of all sciences like the sun, burner of all misery like the fire.
10. (1) In the case of God.... God is Refulgent like the sun, Omniscient and Omnipresent. All men should get His knowledge. He is the Giver of Knowledge to the soul. Learned persons enjoying happiness in their souls should drive away all evils and should glorify the Charming God. (2) In the case of a learned person. A learned person should be full of splendour like the sun, the destroyer of misery. He should know the feelings or conditions of all subjects. The people should bow before such a great person who is worth-seeing obeying his commands. They should open their doors to welcome him.

 
Mandala 1 – Sukta – 70

1. A man being master of his senses should worship God who pervades or possesses all pure attributes and acts. He should also respect a man who is endowed with good attributes and actions. Without this, a man cannot make his birth as human being fruitful.
2. (1) In case of God. We meditate upon God who is Refulgent and being the Lord of the world is Omniscient. By His wisdom, He knows all the subjects whether old or new, all the divine cows and acts which regulate the birth of the human race. (2) We serve and honour a learned person who is full of the light of wisdom and knows all the subjects whether old or new, all divine vows and acts which regulate the birth of the human race.
3. Men should know that there is nothing that is not. pervaded by the conscious Supreme Being or God. The soul cannot remain even for a moment without doing an act or getting its fruit. Therefore, a man should always engage himself in doing righteous deeds by giving up all evils.
4. Let us worship God who is adorable and within the waters and Pranas, within forests and rays of the sun and the moon, within all movable and immovable things within the mountains and within the mansions being Omnipresent. He is perfect, Immortal Lord of the subjects, performing always noble deeds like the creation and preservation of the world and Omniscient. He is the controller of all objects.
5. Men should adore only that God who being the universal Spirit pervading all and through the Vedas gives instructions to all and they should have communion with Him.
6. (1) God, who is at the Giver of knowledge to all through these hymns is the Destroyer of the night of ignorance as fire is of the dark night. His gives much wealth to His devotees. O God! protect all these many creatures on earth as you being Omniscient, Know the origin of the divine virtues and enlightened persons and ordinary men. (2) O wise learned man, you also give instructions to all through these Vedic hymns and destroy the night of nescience. Knowing the nature of all divine virtues and enlightened and ordinary mort.ls, you should protect all.
7. Men should always worship God who is the Creator of the whole world, without whom, the world cannot come into being They should also know the nature of the soul without whose exertion, happiness cannot be attained. Only such person should be served who is true in mind, word and deed.
8. God who is adored by power are manifested by the dawns and nights, trees and all other objects of the beautiful world, born out of the eternal Primordial Matter, is ever established in Bliss, is the Giver of happiness. It is He who performs all True acts of creation, sustenance and dissolution.
9. O men, you must serve and adore God with your mind, body and wealth (by obeying His commands to do good to all beings) who has created all non-eternal objects or effects from the eternal cause-Primordial Matter and has established in them touch and other attributes, in whose creation all souls are heirs as the sons of their father, and who is the Giver of all happiness to all.
10. O God Supporter and Nourisher of the world, you who art protector and giver of all things, confers preserving power in the cattle and the earth etc. You create the sun and establish excellence in the rays. In this way, you uphold and preserves us. Therefore, all leaders worship and serve you as the sons serve their father from whom they get knowledge and wealth.
11. You should know that there is no king except God or a righteous learned president of the Assembly who is destroyer of enemies, punisher of the evil-doers and augmenter of happiness. Knowing this, you should always multiply noble deeds done for the good of others.

]]>Fri, 24 Jul 2026 11:23:42 GMThttps://www.dnaofhinduism.com/philosophy/rigveda-mandala-1-sukta-67-68We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
 
Highlights –
One should always enjoy the company of learned and noble persons. Vedic mantras and scientific knowledge sharpen minds and enlightens them. Meditating on God is important as he illuminates the soul, gives desirable objects and protects us. He gives lifeforce by the practice of pranayama.
 
Men cannot get secular and spiritual happiness without the communion with God and obeying His Commands. The learned virtuous and renowned persons by the performance of the righteous austerities and by other virtues, attain divinity. They attain afterwards Truth and immortality. None can be happy without possessing self-control and other virtues.
 
The hymn wise, purported explanations –
 
Mandala 1 – Sukta – 67

1. Men should enjoy bliss by associating themselves with the learned persons.
2. O man, you should always serve a learned leader who is like a conqueror of desirable good objects, who is like a King who chooses an efficient able young man as his adviser or helper, who is kind friend among men, who is auspicious or beneficent like a Sadhu (noble person true in mind, word and deed) is doer of good like a nan of good intellect and actions, good upholder of noble things, prosperous as a performer of good works, kind giver of happiness, conveyor of various objects that are worth taking and giving and propitious.
3. Those leaders enjoy infinite bliss who being endowed with intellect and actions know with wisdom the Vedic Mantras which sharpen or enlighten various sciences and glorify them, who act as a liberal donor giving to deserving persons, all wealth that he has in hand or as God who being seated in the cave of the intellect upholds all or a learned man living in the intellect possessing all knowledge.
4. O men, you should always meditate upon that God only who being omnipresent is within the soul and so instructs men in what is true and what is false. They should also associate themselves with learned teachers and not with ignorant persons.
5. As God sustains the whole universe with His knowledge and Power, as a dear friend causes good happiness to his friend by dis-severing the bond of misery, as God in the form of Antaryami or Indwelling Universal spirit illuminates the soul, by maintaining them, in the same manner, the President of the Assembly maintains or upholds the state by true justice and the Sun upholds the world by attraction and other attributes
6. O learned persons, as un-born eternal God sustains the earth and the heaven with true Supreme wisdom and eternal Laws, gives all dear or desirable objects, protects us from the bondage of the animals being seated in the cave of our intellect and giving abstruse secret knowledge in the same manner, you should protect all people with righteousness and the observance of thy duties all thy life and be like the un-born Eternal God (in purity and benevolence etc.).
7. None can enjoy true happiness without the communion with God and scientific knowledge, without true knowledge and conduct.
8. (1) He who knows the Omniscient God present in the intellect or knowledge, who obtains the speech of absolutely the True Vedas and all those who glorify God and acquire wealth (knowledge and gold etc.), observing truthfulness and Honesty in all dealings and whom God Himself instructs (through the Vedas and Inner Voice of conscience), enjoy all happiness and delight. (2) He who knows a learned righteous person and gets the correct knowledge of water and other elements. The rest as above.
9. Men should enjoy happiness by adoring God who is the Antaryami or Indwelling Universal Spirit pervading and controlling all His subjects and they should utilise electricity in various works. They should get delight as learned people do when sitting at home or as brave persons after defeating their enemies in the battlefields.
10. (1) O men, you should adore that God well whom wise men attain as their Home (Refuge) having shown Him the highest reverence, who upholds all His subjects well according to the Law of cause and effect and whose glory is manifest in the herbs, creepers and plants etc. pervading them all, He is Omniscient and Giver of life to all to be known through the practice of Pranayama or Breath Control. (2) You should know well the properties of electricity which is present inside the herbs, plants and waters etc. and which is known by great scientists and utilised by them for various beneficial purposes.

 
Mandala 1 – Sukta – 68

1. None can accomplish spiritual and secular worldly happiness without worshipping God and without thoroughly knowing and utilising the science of electricity.
2. (1) The person who is sustainer of all and who makes his knowledge mature by practice and experience, worships Refulgent God. He covers (protects) inanimate and animate things that are to be He thus becomes highly respectable by learned persons among the enlightened obtained. (2) He who knows fully the attributes of the electricity that upholds all beings and is very beneficial becomes a renowned scientist among highly intelligent persons.
3. Men cannot get secular and spiritual happiness without the communion with God and obeying His Commands.
4. O God, all those learned virtuous and renowned persons by the performance of the righteous austerities (which are dry like wood) and by other virtues that lead towards Thee, lovingly try to obtain Thy Divinity and Thy famous acts. They attain afterwards Truth and immortality. Every conscious soul should also try to attain this desirable state with great effort and earnestness.
5. Men should know that without God, from inanimate matter nothing can be produced, nothing can stand without a support. No one can remain without any action. Those learned persons who give education and other good virtues to the people and receive knowledge from others, should be respected and not others.
6. Those learned persons who take shelter in God who is embodiment of Truth and gives life to all, by whom all divine virtues and knowledge are attained and do noble deeds are very fortunate. O learned persons who ever gives to thee who art a righteous man and devoted to God perfect knowledge and who ever being wise (Mahatma) gives thee good education, given to him gold and other forms of wealth.
7. Men should enjoy bliss constantly by being friendly to one another and by acquiring the knowledge of all sciences.
8. He should be the Lord of these subjects or people who is engaged in all good works and everywhere the giver of wealth of various kinds to the children of wise learned men. O learned persons, endowed with knowledge. good education, dexterity and other virtues and desiring protective vigour in your own excellent off-spring wish well of him. Learn all sciences.

1. None can enjoy happiness without obeying the commands of God and absolutely truthful enlightened persons. None can be happy without possessing self-control and other virtues. Therefore, men should cultivate these virtues in order to enjoy happiness.
2. May all those persons be always happy who hasten to obey the commands of this Agni (God and a wise learned leader) like sons obedient to the orders of a father. That man is to be served and honoured by all who possessing self-control and peace and having abundant food and materials accepts or acquires wealth with his desirable virtues and attains perfect joy and destroys his violent opponents.

]]>Sat, 04 Jul 2026 02:51:35 GMThttps://www.dnaofhinduism.com/philosophy/rigveda-mandala-1-sukta-64-to-66We shall discuss the hymns, Sukta wise & Mandala wise. Our focus is on the implicit meaning of the various hymns instead of literal translations of the hymns. These purported meanings are based primarily on the English translations by Swami Dharmanand Saraswati of the works done by Swami Dayanand Saraswati.
 
Highlights –
Sun and winds are important for life as well as death; happiness and sorrow. Knowledge of both is necessary for material prosperity as well as spiritual progress. For spiritual and secular happiness, company of the learned people and the knowledge of the science of the air and other elements are required. Knowledge of Prana Vidya and vital energy is essential for spiritual progress. Likewise, scientific knowledge of properties of energy and air is essential for material prosperity. God can be attained with this knowledge and then enjoy perfect bliss.
Those people are always happy and long-lived who know well the means of Brahmacharya (perfect purity and self-control) and use them for the accomplishment of their works, who possess and utilises properly all necessary articles for suitable and regular diet and walk etc.
 
The hymn wise, purported explanations –
 
Mandala 1 – Sukta – 64

1. Men should know that whatever is the movement, force, knowledge, exertion, speech, hearing, growth, decay, hunger and thirst, it is all caused by the air. They should rightly preach the science of air to others.
2. As there are mighty lions, elephants and oxen in the creation of God, so are these powerful winds. As the rays of the sun purify, so do winds also. Without the sun and the winds, it is not possible to have health or disease, birth and death etc. Therefore, men should know thoroughly the attributes of both of them (the sun and winds) and should utilise them properly in their works.
3. Just as clouds are the basis of water, mountains are the basis of medicines etc., similarly, it should be understood that winds are the source of their union and separation, the basis of all, the cause of happiness and sorrow, and are always devoid of touch. Without these, the particles from the group of water and fire would not be able to move and stay on the earth.
4. Men should know the attributes of the Maruts (winds and brave soldiers mighty like them) and should enjoy pure happiness.

1. O men, God teaches you about the attributes of the Maruts (winds). These airs or winds make all people happy by generating lightning, by raining down water, by sprinkling earth and herbs etc. You should know all this well.
2. As there is the oblation of the Ghee or clarified butter in the Yajnas, as there is the well for watering the field and animals, as there is the horse for semination the mare, in the same manner, when the airs or winds are utilised with scientific knowledge, they accomplish all acts.
3. Men cannot make any movement, eating, riding etc. without the winds. Therefore, these winds should be properly utilised in aeroplanes, boats and steamers etc. and with the combination of fire and water quick moving vehicles should be constructed.
4. One should know that all strength, force, life, hearing and other faculties are mostly dependent upon the winds.
5. Men should know that it is the winds that are the supporters of all embodied things and means of strength, bravery, art, knowledge and other works.
6. Men cannot attain spiritual and secular happiness without the learned people and the knowledge of the science of the air and other elements.
7. Men should know well the attributes of the winds which produce rain etc. and should utilise them properly.
8. Men should know that no movement is possible without air, therefore they should master the science of air and accomplish all their works utilising the wind properly.
9. Those men who know the Prana Vidya or the science of Vital Energy, become mighty and respectable. They get over their foes and all misery and possessing elephants, horses, men, wealth and intellect they ever grow harmoniously.
10. Other men also should try to acquire the knowledge of the winds or the science of airs as learned scientists do.
11. As a virtuous extra-ordinarily wise man endowed with wisdom and labour, acquires from the winds and other elements many kinds of happiness after accomplishing many works, in the same manner, you should also acquire the knowledge of this science of air and enjoy happiness.

Mandala 1 – Sukta – 65

1. As men catch hold of a thief seeing his foot-marks etc. and take from him the animals and other things stolen by him, in the same manner, attain God who is within the soul as True Preceptor, the Support of all and who can be attained with knowledge and then enjoy perfect bliss.
2. Same
3. As by the light of the sun, all objects become visible, by the association of the learned, God is realised when a man acquires the Vedic knowledge and observes rules of Dharma (righteousness). Electricity and other substances also can be known well in this way with all their attributes and actions.
4. Same
5. There are few in the world who are eager to know and attain God and also utilise electricity properly after or along with that great Knowledge. As the best growth of body, mind and soul enables a man to get kingdom, rain to get good water, and as good horse and ocean are givers of much happiness, in the same manner, God and electricity lead to much delight and bliss, but a great, scholar possessing the correct knowledge of these two is rare.
6. Same
7. When men use the fire excited by the wind in the works of transportation and driving various vehicles and engines etc. it can accomplish many works. This is what men should know well.
8. same
9. As it is not possible for anyone to accomplish various objects without the use of fire in the form of electricity, it should therefore, be used properly after knowing its science thoroughly.
10. same

Mandala 1 – Sukta – 66

1. God alone is to be always adored who has created for the welfare of all beings the [fire] for the possesses many attributes and is very useful.
2. Same
3. Those people are always happy and long-lived who know well the means of Brahmacharya (perfect purity and self-control) and use them for the accomplishment of their works, who possess and utilises properly all necessary articles for suitable and regular diet and walk etc.
4. Same
5. That man can attain the prosperity of a State who is steadfast and firm like the harmony of knowledge and action, who is the cause of all happiness like an agreeable wife, who Is resplendent or bright like the sun, who is wonderful leader of the path of emancipation and who is conqueror in all battles like a brave hero.
6. Same
7. Men should know that a good commander of an army destroys all miseries as a well-trained army conquers the enemies and as the knowers of the science of archery destroy their adversaries by throwing upon them powerful arms.
8. Same
9. Those who thus adore God, enjoy happiness as cows go to their stall and rays to the sun. As a man can accomplish many works by going to the sea, in the same manner, men should get their desire fulfilled by having communion with Omnipresent God and by having correct knowledge of the science of electricity.
10. Same

]]>Sun, 21 Jun 2026 02:59:20 GMThttps://www.dnaofhinduism.com/philosophy/self-realisation-through-spiritual-wisdomThe Bhagavad Gita outlines four primary paths (Yogas) to liberation (Moksha). These four paths cater to different human temperaments viz. action, emotion, intellect, and internal discipline respectively. The Four Paths (Yogas) to Liberation are Karma Yoga (The Path of Selfless Action with attitude of detachment of its fruits), Bhakti Yoga (The Path of Selfless Love & Devotion and complete surrender to Supreme Being), Jnana Yoga (The Path of Knowledge to destroy ignorance) and Raja Yoga (The Path of Meditation to achieve the state of Samadhi).
The philosophy of path of spiritual knowledge has been lucidly explained in Treta Yuga by Maharishi Visishta to Bhagwan Rama (Yoga Vasishta Scripture) and Bhagwan Dattatreya to Bhagwan Parashurama and outlined the various steps to attain liberation. In Kaliyuga, Adi Shankaracharya in 8th century and Ramana Maharshi in 20th-century explained the philosophy of spiritual wisdom.
It is realisation that

1. Supreme Being / Self is Sat-Chit-Ananda i.e. Truthful Always-Exist Permanently-Blissful without sorrow.
2. Entire world is transient, temporary & ever changing which appears as movie on screen of Supreme Being or images in mirror. 
3. Through constant reminding and inquiry, develop detachment, realise self is permanent.
4. Converge from duality to unity i.e. Realisation that Self is only reality.

 

1. The pursuit of liberation, as taught by Dattatreya to Parashurama in the text is as under -
2. Self-Enquiry - It relies heavily on a process of inquiry and constant remembrance or recollection of the true Self.
3. The Illusion (Maya/Avidya) - The universe and the individual's sense of separate existence are viewed as a temporary and constantly changing manifestation or an image drawn on the canvas of Supreme Consciousness, akin to reflections in a mirror. The apparent misery and bondage are due to ignorance (Avidya) of one's true nature.
4. The Goal (Self-Realization) - Realization of the Truth is described as "quite simple, requiring only constant remembrance on these lines: that Reality is not incompatible with the world and its phenomena.
5. The Process (Inquiry/Vichara) - The path to this realization involves an inward analysis (Vichara) of the mind and the nature of "me" and "mine" to discard what is transient. This investigation leads one to realize that the Self is already realized.

In essence, the spiritual process described is an act of anamnesis—the recollection or intuitive realization that the Pure Consciousness (Tripura) that underlies the three states of consciousness (waking, dreaming, and deep sleep) is one's own True Self, which was previously forgotten due to the veil of ignorance.

1. There are seven Steps of Self-Realization as taught by Maharishi Vasistha to Shri Rama:
2. Subheccha (Good Desire/Aspiration for Truth) – Seeker to develop a genuine desire for liberation & spiritual growth and a disinterest in material pleasures (Vairagya). This stage involves seeking knowledge from scriptures (Sravana) and associating with wise people (Satsanga). It's the awakening of a strong intention and an urge to improve one's spiritual practice.
3. Vicharana (Right Inquiry/Self-Inquiry) - Having developed a sincere aspiration, the seeker moves to critical inquiry into the nature of the self, the world, and Brahman. This involves deep reflection on what has been heard and read (Manana), questioning assumptions, and seeking clarity. Through meditation and introspection, the seeker starts to understand the sources of their inner disturbances and how to overcome them.
4. Tanumanasa (Tenuous Mind/Attenuation of Mind): In this stage, the mind, through continuous practice of self-inquiry and detachment, becomes subtle and focused and sheds its various distractions and fixates on the One. This is achieved through practices like pratyahara (withdrawal of the senses), inner silence, meditation, and other yogic disciplines, leading to a disciplined and calm mind.
5. Sattvapatti (Attainment of Purity/Realization of Truth) - The seeker attains spiritual light and a clear understanding of the ultimate truth. They realize the distinction between the self and the ego, and begin to see the interconnectedness and oneness of all things. The world starts to appear dream-like or unreal, and the individual experiences deep spiritual peace and tranquillity. A person in this stage is often referred to as a "Brahmavit" (knower of Brahman).
6. Asamsakti (Non-attachment/Detachment) - At this stage, the individual achieves a perfect non-attachment to worldly objects and pursuits. They are unaffected by external circumstances, whether pleasant or unpleasant. All desires are annihilated, and the seeker is liberated from the cycles of attraction and aversion.
7. Padarthabhavana (Non-perception of Objects/Cessation of Objectivity) - In this advanced stage, the realization that the things of the world are unreal becomes firmly established. The seeker's awareness is untainted by the perception of duality; they recognize Brahman everywhere and experience the bliss of the non-dual Self. The distinctions between knower, knowing, and known dissolve.
8. Turyaga (Transcendence/The Fourth State) - This is the ultimate and highest stage, the state of liberation here and now (Jivanmukti). It is characterized by samatva (equanimity) and samadarshana (looking upon all beings with an equal eye). All desires, thoughts, and actions are burnt up, leaving no Vasana (latent impressions) that could generate further desires. The mind is completely still, free from all agitations, and the individual rests in the sublime silence of the very nature of the Self. Beyond this, the Yoga Vasistha also mentions Turiyatita, the state of disembodied liberation, where even the body is transcended.

 

1. Shankara's Advaita (8th Century CE) - two-tiered model:

The Advaita (non-dualism) philosophy of Adi Shankaracharya (8th century CE) is a highly influential school of Vedanta that systematically establishes the ultimate oneness of reality. Shankara's Advaita (8th Century CE) uses a two-tiered model of reality to reconcile the non-dual Brahman with the perceived world.

• Levels of Reality
• Paramarthika Satya (Absolute Reality): This is Brahman—the ultimate, unchanging, and non-dual truth that is real in all times (past, present, and future).
• Vyavaharika Satya (Empirical/Practical Reality): This is the phenomenal world that we experience daily. It is "real" for practical purposes until the knowledge of Brahman is attained.
• Pratibhasika Satya (Apparent Reality): This is the reality of illusions, such as a dream or mistaking a rope for a snake. It is real only for the person experiencing the illusion and disappears instantly upon waking or correction.
• God (Ishvara) vs. Brahman
• Brahman is the ultimate, qualityless, unconditioned reality (Nirguna Brahman).
• Ishvara (God, the creator/preserver) is Saguna Brahman—Brahman as perceived through the conditioning power of Maya. Ishvara is the personal aspect of God that the devotee worships, but ultimately, the highest truth transcends all attributes.

 

• Path to Liberation (Jnana Yoga)

Advaita stresses Jnana Yoga (the path of knowledge) as the direct means to liberation, which involves a three-step process under the guidance of a Guru:

1. Shravan (Hearing): Attentive listening and study of the Vedantic texts (Upanishads, Brahma Sūtras, Bhagavad Gita) and the Guru's teachings.
2. Manana (Reflection): Deep, logical contemplation and analysis to dispel all doubts regarding the teachings.
3. Nididhyasana (Contemplation/Meditation): Constant, deep meditation on the truth of the non-dual Self until the intellectual understanding becomes a direct, immediate, and liberating experience (Anubhava).

This leads to Jivamukti, or liberation while living.

1. Ramana Maharishi’s Self-Enquiry model:

Ramana Maharshi's wisdom is rooted in the tradition of Advaita Vedanta (non-dualism), but he stresses the experiential path over scriptural knowledge.
1.      The Self (Atman/Brahman): Self-Realization is simply the removal of the ignorance (the ego) that veils this ever-present truth.
2.      Consciousness is the Only Reality: Existence-Consciousness-Bliss (Sat-Chit-Ananda) is the nature of the Self. The world, the individual soul, and God are all appearances that arise and disappear on the screen of Consciousness (like pictures appearing on a cinema screen, but the screen itself is the only reality).
3.      Self-Inquiry is the practice of retaining the mind in the Self.]]>Fri, 05 Jun 2026 16:09:18 GMThttps://www.dnaofhinduism.com/philosophy/dual-and-non-dual-knowledge-tripura-rahasyaDual knowledge relates to worship and non-dual knowledge to realisation. Dual knowledge is manifold because it depends on the concept of duality and manifests as worship, prayer, incarnation, meditation etc., all of which are due to nothing more than mental imagery.
Worship of Abstract Intelligence in a concrete form is not only useful but essential for non-dual realisation. For how can one be made fit for it without Her benediction.
The Self is Abstract Intelligence free from thought. The knower, knowledge and the known are not real as different entities. When differentiation among them is destroyed, their true nature is evident in the resulting non-dual consciousness, which is also the state of emancipation.
Intense devotion signifies mental abstraction as the devotee loses himself in the desired object. It will mean emancipation itself. For such unwavering devotion must certainly succeed and success is only a question of time – which may be days, months, years, or even the next birth, according as the predispositions are light or dense.
Evil Propensities -
The intellect is ordinarily befouled by evil propensities and so nothing good flourishes there.

1. First propensity - Want of faith has its root in unfavourable logic. Give it up and take to approved logic as found in holy books and expounded by a Guru. Then enlightenment becomes possible and faith results. Thus ends the first evil propensity.
2. The second propensity, namely desire, prevents the intellect from following the right pursuit. For the mind engrossed in desire cannot engage in a spiritual pursuit. As soon as the thought of pleasure arises, it must be dismissed by the willpower developed by dispassion.  In this way, second evil propensity is overcome.
3. The third propensity – Dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one’s own efforts. Concentration of mind and understanding of truth are not possible when dullness prevails. There is no remedy for it other than worship of the Goddess oof the Self (adoration, prayer, meditation, etc.). The chief requisite is one-pointed devotion to God.

Stages of Jnanis –

1. The Jnanis of the lowest order behave like ignorant men in their care for their bodies. They have not attained Sahaja Samadhi (Samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal, when they are not engaged in the investigation of the Self. Though they are not always inquiring into the Self, yet there are periods of the perfect state owing to their previous practice and experience.
2. The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of ‘I’ with the body; this never arises with the more advanced Jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of Jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities. They are not engaged in work because they are entirely self-possessed. Just as man moves or speaks in sleep without being aware of his actions, so also this class of yogi does enough work for his minimum requirements without being aware of it. Having transcended the world, he behaves like a drunken man. But he is aware of his actions. His body continues on account of his vasanas (predispositions) and destiny.
3. Jnanis of the highest class do not identify the Self with the body but remain completely detached from their bodies. Their work is like that of a charioteer driving the chariot, who never identifies himself with the chariot. Similarly, the Jnani is not the body nor the actor; he is pure intelligence. Though entirely detached within from action, to the spectator he seems to be active. He performs his part like an actor in a drama, and plays with the world as a parent does with a child.

Of the two higher orders of Jnanis, the one remains steadfast through his sustained practice and control of mind, whereas the other is so on account of the force of his discrimination and investigation. The difference lies in the merits of their intellect.

Experience of Pleasure and Pain –
Pleasure and pain are apparent to the least among the Sages, but do not leave any mark on them as they do on the ignorant.

1. The ignorant anticipate pleasure and pain before the enjoyment, recapitulate them after enjoyment, and reflect on them, so they leave a strong impression on their minds. The ignorant are not aware of the pure Self; they see it as always blemished and hence they believe in the reality of objective knowledge. they are therefore affected by the pleasures and pains of life.
2. Jnanis of the lowest order also enjoy pleasure and pain like the ignorant, but their remembrance of such experiences is frequently broken up by intervals of realisation. Thus, worldly experiences do not leave an impression on their minds. As for the lowest order of Jnanis, these realise the Self off and on, spells of ignorance overtake them whenever they overcome by their predispositions. Then they look upon the body as the Self and the world as real. They are often able to override the old tendencies, and thus there is an ongoing struggle between wisdom and fights against ignorance until falsity is thoroughly blown out, and truth prevails. Therefore, Jnana is indivisible.
3. Jnanis of middle class, accustomed to control their minds by long-continued austerities, keep their minds in check even while experiencing pleasure and pain, and thus their response to the world is as indistinct as that of a man in sleep, to a gentle breeze playing on him or an ant creeping over his body. Forgetfulness of the Self never overtakes a middle-class Jnani and wrong knowledge never possesses him. However, of his own accord, he brings out some predispositions from his own depths in order to maintain his body according to Parabdha. This is the conduct of an accomplished Jnani. The middle order Jnani is fond of samadhi and voluntarily abides in it. There is accordingly a lapse, however slight, when he is engaged in worldly affairs, or even in the maintenance of his body.
4. Jnanis of the highest order are left untouched, for they always remain as the burnt skeleton of a cloth (retaining its old shape but useless) after their realisation. Just as an actor is not really affected by the passions which he displays on the stage, so also their Jnanis, always of his perfection, is not affected by seeming pleasures and pains which he regards as a mere illusion, like the horns of a hare.  The accomplished Jnani is always un-forgetful of the Self and picks out his own predispositions according to own choice. The highest Jnani makes no difference between samadhi and worldly transactions. He never finds anything apart from the Self and so there is no lapse for him. Jnanis of the highest order involuntarily and naturally abides in samadhi, and any lapse is impossible for him under any circumstances.

The jnani of the middle order or the highest order has no tinge of karma left in him because he is in perfection and does not perceive anything apart from the Self.
Accomplishment of Wisdom –
Of all the requisites for wisdom, Divine Grace is the most important. He, who has entirely surrendered himself to the Goddess of his own Self is sure to gain wisdom readily.
An intense devotee, though endowed with only a little discipline of other kinds (e.g. dispassion), can readily understand the truth though only theoretically, and expound it to others. Bhakti yoga (the way of devotion) is the best of all and excels all else.
Dispassion, meditation, prayer etc. remain natural to the sage whose mind is pure and unsophisticated. He whom honour and insult, loss or gain, cannot affect, is the sage of the best class. Contentment and purity abide in him. Even the most critical situations do not disturb his peace of mind.

Self-Realisation & Perfect Sage -
Self-realisation differs from all accomplishments in that the fear of death is destroyed once for all.
He who, though engaged in work, does not look upon anything as non-self, is the perfect sage. He who, even while doing his work remains as if asleep, is perfect sage. He who is not influenced by happiness or misery, by pleasure or pain, by desires, doubts or fear, is a perfect Sage. He who realises pleasure, pain and every other phenomenon to be in and of the self, is a perfect sage. He who feels himself pervading all – be they ignorant or emancipated – is a perfect Sage. He who, knowing the trammels of bondage, does not seek release from them and remains in peace, is a perfect sage.
 
]]>Fri, 29 May 2026 13:32:41 GMThttps://www.dnaofhinduism.com/philosophy/levels-of-wisdom-tripura-rahasyaThese are the latent impressions or subconscious mental footprints left by past experiences, thoughts, and actions. They are the deepest layer of pre-disposition. They drive a person's immediate reactions, desires, and habitual behaviour, creating a cyclical pattern of action and experience. Overcoming these Vasana is essential for liberation.
Pre-dispositions acquired by Past Karma -
The pre-dispositions are roughly classified into three groups – Aparadha (Fault), Karma (Action) and Kama (Desire). The first group is diffidence towards the teachings of the Guru and the holy books. Persons of such group have illusion; for how can knowledge make a person help his emancipations? They have many doubts and wrong notions. The second group – victims of past actions, unable to enter the stage of contemplation necessary for annihilating the vasanas. Their minds are too much cramped with the predispositions to be susceptible to subtle truths. The third group is the most common, consisting of the victims of desire who are obsessed with the sense of duty (i.e. the desire to work for some ends). Desires are too numerous to count, since they rise up endlessly like waves in the ocean. Each desire is too vast to be satisfied, because it is insatiable; too strong to be resisted; and too subtle to be eluded. That person who is shielded by desirelessness (dispassion) and safe from the wiles of the monster of desire, can alone rise to happiness. A person affected by one or more of the aforesaid three dispositions cannot get at the truth although it is self-evident.
The first of them (i.e. fault) comes to an end on respectfully placing one’s faith in holy books and the Master. The second (i.e. action) may be ended only by divine grace, which may descend on the person in this birth or in any later incarnation. There is no other hope for it. The third must be gradually dealt with by dispassion, discrimination, worship of God, study of holy scriptures, learning from the wise, investigation into the Self and so on.
Those are best who are free from all of the vasanas, and particularly from the least trace of that of action. If free from the fault of mistrust of the teachings of the Master, the Vasana due to desire, which is not a very serious obstruction to realisation, is destroyed by the practice of contemplation. Disposition need not be very marked in this case. Such people need not repeatedly engage in the study of the scriptures or the receiving of instructions from the Master, but straightaway pass into meditation and fall into Samadhi, the consummation of highest good. They live evermore as Jivanmuktas (emancipated even while alive).
Sages with subtle and clear intellect have not considered it worthwhile to eradicate their desire, etc. by forcing other thoughts to take place, because desires do not obstruct realisations.
A man only slightly affected by the two vasanas – mind clings to the ignorance of the necessity of work and person who has the fault of marked indifference to or misunderstanding of the teachings, and much more so by desires or ambitions, will by repeated hearing of the holy truth, discussion of the same, and contemplation on it, surely reach the goal, though only with considerable difficulty and after a long lapse of time.
The last class and the least among Sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the Sages are said to be associated with their minds. They are barely Jnanis and not Jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.

Desire for Emancipation –
The most important of the qualifications is the desire for emancipation. The desire must be strong and abiding, in order that it may bear fruit. Aspirant must run after emancipation to the exclusion of all other pursuits. Such an effort is fruitful and is preceded by indifference to all other attainments.
Association with the wise, divine grace and dispassion are the prime factors for attaining the highest aim of life. The aspirant’s accumulated merits, reinforced by association with the wise and by divine grace, make him persist in the course, and gradually take him step by step to the highest pinnacle of happiness.
Steps to attain Emancipation –
Proportionately slight effort is enough for erasing slight vasanas. He whose mind has been made pure by good deeds in successive past incarnations, gain supreme results quite out of proportion to the little effort he may make (as with Janaka). Person with dense vasanas accumulated in past incarnations, does not suffice to override one’s deep-rooted ignorance. Such a one is obliged to practice nidhidhyasana or control of mind and contemplation in successive births for effective and final realisation.

Differences in quality of mind –
The mind is the soil in which the seed, namely Parabdha, sprouts into pleasures and pains of life.

1. Durvasa – He is said to be of the aspect of Shiva and reputed to be exceedingly irritable.
2. Chandra (the moon) – He is of the aspect of Brahma and reputed to be the husband of the twenty-seven constellations who are in their turn daughters of Daksha.
3. Dattatreya – He was of the aspect of Shriman Narayana of Vishnu, reputed to be the ideal of saints, roaming nude in the forests, etc.
4. Vasishta – He was one of the greatest rishis, as well known as the family preceptor of the Solar line of kings. He never fails in the strictest adherence to duty as prescribed by the scriptures.
5. Sanaka, Sananda, Sanatsujata and Sanatkumara – They were four sons born of Brahma’s volition and instructed by Narada. They are types of ascetics totally indifferent to any action, including religious rites.
6. Narada – He is the ideal of bhakti (devotion to God).
7. Bhargava (Shukra) – He is the well-known preceptor of Asuras, who incessantly fight against the gods and supports the enemies of the gods.
8. Brihaspati - He is the preceptor of gods and supports the gods against their enemies.
9. Vyasa – He was ever busy in codifying the Vedas, and in propagating their truth in the shape of the Mahabharata, the Purana and the Up puranas.
10. Janaka – He was famous as the ascetic-king.
11. Jadabharata – He looked like an idiot. 

]]>Thu, 21 May 2026 18:05:28 GMThttps://www.dnaofhinduism.com/philosophy/the-cosmos-is-not-separate-from-intelligence-tripura-rahasya
The world is changing every moment and its appearance is new every moment and its appearance is new every moment and so it is born every moment.
The universe is the aggregate of the matter – mobile and immobile. The atomists maintain that the universe is made up of five elements – earth, air, fire, water and ether which are permanent and of things like a pot, a cloth etc. are transient. It is absurd to say that the insentient atoms of the matter began creation when the equilibrium of the three forces Sattva, Rajas and Tamas was disturbed. But change is not possible without an intelligent cause. Hence none of the systems can satisfactorily account for creation. The universe must have a creator, and He must be an intelligent principle.
 
Creation of the Universe & Consciousness  
The Lord play with the universe. Lord is unbounded consciousness. There is no place beyond consciousness. consciousness is the only existence, covering the whole universe. Universe cannot be conceived without consciousness. the supreme being is eternally existing even before the birth of the universe. His creation has been without any material aids. Therefore, God is supreme, perfect, pure and self-contained.
The creation of universe is not an object apart, but has originated only as an image on the surface of the mirror of the Supreme Being. Mental creations of daydreamers are full of people, life and work, similar to this. Note how daydreams and hallucinations are clearly pictured in the mind even in the absence of any reality behind them. The place of the objects is taken by the peculiar imaginative quality of the mind. When such imagination is deep, it takes shape as creation; consciousness is pure and unblemished in the absence of imagination. Vishvamitra a great rishi, is reputed to have created a duplicate universe similar to the existing universe.
Time and space are projected from consciousness. Time and space are the factors of division in the world. Truth can never change its nature, whereas untruth is always changing. So, world has changeful nature.
The gross body is being mistaken for crystal clear consciousness by mere force of habit. The remedy lies in change of outlook.

The Core Assertion
Everything that exists is a direct expression of the Supreme Consciousness. consciousness is pure and self-contained; it does not require an external object to create the image. The world has no substance in them outside of the cognising factor, viz. Intelligence or consciousness.
·        Intelligence as the Substratum: The visible, phenomenal world (the Cosmos) is like a reflection or a moving image that appears on the surface of the perfectly pure, self-luminous mirror of Abstract Intelligence.
·        The Analogy of Reflection: Just as a reflection is inseparable from the mirror it appears in, the Cosmos is inseparable from the Intelligence that is its foundation. It does not require a separate material cause, as the Intelligence itself transforms, projects, and withdraws the universe.
 
Eliminating Dualism
The chapter systematically refutes the idea that the universe could be an inert, external creation:
·        The Causal Principle: Since any action must originate from an intelligent principle (a cause must be intelligent to produce a meaningful effect), the vast, organized universe cannot have an unintelligent, dead substance as its primal cause.
·        Consciousness is All: The text affirms that the Supreme Reality is a pure, eternal, and unlimited state of Self-luminous Intelligence. This Reality alone exists. The perceived variety is merely the dynamic aspect of this Intelligence (called Shakti or) unfolding itself.
The Path of Realization
The ultimate teaching derived from this chapter is that Self-realization is simple because the Reality is not distant or hidden.

• Realization only requires a constant, internal conviction (Anantharaman) that the world and its phenomena are not incompatible with Reality but are, in fact, Reality itself operating in a different mode.
• The apparent ignorance () of this truth is itself an outcome of the Reality's power (Shakti), meaning "there is nothing but Reality."

In essence, it provides the complete, non-dual philosophical map for the liberated state (the Jivanmukta), affirming that the Macrocosm (Cosmos) and the Microcosm (Self) are one and the same—Pure Intelligence.
 
]]>Sat, 16 May 2026 01:33:13 GMThttps://www.dnaofhinduism.com/philosophy/core-teachings-in-the-tripura-rahasyaThe core teaching in the Tripura Rahasya to "kill the thoughts" is not about a forceful suppression, but about shifting your focus to the Source of the thoughts and realizing the non-reality of the mind itself. This is primarily done through Self-Enquiry (Vichara), a method highly valued in this text (and by Ramana Maharshi).
The text emphasizes that restraining the thoughts is the best way to achieve the highest state. This is accomplished not through battle, but through realization.
 
The key instructions to the mind are:

1. Engage in Earnest Investigation (Vichara):
2. This is the root-cause of everything and the first step to supreme bliss. It means a deep and constant inquiry into the nature of the Self, the world, and reality.
3. Action for the Mind: Direct your entire intellect toward determining the Truth and discerning all that is transient and illusory.
4. Seek the Self (The "Who Am I?" Inquiry):
5. The world and its sufferings are a creation of the deluded mind and vanish in the absence of imagination (Sankalpa).
6. Action for the Mind: Turn inward to search where the consciousness of "I" (the "I-thought") arises. By constant attention to the inner awareness of "I," you discover the unreality of the thought-bound ego.
7. Stop the Mind's Fluctuations:
8. The constant mental concepts and modifications (Sankalpa-Vikalpas) are what cause Samsara (the cycle of suffering). Samsara rises when the mind is active and ceases when it is still. Take the life easy and as it comes. All are equal as same almighty resides in each one.
9. Action for the Mind: Aim to still the mind by focusing on its source, or by controlling the breath (Prana) and the latent desires (Vasanas). The mind and breath are seen as inseparable, like two sides of the same coin.
10. Cultivate Dispassion and Association with the Wise:
11. Dispassion (Vairagya), or detachment from sensual pleasures, is a prerequisite because a mind rapt in the quest for truth must first be clean of worldly cravings.
12. Action for the Mind: Cultivate faith and associate with the Guru or wise (Sages) to gain pure-mindedness and the zeal for enquiry.

Ultimately, the thought is not "killed" by another thought, but dissolves when the mind realizes that the world, like a mirage, is not separate from the Supreme Abstract Intelligence (Consciousness), which is the Self. Once this knowledge is realized, the mind rests permanently in its true nature, which is bliss.
]]>Sat, 09 May 2026 04:54:18 GMThttps://www.dnaofhinduism.com/philosophy/consciousness-ego-the-tripura-rahasyaThe truth is that there is one reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Shakti or Energy. Ignorance lies in the feeling of differentiation of the creatures from the creator. The individuals are only details in the same reality. Sleep is said to be the state of ignorance.
Absolute Consciousness is dense and impenetrable but illumines the waking and dream states just as the mirror remains unaffected by the passage of different images. The consciousness displays externally as ego which manifests as Avidya (ignorance).
Pure intelligence contaminated with inanimate excrescences is called Jiva or the individual, whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
In the transition from the Absolute to the individual, space is the first veil cast off. The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived. They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus, the Absolute shines as awareness in the body (namely, I am the body’).
Just as the light of the lamp spreads out through holes made in the cover, so also the light of intelligence extends from within, through the senses, to the external world. The rays of light are imperceptible in ether, but when they impinge on matter the objects become visible by the reflection of the light rays on their surface. Similarly, consciousness appears to disclose the presence of objects in space by unveiling them from the ignorance surrounding them.
Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness.
The sense of duality persists because there is the conviction of the purposefulness of the objective world. But such purposefulness and even durability is experienced in dreams.
Insentient Part of Consciousness -
Consciousness, the sentient is the unchanging subject/Witness/screen of all experience, while the Ego is a particular, changing, and limiting thought (the "I-thought") that operates within and is illuminated by that Consciousness. I-thought is Shakti Tattva and the consciousness is Shiva Tattva. After the differentiation is made manifest by “will force” the insentient parts (body, mind and objects) predominate. The insentient predominance is called Maya Shakti. Ego “I” is of two kinds - qualified and unqualified. Qualified means limitations.
The insentient phase, Prakriti is tripartite according to its functions – ego, intellect and mind. It is influenced by the three qualities – Sattva (brightness), Rajas (activity) and Tamas (darkness). Sattva becomes five senses of perception; Rajas becomes five senses of actions and Tamas becomes earth, air, fire, water and ether.   

Realisation of Consciousness –

1. Purity of Mind - Although consciousness is unknowable, it is still realisable by pure mind. Concentration on self is not necessary for its realisation.
2. Elimination of Thoughts - It is enough that other perceptions (namely thoughts) should be eliminated from the mind and then the Self will be realised. Self is pure intelligence and clear when not contaminated by thoughts. This state is called Nirvikalpaka. When soiled by thoughts, it is savikalpa. The cycle of birth and deaths does not end unless ignorance is put to an end. This happens only with a perfect knowledge of the self, not otherwise.
3. Meritorious Actions - God is pleased by meritorious actions which are continued through several births, after which the desire of liberation dawns and not otherwise, even though millions of births may be experienced. Of all the things if creation, to be born a sentient being requires good luck; even so, to acquire a human body requires considerable merit; while it is out of the ordinary human beings to be endowed, with both virtuous tendencies and sharp intellect.

 

1. Devotion - While most human beings are little more than animals, being ignorant of good and bad, and of right and wrong. Of sensible people, the best part runs after the pleasures of life, seeking to fulfil their desires. A few learnt people are stained with the longing for heaven after death. Of remaining few, most of them have their intellects bedimmed by Maya and cannot comprehend the oneness of all. People blinded by Maya cannot see the truth. Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily. One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion. Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it. He finds his gracious master and learns from him all about the transcendental state. He has now gained theoretical knowledge. After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teaching of the Master. He is able to ascertain the highest truth with clearness and certitude. After experiencing the Inner Self, he will be able to identify the Self with the supreme and thus destroy the root of ignorance. The inner Self is realised in advanced contemplation and that state of realisation is called Nirvikalpa samadhi.
2. Nirvikalpa Samadhi - When the mind does not create pictures due to thoughts, it is in the unmodified state, which is its primal and pure condition. Let the body do what it likes. Thinking thus, I always abide in my own Self as the perfect fountainhead of Bliss and pure uninterrupted consciousness. I am therefore in the state of perfection and remains unblemished.
3. Wisdom - Unless a man lives the ordinary life and checks every incident as the projection of the Self, not swerving from the Self in any circumstances, he cannot be free from the handicap of ignorance. Wisdom is achieved in the course of many births by the lower aspirants. As for the middle class, wisdom is gained in the same birth, but slowly and gradually according to the aforesaid scheme of
4. Learning the truth,
5. Conviction of the same,
6. Meditation – qualified samadhi and unqualified samadhi
7. Finally, Sahaja samadhi (to be unattached even while engaged in the activities of the world). This last state is very found.

Consciousness -
Self is ever-shining, unparticularized, unblemished, ordinary existence – self aware and self-sufficient. Self displays diversities of phenomena as a mirror its reflections. Self is alone and single and there is nothing beyond.   
Abstract Intelligence contracts at the stimuli to modification and becomes limited. Otherwise, it is infinite and unbroken. Being within, the universe cannot be different from consciousness. Abstract Intelligence, being only one, yet manifests as the diverse objects of creation. The two entities, the cogniser and cognised object, are distinct and separate. Of these, the cogniser, namely consciousness, may be self-luminous, illumining the objects.
Mind divested of thoughts becomes pure and is identical with the Self and further, that alone destroys ignorance. Liberation and bondage are only attitudes of the mind, according as it is unmodified or modified, respectively. Note how the mind unmodified in sleep, remaining single and blank, is later modified by dream and manifests as the dream world.
Consciousness is one and non-dual, but shines as if diversified like the clean surface of a mirror reflecting variegated colours. There can be no images in the absence of a mirror, for the images are not apart from the mirror.
Just as the cogniser, cognition and the cognised are identical with the mind in dream, so also the seer, the sight and the phenomena are identical with the mind in the wakeful state. 
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