Social researchers discovered that proficiency in any field of human activity is directly correlated to two virtues of the personality.  One is the intellect and the second is the willpower.  Now, the intellect is somewhat innate—there is not so much one can do to expand it.  But willpower is something that is very much in our hands. Ordinary individual in his own egoistic limits, follows in his aims governed by desire, habits of thought or obscure subconscious impulses.   
The central part of our body is mind. Mind designs our life. It is the chief architect of the life. Desires, intentions and expectations generates thoughts in the mind and in turn mind becomes the agent to mobilise our senses to fulfil them. Desire and will are different things altogether. 'Desire' is a longing for certain possessions, while 'will' is the power of determination (Sankalpa) without any motive whatsoever to enjoy anything. Desire is sensuality which pertains to the mind; Will-Power is the power of conscious being and is effective behind the workings of mind and body.
Behind the Will-Power, Divine Will-Power stands. To achieve successes in both, material world and spiritual life alignment of Human Will and Divine Will is essential. Divine Will creates in us the divine strength of impulsion, an illuminated and un-decaying force and flame described as the steed of the plenitude, which brings us that goo and carries us to that goal. By invocation of divine Will-Power, ordinary mind is transformed into intuitive & inspired mind which leads us into blissful state.
This article is attempted to highlight roles of the Will-Power or Sankalpa & Divine Will-Power and modus operandi to attain enlightened mind.
Human Will-Power:
Human Will-Power is the strong determination that ensures achievement of difficult goals or even plausibly impossible goals. Will-power has been termed ‘the greatest human strength. According to most psychological scientists, Human Will-Power can be defined as:

• The ability to delay gratification, resisting short-term temptations in order to meet long-term goals
• The capacity to override an unwanted thought, feeling, or impulse
• The ability to employ a “cool” cognitive system of behaviour rather than a “hot” emotional system
• Conscious, effortful regulation of the self by the self
• A limited resource capable of being depleted

 
Human Will-Power & Divine Will-Power:
Human Will gave the world its prosperity and glory. The Divine Will-Power which acts always with a perfect knowledge, divine wisdom and builds up the worlds. The divine will shall give us what we eternally have and what we eternally are. What we eternally have is God’s Concern, and what we eternally are is God’s Perfection and God’s Manifestation.
Swami Sivananda said: As the lower mind emerges into the higher, and the higher into that which is wisdom, the aspect of Divine or pure 'will' emerges as the power of the spirit, self-determined, self-ruled, in perfect harmony with the Supreme Will.
Paramhansa Yoganand said: Whatever your position in life, it is you who put yourself there. The human will, when led by ignorance, causes nothing but confusion and trouble; but if it is tuned in with wisdom, it is guided by the Divine Will. Constantly carrying a thought with dynamic will power will strengthen that thought until it becomes an outward force. When your will power is developed to that extent, you can control your destiny. Always be sure what you want is right for you to have, then use all the forces of your will power to attain your objective, continually keeping your mind on God. Your efforts will then be crowned with success. In order to develop will power, you must realize that behind your will is the will of God. As often as possible, determine to do one little thing which you think you cannot do. When you have accomplished that goal, go on to something slightly bigger. Keep on exercising your will power in this way. Use your will power in the routines of everyday life, in business, and in meditation. It is Will power that has created everything, even your body. The stronger the will, the greater the force of energy and the greater, consequently, the energy's impact on material events. A strong will, especially, combined with awareness of energy, can affect miracles. It can cure diseases, and make a person well. It can ensure success in any undertaking. The seasons are obedient to the man of strong will power and of deep faith.
Ramana Mahrishi said: It is true the divine Will prevails all times and under all circumstances. Recognize the force of Divine Will and keep quiet. 
Sri Aurobindo said: The ultimate spiritual source of our human Will is the Divine Will, which governs the world. We can immeasurably enhance the power and effectiveness of our human will by aligning it with the Divine Will. Will, as it is usually conceived, is the elaboration of a thought, to which is added a force, a power of fulfilment accompanied by an impulse to carry it out. That is the description of human Will. Divine will is quite another thing. It is a vision united with a universal power of realisation. Human Will is uncertain, often wavering, always in conflict with opposing wills. It is effective only when for some reason or other it is in accord with the Divine Will, as a result of Grace or Yoga.
Agni, the Divine Will:
Vedas affirms that Vedic gods in cosmic body are physical Nature-powers and in human body, the psychic conscious forces behind.  Adi Shankara explained that Hindu deities live or rule over the cosmic body as well in the temple of human body. The same deities were at once internal and external Powers of universal Nature, and they managed its expression through a system of double values by which the same language (Vedic Mantras) served for their worship in both aspects. But the psychological sense predominates and is more pervading and coherent than the physical.
 
The second most important Vedic Gods in Rigveda is Agni. The flame of Agni is the Divine Will-Power. Agni is the immortals in mortals, the divine power in man to fulfil their work in him. Agni, the divine force be kindled in front as head of the universal Power and human soul, will extend in harmony the effective inner action on the plane of the pure intelligence so that it may enrich itself there and attain beyond.
 
Agni as the light and flame of its far-extended existence, breaks the limitations of the material being and he is full of the joys of this new and rich supra-physical life. Now the third state, the free mental being, is to be perfected by a richly varied and luminous play of thought and word ending in the manifestation of the highest reach of the mental realms, the power of the supramental Light in the mentality; there begins the manifestation of the intuitive and inspired mind. Agni has to create the vastness and light and divinity of the Truth-knowledge and so crown with it the already attained free swiftness of force and wide range of life and enjoyment proper to the perfected and God-filled vitality.
 
Invocation & Manifestation of Divine Will-Power:
The divine Will is invoked to complete the manifestation of the divine powers after second state of soul when it has passed beyond the physical being and is full of the perfect energy of the vital plane.
 
The Rishi speaks of the birth of the divine Will by the working of the pure mental on the material consciousness. A state arrives in which man goes beyond the mere subtlety and fineness of the intelligence and reaches to a rich and manifold largeness of soul. Even though he is on right foundation, he needs a force greater than his to lead him; for largeness and multiplicity of soul-force and knowledge are not enough, there must be the divine truth in thought, word and act. For we have to attain beyond the enlarged mental being to the beatitude of a state beyond mind. Agni has the light and the force, the Word and the true impulsion, the embracing knowledge and the achieving power. He shall carry us towards the blissful state and the supreme good.
 
Agni, the Divine Will-Power generates the Maruts, the nervous forces of Life that become forces of thought; they, upheld by Agni, prepare the action of Indra, the luminous Mind, who is finder of the Truth and Right. Indra slays Vritra, the Coverer, dispels the darkness, causes Surya to rise upon our being and go abroad over its whole field with the rays of the Truth. Surya is the Creator or manifester, Savitri, who manifests in this mortal world the world or state of immortality, dispels the evil dream of egoism, sin and suffering and transforms Life into the Immortality, the good, the beatitude. The Vedic gods are a parable of human life emerging, mounting, lifting itself towards the Godhead.
 
A few Rigvedic hymns (with English Translations) are illustrated here regarding flame of Agni which gives birth to Divine Will-Power:
यो अध्वरेषु शन्तम रतावा होता तमू नमोभिरा कर्णुध्वम | अग्निर्यद वेर्मर्ताय देवान स चा बोधाति मनसायजाति || (Rig Veda I.77.2)
The learned person, who in the sacrifices is the priest of the offering, full of peace, truthful in thought, word and deed, is the giver of great bliss in yajnas (non-violent sacrifices) & giver of knowledge (Agni). He brings divine virtues and wisdom to men (helps in their attainment) as unite men with them with the aid of knowledge. 
स हि करतुः स मर्यः स साधुर्मित्रो न भूदद्भुतस्य रथीः | तं मेधेषु परथमं देवयन्तीर्विश उप बरुवते दस्ममारीः || (Rig Veda I.77.3) 
For he is the will, he is the strength; he is the effecter of perfection, even as Mitra he becomes the charioteer of the Supreme. To him, the first, in the rich-offerings the people seeking the godhead utter the word, the Aryan people to the fulfiller.
एवाग्निर्गोतमेभिर्र्तावा विप्रेभिरस्तोष्ट जातवेदाः | स एषु दयुम्नं पीपयत स वाजं स पुष्टिं याति जोषमा चिकित्वान || (Rig Veda I.77.5)
Thus has Agni possessed of the Truth been affirmed by the masters of light, the knower of the worlds by clarified minds. He shall foster in them the force of illumination, he too the plenty; he shall attain to increase and to harmony by his perceptions.
यस तवा हर्दा कीरिणा मन्यमानो ऽमर्त्यम मर्त्यो जोहवीमि | जातवेदो यशो अस्मासु धेहि परजाभिर अग्ने अम्र्तत्वम अश्याम || (Rig Veda 5.4.10)
O highly learned king, you are purifier like a fire, and with admiring heart we call upon you. I being an ordinary mortal and you being the immortal because of your glory know immortality of soul. I know emancipation along with all good people, those who are to be protected. Establish in us good reputation.
सुसमिद्धाय शोचिषे घर्तं तीव्रं जुहोतन | अग्नये जातवेदसे || (Rig Veda 5.5.1)
To the Will that knows all the births, to the Flame highly kindled, purely luminous offer a poignant clarity
तवाम अग्न रतायवः सम ईधिरे परत्नम परत्नास ऊतये सहस्क्र्त | पुरुश्चन्द्रं यजतं विश्वधायसं दमूनसं गर्हपतिं वरेण्यम || (Rig Veda 5.8.1)
Will who are by force created in us, you the pristine Power the pristine seekers of the Truth kindled entirely that they might grow in their being, the god in the sacrifice, who because he has the multitude of his delights establishes the all, domiciled in us, master of the dwelling, inmate supremely desirable.
अग्निर देवेषु राजत्य अग्निर मर्तेष्व आविशन | अग्निर नो हव्यवाहनो ऽगनिं धीभिः सपर्यत || (Rig Veda 5.25.4)
The Will is that which shines out in the gods, the Will is that which enters with its light into mortals, the Will is the carrier of our oblation; the Will seek and serve in all your thoughts
 
All of us have already attained degrees of will-power, the more the will-power directed Godward, the nobler the human being we shall become. 

Human personality is of triple qualities (Trigunatmic) viz. Satvika, Rajasika & Tamasika. Satvika (सात्विक) person refers to one who is full of purity (sattva). Satvika attribute is intellectual, pure, strong, healthy, possessing long life and equanimity. Rajasik quality manifests emotional, passionate, fiery and restless. Tamasik quality is evident as vegetative, lustful, ignorant and dull (comparable to dumb-witted, whose extreme form would be mental retardation). Everybody is mixture of the three qualities in different proportions and at different timings. This world remains in the continuous illusion with rajasa and tamasa natures. Men born with the satvika nature of goodness like yourself, easily lay aside this inveterate illusion, as a snake casts off its time-worn skin (slough). Absolute Satvik nature leads to liberation from re-birth.
 
Absolute fearlessness, perfect purity of mind, constant fixity in the Yoga of meditation and knowledge for the sake of Self-realization, and even so, charity in its Sattvika form, control of the senses, austerity, worship of God and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God’s names and glories, suffering hardships for the discharge of one’s sacred obligations and uprightness of mind as well as of the body and senses. Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doer-ship in respect of actions (renunciation), peacefulness/quietude or composure of mind, abstaining from slander or crookedness, compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, gentleness, modesty, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits; Sublimity, forgiveness, fortitude, external purity, bearing enmity to none i.e. absence of hatred, absence of fickleness (indecisiveness), Vigour,  and absence of self-esteem/pride these are the marks of him, who is born with the divine endowments or Satvik attributes.
 
Triple qualities of Human Nature:

1. Bhagwan Shree Krishna explained in Bhagavad Gita as under:
2. Triple quality / mentality - Satva (Purity), Rajas (passion) and Tamas (inertia), born of nature, binds the body with soul. (Chapter 14.5)
3. Satva, which from its stainlessness is luminous and healthy, binds by attachment to happiness and knowledge. (Chapter 14.6)
4. Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds by attachment to action. (Chapter 14.7)
5. Tamas to be born of ignorance, it binds by heedlessness, indolence and sleep. (Chapter 14.8)

 

1. Brahmrishi Vasishta in Yoga Vasishta (Book 4, Chapter LX & Book 5 Chapter V) explained to Shree Rama as under:
2. One who gets his liberation in or after his life time, he is said to have a Satvik birth; but whoever is obliged to be reborn by his acts, is said to belong to the rajas-Satvik class.  
3. The Satvika person are righteous men, endued with the quality of goodness.
4. The Rajasic person is the body politic, guided by the laws of society.
5. Those that are born with the nature of Rajasa-satvika, remain highly pleased in the world, and are as gladsome in their faces, as the face of the sky with the serene light of the moon-beams.
6. The Tamasic person is the ignorant rabble, and infatuated people.

The best way to guard the mind from delusion, is first of all the knowledge of the shastras, and next the exercise of dispassionateness, and then the society of the good, which lead the mind towards its purity.
Instincts or Tendencies:
Sage Patanjali in Yoga sutras explained the all the afflictions causing all sufferings in our life are classified into five types. (अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ||2/3) These are:

1. Avidya: Ignorance, lack of awareness, illusion, misconception of reality, cognition of virtue in vice and good in evil; Once avidya is attended and removed totally, all afflictions get uprooted.
2. Asmita: “I”ness, egoism, ahamkara. Ego has six aspects and it exhibits through one of them while dealing with the worldly affairs. These six aspects are
   1. kama (desire), krodha (anger), lobha (greed), moha (temptation), mada (arrogance) and matsara (envy).
   2. This ego is supported by five sense organs, five organs of action, mind and intellect. Chitta is behind the mind.
3. Raga: Attraction, liking, attachment that one feels towards any object or person when any kind of pleasure or happiness (physical, emotional or mental). This attachment towards things, persons or situations is coated by happiness or comfort, but definitely, it is not permanent or long lasting;
4. Dvesa: Repulsion, Aversion, dislike; the natural repulsion felt towards any person or object or situation which is a source of pain or unhappiness to us; It is aversion resulting from the sorrow.
5. Abhinivesa: Clinging to life or fear of death; (the desire to cling to life) is inherent dominant desire of life both in the ignorant and the learned. “Desire to live” is an essential feature of evolution. According to Vyasa and Vacaspati, the fear of death comes from the memory of earlier deaths in past lives. Therefore, every human being is possessed by this fear of death resulting into abhnivesa, the will to survive. The desire to postpone death and cling to life or normal sense consciousness is certainly one of the greatest obstacles to enlightenment, attaining of super consciousness.

Patanjali has observed that there is a constant rhythmic interaction and harmony between all the element of the mind, that is, Cognitive apparatus, psychological self, Physical self and social self. The shat ripus (six foes) — Kama (lust), Krodha (anger), Lobha (greed), Mada (Pride or aggression), Moha (desire) and Matsar (jealousy) or the primary instincts increase the vulnerability of an individual.

Divine Qualities:
Bhagwan Shree Krishna in Shrimad Bhagavad Gita (verses 1-3 of Chapter 16) described godly divine possessions in detail about our harmony, virtue and good tendencies as follows: (अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ 16.1॥ अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ 16.2॥ तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ 16.3॥)

1. Absolute Fearlessness (अभयम्) - The anxiety, nervousness, and possibility of evil is called fear. If we know the fact that this body is ultimately going to be consumed and mortal, then the question of fear does not arise. Acts done contrary to God; disobedience of the commands of one's parents, gurus, acharyas, saints, sages, sages, yogis, great men; conduct against the commands of parents, sages, acharyas, dignities & decorum and scriptures leads to external fear. Sometimes we feel scared from within due to sins, injustice and atrocities committed. We easily become fearless by abandoning all kinds of injustice and misdeeds. By being without affection, there is no fear of death and the seeker becomes fearless.

 

1. Perfect Purity of Inner-Self (सत्त्वसंशुद्धिः) - The love for God, without attachment & jealousy from the world, is the purity of the inner-self. The main cause of defects in the interior is the goal of obtaining perishable goods. The means to achieve the purification of inner self are selfless service, worship and wisdom. Forgiving others also purifies the conscience.

 

1. Constant Fixity in the Yoga of Meditation (ग्यानयोगव्यवस्थितिः): - It is necessary to stay in meditation yoga for seeking fundamental truth & wisdom (tattva-gyana). Rising above all kinds of conflicts (fame-ill fame, success-failure, loss-gain, blasphemy-praise, disease-health, joy-sorrow, etc.) is the great wisdom.

 

1. Charity & Donation (दानम्) – Keeping in mind the deserving person as per country, time & situation and according to the need, one should generously donate according to one's ability, land, cow, items, food, clothes, medicine, fearlessness etc. for welfare.

 

1. Complete control over the Senses (दमः) - The scriptural attitude should be for philanthropy by completely abandoning selfishness and egoism.

 

1. Oblation or offering (यग्यः) - It literally means to give sacrifice. Performing yagya or havan, charity & donation, sacrificing selfishness and egoism, to follow the orders of parents, acharyas & gurus, to serve them, are oblation.

 

1. Self-Study (स्वाध्यायः) - Chanting the names of God & Aum, reading of great texts like Vedas, Upanishads, Bhagavad Gita, Ramayana, Mahabharata etc. is self-study. Self-Study also includes study of our own situation and instincts. It is our utmost duty, dharma and responsibility to purify our instincts.

 

1. Austerity (तपः, Tapas) - To bear the sufferings, hunger-thirst, cold-heat, rains etc. for the sake of Vedic Dharma is austerity.

 

1. Peacefulness / Quietude (शान्तिः) - The absence of afflictions in the inner self is called peace. Our aim should be to work without anger and hatred. We should be calm in every situation.

 

1. Abstaining from Slander or Crookedness (अपैशुनम्) - By revealing one's fault to another person and creating malice against him is slandering and its complete absence is abstaining from slander or crookedness. One should never abuse, slander, taunt, etc. of others. This eliminates defect of vision and affliction of malice. Harmony is automatically awakened.

 

1. Compassion (दया भूतेषु) - The goodwill of generated after seeing the sufferings of others is compassion. Those who are sad in the sorrows of others and happy in the happiness of others are categorized as saint-Mahatma. One should try to do such things without pride, which is for benefit & welfare of others.

 

1. Absence of Attachment to the Objects of Senses (अलोलुप्त्वम्) - Absence of greediness for the material goods & objects is lust lessness or generosity. For this, one should keep control over the senses and avoid lust.

 

1. Modesty (मार्दवम्) - The goodwill of tenderness in one's heart towards those who harm us, even those who hate us, is called Mardava. One should never behave abusive, with harshness and vengeance.

 

1. Hreem (ह्रीः) - A sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits is called Hreem. By which, misdeeds can be avoided. One should achieve the supreme goal by abandoning the false egos of being seeker, curious, devotee, scholar, doer etc.

 

1. Patience (अचापलम्)- The absence of hastiness or agility in the execution of any task is patience. Work should be done patiently, smoothly and in due time. Hastiness should not be in execution of duties & deeds.

 

1. Tejas (तेजः) - By staying in the company of saints, sages, yogis, ascetics and great men, all the vices and misconduct eliminate. This inherent power of great men is called Tejas. This Tejas is divine virtue.
2. Forgiveness (क्षमा) - Forgiveness is the strength to ignore the guilt of the offender even though one has the power to punish him. Forgiveness for attachment, fear and selfishness is not real forgiveness. Forgiveness automatically manifests itself by not expecting anything from anyone and not harming even those who harm.

 

1. Fortitude (धृतिः) - The power to remain undisturbed in every favorable or adverse situation is called fortitude.

 

1. Defecation (शौचम्) - External and internal purification is called defecation. Defecation leads to absence of desire to stay with the bad persons and impure intellect. For physical purification, it is absolutely necessary to take practical form of work-readiness, effort, hard work, simplicity, humility & gratitude and staying away from passion, laziness, convenience, taste- hobby. For verbal purification, it is necessary to speak truth, sweet & loving words while abandoning the telling of bitter and untrue words, condemnation, slandering / complaining. This paves the way for spiritual progress. For family purification, children should be educated, cultured & having moral values so that they benefit everyone equally. For economic purification, one should earn money justly, honestly, honestly and use it properly according to his ability to serve the poor, sick, famine-stricken, hungry, less fortunate than himself, etc. and to protect the cow. Along with this, scriptures and good literature should get printed for the promotion of Sanatan Vedic Dharma.

 

1. Benevolence (अद्रोहः) - It is benevolence to give up our malice of vengeance against the wrongdoer. One should do deeds good for all and see God in everything.

 

1. Humility (नातिमानिता) - Expecting the respect, glory, fame is called pride. Expecting honor, respect and hospitality from your teacher, guru and parents is called excessive pride. The absence of these prides is called humility. Due to wealth, knowledge, virtue, intelligence, ability, authority, high position, character and status, the feeling of superiority is considered worldly. Due to the manifestation of divine virtues, they are praised by others. This characteristic is called the transcendental pride.

 
Bhavanti Sampada Divimbhijatasya Bharat: (भवन्ति सम्पदं दैवीमभिजातस्य भारतः) - Shree Krishna says to Arjuna that all these divine virtues are good. From them, the goal of attaining God is achieved. These qualities are obtained only by the grace of God. If we consider these qualities to be personal, then pride comes, which is a symptom of demonic wealth. There is no pride when this is a divine quality. There is exclusive love in God.

Deep Hindu Philosophy is based on the premise that there is only one absolute and ultimate truth – Brahman – Universal Consciousness and no other one. The universal consciousness along with Souls, the individual consciousness and Matter form an organic whole of the Universe. In the context of creation of the world, the doctrines of dualism and non-dualism are based on differentiation and non-differentiation of three eternals viz. Universal Consciousness (Brahman), Souls (Atman) and World (Jagat).
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Based on physical perception, we decide that the various objects are indeed different. This kind of differentiation is “Duality or Dvaita”. Duality is the foundation of all the actions and worship. According to Dvaita, the world is real. God is the creator of the world. According to Advaita, all the different elements have their origin from same energy. Single energy or Universal consciousness is beyond the reach of the sense organs. Brahman is the one and only reality and everything else is a mere appearance, projection, formation or illusion. Modern science is approaching nearer and nearer to Advaita thought.
The spiritual journey need to be from dualism to non-dualism. The start of the journey is change first in external behaviour i.e., behaving with others as we desire and then internally feeling no differentiation for living beings as entire world is appearance of universal consciousness or almighty. Pains gradually reduces as differentiation diminishes. So, non-dualism brings happiness and ultimately moksha. 
The interactions of the three are variously expounded in Hindu Scriptures & philosophies.
Philosophers of Dualism–Non-Dualism
Duality is the phenomenon of the world. Dualism or differentiation among Nirgun Brahman (universal consciousness, Ishwar), Atman (jiva, individual consciousness) and Jagat (material world) is variously postulated by Hindu philosophers as under –

1. Dvaita – (Madhvacharaya’s Dvait Darshan, 1294 – 1317 AD, he wrote Purnapragya Bhashya) - According to Dvaita, Universe and Jiva are separate from Brahman. All these three elements (Jiva, world and Brahman) are real and different (द्वैत) from each other. There are five types of difference described between 1. Jiva-Ishwar, 2. Jiva-Jiva, 3. Jiva-Jagat, 4. Ishwar-Jagat and 5. Jagat-Jagat.
2. Dvaita-Advait (Nimbarkacharya’s Dvaita-advait, 1028 – 1125AD, he (wrote Vedanta Parijat) - He believed in three eternal realities – Brahman, Jiva and Jagat. Jiva and Brahman can be considered different and also non-different. Brahman is efficient cause of material world. Jiva is Knower, the doer and the experiencer. Brahman is Controller, filler and witness.
3. Shusha Dvait – (Vallabhacharaya’s Shuddha davit, 1479 – 1532, wrote Anu Bhashya) – According to Suddhadvaita, Brahman is the cause for Universe. Maya is not unreal but it is shakti (energy) of Brahman. Jiva is not different from Brahman. Jiva and world emanate from Brahman and conceal/absorb in Brahman.
4. Vishisht Advait – (Ramanujacharya’s Vishishtadvait, 1017 – 1137 AD, he wrote Shri Bhashya) - It is known as qualified non-dualism as it asserts the non-duality of Jiva and Brahman in qualified way i.e., Jiva and Paramatma don’t exist differently - Parmatama always dwells inside Jiva - both can't exist separately. But Jiva and Parmatama are (not same) different.
5. Achintya Bhedabheda - According to Chaitanya Mahaprabhu, Brahman is simultaneously one with and different from his creation. The relationship between Brahman and Jiva is like Sun and Sunshine. Qualitatively the Sun and the Sunshine are not different, but as quantities they are very different.
6. Shankar’s Advait Vedant (788 – 820 AD) of Non-Dualism means that Brahman is the one and only reality and everything else is a mere appearance, projection, formation or illusion. Universal consciousness’s manifestation as plurality of Beings / objects is known to us as duality. But when the individual souls’ merges with cosmic soul (Parmatama) and becomes the ‘Advaitic Brahman’.

 
Advaita on the other had says that action-free, attribute-less “Nirgun Brahman” alone appears to exist as the active attribute-full Ishvara and conducts the business of the world through Maya.  According to Advaita, there is only one absolute and ultimate truth - Brahman. ब्रह्म सत्यं जगत् मिथ्या which means only Brahman is real and universe is unreal. Universe is appeared/realize due to ignorance (अज्ञान/अविद्या) only [Snake & Rope Analogy], it is unreal and just like dream. After attaining the jnana and satya universe/world doesn't exist.  वो ब्रह्मैव नापरः which means ultimately there is no difference between Jiva (Ataman) and Brahman. The individuality of soul is also due to ignorance and after attaining jnana the non-duality (अद्वैत) of Ataman and Brahman is realized. Advaita emphasise/insist on self-realization/jnana (आत्मज्ञान)
Shrimad Bhagavad Gita
Shrimad Bhagavad Gita has expounded that Supreme Brahman has two concepts viz. Nirguna and Saguna. Nirguna Brahman is formless, without attributes or quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality.
Vedas
Vedas are dualistic in their impact. But the Vedas talk of non-dualism or Advaita at some places in the Samhitas and extensively in the concluding part, namely the Upanishads. It is concluded that Vedas first postulated Dvaita which is already known to us in our daily experience and later talk of Advaita which is not known to us but seek to establish. Just as the flower appears first and then it drops off leaving the fruit in position, first we have Dvaita and later leave it, and comes over to Advaita.
Shiva Purana
As per Shiva Purana, the manifest form of the formless Being is Shiva. Shiva then created the physical form Shakti from his body. This Shakti is called by various names - Pradhana, Prakriti, Maya, Para. Shakti is the mother of Buddhi Tattva (The cosmic Intelligence).
Kapila’s Samkhya Darshan
Maharishi Kapil propounded Samkhya Darshan wherein he postulated that Prakriti is root of material forms and is not produced. From Prakriti, Mahat (intellect) is produced which in turn produces ego. From ego manas (mind), five subtle elements or tanmatra, arises and they in turn produces five gross elements, five organs (instruments) of senses or perception and five organs of actions.  Other than Prakriti is Jiva (Soul, Purusha). These are 23 elements. Kapil discovered that when the unconscious Prakriti comes in contact with the intelligent conscious Purusha, evolution of the universe begins. Purusha is pure consciousness absolute, eternal and subject to no change.  Samkhya believes in dualism i.e. the creation is by Prakriti and Jiva. “The Purusha (Atma) is mere knowledge without any indulgence in activity. Prakriti is mere activity but without knowledge (Jnana) or life and animation, (Jiva Chaitanya). Such is the clear-cut differentiation, without explaining how it is possible for the Jada (inanimate matter) to transform itself into the other Tatvas. The only explanation offered is that the presence of the Purusha (Jiva Chaitanya) is responsible for such mutations of the Jada.
 
Mandukya Upanishad
Mandukya Upanishad has beautifully explained dualism and non-dualism by four aspects of Atman - Waking, Dreaming, Deep Sleep and Turiya. During waking state, we perceive differentiation between self and rest of the world. consciousness is turned outward to the external world and operates through its seven instruments (five gross elements, individuation & flow of energy) and nineteen channels (four antahkaran, five Vayu, five sense organs & five organs of action) it experiences the gross objects of the phenomenal world. During the dreaming state, consciousness is turned towards the inner world. It also operates through seven instruments and nineteen channels, which engage the subtle objects of the mental realm. During deep Sleep state, there is neither the desire for any gross or subtle object, nor any dream sequences. During Turiya, consciousness is neither turned outward nor inward; it is beyond both cognition and the absence of cognition. This is the real Self.
 
Patanjali’s Yoga Darshan
Patanjali’s Yoga Darshan’ eight limb is Samadhi which leads to Moksha (loosing dual state). Samadhi is the state, when the mind remains for long time as non-attached, afflictions decay which lead to moksha. Samadhi has four stages viz. Savitarka (mind still active), Nirvitarka, Savichar and Nirvichar. On attaining excellence in Nirvichar Samadhi, one becomes pure and witness Brahman.  In all these samadhis, because of the connection with the prakriti—the seed from which everything originates remains i.e. dualism remains. In Nirvichar samadhi you have a separate experience wherein the mind loses all its limitation and it is filled with a new light and all past impressions are completely wiped out. But when you come back, you realize that you were in a higher state so that impression is still there. When even that impression is lost, you are in Nirbija samadhi. Once you go into Nirbija samadhi, there is no coming back. In this seedless state of Nirbija samadhi.
 
Prayers for universal well-being believing Non-Dualism -

1. There is a universal prayer in ancient Hindu texts -

In Sanskrit - “ॐ सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः । सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत् । ॐ शान्तिः शान्तिः शान्तिः ॥ “
In English - Om May all be happy, may all be free from illness, may all see what is auspicious, may no-one suffer. Means – if all will be happy, we shall be automatically happy. Om Peace, Peace, Peace.

1. Another philosophical thought is on universal peace -

In Sanskrit - अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥
In English - or those whose heart is big, the whole earth is family and for those whose heart is small, they think it is their own, it is alien.