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Self-Realisation through Spiritual Wisdom

6/20/2026

The 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

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

The pursuit of liberation, as taught by Dattatreya to Parashurama in the text is as under -
Self-Enquiry - It relies heavily on a process of inquiry and constant remembrance or recollection of the true Self.
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.
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.
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.

There are seven Steps of Self-Realization as taught by Maharishi Vasistha to Shri Rama:
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.
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.
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.
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).
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.
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.
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.

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:

Shravan (Hearing): Attentive listening and study of the Vedantic texts (Upanishads, Brahma Sūtras, Bhagavad Gita) and the Guru's teachings.
Manana (Reflection): Deep, logical contemplation and analysis to dispel all doubts regarding the teachings.
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.

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.

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Dual and Non-Dual Knowledge – Tripura Rahasya

6/5/2026

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Dual 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.

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.
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.
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 –

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.
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.
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.

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.
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.
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.
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.

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Self-Realisation through Spiritual Wisdom

Dual and Non-Dual Knowledge – Tripura Rahasya

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