Self-Realisation through Spiritual Wisdom

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

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.