The Realizer

THE REALIZER

A simple conclusion by anyone would be to declare that this Realizer is none else than ‘The Self’. But the question actually is ‘who is this Self?’ The first impression is our physical form. Hindu scripture elaborates this as follows: ‘The Realizer is constituted first by five basic elementary constituent (Earth, Air, Water, Fire and Space). Over them sits ego, intellect and threefold nature (the three categories of ‘Cause’ world as mentioned earlier). The Realizer is further formed by 10 basic senses (five senses of intellect – eye, nose, ear, tongue and skin; five senses of action – voice, legs, hands, muscles and gender). On these senses sits our mind (Mind constitutes of memory, emotions, thoughts, etc.) and five objectives of the senses (smell, taste, vision, touch and sound). Thus, at a broad level there are at least these 24 elements that constitutes the Realizer.’

At first instance it is nothing great to see these biological constituents being mentioned; these seem to be composing The Self. But the philosophy says that the 24 elements constitute the Realizer, but is not the Realizer in all sense. The philosophy is deep, and deep enough to define ‘The knower of the above entities (which are the entities to be realized) is the Realizer’. It considers the fact that not everyone understands the depth of the composing elements. If one is not in complete sense of the consciousness, he cannot be a Realizer. And it is from here the segregation of realization to non-realization begins. What seems to the world as simple organs of body, are categorically considered as work organs. This categorization is there to emphasize that these basic organs are so important that one must exist in a state of realization so as to maximize their utilization within the permissible positive boundaries of threefold nature. And to make this happen, mind has an important role to play, which it cannot if it is driven by the forces of the ego and intelligence. And thus, mind is an entity whose functioning is either controlled by other entities, or which can control other entities functioning – The Mind and The Body has a separation to be Realized.

 

REALIZATION

The biological elements of composition become the source of realization, and are neither the Realizer nor the Realization in complete sense. As said before, the primary source agent among all these elements, which make realization happen, is the mind. Either the mind controls us or we are controlled by the mind. The concept that mind controls us – is what is called as non-realization, since behaviors of mind (thought, emotions, etc.) are motivated and driven by the actions of other elements. And attempt to control the mind, is the way to realization, as the mind, is driven by the virtue of true knowledge of all other elements and controls them. One of the important reasons of segregation between mind and body is to allow an individual to develop the sense of equality and control his actions in righteous manner. The segregation thus allows The Self to come out of the body and the consciousnesses created by constituent elements, and look at the self as is looked by other body and mind upon him. The relativity theory binds the body and The Self to exist in relation to each other and the threefold nature envelops this relation with illusion (‘Maya’) that they are the same. They are dependent on each other completely, yet they are separate entities – exact synonym of God and Creation. Thus, a breakthrough achievement in the way to realization is to develop the ability to see these two entities (Mind and The Self) as separate entities, working together in the world of relativity. This is not an easy concept to grasp, because it not only require clear and in-depth knowledge of God and Creation, but also require deep practice (Yoga: complete concentration and control on actions and thinking) to attain realization. This instigates the methodology, how to control and concentrate upon our actions and thinking. General misconception about such controlling mechanism among people outside this religion is that what is being talked about is meditation – meditation in the form of sitting and holding our breath, concentrating on some thought or vision. The Hindu philosophy says that meditation is just facilitation in the way to controlling mechanism – it helps to develop concentration that needs to be practiced and realized in day to day actions.

In order to attain the state of realization, in order to consciously recognize Mind and The Self as two different entities, in order to break through the illusion of threefold nature that body and The Self are the same, we need to understand all the objectives of the constituent elements also. We need to realize the forces that do not let us actually come to this conclusion. And these forces are huge in numbers. Anyhow, we need to simplify these infinite forces categorized with abstraction and supported with common and most realized examples.

 

Hinduism says that the forces realized by the constituents have different perspective or various arenas of existence. First they are relative to each other, in the arena of The Self, as understood commonly. Second, they are relative to the three basic natural laws of the ‘Cause’ world (‘Satva’, ‘Rajas’ and ‘Tamas’) and come under the arena of so called ‘Maya’ or ‘Illusion’. Third, based on their relativity to natural laws, they have collective separation to lie either under the arena of what is called ‘Knowledge’ or under its relative counter arena of ‘Ignorance’. So, the bottom up path is – understanding these forces in the arena of The Self, followed up their correlation to natural laws and ultimately their categorization to ‘Knowledge’ or ‘Ignorance’. Hence, an important achievement in the way to realization, is adopting the actions that realize those forces that come under ‘Knowledge’ and denouncing actions that lead to ‘Ignorance’.

One of the paths to realization is bottom up approach, as we sit at the start of the path. But the vision is required to reach the goal, and hence our understanding towards the goal starts only be elaborating the goal first. ‘What is to be achieved’ followed by the plan of ‘How to be achieved’? It is realized as a policy statement in the corporate, where ‘what’ and ‘how’ are defined and followed religiously. And our, what is quite clear by now – to know and realize the ‘Forces that are under the arena of Knowledge’ or ‘To achieve Self – Realization first’. Bhagwad Geeta says:

‘Humility, unpretentiousness, non-injury, forbearance, uprightness, service to the teacher, purity, steadiness, self-control, renunciation of sense-objects, absence of egoism, reflection on the evils of birth, death, old age, sickness and pain, unswerving devotion to God by Yoga of non-separation, resort to sequestered places, distaste for the society of men, constant application to spiritual knowledge’ – this is declared to be true knowledge and what is opposed to it is ignorance.

The above categorization (Elements of ‘Knowledge’ world) can also be understood in very simple way. Modern psychology categorizes our mental state (attitude) into two states – positive and negative. Positive state brings all positive results, while negative attitude multiplies negative situations in our life. There are no two opinions on this, as this is proven empirically in modern world. If we categorize modern day activities and thinking that develops the positive attitude, we would ultimately result in the similar categorization as above. This is an important juncture to look into what Hindus have in their religion, whether it would correct to categorize it with other religions at least till this stage – surely by now we have been trying to understand life, death, God and personality in Hinduism – we have yet not attained any specific definition of God or so that can categorize Hindus as religious. Let us look ahead from here and try to understand more about Hindus, Hinduism and their God.

Stepping down from the knowledge arena, we will now realize the above list in to the arena of three attributes of nature. The threefold nature envelops all thoughts and actions in one of its attributes; and this envelop is the boundary which blocks the vision and understanding to realize the self. Actually, it is these threefold forces that are quantifiably meant as ‘Illusion’ of ‘Maya’ in Hindu theory. It is not possible for a person to attain realization, unless he breaks this boundary, which is in Hindu philosophy called as ‘Detachment’, attaining which a person reaches the highest state of human. Detachment here would be abstract as we have yet not expanded the threefold nature. In short, Detachment in Hindu theory is doing things from outside the boundary of ‘Illusion’ or keeping oneself away from the threefold nature. Coming out of this boundary would mean reaching the upper step of ‘Knowledge world’. Hence, the ‘knowledge world’ categorically mentions all those forces, which would lead to detachment from the arena of threefold nature. About detachment, a notion is outspread in context of ‘Bhagwad Geeta’ that it says about detachment of actions from results (In other words, do not expect outcomes and just concentrate on your work). The notion is correct but incomplete. And it is this incompleteness that does not allow people to understand Hinduism. The notion in context of our discussion requires elaboration.

The threefold nature segregates everything in its arena, relatively to one of its attribute. The role of ‘Knowledge’ is to help the ‘Realizer’ to increase or decrease these attributes of nature from lower to higher state, beyond which there is escape from the enveloping illusive threefold boundaries. Which of the three state is lower and which is the highest and how? Before we unfold the threefold secret of nature, we need to understand that ‘Knowledge’ and ‘Ignorance’ is the state of ‘Soul World’, ‘The threefold nature’ is the state of ‘Cause’ world, and the lowest are the forces that these upper worlds envelop within them and is as realized by common human beings in the ‘Physical World’. Thus, the Realizer, Realization and Knowledge form the threefold source of ‘Soul World’. The knowledge, the known and the knower form the threefold cause of action, as per the ‘Cause World’. The instrument, object and the agent are the threefold basis of action, in the ‘Physical World’. There is no entity on earth or Universe that is devoid of these threefold nature born out of nature itself. Even the faith on God or faith in pure terms also is not devoid of it, and is according to one’s own natural disposition. We will see now few examples of these states to understand the threefold attributes of nature’s distribution in its arena. Following are few examples of such categorization, derived from Bhagwad Geeta:

Worship

• ‘Sattvika’: worship the ‘Devas’ or ‘Deities’
• ‘Rajasika’: worship the ‘Yakshas’ and ‘Rakshasa’,
• ‘Tamasika’: worship the ‘Bhuta’, ‘Preta’ or ‘Evils’

Food

• ‘Sattvika’: food which augment vitality, energy, strength, health, cheerfulness and appetite, which are savory and oleaginous, substantial and agreeable
• ‘Rajasika’: food those are bitter, sour, saline, excessively hot, pungent, dry and burning. They are productive of pain, grief and disease.
• ‘Tamasika’: food which is stale, tasteless, stinking, cooked overnight, refuse, and impure.

Yajna or Practice

• ‘Sattvika’: performed by men desiring no fruit, as enjoined by ordinance, with their mind fixed on the Yajna only, for its own sake.
• ‘Rajasika’: performed seeking for fruit and for ostentation
• ‘Tamasika’: performed without heed of ordinance, in which no food is distributed, which is devoid of Mantras, Gifts, and Faith

Austerity

Of the many austerities mentioned in Vedas, I am presenting only three as examples. (Worship of Devas or Deities, the twice born – first in society and second in the world of true knowledge of Vedas, the Gurus, and the wise; purity, straight – forwardness, continence and non – injury are called the austerity of the body) (Serenity of mind, kindliness, silence, self – control, honesty of motive – is called mental austerity) (Speech which causes no vexation, and is true, as also agreeable and beneficial and regular study of Vedas – are austerity of speech)
• ‘Sattvika’: the above threefold austerity practiced by steadfast man with faith
• ‘Rajasika’: austerity practiced with the object of gaining welcome, honor, and worship, and with ostentation is Rajasika and is unstable and transitory
• ‘Tamasika’: practiced out of foolish notion, with self – torture or for the purpose of ruining another

Almsgiving

• ‘Sattvika’: ‘To give is right’: gift given with this idea to one who does no service in return, in a fit place and to a worthy person.
• ‘Rajasika’: that is given with a view to receiving in return, or looking for the fruit, or again reluctantly
• ‘Tamasika’: gift that is given at the wrong place or time, to unworthy persons, without regard or disdain

Knowledge

• ‘Sattvika’: that by which the one indestructible substance is seen in all beings, un-separate in the separated
• ‘Rajasika’: knowledge which sees in all beings various entities of distinct kinds as different from one another
• ‘Tamasika’: that which is confined to one single effect as if it were the whole, without reason, without foundation in truth and trivial

Action

• ‘Sattvika’: An ordained action done without love or hatred by one not desirous of the fruit and free from attachment
• ‘Rajasika’: The action which is performed desiring desires, or with self – conceit and with much effort
• ‘Tamasika’: That action which is undertaken through delusion, without heed to the consequence, loss (of power and wealth), injury (to others), and (one’s own) ability.

Human

• ‘Sattvika’: Who is free from attachment, non – egotistic, endued with fortitude and enthusiasm, and unaffected in success or failure
• ‘Rajasika’: Who is passionate, desirous of the fruits of action, greedy, malignant, impure, easily elated or dejected
• ‘Tamasika’: Unsteady, vulgar, arrogant, dishonest, malicious, indolent, desponding, and procrastinating

Intellect

• ‘Sattvika’: That which knows the paths of work and renunciation, right and wrong action, fear and fearlessness, bondage and liberation
• ‘Rajasika’: That which has a distorted apprehension of Dharma and its opposite and also of right action and its opposite
• ‘Tamasika’: That which enveloped in darkness, regards Adharma (harmful and unnatural acts) as Dharma (harmless and natural), and views all things in a perverted light

Fortitude

• ‘Sattvika’: By which the functions of mind, the Prana or life, and the senses, are regulated unswerving through Yoga.
• ‘Rajasika’: By which one regulates (one’s mind) to Dharma, desire and wealth, desirous of the fruit of each from attachment
• ‘Tamasika’: That by which a stupid man does not give up sleep, fear, grief, despondency, and also overweening conceit Happiness (that one enjoys by habit by which one comes to the end of pain)
• ‘Sattvika’: That which is like poison at first, but like nectar at the end, born of the translucence of intellect due to self – realization
• ‘Rajasika’: That which arises from the contact of object with sense, at first like nectar, but at the end like poison
• ‘Tamasika’: That which begins and results in self – delusion arising from sleep, indolence, and miscomprehension

Each of the above entities of ‘Physical World’ can bring in a chapter in itself, which is elaborated in Vedas. These elements, as we can see, are enveloped by threefold nature and ‘Knowledge’ above it. ‘Tamasika’ is the lowermost state, purely acquired by one in illusion of temptation and uncontrolled actions or actions driven by wrong laws and false perceptions: this state is realized by group of people who have always proven harmful to the righteous people for the cause of their forced desires. ‘Rajasika’ is the state enjoyed by most of the humans and is the middle level state. ‘Sattvika’ is the higher state and brings satisfaction, peace, happiness and the most important, a way towards realizing The Self. Among Hindus, who practiced this state are called Brahmins..

The illusion that either of these states is correct as per the nature of the individual exists because none of these states would lead to Self Realization. Yet, ‘Sattvika’ is a higher state than ‘Tamasika’ and relatively more beneficial to the individual and the society. Hindu philosophy takes us ahead of this and asks us to realize Mind and The Self as relative entities. In order to achieve the realization, it is important that we come out of the illusion (‘Maya’) created by the threefold nature. The first step is to attain the higher state of ‘Sattvika’, through continuously incorporating it into our thoughts, behavior and action and ‘Knowledge’ of the ‘Soul World’ helps us in doing this. Attaining the ‘Sattvika’ state is itself difficult enough as it requires a human to exert tremendously in order to win over worldly temptations and inertia created by other two attributes to which he is used to as a part of his habit.

Anyway, assuming that the state of ‘Sattvika’ is achieved, a man would still not get convinced about realization and visioning God, as he is yet in illusion (only the relative response of nature become positive). Whether positive or negative, the results of our action produced out in the threefold nature, are temporary in nature. They are temporary because they have a start and must have an end, the start due to our effort to achieve it. Here is another law of Hindu philosophy that comes into play to make people understand the truth of God. Anything in this world, that has a start, is mandatory to undergo an end and thus is of temporary nature; anything that is temporary in nature is an illusion (‘Maya’) and susceptible to the threefold nature. And anything that is temporary in nature, cannot lead to realize the eternal. God being eternal demands Individual to realize the eternity in him first, through Knowledge, devotion or renunciation of action’.

Let us now analyze a bit more about what is temporary in nature and what is more lasting. Life of Albert Einstein was temporary in nature, his name is more lasting and the laws established by him are everlasting (he traced those existing laws). His name is more lasting because he showed the world the everlasting laws of nature, i.e., the found a relation between him (the temporary) and the laws (the eternal) and this relation made his name relative to the laws thus keeping it alive. Similarly, the composers of Vedas (if not God, as is considered by some believers) were temporary, but the Vedas are long lasting as it contains the laws of nature that are ever lasting. ‘Knowledge’ envelops these laws and ‘Ignorance’ envelops its negligence. In other words, the philosophy says to concentrate on everlasting entities (as God is one of them) which can take place only when one gets detached from the temporary ones.

The big question that is asked is ‘How can one act if he is not attached to the fruits or results of the action’. Bhagwad Geeta says:

‘Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of thy actions; neither let they attachment be towards inaction. Being steadfast, perform actions, abandoning attachment, remaining unconcerned as regards success and failure – this evenness of mind is known as Yoga. Yoga is very dexterity of work.’ – Chapter II.

‘By non-performance of work none reaches worklessness; by merely giving up action no one attains to perfection. Verily none can ever rest for even an instant, without performing action; for all are made to act, helplessly indeed, by the threefold natural law. Do thou perform obligatory action; for action is superior to inaction; and even the bare maintenance of the body would not be possible if thou are inactive.’ – Chapter III.

Bhagwad Geeta very clearly mentions that there is no one, who is devoid of actions, be that then be a saint. And having performed actions, one is also not devoid of the corresponding results. And, both these relative terms are of temporary nature that binds one within the envelope of threefold nature. There are various ways to come out of this illusion. Bhagwad Geeta says:

‘He who, controlling the senses by the mind, unattached, directs his organs of action to the path of work, excels’

One way out is, to detach oneself from the fruits. How is this possible? This is possible when one understands The Self and sees that it is not he who is acting, but the actors are the entities composing him (a concept of detachment), which is again not easy. Bhagwad Geeta says that there is no action that can go without a goal and goal is an expectation, expectation that binds. The first thing that is to be done is transform this expectation to vision – let goal be the vision. Thus, what is to be achieved by virtue of actions, is definitely to be achieved – but is temporarily received failures (sometimes interpreted as negative outcomes in the path of goal) do not move us mentally and thus the vision of goal remains intact promoting the doer to attempt again and again without getting impacted at all. This is also not an easy state to be achieved, because the doer is also the receiver and what he receives creates his perceptions thereby attaching him to the results. The ultimate thing in the way of detachment, that is emphasized the most in Bhagwad Geeta is, ‘if all these things are that difficult and not easily achievable by one, he should simply attach everything to God and God alone, thereby detaching himself from everything and let everything happen by its own he being simply an agent of reaction in the acting equation’. Thus, it is God that becomes the doer and it is God that becomes the receiver – The Self only realizes that it happened, sacrificing with satisfaction and love everything to the God. This state is not that hard, as it requires only one thing to be developed – faith and love towards God. This is one of the positive implications of the Hindu theory of everything being a manifestation of God. Bhagwad Geeta elaborates this concept in many of its chapter and ought to be ready by all.

Once, this detachment starts getting realized in our life, we also start feeling the segregation between the composing elements and The Self, the Mind and the Body. We soon develop an understanding of coming out of our body and looking at ourselves from the vision of an outsider, another dimension of our vision (the other dimensions being personal vision, social vision, natural vision and vision of God). The practice of ‘Detachment’ fits as a synonym of segregation between the ‘Self’ and the Body – the two being detached, but acting together exactly as action and fruits coexist and yet are separate. The person on applying this simple theory of Bhagwad Geeta, soon starts understanding that gap between ‘My’ and ‘Body’, ‘My’ and ‘Mind’ and ‘My’ and ‘Life’, from the usual terms of ‘My Body’, ‘My Mind’ and ‘My Life’ – a stage that is the first step towards realizing God. He starts becoming the Realizer and the relative terms of his interaction become Realization. As an example, Issac Newton, was the Realizer and the Realization was ‘Gravitational Force’ – a natural law as intact as Creation of God. Had Issac Newton got engrossed in considering more temporary things, he would have failed to realize that apple always falls to the ground irrespective of place on earth – thus a force from earth other than magnetic pulls it. The dimensions of vision from the apple and the point of fall changed as the understanding were not limited to the point of fall and apple alone. Fall of apple was temporary, but the repetition of it as a necessary condition was more lasting and realization of that condition was ever lasting.

Thus, one of the goals of detachment is to develop vision from various dimensions. This allows one to think from various angles and conclude only that is in sync with everlasting laws of nature. As mentioned earlier, the cause of attachments are expectations born out of desires. One does not get shaken by adversities, only if he does not hanker for happiness as well; he has to be free from affection, fear and wrath, unattached everywhere. The sense of detachment is also called as Renunciation of action. Let us consider few verses from Bhagwad Geeta (Chapter II), to understand it even better:

‘Objects fall away from the abstinent man, leaving the longing behind. But this longing also ceases, who sees the supreme’

‘The turbulent senses do violently snatch away the mind of even a wise man, striving after perfection’

‘The steadfast, having controlled them all, sits focused on the Supreme. His wisdom is steady, whose senses are under control’

‘Self controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquility’

‘In tranquility, all sorrow is destroyed. For the intellect of him, who is tranquil-minded, is soon established in firmness’

‘For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as a wind carries away from its course a boat on the waters’

‘Therefore, his knowledge is steady, whose senses are completely restrained from their objects’

‘As restless water entering ocean attains the brimful and still state of ocean, so all desires entering the steadfast man, attains to peace’

‘Having attained the steadfast state, one attains the state of oneness with Brahman (The Creator)’

We reiterate here to understand that we started from the concept of life and we have reached to a stage of binding our life to God, adapting to detachment achieved through attachment to God. We had also come across to fathom why and how everything is a manifestation of God, without which The Self can never be realized, the relatives could never get established, the union of duals would never have been possible, and overall understanding God would not have been possible. Hindu philosophy stresses tremendously on acquiring either ‘Knowledge’ or adapting to ‘Complete Faith’ – knowledge that is everlasting and faith that is pure and harmless. Bhagwad Geeta says:

(4.38): ‘Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realizes that oneself in one’s own heart.’

(4.39): ‘The man with faith, the devoted, and the master of one’s senses, attains knowledge. Having attained knowledge one goes at once to the Supreme Peace’.

The entities of ‘Knowledge’ world, requires a man to fathom his inner Self, in order to realize them. The Realizer attains to the recognize The Self, by going deep into his heart, guiding his mind to concentrate on the inner being. The inner being is what our identity is. The elements of ‘Knowledge’ or ‘Ignorance’ world, constitutes our inner self. There sits a sense deep in our heart that let us understand the good and bad, the harmless and the harmful, the wrong and the right. But it is not easy to listen to that inner sense, as we are always guided by our external senses – A person however evil he is, has the inner self which recognizes him as the doer of all acts, good and bad; by virtue of his external sense (ten senses as explained earlier) he is always guided by the adding attitude towards one of the threefold attribute of nature. Understanding and practicing the elements of ‘Knowledge’ world is a way to realize the inner sense.

The fact that inner sense never guides us to the wrong, to the harmfulness, to the bad; the fact that the inner sense always guides us to attain the harmless, peaceful and pure state; lead the philosophy to consider a simple view – the inner self has to be a part of the purest form. Second important fact of consideration is that only truth can be of purest form and truth is never temporary, it is everlasting and a part of the eternal. Thus, the inner self has to be a part of the eternal truth – the God. The inner is always the truth, the pure, the everlasting eternal, the sense of God, a manifestation of God. And this manifestation of God is ever present with us to witness what we do. And this is how God sees every happening on this earth – through us, we witnessing ourselves. This also stands with the concept that The Self is different from our Body. Bhagwad Geeta says :

(5.13): ‘Our body is guided by the city of nine gates (The city of nine gates formed by the constituent of our body (two ears, two eyes, two noses trill, one mouth, the receptor skin and the sensory or ‘Upasth’), The Self is not’.

We can easily see that ‘The Body’ dies, but The Self being a form of truth, is eternal. This eternal has relation with the eternals. The ‘Soul’ world is composed of the eternals and realization of The Self is the entry into this world. We have seen that all that is pervaded by our common world behaviors are a part of The ‘Physical’ world. The relative responses of the behaviors are part of The ‘Cause’ world, but only understood partially by the reasoning developed in The ‘Physical’ world. The relativity requires duality and dependency. Thus, the ‘Physical’ world known and governed by us has the counterpart of the ‘Cause’ world to be known by us and governed by threefold nature. But it is the ‘Soul’ world that pitches in both of these worlds to bring realization into practice. The theory of relativity is meaningful only when in action or in dynamic state; similarly, the dynamism of the relative two worlds are attained only by the presence of ‘Soul’ world in relation to the ‘Knowledge’ world. But though the meaning of dynamism is attained by the third world, the elements of Soul world do not interfere with the law of relativity that controls the other two worlds, except for them who has attained the elements of ‘Knowledge’ world, thereby eliminating the relation of other two world (of illusion created by the relative two worlds). Bhagwad Geeta says:

(5.14): Neither agency, nor actions does the Lord create for the world, nor does he bring about the union with the fruit of action. It is universal ignorance that does it all.

(5.15): The omnipresent takes note of the merit or demerit of none. Knowledge is enveloped in ignorance, hence do beings get deluded.

(5.16): But whose ignorance is destroyed by the knowledge of The Self – that knowledge of theirs, like the Sun, reveals the Supreme.

The Realizer of The Self experiences distinct ever lasting feelings. Happiness is temporary in nature as long as it is an effect of the relative two worlds. But happiness created in the third world is ever lasting; as such happiness is in relation with truth – the ultimate truth, the truth that sees illusion as temporary reality. In fact, happiness of the third world is not happiness as realized in relative two worlds and there is no word to describe the feeling; hence happiness is the word used.

(5.21): With the heart unattached to external objects, he realizes the joy that is in the Self. With the heart devoted to the mediation of Brahman (The Creator), he attains un-decaying happiness.

(5.24): Whose happiness is within, whose relaxation is within, and whose light is within, that man alone, becoming Brahman, gains absolute freedom.

The theory of realizing The Self is not a very different from many theories of psychologies, which believes in the self-confidence of an individual. The only difference is that psychology does not consider under scientific arena anything about the ‘Cause’ world and the ‘Soul’ world, which leaves the theory incomplete. Something similar to psychological sciences is also mentioned in Bhagwad Geeta:

(6.5): ‘A man should uplift himself by his own self, so let him not weak this self. For this self is the friend of oneself, and this self is the enemy of oneself.’

Anyway, we would not go into the psychological science, and move ahead to understand God in relation to The Self, where we have reached. While coming all the way to this stage of Self Realization, a man further realizes the fact that everything is a manifestation of God alone. He starts feeling God in everything, though knowing that they exist under the illusion of threefold nature. Bhagwad Geeta – 6.30:

‘He who sees God in all things and sees all things in God, he never becomes separate from God, nor do God become separated from him’.

(6.31): He who being established in unity, worships God, who is dwelling in all beings, whatever his mode of life, that man abides in God’

But a very common and difficult to answer question: ‘Realization of The Self would require stability of Mind, as said above. But the mind is restless, how to bring it to rest or steadfast?’ And the answer was above itself – through the practice of detachment under the ‘Knowledge’ world.

For those who is not able to understand the above logic of Self Realization and God’s manifestations, the best way to control his mind and build the inner self, is by Yoga – meditation and other Yoga techniques. It is important to understand here, that no human can simply hold the thinking of his mind to one and only God unless he sees God in some physical form. Thus, the purpose of meditation fails, if there is not a physical entity on which he can focus. And the focus cannot also be devoid of faith, as without faith again the concentration would not be possible. Thus, the ability to hold on to the mind actually comes from the power of heart where faith dwells. And thus, meditation as per Yoga nearly always suggests visioning an Idol of God, which thus helps one to meditate easily.