The Path of Awakening: Exploring the Connection Between Inner and Outer Realities

The entire universe can essentially be split into two fundamental categories: the Seer and the seen. The Seer symbolizes Brahman, while the seen embodies the manifested universe, which serves as Brahman's expression. The Seer is self-illuminating; through its Prakāśa—the principle of self-revelation—we gain the ability to experience the world around us. Brahman is a broad term that encompasses all of existence. For a clearer grasp of Brahman, we can categorize it into four distinct elements based on its upādhi (what replaces something) or adjunct (a non-essential addition): Brahman, Īśvara, kūṭastha, and jīva. Brahman relates to māyā as its upādhi, while Īśvara is limited by māyā. The difference between Brahman and Īśvara revolves around their interactions with māyā. For Brahman, māyā acts as an upādhi, meaning it is superimposed on Brahman and cannot exist independently. Conversely, for Īśvara, māyā imposes constraints known as viśeṣaṇa (terms that define or specify). Thus, while māyā functions as an upādhi for Brahman, it serves as a viśeṣaṇa for Īśvara. When māyā is regarded as the upādhi of Brahman, it is also referred to as Prakṛti. As the eternal witness, Brahman observes, with all actions taking place within Prakṛti. The un-manifested state of Prakṛti is called avyakta, where the three guṇa-s are in balance. Any imbalance leads to desire, wisdom, and action, which, combined with ego and intellect, spurs further creation. Hence, Prakṛti is the wellspring of all creation.

When we dive into the essence of creation, it's important to recognize that prakṛti is the foundation upon which everything is built. Brahman leans heavily on this to create and nurture the universe. When we look at both Brahman and Īśvara, we realize that they are more like observers in this grand play of existence, not acting on their own. Both figures are connected to Māyā—where for Brahman, it’s an external layer called upādhi, while for Īśvara, it’s an intrinsic quality known as viśeṣaṇa. This distinction is vital: the upādhi sits outside of Brahman and acts as a mere overlay, but the viśeṣaṇa is woven into the very fabric of Īśvara’s being. Just as we differentiate Brahman from Īśvara through Māyā, we can also differentiate Kūṭastha (the collective spirit) from jīva (individual souls) through avidyā. Here, avidyā plays the role of an adjunct for Kūṭastha, while it becomes an integral characteristic of jīva. So, how do we tell Brahman apart from Īśvara? Brahman is often referred to as Saccidānanda—representing existence, consciousness, and bliss—inviting us to recognize this essence within ourselves. On the flip side, Īśvara encompasses qualities like being Omnipresent, Omnipotent, and Omniscient. Essentially, Brahman stands as the ultimate source of the universe beyond perception, often called Nirguṇa Brahman, whereas Īśvara, or Saguṇa Brahman, embodies the attributes that govern the universe. To put it in simpler terms, Brahman can be likened to Paramaśiva, while Īśvara is better understood as Śiva. In the dynamic between the two, Māyā overlays Paramaśiva, but with Īśvara, it’s an integral part of the dynamic between Śiva and Śakti. Now, what sets Kūṭastha apart from jīva? Kūṭastha symbolizes the Soul that remains unchanged amidst the constant transformations of body and mind. On the other hand, jīva represents individual lives, abundant as the Kūṭastha itself. Both also carry adjuncts—upādhi—in their essence, with jīva often regarded as the Self. The Kūṭastha serves as the underlying consciousness for all jīva-s, which is why it can appear numerous, reflecting the diversity of individual souls. The confusion between Kūṭastha and jīva arises from avidyā. In the case of Kūṭastha, avidyā acts as an overlay, while for jīva, it plays the role of a defining characteristic. Across these concepts we discussed, Brahman is always present, yet in the last three, our understanding of Brahman’s true nature can get clouded by either upādhi or viśeṣaṇa. The quest for Self-realization is all about peeling away that veil to reveal what’s underneath.

The difference between Brahman and Īśvara lies in their roles regarding the universe: Brahman is the foundation of all existence, while Īśvara is the creator. Both are considered seers, as their actions unfold through their upādhi and viśeṣaṇa, which we refer to as Māyā. Similarly, Kūṭastha and jīva are interconnected, with avidyā serving as their respective upādhi and viśeṣaṇa. Brahman is the essence from which the universe arises, whereas Īśvara embodies its creator. Brahman is beyond any attributes, described as nirguṇa, while Īśvara is saguṇa, possessing qualities that facilitate creation. This creation process occurs when there is a disruption in the balance of the three guṇa-s, with Īśvara overseeing it. Just as Brahman underpins Īśvara and the universe’s formation, Kūṭastha supports jīva. The main distinction between Kūṭastha and jīva is that Kūṭastha provides jīva with consciousness. Again, both Kūṭastha and jīva are recognized as seers because their movements are influenced by avidyā, acting as their upādhi and viśeṣaṇa. Kūṭastha represents the true Self within a jīva, which comprises both the antaḥkaraṇa and the organs of perception and action.

Understanding the difference between māyā and avidyā is essential, as many tend to confuse the two. Māyā refers to projection, while avidyā serves a dual purpose—both obscuring and projecting. For example, when we mistake a rope for a snake, it first conceals the true nature of the rope and then misrepresents it as a snake. Avidyā initiates this kind of misidentification, while māyā generates the illusory world we experience. Think of māyā as a veil surrounding Brahman; this veil can only be lifted through genuine knowledge. Merely studying texts isn’t sufficient; one must truly internalize the essence of māyā. Without this, claiming “I am Brahman” may reflect a misguided sense of self rooted in ego. As noted in Yoga Vāsiṣṭha (II.6), “This māyā is the root cause of creation. It finds joy in its own destruction. It is neither comprehensible nor perceivable.” Īśvara, Kūṭastha, and jīva are manifestations of Brahman, which stands as the ultimate reality. Recognizing these distinctions is vital for obtaining spiritual insight, rich with both affirmations and negations. Just as we transition from school to university, we must also advance toward Brahman in stages after acquiring the necessary wisdom. Faith is crucial in spiritual practices; without it, a wandering mind can easily lead to confusion. This idea applies to our understanding of the seers—Brahman, Īśvara, Kūṭastha, and jīva—all of which are intertwined with consciousness, with jīva closely connected to the antaḥkaraṇa and our organs of perception and action. So, how do we experience the universe? We do so through the principles of cause and effect, or kāraṇa and kārya. When the self-illuminating nature of Brahman shines through its veil, known as māyā, Īśvara comes into existence. We've established that māyā acts as a veil around Brahman and is integral to Īśvara. It is indeed Īśvara who brings forth the universe, as māyā is a fundamental aspect of this process. Let’s delve deeper into this relationship.

The supreme entity is Parabrahman, a reality that goes beyond all comprehension. Just beneath Parabrahman, we find Brahman, shrouded in māyā. Below Brahman is Īśvara, who is also influenced by māyā. Next to Īśvara are the kūṭastha-s, individual souls weighed down by avidyā. These kūṭastha-s embody elements of both Brahman and māyā. Following the kūṭastha-s are the jīva-s, which contain Brahman, māyā, and avidyā within their essence. Insight into the kūṭastha can be found in Lalitā Sahasranāma 896. The term kūṭ signifies ignorance, an aspect of māyā's delusion. This ignorance stems from becoming entangled in worldly affairs, while stha refers to being engaged or involved. Thus, kūṭasthā represents a state of being immersed in ignorance. Intriguingly, this notion suggests that She resides within this very ignorance. Upon delving deeper into kūṭasthā, we see that Brahman appears in countless manifestations of māyā, mirroring the individual ajñāna (ignorance), also known as the soul. This ignorance forms the causal body of an individual. Under its influence, a finite soul identifies with the mind, presenting itself as the ego. This ego connects to sensory organs, evolving into a separate being. The ego is perpetually in motion, while behind this ever-changing aspect lies the unchanging Brahman, the eternal Self, termed kūṭasthā. When the individual soul assumes the roles of experiencer (bhokta) and doer (kartā), the immutable Self (kūṭasthā) stands as a witness (sākṣi) to all actions. This unchanging Self remains untouched by ignorance, simply observing without partaking in mental or physical activities. She is called Kūṭasthā because of Her constant and unaltered nature. Changes only manifest through thoughts and actions. This idea is often associated with Kūṭastha caitanya or Kṛṣṇa consciousness, akin to Christ consciousness. Additionally, Kṛṣṇa references Kūṭasthā in the Bhagavad Gita (XII.3), stating “Kūṭastha macalam dhruvam,” which translates to changeless, constant, and immovable (the essence of Brahman).

What does superimposition entail? This idea has been touched upon in the previous articles. Superimposition is essentially the action of placing one element atop another. For example, māyā is said to be superimposed on Brahman. This implies that māyā acts as a separate entity that masks or conceals Brahman, leading to a misperception of Brahman’s true nature. Superimposition has two key parts: āvaraṇa, meaning concealment, and vikṣepa, which involves projection. A well-known illustration of this is the scenario of a rope and a snake. The āvaraṇa aspect obscures the true identity of the rope, while the vikṣepa aspect makes the rope appear as a snake. This demonstrates the potency of māyā. In earlier discussions, we noted that māyā functions as an upādhi to Brahman and a viśeṣaṇa to Īśvara. Upādhi signifies the act of superimposing, while viśeṣaṇa indicates a form of limitation. Therefore, understanding the impact of māyā is vital, since everything unfolds within its realm. We also mentioned that a number of Advaitins do not differentiate between māyā and avidyā. How does māyā influence us? It's recognized that Brahman is the foundation of our existence. When māyā is superimposed onto Brahman, the creation process begins. Brahman evolves into Īśvara, who then transitions into Kūṭastha, ultimately providing support to jīva. According to Yoga Vāsiṣṭha, Brahman was entirely Pure prior to creation. The superimposition of māyā triggers the creation process, spurred by the disruption of balance among the three guṇa-s in māyā. From a Vedāntic standpoint, consciousness is the subtlest of all existences. Pure consciousness forms the basis for the diverse manifestations of the universe. These variations arise from the names and forms superimposed by māyā, which reflects the principle of appearance—neither entirely real nor unreal. The Self-illuminating Brahman, defined by pure and boundless consciousness, expresses itself as various Kūṭastha within living beings. This manifestation of Brahman is visible in living entities, while it remains hidden in inorganic ones. In humans, the pure and boundless nature of Brahman is present.

When the divine essence of Brahman interacts with māyā, Īśvara comes into existence. This interaction signifies the integration of māyā into Īśvara's being. Thus, Īśvara is often referred to as Kūṭastha, while māyā serves as viśeṣaṇa, giving rise to a rich tapestry of diversity marked by countless jīva-s, each taking on different shapes and forms. In the context of human existence, Kūṭastha represents the cause, whereas jīva is the resultant effect. This effect can be understood in two main ways: as corporeal and incorporeal. On the spiritual journey, grasping the incorporeal dimension is crucial because everything, including Brahman, manifests in a subtle form. This is why we often express that Brahman must be realized rather than merely perceived; it transcends sensory experience, as Brahman is formless and beyond any shape. Our physical senses, along with the antaḥkaraṇa and pañcamahābhūta, are part of the incorporeal experience, serving as pathways to understanding Brahman. Kūṭastha embodies the individual soul within a jīva, while the indriya-s are divided into jñānendriya-s (the organs of perception such as the ears, skin, eyes, tongue, and nose) and karmendriya-s (the organs of action, including the mouth, hands, legs, and reproductive and excretory organs). These five organs play vital roles in our daily lives. Particularly, the mouth and tongue serve dual purposes. The nine openings known as navadvāra comprise two eyes, two ears, two nostrils, the mouth, and the reproductive and excretory organs, all categorized as indriya-s. Additionally, there's a tenth opening at the crown of the head called brahmarandhra, which, while not the central focus here, is significant as the exit point for Kūṭastha at the moment of death. The ten indriya-s, both jñānendriya-s and karmendriya-s, primarily function externally. However, there exists a deeper aspect within the antaḥkaraṇa, which oversees these external organs. This internal organ is the seat of thought and emotion, encompassing the mind, intellect, consciousness, and ego. The essence of Antaḥkaraṇa comprises the mind, intellect, consciousness, and ego. It is also the source of all joys and sorrows experienced physically and mentally. The mind acts as the lens through which we view the world, serving as the cradle of dualities, desires, attachments, and a spectrum of emotions. What makes up the mind? It holds desires, choices, uncertainties, beliefs, contradictions, shame, intelligence, ignorance, fear, and courage—essentially, all dualities are rooted in the mind. As noted earlier, the ultimate realization of the Self takes place within the mind. Unlike the more tangible indriya-s, the mind is subtler yet exerts control over all external organs. Therefore, as Kṛṣṇa teaches in the Bhagavad Gītā, at the time of death, the mind and senses depart from the body as a cohesive unit.

The Kaṭha Upaniṣad emphasizes that "Tanmātra-s," which encompass the elements of sound, touch, form, taste, and smell, hold a higher status than the sense organs themselves. Furthermore, the mind ranks even above these tanmātra-s. One notable characteristic of the mind is its ability to misinterpret situations, like mistaking a rope for a snake. When the mind is active, it collaborates with the sensory organs, but during deep sleep, it remains dormant, leaving us without perception. The mind draws its energy from consciousness (citta), a core component of the antaḥkaraṇa. It is through the mind that we achieve understanding. Acting as a modification of the internal instrument (antaḥkaraṇa), the mind evaluates situations, forming concepts (saṅkalpa) or alternatives (vikalpa). To perceive an object, three components are essential: the mind, a sensory organ (such as the eyes or ears), and the object itself. In Advaita Philosophy, when a sensory organ interacts with an object, the mind takes on that object's form. For example, when the eyes see a pot, the mind identifies with the pot. This illustrates why all realizations happen within the confines of the mind. It is important to understand that the mind is the source of all duality and is inherently inclined towards sensory experiences. An idle mind cannot remain inactive; it is perpetually on the lookout for sensory stimuli to generate thoughts, which can give rise to desires and attachments. If a desire remains unfulfilled, it leaves a lasting impression on the mind, driving a persistent pursuit of that desire. This is where an individual’s true character emerges. A person with a weak mind may relentlessly chase their desires, often leading to excessive materialism. While material life can lay the groundwork for spiritual progress, the two can't coexist in perfect harmony. After all, survival hinges on resources. True spiritual development occurs within the mind, which should be free from lingering impressions—often referred to as impurities.

The mind operates not only through the direct impressions of the physical world but also through the deeper influences of the subconscious. Engaging with the mind on a surface level is generally more straightforward than addressing its subtler aspects. Controlling the mind isn't something that happens automatically; it requires a dedicated and genuine effort. This control must be a conscious endeavor. Ultimately, to grasp the essence of non-dualism, one must rise above the mind, letting go of all distinctions. Patañjali, in his Yoga Sūtra (II.28), states, “Through the practice of various aspects of yoga, impurities are eliminated, and knowledge shines forth, leading to discernment.” Thus, the mind can be cleansed through consistent practice, which involves withdrawing from distracting thoughts. When desires and attachments are absent, thoughts cannot arise. The mind is essentially a complex manifestation of consciousness. While consciousness remains inherently pure, the mind is often clouded by perceptions. It tends to chase after material possessions, driven by desires and attachments. When the mind is freed from these burdens, one naturally comes to recognize the purest form of consciousness, which is synonymous with Brahman. The mind constantly seeks something to engage with; if we focus solely on the material realm, it wanders aimlessly. An increase in desires and attachments leads to a more restless mind, hindering the realization of consciousness, which is the source of true illumination. The mind can be likened to clouds that obscure the clear sky of consciousness. By nature, the mind is prone to discrimination. There are three states of consciousness: waking, dreaming, and deep sleep. What we experience in dreams does not carry over into our waking life, and during deep sleep, the mind is temporarily dissolved, allowing pure consciousness to shine through. In an ideal meditation, the mind becomes tranquil, allowing the purest essence of consciousness to emerge, which is referred to as Self-realization.

The second element of antaḥkaraṇa is buddhi, often referred to as intellect, which closely follows the mind. Generally, buddhi is not seen as separate from the mind. However, Kṛṣṇa points out in the Bhagavad Gītā (III.42) that “The senses are greater than the body; the mind is greater than the senses; and buddhi is greater than the mind. The self is greater than buddhi.” This concept is beautifully illustrated in the Kaṭha Upaniṣad (I.iii.3-7), which describes the self (Ātman or Kūṭastha) as being in a chariot pulled by the sensory organs, likened to horses. The mind acts as the reins, while the intellect (buddhi) serves as the charioteer. The self, as the owner of the chariot, directs the charioteer. The charioteer, or intellect, follows the self's commands by managing the reins, which in turn control the horses. However, a question arises: when the self is obscured by the distractions of the senses, how can it issue commands? The distinct feature of intellect is its ability to discern between right and wrong, which is what elevates it above the mind. While antaḥkaraṇa is viewed as a single entity, it comprises four components: mind, intellect (buddhi), consciousness, and ego, which together form a complex structure that needs to be divided into parts, unlike a simple or uncombined form. It is the buddhi that transmits experiences to Kūṭastha (the individual soul). For instance, if an apple is placed in front of a person named X, X's mind recognizes the apple, and the desire to possess it arises within the mind. As buddhi reflects Kūṭastha, it identifies the apple as an apple. There exists a strong connection between Kūṭastha and buddhi. However, the reflection of Kūṭastha in buddhi is not the same as Kūṭastha itself; it is merely a reflection. When the apple is removed, the mind loses sight of it, and buddhi can no longer experience it.

Kūṭastha remains unchanged in its essence, existing as it is. However, it holds a strong belief, conviction, trust, faith, assurance, and certainty—collectively referred to as pratyaya—in buddhi. It's important to note that Kūṭastha itself does not take action; it simply exists. When the essence of Kūṭastha reflects upon buddhi, the actions of buddhi are mistakenly attributed to Kūṭastha, leading to the false perception that Kūṭastha is the one perceiving. In truth, it is the pratyaya of buddhi that enables the perception of various shapes and forms. The misconception arises that Kūṭastha is the perceiver, while in reality, it remains a mere witness. This confusion stems from the inherent māyā and avidyā present in Kūṭastha, causing us to misidentify buddhi as Kūṭastha. Buddhi is the one that determines the true nature of an object. Tattvabodha characterizes the intellect as “niścayātmikā buddhiḥ,” highlighting its intrinsic quality of certainty. The indecisive mind looks to the intellect for direction. If the mind is likened to a disciple, then the intellect serves as the guru. In moments of uncertainty, much like a disciple seeking wisdom from a spiritual teacher, the mind turns to the intellect to navigate its indecisiveness. The intellect evolves from the guṇa-s, possessing a predominance of sattva quality. This is evident in its role as the mind's guide. The intellect not only provides decisions but also collaborates with one’s conscience to foster a divine connection. While intellect is a refined aspect of the mind, it does not imply superiority over it. The value of intellect is relative until the realization of Brahman occurs; after achieving Self-realization, no further guidance is necessary.

Ego is described as “ahaṁkartā ahaṁkāraḥ,” which translates to the idea that the sense of doership is what constitutes ego. This aspect of ego is crucial for our existence, and understanding it is key to moving beyond it. While we can rise above ego, it remains an essential part of our lives. When we manage to transcend ego, we uncover the true nature of Reality. Ego closely resembles the mind and can be challenging to control. It operates in tandem with the mind and is not limited to just feelings of pride. The primary obstacle for the mind in realizing Brahman is the ego, which is influenced by the three guṇa-s. Often, ego creates a false sense of being self-realized. Essentially, ego leads individuals to identify themselves with everything except the Kūṭastha. Therefore, for those on a spiritual journey, it is crucial to not only gain knowledge but also engage in meditation, which helps the mind detach from sensory experiences. The senses are responsible for bringing the material world’s images to the mind, and it is the māyā that enables the ego to interact with the three guṇa-s (sattva, rajas, and tamas). While ego cannot be completely eradicated, it can be transcended. In fact, none of the aspects of māyā can be removed as long as a person exists, but they can be overcome through the mind's determination to realize the Ultimate Reality. The mind is fundamental to spirituality, and it should be trained to distinguish the unreal from the Real, a challenge posed by māyā. The deceptive nature of māyā is not genuine. When the Kūṭastha drives our actions, how can one claim ownership or authorship of those actions? This illustrates the ego's tendency to misidentify the body as the doer and enjoyer. Just as a bulb cannot claim to be the source of light, as it merely transforms electrical energy into light energy, the same applies to our understanding of ego and its role. Without the underlying energy, the light cannot exist.

The concept of the bulb represents the ego, while the electricity symbolizes reality. Similarly, when a person mistakenly identifies themselves with the various physical forms and layers of existence, that is the ego at play, whereas the true essence is Kūṭastha. Without Kūṭastha, life cannot exist. It is the presence of Kūṭastha that energizes the ego, yet the ego does not impact the Kūṭastha itself. The ego gives rise to desires, attachments, and aversions. It fluctuates based on the three gunas (sattva, rajas, and tamas) and the different states of consciousness (waking, dreaming, and deep sleep). In the waking state, the ego is predominantly rajasic, in the dreaming state, it takes on a sattvic quality, and in deep sleep, it becomes tamasic, as it is inactive or absent. The ego serves as a significant barrier to recognizing our true nature as Kūṭastha. For instance, feelings of happiness or sadness stem from the active engagement of the ego in the waking state. The process of individual consciousness merging with universal consciousness is known as yoga. In this state, the ego becomes detached. When the ego is detached, the mind loses its primary motivator and influencer. This detachment helps the mind understand that it cannot claim ownership of its actions. With continued practice, the mind comes to realize that it is Kūṭastha that is truly responsible for all actions. If the mind remains untamed, it becomes swayed by the senses, burdened by the ego, and overly focused on the physical body. The mind drives all bodily actions, which is why it can be misled by the ego, taking undue credit for the outcomes of those actions. So, why is yoga so vital? It aims to reveal the best within us, separating the ego from Kūṭastha through pure knowledge and self-realization. Yoga serves as a bridge that harmonizes the mind, body, and soul (Kūṭastha), treating them as interconnected rather than separate entities.

It seeks to bring together the trio of body, mind, and soul on a spiritual level, rather than just focusing on the physical aspects. Yoga should be viewed not merely as a physical practice but as a means to harmonize these three elements. In its deeper form, yoga helps individuals recognize the eternal Truth. However, this transformation must occur gradually; rushing the process can disrupt its effectiveness. Wise individuals do not focus on the outcomes of their actions, as they offer the results to Kūṭastha. This kind of selfless surrender is only achievable when the ego is completely dissolved. Yet, if the mind isn't properly trained to operate free from ego's influence, it can resurface unexpectedly. This is referred to as the ultimate sacrifice that occurs at the threshold of the divine. Those fortunate enough to master their minds, free from the sway of ego and sensory distractions, become immune to emotional turmoil. Achieving this state allows one to rise above the cycle of birth and death, paving the way for ultimate liberation.

Śaṃkarācārya places significant emphasis on the mind, often interpreting buddhi as synonymous with manas. He views antaḥkaraṇa as the upādhi of Ātman, which is referred to by various names depending on the context. Antaḥkaraṇa can be understood in two distinct ways. The first, which is more commonly accepted, includes mind, intellect (buddhi), ego, and citta. In the second interpretation, ego or ahaṁkāra is substituted with vijñāna, which refers to the ability to discern, understand, and recognize—essentially, intelligence and knowledge. This raises the question: what distinguishes buddhi from vijñāna, given their connection to knowledge? Buddhi is characterized as the capacity to form and retain concepts and general ideas, thus supporting mental activities. In contrast, vijñāna operates at a higher level, focusing on understanding and comprehension. The final component of antaḥkaraṇa is citta. So, what exactly is citta? It is the manifestation of limited Consciousness within an individual. If we consider Consciousness as Brahman, then citta represents that which is constrained by upādhi. Consequently, citta is often referred to as individual consciousness or awareness. It can also be seen as the cognitive apparatus, essentially the mind, which plays a role in reviving past impressions. The Self is inherently illuminating, a concept explored in various Upaniṣads. Without this inner Light, perceiving objects becomes impossible. For instance, the Bṛhadāraṇayaka Upaniṣad (IV.iv.6) states, “upon that immortal Light of all lights the gods meditate as longevity,” indicating that the gods focus on this Supreme Light to attain immortality.

The Kaṭha Upaniṣad (II.ii.15) elaborates on this concept by stating, “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these are illuminated.” “na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kutoyamagniḥ tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti |” The Chāndogya Upaniṣad (VIII.iii.4) speaks of attaining the highest light, or param joytiḥ. It describes, “Then, this individual, who embodies happiness, departs from the body and reaches the highest light, revealing their true nature. This is the Self.” Buddhi, a key component of antaḥkaraṇa, remains closely connected to the ever-radiant Self. When we refer to the Self, we mean Kūṭastha within a person. A jīva is a complex being that includes the Self, antaḥkaraṇa, and the physical body, which consists of sensory organs. Adjacent to buddhi is the mind, which encompasses citta and ego. The Light of the Self first illuminates buddhi, then moves to the mind, and finally reaches the sensory organs, leading to the development of human cognition. So, who is the true seer? Is it the Self, the intellect, the mind, or the organs of action and perception? We understand that the Light for cognition is the Self, and without it, cognition cannot occur. The Self is the source of cognition, making it the true seer, unlike antaḥkaraṇa or the sensory organs. Due to ignorance, we mistakenly identify the jīva as the seer, which is referred to as innate ignorance. Furthermore, it is important to recognize that Brahman is merely a witness and does not engage in any activities of a being, which is why we refer to Brahman as the seer. But where do actions occur? All actions take place within māyā. When the Light of Brahman interacts with māyā, Īśvara comes into being. The origin of Īśvara is attributed to māyā. Īśvara can be understood as the manifestation of Brahman. The term manifestation refers to a reflection or an appearance that resembles something else. Brahman expresses itself as Īśvara to create the visible universe, accompanied by the inherent māyā. Thus, both Īśvara and māyā play essential roles in the formation of this universe. Īśvara introduces qualitative changes, while māyā gives rise to various shapes and forms. Amidst all these diverse forms, Kūṭastha exists as the individual soul. Kūṭastha itself is an extension of Īśvara, who is, in turn, an extension of Brahman.

How does a jīva come into existence? When a man and a woman come together, prāṇa drives the sperm to meet the egg. Out of the millions of sperm produced, only one successfully merges with the egg, resulting in a zygote that contains equal DNA from both parents. This zygote develops into an embryo in the initial weeks and is later referred to as a fetus. This is the scientific perspective on how a jīva originates. Advaita offers a deeper understanding of the jīva. It describes three bodies, known as śarīra traya, and five sheaths called kośa pañcaka. The three bodies consist of the gross, subtle, and causal forms, while the five sheaths surrounding the Self (kūṭastha) include annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. These five sheaths and three bodies are interconnected, as illustrated in the accompanying image. They act as layers enveloping the Self within. The three bodies are identified as sthūla śarīra (gross), sūkṣma śarīra (subtle), and kāraṇa śarīra (causal).

These five sheaths and three bodies make up the individual entity known as jīva, which contains the Self, as illustrated in the image above. The Self is the most subtle aspect, with the five sheaths arranged so that the subtlest is nearest to the Self, while the grossest is farthest away. To reach Brahman, one must transcend these three bodies and five sheaths. The three bodies correspond to three levels of individual consciousness: waking, dreaming, and deep sleep, each experiencing different states (avasthā-s). In the waking state (jāgrat), the jīva is supported by the gross body and is referred to as viśva; in the dreaming state (svapna), supported by the subtle body, it is called taijasa; and in deep sleep (suṣupti), supported by the causal body, it is known as prājjña. Beyond these ordinary states lies the fourth state, turīya, where one can realize Brahman. It is only in the turīya state that true realization occurs (jīvanmukti). The ultimate state of avasthā is death (videhamukti), and these five states together are termed avastā-pañcaka. Jīvanmukti and videhamukti are reserved for those who have attained realization. While the Self remains unchanged, it is referred to by various names depending on the avasthā-s and bodies involved. This pertains to the individual jīva. When considering all jīva-s collectively, the names of the avasthā-s differ. They are known as vaiśvānara or virāṭ, hiraṇyagarbha, and Īśvara. Virāṭ represents the culmination of the macrocosm within a fully developed universe, understood through experience and observation rather than mere theory. In the treatise Pañcikaraṇam by Śaṃkarācārya, it is stated, “The virāṭ is said to be the aggregate of all the quintuplicate elements and their effects” (verse 1).

The subtle elements give rise to the gross ones, leading to the emergence of the virāṭ, or the macrocosm, which represents the totality of existence. Verse 11 states that the gross elements are formed through combinations, resulting in the collective of all gross bodies. This is referred to as the gross body of the disembodied Ātman, also known as vaiśvānara. It is in this realm that forms manifest, allowing us to perceive the physical world with our biological eyes. However, this is just a tiny fraction of the Brahman. The gross forms become visible when vaiśvānara or virāṭ interacts with māyā. The 17th-century scripture, Vedānta Paribhāsā, elaborates on hiraṇyagarbha, describing it as the first soul to emerge, distinct from Brahma, Viṣṇu, and Śiva. The subtle body, which includes the five vital forces, the mind, intellect, and ten organs, is derived from the five basic elements. This formation enables the soul to experience the consequences of its actions, essentially creating karma. There are two types of subtle bodies: the superior one, which is the subtle body of hiraṇyagarbha, and the inferior one, which belongs to living beings. The subtle body of hiraṇyagarbha is referred to as mahat in sāṅkhya philosophy, or the cosmic intellect, while the subtle body of living beings is identified as ego. Īśvara, which corresponds to the causal body of a jīva, serves as the source for all beings, a topic explored in detail in previous articles of this series. It represents the Self of all beings, and the entire manifested world is fundamentally inseparable from Īśvara, reflecting its omnipresent nature.

When these five sheaths are cleansed, it results in Liberation, as stated in the Mahānārāyaṇa Upaṇiṣad (66). "

अन्नमय प्राणमय मनोमय विज्ञानमय आनन्दमय आत्मा मे शुध्यन्तां ज्योतिरहं विराजा विपाप्मा भूयास स्वाहा॥

Through this offering, may my fivefold self, made up of the five sheaths, be purified. I seek to become the Supreme Light, free from all hindering sins and their roots, which are the passions within me. Therefore, let this offering be made into the sacred fire."

A jīva experiences three distinct stages of consciousness: jāgrat, svapna, and suṣupti. These stages indicate that the Self, referred to as kūṭastha in this context, is obscured by these varying states. Consequently, the Self manifests as viśva, taijasa, and prājña. In the waking state, where the Self is identified as viśva, it connects with the material world, encompassing all objects visible to the physical eyes. Here, consciousness is linked to the senses and actions, and what is perceived is regarded as real rather than illusory. This stage is characterized by a strong connection to the sthūla śarīra, or the physical body, and is marked by a significant level of spiritual ignorance due to the active sensory organs. In the dream state, where the Self is known as taijasa, the sensory organs become inactive, yet the mind, a part of the internal organs (antaḥkaraṇa), remains engaged, working closely with the stored vāsanā-s in the subconscious. This interaction leads to dreams that often bear little relevance to our waking lives. There is also a lucid dream state that occurs right after falling asleep and just before waking, during which divine revelations may occur. Dreams from this state are often memorable upon waking. Unlike the viśva state, the dream state is tied to the subtle body, with consciousness focused solely on the mind and subconscious, rather than the physical form.

The Self in this condition appears to be linked to our subtle body, or sūkṣma śarīra. In the state of deep sleep, we experience no dreams, and the body operates as if it were lifeless. During this phase, both the sensory organs and the antaḥkaraṇa are inactive, and this deep sleep state (Self as prājña) exists as the purest form of consciousness. In this state, the distinction between the observer and the observed completely disappears. Here, the Self exists in a state of ānanda, its true essence, and remains in its original form within the kāraṇa śarīra. It is important to note that the Self is unaffected by these various stages and simply acts as a witness. These levels of consciousness unfold sequentially, much like changing clothes. In deep sleep, duality fades away, leaving only the Self. This experience mirrors what we encounter during nirvikalpa samādhi. To elaborate, we refer to different individuals by various names, yet the Self within each person remains unchanged. Names serve merely to identify different forms, not the Self itself. Likewise, viśva, taijasa, and prājña represent states of consciousness and do not pertain to the Self, which remains constant and unaltered. In deep meditation, the mind dissolves, and the awareness connected to the body fades entirely; breathing becomes significantly slower, and the body may sag as consciousness detaches from it. When the body can no longer manage the reduced oxygen intake, we naturally emerge from samādhi.

Brahman cannot create without Māyā, just as Consciousness cannot operate or become apparent without antaḥkaraṇa. When Consciousness is mirrored in the ego, it is referred to as pramātā, which influences the mental and physical states of a jīva. Pramātā signifies the seer, and this seer is known as kūṭastha (a term for the Self that we explored in earlier articles of this series). The relationship between the seer, the act of seeing, and the object being seen represents three aspects of Pure Consciousness, albeit clouded by the limitations of the mind and ego. The kūṭastha remains a constant witness, referred to as sākṣī. As the kūṭastha illuminates various mental changes, we encounter experiences of pleasure and pain, love and hate, and other dualities in our daily lives. How do we come to experience these dualities? They exist within the witness or sākṣī, which is the kūṭastha. Without the kūṭastha witnessing these dualities, we would not be able to experience them. The light of the kūṭastha shines upon the mind and ego, allowing us to perceive these dualities. Nevertheless, the kūṭastha remains unchanged and continues to exist solely as sākṣī. To simplify, the individual soul (kūṭastha) as Consciousness reflects in avidyā and operates as pramātā through the limiting factor of antaḥkaraṇa, particularly the mind, which resides in the subtle body. The knower is termed pramātā; the known object is called prameya, the understanding gained is pramiti, and the method of knowing is pramāṇa. When observing an object, several steps occur. Initially, the mind, aided by the physical eyes, focuses on the object. Next, the veil of ajñāna surrounding the object is lifted. Consciousness then illuminates the object. Following this, the consciousness of both the subject and the object merges (as Brahman, Consciousness is everywhere). Ultimately, we come to perceive the object.

Consciousness and antaḥkaraṇa are closely linked, much like Brahman and māyā, or Śiva and Śakti. The manifestation of Consciousness within antaḥkaraṇa is referred to as cidābhāsa. This can be understood as jīva, where pure consciousness is mirrored in the jīva's mind. When an individual becomes aware of their own shining consciousness, the external world fades away, and they become the focus of illumination, transforming into pramātā (the knower). At times, the ego may be illuminated by consciousness, leading to the emergence of ahaṁkāra, or the sense of "I," which can result in a fall and the accumulation of karmas that lead to transmigration. Conversely, if consciousness illuminates buddhi or knowledge, it ignites a spiritual quest, guiding the individual toward a genuine spiritual journey that primarily involves meditation and ultimately liberation. There are two forms of knowledge: one for everyday life and the other for the spiritual journey. These are known as pāramārthika and vyāvahārika. Pāramārthika pertains to the understanding of Brahman and is associated with the spiritual path that leads to liberation. This knowledge is rooted in mahāvākya-s like “tat tvam asi” or “ahaṁ brahmāsmi.” The seeker studies the Upaniṣad-s and seeks guidance from their Guru to uncover the meanings of these mahāvākya-s, diligently working to experience their profound effects. The second type of knowledge, vyāvahārika, relates to our daily existence in the material realm. This world is also Brahman, albeit veiled by māyā.

Understanding the mysteries of mahāvākya-s raises an important question. The key to grasping these profound statements lies in knowledge. The Upaniṣad-s describe Brahman through a process of repeated negation, ultimately revealing its essence. When all is negated, what remains is Brahman. For instance, the Taittirīya Upaniṣad defines Brahman not through negation but by stating that it is “satyaṁ jñānaṁ anantaṁ brahma” (Truth, knowledge, and eternity). Delving into mahāvākya-s can deepen our spiritual journey, which is best navigated with the guidance of a qualified Teacher who has realized Brahman. Māyā represents the illusion that overlays Brahman. Initially, only Brahman existed, free from any superimposition. This pure Brahman is referred to as Nirguṇa Brahman, meaning it is without attributes or guṇa-s (sattva, rajas, and tamas). When an individual soul merges with Brahman, it is this Nirguṇa Brahman that it unites with, allowing it to transcend the cycle of rebirth. This journey requires diligent effort, acquiring knowledge with the help of a Teacher, and engaging in Self-inquiry. At the moment the universe manifests, māyā obscures Nirguṇa Brahman. Creation unfolds within the realm of māyā, while Brahman remains a mere witness. When māyā veils Nirguṇa Brahman, it is referred to as Saguṇa Brahman, which possesses attributes. An individual's life unfolds in māyā, influenced by the karmic imprints from past lives. Since Brahman merely observes all actions, it is known as the Seer. It remains uninvolved in these actions, which arise solely from one’s karmic history, and thus is unaffected by any circumstances. Consequently, Brahman embodies Bliss or ānanda, a state of profound happiness. We only accumulate karma when we engage in actions, which involves the mind's participation.

We can engage in any activity without becoming addicted to it, and this does not create karmic impressions. When we take action, our mind, intellect, and ego work together, leading to vāsana-s, which eventually form karma. Therefore, Kṛṣṇa advised that we can perform all prescribed actions but should not focus on the outcomes of those actions. The Śvetāśvatara Upaniṣad states, “Brahman is singular and without a counterpart. Those who are wise recognize Brahman within themselves, and such individuals are always content, unlike others. Realization of Brahman comes solely through knowledge and can also be achieved through yoga.” In this context, yoga refers to samādhi, which can be divided into two types: savikalpa samādhi and nirvikalpa samādhi. In savikalpa samādhi, one repeatedly affirms, “I am Brahman.” Beyond this affirmation, the mind reaches a state of complete tranquility, free from disturbances. Nirvikalpa samādhi represents a state where individual consciousness merges with Supreme Consciousness, meaning that kūṭastha unites with Brahman, transcending all limitations and distinctions. A person who practices yoga (meditation) diligently and consistently under the guidance of a Teacher can experience Saccidānanda.

Samādhi represents the condition of one's mind. To achieve samādhi, the mind must be free from any vāsanā-s. Typically, a human mind is filled with vāsanā-s, which can be understood as the lingering impressions of experiences that remain in the subconscious; they are the current awareness of past experiences and knowledge stored in memory. Vāsanā-s primarily operate in our subconscious, while the conscious mind also holds vāsanā-s, though these tend to be fleeting. To reach a state of clarity, it is essential to dissolve both the conscious and unconscious aspects of the mind. When the mind is dissolved, it signifies the elimination of all latent vāsanā-s. The act of thinking influences the mind, leaving behind impressions that gradually become vāsanā-s in the subconscious. These hidden impressions can surface in the conscious mind, diverting our focus from discovering the Brahman within. Regular meditation is often disrupted by these vāsanā-s. King Janaka likens the mind to a thief, claiming it steals the true Self. By mastering the mind, one can eradicate all suffering and experience true bliss. Arjuna once remarked to Krishna that controlling the mind is more challenging than controlling the wind.

There are two primary approaches to mastering the mind: one involves physical practices, while the other focuses on training and refining the mind itself. Physical practices aim to control the sensory organs, which is often regarded as the most effective method for mind control, though it can be quite challenging to maintain while living in the material world. It is said that those who neglect both methods are like a lamp without light, attempting to dispel darkness with more darkness. Unlike the saints and sages of old who engaged in deep meditation in remote forests, we must navigate the material world for our survival and to fulfill our karmic duties. The second approach is spiritual, which includes surrounding ourselves with positive influences, eliminating both current and hidden desires, regularly practicing prāṇāyāma, and engaging in spiritual activities. When we connect with individuals who share wisdom, this is known as satsaṅga. However, simply listening to lectures in a passive setting does not qualify as satsaṅga; it should involve interactive discussions that enhance our spiritual understanding. It’s important to steer clear of those who exhibit spiritual arrogance, as this can inflate our ego and hinder our spiritual journey. Ego, pride, and vanity are significant obstacles to achieving Self-realization. The mind is influenced by two key elements: vāsanā and prāṇa. Strong vāsanā can only be neutralized by skillfully managing prāṇa. Sage Vasiṣṭha noted that “vāsanā influences the flow of prāṇa, which in turn affects vāsanā, creating a relationship akin to seed and sprout in the growth of the mind.” This illustrates that the mind has two foundational aspects: latent desire and the flow of prāṇa. When one is eliminated, the other follows suit. As we know, prāṇa can be regulated through the practice of prāṇāyāma.

These three points represent the vertices of a triangle. When the triangle is compressed into a single point, only one dot remains, symbolizing the unity of the three. This is the goal for anyone engaged in true mantra sādhana. The proper flow of prāṇa is essential for controlling our mind. Therefore, the practice of prāṇāyāma is highly valued. What we struggle to achieve through sheer will can often be accomplished through prāṇāyāma. According to Krishna in the Karma Yoga of the Bhagavad Gītā, we can eliminate vāsanā by performing our duties without attachment to the outcomes. He advises that we should view our physical body as temporary, which helps prevent other thoughts from invading our minds. By doing so, we avoid accumulating new vāsanā-s. Consequently, through prāṇāyāma, these latent impressions can be cleared from our minds, allowing us to act without attachment. This state is referred to as amanaska, or the state of no mind. When the ordinary mind transitions to amanaska, Bliss, or Ānanda, enters, connecting us to Brahman, who embodies Saccidānanda. If the mind is not effectively controlled, no amount of sādhana will be beneficial. In addition to mastering the mind, one’s posture during meditation and dietary choices are crucial. A knowledgeable teacher will guide a seeker in these areas, and following their instructions diligently is essential for realizing the Self within, which is the ultimate goal of life.

Those who earnestly seek a spiritual path should keep a few key points in mind. First and foremost is the importance of our breathing. Practicing slow breathing and mastering the technique of breath retention (kumbhaka) are crucial for spiritual growth. These practices help to calm the mind, facilitating deeper meditation. Achieving states of samādhi is closely linked to our breath, particularly through kumbhaka. Sage Vasiṣṭha noted that the flow of breath reflects mental activity; when we control our breath—by slowing down both inhalation and exhalation, and pausing before inhaling—we quiet the mind, reducing thought processes. Prāṇa, often referred to as sūtrātman, signifies a limited consciousness shaped by subtle bodies. It is described as the thread that connects this world, the next, and all living beings. Prāṇa and the mind are interconnected, making it challenging to control the mind through other methods. By regulating prāṇa, the mind can be effortlessly managed. Additionally, it is advised to “expel the breath very slowly” after inhalation. Without mastering prāṇāyāma techniques, the quality of meditation may suffer. Another vital aspect that influences spiritual well-being is our dietary habits. Ancient scriptures advise us to “neither overeat nor fast, but to eat in moderation.” Prāṇāyāma prepares the mind for realization and deeper absorption.

The mind undergoes five distinct stages in spiritual practice: distraction, dormancy, constraint, concentration, and absorption. Distraction represents the active state, while dormancy corresponds to sleep. When the mind is held back, it is referred to as constraint; contemplation is known as concentration, and when one enters a trance, it is termed absorption. For effective spiritual practice, both distraction and dormancy are not beneficial. To prepare the mind for trance or samādhi, the practice of prāṇāyāma is essential. Between mantra japa and prāṇāyāma, the latter should be prioritized in one's spiritual journey. Samādhi is achieved when the distracted mind evolves into concentration and subsequently into absorption. The transition from concentration to absorption involves experiencing various stages of samādhi. It is important to note that our sensory organs leave impressions on the mind, and unless we manage these senses effectively, the mind will remain active. In essence, without controlling the five senses through our will, the sixth sense—the mind—cannot be tamed. Regular practice of prāṇāyāma helps regulate both the senses and the mind, and this regulation hinges on the sincerity of the practice. When the mind is under control, consciousness can flow continuously, sometimes with interruptions. Continuous flow of consciousness is referred to as samādhi (nirvikalpa samādhi), while frequent interruptions indicate a stage of early meditation. Random breaks in consciousness are identified as meditation (savikalpa samādhi). When consciousness is focused on the Self within, it can be realized in nirvikalpa samādhi, and there are no alternative methods to achieve this realization.

Avidyā is the force that creates illusions in our minds, leading to various imaginations. When these imaginations take hold, they generate a range of desires, making it quite challenging to control the mind, as these desires leave deep impressions. Such impressions disrupt the flow of consciousness, which can negatively impact meditation and the attainment of samādhi. Additionally, avidyā fuels our ego, further influencing our consciousness. Instead of recognizing that the Self is omnipresent, the ego prompts us to take personal credit for our achievements. There are two forms of ego: individual ego, which ties a person to their name and form (also known as essential ego), and cosmic ego, which gives rise to the sense of "I" or "me." Both types of ego lead to discrimination and cause us to identify with the material world, prompting us to engage in various actions. When consciousness flows freely, unimpeded by the mind, sensory organs, or ego, one experiences Bliss—an indescribable joy of unity with the Self. This Bliss is felt during profound states of samādhi, where the mind is entirely still, and there is no awareness of the body. This is why yoga is often described as the suppression of the thinking process. When this suppression is cultivated over time, known as sādhana, one can reach the state of jīvanmukta. A jīvanmukta remains unaffected by the events of Prakṛti. When such a person navigates the material world successfully, they attain Brahman at the time of death, a state referred to as videhamukti.

How can one achieve jīvanmukti? Jīvanmukti refers to attaining liberation while still alive. A crucial step towards jīvanmukti is the realization of the Self. To reach this state, daily meditation is essential, along with the practice of universal love, the elimination of suffering, and the continuous experience of a blissful state. Spiritual realization is fundamentally a mental state. If the mind becomes disturbed by doubts—especially regarding one’s spiritual practice or through misleading knowledge—true liberation becomes unattainable. A balanced mind is free from such disturbances, and even a minor disruption can tarnish its clarity. Merely reading and re-reading texts won’t lead to the state of jīvanmukta, as there is only one ultimate Truth: the Self exists as unbroken consciousness throughout the universe. Bondage arises from our imagination, and breaking free from this imagination paves the way to Self-realization. Everyone inherently knows the Self, but an unbalanced mind leads to the formation of dualities like likes and dislikes, love and hate. Kṛṣṇa stated, “The ignorant, the faithless, and the skeptical face destruction. Neither this world nor the next belongs to them. Those who live in doubt cannot find happiness.” It is important to have a proper Guru to guide you on the spiritual journey.

What is ignorance? Spiritual ignorance is often seen as an inherent condition, characterized by distorted understanding (māyā and avidyā). While ignorance can hinder one's path to Liberation, doubt is considered even more detrimental, affecting one's happiness in both spiritual and material realms. Doubt can swing between extremes; it can drag someone deeply entrenched in material desires away from spiritual pursuits, or it can pull them back into materialism from spiritual aspirations. It's not uncommon to witness someone transform from bad to good or vice versa, often influenced by doubt in ways that may go unnoticed. In the journey toward spirituality, doubt can obstruct progress, causing setbacks whenever significant strides are made. A common concern among seekers is the desire to have a vision of their chosen deity or to attain special powers (siddhis). Another example is the reluctance to abandon ritualistic worship, despite knowing it may not lead to true liberation. This hesitation often stems from the fear that God might be displeased or punitive. The story of Nidāgha illustrates this; despite his Guru's advice to cease ceremonial worship, he resisted until his Guru visited him multiple times to guide him toward the correct path for liberation, ultimately leading to his change. What is the mental state of those who are genuinely pursuing the right path to liberation or aiming to become a jīvanmukta? When their minds are tranquil and at ease, they detach from worldly concerns, as their thoughts become completely absorbed. In such a state, doubt ceases to exist. These individuals maintain a deep connection with Brahman, sustaining their physical existence through prāṇa, as everything is interlinked with them. They become enveloped by Brahman, and those around them begin to recognize this essence; however, they themselves may not perceive anything outside of this unity, as everything for them is Brahman.

This individual is described as being Self-realized. While he continues to fulfill his responsibilities, he remains unaffected by the events occurring around him. According to Sage Vasiṣṭha, there are seven stages that outline the degrees of Self-realization based on one’s mental conditioning: ardour, contemplation, attenuation, pacification, indifference, oblivion, and transcendence. In the initial stage of ardour, he cultivates a profound love and warmth of great intensity. During this phase, he actively seeks the company of the wise and develops a strong sense of non-attachment, feeling remorse for his previous ignorance. He strives to learn from those who are Self-realized and delves into the study of philosophy. The second stage, contemplation, is characterized by a continuous flow of positive and constructive thoughts, a result of his interactions with knowledgeable individuals and his philosophical studies. As he learns, non-attachment begins to emerge. The combination of ardour and contemplation leads him to the third stage, attenuation, where his mind, once filled with worldly concerns, begins to dissolve into Bliss, referred to as Ānanda. In this fourth stage, known as pacification, his mind finds complete rest in Ānanda, and the quality of Bliss becomes predominantly sattvic. These four qualities propel him into the fifth stage, indifference, where he detaches from the external world and remains immersed in sattvic Ānanda. Recognizing that Brahman embodies sat-cit-ānanda, he progresses to the sixth stage of oblivion, a state of unawareness of external happenings, leading to the merging of subject and object. Upon successfully navigating these six stages through experience, he reaches the final stage of jīvanmukta, known as transcendence, which signifies Self-realization.

A person in this state is constantly in a deep, unconscious trance. During this time, their mind is completely free from any activity, and they remain eternally linked to Brahman. It is believed that the highest form of penance involves focusing one’s mind and senses on a single point. Brahman can only be experienced in this state of unconscious trance; there is no alternative path to its realization. To start this journey, one should diligently practice prāṇāyāma without worrying about counts or time limits. A solid practice of prāṇāyāma naturally leads to effective meditation. Only through quality meditation can one make spiritual progress. Divine insights occur when our ordinary consciousness is quiet, which is the essence of nirvikalpa samādhi. Both renunciation and nirvikalpa samādhi propel us forward on our spiritual path. Even a realized individual may find themselves troubled by worldly distractions, yet for them, these distractions do not disrupt their constant connection with Brahman, which remains unwavering. It is said that rules or restrictions do not apply to those who are always in union with Brahman. In essence, the teachings of the scriptures do not pertain to them, as they are beyond Brahman. Kṛṣṇa refers to such enlightened beings, who are always in harmony with Brahman, as Veda Puruṣa. They transcend all sins, meaning that concepts of right and wrong hold no significance for them, as they are perpetually united with Brahman. These Veda Puruṣa-s do not chase after physical or material pleasures, resulting in their enduring mental tranquility. Such individuals are not merely knowers of Brahman; they embody Brahman itself. Kṛṣṇa further states, “The great being has his mind ever centered in me, and as a result, I manifest myself always in him.” Their mental activities diminish through consistent practice of non-attachment. Their thoughts are minimal as they remain united with Brahman, who is Saccidānanda. This suggests that those seeking to progress spiritually should remain focused on Brahman and avoid Dvaita (dual worship or worshiping a form) associated with rituals, which is termed avidyā or spiritual ignorance. However, this does not imply that one should abandon all rituals at the start of their spiritual journey. It is essential to become acquainted with various ritualistic practices, as this knowledge will enable a smoother transition to a non-ritualistic spiritual path grounded in faith and commitment. The ritualistic approach provides a solid foundation for pursuing higher spiritual aspirations.

There is nothing inherently wrong with engaging in ritualistic worship, as it lays the groundwork for liberation in future lives rather than in the present one. Renunciation involves the aspiration for liberation, alongside the relinquishment of material desires. It is advised that one should abandon everything that brings happiness in this world, including even devotion. A true renouncer may possess only a few rags, a piece of cloth, wooden sandals, a bamboo stick, and little else—these items are merely for sustaining life. It is believed that by providing food and shelter to such ascetics, one accumulates good karma. An advanced individual in this path remains unaffected by temperature changes, embodying a state of emotional neutrality. Spiritual seekers should strive to eliminate qualities such as pride, hatred, self-praise, self-assertion, desire, revenge, pain and pleasure, anger, greed, jealousy, and egoism. However, the journey varies depending on the seeker’s current stage. For instance, a seeker who stays with their family must fulfill their responsibilities towards them. Many texts emphasize that one should not renounce worldly life until all personal duties, such as caring for a spouse and children, are fulfilled. A genuine ascetic perceives their body as lifeless, viewing it solely as a vessel for Consciousness. This perspective starkly contrasts with that of a religious individual who may avoid contact with a corpse due to their beliefs. Such an ascetic sees no distinction between their body and Brahman, remaining free from doubts, ignorance, and illusions about divine forms and boons. Having realized their identity with Brahman, they are devoid of any future doubts, earning the title of an enlightened being, or jīvanmukta. What is their state of being?

He exists in a state of inner harmony, at peace and free from distractions, embodying an eternal blissful essence (Brahman is Saccidānanda), as revealed in the Upaniṣads. He does not engage in meditation, worship physical forms, or practice devotion, which is tied to duality; instead, he is solely Brahman. Such an individual does not act to gain the approval of the world and remains in constant union with Brahman. He has no need for a rosary or mantras, as he has already purified his mind to dwell with Brahman forever. He speaks sparingly and avoids material pursuits. He should refrain from studying grammar, astrology, or engaging in negotiations; he distances himself from family and avoids contact with metals. If he strays from this path, he may accumulate significant negative karma. However, this person is unlikely to seek material pleasures, having already experienced the true essence of bliss. He bears no obligations to his family, having ensured their well-being through his diligent efforts, and he relishes his current state of being Brahman.

Brahman and Ātman are fundamentally the same, but this truth can only be grasped through the wisdom imparted by the Upaniṣads. The Brahma Sūtra (I.i.2) states, “janmādyasya yataḥ,” indicating that Brahman is the source of the universe's creation, from which birth, sustenance, and death arise. Essentially, everything in the universe, including all activities like birth and death, stems from Brahman. Brahman is both the cause and the effect, meaning that the entirety of existence is, in essence, Brahman. This concept is further elaborated in the Taittirīya Upaniṣad (III.1), which states, “yato vā imāni bhūtāni jāyante,” affirming that all beings are born from Brahman. The Upaniṣads go on to explain that these beings are sustained by Brahman and ultimately return to Him. The universe is not separate from Brahman; rather, it appears distinct due to illusion, much like a rope that looks like a snake. When the truth is revealed—that it is merely a rope—the fear dissipates. While Brahman is formless (nirguṇa Brahman, meaning without attributes), the universe is filled with various forms and shapes. Thus, Brahman serves as the cause, while the manifested universe is the effect. Understanding Brahman requires more than just spiritual teachings; it must be experienced. How can one facilitate this experience? The Chāndogya Upaniṣad (VI.xiv.2) suggests that having a knowledgeable teacher (Guru) is essential for acquiring the right understanding. It emphasizes the importance of the teacher's qualifications, warning that an unqualified teacher can lead both themselves and their students to disaster. The Upaniṣad makes it clear that a blind person cannot guide another blind person, implying that only a Self-realized individual can truly lead others.

It is not merely knowledge that holds significance; rather, it is the experience that truly matters when guiding others. Consequently, the realization of Brahman can only be achieved through the insightful teachings, explanations, and examples provided by a seasoned Guru. Throughout the journey of understanding Brahman, individuals are likely to encounter numerous doubts, which is a natural part of the learning process. A Guru must possess both knowledge and the patience necessary to address the uncertainties of their students. Many mistakenly believe that Brahman can be realized through sacrifices and rituals due to ignorance. However, Brahman is not confined to such practices; it cannot be discovered through a specific sacrifice, as it has existed eternally. It is omnipresent, omnipotent, and omniscient, transcending sensory perceptions—it cannot be heard or seen. Thus, the idea that Brahman will manifest through certain actions is a misconception. Since it lies beyond sensory experience, one might wonder about the evidence or proof of its existence. This question can be explored by reflecting on our own existence, the orderly functioning of planets, and the process of aging. Following the principle that every effect must have a cause, we must ask what causes the material world. Is it Prakṛti or Nature? The answer remains elusive, as we do not know the origin of Prakṛti, where all actions occur. There must be a cause for Prakṛti's existence. The Taittirīya Upaniṣad (III.v) provides guidance on understanding Brahman. It states, “tapasā brahma vijijñāsasva,” where tapasā refers to austerities and penance, vijijñāsā signifies the desire to know and the willingness to inquire, and brahma denotes Brahman. The Upaniṣad underscores that one must seek Brahman with a genuine desire and readiness to comprehend and realize it through self-sacrifice.

It is essential to search and explore within oneself rather than looking outside the physical body. If one does not achieve realization internally, it cannot be found externally. This Upaniṣad indicates that the knowledge necessary for this realization can be acquired progressively. Śaṁkarācārya emphasizes, “Explore It within, step by step.” This highlights the importance of training both the mind and intellect, as Brahman can only be comprehended through these two faculties, not through any other means. When it comes to understanding Brahman, we do not have the luxury of choice as we do with tangible objects. While we can evaluate and select between visible items, Brahman remains unseen, being subtler than the subtlest (as stated in the Kaṭha Upaniṣad, He is smaller than the smallest and larger than the largest). He cannot be perceived through the senses; realization comes solely through the mind. What characteristics define a Self-realized individual? According to Śaṁkarācārya, such a person can be recognized by their behavior, their expression of love for others, and their compassionate nature. A person who performs miracles is not truly realized; they are merely a magician. So, what does Self-realization entail? It is fundamentally the recognition of our own consciousness. In the Brahma Sūtra (III.ii.16), Brahman is described as Pure Consciousness. Another perspective, represented by Kāśakṛtsna, posits that Brahman manifests as individual souls, indicating no distinction between Brahman and these souls. Why, then, do we perceive the Self and the self as separate? This arises from two factors: spiritual ignorance, known as māyā, and upādhi (the misidentification of the self with the Self). Upādhi itself is a manifestation of māyā, which serves as a significant barrier to Self-realization.

Karma is a crucial element in our spiritual existence. The union with Brahman can only be achieved when there are no remnants of karmic debt. Negative karma can obstruct our spiritual progress. The timing and manner in which karma reveals itself remain a Divine Secret. The cycle of transmigration (saṁsāra) is solely determined by our karmic records. The process of birth and death is likened to birds constructing nests for habitation; when one nest is lost, they create another for survival. In this analogy, the bird represents the soul, while the nest symbolizes the physical body. The human form uniquely offers the potential for Liberation, as it is only in humans that the mind exists. Liberation is attained through the mind, which is why the mind holds significant importance in the spiritual journey. Transmigration, or saṁsāra, can be categorized in various ways. We often refer to the common experiences of birth and death as saṁsāra, which is a broad classification. In this context, a spiritual seeker approaches a Guru who imparts the profound teachings of the Upaniṣads. The second category is more profound and must be personally experienced. The first is rooted in śravaṇa (listening to the Guru's teachings), while the second relies on manana (deep contemplation). The distinction between these two is significant: the former resembles following ritualistic practices, whereas the latter involves meditation aimed at achieving the ultimate goal. The first approach can be seen as mere listening without direct experience. It has been emphasized in our discussions that ritualistic practices serve as a foundation for a rational spiritual path, which ultimately leads to meditation. However, it is important to note that rituals do not result in Liberation and can accumulate karma, as we remain trapped in spiritual ignorance or avidyā. Śravaṇa loses its significance if it does not lead to manana. The second category, manana, is described as an internal state of existence where Liberation is genuinely experienced during life; this is the state of jīvanmukta.

Śaṃkarācārya focuses solely on the second aspect and does not regard the first as significant. This is mainly because once the soul departs from our physical forms, we lose awareness of the events that follow. Therefore, the state of jīvanmukta is emphasized, as the jīvanmukta experiences Liberation and awaits death to unite with Brahman. As mentioned earlier, it is ultimately karma that governs our cycle of rebirth. Karmas accumulate through our physical and mental actions across past lives and continue to build in the present. Karma includes all aspects of existence, such as our relationship with the body, the karmic residues from previous lives, and the experiences of pleasure or pain, along with our likes and dislikes. Due to inherent ignorance or avidyā, we mistakenly attribute actions to ourselves (kartṛtva), when in truth, our actions are dictated by our karmic history. If we are not the true doers, then who is? Is it Brahman? No, for Brahman merely observes and does not engage in any actions. Our karmic history manifests as our actions. However, Brahman is the source of our existence, and since Brahman resides within our physical form, we are alive. Brahman is the creator of this body and simply witnesses the actions performed by the mind-body complex. When one attains the knowledge of discernment (between the real and the unreal, or Brahman and non-Brahman), the sense of ego and doership diminishes, leading to the realization that everything is Brahman. This encapsulates the essence of the second type of transmigration, known as manana, which pertains to the mind. During the journey toward Liberation, several transformations occur simultaneously. First, significant internal changes take place, elevating one beyond the usual states of consciousness. Second, the individual soul forges a connection with the Cosmic Brahman of Para-Brahman. Third, a separation occurs between the individual soul and Prakṛti (the fundamental essence that manifests the entire visible universe). Finally, the union of the individual soul with Cosmic Brahman is realized. This marks the conclusion of transmigration, as detailed in Brahma Sūtra (I.i.19). Brahman is all-pervading, and when the individual soul identifies with Brahman, it becomes part of the Self, perceiving through the lens of the Self (not in a literal sense). How does Brahman perceive the world? The Īśa Upaniṣad (7) states that it sees “ātmā eva” (the Self is one) and “sarvāṇi bhūtāni” (all beings are Brahman; Brahman is implied here). An individual soul can experience a state of bliss, but it cannot attain ānandamaya until it merges with Brahman, who is inherently Ānandamaya and remains unchanged. Many individuals struggle to follow the correct spiritual path due to various obstacles. Primarily, there is often a lack of dedicated spiritual teachers to guide us. To achieve Liberation, a direct relationship between the aspirant and the Guru is essential. Most of us only gain knowledge about Liberation through the process of śravaṇa. A Self-realized individual is necessary to lead aspirants into the second phase of Liberation known as manana. This involves the aspirant experiencing Liberation or at least its signs through frequent samādhi during meditation, which transcends the three stages of consciousness. Many find it challenging to abandon ritualistic practices, becoming further entangled in karmic impressions and squandering their limited time. The spiritual path is more accessible, as it does not require physical actions. All that is needed is determination and a purified mind, aided by prāṇāyama. Engaging in spiritual practice is significantly simpler than ritualistic practice and leads to a direct experience of Bliss, which is the eternal state of Brahman.

Let’s examine karma from a different angle. Karma can be likened to a seed that has the potential to yield both positive and negative outcomes. These outcomes may sometimes be imperceptible (adṛṣṭa - unseen, unexperienced, or unnoticed) and at other times, they can leave behind latent impressions (vāsanā - subconscious remnants of past experiences and knowledge). The results of virtuous actions lead to positive karmas, while the outcomes of negative actions result in negative karmas, both of which are referred to as adṛṣṭa. The influence of adṛṣṭa and vāsanā manifests solely through personal experiences, whether through the physical body or the mind. Physical experiences can include ailments, disabilities, and bodily discomfort, while mental experiences encompass disturbances such as anger, ego, cravings, depression, isolation, and various forms of psychological trauma. However, the way these experiences are perceived varies significantly between a Self-realized individual and an ordinary person. Both must endure the joys and sorrows stemming from their karmas, as karmas cannot be averaged out. A realized individual understands that they are not the doer, and thus the consequences of karmas do not affect them in the same way. Although they may experience pleasure and pain, they perceive these sensations as if they are merely dreaming, without any real impact on their body or mind. Just as dreams do not leave a lasting effect on us, a jñāni views their experiences of pain and pleasure as illusory and remains unaffected by karmic repercussions. The distinction lies in their mastery of spiritual knowledge, which enables them to transcend the suffering associated with karma. Ultimately, it is this knowledge that provides the means to alleviate the burdens of karmic pain, which cannot be resolved through mere atonement or expiation.

Spending money on prāyaścitta-s stems from ignorance, which a jñāni does not possess. Through knowledge, a jñāni recognizes that prāyaścitta-s cannot erase karmic impressions. True liberation can only be achieved when there is no remaining sañcita karma. Nitya karmas, referring to ritualistic worship, do not lead to Liberation or Mokṣa. While these rituals may help to calm the mind temporarily, they do not eliminate mundane thoughts once the rituals conclude. Unlike meditation, which actively purges impurities through focused breathing, nitya karmas merely provide a fleeting respite. In meditation, as the mind becomes free from distractions, one can enter various states of trances (samādhi) and experience Brahman as Bliss. The more one experiences this Bliss, the closer one moves toward kaivalya, or eternal happiness. Kaivalya represents the ultimate stage of existence for a living being. At this point, the individual is entirely alone, without external support, and must achieve this state independently. It signifies the culmination of one's evolution, as the soul prepares to leave its current body and merge with Brahman. Kaivalya, being liberation or salvation, is thus regarded as the final stage. This stage can be approached in two ways: one through the mundane realm of desires and attachments, leading to rebirth, and the other through samādhi, where the soul prepares for union with Brahman, ensuring no further births. This is kaivalya. There are four types of consciousness: sālokya, sarūpa, samībha, and sāyujya, with kaivalya existing beyond these. Sālokya involves performing ritual worship, such as venerating idols or images of deities. In the sarūpa stage, one transcends idol worship and begins to see no distinction between oneself and the divine.

In samībha, an individual approaches the divine, and in the sāyujya stage, they become one with the divine. These stages represent the evolution of consciousness that ultimately leads to kaivalya. Progression through these stages is contingent upon the spiritual knowledge imparted by a Teacher. Being spiritual does not necessitate adherence to a specific religion; rather, spirituality goes beyond religious boundaries, even though religion serves as a foundational element of spirituality. To reach the kaivalya stage, one must transition from ritualistic worship to a more profound mental worship, such as meditation. Through dedicated meditation, the seeker must delve inward to discover the Brahman within themselves. Upon realizing the Brahman, the practitioner advances to the kaivalya stage by detaching from worldly ties while maintaining a connection with the Creator. At this point, the soul is being prepared for union with the divine, leading to ultimate liberation. This liberation signifies the end of the soul's cycle of rebirth. The Bṛhadāraṇyaka Upaniṣad (IV.iii.32) describes Bliss as a precursor to Liberation, stating, “This is supreme attainment; this is supreme glory; this is the highest world; this is Bliss.” What does this stage entail? It is a state where one exists solely as a witness, experiencing unity without duality, akin to the state of deep sleep.

The spiritual journey begins with acquiring knowledge, transitions into practice known as sādhana, and ultimately leads to Bliss or Ānanda, which is one of the three fundamental qualities of Brahman as described in the Upaniṣads. While mantra sādhana does not directly result in Self-realization, it serves as a solid groundwork for the spiritual journey. Mantras primarily engage the mind and do not necessarily advance us toward the ultimate goal of liberation. A dedicated yogi rigorously engages in all three aspects: mantra sādhana, followed by the attainment of transcendental knowledge, and finally, the practice of yoga sādhana to reach the state of Bliss. There are four forms of yoga sādhana: mantra, laya, haṭha, and rājayoga. The first three are linked to duality, while rājayoga uniquely promotes the concept of total non-duality, earning it the title of rājādhirājayoga, or the king of kings. Now, let’s briefly explore the stages a yogi undergoes to achieve Liberation. This journey consists of four phases: the beginning stage, shaping stage, familiarity stage, and the final stage. It is crucial to have a knowledgeable Guru who can impart these teachings with dedication, kindness, and clarity. While on the spiritual path, there are numerous prohibitions to observe. The list is extensive, but some key prohibitions include violence, hatred, ego, deceit, causing harm to others (mentally or physically), excessive fasting, infatuation, cravings, excessive talking, gossiping, comparisons with others, and overeating. These should be completely avoided. Acceptable practices include consuming milk and dairy products, enjoying sweets, listening to spiritual discourses (on Upaniṣads and Vedānta), and cultivating patience, forgiveness, austerity, cleanliness, modesty, intelligence, and service to one’s Guru. It is advisable to eat small portions multiple times a day rather than large meals once or twice daily.

Nāḍi śodhana prāṇāyāma should be performed diligently, ideally twice daily. Regular practice of kumbhaka is also essential, as it is the key to achieving kevala kumbhaka, where breath is held internally without inhalation or exhalation, sometimes lasting up to three hours. Holding the breath for 16 counts, referred to as kumbhaka, is believed to help release karmic ties. While karmas cannot be eliminated, they must be experienced. A committed and proper practice of prāṇāyāma promotes a life free from ailments and provides the energy necessary for spiritual pursuits. Additionally, practicing kecari mudra, which involves inverting the tongue and placing it against the upper palate, produces a nectar that should be swallowed to maintain health and reduce hunger. The Śiva Saṁhitā describes various types of yoni mudra. A yogi should sit comfortably and focus on the perineum for about two hours, distinct from mūlabandha. During this period, the yogi should visualize the union of Śiva and Śakti, resulting in a powerful flame that travels through the suṣumna to the brahmarandhra and merges with Śiva. This concept aligns with the teachings found in Samayācāra-tatparā, as mentioned in Lalitā Sahasranāma 98. The Śiva Saṁhitā also elaborates on specific mudrā-s. The previously mentioned yoni mudra does not involve perineum contraction. In this mudra, in addition to the concentration described earlier, the perineum is engaged as in mūla bandha during exhalation, making it a sacred practice. It is noted that many mantras may be ineffective or lack potency, but practicing the yoni mudra consistently can enhance their effectiveness. The next mudra is mahāmudrā, where one presses the perineum with the left heel before practicing nāḍi śodhana prāṇāyāma. Following this is mahābandha, also known as aśvinimudrā, which involves contraction.

At this stage, the abdomen should be expanded through deep exhalation. As the lungs fill with air, the lower part of the body is slightly elevated and then lowered, creating pressure within the retained air. This movement facilitates the opening of the three granthi-s in the suṣumna and awakens the dormant Kuṇḍalinī at the base, a process referred to as mahāvedhā. The next practice is kechari mudra. In this position, one should sit in vajrāsana, focus on the ājñācakra, and perform kechari mudra as previously described. With dedicated practice, a secretion of nectar will occur, which should be ingested. Following this is jālandhara bandha, where the chin is placed on the heart chakra. This technique is believed to obstruct the flow of nectar towards the navel chakra, redirecting the nectar secreted from the somachakra back to its source through controlled breathing. It is said that this practice grants immortality. Next is uḍyāna bandha, which involves contracting the abdomen from the lower to the upper region and directing it towards the suṣumna. This technique is also known as abdominal or yogic breathing. Another important practice is vajroli mudra, where sexual fluids are drawn inward. This symbolizes the union of the sun and moon, with the sun representing the male body and the moon the female body. Mastery of this practice elevates a yogi to a divine state. These mudras are essential for yogis seeking Liberation. However, practicing them without proper guidance can lead to serious consequences.

Avadhūta and Paramahaṁsa are fundamentally jīvanmukta-s. Upon attaining the state of jīvanmukta, an individual chooses the path of their life until they reach videhamukta (mokṣa – liberation after death). Only a true yogi can achieve the status of jīvanmukta. A perfected yogi is one who has realized the Self within. This transformation into a yogi is facilitated by a Guru, as the transmission of higher spiritual wisdom and practices is not feasible without their guidance. All Advaita Scriptures ultimately express that Brahman resides within, and this inner essence permeates the entire universe. A Guru conveys this understanding to their disciples. There are numerous Advaita texts, including the Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, and Pañcadaśi, each revealing the nature of Brahman in unique ways. It is not essential to study every single text, as the ultimate aim remains the same: realization of Brahman. Excessive reading can lead to a distortion of spiritual understanding, resulting in confusion. The essence of these Scriptures emphasizes the importance of not seeking Brahman externally through rituals or pilgrimages. Instead, they encourage meditation and introspection to discover Brahman within. Many spiritual seekers struggle to evolve into yogis due to an overemphasis on mantra japas, rituals, and attending various workshops and classes. The knowledge of Brahman is traditionally shared in a one-on-one setting between a Guru and disciple, ideally in a secluded environment. It is crucial to find a knowledgeable Guru who can impart this profound wisdom effectively and progressively. As highlighted throughout this discussion, consistent practice of prāṇāyāma and meditation is essential for achieving the ultimate goal of one’s life.

Lord Dattātreya, an avadhūta, is truly deserving of reverence; he has transcended all attachments and exists in a state of bliss. This bliss arises from his constant connection with Saccidānanda (Brahman). He lives according to the guidance of the inner Self, showing no concern for societal norms or the dictates of the scriptures. There is no obligation for him to adhere to any scriptural rules, as he has already achieved Liberation. Ultimately, every earnest spiritual seeker aspires for Liberation in this lifetime. When questioned about the lack of ritual observance as outlined in the scriptures, he responds by inquiring whom he should perform these rituals for. He asserts, "I am fully aware that I am the Self. Let those who expound the Vedas and scriptures hold their opinions; I remain unconcerned, for I am the Self, and I have no doubts about this." (source – Avadhūta Upaniṣad). He feels no need to meditate, as he is free from confusion or doubt. He recognizes that his body is not his true self and thus places no significance on it. He is the Self, unwavering in this truth, and disregards the opinions of others about him. Simply witnessing such an avadhūta can propel us into a higher state of spiritual growth. However, encounters with such an avadhūta are rare, as he often keeps himself hidden from the curious masses. What can be said about the consciousness of an avadhūta? His consciousness is untainted by any limitations, illusions, or ignorance. It remains in its purest form, unaffected by any external factors. For him, duality does not exist, as he comprehends that all is Brahman. He is indifferent to his attire, eschewing religious symbols and even shedding his clothing without hesitation. To him, the body holds no value.

Achieving liberation is one of the most challenging pursuits. It requires dedicated practice, often guided by a Teacher. The journey of spiritual evolution encompasses multiple stages, starting with mantra repetition, moving through the cessation of mantra, meditation, and the cessation of meditation, ultimately leading to the experience of Bliss and the ability to remain in that state indefinitely. If we become stuck in any of these stages for an extended period, our spiritual progress may stagnate, hindering our ability to reach the ultimate purpose of human existence. The path to Liberation is paved when the final remnants of duality are eliminated.