Table of Contents

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Chapter-1

•Brahma is Truth, The World is Permanent.

•Human in the seer status embodies the evidence of awakening.

Now, therefore, the inquiry is into Brahma. The meaning of the word ‘Brahma’ is to be made clear.

The inquiry into Brahma is in, from and for clarity or unambiguity about “I” and “mine”.

“I” is the nucleus of the sentient unit, which is indicated by the name ‘atma’.

Mun, vritti, chitta and buddhi are inseparable from the “I”. Sadhana is the practice for infusing potential into these to align with atma. The inseparable set of these four is known as “mine”.

This alignment itself represents the awakening of jeevan.

The union and separation takes place between ‘I’ and the body, as well as objects created through the body by ‘I’. This has been accepted beforehand.

‘This’ (Brahma) is pervasive, while every activity is bounded. Brahma is the Omnipotence.

‘This’ is unchanging and absolute-state, while every activity with change is dynamic-state.

'This' cannot be fully captured through words. The characterisation of Brahma using mere words would be incomplete. This inadequacy doesn't reflect a limitation of 'This' (Brahma) but rather the constraints of language. Words have origins and limits, while 'This' (Brahma) is uniform, omnipresent, and complete existence. Brahma itself is the omnipresent reality, permeating both jeevan and the body. Jeevan itself has to evidence in the form of justice and resolution in behaviour, and in that course only one fulfills responsibilities and participates in the systems with knowledge, wisdom and science. Only then can the full characterisation of Brahma be conveyed. In this way, within the omnipresent Brahma, there is provision for every human to evidence through realisation, behaviour, and experimentation. Language is just an aspect of the entire human expression. A human being can express the complete reality (Brahma) only with their entirety as the evidence of complete awakening.

The term 'I' signifies 'atma' in a state free from delusion, because the evidence of awakening emerges solely through the realisation-based way. In this process, buddhi, chitta, vritti, and mun are harmonised and aligned - i.e. mun, vritti, chitta and buddhi are inspired to reflect the image and essence of realisation. To remain

aligned implies being inspired and expressed. Thus, the existence of 'I' or 'atma' becomes evident in the delusion-free state. Each man and woman can evidence this upon realisation.

In the deluded state jeevan has 'ego', which is indicative of unawakening and delusion. The deluded 'buddhi' itself embodies ego. In its existential context, the deluded 'buddhi' lacks self-enlightenment, a condition referred to as ego. It is because of the lack of necessary research and exploration. Consequently, despite achieving success in materialising ideas, the cause of human sorrow persisted. To manifest mental health and its continuity, it is natural and necessary for every individual within the human tradition to evidence through the realisation-based way, along with self-realisation.

Humans possess an inherent inquisitiveness for self-realisation and realisation of Brahma. It is realised and fulfilled through awakened education and sanskar within the human tradition.

Realisation in 'This' (Brahma) is the ultimate goal of all humans, because every man and woman evidence actuality, reality and truth only through the realisation-based way.

'This' is uniformly inherent to all, whereas each unit is attainable for another unit.

The realisation of the inherent and the taste and proximity of the attainable are well-established facts.

Atma, even though distinct from Brahma, is not inferior, as it embodies the highest awakened part of nature or possesses the highest potential for awakening.

Atma within Brahma (Omnipresence), while being the nucleus of the sentient unit (jeevan), has eternal potential for realisation. The jeevan unit does not undergo disintegration; it is immortal.

On Earth, nature is observed in four orders distinguished by their levels of ascent.

Each unit is an inseparable part of nature.

A knowledge-order unit free from delusion possesses or is bound to attain the knowledge of jeevan's immortality, the body's mortality, and the laws of behaviour.

The coexistence of nature (the set of all activities) and Brahma has existed from time immemorial to eternity.

Nature is the set of infinite units.

The ascent and decline in each unit depend on the process of inward-deployment or outward-flow of relative power generated from its motion.

The inward-deployment of power itself is awakening (ascent).

The fundamental unit of nature is the atom.

The term 'unit' refers to the atom in the context of the ascent.

The possibility of both delusion and awakening persists until one attains the potential, ability and receptivity for the realisation of Brahma.

The attainment of potential, ability, and receptivity for the realisation of Brahma is, in itself, liberation from delusion. The sentient unit's (jeevan) transcendence from the allure of material sensory experiences and realises an abundance of love or the Omnipotence, itself is moksha. The collective evidence of kindness, grace, and compassion itself is love.

The bliss of enlightenment from the realisation of Brahma is, in itself, a detachment from the gratification derived through the five senses, a state also known as 'dispassion'.

The continuity of blissfulness is an eternal characteristic of the realisation of Brahma, devoid of increase, decrease, or disappearance. The manifestation of realisation itself constitutes the essence of completeness and its evidence.

It is natural for awakened and delusion-free humans to assist in the awakening of those who are unawakened.

Only the plane of moksha (delusion-free state) is eternal; other planes are transient.

The plane of moksha alone exhibits the continuity of blissfulness, a characteristic absent in any other plane.

The ideal of atma lies in the realisation in 'This' (Brahma). Therefore, atma remains unaffected by buddhi, chitta, vritti, and mun, which are inseparable from it.

Atma is the mediative activity, while Brahma is the mediative Omnipotence.

Atma remains unaffected by progressive-regressive activities and powers.

Atma itself is 'I', and the essence of 'I' is Brahma.

Only those humans who have attained the realisation of Brahma are liberated from attachment to material nature, and their jeevan is free from delusion.

A jeevan-mukta unit (free from delusion) experiences no suffering from the past or the future and has no conflict with the present. This itself is the wellspring of inspiration for the reform and awakening of others.

The realisation in 'This' itself is supreme bliss.

The thirst of realisation in 'This' is inherent in each human being.

Atma undergoes realisation in 'This', and its enlightenment occurs within buddhi.

'This' is synonymous with Space, Knowledge, and uniform Omnipotence. Thus, 'This' is the foundation for all activities.

'This' is also referred to as 'light'. In the realisation of Brahma, there is no absence of light; rather, the realisation is in the eternal light. The realisation in Omnipresence itself is the eternal light, because coexistence becomes apparent.

Hence, this testimony based on realisation indicates only towards the universal goal and program.

Absoluteness is the foundation of an evidence-based discourse (directive with solution).

A jeevan-mukta (free from delusion) does not lack absoluteness.

"May Universal Goodness Prevail"