Chapter-2
Non-accumulation, affection, understanding, simplicity and fearlessness are characteristics of joyousness and liberation from affliction. These are the characteristics of resolution and equanimity as well, whose existence has continuity.
The rarity of knowledge of Brahma is not due to its scarcity or discredit. Instead, it is only indicative of the absence of the requisite authority (potential, ability, receptivity) that befits it.
Not understanding what exists does not inflict any damage to it.
Studying the attributes, intrinsic-nature, and dharma of the realities present in existence, along with adopting appropriate behaviour towards them, and practising with knowledge, leads to the development of the potential for realising Brahma.
Brahma itself is truth, coexistence itself is the ultimate truth, realisation in coexistence itself is resolution, resolution itself is harmony, harmony itself is bliss, and bliss itself is evidence of realisation. Realisation itself is the basis of evidence in behaviour and experiment. Harmony in production is apparent through law, harmony in behaviour is apparent through justice, harmony in thoughts is apparent through dharma (resolution), and harmony of realisation is apparent in the omnipresence of Brahma.
All states of objects, activities, formations, and behaviour are constantly engaged in the ascent and awakening through change and refinement. Brahma, existing as Omnipotence, transcends the constraints of place and time. Humans undergo refinement, and their authority or lack thereof, ability or inability is inspired and manifested through a comparative process.
All atoms, planets, stars, etc., are encompassed and saturated within Brahma.
Each unit exists as a unit due to its constitution. Every component within each constitution is surrounded by Brahma. Brahma permeates through every unit and its individual parts.
The omnipresent Omnipotence is the absolute state, known by many names.
Space and void are also names of Brahma.
No human has freedom from refinement until the realisation of Brahma.
The fundamental goal of all units of knowledge order is to evidence the realisation of Brahma. The realisation of Brahma itself is the realisation in coexistence.
The units of the animal order and knowledge order are living manifestations, as the combination of the insentient and the sentient.
The insentient itself transitions into sentience upon ascent. Sentience refers to the transformation of an atom into a state of being sensitive and cognitive in itself.
Units of the animal order undergo change and refinement in their hope to stay alive, while units of the knowledge order undergo change and refinement in their hope, thought, desire, and determination.
Each sentient unit (sentient atom) along with its span of activity, takes the form of a "jeevan-cloud".
Each sentient unit of the knowledge order, independent of its grouping with atoms, is associated with hope, thought, desire, and determination. This serves as the cause of both bondage and moksha within it.
The anticipation of sensory gratification leads to bondage, while the pursuit of inquiry towards the realisation of Brahma leads to moksha.
Every atom is immersed in Brahma, and as a result, the entire sentient and insentient nature is saturated, regulated, inspired, active, and protected in Brahma. This is why humans consistently strive to acquire the potential required for the realisation of Brahma.
The progression of awakening continues until atma attains the potential for the realisation of Brahma, buddhi for realisation in atma, chitta for realisation in buddhi, vritti for realisation in chitta, and mun for realisation in vritti. This realisations-collection constitutes the state of harmony or sahaj-samadhi.
Brahma is free from the imposition of absence or unavailability; it is eternally present.
Every human exhibits an apparent comparative diversity of possessing and lacking, which in itself is not a state of resolution.
The realisation of Brahma (realisation in coexistence) only is the complete resolution.
Brahma itself is the foundation for the insentient and sentient nature. The essence of this foundation is their eternal inseparability within Brahma.
The activities of the five senses are also under the control of sentience. In the absence of sentience, there is no sensory function.
The goal of all activities pf a knowledge-self is solely to attain liberation from afflictions. Problems themselves constitute afflictions.
The activities of an animal-self are confined to the indulgence of bodily instincts. The sentient units within animal order are denoted as the animal-self.
Accumulation, aversion, ignorance, conceit and fear are the primary causes of problems. All these are delusions, which inherently have no existence.
Non-accumulation, affection, understanding, simplicity and fearlessness are characteristics of joyousness and liberation from affliction. These are the characteristics of resolution and equanimity as well, whose existence has continuity.
A mirage is perceived in imagination due to intense heat, darkness is perceived in imagination due to the opaqueness of land, and death is perceived in imagination due to believing the body to be the self. Believing the body to be the self itself is delusion. Similarly, affliction is perceived in imagination due to delusion.
Delusion signifies the lack of completeness in the potential to be free from it. The eradication of delusion is attainable solely through the realisations-collection.
The realisations-collection is achieved by attaining the authority of humaneness and higher-humaneness.
The source of attaining the authority for humaneness and higher-humaneness is the process of inwardly focusing one's powers or self-observation by a human being.
Affliction is servitude, indicating a lack of awakening. Liberation from affliction itself is a characteristic of independence.
The sermons of the accomplished ones aim at liberation from servitude itself. These sermons serve as sources of inspiration for life's purpose and orderliness.
Servitude is not desired or ideal for anyone. The sermon means maxim and explanation as solution for liberation from delusion.
The consequences of one's own actions coupled with sanskar, study and environment are the causes of dependence or independence. These three causes and how these are devoted for attaining the end of delusion has been analysed in Manav Vyavhar Darshan (Holistic view of Human Behaviour).
Happiness is perceived through sensory indulgence, yet it is widely known that such happiness lacks continuity.
Every unit of knowledge order desires the realisation of bliss and its continuity. However, the majority of people seek to attain this through indulgence in instincts, which ultimately leads to affliction.
The activities of the knowledge order yield only sensory experience and realisation.
Mere perception of happiness occurs in the sensory experience based on the body, which lacks continuity. Continuity of happiness, peace, contentment, and bliss is achieved through the realisation-based way.
Realisation is only in Brahma. Brahma alone is truth. Jeevan (sentient units) and the material world are forever within Brahma. Realisation pertains to law, justice, dharma, and truth alone. The regulation of all behaviour and activities is rooted in truth.
The knowledge of the truth of the insentient nature, the enlightenment of sentience, and realisation in the omnipresent Omnipotence become self-evident successively.
The awakened units of knowledge order utilise, righteously utilise and nurture the material nature with the knowledge of their location, chemical processes and physical structure.
Sociality based on humaneness becomes natural upon attaining complete enlightenment through self-evaluation. As a result, the quest and goal for godly and divine humaneness emerge, and the efforts towards these ideals also become apparent.
The sentient unit, or the sentient atom, is an inseparable presence of mun, vritti, chitta, buddhi, and atma. Without its study, it is not possible for a human being to know the truth.
There are 32 kinds of taste activities in mun, 18 kinds of deliberation activities in vritti, 8 kinds of visualisation activities in chitta, 2 kinds of enlightenment activities in buddhi and only realisation activity in atma – which have been analysed in Manav Vyavhar Darshan (Holistic view of Human Behaviour).
The realisation of Brahma itself is the continuity of bliss.
Awakened humans demonstrate material prosperity, humaneness in behaviour, resolution, and its continuity. The fervent desire to attain these qualities is also well established.
Only the units of knowledge order have the opportunity available for both sensory experience and realisation.
The primary opportunity and achievement of the knowledge order is their having the capacity to receive signals from nature's existence, as well as to speculate and realise in Omnipresence.
A knowledge-self, and not an animal-self, attains the status of a godly-self and divine-self through refinement.
The plane of the divine-self is indeed the realm of moksha, representing the pinnacle of awakening.
Kindness, grace, and compassion constitute the inherent nature of the divine-self. The tendency and perspective upon the realisation of Brahma are only the truth.
A knowledge-self also experiences afflictions such as sorrow and grief, similar to an animal-self, until it identifies with the body. This identification indicates its lack of potential for realisation in justice, dharma, and truth.
Inherently, atma is the seat of realisation; buddhi is the seat of the essential understanding; chitta is the seat of visualisation; vritti is the seat of thought, and mun is the seat of experience. All these faculties of jeevan become imbued with realisation only upon awakening.
The jeevan-cloud that drives a human body itself itself is knowledge-self and the jeevan-cloud that drives an animal body itself is animal-self.
Efforts for awakening continue until realisation is attained. Moreover, the insentient nature is not exempt from the process of transformation, and the sentient nature is not exempt from the process of refinement.
Physical entities exhibit attributes, physicochemical formations exhibit consequences and changes, and sentient entities exhibit refinement in hopes, thoughts, and desires.
Insentient aspect exhibits consequences and changes, whereas sentient aspect exhibits qualitative changes and refinements.
The development progression is the sole cause of consequence and change in the attributes, relative power, structure, size, and type of material objects.
Development progression, development, awakening progression and awakening are the eternally present causes.
The cause of change and transformation in the attributes and structure of material objects is their inherent instability and incompleteness.
Matter is available in the form of atoms in their natural state.
There are many kinds of atoms available in nature, which have also been discovered by material sciences.
The sentient atoms do not have types of constitutions, because of this these don't have constitutional diversity.
The units of knowledge order are distinguished as delusion-less, discerning, and deluded.
The deluded units are effortful for enjoyment of the four instincts, the discerning units are effortful for the three drives, and the delusion-less units are fulfilled in the realisation of Brahma.
The sentient atoms do not exhibit change in their constitution. Only insentient atoms exhibit change in their constitution, attributes and composition.
In order to become free from insertion and expulsion of particles, an atom incorporates that many particles in its constitution and becomes sentient, and all those particles attain refinement with partial, half and complete expression.
An atom imbibes the required number of particles in order to become free from insertion and expulsion, thereby it becomes constitutionally complete or sentient, then all these particles undergo refinement in course of their activity of partial, half and complete expression (of awakening). The refinement in mun, vritti, chitta and buddhi becomes apparent.
The units of sentient nature have attained constitutional completeness, because of this, jeevan of humans have 32 kinds of taste activities in man, 18 kinds of deliberation activities in vritti, 8 kinds of visualisation activities, 2 kinds of enlightenment activities, and the attainment of realisation in atma.
The term "Omniscient" is used to allude to the glory of permeability and omnipresence (of Brahma).
Conceit is dispelled through the realisation in the Omniscient. Conceit is a part of delusion only.
Upon attaining enlightenment about the Omniscient, one embraces the world as a single family in an intimate (non-dual) manner. This encapsulates the essence of universal well-being.
Intimateness (non-dualness) alone has the power to control and curtail crimes and wastefulness. Furthermore, it serves as an inspiration for abiding by justice, dharma, and truth.
The absence of crime and wastefulness in mutuality itself is the harmony based on coexistence.
Awakened human evidences coexistence in behaviour.
Without self-realisation, it's impossible to attain the realisation of omniscience. Enlightenment in the saturation of Omnipotence is itself the enlightenment of omniscience.
Atma is a sustained mediative activity. It remains unaffected by increase or decrease, devoid of agitation, and free from sorrow, attachment, and delusion. Therefore, buddhi influenced by atma, chitta influenced by buddhi, vritti influenced by chitta, and mun influenced by vritti regulate human behaviour, occupation, and participation in the system. Otherwise, behaviour and production are controlled by the external environment. Those who are servile only seek to make others servile. One can only distribute what one has. Servitude manifests in three forms:
1.Servitude of Behaviour
2.Servitude of Work
3.Servitude of Thoughts
The end of servitude comes from attaining the potential worthy of justice, resolution, and realisation, respectively.
Atma is the seat of mediative activity. Mediativeness itself is resolution, resolution itself is justice, and justice itself is mediativeness or equanimity. Humans possess an inherent opportunity for realisation, and as a result, they are consistently engaged in efforts towards it.
Atma is situated at the center of the sentient unit's constitution, making it the seat of mediative activity. The particles in the other four orbits continually revolve around atma, giving rise to progressive and regressive activities.
The regulation of insentient activities is in law; the regulation of sociality is in justice; the regulation of hope, thought and desire is through resolution; and the regulation of realisation is only in the realisation of Brahma.
The regulation of a unit is in mediativeness only.
The infinite set of activities is synonymous with nature or the cosmos. Each activity constitutes a part of the cosmos. Likewise, every atom is a microcosm.
TBD - lakshan lakshya poorvak hee...
Law is characterised by immutability, invariability, and unchangeability; justice embodies unambiguousness and fearlessness; dharma reflects equality and coexistence; resolution is with heavenliness and prosperity; and realisation holds a natural continuity of bliss and authenticity, which humans inherently yearn for.
The terms law, justice, dharma, and truth also signify the realisation of Brahma. They all point towards coexistence. Independence in an awakened human itself is equanimity, equanimity itself is sahaj samadhi, sahaj samadhi itself is bliss, bliss itself is the awakening of jeevan, and awakening itself is independence.
Every human has the desire for independence.
Production with the insentient nature in accordance with law, behaviour in society guided by justice, thoughts within oneself driven by resolution, and attaining the potential for realisation in the Omnipotence itself represent the zenith of awakening for humans. This encompasses the entire essence of independence and the expression of self-discipline.
Independent humans serve as evidence of awakening, and those who follow their lead are in close proximity to complete awakening.
An awakened human is helpful for abhyudaya (comprehensive resolution) of others.
To increase the number of independent humans, it is necessary to have the unison in the study and conduct of behaviour, production, and systems of humaneness.
Humans attain the knowledge of realisation only through the process of ascent or awakening. The sentient state is achieved from the insentient state only through ascent. These sentient units are distinguished as belonging to the animal order or the knowledge order.
A knowledge-self drives a human body according to its hopes, thoughts, and desires. An animal-self drives an animal or bird’s body based on its hopes. A knowledge-self alone is identified as the human-self, godly-self, and divine-self. These are the individuals known as humane-human, godly-human, and divine-human.
Divine humans, godly humans, and humane humans have attained the realisation of Brahma (realisation in coexistence). Even inhumans perceive Brahma, as they sense happiness through indulgence and overindulgence in the four instincts, whose continuity is not sustained. This itself is the natural expectation of awakening in inhumans.
Humans have the hope, aspiration and enquiry for the continuity of bliss. They are effortful for realisation of Brahma through awakening.
Activity and Brahma have distinct characteristics.
The activities are infinite in number, spanning various statuses and distinguished by gross, subtle, and causal. Brahma, on the other hand, is undivided, complete, and omnipresent.
Insentient (gross) activities exhibit apparent transformation, change, and maturation.
The sentient unit (jeevan) has the activities of hope, thought, and desire, and their refinement and alteration are also well established. Until the potential, ability, and receptivity for realisation in truth are fully attained, there is a progression of
maturation and refinement towards the alternative of awakening, which is the path for achieving completeness and independence.
The realisation of truth occurs in atma, the enlightenment takes place in buddhi, the intuition of realisation-enlightenment happens in chitta, the cognition of contemplation of realisation occurs in vritti, and its perception takes place in mun.
In the course of study, it becomes known that enlightenment is a fraction of realisation, intuition is a fraction of enlightenment, cognition is a fraction of intuition, and perception is a fraction of cognition. These are cognitive activities that become apparent through successive witnessing. This is the magnificence of the knowledge order.
Sensory experience and receptivity for learning are both expressed through the activities of the five senses. The perception from receptivity of learning also comes into realisation upon enlightenment.
The presence of sensory experience and receptivity for learning in humans is widely recognised.
The receptivity for learning is the sprout for realisation, and sensory experience is the sprout for enjoyment.
Sensory experience related to enjoyment is in, from, for only with the insentient aspect, while receptivity for learning, aimed at realisation, is only in truth.
The world exists in the forms of evident truth and manifested truth, with Omnipresence representing the absolute state. This understanding is supported by evidence. Lack of holistic perspective gives rise to endeavours for speculation, study, and realisation.
The speculation (about reality) arises from the union of observing the characteristics and ascertaining the goal. The evidence is knowledge, wisdom and science getting manifested in realisation, resolution, behaviour, and experimentation.
The manifested reality is bounded by time.
The only reality that is free of time, activity and result is the eternal and truth Brahma.
The receptivity for learning becoming more in comparison to the expectation for sensory gratification iself is the motion towards awakening. Conversely, the tendency in sensory enjoyments is the characteristic of unawakening and decline.
Atma is the causal or mediative activity, and its eternal characteristics are existence and bliss.
Humane humans in the knowledge order are the only units who evidence production, behaviour, thought and realisation.
Humans are known to live at the levels of work and behaviour, thought, and realisation. The utility of production, behaviour and thought is only in the hope and aspiration of realisation.
There is no absolute power other than Brahma.
Humans engage in production with entities less developed than themselves, exhibit behaviour with equals, seek proximity to those more eminent, and attain realisation in the Omnipotence. They either do these, or want to do these, or are compelled to do these.
May Goodness Arise Forever
Chapter-3
•The encumberation of effort itself is the thirst for tranquillity. Realisation of Brahma itself is the complete tranquillity.
•There is sanskar at the root of every action, every action leaves a sanskar.
Group of all activities itself is the cosmos.
Units with varying degrees of ascent exhibit diversity.
The set of infinite diversity itself is the cosmos.
The cosmos itself is nature.
Brahma is omnipresent and stable; therefore it has no wave, vibration, pulsation or motion.
‘This’ is permeating. ‘This’ is unchanging.
‘This’ is not constrained by any limits of shape or kind. Therefore, it doesn’t have any resolve or alternative for becoming.
The infinite activities contained within the Omnipotence are in a continuous state of motion, pulsation, vibration, and waves, resulting in the manifestation of nature in four orders through change and maturation.
Each activity, while bound by limitations, is saturated within Omnipotence (Brahma). Hence, Brahma cannot be considered the cause of activities such as change.
All activities are saturated in Omnipotence; this is a natural conclusion for units of the knowledge order.
Brahma has no activities such as resolve or alteration.
There is no confirmation or evidence in the present of Brahma being an activity. There is confirmatory evidence of its being in the form of Omnipresence.
Realisation occurs only in the present. Past and future are only in speculation. Speculation is either with basis or baseless, which manifests as clarity or ambiguity.
Speculation with basis is along with law, process, and characteristics; otherwise, it is baseless speculation.
The realisation of the inherent and accomplishment of the attainable are well established.
Every unit is a part of the cosmos, therefore it is receptive to the signals of the cosmos.
There is no evidence about the time when the nature was created about the origination time of Brahma’s existence. What is apparent in the present is only Omnipotence and nature contained in it. There have been speculations about the origin and the end of nature and Omnipotence, but there is no evidence of their duration, while the numbers have been given as minus and plus infinity.
Baseless speculations are not apparent or systematic.
Brahma serves as the foundation for the infinite worlds with distinct shape, volume, and density.
Maxims, verses, sentences, and words describe the activities of nature and also indicate the realisation of Brahma through sermons.
Brahma is characterised in the form of permeability, omnipresence and transparence. ‘This’ is grasped only as perception, cognition, enlightenment and realisation. Its enlightenment depends on human being’s potential, ability and receptivity.
The foundation of every unit is Brahma only. All units have an inherent inspiration only in ‘This’. Nature is saturated in the Omnipotence.
Brahma has no resolve, alternative etc to give or receive inspiration.
Regulation itself is the inspiration. Nature is regulated in the Omnipresence itself.
There is no activity and place that is devoid or beyond Brahma.
Brahma is omnipresent and activities are bounded. Therefore, entire activities are saturated (fully inundated) in Brahma. Therefore, nature is regulated in Brahma.
Saturation itself is regulation, regulation itself is inspiration, and inspiration itself is knowledge.
The knowledge order in Brahma is a movement in, from, for awakening. Knowledge itself is the Brahma, Brahma itself is Omnipresence, each unit is regulated in the Omnipresence, regulation itself is inspiration, inspiration itself is law-justice-dharma-truth, law-justice-dharma-truth itself is love, love itself is realisation, realisation itself is awakened self, awakened self itself is bliss, bliss itself is realisation of Brahma and Brahma itself is knowledge.
Acceleration towards the goal itself is inspiration and knowledge.
Nature is inherently regulated and inspired in Brahma, it is forever manifested for resolution in the four orders.
The sole goal of humans is realisation. Entities belonging to the animal order and knowledge order utilise the insentient nature present in the cosmos day and night. Humans do not experience the continuity of bliss anywhere other than by attaining liberation from planes, which is the divine-human plane.
In the course of awakening, speculation surpasses realisation in every jeevan activity's inspiration.
Upon awakening, speculation surpasses realisation in every action's inspiration.
There is no continuity of bliss from sensory experience of insentient nature.
The perturbance of effort itself is the thirst for rest. Realisation of Brahma only is the complete rest. The complete rest itself is the evidence of comprehensive resolution.
Holistic perspective of activities (nature) and realisation in the truth are well established.
Brahma is eternal, truth, omnipresent, undivided, knowledge and permanent. This is devoid of gross, subtle or causal activity and change, transcends place and time, as bliss, and complete.
Word and its movement are also contained in Brahma. The word “Brahma” indicates Space as well. Even after doing thorough analysis of nature one discovers that Brahma is without any parallel and there is no other experience to match it. Nature has no existence separate from Brahma.
Proximity and cohabitation of activities or units is well established. It is apparent in humans in the form of hope, aspiration and desire through conflict or without it, along with sensory experience and receptivity for learning.
Brahma is Paramatma. This is the complete Omnipotence.
Brahma is referred to as Paramatma because it is the eternal ideal of atma.
Units are bounded, Paramatma is boundless.
Every knowledge-self with its inseparable parts, while driving a human body, is effortful for achieving humaneness and higher-humaneness. As a result of these efforts it attains realisation in Paramatma.
A knowledge-self is effortful for nature and actions which are aligned to awakening of humaneness and higher humaneness. Conversely, because of delusion, one is also found to be indulged in instincts with inhumane nature and outlook.
The traits of inhumaneness are present partially in the animal order entities.
Humans move to decline with indulgences, perspective, and nature of inhumaneness.
Every knowledge-self in delusion becomes completely affected at the time of death from the effect of happiness or misery, beauty or ugliness. This is self-effectuation. This is the process of causation for the next birth.
Self-effectuation process becomes clear through the inward deployment of the powers of mun, vritti, chitta, and buddhi.
Humans see the death of others, the traits found in them at that time are also an affirmation of the self-effectuation process.
The sanskars manifest through activities of mun, vritti, chitta and buddhi in the form of humaneness, godly-humaneness and divine-humaneness. become apparent.
At the root of every human action there is sanskar. Every human action leaves an impression of sanskar. It is well established that every action has a reaction and consequence.
The taste and selection activity affects mun, analysis and deliberation activity affects vritti, visualisation and contemplation activity affects chitta, determination and enlightenment activity affects buddhi.
Until sanskars aligned with enlightenment of truth are attained, buddhi itself manifests as ego.
Ego itself is the cause of delusion and ignorance.
The lack of potential in buddhi for receiving the signals of atma itself is ego.
Liberation from ego is achieved through sanskars of righteousness and leads to a rise of determination that is devoid of conceit.
Liberation from delusion mandatorily requires a commitment to turn conclusions derived from the analysis of truth and untruth into firm determination.
The exposition of truth through principles and processes constitutes research.
Understanding the realities through the study of humane family and society, combined with inspirations from one's surroundings, are helpful in cultivating righteous tendencies and sanskars.
Gratitude, non-stealing, non-accumulation, speaking truth, righteous marital relationship, simplicity, kindness, fulfilling trust with affection, describing realities as they are, fulfilling duties and responsibilities, more production - less consumption, enthusiasm and hard work, transparency, spontaneity and not having malice towards anyone – are the characteristics of righteous sanskars. The characteristics indicate the intrinsic-nature, and the evaluation happens accordingly. Humans are not without characteristics.
Humans are inherently committed towards an independent and unconstrained life. They are not mechanical. Each human is a cognitive and sensitive entity, striving to achieve completeness.
Awakening remains an ongoing process until the potential for resolution and realisation is achieved. Sensory functions become regulated only through cognisance. Therefore, this process continues progressively until coherence in reflective and manifesting activities is attained. Manifestation is the means by which human expression of talent becomes evident in the form of humaneness and higher humaneness. Awakened humans transmit their desires, goals, programs, and paths via this only, leaving impressions on other knowledge-selves also for reflection within themselves.
The impressions obtained from reflection lead to qualitative advancement towards awakening.
Qualitative impressions result in clear understanding, clear understanding results in susanskar, susanskar results in regulated senses, regulated senses results in determination of truth, and determination of truth results in continuity of qualitative impressions.
The potential to perceive the signals of existence and activity itself is impressionability.
Impressionability in humans becomes apparent in their pursuit of systematic knowledge, the acquisition of the attainable, and their preservation. The progression towards the realisation of the inherent Omnipresence is testified by humans only through perception, cognition, and intuition.
Humans also transmit signals for others.
The activity of perceiving signals is also the beginning and growth of speculation, which manifests as hope, thought, desire, and determination.
The five senses create perceptive impressions of tastes on mun; the senses and mun together create cognitive impressions on vritti; the senses, mun, and vritti together create intuitive impressions of the essence on chitta; the senses, mun, vritti, and chitta together create causative impressions of existence and truth on buddhi based on their level of awakening and practice.
Impressionability is the potential to perceive and transmit signals within the environment.
Every perceived signal reshapes the previously established hopes, thoughts, and desires, which then become apparent in the present. This gives rise to diversity in the form of proficiency, skills, arts, thoughts, and hopes among humans, also it gives rise to universality in the form of mastery.
Behaviour is driven by the body, the body is driven by the heart, the heart is driven by prana (through brain), and pran (brain) is driven by mun.
The signal from mun takes the form of impetus, which is then transmitted to the brain through prana. Subsequently, it manifests as a pulse from the brain, compelling the body into action. The senses perceive signals of external nature, which is the lower conformance process of receiving signals.
The stimulation of prana (brain) according to triggers of hopes and thoughts, and the triggers of hopes and thoughts according to stimulation of prana (brain), is a well-established phenomenon. This process is particularly noticeable in activities such as sex, anger, fear, delusion, infatuation, sorrow, and affliction.
Humans accomplish their work and behaviour in all dimensions, angles, and situations through the process of prana-stimulation and the triggering of hope-thought. This work and behaviour could be both with and without delusion, with balance or imbalance, resolution or problem, affection or aversion, peace or unrest, contentment or discontentment, glorification or condemnation, respect or disrespect, trust or mistrust, reverence or disdain, patience or impatience, and gratitude or ingratitude.
Reflection itself represents higher-conformance. It is through this process that the influence of atma is observed on buddhi, the influence of buddhi is observed on chitta, the influence of chitta is observed on vritti, and the influence of vritti is observed on mun. This process is integral to self-regulation and signifies the realisation-based jeevan and completeness of jeevan.
Self-regulated living alone is complete with realisation.
Realisation based living alone has the continuity of inundation of ultimate bliss, bliss, contentment, peace and happiness.
The realisation in Brahma is with ultimate bliss in atma, realisation in atma is with bliss in buddhi, realisation in buddhi is with contentment in chitta, realisation in chitta is with peace in vritti, realisation in vritti is with happiness in mun. This itself is the set of realisations.
The set of realisations itself is the ultimate accomplishment and goal of comprehensive resolution.
Sociality with comprehensive resolution itself provisions the potential, ability and receptivity for the set of realisations. This itself forms the basis of tradition.
The protection, encouragement, conduct and discipline of humaneness characterise sociality.
The magnificence of humaneness is characterised by the intrinsic-nature of fortitude, courage, and generosity, as well as instinctual tendencies for drives of progeny, prosperity, and reputation, along with perspectives of justice, dharma, and truth. The protection of humaneness is ensured through the establishment of culture, civility, legislation, and systems through education, and by making awakening accessible to all. Humane behaviour naturally manifests in a human with realisation.
Humane behaviour itself is sociality.
Living in a sociality founded on undividedness and universality naturally leads to a quest for higher humaneness.
May Goodness Arise Always
Chapter-4
•Inherent tendencies arise solely through sanskar, and they manifest again only upon refinement.
•Generating the capability for realisation itself is sanskar.
Baseless imagination itself is dream.
The transient attribute itself is imagination (a dream), which means to imagine living according to nature apart from humans.
The attributes are distinguished as being either natural (attained) or transient.
The deployment, production, utilisation, distribution, and righteous utilisation of the power are well-established.
Physical activities undergo exchange of attributes, while sentient entities (jeevan) engage in the exchange of values based on their intrinsic-nature.
The manifestation of the powers of a sentient entity (jeevan) occurs through the senses, and the acceptance or rejection of perceived signals from the sensory process is also performed by the sentient entity itself.
Humans exhibit either transient attributes or attained attributes (essence or nature).
A sentient unit (human being) performs evaluation of others according to their self evaluation only. At the root of a human's inherent tendencies exists their essentiality, which is their intrinsic-nature. These tendencies manifest as joy and affliction in living.
At the core of an awakened human being's inherent tendencies lies the acceptance of essentiality (humaneness) within themselves.
An awakened sentient unit (human being) performs evaluation with self-confidence.
The awakened nature is evident in the form of inherent tendencies with resolution. Affliction is apparent in deluded living, while joy is apparent in the awakened living.
Inherent tendencies arise solely through sanskar, and they manifest again only upon refinement.
The comparatively stronger desires among the desires at the root of impetuses of mun, vritti, chitta, and buddhi, progressively, are one's attained nature, which is in the apparent form. The desires of the subtle and causal category remain
dormant, which is the subtle part of the sanskars. All desires are either in the form of sanskar or manifest as behaviour.
Humans devote body, mind, and wealth to manifest their strong desires of materialising ideas and achieving mental health.
Impetus is high, low or subtle, which is based on strong, causal or subtle desires respectively.
Impetus equals strength of desire.
Holistic view = wish = desire = impetus = manifesting intelligence = evidence of knowledge, wisdom and science = holistic view.
Intelligence is the process of perceiving and transmitting signals with reality with precision and transparency. The potential for realisation signifies the transparency of a sentient unit contained within Omnipotence, which itself is the highest level of awakening. The saturation of nature within Omnipotence is evident, as is a sentient unit's realisation within Omnipotence.
Impetus is momentum according to signals towards completeness. The senses remain regulated with cognisance.
A unit of knowledge order, prior to acquiring sanskar of any kind, possesses some or the other prior sanskars in the form of their intrinsic-nature. Prior sanskars, study, and the environment are the mandatory causes for instilling advanced (qualitative) sanskars. intrinsic-nature, based on such sanskars, falls into two categories: (1) humaneness and (2) higher humaneness.
Inhumane thoughts and actions are tendencies, which are not sanskar.
The instillation of qualitative sanskars is necessary, until the potential, ability and receptivity required has been attained for realisation of Brahma, which itself is the evidence of abhyudaya (comprehensive resolution) through practice.
Society is the sole cause in refining, changing, and instilling a person's sanskars. It encompasses education, systems, and corresponding conduct to achieve comprehensive resolution.
Society itself creates the human-made environment through education and systems.
Human-made environment is more effective than natural environment for the process of instilling sanskars. Nature apart from humans is called natural environment.
Awakened humans nurture nature apart from humans through production, utilisation, righteous utilisation, and purposefulness while using it as raw material.
The deluded sentient entities loot and exploit the insentient nature, also willfully attack and violate other sentient entities. Additionally, through knowledge, wisdom and science they become social and attain complete coexistence.
Sociality cannot be imposed through invasion or force, but rather it becomes achievable and accessible through high-quality sanskars that are conducive for awakening.
The evaluation of sociality is solely based on intrinsic-nature of humaneness. The study is on the basis of intrinsic-nature only, for achieving this itself, and to enrich this itself with susanskars.
The process of study is strengthened by publication, publicity, and exhibition, with its success or failure resting on the education and systems provided for the protection of sociality.
The end to end program of education and systems is to create an environment that is capable of making every human being to consistently manifest their intrinsic-nature of humaneness and higher humaneness. This itself is the wish of the accomplished ones.
Realisation itself is accomplished-ness. Realisation is only in the ultimate truth in the form of coexistence. Realisation is based on one's potential, ability and receptivity, which is based on awakening, awakening is based on desires, desires are based on sanskars, sanskars are based on environment, study and prior sanskars, and environment, study and prior sanskars are based on tradition of realisation.
Realisation is not restricted by the boundaries such as group, ideology, sect, opinion, or language.
Susanskar is that which builds qualification for realisation.
Instillment of sanskars continues until the qualification for realisation of Brahma is attained.
May Goodness Arise Always