Chapter-6
Humans who have attained the realisation of Brahma alone are free from the attachment of the insentient nature, and their jeevan is in the state of liberation from delusion.
There are conversations about knowledge-self, animal-self, Paramatma and its realisation. In other words, these conversations are of jeeva-jagat and God. Only humans in the seer-status are the ones who study these.
Set of all activities itself is the nature. Omnipresence is activityless.
Omnipresence is the absolute knowledge.
The states of matter are apparent in infinite locations, distinguished by their ascent-decline through effort, motion, and result.
Among the various places that matter is found in the Omnipotence, on this Earth, the nature is apparent in the four orders, which are the material order, plant order, animal order, and knowledge order.
Plant order itself is the ultimate ascent of the material order, the sentient animal order itself is the the ultimate ascent of the plant order, deluded knowledge order itself is the ultimate ascent of the sentient animal order, the discerning knowledge order itself is the ultimate ascent of the deluded knowledge order, delusion-less godly and divine knowledge order is the ultimate ascent of the discerning knowledge order. The knowledge (truth) is inherent to all entities at all places.
The ultimate ascent of a knowledge-self is the realisation of Brahma, which is complete in knowledge and referred to as awakening when manifested in the three levels of consciousness. There is no ambiguity in this.
Speculation dissolves in realisation of the complete.
In the absence of speculation, there is no effort for realisation. There is nothing more immense for speculation than the nature, which leads up to the study of self. The clarity attained from the study of self itself is the potential for realisation of Brahma, which is a well-established fact.
The delusion-less godly-self itself is the higher awakening of the discerning knowledge-self, the delusion-less divine-self is the ultimate ascent of the delusion-less godly-self. This qualitative development proves to be sequential. The basis, inspiration and rescue for this entire progression of awakening is in the knowledge only.
Calculations of more and less are comparative, and to assess presence and absence.
Calculations are of time, distance and units.
The attachment towards insentience is not a characteristic of independence. The sermons are for liberation from this, which is an inspiration for awakening.
Every human wants to be and live independent.
Anubhav-samuchchaya hee svatantrta hai... TBD
The wish for immortality and invincibility has been present in humans since the time immemorial.
Humans do not desire defeat.
Humans have the apparent accomplishments of strength, intelligence, body, and social status.
In the delusion-less state, it is realised that buddhi is invincible and atma is immortal. The jeevan itself is invincible and immortal in the delusion-less state. This itself is sovereignty. There is no separation of mun, vritti, chitta, and buddhi from atma.
Independence (self-drivenness) itself is invincibility and realisation itself is immortality. This itself is watchfulness and wakefulness respectively, for which the knowledge-self is thirsty.
The shape and constitution of male and female bodies is different, while thought manifestation ability is the same between men and women.
The jeevan-cloud is the thought manifestation ability. Manifestation ability is the tendency of giving, or the tendency to be and abide by.
Regardless of the type of body the sentient entity (jeevan) makes its medium to remain engaged in sensory experiences, it consistently imagines acquiring more than that sensory gratification.
In the same progression, the human body came into being. There is no possibility for more than this. The continuity of happiness is not attained through accumulation for sensory gratification. Along with this, it has also become known that the realisation of Brahma itself is the continuity of ultimate bliss.
The respiratory cells, which are engaged and active in the human body composition, are effortful for materialising the form of body according to the signals of the subtle body (jeevan).
The material order entities transition relatively from one result to another through motion.
The matter transforming from one result to another, upon attaining a qualitative change due to the environment's pressure, lead to the emergence of respiratory cells. The respiratory cells engage in composition activity as a result of environment, own capacity, and circumstances, which itself is apparent in the form of the plant world.
The bodies of animal-selves also are composed of respiratory cells. The structure of these bodies have a special part called brain, which is not found in the plant order. An animal-self apparently remains engaged in sensory enjoyments through activeness of hope (in jeevan).
There is apparent adaptation in the body structure and hope of the animal-self according to the environment. The same process leads to emergence of various instinctual living statuses.
In spite of large similarity in the body structure of animal-self and knowledge-self, the bodies of knowledge-self have specialities in sound, touch, sight, taste, and smell sense organs compared to animal-self. A knowledge-self uses such a body towards the activities of production, behaviour, occupation, utilisation, and enjoyment according to its hope, thought, and desire, leading to qualitative change and refinement in them. This results in their becoming aspirational and effortful for realisation also. This progression leads to attainment of qualitative development through inquiry and effort, which results in realisation.
The realisation is in Omnipotence, which is also known as Truth, Omnipresence, Space, Paramatma, Knowledge, Uniform Energy, and Brahma.
Realisation is a unit's attained potential, ability, and receptivity. This itself is the highest of awakening and goal, which is the purpose of the entire effort.