Chapter-7

The ultimate ideal for all humans in knowledge order is the realisation of Brahma only. Therefore, the universal well-being of humans involves developing, improving and adhering to various processes aligned with this ideal, including production, behaviour, thought, legislation-systems, study, educational process, exchange and utilisation.

The ultimate result of insentient activity is sentience, and the ultimate ascent of sentience is realisation of knowledge, or awakening.

The transformation into various results in insentient nature itself is apparent in the form of creation, sustainment, and dissolution. Sentient nature exhibits thought, qualitative change and refinement.

Before any formation it was existing in some other form. Therefore, the diverse state of nature is thoroughly reasoned and understood on the basis of its form, attributes, intrinsic-nature, and dharma.

The capability of reason proves to be there in the knowledge order.

The reasoning is in the form of describing the absolute truth, intrinsic truth and manifested truth.

The reasoning is of form, attributes, intrinsic-nature and dharma only.

The creation, maturity and dissolution is observed only in the purview of physical and chemical transformation of insentient nature which is mortal, i.e. it keeps transforming.

The sentient knowledge-self has the possibility of attaining the potential for realisation. Along with this, value education consciousness development for achieving this is well-established.

The sentient nature is constantly in awakening progression or awakened state. Sleep is a natural characteristic of insentient nature.

The study of dream and sleep states is only in comparison to the state of awakening. Realisation in Omnipotence, along with the potential for the holistic view, signifies awakening. Until the potential for realisation is attained, the acceptance of form, attributes, and intrinsic-nature keep occurring, gives rise to conflicts of joy-sorrow etc.

Progressive and regressive attributes are regulated in the mediative activity, and mediative activity becomes fulfilled and inundated upon realisation in the omnipresent Omnipotence. Similarly, inhumaneness finds fulfillment in humaneness, and humaneness finds ultimate fulfillment in higher humaneness.

Mysteriousness gives rise to ignorance, ignorance gives rise to delusion, delusion gives rise to attachment, attachment gives rise to incapacity, incapacity gives rise to inhumaneness, and inhumaneness only gives rise to mysteriousness.

Attaining the potential, ability and receptivity for realisation of truth and being its evidence itself signifies awakening, and this itself is the end of delusion.

There is no lack of activity, therefore, there is no lack of awakening (or awakening is definite).

Without goal, there is no awakening.

The goal is tranquillity only.

Tranquillity is only in knowing and realising the truth.

The goal of human jeevan is happiness, peace, contentment and bliss only.

The understanding limited to combination of form and attributes is regressive; the understanding limited to combination of form, attributes and intrinsic-nature is progressive; the understanding of form, attributes, intrinsic-nature and dharma combined is the establishment of mediative status. This itself is the holistic status of nature, which has manifested creation, sustainment and dissolution in the purview of insentience, and, constitutional completeness, activity completeness and conduct completeness in the purview of sentience.

A human jeevan realises the established values inherent in the established relationships only with the combined understanding of the form, attributes, intrinsic-nature and dharma. This itself is the result of sociality and complete watchfulness. The qualitative change and refinement in humans remains inevitable until this potential is attained.

Realisation occurs in the truth. There is no room for doubt in realisation. As long as doubt lingers, realisation is not there. In the presence of doubt, change and refinement are inevitable. This itself is the progression of destiny.

Maya signifies incompleteness in the potential, ability, and receptivity to understand annihilation, presence, absence, change, maturation, and relationships in the universe.

The ability to receive signals from the realities in the environment and the potential to realise Omnipresence depend on one's awakening. Diversity among humans persists as long as there is incompleteness in attaining this potential. As a result, inhumaneness is not absent until all humans attain this potential.

Complete embracement of the meaning or complete acceptance of evidences itself is realisation.

Nature is saturated in Brahma. Based on comparative states of the ascent in nature, the acceptance (impression with intent) of more developed and impression of less developed occurs. The acceptance signifies qualitative development, while impression signifies usefulness. The intent is like comprehensive resolution, which has its perception and cognition.

Since every result is an existent-state, humans perceive, cognate and speculate about the eternality and changing nature of the universe in the waking state, its impermanence and fragility in the dream state, and own insentience in the sleeping state. This is the reason, all these states have their role in acceleration towards realisation. Sleep is need of the insentient body and not that of sentient activity.

Entire nature is inspired within Brahma. Therefore, there is no continuity of bliss until the potential, ability and receptivity for its realisation is attained. The only solution for that is to follow and emulate humane behaviour and practice towards higher-humaneness.

The sensory activity itself undergoes experience, proximity or struggle with activities of nature. The fragility of sensory experience, inspiration in the proximity, and unbearability of struggle is well-established.

The progressive and regressive activities of the universe are not devoid of agitation.

Atma practices realisation, buddhi practices enlightenment, chitta practices contemplation, vritti practices deliberation, and mun practices taste. A unit of knowledge order manifests higher-humanely, humanely, and inhumanely conduct according to its level of awakening.

The watchfulness is until the realisation of connectedness. Realisation itself is wakefulness, which has continuity.

Only the mediative activity normalises the progressive and regressive agitations.

Poverty, disease, doubt, suspiciousness, un-wisdom, over expectation, laziness, negligence along with the tendencies of accumulation, ignorance, conceit and fear are the causes of all afflictions. These can be eradicated only with use and practice of science and wisdom. The sermons of accomplished ones are for developing the tendency for righteous deeds.

Affliction and joy are perceived only due to consequence of one’s actions.

The attainment of qualification for realisation of Brahma itself is purification of mind (chitta). This is the endless program of the sentient activity.

The only ideal of all humans in knowledge order is realisation of Brahma. Therefore, the only worthwhile program for universal well-being is to develop, improve, adhere and follow its procedures in the aspects of occupation, behaviour, thought, legislation and systems, study, education, exchange and utilisation.

May Goodness Arise Always