CHINU’S NOTES ON SOME ABSTRACT

TRUTHS IN HINDUISM
In a very simple language I have provided answers to the questions.
1) Dharma (Fairness)?
[2]  Purushartha
[3]  Life In Kali Yuga To Attain Moksha
[4]  Self-Realization According To Ramana Maharshi
(5) Atma Equal To Energy In Science 
[6]  Bhagavad Gita Helps Us

 What Is "Enlightenment"?

 Enlightenment So Difficult To Realize ”

(7)Is Atma Equal To Energy In Science?
(8)Is Atma Equal To Energy In Science?
(9) The Summary Of The Katha Upanishad?

Thus we do not need any more motivation to practice the meditation and
attain the greatest treasure which is Self-Knowledge and it is the only
single important message of all the Upanishads and all other texts of
Advaita Philosophy. When we gain the knowledge and attain Self-
Realization we could clearly see how each and every verse of Upanishads,
Brahma Sutras, Bhagavad Gita and all other texts of Advaita Vedanta come
alive and spring to life.

I believe this is going to be the single most important post ever of mine. My
main purpose is to share this information about an extremely simple
meditation technique to achieve the ultimate goal

Once you read them and clearly understand you should know what the
subject matter is which is our own Concentrating Ability, Consciousness,
Awareness, Knowingness. When this is clearly understood then every

1
single verse of Bhagawad Gita would make perfect sense and would
spring to life
1)DHARMA (FAIRNESS)?

Dharma means “Duty” as well as “Righteousness” and is the first of the

four Purusharthas (objects of human pursuit).

Dharma is the ethical basis on which we live our life, being conscious in
one’s actions, words and thoughts. The intention behind any action matters
most. The complete meaning of Dharma encompasses duty, responsibility,
ethics, morality, righteousness, truth, and respecting the law of the land.
The Dharma should not be compromised with at any cost and under any
situation.

Dharma forbids shirking of one’s responsibility. We have to accept the

various responsibilities we have and do the required duties as a parent,
child, sibling, relative, friend, colleague, employee, professional, business
owner, citizen and finally as a human being.

Dharma promotes love, compassion, empathy, helpful nature, sensitivity to

the needs of others and meaningful interaction with the society.

One facet of Dharma also talks about four Ashramas which are four age-

based life stages. They are Brahmacharya (student
life), Grihastha (household life), Vanaprastha (retired life)
and Sanyasa (renounced life).

[2]  PURUSHARTHA

Purushartha or Chaturvidha Purusharthas (four objects of human

pursuit) are Dharma (duty and
righteousness), Artha (wealth), Kama (desire) and Moksha (liberation).
Purusharthas are mentioned in the Surya Upanishad of Atharva Veda.

Chaturvidha means four, Purusha means an individual or person,

and Artha means objective, goal, aim, purpose or pursuit.
So, Purusharthas means the “objects of human pursuit” or “ideal goals of
an individual” or “purpose of human life”.

Purusharthas emphasize the development of morals, ethics and values, and

guide the humanity to lead a fulfilled, satisfyingly balanced, meaningful life
at the deepest and the most holistic level.

2
One is supposed to diligently follow the first three Purusharthas, then the
last one, the most important, Moksha (liberation), gets granted
automatically.

Swami Vivekananda echoes the same by saying, “Fulfill your desire for
power and everything else, and after you have fulfilled the desire, will come
the time when you will know that they are all very little things; but until you
have fulfilled this desire, until you have passed through that activity, it is
impossible for you to come to the state of calmness, serenity, and self-
surrender”.

What this means is if one lives the life to the fullest, joyously, righteously,
without shirking the responsibilities, enjoying all the while then one
gains Viveka (sound reasoning and discriminative wisdom) and
develops Vairagya (contentment and dispassion). This then opens the path
towards Self-Realization and attaining Moksh

[3]  LIFE IN KALI YUGA TO ATTAIN MOKSHA

Purushartha or Chaturvidha Purusharthas (four objects of human

pursuit) are Dharma (duty and
righteousness), Artha (wealth), Kama (desire) and Moksha (liberation).
Purusharthas are mentioned in the Surya Upanishad of Atharva Veda.

Chaturvidha means four, Purusha means an individual or person,

and Artha means objective, goal, aim, purpose or pursuit.
So, Purusharthas means the “objects of human pursuit” or “ideal goals of
an individual” or “purpose of human life”.

Purusharthas emphasize the development of morals, ethics and values, and

guide the humanity to lead a fulfilled, satisfyingly balanced, meaningful life
at the deepest and the most holistic level.

One is supposed to diligently follow the first three Purusharthas, then the
last one, the most important, Moksha (liberation), gets granted
automatically.

Swami Vivekananda echoes the same by saying, “Fulfill your desire for
power and everything else, and after you have fulfilled the desire, will come
the time when you will know that they are all very little things; but until you
have fulfilled this desire, until you have passed through that activity, it is
impossible for you to come to the state of calmness, serenity, and self-
surrender”.

3
What this means is if one lives the life to the fullest, joyously, righteously,
without shirking the responsibilities, enjoying all the while then one
gains Viveka (sound reasoning and discriminative wisdom) and
develops Vairagya (contentment and dispassion). This then opens the path
towards Self-Realization and attaining Moksh

[4]  SELF-REALIZATION ACCORDING TO RAMANA MAHARSHI

From my book "Pearls of Vedic Wisdom to Succeed" I have extracted the

description of a simple two step process to practice and finally attain Self-
Realization. It incorporates the essence of all Advaita Vedanta texts and
is mainly inspired by Ramana Maharshi’s teachings.

Step 1

Sit in a calm place and in a comfortable position. Close your eyes and
intensely start observing your breath. No need to alter or interfere with the
breath. Just breathe normally and observe how deep the breath is going
inside and where it is returning from. With 100% concentration if you do
this breath observation for few minutes, your mind would become calm
and silent. Once you firmly believe that you are silently observing your
breath without any other thoughts please go to the next step.

Step2

Now stop observing the breath and start observing your silence and be
with it for as long as possible. When you are observing your own silence
then you are existing as Silent Awareness. Only to calm the mind and to
become silent the breath observation was necessary. Once silence is
established breath observation is no longer necessary and let the breathing
happen on its own. If the mind gets disturbed by some other thoughts
please do not worry. Just go back to Step 1, do the breath observation with
intense concentration, establish the silence and come to the Step 2 and
exist as Silent Awareness.

That's all there is to it. When I am observing my own silence I am said to

"be" in Silent Awareness and "existing" as Pure Consciousness. The real "I"
is this nameless, formless, Concentrating Entity, Consciousness, Awareness,
Knowingness, Chit Shakti (Sentient Energy), Atman (Self).

4
.

(5) ATMA EQUAL TO ENERGY IN SCIENCE 

- Calls Consciousness as Chit Shakti (Sentient Energy). The moment we use

the word “energy” and call Atman as Atma Shakti it makes it that much
more easy to grasp it because of our familiarity with other energies such as
Gravitational, Heat, Light, Magnetic, etc.

Before starting the determined Sadhana[1] (effort) to do meditation,

intense practice of Sadhana Chatushtaya[2] is a must as it is required to
reduce the ego and the restlessness of the mind. Highly focused
concentration is called Samadhana, one of the virtues mentioned in Shad
Sampat[3] which in turn is part of Sadhana Chatushtaya. In “Tattvabodha”
a verse explains Samadhana as Chitta Ekagratha meaning Single Pointed
Concentration.

This meditation process is mainly inspired by the famous teaching of Sri

Ramana Maharshi which is "Summa Iru" in Tamil language meaning "Be
Silent". Thus the goal is to "Be", "Just Be", "Exist experiencing the Silence".
100% concentration is necessary to practice Step1 and to firmly establish
the silence. This effort of concentration is what Sri Ramana told as diving
deep within and fetching the pearl of Self (Who Am I? - Verse 19).

The proposed meditation technique of "being" in silence should be

practiced as frequently as possible, may be for 10 minutes everyday to start
with. Then gradually increase it to 30 minutes and then to 1 or 2 hours.
This meditation can be done with eyes closed or open. For beginners,
closing the eyes is recommended. This meditation can be done while
sitting, standing, walking, travelling in a bus or plane, etc.

In the pantry room of several IT companies I have seen a board containing

a list of some good habits to be practiced. One of such instructions is
“Everyday in the morning try to be in absolute Silence for 15 minutes”.
Thus the corporate world is also advising practicing of Silence as a stress
buster and to improve concentration. Now we can carry out the same
instruction of being in Silence everyday for some time with a much greater
zeal and purpose which is to attain the ultimate goal of Self-Realisation.

If thoughts bother you and disturb your silence then you are allowed to
firmly and silently hold on to only one thought which is "I", "I am", "I am

5
Consciousness", "I am Awareness", "I am a nameless, formless,
Concentrating Entity", “I am a Thinking Ability”, “I am a Knowing Power”.
This is what Ramana Maharshi meant by being in "Self-Attention" (Who
Am I? - Verse 11). Ramana calls this kind of "I" thought as no thought at all.
Hence one could hold on to the thought "I am Atman" or "I am Brahman" or
"I am a nameless, formless, Awareness". This is exactly what is conveyed by
the Maha Vakya (Great Saying) in Brihadaranyaka Upanishad (1.4.10) of
Yajurveda which says "Aham Brahmasmi" meaning "I am Brahman". All
the Upanishads convey the same and urge us to meditate and exist as "I am
Consciousness".

If this technique is practiced continuously over a period then finally the

knowledge dawns when the Pure Consciousness, Silent Awareness is firmly
grasped as "I". The knowledge is not gained by just hearing, reading,
contemplation or intuition. This experiential knowledge is gained by the
“experience” of "being" or "existing" as Pure Consciousness without any
other thoughts. This is what is called Aparoksha Anubhuti (Direct
Experience). Please check this web page on Aparoksha Anubhuti (Direct
Experience) where it is nicely explained that “Every knowledge may not
be an experience. But every experience is knowledge”. Thus the
knowledge to be gained is an “Experiential Knowledge” and can be
attained by constant practicing to “be” or to “exist” with a single thought “I
am Brahman”.

Once the knowledge "I am a nameless, formless, Consciousness" is gained

then it remains with us all the time. One starts to clearly feel that we are
Poornam (complete) and there is absolutely no kind of lacking within us.
This is what is conveyed by the Shanti Mantra "Poornam Adaha Poornam
Idham …". After gaining the Knowledge, no further effort or practice is
necessary. One would always like to remain in silence and is able to do it
effortlessly. The ego-self does not bother the mind anymore. Hence the
mind will not be “Wanting” anything and becomes free of desires. This is
exactly what is conveyed by the verses 3.1.1 - 3.1.2 of Mundaka
Upanishad which tell the tale of two birds (ego-self and Self).

Advaita Vedanta uses a sanskrit term “Jagat”[4] which includes this world,

the body, the mind and the thoughts. All the observable, knowable things
are Jagat. Advaita calls this Jagat as Anatman (Not-Self). The observer or
the knower is Atman (Self).

We are normally always associated with this Jagat and hence are called Jiva
or Jeevatma which is existing as limited individual Self. When we let go of

6
our attachment with Jagat then we lose our individuality and we could start
identifying ourselves with the infinite, eternal, Atman (Self).

When we start the meditation, in the beginning of Step 1 we exist

as Jeevatma, “a living being” ignorant of the true Self. In Step 2 when we
are able to successfully exist as Silent Awareness, we become Shuddha
Atma, “a pure being” without any thoughts (pure mind) or with a single
thought “I am a Chit Shakti (Sentient Energy)”, “I am a Concentrating
Entity”. When the knowledge dawns, we become Mukta Atma, “a liberated
being” free from any kind of bondage which is called Moksha[5] (liberation),
becoming free of ego-self, desires, selfish and self-centered thoughts.

As Jeevatma, every single time our effort of meditation is to exist

as Shuddha Atma. All our effort is to exist determinedly with just one
single thought “I am a nameless, formless, Concentrating Entity”. In
Advaita, meditation does not mean stilling the mind, rather it is
channelizing and focusing the mind on to one single thought “I am a
Concentrating Entity” and holding on to this single thought with great
single pointed concentration. After constant practice even this one single
thought also would go away and we would gain the experiential knowledge
of being in Absolute Silence, Pure Consciousness, Silent
Awareness. Ramana Maharshi says that this single thought is like a stick
used for stirring the burning pyre where finally the stick itself gets burnt
and is destroyed (Who Am I? - Verse 10).

When we clearly identify "I" with "nameless, formless, Consciousness" then

we would have moved from untruth to the Truth. We would have moved
from being in darkness of ignorance (ego-self) to the light of Knowledge
(Self). We would clearly know that the death is only to the body and not to
the Consciousness or Awareness or Atma Shakti or Chit Shakti (Sentient
Energy). Physics states that “Energy can neither be created nor
destroyed” and hence any energy is eternal. Thus when we identify “I” with
Sentient Energy, Atman, we would have moved from death to the nectar of
immortality. This is exactly what is conveyed by another Shanti Mantra
"Asatoma Sadgamaya. Tamasoma Jyothirgamaya. Mrutyorma
Amruthangamaya".

As per Mandukya Upanishad (1.3 - 1.5) we normally exist in one of the

three states (Traya Avasta) which are Jagrat (waking
state), Swapna (dream state) and Sushupti (deep sleep state). When we
exist as "Silent Awareness" without any thoughts it is called Chaturtha, the
fourth (Mandukya Upanishad 1.7). Adi Shankara’s guru’s
Guru Gaudapada in his Mandukya Karika, first chapter Agama Prakarana,

7
in the verse 1.10 calls this state as "Turiya". Though this is not a separate
state, it is always present as it is the substratum of all the other three
states. By the meditation, we are trying to consciously experience this state
of being in "Silent Awareness" and in that state we exist as
pure Sacchidhananda Swarupa[6] (Sat-Chit-Ananda, Existence-
Consciousness-Bliss).

The verses in the entire chapters 8.7 and 8.12 of Chandogya

Upanishad say this "Pure Consciousness" should be sought or known. He
who knows Brahman attains the highest (Bihadaranyaka
Upanishad 2.1.1). He who knows Brahman, becomes verily Brahman
(Mundaka Upanishad 3.2.9).

Thus we do not need any more motivation to practice the meditation and
attain the greatest treasure which is Self-Knowledge and it is the only
single important message of all the Upanishads and all other texts of
Advaita Philosophy. When we gain the knowledge and attain Self-
Realization we could clearly see how each and every verse of Upanishads,
Brahma Sutras, Bhagavad Gita and all other texts of Advaita Vedanta come
alive and spring to life.

I believe this is going to be the single most important post ever of mine. My
main purpose is to share this information about an extremely simple
meditation technique to achieve the ultimate goal

[6]  BHAGAVAD GITA HELPS US

Bhagavad Gita is part of Prasthana Traya which means three literary

sources on which Advaita Philosophy is based upon. The other two
are Upanishads and Brahma Sutras.

Reading and understanding Bhagavad Gita is definitely very useful for

anybody. Only thing is one should be very clear about what exactly is the
subject matter.

Bhagavad Gita is not about superstition, some transcendental power, some

unknown supreme entity called God, etc. It is basically pure science and
about subtle facts.

The subject matter of Bhagavad Gita is Brahman / Atman. I want to call

Atman as Atma Shakti that is powering each one of us and I provide
scriptural backing for this (please read the hyperlinks provided below). At

8
the core we are a nameless, formless, Concentrating Entity, Pure
Consciousness, Awareness. It is unchanging and eternal. Hence it is called
Reality, the Ultimate Reality, the Only Reality and hence this Reality is
considered as God which is inside everyone of us. This Reality or Truth is
attainable and could be experienced by everyone of us if we have sincere
and intense desire to attain it.

Before you start reading Bhagavad Gita please read my answers to the
following questions.

WHAT IS "ENLIGHTENMENT"?
According to Advaita Vedanta, Enlightenment is Self-Realization,
knowing our true nature.

Can a video camera function on its own? No. It requires electrical energy.

Can a pressure cooker make sound on its own? No. It requires heat energy.

Can a book placed on a table move on its own? No. It requires some energy
to act upon it.

Thus we can conclude that in this world nothing can move or function on
its own without the help of some energy.

Now ask the question how is our heart beating? lungs functioning? our eyes
which are just like video camera, how are they functioning?

We never ask these questions and take it for granted that all our organs and
systems in our body are functioning on their own.

Upanishads of Advaita say there is indeed such an energy energising all our
body organs and it is called Atma Shakti[1] (Svetasvatara Upanishad
1.3), Achintya Shakti (Kaivalya Upanishad 1.21) meaning
incomprehensible energy.

Just like electrical energy is able to power various devices such as mike,
camera, loud speaker, cranes, locomotive, etc. the Atma Shakti powers
various organs in our body such as ears, eyes, speech, hands, limbs, etc. (It
is deliberate attempt to bring out the similarity between electrical devices
and body organs). This is what is mentioned in Aitareya Upanishad (3.1.1
– 3.1.2), Kena Upanishad (1.1 – 1.8) and Brihad Aranyaka
Upanishad (3.4.2, 3.7.16-3.7.23, 3.8.11).

9
When this Atma Shakti powers our inert mind, the mind becomes sentient.
That is the Consciousness or Awareness.

Successfully “existing” or “being” as Pure Consciousness without any other

thoughts other than the only thought “I am a nameless,
formless Concentrating Entity[2]” or “I am a nameless, formless
Consciousness” is called Enlightenment or Self-Realization in Advaita.

For sincere seekers who have Mumukshatva (burning desire) to attain

enlightenment then it is not really that difficult “

ENLIGHTENMENT SO DIFFICULT TO REALIZE ”

Enlightenment is not really that difficult to realize. First we need to clearly

understand what is enlightenment that we are trying to realize which I
have explained while answering the question What is "enlightenment"?.

Advaita Vedanta uses a sanskrit term “Jagat” which includes this world, the
body, the mind and the thoughts. All the observable, knowable things
are Jagat. Advaita calls this Jagat as Anatman (Not-Self). The observer or
the knower is Atman (Self).

We are normally associated with this Jagat and hence are called Jiva which
is existing as limited individual Self. When we let go of our attachment with
Jagat then we lose our individuality and we could start identifying
ourselves with the infinite, eternal, Atman (Self).

Enlightenment is the knowledge gained by the experience of existing as

pure Consciousness. The Advaita scholar Yellamraju Srinivasa Rao very
nicely explains about this experience in one of his web pages
on Aparoksha Anubhuti (Direct Experience).

Please note the first two lines where he nicely explains Not-Self and Self.

Please note another beautiful sentence “Every knowledge may not be an

experience. But every experience is knowledge”. Knowledge gained by
hearing to a Guru or by reading scriptures can only give Paroksha
Jnana (Indirect Knowledge). This is knowledge but not an experience. It is
very important to understand this because some imbeciles believe that this
bookish and theoretical knowledge is itself enough. Intensely practicing

10
what has been learnt which is “existing” or “being” as Pure Consciousness
can give Aparoksha Anubhuti (Direct Experience).

Existing as pure concentrating entity without any thoughts seems like a

difficult task. But it is not really so. For example when a tennis player is
watching the ball like a hawk what does he exist as? A pure concentrating
entity. What happened to his Jagat which includes this world, the body, the
mind and the thoughts? The entire Jagat vanished and during that moment
the player existed as nameless, formless, concentrating entity or Pure
Consciousness or Pure Awareness, concentrating on the ball and without
any other thoughts. This should be clearly grasped.

Whenever we are intensely concentrating with 100% Concentration then

we exist as pure concentrating entity such as while watching a movie,
watching sports, playing sports, reading something interesting, listening
ardently to a music we like, etc. During those moments when we are in
single pointed concentration, the Jagat vanishes, we lose our individuality
and we exist as Pure Consciousness or Pure Concentrating Entity.

Another great example is when counting a bundle of currency everyone is

in 100% single pointed concentration and at that moment one exists as a
nameless, formless, Pure Concentrating Entity or Pure Consciousness or
Awareness. The Jagat mentioned above vanishes as there are no other
thoughts and consciousness of body is also not there.

Thus it proves that existing as a 100% Concentrating Entity and losing

individuality there is an inherent joy. Otherwise one would not indulge in
activities like watching movies, sports, etc. But this joy is only temporary
and lasts only during the duration of that particular activity. What Advaita
is advocating is why one can’t be in this permanent state of joy all the time?

So the task is to exist as Pure Consciousness without any external help such
as a movie or sport. Our mind is incessantly engaged in various thoughts
due to our ego-self and self-centered nature. Even though we are bothered
by innumerous thoughts, fortunately mind can be engaged in only one
thought at any given moment. We can take advantage of this nature of the
mind and try to be in a single thought that “I am a concentrating entity” or
“I am Consciousness” or “I am Atman”. Sri Ramana Maharshi calls this “I”
thought as no thought and instead calls it as being in Self-Attention. When
distracted by other thoughts come back to this single thought and
concentrate fully that we are nothing but Awareness or Consciousness.
Initially this contemplation / meditation could be for just 10 minutes, then
gradually increase it to 30 minutes and as long as possible. This meditation

11
could be practiced with eyes closed or eyes open. The objective is to just
remain in the single thought “I am Awareness” and this could be practiced
anytime even while walking, sitting, waiting, travelling, etc.

The inner deeper meaning of all Indian Gods and Goddesses such as Lord
Shiva or Lord Vishnu is to remind us to identify ourselves with the eternal
Atman.

The actual meditation which is simpler and easier to practice, I have

described as part of my answer to the question  self-realization according
to Ramana Maharshi?

If the practice is sincere and if there is a burning desire for enlightenment

then the enlightenment will happen, Self-Realization will be attained and
the knowledge gained from the Direct Experience of existing as “I am
Consciousness” will become permanent. Once Self-Realization happens
then practice is no longer necessary as the knowledge gained remains
permanently and the Avidya (ignorance) is removed for ever and one
instantaneously attains Moksha. For more on Moksha please read my
answer to the question “What is Moksha?”
Moksha means liberation. According to Advaita Vedanta, Moksha is the last
of Chaturvidha Purusharthas (four objects of human pursuit) which
are Dharma (duty and righteousness), Artha (wealth), Kama (desire)
and Moksha (liberation).

We all are already free and hence we already have Moksha. But
unfortunately due to Avidya (ignorance) we are in Bandhana (bondage)
and hence we do not realize our Moksha, get caught in the cycle of birth
and death trying to exhaust accumulated Karma and in the process
accumulate new Karma. This Avidya is beginningless but we can certainly
put an end to it in this very life. When we get rid of our Avidya (ignorance)
we gain the Jnana (Knowledge) of our true Self and instantaneously
attain Moksha. A Self-Realized person is called Jnani and is Bandha
Mukta (free from bondage) which is called Moksha (liberation).

What is the Jnani liberated from?

1. Jnani is liberated from the identification of I with the ego-self.

Ego becomes highly subdued because the Jnani clearly identifies "I"
with the nameless, formless, Concentrating Entity or Pure
Consciousness or Silent Awareness.
2. Jnani is liberated from "desires" and "wants" because the ego-self
does not reign supreme anymore. It is the ego that causes desires.
Anyonya Adhyasa (Mutual Superimposition) of ego-self over true
12
 Self is no longer there and the Jnani is able to easily identify I with
the Atman.
3. Jnani is liberated from being bothered by continuous thoughts in
the mind. Thoughts are always due to desires which in turn are due
to ego-self. When there are no wants and there is no feeling of
lacking what is there to think? Hence the mind automatically and
effortlessly becomes calm, serene, quiet, pure and tranquil. Jnani
does not have to put any effort (such as stilling the mind) to make
the mind calm and become devoid of thoughts, instead it becomes
Jnani's second nature.
4. Jnani is liberated from attachments to worldly things as they no
longer attract as they used to when he was not a Jnani.
5. Jnani is liberated from the sway or the influence of Arishadvargas
(band of six enemies). They are Kama (desire), Krodha (anger),
Lobha (miserliness), Moha (obsession), Madha (pride) and
Matsarya (jealousy).
6. Jnani is liberated from the clutches of Raaga (likes) and Dwesha
(hate and dislikes).
7. Jnani is liberated from alternating between pleasure and pain
that are associated with gaining something or losing something.
8. Jnani is liberated from the feelings associated with the praise and
insults as he remains impervious to them.
9. Jnani is liberated from fear. As a Jnani clearly identify oneself
with nameless, formless, changeless, eternal Consciousness or
Awareness, it makes the Jnani fearless and is liberated from all
kinds of emotions.
10. Jnani is liberated from engaging in unnecessary talks and gossips.
They actually make a Jnani painful and restless and gets out of such
environments asap.
11. Jnani is extremely humble. For example, a successful runner due
to pride might look down upon a crippled man. But if he is a Jnani,
he would know that it is exactly the same Atman powering him as
well as the crippled man, it is just that the other person’s body has
defect and himself has been lucky to be blessed with an able body.
Thus the pride and arrogance give way to humility and
humbleness.
12. Exactly the same feelings mentioned in the previous point allows
a Jnani to engage in any action without having the feeling of
ownership or doership. Jnani is always thankful and grateful for the
Atman and for being blessed with the able mind and able body that
has the capabilities to engage / perform a particular action.

13
 13. According to scriptures a Jnani is liberated from the cycle of birth
and death.
There could be many more qualities. But the point is while trying to gain
the Self-Knowledge as well as after gaining the Self-Knowledge there is a
marked change in one’s personality as the transition happens from
an Ajnani to a Jnani.

Of all the qualities mentioned above, the ability of the mind to remain
without any thoughts is the most difficult challenge that needs to be
overcome. It is not for nothing that Brahma Vidya (Self-Knowledge) is
considered as the most difficult Vidya (Knowledge). But a Jnani effortlessly
remains in a thought free state.

Though we all are Brahman, normally we exist as Jiva with the continuous

barrage of thoughts in the mind.

The bottom line is to succeed in remaining in a thought free state. What

happens in that state? In that state one exists as Pure Consciousness, Pure
Awareness and that is the state of being in “I am Brahman” state and only
in that state one becomes Brahman itself (Mundaka Upanishad 3.2.9).

To gain Moksha and to attain Self-Realization and to exist as Pure

Consciousness please read my answer to the question  self-realization
according to Ramana Maharshi?

(7)IS ATMA EQUAL TO ENERGY IN SCIENCE?

Yes. We have answered   in ( 5) let me add further . Atma[1] is an Energy

and to get an idea about it we need to understand the process
called Cellular Respiration.

Impure deoxygenated blood flows into the lungs where the carbon dioxide
removed from the blood is exhaled, blood is oxygenated using the inhaled
oxygen and the pure oxygenated blood flows from the lungs to the heart.
The heart pumps the pure oxygenated blood which is circulated through
out the body and it reaches each and every cell in the body. Each cell uses
the sugar in the blood and breaks it down using the oxygen from the blood.
This process is called Cellular Respiration and this process
produces carbon dioxide and Energy. The waste product carbon dioxide
is collected back by the blood and flows towards the lungs. The Energy
released is stored in an organic chemical called Adenosine

14
Triphosphate (ATP) and is used to drive all cellular activities that require
energy.

Advaita Vedanta has independently asserted that Atma pervades the

entire body, is the Life Energy present in every cell and is powering and
energizing all the organs, systems and functions of the body as well as the
mind. Advaita Vedanta salutes and bows to this great Life Energy with
utmost love, reverence, devotion, adoration and gratefulness.

Description of Life Energy (Atman) in Advaita Vedanta

Upanishads of Advaita philosophy say there is no place in the body where

this energy is not present and it is called Atma Shakti (Svetasvatara
Upanishad 1.3), Achintya Shakti (Kaivalya Upanishad 1.21) meaning
incomprehensible energy. The exact word Shakti meaning Energy is used
in both the Upanishads mentioned above. Thus according to Upanishads
“Atma is Energy“ and this is not my personal opinion.

A single electrical energy has the capability to provide light, locomotion,

rotation, heat, cold (AC, Refrigerator), receive signals, transmit signals, etc.
Similarly, the same single Life Energy, Atma depending on the location of
the cell or group of cells provides the capability to see, hear, smell, taste,
speech, locomotion, etc. Every cell uses the same process to produce Life
Energy. But if the cell is part of the eye then this Life Energy is used to
“see”, if the cell is part of the ear then the Life Energy is used to “hear”, etc.
Is this not a great wonder?

When the Life Energy, Atma powers the inert and insentient mind
(Brihadaranyaka Upanishad 3.20, Kena Upanishad 1.5), the mind gains
its Sentience, Consciousness and we get the ability to observe and think.
Thus the mind borrows its Sentience or Consciousness from the Life
Energy, Atma and reflects it. This is called Chidabhasa (Chit-
Abhasa). Chit means Consciousness and Abhasa means reflection.

Without the Consciousness of the mind all other functions mentioned

above such as seeing, hearing, smelling, speaking, etc. lose meaning. That’s
why the Consciousness, Sentience, Chit Shakti of Atma is given paramount
importance.

Just like electrical energy is able to power various devices such as mike,
camera, loud speaker, cranes, locomotive, etc. the Atma Shakti powers
various organs in our body such as ears, eyes, speech, hands, limbs, etc. (It
is a deliberate attempt to bring out the similarity between electrical devices
and body organs). This is what is mentioned in Aitareya Upanishad (3.1.1

15
– 3.1.2), Kena Upanishad (1.1 – 1.8) and Brihad Aranyaka
Upanishad (3.4.2, 3.7.16-3.7.23, 3.8.11).

Exactly what is stated in these Upanishads which is the same energy Atma
powers the eye, ear, etc. is confirmed by the modern science in the 20th
century by its discovery of Cellular Respiration and Kreb’s Cycle. Both the
Vedic literature and the Science confirm that it is the same Life Energy
present in every cell, powering all the body organs and giving each one of
us our very life every single moment.

Bhagawad Gita (2.21. - 2.25) describes the Atman as indestructible,

eternal, unborn, unthinkable, unchangeable. It cannot be cut by a sword,
burnt by fire, wetted by water, dried by air. It is beyond thought.

Interestingly, the above definition is applicable to all the energies such as

gravitational, heat, light, nuclear, magnetic, etc.

The first law of Thermodynamics in its first statement states that “Energy
can neither be created nor destroyed”. Science is saying that the energy is
eternal. Vedanta is saying that the Brahman / Atman is eternal. You are not
limited by the body. You are unlimited, limitless, infinite Atman / Brahman
which is energising every cell in the body.

More Descriptions of Atma / Brahman

In Vedic literature, the Brahman is described as changeless, formless,

stainless, beginningless, endless, eternal, without any modifications,
beyond time (Kalatita - for any energy, past, present and future are
meaningless), beyond space (Deshatita), without any qualities (Gunatita),
etc.

If one carefully observes, all the above descriptions of Brahman are

applicable to all the energies.

There cannot be two different kinds of electrical energy. Brahman is also

only one without a second (Chandogya Upanishad 6.2.1).

We cannot see any energy. Brahman also cannot be seen (Mundaka

Upanishad 3.1.8, Svetashvatara Upanishad 4.20).

Nobody can "think" and "comprehend" Brahman (Kena Upanishad 1.5).

We can never “think” and “comprehend” any energy.

Every energy can be experienced (manifested) using appropriate devices

and instruments. For example, to experience Gravitational Energy we can

16
use our body as the instrument. Just jump in the air. We fall back to the
ground due to Gravitational Energy. To experience Heat Energy, we can use
our skin as the instrument. Just go near the heat source and we can
experience Heat Energy. To experience Light Energy we can use our eyes as
the instrument and all we need to do is just see the light.

To experience Life Energy, Atma the instrument required is Pure

Mind (Amrita Bindu Upanishad 1.1). Pure Mind is without thoughts, be it
good or bad, just no thoughts. The only way to experience this state is by
practicing silent, highly focused contemplation (meditation) that “I am a
Concentrating Entity” and successfully attaining Self-Realization.

Difference between Brahman and other energies

All energies are Jada (insentient). Brahman is Chit (Sentience,

Consciousness). Sentience - Aitreya Upanishad 3.1.2. Lord of Knowledge
- Svetasvatara Upanishad 3.13. Knower, Knowledge - Kaivalya
Upanishad 1.21.

No energy can provide life. Brahman sustains life. It is Life Energy or

Sentient Life Energy that is providing life to human beings, animal kingdom
and plant kingdom (Kena Upanishad 4.6).

One appearing as Many

Different electrical devices such as bulb, refrigerator, air conditioner,

radio , TV etc. differ in their names, forms and functions. Underneath, all of
them, the substratum is one single electrical energy.

In the same way, we all differ in our names, forms, functions and
capabilities. But in the core, the substratum is the same Sentient Life
Energy, Atman which is present in every cell of our body.

If we consider Electrical Energy as a thread, then all the electrical devices in

the world are individual beads of pearls strung on the same single thread.

If we consider Sentient Life Energy (Atma) as a thread, then all of us are

individual beads of pearls strung on that thread, uniting this entire world
into a one single beautiful necklace (Bhagavad Gita 7.7).

Dance of Energy

The glorious, eternal dance of the Life Energy is not only happening in
every single cell of our body but is also happening in all human beings,
entire animal kingdom and the vast plant kingdom (Kena

17
Upanishad 4.6). Lord Shiva[2] is symbolically reminding us of this sublime
dance of Life Energy in his dancing posture as Lord Nataraja.

Is Atma explained completely in this post?

No. Not at all. Though this post is providing factual information it is only a
very small subset of what actually the Atma is which is just astounding,
unthinkable, incomprehensible, ineffable, etc.

Due to our breathing, the Life Energy is produced in every cell of our body.
But due to what our breathing happens? Due to Atma, say Kena Upanishad
1.8, Brihadaranyaka Upanishad 3.16. Due to what every cell is able to use
the oxygen to break down the sugar and produce the Life Energy?

It is just astounding, jaw-dropping, mind-boggling. Whatever wonder,

splendour and grandeur of the Life Energy, Atma could be comprehended
by our limited mind let us rejoice that, bask in its glory and constantly
delight ourselves by thinking and thanking the Life Energy, Atma.

I do not want the word Atma to mean the Soul as IMO it is not an accurate
translation. I also do not want Atma to mean the ubiquitous word
“Consciousness”. I deliberately want to bring to everybody’s attention that
it is Atma that powers and energizes all our body organs such as eyes, ears,
lungs, heart, etc. In addition to these varied capabilities and functionalities
provided by the same single Atma, when it energizes the mind, the
insentient mind obtains its sentience, Consciousness. No other energy can
provide sentience and without sentience or Consciousness all other
capabilities such as seeing, hearing, smelling, tasting, touching, speaking,
etc. become meaningless. Hence in Vedic texts the Atma Shakti is also called
as Chit Shakti (Sentient Energy). The word Soul is used to mean this Chit
Shakti, Pure Consciousness.

This is an effort to try to know the Unknown using the Known. The usage of
the word Energy makes it easy to gain the theoretical knowledge because
of our familiarity with the energies such as heat, light, gravity, etc. It makes
it uncomplicated to understand the slokas of Bhagavad Gita, Upanishads
and all other texts of Advaita Vedanta.

According to Advaita Vedanta, due to Avidya (ignorance) we wrongly

identify "I" with Jagat[3] which includes the world, the body, the mind, the
ego-self and the thoughts. The Jagat is called Anatma (Not-Self) and the
Life Energy is called Atma (Self).

18
The ultimate goal of Advaita is understanding that we are indeed Life
Energy and identify "I" with the eternal, unchanging, Truth, the one and
only Reality which is Life Energy, Atma, the True Self.

Advaita is urging us to attain Self-Realization by gaining the Experiential

Knowledge which is the experience of "being" and "existing" as "Life
Energy (Atman)" by practicing Meditation daily. As per Advaita, Meditation
means deep contemplation, highly focused Single Pointed Concentration.

The “Life Energy” produced in every cell is giving us life every single
moment and hence even the science and atheists would not object to being
in thanking and grateful mood for few minutes everyday thanking this Life
giving Energy which Upanishads call it as Atma.

“Science without religion is lame, religion without science is blind”,

said Albert Einstein. This is my tenacious effort to make the science
understand, acknowledge and appreciate the unchanging, eternal Truth of
Vedanta.

Rudyard Kipling had said "East is East, West is West and never the
twain shall meet". This is my sincere endeavour to finally make the West
meet the East. I strongly believe that the twain shall certainly meet and
lovingly embrace in the realm of the philosophical sphere and joyfully
resonate and reverberate with a harmonious symphony celebrating the
glory of the one and only eternal, unchanging Reality which is the Life
Energy called Atma.

Painstakingly I have done my bit to explain the ultimate Truth in simple

terms with the backing of Science as well as the Scriptures. I leave it to your
discretion to choose whether this Truth should remain buried in an
obscure post or you want to rejoice in doing your bit by taking active part
in reaching this eternal Truth of Vedanta to the masses by sharing this link

To read (Shravana), understand (Manana) and practice meditation

(Nididhyasana) and succeed in experiencing the Life Energy, Atma and
have Atmanubhava (experience of Atma), along with the information

19
provided in this post, the answers to the following questions also could be
helpful

In a very simple language I have provided answers to the above questions.

Once you read them and clearly understand you should know what the
subject matter is which is our own Concentrating Ability, Consciousness,
Awareness, Knowingness. When this is clearly understood then every
single verse of Bhagawad Gita would make perfect sense and would spring
to life.

The one and only unchanging eternal Reality is the greatest treasure that is
available to human beings and it would be foolish and absolute ignorance if
one does not aspire to experience this Reality.

How exactly one can experience the eternal Reality and attain Self-
Realization is explained in detail in my answer to the question  self-
realization according to Ramana Maharshi?

(8)WHAT IS THE POWER OF CONCENTRATION?

“To be able to Concentrate for a considerable time is essential to

difficult achievement.” — Bertrand Russell

The power of Concentration is to stay highly focused on one single object.

High concentration makes the journey of attaining the goal easy and even
monumental efforts and great accomplishments seem effortless. This is
because except for one single thought of the object being concentrated
upon there are no other thoughts. Hence the thought of arduous journey or
strenuous effort do not occur or cross the mind.

For example, the great players of a ball game such as Sachin Tendulkar in
Cricket, Roger Federer in Tennis watch the ball like a hawk and are always
concentrating on the current ball. They do no think about the previous ball
no matter how well or poorly they might have played. They always
concentrate on the current ball. Such is the focus and power of their
20
concentration and we all are aware of the great feats they have
accomplished in their careers.

One should love the goal and desperately want to achieve the goal.
Otherwise concentration is not possible if one wants something
halfheartedly or not serious enough to pursue the goal.

High concentration is possible only if one loves concentrating on that

particular object and thoroughly enjoys doing so. Otherwise, highly focused
concentration is just not possible. For example, it could be watching a
movie or sports. If they are not interesting, boring and not exciting or
enjoyable then concentration is not at all possible.

The power of concentration helps one attain the goal and the goal could be
different for different people.

 For a seeker of the Truth, the goal is Self-Realization.

 For a business person, the goal is to succeed and grow the
business.
 For a professional, the goal is to successfully complete the tasks
on hand and succeed in the profession.
 For a sports person, the goal is to become more and more skilful
so that every game could be won.
Is there any method to develop the power of concentration?

Advaita philosophy indeed provides a method to succeed and it is

called Sadhana Chatushtaya (fourfold qualifications) which
are Viveka (reasoning deliberation and
discrimination), Vairagya (dispassion), Mumukshutva (burning desire)
and Shad Sampat (six treasures). The last of the Shad Sampat (six
treasures) is Samadhana which the Advaita book “Tattvabodha” defines
as Chitta Ekagratha meaning highly focused Single Pointed
Concentration. If all other things mentioned in Sadhana Chatushtaya are
practiced and perfected then one becomes proficient in practicing
Samadhana which means Focused Concentration.

A Sadhaka (an aspirant who is willing to put the effort) has to do

intense Sadhana (effort) and acquire the qualifications specified
by Sadhana Chatushtaya. Then ones intellect gets sharpened and becomes
qualified and deserving to pursue the goal, always contemplates and
concentrates on the goal and finally succeeds in attaining the goal.

What happens during highly focused Concentration?

21
We are coming to an important point and the main purpose of this post
which is to analyse what happens during highly focused Concentration.

When one is in intense concentration the individuality is lost. One is not

aware of the surroundings, one is not aware of their own body, name or
gender. Only Triputi is present which means Triad or set of three. They
are Concentrating Entity-Act of Concentration-Concentrated Object, Seer-
Seeing-Seen (Drig Drishya Viveka), Cognizer-Cognizing-
Cognized, Thinker-Thinking-Thought, Knower-Knowing-Known, etc. Thus
we exist as a nameless, formless, Concentrating Entity and the individuality
is lost.

Advaita Vedanta uses a Sanskrit term “Jagat” which includes this world, the
body, the mind, ego-self and the thoughts. All the observable, knowable
things are Jagat. Advaita calls this Jagat as Anatman (Not-Self). The
observer or the knower is Atman (Self), Consciousness.

We are normally associated and mixed up with this Jagat (Not-Self) and
hence are called Jiva which is existing as limited individual ego-self. With a
concentrated effort if we let go of our attachment to Jagat then we lose our
individuality and we could start identifying ourselves with the infinite,
eternal, Atman (Self) and permanently be in the bliss of liberation from
individuality.

When we are in deep sleep we lose our individuality. When we wake up

we always feel good after a good undisturbed, dreamless sleep and we
never say it was miserable. That's because we lose our individuality in deep
sleep. Now this should give us a clue which is losing of individuality is
inherently associated with joy.

Whenever we are fully immersed in deep concentration we exist as a pure

concentrating entity such as while watching a movie, watching sports,
playing sports, tasting delectable food, reading something interesting,
listening ardently to a music we like, etc. We might call it as entertainment,
excitement, relaxation, etc. but the common thread in all these so called
pleasurable activities is losing of individuality. It always happens during
those moments when we are in a single pointed concentration, the Jagat
vanishes, we lose our individuality and we exist as Pure Consciousness or
Pure Concentrating Entity.

Sometimes a person forces oneself into high risk situations such as rock
climbing, para diving, racing, surfing, etc. One might call it as Thrill and
excitement. But during such activities because of the high chance of getting

22
injured one is forced to fully concentrate which results in losing of
individuality and hence it results in immense joy.

So the real joy is not coming from engaging in pleasurable activities, it is

actually during those moments we exist as 100% concentrating entity
thereby losing our individuality which automatically results in happiness.

According to Advaita, whenever we exist as pure Concentrating Entity we

exist as Sacchidhananda Swarupa (Sat-Chit-Ananda, Existence-
Consciousness-Bliss) which means during 100% concentration, We Exist,
We exist as Concentrating Consciousness, We are in Bliss.

Thus during focused concentration one loses the individuality which

always results in great joy and it would be really interesting to get views on
this from intellectuals such as eminent scientists, rational philosophers,
social psychologists, expert psychiatrists, etc.

The joy due to so called pleasurable activities is only temporary and lasts
only during the duration of that particular activity. Also during such
activities even if the Jagat, the individuality is lost still Vedananubhava is
present. Though Vedanubhava literally means "Experience of Pain", in this
particular context it means all kinds of emotional feelings such as pain,
happiness, sorrow, anger, thrill, excitement, etc.

What Advaita is advocating is one can be in the permanent state of joy by

losing the individuality for good, existing as pure Sacchidhananda
Swarupa all the time and use one’s concentrating ability to successfully
attain Self-Realization.

(9) THE SUMMARY OF THE KATHA UPANISHAD?

The Katha Upanishad is one of the 10 main Upanishads and belongs

to Yajur Veda. Let me try to provide a summary of the Katha Upanishad
which contains two chapters with three sections in each and a total of 120
verses. The Upanishad uses a story (Katha) to deliver the message and
hence the name Katha Upanishad. The story mainly consists of
a dialogue between young and brilliant boy Nachiketa and Lord Yama,
the God of death.

23
Once Vaajashravas, the father of Nachiketa performed a vedic sacrifice and
in charity gave away many cows he had. But Nachiketa was pained by the
miserliness of his father as he noticed that all the cows that were given
away were old, barren, weak and were practically of no use. Nachiketa
knew that for the ritual to yield any fruit something worthy has to be given
in charity. Hence Nachiketa to make his father understand he repeatedly
asked him "Father, to whom do you give me?". His father got annoyed and
said in anger "To death I give you!".

Nachiketa took it as his father's command and set out towards the abode of
Lord Yama, the God of death. Lord Yama was not at home and the young
and determined Nachiketa waited at the entrance for three nights. When
Yama finally returned home he finds the boy and tells him "O, venerable
guest, you have been made to wait for three nights without any food. Please
accept my prostrations and choose  three boons in return" (Verse 1.1.9).

Nachiketa said "O Lord of Death! As the first boon I choose that my father
be pacified, be kind and free from anger towards me and let him recognise
and greet me when I am sent away by you". In this Verse 1.1.10, Nachiketa
through his concern for his father he exhibits the Vedic culture of loving,
respecting and caring for the elders. Nachiketa is also looking straight in
the eyes of the Lord of Death himself and fearlessly and confidently saying
that he expects to find himself back in his home and join his father. Lord
Yama grants the boon and says "Your father will recognise you, will be
affectionate and on seeing you released from the jaws of death, will lose his
anger and will sleep peacefully at night" (Verse 1.1.11).

Nachiketa dedicates the second boon for the welfare of the entire

humanity by asking "O Lord of Death, please teach me the fire-sacrifice by
performing which one could attain and rejoice all the heavenly pleasures on
this earth". Nachiketa himself is not interested in any of the worldly
pleasures which would become clear soon. He is wasting his second boon
for the sake of the vast majority of the people who are very much
interested in the worldly pleasures and consider them as be all and end all.
Yama grants the second boon and explains in detail the fire-sacrifice.
Nachiketa repeats it back without any mistake exhibiting the keenness and
the concentration required for a devoted student. Then Yama, pleased at
this grants an additional boon and says that the fire-sacrifice be named
after Nachiketa (Verse 1.1.16).

In the Verse 1.1.20, Nachiketa asks the third boon and it is from this verse
that the real Upanishad starts. He says "There is a doubt that when a man is

24
dead some say 'He still exists' and some say 'He does not'. I want you to teach
the truth. This is the third boon, that I ask".

Lord Yama says "Even Gods (and Goddesses) have the same doubt and
nobody knows the Truth. Please do not press me on this O Nachiketa! The
subject matter is very subtle and is not easy to understand. Please choose
another boon and give this one up for me".

Nachiketa says "O Death! You say even the gods have doubts and it is not
easy to know. No other teacher like you who can explain this. No other boon
can equal this".

Yama now entices Nachiketa with varied worldly pleasures one can

imagine. "Choose sons and grandsons who may live a hundred years, herds of
cattle, elephants, gold and horses. Choose a vast territory on earth that you
can rule. You can have any amount of wealth and longevity. Whatever desires
that are difficult to attain in this world of mortals you can ask for all of them
such as fair maidens, chariots, musical instruments, etc. Just ask for some
other boon".

Nachiketa says "O Death! All these you are offering are temporary,
ephemeral, wear out the senses, diminish the vigour and exhaust the
energy. "Tavaiva vahastava nritya geethe" (Verse 1.1.26) meaning "Let it
be yours alone all these chariots, these singing and dancing girls". Thus
Nachiketa does not fall for any materialistic enticements.

Nachiketa, though a boy had a sharp intellect to discriminate between the

real and the unreal, permanent and ephemeral, Truth and the untruth.
Hence he insisted Yama, the Lord of Death to teach about the secret of
death and did not accept any of the worldly pleasures that were on offer.

Yama is finally satisfied that he has a worthy student in Nachiketa who is

steadfast in seeking the Truth. From first chapter, second section, Yama
starts explaining the nature of the Truth. Yama said one is considered
"Good" (Shreya) and another is considered "Pleasant" (Preya) though not
necessarily good. But people prefer the pleasant for the sake of the body
through avarice and attachment thereby losing out on the true end goal.
Only the wise are able to discriminate and prefer the good than the
pleasant. Yama is referring to seeking of Atman, the Truth as good and all
the materialistic things as the pleasant.

Yama, describes Atman in Verses 1.2.18 and 1.3.15 as "not born and does
not die. Unborn, eternal, everlasting, ancient, without sound, without touch,

25
without form, without decay, without taste, without smell, without
beginning, without end, eternal, unchanging and cannot be destroyed".

Please try to apply the above descriptions to any energy we are aware of
such as heat, light, gravitational, electrical, magnetic, wind, solar, nuclear,
mechanical, potential, kinetic, etc. You would see that all the descriptions
perfectly apply to all of these energies.

Applying “Law of Inference”, I like to call Atman as Life Energy and

personally I found it extremely helpful to easily understand the messages of
Upanishads, Bhagavad Gita, Brahma Sutras and all the works of great Vedic
masters. I was delighted when I found the exact word Shakti (Energy)
being used in couple of Upanishads. Svetashvatara Upanishad 1.3 calls it
as “Atma Shakti” and Kaivalya Upanishad 1.21 calls it as “Achintya
Shakti” meaning “Incomprehensible Energy”.

The Atman, Life Energy is present in all living beings (1.2.20 and 1.3.12).
The body is the chariot and the Atman is the Lord of the chariot. Intellect is
the charioteer and the mind is the reins. The senses are the horses and
their roads are the sense objects (1.3.3 - 1.3.4). Beyond the senses objects
are the senses, beyond these senses is the mind, beyond the mind is the
intellect and beyond the intellect is the Atman, the Life Energy (1.3.10 and
2.6.7).

One who is of unrestrained mind and devoid of right understanding, the

sense organs become uncontrollable like the vicious horses of a charioteer
(1.3.5). One who is intelligent, ever pure and with the mind controlled
attains the ultimate goal of Self-Realisation.

Let one sink the speech into the mind, the mind into the intellect and the
intellect into the great Atman, the Life Energy (1.3.13). By mind alone the
Atman could be realised (2.4.11). It is in this life one should try to
comprehend and realise the Atman (2.6.4). Atman cannot be seen, but by
controlling the mind by the intellect and incessant meditation it gets
revealed (2.6.10).

The five organs of knowledge should be at rest along with the mind and
when the intellect ceases functioning then that silent state is called the
highest state (2.6.10). Mandukya Upanishad [2]calls this highest state as
the "Fourth" and Gaudapada in his Makdukya Karika calls it as "Turiya".

Kena Upanishad[3] (4.5) says "One can experience the Atman using the
mind as speedily as the mind wills it with strong conviction".

26
Yama says that with great Concentration[4] (1.2.24) one has to recognise
and realise the Atman which is ancient, unseen, unfathomable and
concealed (1.2.12). He who is free from desires, with his mind and senses
composed beholds the majesty of the Atman, the Life Energy (1.2.20).

Using our mind all we need to do is to be in one single thought that "I am
Consciousness", or "I am Awareness" or "I am Thinking Ability" or "I am
nameless, formless, Life Energy called Atman".

Arise! Awake!!! Having reached the goal the wise say that the path is
sharp like a razor's edge, difficult to cross and hard to tread (1.3.14). It is
not for the faint hearted but for the courageous with highly focused
unwavering concentration. By using the same words "Arise! Awake!!" to
galvanise the minds, Swami Vivekananda immortalised this verse.

27