Whenever we seek to understand something, we must think about it, analyse it, observe it. This process leads to the formation of a body of knowledge—the phala (fruit) that arises from observation. The mind categorises, compares, and synthesises information, resulting in a structured understanding of the observed reality. However, what happens when we turn towards the observer—the subject itself? Since the subject cannot be observed, it does not mean it cannot be realised.
Brahman is always the subject, never an object. Objects can be observed, analysed, and known through external perception, but the observer itself—the witnessing consciousness—cannot be objectified, for it is the very essence of existence. Everything that is asat—that which lacks absolute reality—can be observed because all mithya (illusion) appears distinct and separate. This is possible only through the senses, which operate within the vyavaharika (transactional) realm. However, the essence of who we truly are—the ever-present witness—remains unchanged, and thus cannot suddenly become an object of perception.
This does not mean that our true nature cannot be realized. Brahman cannot be objectified, yet realisation occurs when the mind attains a special mode—Akhandākāra Vṛtti. This vṛtti allows the mind to perceive itself as whole, unbroken, and singular, dissolving the false identification with fragmented individuality.
This shift is made possible through Niddidhyāsana, a deeply immersive meditative absorption that transforms intellectual understanding into direct experiential realisation. It is not merely contemplation—it is the relentless assimilation of truth until all false identifications dissolve completely. The scriptures emphasise that Niddidhyāsana follows Śravaṇa (listening to Vedantic teachings) and Manana (reflecting on them to remove doubts). While Śravaṇa establishes knowledge and Manana removes intellectual uncertainty, Niddidhyāsana is the final step where truth is lived, breathed, and embodied.
Through dedicated Niddidhyāsana, false tendencies (vāsanās) shaped by karma phalas weaken, and the mind transitions from fragmented perception to unshaken abidance in Brahman. With Īśvara Anugraha (divine grace), this abidance deepens, leading to Brahman-knowledge.
Picture looking into a foggy mirror—the mirror represents Brahman, the fog is avidya (ignorance), and the reflection is the realisation of Brahman. The process of Akhandākāra Vṛtti and Niddidhyāsana is akin to clearing the fog—allowing the reflection to emerge as it always was.
Importantly, you do not create the reflection when you wipe the mirror; it was always there. Likewise, Brahman is not something gained or acquired—It is simply recognised as the sole reality.
Through relentless Niddidhyāsana—constant contemplation, unwavering meditation, and steadfast discernment—the right inner conditioning takes place. As the fog dissipates, truth is revealed—a realization from which there is no regression. Just as a child born into the world cannot return to the womb, once the veil of ignorance is lifted, one never again falls into the illusion of separation.
Leave a Reply