Igonarance is the cause of all Sufferings

We all seek happiness but get sufferings. Every one suffers in some form or other. Why? We claim to be meticulously following our Dharma. We perform many religious rites according to our own imagination. If really one obeys the Laws and conducts oneself in conformity with ‘Dharma’, the question of sufferings would not arise at all. The sufferings of individuals indicate that they deviate from the Law. Such deviations are observed in every one. This is due to ignorance about the Law of Eternity.

It is said that during Satya yug, people were living with peace and happiness but as we are now in Kali yug, we are suffering. If the people so will and conduct themselves properly, Kali yug can be replaced by Satya yug. Although there is mere wishful thinking to bid a good bye to Kali yug and invite Satya yug, there is clear absence of the "Will Power" to accomplish this. Satya yug is still to come.

More often than not, we are negligent and indolent. Many a time, unknowingly and knowingly, we commit blunders although we cherish peace and happiness at all times. In such a contradictory process, how can we get peace! Almost every one tells some lies. Every one tells some truth. According to Dibya Darshan, every one tells the truth but not to the fullest extent. Entangled in various complex circumstances, people tell lies and ultimately suffer.

Everybody is aware of the true knowledge but not to the full extent. Incompleteness remains because he does not want to know more and more. He becomes self complacent after knowing something. Further, he forgets the knowledge acquired in the past. He is unable to recollect. According to Socrates, knowledge pervades every thing eternally. Man is endowed with infinite knowledge. Infinite power is within him. As and when he assumes different forms, the knowledge corresponding to those various forms only finds expression. Since we have passed through myriad of births and millions of years, we have acquired inexhaustible treasure of knowledge. Now that we have taken human forms, qualities appropriate to human beings are generally observed in us. Although we had taken various forms earlier, those qualities pertaining to those forms, do not find expressions now in us. Those qualities have now lapsed into oblivion. Why have we forgotten?

We have forgotten because we have taken different forms. Hence the corresponding ruling qualities in us are 'human qualities'. All other qualities, which we had possessed earlier, are also there in us but are subdued. Therefore Socrates says, "You know every thing but have forgotten. Dive deep into the ocean of your memory and try to stir the same. One after another, the lost treasures shall buoy up. You can recollect and regain your lost collections. When you come in contact with something, your memory gets stirred up. When you see or hear something, you spontaneously remember many other things, which means that those were all inside you. When you interact with another person, you very often find him giving nods of approval. That means whatever you said, was known to him as a result of which he is able to give nods of approval. That means, whatever you said, was known to him before-hand also. After hearing from you, he has recollected." Thus the knowledge which remains in subconscious state finds self-expression in only appropriate circumstances. Man has infinite powers. Dibya Darshan proclaims, "You are sons of immortality; you are divine; you are the Absolute reality, the Pure Consciousness. You are none other than Brahman. Infinite powers are in you. But you are not able to realize this great truth. Plunge deep into yourself and find Truth being unfolded layer after layer."

In view of this inherent divinity in the apparent man, Dibya Darshan, in consonance with the Vedic spirit teaches mankind not to underestimate any one. Those who appear to be more capable of doing something, speaking something have developed the process of recollection. Those who are apparently backward, they are yet to recollect. In other words, Truth and Knowledge are latent in every one. No one is therefore small and despicable. Everyone is immortal and divine, vested with infinite knowledge and infinite power.

The most basic question raised by Dibya Darshan is-"Why the human society is steeped in sorrows and suffering?"

Towards its answer, Dibya Darshan explains that although everybody has got infinite knowledge, he has forgotten the same. He is out of touch with the true knowledge. In ancient days, there were sages. There were ashrams, which worked as the lighthouses of knowledge. The number of ashrams gradually came down. Consequently, people were estranged from knowledge. The number of sages also came down in course of time. Hence divine knowledge could not be imparted properly. Thus gradually there was a decline of true knowledge in the society.

Now we are facing towards darkness. Falsehood takes the better of truth. There is light on one side. There is darkness on the other. Facing darkness, we are moving towards darkness. The more we approach darkness, darkness becomes more and more intense. This darkness is synonymous with sufferings. Due to ignorance or absence of true knowledge, injustice and wrong doings become the order of the day. During Satya yug and Tretya yug also, there were instances of deviations and degenerations. But those were fewer and of lesser intensity. Day by day, those are on increase. That is because, we have turned our back towards Truth and Knowledge which are but light. Steeped in ignorance, we remain complacent and try to bask in darkness. In such a situation, there is no wonder that mankind suffers more and more. In other words, most of our actions and orientations pave the way to sufferings, which overwhelm us.

Do we really welcome woes? In our hearts, we do never accept or welcome sufferings. But paradoxically, we are never keen to know how to get rid of sufferings. We err. Others also err. We do not guard ourselves against our pitfalls. We also do not try to dissuade others from committing wrong doings. This results in increasing misdeeds and increasing sufferings. Instead of getting happiness, we invite sufferings due to our questionable conducts.

Is there no way out? Are we bound to suffer? Is the life meant for shedding tears? Although every one cherishes peace and happiness, why does he not follow the rules of happiness? Why does he addictively follow the rules of sufferings? Why does he desire one thing but follows the opposite path thereby ending up with unwanted and shocking results?

Dibya Darshan very convincingly explains the need for a re-look. That is the turning point. It says, " Wherever you may be, from now itself you must face towards light and try to get rid of ignorance which is darkness. Look for Truth and Knowledge. Leave the falsehood and ignorance behind. You will move towards truth, knowledge, peace and happiness. You shall move towards light and merge yourself with light. You shall know yourself, know God and become God. That is your destination. There lies your completeness, perfection and immortality. That is your birth right .You are eternally That. Thou art That."

But, Instead of facing light, we habitually face darkness, which is but a storehouse of all sufferings. There is no peace or happiness there. There is only bondage and no liberation. Probably man is used to it. Probably his finiteness makes him complacent and he cannot think beyond his limited objects and circumscribed surroundings. Without taking to falsehood, how can man survive in the present day world! This is the general impression! This queer idea has to be abandoned and man must practise how to live with truth.

Dibya Darshan raises a pertinent point. How are you surviving? Whether by means of falsehood or by means of truth? By way of answer, Dibya Darshan lays emphasis on truth and reiterates that your existence is possible only due to Truth and Truth alone. Even a gang of robbers who are engaged in robbing others have to necessarily maintain their unity by truth only. They distribute the booties among themselves in equal or predetermined proportions with perfect understanding otherwise their gang would be disintegrated.

Further where to launch operation, when to meet how to proceed and whom to strike are the strategic matters which must be finalized before hand and which must be meticulously followed for a successful robbery. In other words, each member of the gang has to follow the set principles seriously. Any deviation from truth is suicidal for them.

We all speak truth in maximum circumstances, say, up to seventy five percent. For the rest twenty five percent only, we tell lies more than truth. That is why, we become more conscious at the time of telling lies. But in reality, we are surviving by dint of truth only. If a mother does not accept her child, if she disowns her responsibility, if a father does not take the burden of his family, there shall be chaos in the society. There is order because truth prevails. We dissuade our children from doing evil things. This is because in our hearts, we love truth. We love what is good. No one wants that his son goes astray. Endless examples can be cited to prove the greatness and indispensability of truth. We live on truth but at times we err and take to falsehood.

When devotees were approaching Lord Buddha, he was asking them.

Whether you are suffering or not? If you are suffering, why don’t you take the remedial measures? He, who can take the appropriate remedial measures, can alone free himself from sufferings.

Four truths of Lord Buddha are briefly mentioned below.

First truth: Sufferings are there. It is evident from the fact that every one suffers.

Second truth: There are causes of sufferings. Nothing happens without cause. Sufferings are the effects.

Third truth: Sufferings have come. That is why, they shall go also.

Fourth truth: There are reasons for the sufferings to come in. There are also reasons for the cessation of sufferings.

Hence, if the causes of sufferings are identified and uprooted, sufferings shall cease. "Craving is the cause of sufferings. Cessation of cravings will lead to cessation of sufferings," Lord Buddha said.

We all suffer but never bother to diagnose the causes. If mind is applied on the same, sufferings shall vanish before long. The highest spiritual knowledge does not admit of any suffering. In other words, sufferings have no real existence. Those are only mental products that are outcome of ignorance. We crave because of our ignorance. We do not exactly know what to crave for and why to crave.

Upanishads teach us, "You are the Self-Absolute." But due to ignorance about this truth, we all suffer. Self, i.e. Atman has no sufferings. It is ever blissful. But the jiva, due to the defects of his intellect, is oblivious of the fact that he is the Self-Absolute. He considers himself to be a jiva only. Hence the corresponding qualities of a jiva are seen in him. If he could be convinced that he is the Self-Absolute which is Pure –Consciousness he would not suffer.

How is he the Self-Absolute?

Mandukya Upanishad has explained the Pure-Consciousness by classifying it into four states.

1. Waking state/Body Consciousness.

According to Dibya Darshan, when any form comes into being, some qualities are bound to be there in that form. When one takes the form of a human being, the qualities of a human being will be more or less seen in that form. When one takes the form of a monkey, the qualities of a monkey are bound to be seen in that form. Similarly the qualities of fire will be seen in fire. The qualities of water shall be seen in water. This is the first stage of consciousness. That means the visible universe comprising both living and non-living objects represents body consciousness i.e. consciousness manifested through various forms.

2. Dream State:

Without forms also, consciousness can find its expressions. When we are asleep, we do not have body consciousness. Without having any link with the body also, different kinds of dreams are experienced. This indicates that the consciousness also functions independent of the body.

3. Sleeping State:

When we are in deep sleep, no desires disturb us. No greed goads us. No dreams delude us. No imaginations emanate from within. This is an equilibrating state where peace and bliss reign supreme. Consciousness manifests itself thus in stones and pebbles too.

4. Pure Consciousness:

This state of consciousness is all-pervasive and has eternal existence. It remains changeless. This state encompasses all the other three states such as waking, dreaming and sleeping consciousness. In other words, we all representing body consciousness are also manifested parts of that all embracing, all pervasive fourth state which is self-consciousness of pure consciousness i.e. the eternal and infinite existence.

This means, we are the Self-Absolute but the jiva is not aware of this truth. He is not aware of this because he is not inquisitive to realise his own self. Dibya Darshan says, "Everything is there in you." Whenever you will try to know, everything will come out from within. This is called self-enquiry. When such inquisitiveness will come, one will like to read scriptures, and approach wise persons with questioning mind to quench one's thirst for knowledge. Without this process, true knowledge will remain far away. That is why, the Self-Absolute, although, remains veiled in human garb, the jiva considers himself not as the Self but as a mere jiva.

Some human beings betray sub-human or animal instincts. Some behave like brutes. They are actually brutes masqueraded in human forms. We possess all divine knowledge. All divine qualities are in us. Atman is present every where, in every particle, in every body.

Dibya Darshan asks, "How will you revive that divine knowledge in you?"

Answer- "You are bestowed with inquisitiveness since very birth. That inquisitiveness should be activated and directed towards self-enquiry. If you make that inquisitiveness intense, your knowledge will increase. You will know more and more. Ultimately you can know the Supreme. You are in essence the Atman, the immortal soul. But you are deluded and therefore you consider yourself as a jiva. Because we are the parts of that indivisible whole, that is knowledge Absolute, inquisitiveness is our inherent quality. Even though the blind cannot see, he can acquire knowledge by means of his inquisitiveness."

Why does man possess inquisitiveness?

It is because, he wants to express himself. This quality of Self-expression is characteristic of Atman. Inquisitiveness helps one transcend one’s form (rupa) and qualities (gunas). Ultimately by the same inquisitiveness one can know the Atman.

Although there are recurring mistakes in actions and speeches, the doers think that they are doing things right. The speakers think that what they speak is right. This is because, one cannot realize one’s own mistakes. According to Dibya Darshan, as long as you have not acquired full knowledge, you will be committing mistakes after mistakes. In such a situation, how shall you attain perfection? By way of answer, Dibya Darshan preaches that by virtue of the latent inquisitiveness, man can progress towards perfection. Inquisitiveness is the urge to enquire and know. Now the question is –what is to be known? The sages have imparted the highest knowledge to mankind, which is available in various scriptures. The sages are the seers. All answers are embodied in the scriptures. The answers available therein are not merely products of their wild imagination. Those are highest truths or God’s laws, which exist eternally in this creation. Those laws are of universal application and are operative always. By acquiring such knowledge, a so-called ordinary man will move higher and higher from lower knowledge to higher knowledge and ultimately he will know the Atman, the Pure Consciousness within.

Dibya Darshan embraces all yogas, such as, Karma, Bhakti and Jnana but lays greater emphasis on Jnana yoga (Knowledge Path). God is Sat, Chit and Anand. (Existence, Knowledge and Bliss). He is the Supreme Truth. He is Sat. He is Chit. Sat expresses itself as chit. Chit is knowledge or Consciousness Absolute. In other words, His True self is Truth Absolute or Knowledge Absolute. By Chit (Consciousness), man will know himself and also others. At that time, he will experience Bliss. That is why, the Vedanta terms God as Sat, Chit and Anand.

Because man does not know his ‘Self’, he is not able to get Bliss. Self is Pure Consciousness and Bliss-Absolute. Man gets hypnotized by some temporary pleasures. He does not get real peace and bliss. The pleasures, he derives, are temporary because those originate from lower nature, such as- senses, mind and intellect which are also impermanent.

God’s manifestations are classified into five sheaths.

1) Astral sheath (Annamay) 2) Vital sheath (Pranamay) 3) Mental sheath (Manomay)

4) Intellectual sheath (Vijnanamay) 5) Blissful sheath (Anandamay)

That means, the Blissful sheath is attainable only after transcending intellectual sheath. Complete peace and bliss shall come only after transcending blissful sheath.

According to Jagadguru Sankaracharya, the Brahman is real. The universe is unreal. Real bliss cannot come from anything unreal. How is Jagat unreal?

According to Dibya Darshan, nature undergoes change every moment. Some aspects of change are discussed below.

We were all young. We grew up. We have become old. We shall die also. There was no tree. It was only a seed. The seed died. The tree appeared. There was no cloud. It was only a blue sky. The cloud appeared on it. The cloud again disappeared. Somewhere it rained also. Changes do occur every moment. Everything around us is changeable. That is precisely why the Jagat is termed as unreal. But he who organizes all these changes is the Supreme Truth who is permanent and unchangeable. He alone has to be realized in order to experience permanent and real Bliss. Some people say that it is not necessary to bother about all such intricacies. They are complacent for the reasons that they regularly pray and worship God. They also claim that they perform some rituals and undergo fasting. But according to Dibya Darshan, as long as you do not attain self-knowledge, you cannot get bliss; you cannot get liberation.

Citing the example of Bhasmasura, Dibya Darshan further explains that even after getting some boons from Lord Siva, Bhasmasura was burnt to ashes. That is because, without true knowledge everything becomes meaningless. Bhakti is not real Bhakti without knowledge. Karma is not true Karma without knowledge.

The followers of Bhakti path cite the examples of Dhruba, Prahlad, Meera Bai and Sri Ramakrishna etc. They try to uphold that by Bhakti alone, man can know God. It is to be remembered that such great devotees were from their very birth leading life of purity. That indicates that they had acquired knowledge in their previous births through different spiritual practices. The Bhakti (devotion) which shone out in them was the after-effect of knowledge.

Some argue that if one can be as simple as an infant, one can know God. If that is so, then why can’t one be simple? A man can be called really simple only after acquiring knowledge. Before acquiring the knowledge, simplicity is only apparent, not real. An infant although called truthful is not really truthful. Only if he acquires knowledge of both truth and falsehood and thereafter he adopts truthfulness as a principle of life, then only he can be called really truthful.

Therefore, Dibya Darshan vehemently upholds the greatness of knowledge. Knowing more and still more should be the process of life or the way of living. Then only one can move higher and higher ultimately to know the highest truth (knowing more and more means realizing more and more truths).

It is a paradox that while people are in quest of peace and happiness, they do not evince interest to understand and appreciate the teachings of the sages that are available so readily in several scriptures. At the same time, they are seen to be quite active in boasting of their own religions. Talking high of one’s own religion without knowing and practising the prescribed principles is a mere bravado.

If man is to know God, he must upgrade himself and move to higher and higher domains by acquiring more and more knowledge. Dibya Darshan asks, "How the faith that there is God originated in you?"

The answer is- by acquiring some knowledge. Similarly, if you know more and more, you can know his manifestations also. By acquiring still higher knowledge, you can know His True Self as the sages have known. Hence ‘knowledge’ is essential and is of paramount importance.

In the scriptures, there is prescription for five sacrifices, such as-

Knowledge sacrifice, sacrifice for god-heads, sacrifice for ancestors, sacrifice for guests, sacrifice for the five elements such as ether, air, fire, water and earth.

What is knowledge sacrifice?

It signifies every-day learning through reading, listening and contemplating etc. In other words, some scriptural texts have to be read and discussed. By this, an aspirant will know about God who is the causal factor but at the same time He transcends every thing and remains free in His own Self.

"Realisation of truth is knowledge." Therefore, Dibya Darshan repetitively preaches, "Inquire and acquire essential knowledge for God- realisation."

Man commits mistakes due to ignorance. If light of knowledge is enkindled, ignorance shall be dispelled forthwith and sufferings shall go off.

True devotion comes after acquiring knowledge. By preliminary knowledge, we come to know something about God. Thereafter we believe in His existence. If we know still more, we can learn about His Greatness. Thereafter, we shall have devotion. From knowledge, comes Bhava. The devotion, which is an offshoot of Bhava, is the real devotion.

Mahabhava dawns upon the spiritual aspirant thereafter by His Grace. True Love is an outcome of Mahabhava. Union is the outcome of True Love. That is the state (stateless state) when the individuality gets lost on being merged in Him.

Is it possible to transcend to this Supreme State without knowledge?

Although man does not know what is devotion, he sometimes considers himself to be a devotee. According to the Bhagavad Gita, desireless Bhakti is true Bhakti. If we wish to gain something in exchange of bhakti, that is not real Bhakti. As long as the desireless Bhakti does not overwhelm the devotee, he cannot realize God.

How such desireless Bhakti will come?

As long as man does not acquire true knowledge, desireless Bhakti will not come. Desireless and unconditional love will not come without true knowledge. Desireless action will only be possible after acquiring true knowledge. It means, desirelessness is an outcome of true knowledge. By knowledge only one can discriminate what is desireless and what is not. Without knowledge, nothing is possible.

The children say, "There is God"

The grown up say, "There is God."

The seers say, "There is God."

There is difference in these assertions. The seer alone knows and thereafter he makes the statements. The child does not know yet he also makes the statement. In other words, there is gradation of knowledge, which is quite evident from the assertions made by three categories of persons.

Due to gradations of knowledge (Ranging from total ignorance to perfect knowledge) different persons perceive a particular thing in different manners. Standpoints are different. Viewpoints are different. The angles of vision are different. That is why, different ideas and expressions are observed. Due to the gradations of knowledge, our society is graded into four categories such as-Sudra, Vaishya, Kshatriya and Brahmins. Due to ignorance only, many people claim themselves to be atheists.

The education we receive now-a-days helps us earn our livelihood only. By this knowledge, we just manage to survive or take care of our bodies. At times, the present education is proved to be inadequate or inappropriate as a result of which we are not able to earn peace and happiness in our society. Our mind wants peace. Our intellect wants happiness but the knowledge that is instrumental in earning for us the much-desired peace and happiness, is not being pursued by us. Our conscience seeks freedom but we are not evincing interest in that knowledge which can really bring us freedom. Remaining at the mental level, we make wishful thinking for getting liberation. At the mental plane, total liberation is impossible. So, one has to move from mind to intellect and from intellect to conscience. One has to reach the plane of Love or Mahabhava. At that state only, one can attain God.

The knowledge we possess and the so-called virtues we have acquired, are not real knowledge, not also real virtues. According to scriptures, there is no question of worship or devotion in the plane of Supreme Truth. It is a state of Unity. It is a stateless state bereft of any classifications or divisions. It is only a limitless and homogeneous Unity called Pure-Consciousness or Self-Consciousness which does not admit of a second entity anywhere and any time. It is an Infinite Existence. It is eternal. It is omniscient, Omni-Potent and of course Omni-present.

Whatever we express about Brahman through speech is not Brahman. Speech cannot express Him. It is He who is the cause of speech. Similarly Brahman is not an outcome of any mental process. Rather mind's functions are caused and conditioned by Him. He is present everywhere. He is not confined to any particular idol or ideology. He is not confined to a particular person or place. He is not confined to a specific time or any particular temple. He is all-pervasive. He is Omni Potent, Omni Present and Omni-Scient. He is present even in stones and pillars. He is in you. He is in me too. This visible gross universe is only His one-fourth part. The subtle state is three-fourth. We do not know even the gross universe fully and properly. The remaining three-fourth is subtle and invisible. All the four parts are to be known to know the Brahman. Due to lack of full understanding, some devotees stake various types of claims. Some devotees say that their Vishnu is great while some others contend that their Shiva is great. This is only a subject matter of first step only (i.e. one-fourth of the total).

Brahmaa, Vishnu and Maheswar who are the creator, sustainer and destroyer respectively are related to the visible gross universe only as the processes of creation, preservation and destruction pertain only to the gross universe. There are no such happenings in the subtle world.

At the time of great deluge, Brahmaa, Vishnu, Maheswar, the Sun, the Moon and the stars etc. will also get dissolved in the Supreme Truth. The Supreme Truth is in the Turiya state which transcends all other three states such as waking, dreaming and sleeping.

Different religious camps enter into conflicts among themselves in their efforts to establish their own God-heads. Dibya Darshan does not speak of any particular religious belief or dogma. Dibya Darshan preaches the Law of Eternity, which was there even before the creation. Human beings, their divisions and sub-divisions into various religious followings are only subsequent developments.

Some followers brag that they are the devotees of formless God. Some others advance justification for worshipping different personal God-heads with forms. But according to Dibya Darshan, "He, who knows Him in forms and also without forms, knows Him better". Hence true knowledge has to be acquired. Knowledge is our life. By knowledge alone truth can be unravelled and we will have faith, devotion and love for truth. Without acquiring knowledge of truth, we some times carry mistaken conviction that we possess devotion and love towards God.

Lord Jesus had preached the true concept of love. But people do not have sufficient understanding of love. Had they really understood what is love, this world would not have been torn and tattered by discord and internal dissension leading to darkness.

Love is a misunderstood term. If some one likes a good singer or if some one likes a beautiful appearance, we cannot call it love. In other words, merely liking some qualities or appearances is not Love. Love transcends all names, forms and qualities. Love is unconditional self- surrender. It is linked with Atman.

We have got six enemies within. They are - desire, anger, greed, infatuation, pride and jealousy. Infatuation is more often than not mistaken for love. The union between self and self is true love. But due to ignorance or absence of self-knowledge one is not able to understand and appreciate the essence of love.

Knowledge is light. Ignorance is darkness. Dibya Darshan therefore lays emphasis on knowledge and advises every one to face light rather than darkness. By means of knowledge, one can know the self. By knowledge, one can know the world and by knowledge, one can know God even. At that time only true Dharma can be realised.

Dharma, according to Dibya Darshan, is knowing one's true self. With this end in view, whatever is performed is Dharma. When we have forgotten our true self and we do not try to know it, then how can we claim that we are observing Dharma! Whatever we are doing, are directed towards our survival or at best for a comfortable living. But by this, Dharma is not observed in its completeness. It is incomplete and distorted because we are not aware of the ultimate goal of life.

Dibya Darshan raises a few fundamental questions.

  1. Why do you take food?
  2. The answer is- for survival

  3. Why do you want to survive?
  4. Answer- for peace and happiness.

  5. Why peace and happiness?


Many will falter and fumble at this stage. Dibya Darshan explains that every one seeks peace and happiness because that is every one's true nature. Although we have forgotten our true nature, we instinctively try to regain the lost paradise. Upanishads say- "The Atman is Bliss-Absolute." That means bliss is our true nature. Only for attaining bliss, we take food, we want to survive, we maintain our bodies and we also try to live in a society with peace and happiness. In other words, the very purpose of human birth is to attain peace and bliss. But never it occurs to us that all our actions are unknowingly but instinctively directed towards realising our true self.

When we will know what is our goal or destination, all our zig-zag actions will be streamlined or straightened as a result of which our move will be faster towards our goal. In other words, our journey towards the goal will be shorter. But due to ignorance, we are way-laid. We go here and there through by-lanes instead of catching the straight highway. This highway is Dharma which leads us to the destination i.e. self-realisation. Without the aim of self-realisation, whatever we do in the name of Dharma, is a wasteful endeavour only. Whatever little we gain from out of the occasional observance of Dharma is also squandered in course of our aimless wanderings and purposeless pursuits.

But those, who sincerely aim at self-realisation, shall definitely attain the same before long. On the other hand, by aimless pursuits, we shall get sufferings only. This is not the only birth we have taken. We had taken innumerable births before. We have enjoyed a lot. We have suffered a lot. But still, our thirst for sensual pleasures remain. We wish to have more and more sensual pleasures. Human form is the best form. It is possible to reach the destination in this life even. But being oblivious of the noble purpose of our birth, we try to seek pleasure in the varieties of ephemeral objects just to satisfy our ever-increasing desires that capture us like an octopus.

If we are not able to rid ourselves of the desires and lust for sensual pleasures in this birth, then in which birth we shall be able to renounce the sensual pleasures and try for God realisation or self realisation? Atmic Bliss and not just sensual pleasures is the aim of human life.

It is high time that we must discriminate between good and bad, permanent and transitory. Before it is too late, we must try to gain self-knowledge.

The first lesson of spiritual knowledge is- "There is God"

The second lesson is- "God has created every thing. He resides in everything." The third lesson is "Thou art that." When we are not even aware of the first lesson how shall we realise God? How shall we realise the upanishadic teachings?-

"Thou art that."

" I am verily the Brahman."

"This Atman is Brahman".

"Pure Consciousness is Brahman."

To realise the essence of all these four Mahabakyas, one has to take the shelter of knowledge. Knowing the Truth is knowledge. God exists as Supreme Truth. Hence Dibya Darshan does not ascribe any form to God.

How does God exist?

God manifests himself as different truths in different things. For example, hydrogen and oxygen, when combined, become water. This is a truth. The proportion in which the compound should be prepared is also a truth. Hydrogen is also a truth. The other component i.e. oxygen is also a truth. Everything is a manifested form of God. The more one knows the truth, the more he can utilise it and be benefited. One need not see God. God manifests Himself everywhere as forms, qualities, and knowledge. But in absence of true knowledge we are not able to realise Him. God exists as Truth everywhere. When we fall asleep, we do not know when we shall wake up. The body consciousness vanishes. The world consciousness vanishes. We become unaware of everything. When we are asleep, who wakes us up? When we are asleep, we also breathe and remain alive. Who makes it possible when we are ourselves not conscious of the same? Which power helps in getting our food digested inside? This is a very common feature, which occurs in every one alike. Does these not indicate the presence of a benevolent power who always takes care of us?

God remains everywhere and in everything as truth. Suppose we want to cook rice. To do this, we take the help of some truths, such as, water, fuel, rice, time and the quantities thereof. Unless all these truths are known and applied properly, rice cannot be cooked. That means the more we know truths, the more are we benefited. Without trying to know truths, we simply utter the name of God. By doing so, God will not provide us with cooked rice. Truth cannot be known without knowledge. Hence the basic requirement is knowledge. Without learning alphabet, we cannot read any book. Likewise, knowledge is the basis of truth. How can we cognize truth as truth without the help of knowledge. Hence, Dibya Darshan says, "There is nothing as falsehood or untruth. Not realising truth is falsehood. Not realising truth is ignorance. Not realising truth is darkness. There is nothing separate as darkness. It is absence of light. It is a particular situation created by light itself. The people generally say that there is darkness. People also say that there is light. Likewise, there is something called truth. There is also something called falsehood.

According to Dibya Darshan absence of light is darkness. When one is unable to realise truth one says, 'it is false'. In other words, when one fails to realise the basis or background existence, one says it is non-existent. That means, when truth remains undiscovered many untruths crop up. That is how we take the shelter of falsehood. In reality truth is all-pervasive. God Himself manifests as truth. The more one acquires knowledge, the more one knows the truths and the Brahman who is none other than the Supreme Truth. God is Bliss Absolute. He who realises this true nature of God shall get more and more bliss. Bliss is different from worldly pleasures. Worldly pleasures are transitory and followed by sufferings but God is ever blissful. God's bliss is inexhaustible. Hence, God is the basis of eternal peace and bliss. He who realises God enjoys pure bliss perennially. Therefore in order to get peace and happiness, God-realisation has to be aimed at. Wherever there are fear, doubt and despair there are miseries. Opposite to these is pure Bliss, which means freedom from all sorrows and sufferings.

There is truth in everything. God only manifests as truths through some eternal principles, which are called Law of Eternity. The operation of this Law of Eternity brings in its course 'changes' and consequently truths after truths. In other words, the Law of Eternity expresses itself as various truths.

The Law of Eternity is God's words or God's Laws. For everything, there are underlying laws. Man wants to live. For this there are some laws or principles. If those are not followed, man's living gets disturbed. There are also certain principles for getting peace and happiness. For living in a society also some principles are to be followed. Peace is not any material object. It is something to be realised from within.

The Law of Eternity is in operation in the nature's kingdom. For birth, there are certain laws. For death also, there are certain laws. For bondage, there are laws. For liberation, there are laws. Both for growth and decay, the Law of Eternity is in operation, as the term indicates, eternally. This Law was there before the creation. This Law shall remain in future also. This Law shall take us to our destination from where we started our journey.

Dibya Darshan says, "Knowing the Law of Eternity is knowledge and observing the same is Dharma. The sages were the seers of this Law. Any one, who observes the law, shall be entitled to get peace and bliss. In God's kingdom, everything is for peace and bliss. But due to ignorance, peace and bliss remain a far cry.

Dibya Darshan imparts true knowledge by explaining the greatness of Sanatan Dharma to the people. Dibya Darshan never approves any blind following. Dibya Darshan therefore reasons out and rationalises things and preaches simple techniques for proper observance of the Law of Eternity. Dibya Darshan, in its well-integrated approach, teaches mankind why and how to survive, how to live in society and how to get liberation or moksa.

The law of nature is that after birth there is an instinct to survive and thereafter to live with peace and happiness. Ultimately he is to strive for liberation. But whatever knowledge we have acquired is only for leading an ordinary life. Even some persons do not bother to acquire knowledge, which would help them live in the society with peace and happiness. In absence of that knowledge, they are not able to adjust themselves in a society resulting in internal distrusts and disturbances.

The sages have charted out many paths for God-realisation. But in course of time, the teachings have been diluted. Many superstitions have come in, as a result of which there are a lot of confusions which act as impediments to God- realisation. Dibya Darsha presents to mankind a very clear and shortcut path to self-realisation.

Yoga according to Dibya Darshan:

Whether yoga is necessary as a spiritual practice? The answer is- 'yes'.

Yoga means-"Establishing a link or contact with truth or God. By this contact or intimate relationship, one gets self-knowledge. To chant God's name is also yoga. Man wants peace and happiness. He wants whatever is good. But actually only God is good. Divine knowledge is good. 'Good' means something divine or pure. Good means peace, happiness and bliss. Hence to make contact with what is good is called yoga.

According to Dibya Darshan, " He is a yogi, who contemplates-'who is God', 'where is He', 'what are His functions and what is His true nature etc'. Instructions are very often imparted to meditate on God but if nothing is known about God what type of meditation is possible! Meditating upon Him is known as Dhyana Yoga. Hearing, recollecting and repeatedly contemplating are the means for acquiring true knowledge.

The jiva and Brahman are one and the same. This is not easily acceptable to the common man. One may argue, " How can we be that from whom we are all created?

First we have to know what is jiva. We have to know what is Brahman. Then only we can understand and appreciate the apparent diversities and the real unity.

To prove that the pebble and the pearl are one and the same or to disprove that they are one and the same, it is essential to have knowledge on both the objects. In other words, to prove that X and Y are equal or not equal, knowledge on both X and Y is an essential pre-requisite.

Paddy and rice are different and at the same time they are one and the same. This can be understood by acquiring knowledge on both the objects.

Hence Dibya Darshan says-" To make efforts to know Him or about Him is yoga."

Even to enquire of Him amounts to Yoga. Hence Dibya Darshan repeatedly instructs, "try to know Him. In the process you will come across truth after truths. Knowing truth is knowledge." In other words, through Yoga, the aspirant gains true knowledge. He who has a questioning mind or a person who has inquisitiveness is a yogi. He is the right recipient of knowledge. This is the equation between yoga and knowledge. If the aim of God realisation is set firmly, results come quicker. Chanting of God's name is also yoga. Mechanical chanting of names does not help much. Unless the underlying significance or greatness of God whose name is being chanted is realised the exercise will not bear fruit. A spontaneous feeling must come while chanting God's name. While chanting God's name,however, if attention is diverted to counting the beads, contact with Him will get disturbed.

For the maintenance of the body, one requires proper food. For peace and happiness, he requires divine qualities such as renunciation, restraint, spiritual efforts, service, truth, love and forgiveness. The divine virtues will not only give him peace and happiness and a decent social living, they would also lead him to the ultimate goal of self realisation.

In other words, knowledge and divine qualities are essential for God -realisation. He who conducts his life accordingly becomes eligible for His Grace. Without His Grace, God realisation or liberation is impossible.