The statement “Human life is rare” has been unanimously expressed with great effort by all religious traditions of the world. The poet Chandidas has stated:
“Sabar upore manush satya, tahar upore bhai.”
(“Above all is the truth of being human; beyond that, there is nothing.”)
According to the evolutionary process of nature, after traversing through 8.4 million species—both immobile and mobile forms—one attains a human body. In these 8.4 million species, the development of the Annamaya (food sheath) and Prāṇamaya (vital sheath) koshas is completed. The formation of the Manomaya (mental) sheath and the attainment of a human body occur simultaneously as per the laws of nature.
Although the premonition of the mental body (Manomaya Kosha) exists even before attaining the human form, the actual manifestation of the Manomaya Kosha is never possible in the animal state. With the emergence of the human body, the mind also manifests according to the laws of nature. In the final stages of the development of the Prāṇamaya Kosha, an anticipation of mental existence can be perceived; however, this is not the true mind (Manas), but only a state where the vital force (Prāṇa) is oriented towards the mental realm.
The True Mind and Discerning Intellect
The true mind (Yathārtha Manas) is one that possesses discernment (Viveka) and reasoning (Vichāra-Dharma). The effect of this discerning power is more apparent at the initial stage of human development, yet even then, it is merely the lower form of the Manomaya level. The six-chakra system (Ṣaṭcakra-Saṁsthāna), described by yogis, must be transcended to enter the Vijñānamaya Kosha (sheath of wisdom). This progression towards wisdom is regarded as the primary objective of human life, and it is only within the human body that this transformation can occur—not in any other form of existence.
At the first stage, although a person appears human in form, they remain an animal by nature. The sole reason for this is that even after acquiring a human body, their mind remains under the control of Prāṇa. This subjugation manifests as desires (Vāsanā), cravings (Kāmanā), tendencies (Samskāras), and various unconscious forces, including even those of the conscious mind. The dominance of the Prāṇamaya Kosha leads to impurities in the mind (Chitta-śuddhi). The accumulated tendencies from countless lifetimes reside in the subconscious realm, and at their core lie unsatisfied sensory desires and impulses.
Purification of the Mind: The Path of Selfless Action
To progress towards the full realization of human life, it is essential to first purify the mind from desire-driven tendencies. Various spiritual supports (Avalaṁbana) can be utilized for this, but one must remember that renouncing action (Karma-tyāga) is not the solution, nor is the abandonment of desires (Kāmanā-tyāga), for these are nearly impossible for a human being. The only viable method is performing action (Karma) with detachment, ensuring that one’s personal interest or desires do not contaminate the action. If actions are performed not for oneself but for the welfare of the world, then such aspirations do not bind the soul. This is known as Nishkāma Karma (desireless action).
The Process of Liberation: From Chitta-śuddhi to Brahman-Realization
When one acts in alignment with duty (Kartavya-bodha), free from attachment to personal gain or loss, the mind (Chitta) becomes purified. Although this purification does not completely sever the bondage of action (Karma-bandhana), it significantly weakens its hold. With an advanced degree of Chitta-śuddhi (purification of mind), the process of purifying the very elements of existence (Bhūta-śuddhi) begins.
At this stage, one experiences a separation between the conscious self (Chit-sattā) and the unconscious material realm (Achit-jagat), including the senses, Prāṇa, mind, ego, and intellect. This Chit-sattā (pure consciousness) is the true self (Ātman). When one transcends the association with unconscious matter (Achit), one attains the Brahman-state (Brahma-sattā). This realization brings forth an undifferentiated (Aviśeṣa) state of being.
The Supreme Path: Divine Grace and Self-Realization
Those seekers who receive divine grace (Paramānugraha) directly or indirectly experience this undivided consciousness (Akhanda Chit-sattā) as their own self and merge into it. Until one attains the highest divine grace, this Brahman-consciousness remains the highest attainable state for seekers on the path of knowledge (Jñāna-mārga).
On this path, the self (Ātman) detaches itself from unconscious materiality and becomes pure consciousness (Chidrūpa). Subsequently, it merges into the formless Brahman (Brahma-svarūpa). Those who receive the special grace of the Lord not only attain the Brahman state but also acquire Chit-śakti (divine consciousness) and Svarūpa-śakti (the power of true selfhood).
At this point, the self (Ātman) does not merely exist as Brahman but also perceives itself as the Universal Being through the progressive unfoldment of divine power (Chit-śakti). Though Brahman-consciousness transcends the universe, once Chit-śakti is attained, even the so-called unconscious realm (Achit) is transformed into divine consciousness (Chinmaya).
The Path of Love: The Supreme Realization
This transformation is the path of divine love (Prema-mārga), wherein the entire universe is embraced within one’s being. Even though divine power manifests in three different forms—Sandhinī (existential force), Saṁvit (consciousness), and Hlādini (bliss)—at their core, they remain one unified force. The essential function of this power is to transform unconscious existence into pure consciousness (Chinmaya) and to convert suffering into bliss.
Initially, this transformation occurs within the substratum of existence, which is why, upon the first realization of Chit-sattā within Brahman-sattā, the sense of great void (Mahāśūnya) disappears, and the infinite, eternal existence manifests as the universal form (Viśva-rūpa). This universal state transcends time, where past, future, and present dissolve into one singular reality.
At the pinnacle of self-realization, when Chit-śakti expands fully, even individual consciousness (Jīva) dissolves into divine consciousness (Paramātmā). The difference between the soul (Ātman) and Supreme Soul (Paramātman) becomes non-existent, as the self becomes completely absorbed in Brahman-awareness.
Conclusion: The Ultimate Liberation and Divine Play
The culmination of this process is the transcendence of time (Kāla), resulting in the manifestation of divine bliss (Nitya-līlā). At this stage, the boundaries of space and time vanish, revealing the Supreme Eternal Reality. This is the greatest form of divine love (Mahā-prema), in which the entire universe is immersed in an ocean of bliss.
Thus, when this ultimate realization occurs in one being, its attainment becomes possible for the entire universe, for at that moment, no opposing force remains to hinder universal liberation. This is the final revelation of the Absolute Brahman, the emergence of God as Supreme Love, where all limitations of time and causality disappear forever.
This realization, termed the Mahā-Rāsa (Great Divine Play), has yet to occur in its fullness. However, when it does, true spiritual unity (Ādhātmika-Sāmyavāda) will manifest, transforming the entire cosmos into a realm of divine love and consciousness.