Introduction real nature one can know through the preceptor's teachings (Gurupadeśa) and the scriptures (Śruti, Agama etc.). foret XXV Concentration on the lower Tattvas (categories) alone amounts to Dvaitabhāvanā (duality view) that causes one to get caught in the whirl of birth and death. Similarly the meditation on the higher Tatt- vas amounts to Advaitabhāvanā (non-duality view) leading an aspirant to Mokşa (emancipation). In other words the most important means to attain emancipation is to view all things including the senses and sense objects as manifestations of the Self; ª to meditate on the true nature of the Self, i.e. the acts of emenation and absorption are going constantly in the Self. For, emancipation is nothing but the Pratyabhijña (recognition): 'All is nothing but the Supreme'; and 'I am the Supreme'. This recognition an aspirant gets through the Grace of the Supreme and this Grace may or may not depend on the Karmasamata' (the equableness of the good and bad 1. Ch. III, 14-15. 2. Ch. II, 60; XIII, 14; pt. II, p. 46. 3. I.e. by way of one's acts of receiving an rejecting. See ch. XI, 18; pt. II, p. 228. 4. The stage in which one realises 'All is Supreme (nanu sarvam khalu Vasudevah)' is known as Kramamudră in the Tantras. See ch. VIII, 12-13; IX, 5; pt. II, 154-55, 197. Further, all the Gunas (Stands), i. e. the Sattva, the Rajas and the Tamas are emanations of Ahamvimarsa. Hence, a knowledge of Self with any restriction is wrong and there- fore is bondage. 5. Ch. VII, 12-13; pt. II, pp. 155-56. Gita-4
