Correct vision (Sad-darsan) makes him see the One in the Many. It reveals Unity in Diversity, and confers supreme delight, for, he becomes aware of the One Immanent in the multiplicity, the Supreme Truth, the Parathathwa. Liberation (Moksha) is the realisation of this Awareness, this achievement of Brahma-hood. Each and every living being has to attain this consummation, this goal, the Brahmam. That is its true destination. Some day or other, the urge to win release from the shackles of grief and joy and the bonds of "I" and "Mine", will awaken and emerge. The path that is taken then inevitably leads to Moksha. Seeking that path is the sign of the intelligent person.

Instead of this search, when man considers the objective world as all-important, and feels drawn towards its charm, his life is barren and of no consequence. Nature is the embodiment of matter (Padaartha Swaroopa). One must be drawn to the Person who designed the Principle that underlies Nature, the embodying process. What benefit can a destitute gain if he seeks another destitute? How can a bound person be released from bonds by another who is also bound? When the person who is bound relies on the one who is not bound, he can get rid of his bonds and move about freely. The person who is deep in grief must seek refuge in one who is floating on Ananda, filled with joy. Bondage plunges one in sorrow all the while; the Lord is total Bliss personified. Therefore, one can be completely cured of grief only by resorting to the inexhaustible spring of Delight, the Lord. And what exactly is Moksha? Moksha is release from grief, absence of grief (Duhkha Vimukthi; Duhkha Nivritti), and attainment of Ananda (Ananda Praapti). Paramatma, the Supreme Self, the Sovereign Lord, is the Embodiment of Indivisible Sweetness (Rasa), the Treasure house of Bliss (Ananda Nilaya). Hence, those who seek and secure His grace gain Eternity Itself.

The Eternity thus gained has no place for the sense perceptions of sound, touch, form, taste and smell. It has neither beginning nor end. Man must gradually and steadily endeavour to acquire that victory. He must proceed progressively from the gross to the subtle, from the subtle to the causal, and from the causal level he must finally merge in the Prime Cause. That is to say, the spiritual journey has to be from Sthula to Sukshma, from Sukshma to the Kaarana and from the Kaarana level, one must merge in the Mahaa-Kaarana. This is the regular route.

However, ordinary humans struggle to win material happiness and exterior pleasures. They do not seek the Ananda that the Atma, their inner Reality, can grant. They lose the great opportunity of experiencing it, nor do they take any steps appropriate for the purpose. All the time, their attention is directed towards the external world only. It does not turn inwards. "Pasyathi ithi pasuh" Pasu (animal) is named so, since it 'pasyathi' (looks outward). Looking outward is the characteristic of animals, not of man. The important organs of sense perception in the human body - the eye, the nose, the tongue etc., are all opening outwards, in order to contact external objects; so, one has to conclude that the physical urge, the body's vision (the dehadrshti) is all external.