When is one considered to be in the awareness of ‘one’s own Self’? It is when all the desires become mild (when desires lessens).

If you can afford to live in this worldly life, then there is nothing you need to understand further, and if you find the worldly life bothersome then you need to understand spirituality. In spirituality, we need to know the nature of the Self (Soul). When ‘who am I?’ is known then all puzzles will be solved.

If one can exactly see the world ‘as it is’; if one can exactly see the ‘relative’ and the ‘real’, it is shukladhyan (Internal state that renders the constant awareness of ‘I am pure Soul’).

It is considered as artadhyan (adverse internal state that results in hurting the self) only when the mind and the Self (Soul) become engrossed with one another; and also when one does not realize that artadhyan has occurred. And if one realizes that artadhyan has occurred, then it is not called artadhyan; then it is the mind.

When the Self (Atma) becomes engrossed (tanmayakar) in the resultant states of the mind, then meditation (dhyan) arises.

To connect the meditator (dhyata) to the object of meditation (dhyeya) is Purusharth (spiritual effort to progress as the Self) and meditation (dhyan) is the effect [resultant state].

For the one whose adverse internal meditation that results in hurting the self (artadhyan) and  adverse internal meditation that results in hurting the self and others (raudradhyan) have ceased, he can attain final liberation in just one more lifetime (ekavtari). 

There is only the function of Seeing and Knowing within One's domain as the Self. There is nothing else at all. There is Parmatmapanu (the function as the absolute Self)! The moment One moves strays from the function of Knowing and Seeing, there is trouble!

To See and Know the relative (vyavahaar), is verily known as the Self (Atma). The one that engages in attachment and abhorrence in the relative is not the Self.