In Hinduism, realization is making the unreal real. The realized soul is the person who experiences self as one with the Supreme, the undivided person. Division and duality result from knowledge covered by ignorance. Thunchath Ezhuthachan (Malayalam Poet) sang: Njanenna bhavamathu thonnayka venamiha, thonnunnathakil akhilam njan ithenna vazhi thonnename, varada Narayanaaya nama (I should not see myself as existing here; if I do, I should think of the whole [universe] as being myself, giver of boons, God, I bow). Sri Narayana Guru put it differently from the perspective of God who alone matters: Neeyallo daivame srushtiyum, srushtavayathum, srushtijalavum, srushtikkulla samagriyayathum; neeyallo mayayum, mayavium, mayavinodanum, mayayeneekki sayuujyam nalkumaryanum (God, you are the creation, the creator, the net-work of creation, and the material of creation; you are the illusion, the illusion-maker, the enjoyer of illusion, and the noble one that removes illusion and gives liberation). In Nirvanashtakam, Shri Shankaracharya put it very clearly and forcefully the signs of a realized soul: Manobuddyahankara chitthani naham.Chidananda roopa, Shivo ham, Shivo ham. Na punyam, na papam, na dukham, na saukhyam, na manthro, na thanthro, na veda, na yajna; aham bhojanam nyva bhojyam, na bhokta; Chidananda roopa, Shivo ham, Shivo ham. Name mruthyushanka, name jyathibhedaha, pitha nyvame, nyvamatha, na janma; nabandhurnamithram, gururnyvasishyah, Chidanandaroopa, Shivo ham, Shivo ham. The main points are: I am not the doer, feeling, thought, or memory; I am not good deed, neither sin (obstacle), nor sorrow, nor wellness; nor verbal formula, nor technical design, nor knowledge, nor sacrifice; I am not food or what is consumed, nor consumer; I am not fear of death, nor caste difference, nor father, nor mother, nor birth; neither relative nor friend, neither master nor disciple. I am pure being. In brief, I am not any role or function or ritual or sacrifice, but I am Pure and Beautiful being.

             The Upanishads begin with Srunvanthu sarve, amruthasya puthrah (Listen all, oh children of immortality). This is a very lively and positive salutation in great contrast to Christianity that considers everyone to be an unworthy sinner. In Isa Vasya Upanishad what is highlighted is perfection: Aum purnamadah, purnamidam, purnath purnamudachayate; purnasya purnamadaya purnamevavasish-yate (This is perfection that is perfection; from perfection, perfection arises; only perfection remains even when perfection is taken away from perfection). Not lack or defect that is emphasized. The important thing that needs to be kept in mind with regard to holiness is that the law of karma is at work. Everyone is responsible for one's behavior. Sooner or later one can achieve holiness and salvation or liberation. In the process it may take many re-births or re-incarnations. Gods and goddesses can help. In Hinduism history is cyclic: human is born, dies, and is re-born. Sri Krishna in Bhagavad Gita advises Arjuna to do his duty (dharma) without being attached to its fruits even if that duty means killing one's near and dear ones for a righteous cause in a battlefield. The Eternal in human cannot kill; the Eternal in human cannot die (Bhagavad Gita, II: 19). The technicalities related to how the law of karma works out is sheer speculation; so is the law of karma itself. All theological speculations emanate from belief systems. And the human mind is very fertile and clever indeed. For all who believe in the immortality of the soul, the law of karma does make good sense.

             In sum: an emotionally healthy person is oriented, has bright affect, good insight and judgment, is able to enjoy work and life, have fun, develop and maintain good (not exploitative) relationships, and problem-solve, has good decision-making skills and a good attitude toward life, has a high level of energy, and is flexible enough to adapt to new situations and to compromise without sacrificing one's values, and has good coping skills in stressful situations.

Holiness in Hinduism

            In understanding pathways to holiness in Hinduism, it is important to look at various sadhana s (spiritual or ascetic practices). Depending on the teachings of Madhavacharya (dwaita, i. e., dualism: God Brahman - and devotee or human are not the same) and Ramanujacharya (vishishtadwaita, i. e., qualified non-dualism: God and human are the same but also different), and Sankaracharya (advaita, i. e, God and human are the same aham brahmasmi: I am God) there are different sects, cults, rites, rituals, and ascetic practices. I am going to focus on advaita as it is the most important of the three traditions. Sadhana Chathushtayam - four aspects of ascetic practices for God realization that may be considered to be the core of the advidic (non-dual) vedantic teaching tradition (pramanam), that is well-explained in Viveka Choodamani supposed to be written by Sri Sankaracharya, and that is to be practiced by sadhak s(seekers after truth or desirers of moksha or liberation). These four aspects are:
1. Nityaanitya Vivekam (the discriminative knowledge between what is time-bound/temporal/unreal and eternal/permanent/real,
2. Ihaamuthraphalabhogaviragam (a kind of dis-passion/detachment that does not desire anything in this world or in the other world),
3. Shamadishadka sampatthi (six resources beginning with the control of the mind),
4. Mumukshatwam (the desire for liberation).
According to Sri Ramakrishna Paramahansa there are four types of people:
           (1) Nityabaddhan (ever-tied or imprisoned: the one who is immersed in the allurements and pleasures of this world without knowing that this world is an illusion or unreal or does not last),
           (2) Baddha mumukshu (tied striver of liberation: the one who knows that this world is unreal and strives incessantly for liberation),
           (3) Baddha muktan (freed from ties: liberated from bondage/illusion through sadhana), and
           (4) Nitya muktan (the one who has never been in the grip of bondage). In all this sadhana (ascetic practice), vivekam (discriminative knowledge) and vairagyam (absolute detachment) are the most important elements. Vevekam will make a person realize that only God is real and the world is unreal (brhmasatyam jagatmidhya). Vairagyam is a mental state marked by absence of yearning in all fleeting objects of pleasure. It is not running away from the world as the world is always going to be with you wherever you go. Artham (wealth) and kamam (anything pleasure-related) will vanish. Only dharmam (righteous thinking and behavior) can help. This realization will lead to detachment (vairagyam) from the seductions of this world. Absolute and unconditional surrender to God alone matters.