What is the difference between revelation and realization?

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Is there a difference between realization and revelation? Well, firstly, these are English words. Are there precise Sanskrit words that correspond to them? It is always difficult to directly correlate terms from one language to another. So, let’s first try to understand the meanings of these words.

They may not always be used strictly in these senses, but let’s get a general sense of their usage and then try to understand their similarities and differences. Generally, revelation refers to something coming from a higher source—a descent of knowledge. For example, in the Western, especially Christian tradition, the Bible is considered the revealed word of God. Similarly, in the eleventh chapter of the Bhagavad Gita, there is the concept of the revelation of the universal form.

In both contexts, the idea is that something coming from a higher source is called a revelation. One rough translation of Shruti is “revelation”—that which is heard from a higher source, coming from the Supreme Lord and heard by sages. This is called revelation.

So, in our tradition, Shruti is sometimes translated as revelation. Without diving into the technical distinctions of Shruti, Smriti, and others, the broad understanding of revelation is something coming from a higher source down to us. For example, the revelation of the universal form—that which we cannot see by ourselves but is revealed by higher grace—is called a revelation.

Now, what exactly do we mean by realization? It is often equated with insight—some sort of understanding, a moment of clarity: “Oh, I got this understanding.” That is the sense in which realization is used. We could say realization can come from the Lord as well, since ultimately all knowledge comes from the Lord. So there is no absolute need to strictly categorize them. But to understand the difference, let’s look at it this way:

Revelations often refer to something specific that has come from the Lord—like the revelation of sacred texts, the universal form, or dharma. For example, Krishna revealed His universal form to Arjuna. It is not said that Arjuna realized the universal form on his own; Krishna revealed it to him. So when something tangible and substantial is given from above, that is a revelation.

In contrast, realization involves some level of human action or involvement in gaining understanding. For instance, in everyday usage, realization means bringing something into reality: “The realization of our plans was obstructed due to the pandemic.” Here, realization means the plans becoming real or coming into effect.

Internally, realization means accepting something as true or real. Scriptures make many statements, but how many of those do we accept as true? That acceptance is realization. Realization means we acknowledge as reality what is already true.

Now, regarding where these reside in us—intellect, mind, heart, or soul—the terms vary. One thing is clear: faith is internal. Krishna talks about faith (Shraddha) in the three modes of material nature in the seventeenth chapter of the Bhagavad Gita, which means faith is associated with the subtle body, not the soul. The soul is pure and beyond the three modes; it is the body, especially the subtle body, that is affected by the modes.

Within the subtle body, the mind and intelligence are not one-dimensional but multilayered. For example, if I say the capital of Canada is Ottawa and someone says it is Toronto or Montreal, I can verify and accept correction without much emotional disturbance. But if I quote a Bhagavad Gita verse and someone challenges it, that knowledge matters to me much more.

So, intelligence and mind both have layers. Information at a superficial level may not shake us much if proven wrong, but deeper core beliefs form the foundation of our faith. The mind is also multilayered, with emotions and reactions varying in intensity—like being upset about India losing a cricket match versus rioters destroying our homes over the same loss. Emotional investment varies greatly.

Our faith primarily resides in the subtle body, especially at the deepest layers where mind, intelligence, and soul interact. Shraddha as described in the Bhagavad Gita can be translated as faith, but it’s more than a simple English word. Krishna says that living beings are made of Shraddha, which forms the core of our being and perception. If Shraddha were simply triguna (three modes), it would not refer to the soul here, but to how the soul interacts with the world.

As we go deeper into the mind and intelligence, things become subtler. At the interface between the soul, mind, and intelligence, our layers of faith reside and from there we function in the world. Transformation begins as we purify ourselves.

Realization is closely associated with faith. When we gain realizations, our faith increases. For example, if a doctor diagnoses an illness and prescribes medicine, and we follow the treatment and get cured, our faith in the doctor increases. Similarly, scripture states certain truths that we may initially doubt, but when we experience and accept them as reality, that is realization, and our faith grows.

Without acceptance, realization cannot happen. For example, someone might see a wealthy person who is unhappy but think, “If I get that wealth, I will be happy.” Here, the person perceives the reality but does not internalize it correctly—faith and correct inference (Anumana) are needed to link the dots properly.

Thus, realization involves both perception and inference, and as we experience and accept scriptural truths, our faith deepens.