I am all pervading

When I own up to my true nature of pure consciousness that is all pervading and devoid of atteibutes, the one who gives presence and consciousness to the organs of action but is itself actionless, the b one who gives presence and consciousness to the organs of knowledge, instruments of knowledge,  but it itself not a pramana, the one who is pure chit and sat, who when looked upon with the Maya upadhi is called as parameeshwara, when I see myself as that, then I am relaxed and happy
Otherwise I am not contended.

This is the truth 

Limitless Subject

How is the subject different from an object.

Object

1. Object is available to the experiencer and is the known thing
2. Object is available in time
3. Object has attributes
4. Object is available in space
5. Object is subject to coming and going
6. Object is subject to change
7. Object grows and declines
8. Object is desirable or undesirable
9. Object is material in nature

Subject

1. Subject is the experiencer or knower
2. Subject is not limited in terms of time
3. Subject is attributeless
4. Subject is space wise not limited
5. Subject is not subject to coming and going
6. Subject is changeless
7. Subject does not grow or decline
8. Subject is neither an object of desire, nor a non desire, whereas, whatever is desired or avoided is for the sake of the subject
9. Subject is of the nature of consciousness, is conscious

I is the subject.

The body mind, as well as all the other objects, together are the objects.

The subject I is brahman.

From this brahman, the universe arose.

Into this brahman the universe retreats and resolves.

With respect to the universe, I is the creator and resolver.

With respect to the individual body mind, I is the witness.

I is mistakenly taken to be as good as body mind, when reflected via ignorance in the mind.

Since universe came from I, objects came from I from unmanifest into manifest.

This unmanifest and manifest is simply a projection.

It projects with I as the basis for existence.

If appears conscious due to I.

Hence body appears conscious.

Things exist.

Space, Time, Air water etc. exist.

Attributes, names, forms and functions exist.

I is existence.

Satyam.

Object is mithya, depends on I for existence.

The object projection alone superimposes, the status of subject to I.

I is free from subject object status.

I is free, moksa.

Limitless atma

Atma is the sakshi, witness of 3 states of waking dreaming and sleeping, on account of reflection on the mind.

Atma is hence of the nature of self shining, self evident consciousness principle.

Atma is homogenous, and has no attributes, no qualities, does not come in varieties of species or internal differences among atma itself, atma is non dually one.

Atma is one without a second.

Atma cannot be described as it is not subject to any attributes.

Atma is self existent.

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When looking at any object say space, space has name, form and function as well as existence.
Space IS.

Space is atma. Atma is not space.

Space is hence mithya, atma being satyam.

Atma and space belong to two different orders of reality hence have no direct relationship.

Space being mithya, is non separate from atma.

Atma being satyam is non dually one.

Space being mithya, and non separate from atma, even from mithya point of view, there is only one atma.

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When looking at any object say time, time has name, form and function as well as existence.
Time IS.

Time is atma. Atma is not time.

Time is hence mithya, atma being satyam.

Atma and time belong to two different orders of reality hence have no direct relationship.

Time being mithya, is non separate from atma.

Atma being satyam is non dually one.

Time being mithya, and non separate from atma, even from mithya point of view, there is only one atma.
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When looking at any object say air  , air has name, form and function as well as existence.
Time IS.

Air is atma. Atma is not time.

Air is hence mithya, atma being satyam.

Atma and time belong to two different orders of reality hence have no direct relationship.

Time being mithya, is non separate from atma.

Atma being satyam is non dually one.

Time being mithya, and non separate from atma, even from mithya point of view, there is only one atma.
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When looking at any object say fire , fire has name, form and function as well as existence.
Time IS.

Fire is atma. Atma is not time.

Fire is hence mithya, atma being satyam.

Atma and time belong to two different orders of reality hence have no direct relationship.

Time being mithya, is non separate from atma.

Atma being satyam is non dually one.

Time being mithya, and non separate from atma, even from mithya point of view, there is only one atma.
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When looking at any object say water , water has name, form and function as well as existence.
Time IS.

Water is atma. Atma is not time.

Water is hence mithya, atma being satyam.

Atma and time belong to two different orders of reality hence have no direct relationship.

Time being mithya, is non separate from atma.

Atma being satyam is non dually one.

Time being mithya, and non separate from atma, even from mithya point of view, there is only one atma.
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