Vairagyam can be looked upon as knowledge.
Aham , the self is atma that is free from modification, or change, and is complete and full at all times, and in all places.
Atma is consciousness, or self that is not limited by a second entity, neither consists of any parts.
This atma w.r.t anything in the universe is satyam and the universe is non separate from atma.
All forms of ishvara, and ishvara as the srshti karta, and the srshti, are none other than this brahman alone, which is in the form of ishvara.
W.r.t the ishvaratvam, brahman is the abhinna nimitta upAdana kAranam.
This is the teaching of vedanta, based on which, one understands the status as self, atma or brahman.
Being brahman, one is desireless, and has no relation to actions and its results.
Aham , the self is atma that is free from modification, or change, and is complete and full at all times, and in all places.
Atma is consciousness, or self that is not limited by a second entity, neither consists of any parts.
This atma w.r.t anything in the universe is satyam and the universe is non separate from atma.
All forms of ishvara, and ishvara as the srshti karta, and the srshti, are none other than this brahman alone, which is in the form of ishvara.
W.r.t the ishvaratvam, brahman is the abhinna nimitta upAdana kAranam.
This is the teaching of vedanta, based on which, one understands the status as self, atma or brahman.
Being brahman, one is desireless, and has no relation to actions and its results.
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