Oneself is always "what is".
Oneself can never be a concept, as oneself is, and what "is" cannot be a concept, what "is" is real.
It exists.
Same way oneself exists.
So the existence of oneself is not an issue as such, as oneself being existent is ones own svarupa or nature.
What seems to cause issues is the idea that oneself is subject to birth, death etc.
Oneself can be said to be subject to birth death etc. only when we say that I am as good as the body.
See the body is me, however I am the consciousness that enlivens the body.
I am not the body, but the body is me.
I am the consciousness that inheres the body, that pervades the body.
Therefore I cannot conclude that I am the body, and the bodies attributes belong to me.
On the other hand if you take isvara, isvara has a great shakti, which is his body. The maya body resolves into him during pralaya, just as I dont experience this jagad during sleep, including my body.
And then during srshti, the maya evolves, it evolves from a causal state to a manifest state, with ishvara enlivening, or inhering the maya sharira.
The body mind, where I am, which I inhere, this body mind itself is a product of maya.
Maya has become this body mind also, amongst other elements and objects and bodies.
The question is regarding the reality of maya.
When we say Maya IS, the isness belongs to atma. Atma being chetana is existent, maya achetana has no existence of its own, due to chetana atma , we say achetana maya IS,
Oneself can never be a concept, as oneself is, and what "is" cannot be a concept, what "is" is real.
It exists.
Same way oneself exists.
So the existence of oneself is not an issue as such, as oneself being existent is ones own svarupa or nature.
What seems to cause issues is the idea that oneself is subject to birth, death etc.
Oneself can be said to be subject to birth death etc. only when we say that I am as good as the body.
See the body is me, however I am the consciousness that enlivens the body.
I am not the body, but the body is me.
I am the consciousness that inheres the body, that pervades the body.
Therefore I cannot conclude that I am the body, and the bodies attributes belong to me.
On the other hand if you take isvara, isvara has a great shakti, which is his body. The maya body resolves into him during pralaya, just as I dont experience this jagad during sleep, including my body.
And then during srshti, the maya evolves, it evolves from a causal state to a manifest state, with ishvara enlivening, or inhering the maya sharira.
The body mind, where I am, which I inhere, this body mind itself is a product of maya.
Maya has become this body mind also, amongst other elements and objects and bodies.
The question is regarding the reality of maya.
When we say Maya IS, the isness belongs to atma. Atma being chetana is existent, maya achetana has no existence of its own, due to chetana atma , we say achetana maya IS,
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