A thought or vrtti is always the source of jnanam, or knowledge.
Now if one has to remove the confusion around the self, the ignorance about the self has to be ended, and for that we need the jnana vrtti.
Akhanda Akara vrtti is a very specific vrtti, it is a thought about both the self, and while removing the ignorant assumptions sorrounding the self, also reveals the truth about the self.
First , when we look at the tvam pada, the jiva side of the equation, the jiva is equated to the pramAta end of the akhandAkara vrtti, so the vrtti that is going to deliver the jnanam, there is a knower of the vrtti, anticipating the jnanam, expecting to know oneself, the expecting person, is purusa, is a knower, is of the nature of chaitanyam, or chaitanya svarupa.
Further this chaitanyam, is not bound by time , space etc. reason being, this pure chaitanyam self is essentially the knower of the body mind etc. and also the witness of the states of waking, dreaming and sleeping. Time space etc. are manifest only in waking and dreaming, and being the knower of the waking and dreaming, the self that is consciousness exists independent of any state.
Hence this consciousness who is the knower in the waking state, is understood to be the tvam pada, the expectant one awaiting to know oneself.
Therefore one side of the mahavakya is ready already , waiting to be understood, who am I, this consciousness, who am I is waiting to be understood, and akhanda kara vrtti is almost ready.
Now comes the tat prada, you are tad.
Tad means ishvara. Now ishvara has to be jagad karana. And jagad is kArya.
The moment it is said you are jagad karana, which is known as brahman, the jiva tvam has to be convinced. We can argue, hey I do not have all knowledge to create the jagad, nor am I the material of the jagad, I distinctly see that I am separate from the material in the jagad, being consciousness, while the jagad on the other hand is material in nature or jadam.
This is where we say jagad is a karya, while atman is the vivarta kArana.
This means that the beginingless jagad, which includes knower, known, and knowledge, knower being a status attributed to the consciousness that is atma, known being jadam insentient things that are known, and knowledge being a vrtti, again an insentient thought form, which in the presence of atman is lighted up.
Now if one were to say that atman is the kArana and vivarta kArana, it essentially means that the kArya is mithya, which means does not have both existence as well as consciousness of its own.
If we take known jadam objects, such as space, air, water, earth, fire etc. these are objects that we say "IS".
So when we say for eg: air is, air is all pervasive almost like space. Water , fire earth etc. are confined, and space is all pervasive. These we say "IS". When we say "IS" there is brahmanda "IS".
The "Isness" of the brahmanda, entails the presence of the vivarta kArana.
If you analyse known objects say "earth" , there is no such substance you can find as the reality of earth, we see a stone is a bunch of other smaller stones, electrons atoms, energy forms, etc.
Different ways of looking at earth.
What is earth, we do not find any particular entity there. The truth of the knower is that entity is what is said here.
So when we say "stone is" , the truth of the knower is not away from the stone.
When we say "I see stone'. I the knower IS, the stone IS, and the knowledge of stone IS.
Now the mahavakya essentially says that the truth of the knower, is the truth of the stone also.
This is because the stone does not have "its own" truth, while the knower having "its another own truth". The truth is one, independent , consciousness. Stoneness, Knowerness, are dependant realities that do not have any existence of their own.
No object in this universe, the universe itself, as well as the jivas, do not have a truth or reality of their OWN. Oneself is the reality, and this oneself alone is the reality of all that is.
So stone reality I am, knower reality I am, fire reality I am, while I am unchanging reality, fire, stone, earth, knower etc. are mithya, forms , such as ornaments are forms of gold, while gold itslef is formless.
Now if one has to remove the confusion around the self, the ignorance about the self has to be ended, and for that we need the jnana vrtti.
Akhanda Akara vrtti is a very specific vrtti, it is a thought about both the self, and while removing the ignorant assumptions sorrounding the self, also reveals the truth about the self.
First , when we look at the tvam pada, the jiva side of the equation, the jiva is equated to the pramAta end of the akhandAkara vrtti, so the vrtti that is going to deliver the jnanam, there is a knower of the vrtti, anticipating the jnanam, expecting to know oneself, the expecting person, is purusa, is a knower, is of the nature of chaitanyam, or chaitanya svarupa.
Further this chaitanyam, is not bound by time , space etc. reason being, this pure chaitanyam self is essentially the knower of the body mind etc. and also the witness of the states of waking, dreaming and sleeping. Time space etc. are manifest only in waking and dreaming, and being the knower of the waking and dreaming, the self that is consciousness exists independent of any state.
Hence this consciousness who is the knower in the waking state, is understood to be the tvam pada, the expectant one awaiting to know oneself.
Therefore one side of the mahavakya is ready already , waiting to be understood, who am I, this consciousness, who am I is waiting to be understood, and akhanda kara vrtti is almost ready.
Now comes the tat prada, you are tad.
Tad means ishvara. Now ishvara has to be jagad karana. And jagad is kArya.
The moment it is said you are jagad karana, which is known as brahman, the jiva tvam has to be convinced. We can argue, hey I do not have all knowledge to create the jagad, nor am I the material of the jagad, I distinctly see that I am separate from the material in the jagad, being consciousness, while the jagad on the other hand is material in nature or jadam.
This is where we say jagad is a karya, while atman is the vivarta kArana.
This means that the beginingless jagad, which includes knower, known, and knowledge, knower being a status attributed to the consciousness that is atma, known being jadam insentient things that are known, and knowledge being a vrtti, again an insentient thought form, which in the presence of atman is lighted up.
Now if one were to say that atman is the kArana and vivarta kArana, it essentially means that the kArya is mithya, which means does not have both existence as well as consciousness of its own.
If we take known jadam objects, such as space, air, water, earth, fire etc. these are objects that we say "IS".
So when we say for eg: air is, air is all pervasive almost like space. Water , fire earth etc. are confined, and space is all pervasive. These we say "IS". When we say "IS" there is brahmanda "IS".
The "Isness" of the brahmanda, entails the presence of the vivarta kArana.
If you analyse known objects say "earth" , there is no such substance you can find as the reality of earth, we see a stone is a bunch of other smaller stones, electrons atoms, energy forms, etc.
Different ways of looking at earth.
What is earth, we do not find any particular entity there. The truth of the knower is that entity is what is said here.
So when we say "stone is" , the truth of the knower is not away from the stone.
When we say "I see stone'. I the knower IS, the stone IS, and the knowledge of stone IS.
Now the mahavakya essentially says that the truth of the knower, is the truth of the stone also.
This is because the stone does not have "its own" truth, while the knower having "its another own truth". The truth is one, independent , consciousness. Stoneness, Knowerness, are dependant realities that do not have any existence of their own.
No object in this universe, the universe itself, as well as the jivas, do not have a truth or reality of their OWN. Oneself is the reality, and this oneself alone is the reality of all that is.
So stone reality I am, knower reality I am, fire reality I am, while I am unchanging reality, fire, stone, earth, knower etc. are mithya, forms , such as ornaments are forms of gold, while gold itslef is formless.
