What all can be seen in any experience

A vedatin, in an ordinary experience can see many things.

Such as the experience of living in a family.

The vedantin can see there is karma . There is a karma phala data ishvara.
Vedantin can see the bodies and objects around are karya, and ishvara chaitanyam, maya sahita is the karana. So that there is a 'creation' which is a product, that is put together, that can be seen.

That there is an enjoyment of these possible, by the individual, and that there is a raga dvesa for these in the mind, can be seen. So there is a kartrtvam and a karma , karma phala duo, can be seen.

Then there is my own body, that is also put together, by isvara, and also given as per karma phala, that can be seen.

Then the fact that there is a shariri, a owner a receiver based ones past karmas, the karana sharira is ajnana sahita chaitanya purusa , jiva can be seen. This chaitanya also is the seer, or witness.

Then the same chaitanya alone is the isvara whom we discussed earlier as the creator.

As chaitanyam, if you see what is jagat or created, can be seen to be a product of maya, which is mithya, so the upadana karanam, and the nimitta karanam , is the same self chaitanyam can be seen.

So I am alone all, all is me, can be seen that way, simultaneously acknowledging the isvaratvam, the putting together. All that is put together, IS, the is refers to pure chaitanyam, what can be put together is only the name and formful vastu, which is mithya.

Adhyaropa Apavada

The shariras and the jiva has no satyatvam, the satyatvam and astitvam is with the purusa or brahman or chaitanyam. However due to the karana sharira which is pure ajnana, through mithya ajnana, the shariras gain satyatvam, and the jivatvam, where a jiva says I am a shariree....

The bodies and the individual self has no reality of its own, the reality and existence lies with the non dual universal self, brahman or consciousness. However due to the causal body which is pure ignorance, through mithya ignorance, the bodies gain a 'trueness' as though (with ignorance causal), and a individuality, where an individual says I am the one who is born with this body.

The same ignorance is maya, she is the cause for the entire universe, projecting various beings and things, as though, and making them to 'exist' as though.

So the same ignorance which lends us to understand body etc. as mine, and as an existing entity, the same ignorance causes the birth of space, air, water, etc. the elements , the various beings and the various manifest objects, with brahman as the ashraya or substantive. Here we look upon ignorance as shakti, as maya shakti.

In the case of karana sharira, we look upon ignorance as the causal ignorance the avarana shakti, or veiling power.

So for ignorance there is both veiling power as well as projecting power.

When the mahavakya is communicated, tat tvam asi, the adhistanam of both jiva and isvara is revealed to be the self , the consciousness, which appears as many based on the standpoint of ignorance, and the avarana or vikshepa shakti, which is itself free from the moola avidya, the causal maya , or ignorance.

Being free from the causal maya, the effects of maya, are nullified, there is no more satyatvam attributed to the products of maya, nor is there any reality attributed to the products of maya.

Thereby the cause maya itself loses its reality, to brahman.

So brahman alone is said to exist, and the maya iti was adhyaropa and later it apavada is done.

Mithya - Addition without any addition

Brahman, who is nirguna, anantha chaitanyam, is the only vastu, with its lakshana being satchitananda.

So when we say anything "is", asti iti, the brahman alone is. I am and anything IS, is brahma lakshanam.

However the jagat is, seer is, seen is.

Jagat, seer , seen, are all additions without adding anything to the vastu, there being no second. No second ingredient is there, no element is there. There is only one vastu.

So the nature of jagat is kalpitam, adhyastha, adhyasa alone explains there is a jagat, which is addition without any addition. Without any ingredient, jagat is, elements is, universe is, knower atman is, without any addition, without any change. This is mithya, or maya shakti.

Maya sahita brahman is, brahman remains free of maya, but mithya maya is. Jagat is mithya. Brahman is satyam.

There is jagat without brahman adding anything to itself. Jagat is brahman, but brahman is not jagat. Jagat is atman, but atman is non jagat. Without adding anything to itself, jagat is, jagat  is, non separate from atman. Jagat is material in nature. Without addition, this material cause is. Atman oneself is the material cause, without adding anything. Without adding anything this material cause becomes the manifold beings and jagat. Sakshi brahman is all this, without becoming all this.

So what is , is brahman. Every vastu is brahman, brahman is satchitananta lakshanam. The name and form vastu, can be used for variety, novelty and beauty, but no security, brahman by itself is the unchanging secure consciousness.

Brahma satyam jagan mithya

When it is said brahman is not an subject to becoming the experienced, it is to be understood, that what we call as 'known' and 'knowledge vrtti', and as the 'knower' are not separate vastus, There is only one vastu, which is satyam, which is the reality.

Knower, known, knowledge are mithya, which gain there reality from satyam brahman.

Jagat is adhyastha on brahman. and brahman is the satya vastu.

The mithya jagat entails a mithya "nimmitta" karana lord, who has the 3 gunas sattva rajas tamas, and who has the shakti to create, maintain and resolve , yatha urnanabhi uthathe.

यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः सम्भवन्ति ।

So here the maya sahitha chaitanyam, using which pruthvi etc. come forth, as per the karma of jivas, and then jivas are as though born. The sukshma sharira is born, the karana sharira is the ajnana and the karmas are present in it. So this jiva is born, with various shariras, here the one who gets the name jiva is also brahman only, brahman not undergoing any change.

In case of the maya isvara also, the same brahman alone, is the creator, resolver etc.

The resolved state, is when all jivas, all forms and names, and maya shakti are in unmanifest condition, again non separate from brahman.

So that is the message that there is only one brahman, who alone is the creator preserver resolver with total maya upadhi, and who is alone the sakshi chaitanyam with antahakarana upadhi, there is no real duality, but there is a mithya duality.

The word mithya has to be understood, along with the word satyam. 

No becoming

Shastra and guru teach that atma never becomes the knower, never becomes the various object and the jagat, never becomes the vrttis, they are all mithya in terms of reality, not non existent, not having their own existence, existence belonging to oneself, the satyamJnanamAnantam atma.

Only if there is a second existent entity there is limitation, but if there is no second entity, then there is no issue, there is only a mithya jagat, mithya ishvara, mithya sakshi, mithya vrttis, mithya unknowns. So i can say for the various objects we way exists, I lend them existence. It has borrowed existence. I being the source. 

Pratibodha Viditam

In kena upanisad there is a verse

pratibodha-viditam matam amrtatvam hi vindate

atmana vindate viryam vidyaya vindate amrtam

So here the method to understand brahman is given.Pratibodha viditam, brahman is known in every cognition.

In every cognition, non dual atma is the svarupa of the cognition, the svarupa of the knower, the svarupa of the object that IS. Atma being non dual and all pervasive with respect to the triputi.

So when it is said cognition IS, the IS belongs to atma it is said.

When it is said the IS belongs to atma, without withdrawing the entire cognition, letting the cognition be, the ISness , has to be reclaimed by the atma, as its own svarupa , belonging to itself and not to the cognition or the cognized object. In general the atma is believed to be located, limited. But here it is made clear, that no matter where the object is, the isness belongs to atma, hence the isness is ananta isness, limiteless and existence are both the svarupa of atma.

Therefore all you are doing is claiming your ananta svarupa.

So my ananta svarupa here refers to my being not away from anything, my being all pervasive.

So when I say that object IS, whatever space time it may be in, in that the isness, belongs to the all pervasive me.
In the cognition, the isness belongs to the "me" that is nirvisesha, that doesnt become the cognised, or the cogniser or the cognition, and is at the same time ananta, not away from the cogniser, cognized and cognition.

That is only reasonable, as in a room full of golden ornaments, the gold is all pervasive, and while every chain, bangle is gold, gold never becomes either chain or bangle, chain bangle are mithya in terms of reality. They have a transactional reality.

So in the cognition, the cognised, the cogniser, the IS belongs to the me, that is not the cognition, neither the cognised, nor the cogniser.

So here I am claiming by brahma svarupa, my ananta svarupa.

And the names and forms are simply a prabhava, a magical experience alone, whole experience as a whole involving experiencer, experienced, is a mithya maya prabhava, maya kalpita, or mayikam. It is gandharva pattanam. Which means on the sky we see clouds in various formations, looking like palaces horses etc. So thats how this jagat is, an experience of limited object of limited names and forms in space and time, inspite of the vastu being limitless non dual, inspite of there being no limited vastu at all, there is an experience of limited objects, the experience is hence mithya, so for there to be such an experience created, or woven together, there is maya sahita ishvara, who wieves together this experience based on the karma knowledge. So purely on the basis of knowledge of names and forms alone, this experience is woven together. The jagat is purely knowledge, isvaras knowledge it is. The knowledge we have to appreciate, as knowledge. Pure knowledge being brahman, and every name and form IS knowledge, is an as though limitation, and not really limiting jnanam brahman.

Mithya satyam

Known objects , knower, knowledge, are mithya. Mithya is not an object, it is a word covering ones understanding of reality. it is an ontological word. The word indicates the trueness or falseness. There is a 3rd reality word in shastra, called mithya. Mithya means, neither non existent, nor having any existence of its own. If it doesnt have existence of its own, in language we say  "lily flower is".Here the word lily is a name and form, and existence is not an adjective of lily.
Rather existence is the svarupa of atma.

So like saying golden chain. Rather it is chainy gold.
So in the object lily, the word 'object' is a form, is a function, is a superimposition, is a adjective.
The word subject is also an adjective. Once the word object, and the name and form, and the color are all taken to be adjectives, then the noun is atma alone. Atma that is nirvisesha, nameless formless atma.

Now with this in mind, when we say "I see the lily".
The knower of lily,  the knowledge of sight of lily , the object lily are all adjectives.
The noun is not an object of knowledge, the noun is the reality atma, wherein knower is also an adjective. The adjective is tatastha lakshana. So the recognition can take place of the lily object, the lily object can be, the knower can be, no issues. It is not hiding the atma.
As atma is not an object to be hidden.

Being not an object at all, it cannot be subject to hiding and all. Only ignorance is as though hiding atma.


So atma is not hidden. Atma IS, the reality of atma is to be known. When it is said object IS, is refers to atma that is not an object. So atma is not the object. Subject is a name given to atma again, given the seeing. The vrtti IS, is refers to atma, atma is not the vrtti.
So is across knower, known, knowledge is, ones svarupa.
Anantam jnanam, anantam satyam these words reveal this meaning about atma.
So in every cognition atma is.

In every cognition, atma is the svarupa of the cognition, the svarupa of the knower, the svarupa of the object that IS.

So when it is said cognition IS, the is belongs to atma it is said. When it is said the IS belongs to atma, without withdrawing the entire cognition, letting the cognition be, what IS , has to be reclaimed by the atma. Therefore all you are doing is claiming your ananta svarupa. So my ananta svarupa here refers to my being not away from anything, my being all pervasive. So when I say that object IS, whatever space time it may be in, in that the isness, belongs to the all pervasive me.
In the cognition, the isness belongs to the "me" that is nirvisesha, that doesnt become the cognised, or the cogniser or the cognition.
So in the cognition, in the cognised, the cogniser, the IS belongs to the me, that is not the cognition, cognised or the cogniser. So here I am claiming by brahma svarupa, my ananta svarupa.

Bha svarupa

What is congnized is knowledge. 

Bhana is there. There is bhatr, bhanam, and bhanya vastu. 

Pramata, Prama and Prameya.

The vastu "IS". All three are names of one vastu, that is bha svarupaH. 

Asti svarupaH, or sat svarupaH. What kind of sat., anantham satyam, which is desha kala vastu aparichinnaH. Same way anantam bhanam, which is the truth of pramata, prama and prameya.

That is atma. Atma is satyamJnanamAnatam, which is atma lakshana. The seer, seen and seeing, all the 3, has astitvam, bhanam.

When the word atma is said, knower, known, knowledge all 3 are included. All three is actually 1, non dual. 

All 3 names are mithya. Are viseshas. Are adjectives. The vastu is present always asti, asti. 

Always bha, bha. Hence there is only purnatvam. 

Whatever one says, I am always is. Is anantam , truth of time, always present, never absent. 

I cannot avoid "I", I always is. 

So the pramata, pramana , prameya always is, and always atma, or brahman is. and always atma brahman is whole, is free of attributes, is all pervasive, is limitless.

I myself see myself as prameya, as prama, as pramata hence. eeeee

Arguments for sabarimala

Introduction

Womens constitutional right to worship lord ayyappa can be protected, only by following the tradition and rules for worship. By protecting the tradition the law can protect the constitutional right of women to worship the lord by following the dharma. By giving in to activists and non believers' interpretation, honorable court will be "taking away" the traditional and believing womens' right to worship. Hence the current judgement is against Article 25 where women and everyone have a freedom to practice religion. 

By nullifying the sanctity of the tradition, and allowing non believers to take over the faith, the Article 25 is not upheld and the traditional believing men and womens' "freedom of religion" is broken. 

Arguments

Verbatim : 25. Freedom of conscience and free profession, practice and propagation of religion

(1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion

1. Article 25: Right to practice religion

Religion for sabarimala includes the "entire" practice of undertaking the 41 day vratham as a "family". 

In hinduism we are not a congregatory religion. Our worship starts the moment a man or child or old woman in the home undertakes the vratham. For 41 days , entire family, including the age group women in the house who are not travelling to the physical location. are undertaking "worship" by contributing to whosoever is undertaking vratham.

The women fill the irumudi with their prayers, and pray for the safe journey , good darsanam and for their family to be blessed by lord ayyappa. This is their means to worship the lord of sabarimala.

 By breaking the tradition, their right to practice ones religion under Article 25 of indian constitution is being snatched away. This is since the moment the practice and tradition of vratham is taken away as a stipulation or rule, then the sanctity, the glory, the importance, the weightage , the sacredness and the potency of the vratham is being mocked at, and rendered 'unimportant' or 'unnecessary'. 

Traditional worshippers would believe the sanctity of sabarimala to be impacted as a result of breaking of tradition and hence the religious practice itself is being diluted the moment the temple makes it non mandatory. The temple itself is an inseparable part of the entire sequence of worship, and without the vratham, irumudi and mode of worship, the "religious" character of the institution is altered, thereby the practice can no more be undertaken in its wholeness. As a result my right to practice is challenged by breaking the tradition, since the practice is possible only when the "means to practice" is available, and the strict observance of the rule by temple authority and communities collective belief, is the rule to which a devotee subjects himself or herself to, which itself is the means to practice. 

You cannot ban a mantra, or a mala and say you are upholding the religious practice of Japa. You cannot say that I am allowing the blacksmith or the weaver to ply his trade by taking away all his tools. 
Same way the rules, the vrathams are the mode of worship, and by making it "any way goes", the very means is being diluted and washed away. By killing the means the very end is rendered unreachable. 

2. Article 25: Right to profess and propagate religion

 If the temple starts allowing anyone without any rules, the believers and followers will see their traditional practice and its effect being diluted, and the dream of seeing lord ayyappa after the entire family undertakes rigourous vratham of 41 days, is being mocked at, as other people are coming in without any such rule at all, and without any rigourous penance. Essentially both followers and non believers will get "divya darisanam", mocking at the efforts taken by the followers and their families.

 This is taking away the right under Article 25 to profess and propagate ones religion. The essential element of vratham involved in the mode of religious practice is being flouted. It is like claiming that sanyasis can be married, church fathers can be married, sisters in church can be married, and those religious institutions should accept that. The essential character of the religuous practice must be protected by stipulation for it to survive as an article of faith. 

By nullifying and taking away the "vratham" as an essential religious practice for sabarimala, the entire religious practice is being broken and rendered non existent due to an incorrect interpretation of Article 25.

Example Cases

As per the below verdict given in SC for case of Central Board of the Dawoodi Bohra Committee v State of Maharashtra, the court is clearly stating that Article 25 also extends to "acts done in pursuance of religion, and contain a gaurantee for rituals and observances, ceremonies and modes of worship which are integral parts of religion. Practices which are regarded by "community" as a part of its religion are considered as "integral parts" . Also the doctrine of the religion itself is in keeping with the spirit of specific modes of worship (explained in later sections) .

 By a 4-1 majority, the Supreme Court struck down the Act. Das Gupta J. wrote the opinion for himself, and two of his brother judges. Referring to a previous decision of the privy council, he commenced by noting that it was now a settled legal position that the Dai did have powers of excommunication. He then observed that, on a survey of precedent, there were two clear principles underlying the interpretation of Articles 25 and 26:

“The first is that the protection of these articles is not limited to matters of doctrine or belief they extend also to acts done in pursuance of religion and therefore contain a guarantee for rituals and observances, ceremonies and modes of worship which are integral parts of religion. The second is that what constitutes an essential part of a religious or religious practice has to be decided by the courts with reference to the doctrine of a particular religion and include practices which are regarded by the community as a part of its religion.”

4. Article 25: No issues with morality , public order and health

In the sabarimala religious practice false equivocations cannot be made with immoral practices such as forced sati etc. There is no question of morality here, as entire family is happily participating in the vratham mode of worship. Public order is not under threat, in fact its only after the verdict, devotees are being instigated and falsely implicated.

On the health aspect, in fact there are instance of people bringing up the fact that yogic sciences talk about the fact that women of reproductive age and their health maybe negatively impacted due to vibrations of a yogic center and a diety in yogic sadhana such as lord ayyappa in sabarimala.


5. Article 17 : Untouchability

Article 17 regarding untouchability does not apply here at all.  In fact Sabarimala is "upholding" article 17 , there being NO CASTE based discrimination here since ancient times. 

5. Article 21: Rights of the deity 

And of course the rights of the diety also apply which is Article 21.The diety has laid down rules for strict vratham as per the history of the temple. 

6. Article 26 : What denomination does sabarimala belong to?

Article 26 , sabarimala is definitely hindu religious denomination. It is under devaswom board, and the diety plus practices have hindu origins. All religions are allowed in sabarimala, as since per hinduism, all religions and faiths, are under hinduism, since it allow plurality of worshiped deity and modes of worship. Hinduism accepts worship of god in any form ,and considering everyone undertaking the vratham and having devotion as a hindu even if he also worships jesus or Allah, hence sabarimala belongs to hindu religious denomination.

Narrative

My views concur with that of Justice Indu Malhotra, in her words

“Judicial review of religious practises ought not to be undertaken, as the Court cannot impose its morality or rationality with respect to the form of worship of a deity. Doing so would negate the freedom to practise one’s religion according to one’s faith and beliefs. "

1. Social effect of breaking tradition

Breaking sabarimala tradition is a discrimination against women.Against women who believe in the tradition and want to gain from it. Against women like honorable judge indu malhotra who understand the in depth subtlety. Against enlightened populace of keralas matrimonial society who have followed tradition for thousands of years. Against those who dont have a voice in westernized colonized english media. Against anyone who doesn't follow a communist ideology. 

It is a rank discrimination and in fact worse, it's a false incrimination, a false accusation and a false characterization of peace loving traditionalists who only seek the wellness of entire humanity and living beings. It is nothing short of violence and ignorance cannot be a valid reason for continued propagation of violence.

2. 41 day vratham, is it discriminatory? Supported by religious doctrine and not just community

Moreover if the argument is that the 41 day vratham itself is stipulated to be discriminatory , discrimination can only be argued if the benefits are usurped by a certain section. By not following any kind of vratham and going with a random irumudi based on no rules, or self made rules, why do they believe that there would be a benefit. If they argue that god didn't create these rules , then we can argue that none of the vrathams, traditions, mantras are valid. I can even worship a Mickey mouse as god with candies ?
We arent simply visiting a deity statue. There is a living God who is manifesting as a blessing principle "via" the form. We worship the god in the form and not just the plain form. That's why a vigraha or statue needs a prana pratishta, after which the diety has entered the statue and it becomes the living diety.
If we are to believe that a god principle which is other than the form has entered the form , then why was this form picked, why not some random form ? This means the form has a significance, a reason behind it. Which means the means of worshipping the form cannot be random. If the forms are specific , the mode of worship is specific and so is the result.
If the mode of worship is not followed we believe the result is not beneficial.
So if women worship without any mode or rules and is of either no benefit or opposite effect , due to which they are advised not to come , is that discrimination ?
By having the husband visit, dont they gain the same benefit as the husband carry the irumudi.

Those arguing to create their own rules , based on what can they claim that "their" rules will "work" for the benefit. If they claim god has no rules , then based on what do they claim so, and as explained if we extend that argument we need not have any form , we can worship Mickey mouse with candies.

Without any means of knowledge to justify their claims, they have no right to impose their thoughts.
To uphold gender non discrimination , discrimination has to be established by proving that the "benefits have been usurped". Whereas in this case the men and women both benefit by folowing the tradition (as have women for 1000 years).
If they claim the benefit that accrues to women is usurped by not letting them pray , they have to prove it, and they have no basis or means of knowledge to prove so. Without a means of knowledge what they believe is purely their "opinion without any basis". In a free country how can you impose your opinion on others through law?

Conclusion

Pandalam + other royals etc. built 100+ temples- all genders allowed, but apparently for their sadistic pleasure they built 1 temple and said "lets keep women out"? Makes no sense at all . 

We must be sensible in our judgments and not allow our own prejudices to cloud our judgement. 

It is the duty of the law of the land to uphold the constitutional right to practice of ones religion  and religious beliefs, subject to morality, public order and health . In this case there is no threat to morality , public order is being broken by instigating devotees by their right is being taken away.  Request the highest seat to protect our constitutional rights.

Anirvachaniya

Maya sahita brahman, or shakti sahita brahman, is anirvachaniya in terms of reality.

Anirvachaniya is that which has an existence, however its attributes are as though.

So the attributes that are seen on a vastu are a superimposition.

Like for eg: rope is there. Snake is superimposed on rope. Snake attributes are opposite to that of rope. But rope appears as snake. This is possible as the attributes are rope are none but superimposition on rope, that is free from snake attributes.

Similarly, sakshi, jagat kAranam, and so on as the jagat, are nothing but a superimposition on brahman which is the self, free from these superimpositions. The nature of brahman is pure consciousness existence, and attributeless or nirguna.

That I am nirguna is the truth.

That I am the adhistana for mithya or anirvachaniya duality, is 'mithya' in terms of reality. 

I am brahman- Knocking off ignorace

In the statement ' I am brahman' , the 'I am' portion is never subject to argument or doubt.

That 'I am' is the conviction of both samsari and jnani, and of course ishvara too knows I am ishvara.

However for the 'I am brahman' statement, what is to be knocked off is the limitations.

Limitations in terms of the limitations of the body mind.
Limited in time and space.
Subject to birth and death.
Subject to change.

These qualities of 'I am' are to be knocked off, and are knocked off by the mahavakya shravanam.

Thereby it is not that self knowledge leads to brahma anubhava, brahman is ' I am'.

Rather it knocks off the ignorance, which is the cause for limitations or attributes or gunas.

I am, is the adhistana, brahman, that is unaffected by ignorance also, and is in fact the substratum of ignorance as well.

Hence it is only the vrtti jnanam, that removes the ajnanam, and thereby as though revealing brahman, when in fact, "I am " always brahman alone.

How it knocks off, it knocks off via tat tvam asi.

The tat part of it we need to take the limitlessness of ishvara. We obviously retain the existence aspect of ishvara. We agree that ishvara is a conscious being as he is nimitta karanam, but the consciousness, meaning of the word we understand only because 'I am' a conscious being.
So from the tvam part we take the consciousness aspect of jiva. We also know jiva IS, so existence part too. The body mind part we knock off the limitation, as ishvara or tat knocks off the limitations.
The attributes of ishvara also subsumed, as if we equate attrributes then mahavakya is not possible. They get subsumed in brahman, as brahman is presented as the jagat karanam, and jagat is presented as a mithya effect.

So what remains is pure, attributless, consciousness , that is pure existence, and satyam, independent , changeless consciousness, as the meaning of the mahavakya.

When this is heard, then I am brahman, is revealed as though.

Inseperable Reality and Separable Reality

When talking about jiva and ishvara + jagat, we have two realities. One is inseparable reality, other is seperable.

When we say

Jiva IS

Jiva is 'seer'

The ISness and the 'Seerness', sakshitvam, are the svarupa of the jiva. The svarupa is hence satchit svarupa.

However, with respect to the nama rupa aspect, the satchita svarupa jiva is limited by body mind as the upadhi or limiting adjunct.

When we say 

Ishvara IS, anything that IS, gains its isness from ishvara, hence the IS refers to the astitvam

Ishvara is sarvajagat sakshi, srtshti sthithi laya sakshi, knower of all the lokas and its names and forms

So here ishvara is also satchit svarupa.

But ishvara is limitless, all names and forms belong to ishvara. 

When the shastra says 

tat tvam asi, the ishvara and jiva are equated as one.

To understand this statement, it is essential to not take this as meaning the reality wherein ishvara and jiva are also having name and form. Since if they also have a name and form, and that nameful, formful reality is 'real' then the jiva can never be ishvara, as the limiting adjunct is real, and jiva is always limited, inspite of being, satchit, as ishvara is.

Thereby we go with the understanding of lakshyartha. Here the oneness is with the understanding that what is being referred to is the reality of jiva and ishvara, which is nameless and formless reality. The names and forms are kalpitam, projected on brahman, the reality, which is what the jiva is. This kalpita reality is the reason for the projection of ishvaratvam. And the same avidya is the cause for jivatvam, wherein brahman itself is taken to be an individual with the limiting adjunct of body mind.

As the body mind and total names and forms part are kalpita or imagined, reality by itself is undivided, homogenous, whole, has no names and forms, is non limited by names and forms.

With this understanding, adding back and taking back names and forms, the understanding of ones experience involves.

a. Individual experiencer who is brahman, limited by the waking dreaming sleep state and mind that are kalpita

b. The experienced body mind, which is brahman, which is limited in terms of time and space, which is a "part" of the totality of all matter and the jagat, and part of the ishvara totality

c. Nimitta karana ishvara, who is the knower behind the totality and who is the controller of maya shakti, who is brahman with maya shakti as the controller and knower

d. UpAdana karana ishvara, who is the existence aspect of all names and forms , which is brahman with maya shakti as the material

Problems occur when we try to understand brahman as an object. Instead when the self is understood as brahman, That is also the reality of ishvara, then the point of view changes. 

The understanding has to start with the self , indvidual experiencer, sakshi chaitanyam as brahman. 

Only when that is there, then the understanding is clear.

Pure existence aspect, brahman, is seen as all pervading, as non dual, even when we think of names and forms.

Transactional aspect, there is limitations and duality is there.

 

Vedanta Vidya - The knowledge and removal of obstacles

Knowledge of non dual brahman or atman

Vedanta vidya is one and the same as brahma vidya or atma vidya.

The purport of vedanta, the upanisad bhAga of vedas, deals with the reality of the self, the universe and the lord ishvara.

That the self, universe, lord ishvara, is all but one non dual reality, is the message of vedanta.

Vedanta gives knowledge of Brahman.

Brahman is the all pervading, nameless, formless, reality, which is of the nature of satchitAnantha,
or all pervasive existence consciousness, limitless existence consciousness.

The knower, known, knowledge all have their reality in what IS, which is, atma.

Atma or oneself alone is this non dual brahman.

This non dual Brahman alone, is the lord isvara , the one who in the beginning of the cycle of creation, imagined, desired and manifested as all that is here. We appreciate the universe in multifarious names and forms, as in facts orders.

When we say manifestation here it is like manifestation of pot or wave. The cause clay undergoes no change and is manifest as pot. Pot has no existence other than the clay which is nameless formless.  Clay is satyam,  pot is mithya. Wave is mithya where water is satyam.

Here brahman is satyam and the brahman who desires and manifests as all that is with various names and forms is saguna brahman. The sagunatvam is mithya, the manifestation is mithya. The reality of brahman is nameless formless consciousness.

There is the physical order, the biological order, the chemical order, the physiological order, the psychological order and so on.As the orders is how isvara is manifest, isvara is the cause. Who is this isvara, the vastu, is none other than brahman alone. The all pervading brahman, the consciousness, the oneness.

The benefit of this knowledge is not other than oneself. Oneself being the whole, being non dual, being of the nature of existence consciousness limitlessness.

What is the seen, the seer, and the knowledge of what is seen, is pervaded by the self. When we see, I the seer am, the seen is, the AM and IS are the svarupa of oneself, brahman the all pervading self I am, is the purport or message of vedanta.

The knower of atma, sees only non duality, what is seen, and the seer, all , is one, non dual atman, is the knowledge which is ones own, for a gnani. The jnani is in fact brahman, is in fact isvara, is in fact all that is here.

All the lokas are the jnani alone, all its beings are the jnani, the self the brahman.

Removal of obstacles

Above was a description of knowledge as revealed by the guru, the vedanta parampara, the vedas, being a means of knowledge.

Due to beginingless ignorance, the self, oneself considers as karta and bhokta, doer and enjoyer.
The mind is subject to likes and dislikes.

When a person comes in contact with an object or learns of an object, there is a like or dislike associated with it.

As a results, a person either desires the object, or desires to extricate oneself, from the object, person or situation.

To achieve that, the person undertakes an action, and is the doer of actions.

Per his or her actions, the lord, isvara, gives the results of the actions.

The result is taken by the person, it may either be as expected, less than expected, or more than expected, based on the karma and the prArabdha karma of the person.

An intelligent man, develops viveka, that this cycle of action and result, keeps oneself bound to likes and dislikes, and the results enjoyed even if more than expected, are always temporary and time bound, as well as the happiness experienced has gradations, and is limited.

Learning of the possibility of wholeness, and limitlessness, of immortality, or of the freedom from ignorance, or freedom from this cycle of likes and dislikes, a person becomes desirous of moksa, which is freedom from likes and dislikes and the cycle of doership and enjoyership, to which one is bound.

Desiring for freedom, the bhagavad gita is available for mumuksus, as a moksa sastra, given by lord krishna , to arjuna, in the form of a dialog in the middle of the battle of kurukshetra.

The message of krishna is two fold, one is karma yoga, and other is jnana yoga.

On what is jnana yoga, we talked about in the first section, here we briefly discuss karma yoga.

Karma yoga, has two components, It is a sadhana. It is a way of living, which leads to adhikartvam, which is essentially a mind, that can absorb the knowledge and gain this freedom that one is seeking.

The two components or karma yoga are

a. YogaH karmasu koushalam
b. Samattvam yoga uchyathe

karmasu koushalam means, the person sees a value for dharma, for righteousness, and for values, in order to lead a harmonious, non rubbing life, while undertaking all dharmic pursuits, based on ones desires born of likes and dislikes, as long as the desires are legitimate. So this is a grhsta (householder, married person) seeking a family children wealth etc. , both the ends and the means being dharmic, being righteous.

This is a form of worship to the lord, and pleases the lord, as one is committed to the lord, who is present and manifest in the form of dharma, or universal order or harmony.

Samattvam refers to isvara arpana and prasada buddhi.

This means dedicated the actions I perform, to the lord. Although I am performing for the sake of my benefit,  I understand, appreciate and adore the very presence of the lord in the form of my own abilities, intelligence, and the environment and help lord provides, in order for me to undertake actions.

When the result comes, here also , I appreciate the result as coming from the lord, based on the order of karma. So here whatever be the results, I appreciate the lord in the results, as prasAda, there is a degree of sameness. I may feel happy or not so happy about the results, but there is a certain non reactiveness, and instead, a right response , as either in the form of an understanding, a form of re-prioritization of ones desires, a form of practicality, or a learning on how to perform the action better, as and when I appreciate the presence of isvara in the result, by appreciating the fact of the results being a prasAda.

Through this way of living a life of a karma yogi, I gain the relative freedom from my own likes and dislikes, and gain a mind, that can ultimately cross over all likes and dislikes, and see the fact of oneself, as the divine, all pervasive, consciousness, the whole.

Visnu Sahasranama Notes

1. Mangalam means inbam, sukham, about the one who gives this inbam.
2. Sukham sadhanam dharmam. Dharmam taught by shAstram.
3. Vishaya sukham is possible only by dharmam, via punyam.
4. Above shastram is ishvara who is the sukha sadhanam, mangalanam cha mangalam, bhagavan.
5. Inbartukku inbam kodukkum, sadhanam dharma, dharma shastram, param iti narayanaH
6. NarayanaH we should look at pure consciousness. Via form, always think of formless.
Formless is also our nature, but looking as though having form, due to maya.
7. DevatAnam , daiva of devas, Sense organs are also devas, devAnam devaH, pure consciousness is the head of all the body and everything also, jyotishAm jyotiH, devatam, daivatAnam cha, bhutAnam pitha. Of all bodies.
8.  Nitya pita is chaitanyam. Avyaya , vyaya rahitah, yah devaha, saha, ekam daivatam loke iti vAkyarthaH
9. Elaam uyirgalukku thandai, he is loke ekam daivate iti vAkyarthah, he alone is daivam.
10. Shvetashvatara upanishad. In this two mantras are qouted, for ekam daivatam.
Here daivatam, bhutanam avyayah, eko devaH, sarva bhuteshu, pure consciousness.

Sarva vyapi, karma adhyakshaH, sarva bhotadivasah, in all bodies, all bodies reside in him, he is the seer, he is consciousness, unarvu, he alone is, nirgunah, independent, entire universe depends on him, nirgunashcha, attributeless.  Pure cosnciousness alone is daivatam.

Another mantra, the god who, in the beginning of creation, created lord brahma, gave him the vedas, that devaH, and had this universe manifest, to that lord, I see him , as the one who is lighting up my mind, body senses, the pure consciousness, I, take refuge in him alone.

Chaitanya saranAgati. I am chaitanya svarupoham asmi.

11. Chandogya
How you can say ekameva advitiyam, when there is jiva and ishvara.

No, that brahman alone is present as jiva. He alone manifest and enters, pravishtaH, entry into the manifestation.

The shruti says this without any change, that buddhi intellect, and the vrtti, the thought, the chaitanya is present as witness as sakshi in that thought. In the same way, it is available in the body mind complex, entered is not the meaning, but the meaning is availability and not entering from outside, there is abhedah.

Jivatama paramatma bheda is there, how can you say? Its not true, paramatma alone is showing oneself as sakshi, there is no bheda.

He alone qouted , kali yuga bhagavan nama, and now he jumps to what, to ADVAITAM, immediately.

12. Another objection -- When there is an entered, and and enterer, and also one entering many upadhis, arent they different, how can you say they are one?

No matter how many bhedas you say, all the bhedas are kalpitam on the ekam daivah alone,

The entry is something like the dream creation and entering my dream. I am the dream, so the entry is in the form of that , its not like a real entry. The dream is maya, the dream is very important for us.

This prapancha is as important as the dream prapancha.

Mayajaal. It is mayajal. Only keeping in mind the dream world, only then we will understand.

The minds projection is there. I am a sakshi.

Even in the dead matter, the sat rupa alone is express, the chit and anata rupam is not expressed.

There is living matter and non living matter.

In the living matter, the chit and ananda rupam is manifest.

In the non living matter the sat rupam alone is pravishtam.

We give havis to that one deva, the ekaram lopen. the eka daivata, the eka daivata is called out in , even in rig veda, ekasyai deva,

Like one fire, takes various forms, same way one consciousness, is showing as various objects,
Form also is isvhara, formless also ishvara. When we switch off fire, the heat and fire where it went, it went nowhere, so with overall fire,

Even if body is gone, the consciousness remains, like light remains when the hand is taken out. Like air is inside and outside, it is everywhere, atma or consciousness or brahman is everywhere. All pervasive, hence we call brahman as ishvara.

The ganesha chaturthi is like that, as mud we worship god, we put the ganesha back into the water, and he goes back from mud form,

Manmulam, manbudaya porulai vazhi pattu, thaan manbudaya porul aagi, mannai mannaki vidukiran.

Asmin haridra bimba dhyayami, yatasthanam pratishtapayami.

vayuH many forms of baloon, all god like baloons, all vigrahas are 5 metals, or stone, like nandi, and dakshinamurti. All is wood, if we see as form, its form. We should be able to see both, that is jnanam.

Chidekarasa amruta labhena, yatha ekah vayuH, Same way in a big plane, the air is taking care of, the tyre alone handles. Vayu has lots of shakti. Namaste vayo. They clean and break things using air. Air has lots of strength. One god, sarvabhutantaratma, yatha sarvalokasya chaksuh, suryaH. One surya alone is. Agni is having rupam and arupam . Vayu is totally arupam. SuryaH, sarvalokashya chakshuH, the one who is witness or eyes to all. If there is a dosha in the eyes, it wont affect the sun that illumines the eye.

He illumines both ditch water and ganga jal, and he loses nothing. Same way, the one who is pervading all the bodies, the one who lights all the thoughts good and bad, the light is not impacted, the consciousness remains free, asangatvam, its avilable in gita also in kshetra kshtrajna vibhaga.

First drstanta, and then why examples namely drAshtAntam.

Agni and vayu, then surya, ekatvam, asangatvam, sarvaprakashatvam, sarva bhoota antaratma, our sorrow, loka dukham, doesnt impact this being, ishvara.

13. The one , who is the only one, svarupa, and has everything in his control, that one is in our own heart, and has to be seen through guru shastra anupashyanti, within us itself we can see him, no need to see all over the world, by knowing myself, I know all, the ones who use guru shastra, and understand this, they are dhIraH, they alone obtain constant, or permanent sukham.

14. THe one that is permanent among permanent one, the mei porul, is the one who grants everything to everyone, and its like mono acting, object is me, subject is me. I am the bhokta and bhoga and the bhoga data, They all obtain constant peace, first he said happiness now saying peace, others dont get this peace. Advaita jnanam gives sukham and shanti.

Kimekam daivatam loke

Authority and Wealth- Lord The Owner

The two attributes of ishvara are

a. Aishwaryam or overlordship
b. Sri or wealth

This mean ishvara is all aishwaryam or authority
And all sri or all wealth

Even is someone claims to be owning acres of land, claims to be in power and authority, that wealth and authority in reality belongs to the lord.

It is due to the karma of the jiva, the jiva attains the respective upadhi, which has been rented out to the person, based on the punya karma , that the jiva has earned in his or her past and present lifetimes.

Because of our ignorance, we live under the presumption that, any wealth or authority belongs to either us, or we assume, it permanently belongs to someone.

There are certain corridors of power, there are also certain avenues of wealth.

As a human we have to deal with these corridors or power and avenues of wealth.

We deal with them, in terms of dharma, with honest, straight forwardness.

However if the authority people and avenues of wealth, are taken over by adharmic people, then it is a useful reminder to us, that although bhagavan has temporarily given them the power and wealth, it is not permanent, and he can take them away any time very easily.

So while in transaction we are dealing with people who become means of either granting permissions (through their power), or granting wealth , we ultimately are thankful to the lord alone, who is providing us these via various people.

Thereby , in people we see the manifestation of god.

In dharma, and even when people transgress dharma, we do see, that there IS dharma, which this person is transgressing.

Mahavakya vichara

Isvara is consciousness.

I am the very same consciousness.

Here the I am ness refers to the person jiva, and the content of I am is consciousness, pure consciousness, which is non dual.

The isvaraness, represents the upadhi of srshti karta.

The jivaness, the upadhi of individual body mind consciousness.

4 types of bhakta

There are 4 types bhaktas.

Arti bhakta  

Remembers isvara in times of distress. Otherwise goes about ones life seeking to fulfill ones desires.

Artharthi bhakta

Seeks ones desires, but considers isvara as the person who fulfills ones desires. Hence while working to fulfill ones desires, constantly remembers isvara in order to fulfill ones desires.


Jijnasu bhakta

Wants to know isvara, seeks communion with isvara. All dvaitins, visishtadvaitins, advaitins, all who pray to ishvara for the sake of moksa or communion can be said to be jijnasu bhakta

Jnani Bhakta

The bhakta, who known he is one and non dual isvara. Prays to isvara, and guru, for gratitude, for appreciation, in joy, in love, in amazement and wonder and so on.

Message of shruti

There is no such thing as beyond. Atman is, and time is, space is, objects is. chidabhasa is.

So what is  is brahman. You do not limit brahman, due to experience of limitations.

In every experience, brahman is the experiencer and the experienced, wherein the experienced attributes and the experiencer status are the mithya superimposition.

Knowing thus, I attain to brahman, whom I already am. I remain in my nature as existence consciousness and limitless.

This is how brahman is to be understood.

Beyond this, there are other experiences to be had. So all falls under knowable.

So everything is covered when we say knower and knowable. Knower and knowable is brahman.
Brahman alone is both knower and knowable, both of these being superimposed.

There is ONLY one vastu, the reality or truth is a non dual reality. Advaitam. One without a second. This is the message of shruti.

sad eva, saumya, idam agra asid ekam evadvitiyam

Limitless self shining

Brahman is not only self shining, rather limitless self shining.

In the mind, the knower , the chit is manifest. I am conscious, that is manifest, I call myself knower.

Here sat and chit aspect alone are manifest. The anantam aspect is as though covered or as though limited, by the mind and body that has a place and time.

The consciousness that I am, that consciousness, is also the reality from which not only this body mind has been born, but all bodies, minds, all being, living moving stationary, and all objects are born.

Every object has its being in consciousness only. What is present as self shining, in the mind, is manifest simply as 'is', the existence aspect alone is manifest, in objects.

I am manifest as consciousness in the mind, while in the objects, my existence aspect alone is manifest.

The gunas are beginingless superimposition, which makes me appear as knower, known, as though separate and as various known objects. I am brahman, when i see I am both knower and known, the limitless aspect becomes clear.

Then I am both shining, as well as the being or isness. This way I stay rooted in who I am.

Meaning of superimposition

The word superimposition used in the context of brahman, when we say jagat is a superimposition,
the gunas are superimposed, the word superimposed has to be justapoxed with beginingless.

There wasnt a beginning to superimposition.

This means, there was a non superimposed brahman, upon which, the superimposition happened.

Thereby the knower known knowledge, the manifest and unmanifest paradigm, the jagat has always been.

The reality of the creation is mithya, due to the beginingless superimposition.

Mithya being satyam, being unsuperimposed pure consciousness.

So the self alone is brahman.

Brahman self is jagat karanam, karyam both, the gunas being beginingless superimposition.

The seed is resolved the very moment there is knowledge, this is since, there is no seed of ajnana for superimposition to continue.

What is experienced, is purely a prarabdha, a continuation, not born of continued superimposition, but a already manifest superimposition.

So even if the experience of jagat is, and the knower is, what is , is the pure reality, self shining consciousness alone.

Brahman

The topic of vedanta is brahman, and not, jagat.

Brahman is the vishaya, the tAtparya, as to what is this brahman.

Per the veda, cosnciousness, the atman, the jiva himself is brahman.

Also per veda, brahman desired, and brahman became many, without undergoing any change, creation being name and form only. The reality brahman did not undergo any change.

All that is here, has its being in brahman alone, it has a dependant order of reality, its reality being brahman.

Such as space, air, water, are all entities, but the entities having there being in brahman.

Brahman itself transcends these entities, and is satyam, not associated with the entities.

So the status of brahman being the cause and effect are with respect to name and form.

The name and form are not part of brahman.

They are not a product of brahman, as they are always present in brahman, in unmanifest state.

They are a product of maya, which can be considered to be the unmanifest state.

They have the reality of brahman.

Then there is a jagat, which is also brahman, which is not other than one and the same brahman, but it is a point of view, with respect to some names and forms not intrinsic to brahman.

We cannot say jagat exists, as brahman is what exists, namelss formless brahman.

We cant say saguna brahman is non existent, as there is experience and experienced.

But we can say jagat exists, having its being in non jagat, which is pure brahman.

So that which exists, having its being in something else is mithya.

Since it has its being in something else, it is that thing. Pot has its being in clay, in other words pot is clay.

Clay exists independent of pot, and has no potness.

Same way jagat has its being in brahman, jagat is brahman.

But brahman has no jagtness, and is independent.

Karta - Avidya

The jagat is a product of avidya.

This includes the karta and his karmas also.

These are a product of avidya.

Kartrtvam is also a product of avidya.

Avidya a cause is there, so effect is in keeping with the cause.

The cause includes both the karmas, the karana sharira, as well as the samashti karana sharira.

The samashti karana sharira alone is avidya or maya sharira.

The cause and effect are both mithya, because satyam, is only brahman.

Here maya has its being in brahman.

Thereby brahman is the material cause, for both cause and effect.

For both maya karanam and jagat karyam, the being is brahman.

So thereby we have ishvara and jiva.

I am brahman who is all pervasive, be it with or without maya.

I am non dual, one without a second, independent and unaffected by any name and form, like even clay is, or pot space is, or water in a ocean or wave is, brahman or consciousness is satyam.

Kalpita jagat - Paramesvara stuti

The universe we live in, and the karta, karma and karma phala experienced, is kalpita.

The avidya is present in brahman, without a beginning.

As a result of avarana shakti of avidya, the individual considers oneself the karta.

As a results there are karmas.

When there is karma there is karma phala.

While at the level of individual there is avidyas avarana shakti, the same avidya has kalpana or vikshepa shakti, wielding which, brahman is the lord, the parameshvara.

The avidya upadhisann jiva, considers the maya (kalpana shakti of ishvara) shakti sann ishvara as diffferent from oneself. He does not know himself as brahman the non dual vastu, which alone appears as many due to various names and forms. Ishvara on the other hand knows oneself to be free and to be brahman, and for the sake of jiva, and for the sake of his karma phala, provides the infrastructure to exhaust the karmas of the various jivas.

An individual jiva who seeks moksa, goes to a brahmanishta shrotriya, coming from the parampara of which the lord is the progenitor, the tradition of passing on brahmavidya. Brahmavidya comes towards the latter, jnana kanda portion of the vedas, the vedas being lords word, lords commands, and lord providing the means for the individual to uplift oneself.

"sadasiva samarambham sankaracarya madhyamam asmad acarya paryantam vande guru paramparam"

Vedo vedavid avyango vedango vedavit kavih (from visnu sahasranama)

pareeksha lokan karma chitaan brahmano,
nirvedamaayanaascha kRutaH kRutena|
tad viJNaanarthama sa gurumevabhigachhet
samit paaNiH sotriyam brahma nishTam||

From the guru, the jiva learns the truth of himself to be brahman, and becomes free from avidya.
Brahmavid brahmaiva bhavati ( again mundaka)

The person is no more identifying with the karta, knows the karta to be a kalpita karta.

The universe continues, ishvara kalpita vyvastha continues, due to his prarabdha karma which has already started fructifying, and continues as long as prarabdha has to exhaust itself.
indra-jAlam idaM dvaitam achintya-rachanAtvataH
ityavismarato hAniH kA vA prArabdha-bhogataH (panchadasi)

Any kalpita karmas done in this time, the punya karma phala goes to those who are pleasing to the jnani, and papa karma phala goes to those who cause harm or ill to the jnani.

The jnani himself remains free from karma and has no more births.

I wish to make some special notes on ishvara and ishvaratvam.

May one not and never misunderstand , ishvaratvam to be some derivative of adivya belonging to jiva.

First of all avidya doesnt belong to jiva, as jiva is the result of avidya. Avidya is simply here a cause having two fold expression.

The avarana shakti becomes the expression of jivahood.

The kalpana shakti, or vikshepa shakti is the expression of overlordship, ishvara hood.

The overlordship, the ishvarahood, is beginingless, independent, and inspite of jivas being under avarana, under the spell of avarana, parameshvara is never under the spell, he is the controller. He has beginingless overlordship and constantly remains the one who takes care of the jagat (kalpita jagat) and its beings as a mother and father.

This ishvara alone comes as a guru and resolves the ignorance, giving mukti to the individual jiva, releasing him from avarana.

Her own nature, she is always free in satchitananda, and enjoys the overlorship and the 6 bhagas, as a pure vibhuti, herself never becoming the doer, but as a non doer, without doing anything, the lord overlords the universe, manifests, maintains and resolves the universe. All the shaktis in the universe are her own vibhutis, and she remains the supreme ruler of all of the various shaktis. She is visnu in the anantasayana position. This supreme overlordship is to be acknowledged and worshipped and that is the full and complete gain from knowledge, isvara appreciation in objective terms is a great phala born of knowledge.

vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam

So the understanding of satyam mithya has to take place leading to knowledge.

We take any object in the universe, the object 'is' we say.

We look at the object, a pot, a pot is a name and a form, the reality of the pot is 'clay'.

We look at clay also, clay is a name and form, reality of clay is 'earth'.

Earth is a name and form, Reality of 'earth' is atoms.

Atom is a concept, Reality of atoms is 'particles'.

Particle is also a concept.

That doesnt mean we can conclude there is no reality, as we say pot 'is'.

So what 'is' , is satyam.

That satyam is consciousness.

Existence, or isness, is the lakshana, svarupa lakshana, of consciousness.

So when I say pot 'is', water 'is', I am really saying consciousness is, using the name and form pot, or water. The reality, the substantive, what 'is' is consciousness.

This consciousness, is neither subject, nor object, it is the reality of both subject and object.

Generally we tend to associate the 'is' ness with object, as an attribute of object.

But every object 'is', and every object resolves in something else, doesnt have its own reality.

So we need to understand , that atma the consciousness, is as a matter of fact, all pervading, non dual consciousness, which is the reality of jagat also.

Jagat is manifest with name and form, in fact consciousness with name and form, is bhagavan, and manifests. What is the reality of bhagavan, is  none other than the atman, the non dual consciousness.

This is the to be understood.

Generally when we say mithya, we tend to think, pot 'is' and underneath pot, clay 'is' covered.

Thats not true, clay is not covered. The reality of pot itself is clay. There isnt such a thing as a pot, clay alone is. Pot is just the name and form, clay alone is. While saying pot itself, the word pot , and form of pot IS and the 'is' , the vastu is clay, atman alone.

vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam

Compendium of words for brahman 2

Bhagavan

The one with the 6 limitless virtues or 6 bhagas of Aisvaryam, Viryam, Yashas, Sri, Vairagya, Jnana

Bhanuh

Lord the sun. The one who shines, bha, the self shining brahman

Bharata

The illustrious king, Brother of sri rama

Bhaskara

The lord sun who shines

Bhishma

The one given to vows, in mahabharatha

Bhojana

Available as food

Bhokta

The experiencer

Bhima

The powerful pandava

BhooH bhuvaH

The lokas

Bhagyah

good fortune

Guru

The remover of ignorance

Gita

Bhagavad gita

Govinda

The lord govinda, the most loved atma

Gajapati

Lord of elphants

Ganapati

Lord vinayaka, lord of obstacles

Gargi

The disciple in upanisad

Ganga

The mother river , remover of impurities, blessing river

Ganesha

Lord vinayakas name

Sama

The sama veda

Saraswati

The mother devi of knowledge and fine arts

Vivarta Karana

The unchanging cause

VisnuH

The all pervading brahman

Compendium of words for brahman 1

Atma

Brahman is atma, the self

Anantam

Brahman is limitless, not limited by any name or form, not limited in terms of time or place

Achintyam

Brahman is not available as an object of thought, or as a thought, cannot be thought of. One cannot think of brahman as something other than oneself, or as some object

Arupam

Brahman has no form

Advayam

Brahman is one without a second. Brahman alone is.

AsangaH

Brahman is independent of name and form. Independent of manifest and unmanifest universe

Amrtam

Brahman is immortal, is neither born, nor undergoes change, and nor subject to death

Aprameya

Is not revealed as an object of knowledge via a means of knowledge. Even brahmajnana does not reveal brahman, only removes ignorance

Avyayam

Does not undergo any change, not subject to change

Avyaktam

The unmanifest universe is brahman, jagat karanam, that from which the jagat springs forth and goes back unto

Jagat

Jagat is a word with a meaning. Jagat is neither satyam, as brahman is satyam. Jagat is not anrtam or non existent. Jagat we say jagat IS, hence it exists depending on brahman for its existence.
Jagat is brahman, while brahman is not jagat. Such as shirt is cloth, cloth is not shirt.
Jagat is brahman, brahman is free from being jagat. Thereby jagat is a name and form, non separate from brahman. Brahman alone is.

Chaitanyam

Consciousness. Atma is consciousness. Consciousness being a noun form.

Satyam

Always real, limitlessly real (in terms of space and time)

Sarvam

All that is here is brahman. This is again tatastha lakshana.

Shivam

The lord, ishvara

Shantam

Of the nature of peace.

Sundaram

The most beautiful one, the most loved, atma is priyaH.

Sita

Referring to matha sita, a manifestation of maya shakti of brahman. Brahman is unchanging, but magically manifests with attributes as sita mata

Samyak

The jagat is well put together, Nature is well put together, The human beings are well put together, The sanskrt language is samyak, cultured

Suka Shounaka

Manifest as rishis

Shastram

Manifest as the scriptures

ShAsta

Brahman is lord shAsta

Krishna

Manifest as lord krishna, to teach and to protect dharma

Krupa

Available as the anugraha of the lord

KrtaKrtya

The nature of brahman is all accomplished one

Kapila

Manifest as rishi kapila

KalAtmika

Manifest as all the various fine arts

Kanta

Available as a friend guide as ishvara, guru and well wishers

Kama

As the desire that manifests this universe, maya shakti

Kalki

As the final avatara of lord visnu

Kartik

As the lord muruga, son of lord shiva and shakti, the ruler of all words, the leader of army of devas, the knower of vedas, the guru to lord shiva himself, omkara

Lila

As the maya lila

Lalita

As the goddess, maya shakti, the cause of the universe, lalita tripurasundari

Lakshya

As the goal to be reached

Para

As the one who is beyond, free from names and forms

Paramatma

As the self that is real

Pranava

As omkara, one who is named as OM

Prarthana

Who is of the form of prayer

Prithvi

Manifest as the land on which we walk, which is the mother for all beings

Pitrus

The manes

PArtha

Manifest as arjuna, who milks gita out of lord Krsna

Pasupati

As the lord of all beings

Prabhala

As the famous one, lord visnu. Any fame belongs to the lord.

Tattva

As the reality

Consciousness - Noun and Adjective

The noun form can be used when something is the nature of the vastu.

Such as heatness. Occupier. Attribute of fire and attribute of space. But the attribute is the nature, and inseparable in all times. Hence can become a noun form.

Atma is the knower in 3 states of waker , dreamer, sleeper. He is always a conscious being, even while sleeping, I am conscious of sleeping. I am hence, can be called consciousness. Consciousness is my nature, and the word consciousness can also be used for me.

Also to be understood, that I am non material. All material , i am aware of. Hence I am non material.

Thereby I am non material consciousness. Only consciousness is nature of the self, and not material. Material is nature of matter. While non material is nature of consciousness.

This is atma , anatma viveka.

Now while discussing dream state, we talk about material of the dream. The material of the dream, in dream , dream mountain IS. It is purely knowledge. Dream knowledge IS.

Knowledge, any knowledge, has name and form, word and meaning, and that which upholds the word and meaning, is consciousness. There is a thought, in every thought, that which is invariable is the knower of the thought. Or thought consciousness.

Such as elephant, bird, sky, tree, words, duck, consciousness, sofa, chair and so on. Here consciousness is present when we think of bird, sky, tree and all those, when we say consciousness, there is no name and form. Bird consciousness is, we can say that. Bird knowledge Is we say. The material of the knowledge is always consciousness. That which is invariable nature of every thought, is consciousness. In every thought, that it is a conscious thought is the invariable part of thought. Thereby consciousness is the essential nature of thought.

So now we have knower consciousness, and knowledge consciousness.

Self is knower consciousness, non material in nature.

However knowledge consciousness, is material, since thought is matter. But it has the nature of consciousness that is inseparable. So we take the consciousness part to be chidabhasa, or reflected consciousness upon thought which itself needs illumination from consciousness, in order to be revealed.

When we look at the cause for material, it is said to be brahman.

Brahman is said to be satchitananda svarupaH.

Sat refers to timeless existence.
Chit refers to consciousness.
AnantaH refers to limitlessness.

This brahman with maya shakti, it manifests as akasha, vayu, tejAh,apah, prutvi, the material manifestation.

The maya shakti is the matter component, and brahman is satchitAnantaH, since it is timeless and not within space and attributeless existence.

With maya shakti, manifestation happens.

So here when we say brahman, or ishvara, we are talking about, the one whose svarupa is satchitananda svarupa.

Next comes the mahavakya tat tvam asi.

Here the tat pada lakshyartha is shudha chaitanyam, or consciousness.

So here what is being said, is that consciousness by itself is none other than brahman, the ishvara.

The jivatma is equated to ishvara here, as the very cause.

If the jagat is real, then ishvara has undergone change. Jagat is material manifestation, and consciousness is manifest as material without undergoing change.

This is possible only if it is a mithya manifestation.

The materiality is an attribute, a superimposition on the reality which is consciousness.

This is what we can relate to as thought consciousness, the reality of knowledge is consciousness and the thought is manifest name and form.

So this knower consciousness, here knowerness is negated as name and form, and the content of the knower is understood as consciousness, which is brahman.

So consciousness, atma, is limitless in terms of space and time, being its svarupa, changeless nature.

With reference to manifestation, such as space, space itself is consciousness brahman.
Spaceness being a material attribute, the reality is non material consciousness, which remain satchitananda svarupa.

Space when we say, there is name space, and that which occupies space, is nature of space. There is name and function. Function being to occupy space.

Air has airness, and space is the reality of air. From akasha comes vayu. Akasha by itself is brahman. Here the attribute of spaceness is available. Is manifest. It was in unmanifest state and is manifest. However, from the self knower, we know consciousness brahman is attributeless. Thereby we can assimilate space being mithya, and spaceness being an incidental attribute of atma, rather than svarupa of atma. It is incidental to atma, and not natural, not svarupa.

So space is atma, time is atma, air water fire all elements is atma. Then their combinations is atma. Ultimately body mind is also atma, so is all the things around, all other beings, incidental attributes, atma with incidental attributes. Atma remains satchitananda, and what it is seen as , are incidental . Thereby the experienced jagat is incidental manifestation of brahman. Brahman is as though manifest. Due to the incidental attributes, it appears to have manifest, but in reality there is no manifestation or unmanifest state. Due to the incidental changing attributes, there is an appearance of manifestation and resolution.

Brahma Satyam Jagat Mithya - Jivo Brahmaiva NAparaH

There is pot and clay. Pot and clay are known via pratyaksha pramana.
Pot is mithya, and clay is satyam its reality. Clay is independent of pot and pot is dependant on clay for its reality. This is known via direct perception, and then by applying mithya and satyam definitions.

In the case of brahman, brahma jnanam is gained by aham brahmasmi jnanam.
Here aham jnanam is knowing aham as sakshi chaitanyam, self evident consciousness.

Now to know the self evident consciousness, phala vyapti is not needed, that I AM is already known, self evident. Also to know simply that 'I am' even vrtti vyapti is not needed, as I am is self evident, no vrtti vyapti also. But for brahman, vrtti vyapti, that I am 'brahman' is needed, as that is unkown. Such as in the case of '10th man' , I am is not needed, but the vrtti vyapti, I am 10th man, is needed, then 'I am' phala vyapti is not needed. Also here I am is not an object, so I am 10th man vrtti, will not be a object instead, its just the qualification of I being 10th man.

Same way I am brahman, here brahman is defined as satyam, jnanam, anantam brahma.

So when it is said 'I am brahman', the I am phala vyapti is available already. Vrtti vyapti also , just like tenth man, only defintion is needed, so here any object that IS, such as known object, kshetra, anything in kshetra IS, the IS is the svarupa of brahman, atma svarupa, and being this all pervading sat, sat is anantam, and being jnanam, truth of knower, known, knowledge, knower IS, knowledge IS, known IS, here we recognize, just like clay we recognize, here we see jagat mithya, brahman satyam, brahman not needing phala vyapti, but special defintion of satyamjnanamanantam aham asmi, we recognize brahman, pratibodha viditam, in this manner. As the reality of all that is I am. So I am all pervading reality, consciousness, satyamjnanamanantam brahman, satyam, jagat is mithya, nama rupa, i being satyam, reality.

How we can recognize like clay? Earlier we said clay is satyam. But when we analyse we see clay also depends on something else , atom or some elements for its reality. So clay is also mithya, and its reality is something else, which IS. That IS is none other than atma which IS.
Atma is the pure real IS.

So earlier for pot we said clay is reality, but actually in our mind we now need to understand , be it pot or jug be it anything, anything IS, that IS is atma. Chaitanyam IS.

Because pot does have a reality, otherwise we cant say pot IS. Hence that Pot IS, resolves in what , that which IS. That which IS, is self. Which IS the reality of the seer, oneself IS brahman, the reality, which IS. So when i say pot, pot reality IS, then clay, clay reality IS,when i say space, space reality IS, time reality IS, Body reality IS. wherever we use the word reality, what is being referred to is oneself the atma. Atma IS the reality. So this is how I see that I am all pervading, limitless reality, satyamjnanamanantam.

This is how everything, including beings, including inAnimate objects become the self. The self is ishvara, all pervasive atma. The one and only being.