I am real, and jagad is a projected reality

I am real, I exist, I am the consciousness.

I alone exist.

In my the universe is projected by beginingless maya shakti, which is seemingly present, and which is not real. I alone am real, maya is not real. Maya gains its existence from me, whereas in me, I alone am.Maya is not other than me . So it is me, who is seemingly ishvara.

Ishvara is all power, iccha shakti, jnana shakti, kriya shakti. All the devatas, all the powers, gain there existence from me.

The universal wisdom, the universal strength, gains its existence from me. I am the one who is all of it.

I alone am, and I alone am limitlessly whole. I am non dual. I am advaitam.

Deha is not atma

Dehatma buddhi is due to ignorance

Ignorance of the brahman, and oneself as brahman, leads to dehatma buddhi.

deha is a karyam, and atma is karanam. Without knowing this, leads to confusion.

Karyam is not other than karanam, while karanam is independent and limtless with regard to karyam.

Karanam has not undergone any change to become karyam.

Maya shakti is the karanam, that undergoes change, and leads to jagad being a product of maya.

But maya itself is not a product.

Maya is begininglessly present, non separate from brahman.

Maya is not a parallel reality, since maya is mithya.

It is seemingly present.

This seeming presence is the reason for the jagad.

This seeming maya is what makes brahman parameshwara.

Word and Meaning

The jagad is a word and has a meaning. The word includes all the words and meanings of the words.
All names and forms. All names and name-meanings. All words and word-meanings.

The reality of all words and meanings, is not its own reality. Rather the reality is brahman.
'is'ness is the svarupa or nature of brahman. brahman 'is'.

Brahman is consciousness. What is consciousness. Consciousness, is none other than oneself.

Brahman is satyam jnanam anantam. Non limited- consciousness it is.
Non limited indicates, that names and forms do not belong to it, as its svarupa. Its is wordless, and not limited by a specific meaning.
Any object is limited by space and time.
Space and time themselves are vastu parichinna. Which means limited by being space, and not being air, water etc.

This parchinnatvam is not there for brahman. So brahman is limitless. Who is this brahman.

This brahman is none other than oneself. The objects are as though, and we say 'is', but there is only brahman. So the object 'is' and its actually brahman that 'is'. The object 'is' only with respect to the word meaning. With respect to the word meaning, object 'is'.

So word meaning is. The word meaning is. The word meaning am. This is one and the same 'am'.
So we can say, the word meaning 'am'. 'Am' refers to reality brahman. Brahman is the only reality. Word meaning brahman am. So space am. Time am . Object 'am' as though.