VyavasayAtmika Buddhi

There are 4 goals or purushasrthas

1. Dharma
2. Artha
3. Kama

Moksa is called the 4th purushartha, but really speaking is not the fourth.

This is because when one is pursuing dharma, artha and kama, moksa is being sought invariably.
So moksa is the invariable goal, and dharma artha kama are the variable goals.

Moksa here means fulfilment.

While pursuing following of dharma , one is looking for fulfilment that I am a dharmi.
Same as a kami, and an artharthi, I am seeking a fulfilled self.

A vivekin, or a person of discrimination, will be able to understand that dharma , artha, kama, itself is not generating fulfilment.

Dharma might lead to punya and experience of punya, as well a good name and peace etc. But it is the self that is fulfilled. And inspite of practicing dharma, the person may see other areas where due to papa experiencing some sorrow.

In artha kama, there is always only a temporary experience of fulfilled self.

The objects that one seeks in dharma artha kama, they themself do not contain fulfilment as a property. The fulfilment is experienced in the self alone.

Thereby since the dharma artha kama or preyas if we call them, they are only leading to a highly time bound limited experience of fulfilment, surely they cannot be a means of fulfilment.

However in all my pursuit, what is invariable is that I want to be fulfilled.

This invariable pursuit has to be hence seen as Moksa, a fourth , that is invariable in all pursuits, yet does not seem to be something that can be acquired as a result of other pursuits.

So shastra says the self is the whole, and already fulfilled, limitless consciousness and the reality of ishvara or jagad karana.

This knowledge alone means, one can own up to ones own already fulfilled nature.

But as a human the other desires also becomes a means to the ultimate desire, when the other desires are made a means towards chitta shuddhi via karma yoga. So pursuing dharma artha kama as a karma yogi, we gain jnana yogyatvam, and via jnana yoga we as though gain that purnatvam, in terms of knowledge, freeing oneself from the notion of limitation which is projected upon oneself due to ignorance.

There is no real limitation

Absence of limitation, or happiness that you experience when a desire is fulfilled, is not permanent, it is a fleeting sense. It is a temporary suspension of the limitation that one looks oneself with.

But our vision is to look at oneself, as the ishvara, as the chaitanya.

That being the case, what is manifest is ishvara. Any experience, time and space is a manifestation of the purnatvam only. So limitation is mithya, is a vibhuti.

This purnatvam being ones svarupa, the nama rupa is a vibhooti alone, it is the feather, its the upadhi.

With the upadhi the chaitanyam is ishvara.

Is maya kannan.  It maya ishvara.

The maya ishvara alone is manifest as the world, as the universe, as the jagad.

The body is a manifestation, is a karyam.

Made of elements, elements are born of chaitanyam atma. Elements are not separate from chaitanya atma. Chaitanya atma is the reality of body also. Body being name and form, there is a name and form called body and what is IS brahman, chaitanyam. So you see all that is IS brahman, chaitanyam the whole alone. The presence of name and form is not a badhaka not a issue, to establish the oneness, as jagad is mithya, there is no necessity to establish, the nama rupa is, and atma or brahman is the substantive, thereby space, time, fire, air, earth , water are nama rupa, names and forms and the brahman or chaitanyam , the subject, the reality is the substantive. The self is the only substantive.

Mithya jagad

Many objects is the jagad

Many objects are there.

If we take a tree, a tree is made of branches, leaves put together

If we take a leaf, it is all but cholorohyll, in one object, it loses its reality to another.

Cholorophyll is some compound, some elements, some atoms, some particles and so on.

In one there is many

All of this is unmanifest in the seed, within the seed all of this is, unmanifest, potential form.

Just all of this is. nothing else we need to take into consideration.

Just all of this alone is.

Now all of this, that is. The knower also. is.

Knower of the seed, the tree and so on.

Now knower we say IS.

Knower is also self evident. Which means self revealing, and reveals the seed tree etc.

The self revealing knower is self existent.

Does not require another cause.

Is causeless.

Being self existent, its existent does not depend on anything else, and is also self revealing, it is what reveals anything, and itself need not be revealed.

When we say the seed IS, the IS refers to the seed as its own reality?

Does the seed have a reality of its own, doesnt that lose reality to another name and form?

So really speaking the objects do not have any reality of their own, the IS refers to the substantive.

The substantive is the self revealing atma.

Self existent atma.


Hence atma is jagad karana.

Atma does not undergo change, thereby is vivarta upadana karana.

Anatma maya is parinami upadana karanam.

Maya has no reality other than atma.

It has 3 gunas.

It is mithya.

It is not outside atma.

It is not on top of atma.

It IS atma.

But it is mithya.

Mithya IS satyam.

Satyam is free from what is mithya.

These are standpoints.

One standpoint is mithya standpoint, from which you can state certain realities.

Then there is a paramarthic or satyam standpoint, which is in and through any standpoint.

Shuddha Chaitanyam

Shuddha chaitanya ishvara alone is the jagad, and the self I is that shuddha chaitanyam.

As the seer, or knower, I know this jagad.

The knower I IS brahman

The known is brahman

The knowledge IS brahman

Brahman is all the 3

The nama rupa is mithya

Thereby the karana status is mithya

The reality is neither karanam, nor karyam

So my experience consists of, objects, mind, thoughts, knower, myself.

Objects, mind, thoughts, knower IS, and has its being in the karana.

The karana has its being too.

The being of the karana, alone is the being of the karyam also.

The being is one .

That being IS.

I is.

I is the only being.

The karnam, karyam both.

Both being mithya.


Doubt that appears is basically

What about the individual I sense.

The individual I sense is chidabhasa.

The sense of identification with the body mind,

The antahakarana is also ishvara.

The antahkarana is also I.

By being available in the antahakarana, as I,

I does not become limited or jailed and all

I IS

The antahakarana is the place which makes the I the experiencer.

The bhokta

The experiencer IS

The truth of the experiencer is chaitanyam, the whole, ishvara.

Antahakarana is developed as per karma

And atma is available as the antahakarana

In being avialable as antahakarna, atma hasnt undergone any change.

No changes are undergone

This is because the change is purely in nama rupa only

The satyam is changeless

The nama rupa is in bija rupa and becomes all

The unmanifest and manifest.

Here the brahman as jagad is mithya

Very important

Mithya means brahman hasnt really become jagad

Nor really has names and forms.

Its the reality

The reality is that brahman doesnt really have any names or forms

It has, but this state of having is mithya

Like a pot, like a jug, clay doesnt have potness or jugness

Pot or jug IS clay

PratyagAtman

The self pratyagatman, is I, who is available as I 'am'.
I am is the one who knows the jagrad , swapna and sushupti, and hence is avasta traya sakshi.

I am is other than the panchakosas.

Aham, or I, is agrAhyam, not available for the senses to objectify, is the very subject , in whose presence every object becomes evident.

Even space becomes evident to I, time becomes evident to I, I transcend time and space, am the knower of time and space, I am chit, the consciousness.

I the cosnsciousness am Satyam, the reality of jagad chitra, jagad being names and forms, superimposed on I, the satyam.

Hence I am all pervading consciousness. 

Protection from subjectivity

There is what Is, which is what we call as objective.

Around a situation, or surrounding a judgement, or surrounding a reality, there is a view or a point of view.

The view can either confirm to the facts of the thing as it is, or else can be a totally subjective based on , certainly based on 'un-examined beliefs and biases'.

Mostly people are totally convinced about many things, in such cases it is so difficult to really change their mind. If one tries to change his mind, that person is totally convinced that it is you who needs to change your mind about certain things, rather than them. Many points of view may become dangerous even. For eg: there are many points of views hindus hold, due to which they are many a times not able to defend themselves from cultural degradation. The "secular" hindu is totally convinced about his point of view, and if you try to change his mind, he will be totally convinced and give you a character certificate in secularism or the lack of it.

Within the family there is subjectivity, in the workplace there is subjectivity.

That there is subjectivity , is a known fact, and in some cases one may need some protection from subjectivity,. The culture needs protection, oneself , ones own well being needs protection, from people who are convinced about certain things.

Some enemies may get formed, due to subjectivity. From enemies one needs protection.

Finally coming to oneself, I myself have my own projections, from my own subjectivity I need protection. Only when I am able to see a situation objectivily, I am able to prevent seeing myself either as a victim, or as an oppressor, I am an awareful person, I become closer to ishvara.

From my own subjectivity, when I withdraw by bringing in more objectivity, I am bringing in ishvara into the situation.

In acknowleding that the other person is subjective, and holds subjective opinions, there also, I invoke ishvara, in the understanding that , that persons subjectivity is ALSO within the psychological order.

There , in the recognition of the psychological order, driving that persons subjectivity, I am able to be objective about that persons subjectivity, so despite other persons subjectivity, I am able to accept and deal with that person, in a appropriate manner. In an objective way I am able to deal, I am able to be fair in my dealings. Only when I am able to accept that person, I am able to deal with that person, and often we have to deal with all sorts of people and points of views. When we see everyone being within the order, we find the freedom to engage with that person, it may come to us in the form of courage, in the form of wisdom, we are able to deal with the world with courage and wisdom.

To deal may mean to engage, disengage, or to rarely even confront, depends on the situation, but , me acknowledging ishvaras order, it makes me so much more available to be a non impulsive person, a person, closer to dharma and to ishvara, an objective person, active person.

Then where, wherever, my limitations confront me, and I need protection, to protect myself from psychological, physical, or other forms of hurt, I am able to invoke ishvara, to protect me, Ishvara nama, as a protector , protector, is one of the names of ishvara, I am able to invoke bhagavan as the one who protects. Many forms he is available as a protector, we have mantras, slokas, poojas, we have names to invoke the lord as protector, calling out as OM or Rama. (ॐ  , रामा  etc.)