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
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
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