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.
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.
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