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.

Pot and Clay

In terms of pot and clay, to know that pot is clay, there is pot awareness, and simultaneously there is clay awareness. To know that clay is satyam and pot is mithya we need both vrtti vyapti and phala vyapti of clay and pot (name and form), in order for there to be awareness of clay being satyam. Here avidya of pot and pot being clay is removed. There is awareness of pot being mithya and clay being satyam in this manner.

In terms of jagat mithya, jagat awareness (all name and forms awareness) is, and there is both vrtti vyapti and phala vyapti of jagat. Avidya of satyam brahman is removed by the understanding that atma is satyam, atma phala vyapti is not needed as atma is self evident, svatah siddhaH. Also as atma existence IS, any name and form, known IS. Here the IS refers to brahman. Knower known knowledge IS, here also brahman, anantam jnanam. So anantam satyam, anantam jnanam IS, so satyam brahman IS. But here the brahman phala vyapti is not needed, but the vrtti vyapti that I am brahman is needed (aham brahmasmi), only with I am brahman, there is no need for phala vyapti, jagat awareness is always there. There is awareness of jagat being mithya and brahman (atma) being satyam in this manner.

I am limitless

I am a limitless self enjoying a limited experience.

Limitless I am, Space is limitless, space is my name.
Limitless I am, time is limitless, time is my name.
Limitless I am, air is limitless, air is my name and form.
Limitless I am, fire is limitless, fire is my name and form.
Limitless I am, water is limitless, water is my name and form.
Limitless I am, the order is limitless, I am the order and the law.
Limitless I am, the knowledge is limitless, I am the knowledge and the various beings.
Limitless I am, the knower is limitless, I am the knower in all the beings.
Limitless I am, the mind is limitless, I am the mind that hides limitless knowledge,
Limitless I am, the body is limitless, I am the limitless knowledge that abounds the body,
Limitless I am , the seen is limitless, as the seen+unseen all that is here.

I am the reality and this is mithya.

Mithya is name and form, and I am the named, the formed.

Mithya is sathyam, sathyam is free from being mithya.

Brahma Satyam, Jagat mithya, I am brahman

In me there is no jagat, jagat has no being other than me alone

This is the amazing reality of my being.

Isavasyam idam sarvam

Sarvam the word covers all that is here.

Physical objects, the natural world, living beings and so on.

It also covers the subject I.

What is sarvam  is none other than ishvara.

Hence the upanisad says isAvasyam idam sarvam.

All that is here is ishvara.

Now this ishvara, has ishvaratvam, or sagunatvam.
He is the karana and karya both, and he is the manifestation.

The manifestation is mithya, which means the karana ishvara appears in various names and forms.

Ishvara is pure consciousness.

Who or what is pure consciousness.

Jivatma alone is pure consciousness. Sakshi chaitanyam, neither part product or property of material manifestation.

The satyam is this pure consciousness, that is the truth of ishvara.

With maya upadhi, pure consciousness alone is manifest as all that is here, isavasyam idam sarvam.

Consciousness manifests as space. Space as air. Air as Fire. Fire as Water. Water as Earth.
Then all of these undergo panchikarana.

The saguna brahman is mithya. Brahman is nirguna shuddha chaitanyam.

Adhyasa - Superimposition

Rope is seen as snake due to ignorance.The particular aspect of ropeness is not seen due to ignorance, this is avarana. The snakeness is superimposed , this is vikshepa.

Vedanta gives the knowledge of brahman with the knowledge that there is adhyasa or superimposition.

The self I, is the witness of the 3 states of waking dreaming sleeping, and the witness of the body mind self complex. The witness consciousness is what the self is.

The witness consciousness IS, and is consciousness. The existence and consciousness aspect are self evident. The particular aspect of limitlessness is not known.  Hence I is taken to be the body mind, due to this ignorance.

The objects that are witnessed have timewise, spacewise, name form wise limitations that can be ascribed to them.

However sakshi chaitanyam being by nature, consciousness the subject, and not other than the subject ever, the name and form attributes, or location in space and time cannot be ascribed to sakshi chaitanyam. Sakshi chaitanyam is free from limitations, in other words limitless self.

However since we now appear to have the jagat and then sakshi chaitanyam, we appear to have 2 entities. This challenges the previous conclusion that the self is limitless in nature. Despite the conclusion being based on reasonable logic.

This is where the shruti comes in with knowledge being a pramana.
Shruti says that brahman or cosnciousness is satyam jnanam anantam, anantam referring to limtless nature.

The shruti says, that the limitless consciousness is the adhistanam like rope, and due to ignorance appears as the jagat. So this is vikshepa shakti. This aspect is also known as maya shakti.

The avarana shakti, is what causes the confusion at the level of jiva, where the attributes of body mind are superimposed onto the self.

Here shruti also makes it known, that the jagat being well put together, is a deliberate act, the way it is projected, or the vikshepa has an intelligence on how it is put together and also has the same material and intelligent cause. Thereby the vikshepa here is to be seen as a shakti, as a deliberate making use of the power of vikshepa. Ishvara is said to be the person making use of the vikshepa shakti to project the jagat, with himself as the material and intelligent cause.

This ishvara, is none other than consciousness.

Sakshiness, or witnesshood is only a status, like a janitor etc. is a status, with the body mind and karna sharira (ignorance) upadhi or costume, with ignorance being the efficient cause for the particular body mind , as its a product of karma. The reality of the self, of witness consciousness, is just the limitless consciousness, self existent, self evident.

Ishvara is not other than this consciousness.

Ishvara is the being who projects the jagat, has his reality to be this consciousness only. I only. I the meaning taken to be pure consciousness.

The ishvaratvam is a status, like a king, queen etc. is a status , with the vikshepa shakti upadhi, the jagat manifest as the upadhi. Ishvara is pure consiousness.

As pure consciousness alone is satyam, non duality is established.

Matter and Consciousness

The discrimination between matter and consciousness is what is correct knowledge.

Atma is consciousness, while mind, body, and objects of the universe are matter.

Consciousness is independent of matter, and not a part, product , or property of matter.

Matter is a dependent entity, dependent on consciousness for its existence.

Consciousness is changeless, not available for objectification, cannot be objectified, and is the reality of the subject.

Matter is ever changing, attributeful, can be objectified, or is available for objectification, and has no reality of its own.

When we say matter 'is' , the 'is' ness belongs to consciousness, the self.

The matterness is superimposed on consciousness, and due to the superimposition, consciousness itself appears as matter.

This superimposition is due to beginingless avidya or ignorance.

The mahavakya, says atma is ishvara, self is the cause of jagad.

Which means consciousness is the reality of matter.

This consciousness is the truth.

Atma is the truth.

Matter is none other than consciousness itself.

Mithya matter and maker and material and knower etc. being mithya , resolve in satyam, knowing satyam.

That is always the case. Knowing satyam, mithya is resolved in satyam.

Knowing clay, pot resolves in clay.

Same way knowing atma consciousness as satyam, matter resolves in consciousness, knower known knowledge all 3 resolve in atma the consciousness.

The real and different path to bigness

Bigness, is one word which is only understood by us in a relative sense.

The human pursuit as a whole is more or less can be summarised, and said to be a continuous effort to be big.

In terms of material, there is only one bigness , as ishvara, as the omnipotent, omnipresent.

The person identifying with an individual body mind, has no way to relate to becoming the omnipotent omnipresent. Thereby the pursuit of bigness remains largely relative and eternally incomplete.

However with the very fact that there is a desire to be big, totally big, has to be solved for a human who is self conscious.

The shastra gives the knoweldge that the invidividual self, as such is none other than the universal, limitless self.

The conscious being I, it says is the non dual total cosmic being , with the cosmos being an upadhi, or a mithya manifestation, and the non dual consciousness, itself is limitless in terms of space, time and attributless (non limited in terms of being a particular object), and this self , is itself the only being. The cosmic being is none other than this self.

This knowledge is a different route to bigness, yet the only real route to bigness.

The actions that people perform to become big, lose relevance. Hence this person, pursuing this knowledge ends up being different.

However when it comes to worldly activities, he can still be engaged in actions, but with a difference.

Instead of performing actions to become big, the person, who is big, can enjoy the limitations and perform actions, without any need to be big, but purely as a vibhuti or a luxury.

It becomes a shakti, a glory. A pure glory, an addition, which only adds a glory and not bigness.

The actions performed, the desires desired, the things known are to be seen as a glory, as a luxury, as a play or leela, as a creative expression coming from already full fullness, not really adding to fullness.

These creative expressions are the glories of the lord, the power that is present , is in fact the lord itself, is bhagavan. This recognition of bhagavan, as non separate from oneself, and the expression of oneself in the universe, itself as all bhagavan, is the culmination of advaitic knowledge and bhakti. There is no end, or limit to the divine expressions and that is the glory that is to be understood.

There is no limit to oneself the reality, neither is there a limit to divine glories and expression it finds in ones own divine manifestations. This positivity is the contribution that is the svarupa of the jnani, which is nothing other than total surrender to ishvara in terms of knowledge.