What all can be seen in any experience

A vedatin, in an ordinary experience can see many things.

Such as the experience of living in a family.

The vedantin can see there is karma . There is a karma phala data ishvara.
Vedantin can see the bodies and objects around are karya, and ishvara chaitanyam, maya sahita is the karana. So that there is a 'creation' which is a product, that is put together, that can be seen.

That there is an enjoyment of these possible, by the individual, and that there is a raga dvesa for these in the mind, can be seen. So there is a kartrtvam and a karma , karma phala duo, can be seen.

Then there is my own body, that is also put together, by isvara, and also given as per karma phala, that can be seen.

Then the fact that there is a shariri, a owner a receiver based ones past karmas, the karana sharira is ajnana sahita chaitanya purusa , jiva can be seen. This chaitanya also is the seer, or witness.

Then the same chaitanya alone is the isvara whom we discussed earlier as the creator.

As chaitanyam, if you see what is jagat or created, can be seen to be a product of maya, which is mithya, so the upadana karanam, and the nimitta karanam , is the same self chaitanyam can be seen.

So I am alone all, all is me, can be seen that way, simultaneously acknowledging the isvaratvam, the putting together. All that is put together, IS, the is refers to pure chaitanyam, what can be put together is only the name and formful vastu, which is mithya.

Adhyaropa Apavada

The shariras and the jiva has no satyatvam, the satyatvam and astitvam is with the purusa or brahman or chaitanyam. However due to the karana sharira which is pure ajnana, through mithya ajnana, the shariras gain satyatvam, and the jivatvam, where a jiva says I am a shariree....

The bodies and the individual self has no reality of its own, the reality and existence lies with the non dual universal self, brahman or consciousness. However due to the causal body which is pure ignorance, through mithya ignorance, the bodies gain a 'trueness' as though (with ignorance causal), and a individuality, where an individual says I am the one who is born with this body.

The same ignorance is maya, she is the cause for the entire universe, projecting various beings and things, as though, and making them to 'exist' as though.

So the same ignorance which lends us to understand body etc. as mine, and as an existing entity, the same ignorance causes the birth of space, air, water, etc. the elements , the various beings and the various manifest objects, with brahman as the ashraya or substantive. Here we look upon ignorance as shakti, as maya shakti.

In the case of karana sharira, we look upon ignorance as the causal ignorance the avarana shakti, or veiling power.

So for ignorance there is both veiling power as well as projecting power.

When the mahavakya is communicated, tat tvam asi, the adhistanam of both jiva and isvara is revealed to be the self , the consciousness, which appears as many based on the standpoint of ignorance, and the avarana or vikshepa shakti, which is itself free from the moola avidya, the causal maya , or ignorance.

Being free from the causal maya, the effects of maya, are nullified, there is no more satyatvam attributed to the products of maya, nor is there any reality attributed to the products of maya.

Thereby the cause maya itself loses its reality, to brahman.

So brahman alone is said to exist, and the maya iti was adhyaropa and later it apavada is done.

Mithya - Addition without any addition

Brahman, who is nirguna, anantha chaitanyam, is the only vastu, with its lakshana being satchitananda.

So when we say anything "is", asti iti, the brahman alone is. I am and anything IS, is brahma lakshanam.

However the jagat is, seer is, seen is.

Jagat, seer , seen, are all additions without adding anything to the vastu, there being no second. No second ingredient is there, no element is there. There is only one vastu.

So the nature of jagat is kalpitam, adhyastha, adhyasa alone explains there is a jagat, which is addition without any addition. Without any ingredient, jagat is, elements is, universe is, knower atman is, without any addition, without any change. This is mithya, or maya shakti.

Maya sahita brahman is, brahman remains free of maya, but mithya maya is. Jagat is mithya. Brahman is satyam.

There is jagat without brahman adding anything to itself. Jagat is brahman, but brahman is not jagat. Jagat is atman, but atman is non jagat. Without adding anything to itself, jagat is, jagat  is, non separate from atman. Jagat is material in nature. Without addition, this material cause is. Atman oneself is the material cause, without adding anything. Without adding anything this material cause becomes the manifold beings and jagat. Sakshi brahman is all this, without becoming all this.

So what is , is brahman. Every vastu is brahman, brahman is satchitananta lakshanam. The name and form vastu, can be used for variety, novelty and beauty, but no security, brahman by itself is the unchanging secure consciousness.

Brahma satyam jagan mithya

When it is said brahman is not an subject to becoming the experienced, it is to be understood, that what we call as 'known' and 'knowledge vrtti', and as the 'knower' are not separate vastus, There is only one vastu, which is satyam, which is the reality.

Knower, known, knowledge are mithya, which gain there reality from satyam brahman.

Jagat is adhyastha on brahman. and brahman is the satya vastu.

The mithya jagat entails a mithya "nimmitta" karana lord, who has the 3 gunas sattva rajas tamas, and who has the shakti to create, maintain and resolve , yatha urnanabhi uthathe.

यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः सम्भवन्ति ।

So here the maya sahitha chaitanyam, using which pruthvi etc. come forth, as per the karma of jivas, and then jivas are as though born. The sukshma sharira is born, the karana sharira is the ajnana and the karmas are present in it. So this jiva is born, with various shariras, here the one who gets the name jiva is also brahman only, brahman not undergoing any change.

In case of the maya isvara also, the same brahman alone, is the creator, resolver etc.

The resolved state, is when all jivas, all forms and names, and maya shakti are in unmanifest condition, again non separate from brahman.

So that is the message that there is only one brahman, who alone is the creator preserver resolver with total maya upadhi, and who is alone the sakshi chaitanyam with antahakarana upadhi, there is no real duality, but there is a mithya duality.

The word mithya has to be understood, along with the word satyam. 

No becoming

Shastra and guru teach that atma never becomes the knower, never becomes the various object and the jagat, never becomes the vrttis, they are all mithya in terms of reality, not non existent, not having their own existence, existence belonging to oneself, the satyamJnanamAnantam atma.

Only if there is a second existent entity there is limitation, but if there is no second entity, then there is no issue, there is only a mithya jagat, mithya ishvara, mithya sakshi, mithya vrttis, mithya unknowns. So i can say for the various objects we way exists, I lend them existence. It has borrowed existence. I being the source. 

Pratibodha Viditam

In kena upanisad there is a verse

pratibodha-viditam matam amrtatvam hi vindate

atmana vindate viryam vidyaya vindate amrtam

So here the method to understand brahman is given.Pratibodha viditam, brahman is known in every cognition.

In every cognition, non dual atma is the svarupa of the cognition, the svarupa of the knower, the svarupa of the object that IS. Atma being non dual and all pervasive with respect to the triputi.

So when it is said cognition IS, the IS belongs to atma it is said.

When it is said the IS belongs to atma, without withdrawing the entire cognition, letting the cognition be, the ISness , has to be reclaimed by the atma, as its own svarupa , belonging to itself and not to the cognition or the cognized object. In general the atma is believed to be located, limited. But here it is made clear, that no matter where the object is, the isness belongs to atma, hence the isness is ananta isness, limiteless and existence are both the svarupa of atma.

Therefore all you are doing is claiming your ananta svarupa.

So my ananta svarupa here refers to my being not away from anything, my being all pervasive.

So when I say that object IS, whatever space time it may be in, in that the isness, belongs to the all pervasive me.
In the cognition, the isness belongs to the "me" that is nirvisesha, that doesnt become the cognised, or the cogniser or the cognition, and is at the same time ananta, not away from the cogniser, cognized and cognition.

That is only reasonable, as in a room full of golden ornaments, the gold is all pervasive, and while every chain, bangle is gold, gold never becomes either chain or bangle, chain bangle are mithya in terms of reality. They have a transactional reality.

So in the cognition, the cognised, the cogniser, the IS belongs to the me, that is not the cognition, neither the cognised, nor the cogniser.

So here I am claiming by brahma svarupa, my ananta svarupa.

And the names and forms are simply a prabhava, a magical experience alone, whole experience as a whole involving experiencer, experienced, is a mithya maya prabhava, maya kalpita, or mayikam. It is gandharva pattanam. Which means on the sky we see clouds in various formations, looking like palaces horses etc. So thats how this jagat is, an experience of limited object of limited names and forms in space and time, inspite of the vastu being limitless non dual, inspite of there being no limited vastu at all, there is an experience of limited objects, the experience is hence mithya, so for there to be such an experience created, or woven together, there is maya sahita ishvara, who wieves together this experience based on the karma knowledge. So purely on the basis of knowledge of names and forms alone, this experience is woven together. The jagat is purely knowledge, isvaras knowledge it is. The knowledge we have to appreciate, as knowledge. Pure knowledge being brahman, and every name and form IS knowledge, is an as though limitation, and not really limiting jnanam brahman.

Mithya satyam

Known objects , knower, knowledge, are mithya. Mithya is not an object, it is a word covering ones understanding of reality. it is an ontological word. The word indicates the trueness or falseness. There is a 3rd reality word in shastra, called mithya. Mithya means, neither non existent, nor having any existence of its own. If it doesnt have existence of its own, in language we say  "lily flower is".Here the word lily is a name and form, and existence is not an adjective of lily.
Rather existence is the svarupa of atma.

So like saying golden chain. Rather it is chainy gold.
So in the object lily, the word 'object' is a form, is a function, is a superimposition, is a adjective.
The word subject is also an adjective. Once the word object, and the name and form, and the color are all taken to be adjectives, then the noun is atma alone. Atma that is nirvisesha, nameless formless atma.

Now with this in mind, when we say "I see the lily".
The knower of lily,  the knowledge of sight of lily , the object lily are all adjectives.
The noun is not an object of knowledge, the noun is the reality atma, wherein knower is also an adjective. The adjective is tatastha lakshana. So the recognition can take place of the lily object, the lily object can be, the knower can be, no issues. It is not hiding the atma.
As atma is not an object to be hidden.

Being not an object at all, it cannot be subject to hiding and all. Only ignorance is as though hiding atma.


So atma is not hidden. Atma IS, the reality of atma is to be known. When it is said object IS, is refers to atma that is not an object. So atma is not the object. Subject is a name given to atma again, given the seeing. The vrtti IS, is refers to atma, atma is not the vrtti.
So is across knower, known, knowledge is, ones svarupa.
Anantam jnanam, anantam satyam these words reveal this meaning about atma.
So in every cognition atma is.

In every cognition, atma is the svarupa of the cognition, the svarupa of the knower, the svarupa of the object that IS.

So when it is said cognition IS, the is belongs to atma it is said. When it is said the IS belongs to atma, without withdrawing the entire cognition, letting the cognition be, what IS , has to be reclaimed by the atma. Therefore all you are doing is claiming your ananta svarupa. So my ananta svarupa here refers to my being not away from anything, my being all pervasive. So when I say that object IS, whatever space time it may be in, in that the isness, belongs to the all pervasive me.
In the cognition, the isness belongs to the "me" that is nirvisesha, that doesnt become the cognised, or the cogniser or the cognition.
So in the cognition, in the cognised, the cogniser, the IS belongs to the me, that is not the cognition, cognised or the cogniser. So here I am claiming by brahma svarupa, my ananta svarupa.

Bha svarupa

What is congnized is knowledge. 

Bhana is there. There is bhatr, bhanam, and bhanya vastu. 

Pramata, Prama and Prameya.

The vastu "IS". All three are names of one vastu, that is bha svarupaH. 

Asti svarupaH, or sat svarupaH. What kind of sat., anantham satyam, which is desha kala vastu aparichinnaH. Same way anantam bhanam, which is the truth of pramata, prama and prameya.

That is atma. Atma is satyamJnanamAnatam, which is atma lakshana. The seer, seen and seeing, all the 3, has astitvam, bhanam.

When the word atma is said, knower, known, knowledge all 3 are included. All three is actually 1, non dual. 

All 3 names are mithya. Are viseshas. Are adjectives. The vastu is present always asti, asti. 

Always bha, bha. Hence there is only purnatvam. 

Whatever one says, I am always is. Is anantam , truth of time, always present, never absent. 

I cannot avoid "I", I always is. 

So the pramata, pramana , prameya always is, and always atma, or brahman is. and always atma brahman is whole, is free of attributes, is all pervasive, is limitless.

I myself see myself as prameya, as prama, as pramata hence. eeeee