Mahavakya meaning

The meaning of the mahavakya tat tvam asi is to be understood by understanding the meaning of the entire sentence.

The sentence says jiva is ishvara, and ishvara is jiva.


Now vachyartha has to be understood.

Vachyartha for jiva is manifold. One is the owner of the body. People believe I am as good as the body.

But for shastra shraddhavaan, jiva is also sukshma sharira, that travels, and has body as its abode in current life only. So sukshma sharira can be said to be jiva, transmigrating body.

Now this can also be looked at as mind, and so on.

This is vachyartha or literal meaning.

Literal meaning of ishvara is manifold.

1. Cause of jagat
2. Jagat itself
3. Controller of jagat.

So abhinna nimitta upAdana karanam, karyam, and also the overlord, the one running the jagat with total shakti, bhagavan and so on. This is vachyartha. Again this is from shruti pramana. Only jagat etc. is from other pramanas. But manifestor, controller aspect is from shruti pramana.

So with respect to ishvara there is remoteness, and there is total difference in terms of shakti and pervasiveness.

Jiva has limited pervasiveness, has total dependence on ishvara and other jivas.

This is based on both experience and shruti pramana.

Now equation of oneness cannot be understood by understanding the sentence as considering the vachyartha.

So we have to apply jallajahal lakshana, and take lakshyartha.

So we take the two, and minus what is incidental , which is the attribute of savashaktiman etc. from ishvara, we also minus the remoteness. So we say I, is ishvara. So now remoteness is gone, but for I there is limitedness, dependence etc. That also we have to drop , and retain just I, which is non remote. But then ishvara will lose pervasiveness, so pervasiveness cannot be an attribute, so we have to apply all pervasiveness to I. So we retain just existence, consciousness and all pervasiveness alone as the lakshanas of self, which is non dual satyam, and then we can say that all else is mithya.

So here body mind is mithya, ishvaratvam is mithya, the individual body mind is mithya, the individual sankalpa is mithya, the mithya jagat has ishvari or shakti as the driving principle and the satyam jnanam anantam brahma is the non dual reality behind this .

So now the ahamkara totally applies to body mind complex and not to the self. Self is all pervasive asanga satyam, satchitananda rupam.

Body ahamkara etc is mithya. Ishvara who is the manifester of all that is , is also mithya, and as the self I pervade ishvara also. I pervade shakti also. I am the reality of shakti and shiva, I am the reality of all jivas, I am the reality of jagat. I look at myself as reality, and all that is here as reality. With name and form, I the reality, is available as various beings, as various things, as various responsibilities, as various orders, as the super order, the super mind, the supreme wisdom, as the srshti sthithi laya kArana, as the one reality. Entire srshti is I, srshti wisdom is I, mind is I, eyes ears are I, the I is the key, not the eyes or ears. In eye and ears, what is is I. In body , what is is I. In breath what is is I. In Smile , order that is is I. In breathing what is is I. In psychological order what is is I. In mind what is is I. Taste smell etc. what is is I. In heart organs etc. the order what is is I. In ahamkara, what is is I. In word and meaning, what is is I. In intellect what is is I. In memory hat is is I. In judegement what is is I.In desire what is is I. In confidence what is is I. In action what is is I. In result what is is I. In decider of result what is is I. In choice what is is I. In choicelessness, what is is I. In application of intellect, skill, in arts etc. what is is I. In courage resilience etc. in hard work etc. what is is I. In totality what is is I. In karma and karma phala, in any events and happenings, in unfolding o karma phala, in other people, in dependencies and interlinkages what is is I. In the overall order what is is I. In the given freedoms what is is I, In the dharma protection and protector, what is is I.

In totality what is is I. So like this nothing is left out, all that is is only purely and surely I. I is, and what is is I. 

Atma is non doer

I do an action impelled by atma, where atma is non doer. A desire arises to do an action that needs to be done. It is the to be performed action. This to be performed action  I need to perform, and in the performance there are various components.

There is atma as the self the blessing principle behind the action.

There is atma as the doer of the action, the ahamkara.

There is the desire to perform the action.

There is a motivation to perform the action.

Motivation is based on the role of the person.

There is a role play to be performed.

The role is atma, and there is ishvara who is atma, in the form of the role definer.

He defines the duties and the to be performed for the role.

I have myself as the instrument available for performing that role.

The role is me, but I am not the role.

The director is me, and ishvara is the director.

The purpose of the action should be to please ishvara.

Ishvara is pleased when we perform the to be done action.

There are the various instruments of action, that aid in performance of the action.

There are various devatas blessing those instruments of action to perform the action.

This is the same devata with whose directions we perform the action.

Then once the action is done, the result of the action is for ishvara to take care of.

Any enjoyment or pain both are experienced by atma and ishvara both.

Atma is the pure witness consciousness.

Ishvara is the bhokta here, it can also be considered jiva.

If this is to be internalised then jivatvam has to be given up.

Jivatvam is the attachment of self to body mind, and taking on the roles as oneself.

Instead being pure satchitananda atman, there is no need to perform action.

But when action directive comes from ishvara, who is none other than self, then there is ishvara motivated action.

That action alone is real action, which has its reality as non actor. 

Mananam on subject and object being one and the same vastu

Granted that subject the pratyagatman is the atma, brahman vastu. Is non dual.
Which means object is the very same one non dual brahman , atman vastu.

Some problems come up here in terms of doubts.

1. How can object which is material in nature, be one and the same consciousness which is opposite of material.

A: Object is indeed material in nature. However we need not take object to be a separate vastu. Object is a mithya vastu, which has its reality in the vastu that is satyam.

Therefore, we agree there is a matter, and it is material in nature, which means does not reflect any consciousness.

There is also a sukshma sharira, which is also material in nature and merely reflects consciousness.

So these materials, they are mithya is what we say. Which means they have their being in consciousness.

Some materials reflect or express consciousness, in others the consciousness nature of the vastu is inhibited.

So even though any material is not other than consciousness, the consciousness is inhibited.

So matter is nothing but consciousness, with consciousness being inhibitted or  hidden from knowing, and only the existence aspect is revealed.

Thereby matter is none other than consciousness concealing her conscious nature and assuming a name and form, and merely retaining the existence aspect.

This is the play of bhagavan consciousness, making use of his maya shakti.

So it is bhagavan making use of his maya, takes manifestation as space, air, fire, water and earth elements, as various material, food etc. and then as bodies, in which beings manifest.

So that means bhagavan alone is present.

Then where does this leave consciousness as the witness, naturally that consciousness is very much bhagavan himself or herself.

Pratyagatman is none other than bhagavan. Without the will of bhagavan, he wont be available as pratyagatman.

So very much bhagavan has lent himself for the jiva to call as me, with avidya, taking oneself always to be away or other than ishvara, and finally to discover the identity of oneself as one with ishvara.

Here the caller is the ego, who identified with body mind, This ego can now identify with bhagavan, and with respect to the limited body mind, identify with again bhagavan in the form of avarana and vikshepa, so this jivaness is merely a play of bhagavan, who within himself has various jivas who manifest, as though as jivas, but are not other than himself or herself. This bhagavan knows but jiva does not know.

Jiva regards oneself as a separate person till there is knowledge of there being only one person.

So now for a knowing jiva, there is recognition of all being one ishvara. And oneself being not other than this ishvara, but same time playing a role within this ishvaratvam. 

Bhagavan

I am writing about bhagavan, but to understand bhagavan is to understand there is only bhagavan.
Only bhagavan IS.

We say all that is here IS, and that IS bhagavan. Lets not just say atma but all that is here, known or unknown, that is indeed bhagavan. Bhagavan in manifest form. Bhagavan controlling all that is here in the form of manifest laws, everything is bound by laws, by cause and effect, and that law is manifest. The knowledge is manifest. As per laws the knowledge is manifest. That bhagavan is pratyagatman, with shakti.  

Jiva Jagat Ishvara are mithya

Just like a snake appears on a rope due to ajnanam of rope, ajnanam of chaitanyam, leads to two fold issues.

One is that body is projected like a rope upon snake. Secondly here since jadatvam is projected or matter is projected, in a peculiar condition, the refelected consciousness leads to a ahamkara, the ahamkari is called as jiva, one who considers the projected body to be the atma.

So this results in considering jadam attributes on atma, and subsequently limitation, then desire, then raga dvesa, and karma, then body is given for karma. The giver of body is the shakti aspect of ajnanam, wherein the same ajnanam becomes shakti or manifests as a power. Here with same ajnanam, chaitanyam appears as ishvara, giving the bodies, and giving the karma phala to jivas.
Ishvara knows its is a mithya body and that he himself is mithya as well, his reality he knows.

Jiva with viveka and vairagya separates himself from body adhyasa, and understands his reality is chaitanyam. So not body.

Through adhyasa bhashyam he understands that the body is a projection like a snake on a rope, and chaitanyam is the adhistanam.

So he understands the same avidya that caused him to consider body as self, is available as ishvara shakti projecting, and thereby there is a all powerful ishvara projecting a body and giving it to jiva.

So now jiva understands his reality is pure chaitanyam. Pure chaitanyam neither has ishvaratvam nor jivatvam and is totally free from ajnana.

There is no projection at all, only pure chaitanyam is.

There was never any projection.

This much jiva understands. And also understands that his understanding itself is mithya alone, and all that we are discussing is mithya alone. At the same time, what is mithya is totally pervaded by satyam chaitanyam alone, from which standpoint, such a thing as mithya is as good as non existent. 

What is bhagavan or who is bhagavan

Bhagavan is a belief, and a logical belief in that sense. That there is a maker and a material is a very logical thing to conclude given order that one sees.

But to intimately know ishvara, is the goal of every bhakta.

This intimate knowledge is a possibility that vedanta shastra unfolds.

Its not presented as a possibility, its rather presented as the very goal of human birth.

That a human being has both a capacity to know, as well as a capacity to judge oneself, he judges and concludes oneself as a limited being. And there is a natural desire to be free, from ones own limitations.

Hence as a human being there is a capacity to know, and a capacity to judge, hence an opportunity , perhaps the only opportunity as we know, to free oneself, from repeated birth and janmas.

So it is in a human birth and so our parampara also says, that one has the possibility as a jiva to cross over the cycle of repeated births.

Now it is the mahavakya , that great sentence, that not only propounds the oneness of ishvara and jiva, but at the same time reveals who or what this ishvara is, and reveals at the same time the reality of oneself the jiva.

Oneself the jiva is always available as "I", I is self evident.

Jiva is atma, the self, and self is self evident.

Shastra or guru is not required to reveal oneself to oneself, as oneself is self evident.

However, to reveal ishvara, the maker and the material of the universe, definitely while one can accept the revelations of our shastras, that there is only one god, and that god is the cause, and the maker and material both, one has to come to the svarupa of ishvara, to gain the initimate knowledge of who this bhagavan is.

Kena upanisad in fact unfolds this reality in a direct manner, asking the very same question, as to who is bhagavan, by asking, who is the one who lights this mind, by whom or due to whom this prana functions,
" By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?"

It is a question relating to bhagavan, the cause.

The answer is given in the subsequent verses,
" It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye."

Here the jiva, the atma, the consciosuness I is equated with bhagavan the cause of the world.

Within bhagavan, who is none but the self, there is no jagat, and there is no causation or product.

Jagat being mithya, the bhagavatvam of the self is also mithya.

So from the standpoint of all that is here, self is bhagavan.

So here by revealing self as bhagavan, both self ignorance is removed , at the same time, bhagavan ignorance is also removed.

Since self itself it the non dual bhagavan.

Desire

Extreme disapointment is a result of deep desires.
Deep desires are harboured as a goal, and a want.

When these are fulfilled there is elation and when not fulfilled there is dejection.

Jiva is caught in a cycle of elation and dejection.

Elation and dejection cycle does not cause fulfilment.

Fulfilment is only available when the desire is correctly understood.

In every desire the actual desire is for oneself to be acceptable to oneself.
For oneself to be whole.

That is the desire inherent in every desire.

Dejection, is when analysed , it is not rational entirely.

If a guru is available, shastra is available and self is available, there can be no cause for dejection at all.

Dejection in this case actually becomes a sign off jivas total subjucation to desires.

Instead of enjoying a sense of freedom from desires.

A sense of freedom from a self image, or a desired self image.

When such a freedom from ambition is available, then the problem of self non acceptance becomes evident.

Then a solution can be applied.

Till then the problem itself is not evident, hence any medicine has no effect, since other things do not allow the real problem to manifest, and prevent the medicine from tackling the real problem.

The real problem of self non acceptance is not an individual problem, it is a universal problem.

Hence the solution is also a universal solution.

When I come face to face with the universal solution, I see the solution is myself.

This is because the solution is like a mirror. In a mirror I see myself as the self shining atma, which is the self existent, self evident being, which is by itself whole.

In the word whole, we see a pramana, we see ishvara is there.

Ishvara is the host of the universe the material of the universe.

A tremendous shakti is ishvara.

There is tremendous knowledge involved. It is already taking care of the universe which is itself, that is the tremendous.

So the mirror I should see, I am that ishvara.

I see only self evident self existent being.

I see all that is here "is" ishvara. Since the jagat is mithya jagat, the reality 'is' belongs to this ishvara.

There should be no dissociation.

The self evident self existent being that "is" , is all that is here. That being alone is here, and that being is me, is the knowledge of self.

Where is the question of dejection. and for whom.

OM.

Atma

There is a modern society where we want to fit in. It starts with the erroneous assumption that I am as good as the body, there is nothing modern about that. That is beginingless ignorance. But after that, its a modern. In with the times .

So I would then be a modern samsari.

All of us are modern samsaris. So we start first with in typical indian homes. Where did you finish education. How many marks you got. Its important to get a good job, then to buy a home and get married, have children. So there is a pathway, they make a pathway to be happy. Its a means of security, but in the name of security, it leads to absurdity eventually. here is no line drawn at any point for 'how secure is secure'.

First they want just 1 job. Then higher paying job, then next marriage, then child, then more you have to save for the child also. Then you need a better job and a bigger home.

Now after getting all that also , not yet happy. What the use of being wealthy, if others dont know I am wealthy. So now i need friends, a good circle. One inner circle of similar wealth. In this circle they discuss about the next higher wealth bracket , where to invest, next job etc. Then kids which school and all, so we can train them in he same route as ourself.

We also need an outer circle, preferably those slightly lesser wealth than us. So we can show off . We also do that humbly, in a humble fashion. Indirectly we talk about value of our home.

When and where is the security, its always limit x tends to security, which means there is never any security.

In the peak of ones health there is no security hen as one gets older I dont know what hope there is for security.

Is a sad sad life a sad samasari life it is. The whole world is indeed like this.

It all started with an erroneous assumption, that I am as good as this body. Reality is that I am the consciousness who is aware of this body, And sch as thing as this body doesn't exist, when I say 'body 'is'', the is is the nature of consciousness. So body doesn't really exist, only consciousness exists. Body is superimposed on consciousness. Atma appears as this jagat. Through maya shakti atma projects jagat in oneself, and oneself as witness in a body, appears as an ignorant jiva.

Creating a imaginary world which has no reality. Reality is there only for oneself and not for the world one manifests.

Similar to dream state. One manifests a dream, but dream is totally unreal, only the consciousness in which the dream appears, that consciousness alone is real. Same consciousness is where waking state also appears. This consciousness is ishvara consciousness. Its orderly, its objective. Its content is orderly and objective and connected and as put together, but its reality is just consciousness . What is put together is objects which have no reality as such, unreal objects are put together.

A pot is unreal object. Where is a pot its all clay only. All the way there is only clay. We cant even say pot is made of clay, there is no pot I say. Only clay is. Pot is just word and a form. A name and a form associated with the name. Word and its meaning. Where is pot other than the word and its meaning. Any form is merely meaning given. We say its a round coin. Round is a shape. Is there such a thing as round. There is no such substance as round, its just knowledge that's it. And what is the content of knowledge. There is no knowledge without a knowing being. This knowing being is the only being. Naturally is the content of knowledge also. I the atma itself is what we call as knowledge also. We call as thought form, just a plain thought has no form. Reality of every thought has no form .

What is invariable in every thought is the truth of the thought, and that is not a thought that we can be aware of, that is consciousness or awareness. Tree consciousness is, grass consciousness is, cow consciousness is , I is.

This I is self revealing consciousness. Does not require a pramana to know I am. his I am alone manifests as the truth of thought. Allowing us to say thought 'is'. Thought 'is' due to the isness of I.

Then we say cow is, tree is. There is no such thing as cow or tree, but we can say so. We are able to say so. We are able to see also a cow , it walks and all. And a ree also we are able to see. So we are able to see it despite it being not there, and having just a name anf form given, is enogh for it to be. Because it is unrea, we dont need a real tree or a reaal cow. We dont need a real subantive with a word and a meaning. Word and meaning themself have their being in substantive which is beyond words. Which is the truth of every word. Which cannot be separated from any thought or ibject as thought or object have no being other than is truth, the truth. That is how I see myself as the truth. I see there is an ishvara, and that ishvara is the truth that is me. That is the mahavakya, my nature if anatam or limtless.

Self evident atma - Ishvara

This self evident atma, aham is ishvara.

See, ishvara says, aham ishvara, then aham is none other than this self evident, self shining atma, ishvara does not need a pramana to say I am.

In fact ishvara does not need a pramana for other knowledge also.

This same aham, is available as various names and forms and that is only ishvara.

So only from the standpoint of ajnana, there is a pramata, prameya and a pramana is needed to remove the ignorance, this is the prapancha.

But ishvara is the very prapancha, and at the same time, trancending prapancha, as the pure witnes or truth of the prapancha. 

Tat tvam asi

Bhagavan, is mayavi. The one with maya shakti.

How can the one with maya shakti, and a poor jiva be one.

Is it even possible.

It is possible if maya shakti is kalpita, or mithya, and if the reality is one and the same.

It is brahman with maya shakti that creates the multiplicity, while oneself remaining non dual and without name or form.

Maya exists with brahman as adhistAnam, so there is only brahman, is the mula shakti, the total shakti of brahman. Then with this shakti , brahman is reponsible for the 3 tasks of srshti, sthithi and laya.

The upadhi of human body mind, is a making of brahman using this shakti alone, a portion of this shakti is manifest as body mind, and the consciousness that inheres the body mind, is strictly all pervading non dual chaitanyam, brahman.

Tat tvam asi, is possible, only when looking from standpoint of truth consciousness as oneself, which is the reality of every person, and lends existence and consciousness to all that is here.

So to this body, this mind, which is kalpita, brahman lends existence, and brahman lends existence to the creator of this body and mind, to the manifester of all names and forms, and also to the unmanifest. 

Attribute is kalpita

The attributes of air, water etc. and the cause for all that, all of it is kalpita, or mithya in terms of reality. With this kalpanA shakti, brahman is ishvara. All that is here, is tat brahman, and tat brahman , is you, tvam asi. This is the teaching of advaita vedanta.

Advaita vedanta, makes it clear that there is an ishvara, and this jagat is an expression of this ishvara.

An Attribute doesnt limit the subtantive

Brahman or atman is the subtantive, and any name and form is an attribute to brahman. An attribute is not another vastu, rather it is the same vastu. But with attribute we all it in different name and form.
Same way truth brahman is one, we call it with different names and forms. 

Sakshi Chaitanyam, is brahman

Brahman is ishvara, or cause of the universe. Brahman by itself, am is simply atma.
Brahman is also ishvara only when looked from the standpoint of the upadhi, and not from ones own standpoint.

The standpoint is key here.

Ishvara is a point of view. From the point of view of maya shakti, brahman or atman is parameshvara.

Here the powers are all not dividing atma, into many, atma remains one, and with the power, appears as many beings, and as controller of all beings. 

Tat Tvam Asi

The vidya that shastra guru gives is tat tvam asi.

The person I, is equated to tat, ishvara.

It hence becomes the commitment of shAstra and guru to unfold how that could be possible.

Shastra and guru follow a methodology to unfold this knowledge.

Tvam is the self, the person, who is a born , lives , goes etc.
In deeper terms, he is the transmigrating jiva, who travels from one body to another, and has a sukshma sharira or subtle body.

In human form, he accumulates karma, due to kartrtvam, he is the doer, and for karma he gains bodies as karma phala.

This jiva is eternally appearing to be engaged in karma and karma phala experience, over and over again.

The jiva gains the desire to be free from this endless cycle of karma and karma phala, and gain fulfilment.

He sees it is not possible to be fulfilled via karma, the non fulfilment is not satisfied by some kind of karma, and some experience of temporal joys,  even if it continues to cyclically happen over and over again and again.

It is only via self knoweldge this jiva can be permanantly fulfilled.

That is because per shAstra, the jiva is himself limitless.

Now shastra has to unfold this.

Shastra says jiva is , in fact the sakshi chaitanyam, the witness consciousness who is the observer or witness of the 3 states of waking dreaming and sleeping, and the witness of gross subtle body, and causal body in the form of ignorance.

The jiva is told, that he is ishvara, which seems unebelievable, given ishvara has infinite wisdom, power, and all names and forms belong to ishvara.

This is unfolded, by making it clear, that the truth of the jiva is the witness consciousness, which happens to be sakshi chaitanyam. Sakshiness being a status assigned to the self shining consciousness, which of its own light happens to reveal objects.

Ishvara is the non different material and intelligent cause of the universe. The universe is present in unmanifest form and manifests, universe meaning ishvara with form.

So this unmanifest ishvara, manifests, in the manifest state, this same ishvara chaitanyam is indeed the sakshi chaitanyam.

But there is a difference in terms of the body, the total wisdom and names and forms, make the ishvara chaitanyam as parameshvara, while the individual ignorance, makes the ishvara chaitanyam to be taken to be jiva.

The ignorance results in the mistaken identity of oneself as the doer, and there being a doer, there would need to be an experiencer, and that lays the seed for varied experience as per karma of the one who considers himself as doer due to ignorance.

However when I see that I am ishvara chaitanyam, I am no more bound in terms of time or space, and in me there is no time or space.

The ishvara chaitanyam is in fact satyam , while the objects in the universe, or body of ishvara is in fact mithya, which has its reality in ishvara chaitanyam.

One can retain ones understanding of any name and form, and realise that the "is" when we say space is, time is, air is, water is etc. , is refers to sakshi chaitanyam, while space , air etc. refer to form with which ishvara appears. It can be seen to be ishvaras vibhuti.

Jiva identifying with self as ishvara chaitanya, is free from karma, and the individual body , mind that remains, is merged with total ishvara, and individual ego remains as a part of ishvara. 

Manifestation is mithya

We say brahman is manifest. Like a spider pulls out the thread or the web.

This entire jagat is experienced, it is manifest we say, it along with the experiencer are unmanifest during sleep, similarly in pralaya also all beings are unmanifest.

What is changeless in and through manifest and unmanifest is the reality of the experiencer which alone is the reality of experienced as well, which is I, the truth of I, when I say "experiencer".

In experiencer there is no thought, there is no experience of an experiencer, rather in every experience "I" am , "I" is the experiencer. Simply I.

This I is the truth of the experiencer. This I is also the truth of experienced.

Pure I, pure consciousness, is reality, wherein we negate the status of being experiencer, we also negate status of being experienced. We just retain the pure I, the pure self, brahman, which does not undergo any change whatsover.

This pure I, alone reflects in the mind as I thought, this pure I lights up every experience. The lighting up and the reflection, are both svarupa of I.

This pure I is the reality of prAna, the pure I is the reality of seeing, the pure I , is the reality of eyes, mind and so on. This pure I is the reality of maya shakti. Which means all that Is here, the experienced, is ishvara, and this ishvara, the visvarupa ishvara, is the will of ishvara.

Per the will of ishvara, this experience has manifest itself.

When I , see the will manifest, I know there is a person, a purusa, veda says there is a purusa, who is the nimitta upAdana kArana behind this experience.

The only possible way to know this bhagavan is through the mahavAkya, tat tvam asi.

Here the reality of this ishvara is none other than this I, the pure I. This pure I is indeed the truth of the ishvara we are referring to.

Its svarupa is svayamprakAshaka, atma jyothi, satchit , and I am able to appreciate , the presence of this bhagavat jagat rachana, wherein, I is experiencer, and this bhagavat jagat rachana, is in lieu of a orderly putting together of various elements and elementals, also it is mithya in terms of truth. Thereby, there is no other upAdana needed for this jagat other than this pure I.

For the supreme wisdom, there is no other upAdana, other than pure I, thereby pure I, is the truth of the supreme wisdom wielder. This is how I can say, the supreme wisdom wielder, is none other than I.
In I, there is neither supreme wisdom, nor limited wisdom, I , is free from names and forms, from maya shakti. Jiva individual is the form, truth of whom is this I. 

Pot drshti and Clay drshti

Ishvara can be looked at from a pot drshti ( saguna) and clay drshti (nirguna).

When looking at sagunatvam of ishvara, the nirgunatvam is not discounted, and cannot be discounted. Because essentially the sagunatvam being mithya, the nirguna satyam serves as the adhistAnam for the saguna ishvara.

Here the nirguna ishvara gains the status of being adhistAnam, as well as nimitta upAdana kAranam.

When looking at pure nirguna aspect, the sagunatvam is discounted, since the nirguna ishvara satyam clay, does not have any relationship or any iota of pot, neither anything to do with pot. Here ishvara is satchitananda.

In the mahavakya tat tvam asi, it is not the saguna ishvara and the body mind owner jiva being equated, rather the equation is between sakshi chaitanyam, and the nirguna satya svarupa ishvara, being asangAh satchitananda svarupa ishvara. 

Atma sathyam anyat sarvam mithya

Objects have no existence of its own. Any object, is mithya.
Object has no existence, other than atma, which alone is satyam.

Atma is not an object, but object is atma.

When we say object IS, the isness belongs to atma, which is non object.

This atma alone w.r.t the object is said to be the subject.

When the mithya object is looked at, this atma is said to be the satyam, the reality of the object , said to be the cause. By itself atma is neither cause nor effect. Atma is not even the witness.

It is only with regard to the mithya prapancha atma is said to be satyam, said to be cause, said to be the adhistana, said to be the witness. By itself atma is self existent chaitanyam, with no limitations or boundaries, or end or beginning with regard to time. 

Chit

I can't see chit as an object, when said, here object, as well as subject are both chit alone.
Chit is subject and object both.

Thats because chit and sat are one and the same, chit IS sat.

Its difficult to get around to the fact, that what is sat, is the reality of both subject and object. Usually we give existence aspect only to object, and consciousness only to subject.

But here we say brahman is the reality, which is the satchit, which includes both subject and object.

So in the understanding of brahman, both subject and object are included at first, therein brahman satchit is said to be the non different cause, wherein the effect itself is the cause, non separate from the cause.

The effect , which is subject and object, are the differentiated form of the non dual cause, and undifferentiated form is avyakta brahman. Both differentiated and undifferentiated are brahman,

Now the non subject, non object brahman, that we talk about, the vivarta upAdana kArana brahman, cannot be talked about in terms of subject or object, but is certainly satchitananda jagat kAranam brahman, the self atman it is, and in itself does not have the form or name. That neti neti,, negation of mithya name and form, and the understading of brahman being cause are enough for atman to be clearly understood. 

Desire is a privilige

There can be desire arising either bhagavan being the source, or that power of bhagavan , to desire manifesting in the individual. Hereby we call that desire as individual desire, it is indeed non separate from desire that rests in bhagavan, individual being non different, not other than bhagavan.

Thereby desire, any desire is a privilige, a vibhuti, a manifestation of what one wants.


Here the invididual himself is brahman.

Thereby what the individual wants and what bhagavan wants are one and the same, the individual being bhagavan.

The likes and dislikes are conquered, and what remains is preferences in the form of vibhuti.

So what one has to understand, is that the one who resides in the mind, as I, who reflects in the mind, as I, that I , is bhagavan. Which means, not a separate bhagavan, but that there is only bhagavan, wherein, the I, is the atma, the satyam jnanam anantham brahman, with maya upadhi, as the ruler of all that is here, and AS all that is here. This is what it says in purusasukta.

The individual with a life story, who is available, is a part and parcel of this bhagavan the whole, and this part is only in terms of mithya anatman, and not in terms of satyam atman.

Satyam atman is ekam chit sat advitiyam, and the mithya vesham, or garbs is what makes him many as though.

The ishvara chit, is not inside the vesham or garb, the garb itself is purely name and form , so there is a name and a form as well to alongside the name, that form , has its existence, in the one non dual formless being. Thereby the formy being, is the one formless being.

So if I take the body, the body has its being in atman, body IS atman, all bodies ARE atman, every body is atman, and atman itself is not many. Its like waves and water, its like pots and clay, ornaments and gold.

The chit reflecting in the mind, known otherwise as chidabhasa, is what makes the mind look conscious, this is wherein, the brahman consciousness, having manifested as the jagat, as though enters the jagat and manifests as chidabhasa in the mind. That is why we say sakshi chaitanyam, is the all pervading ishvara, who has manifest as the jagat. This is the reality of tat tvam asi mahavakya, wherein we transcend the upadhi, and identify with the reality who is bhagavan, who is satchitananda atman, who in reality does not have any name or form, but through maya shakti appears as body and so on. That is the glory of maya shakti, to make oneself look like many objects and bodies and so on, and to manifest as this jagat. 

All names and forms denote me

All names and forms denote the self I.

Self I is self evident.

I am or is of the nature of consciousness and existence.

I has no name and form, is limitless in terms of name and form.

I is the truth of all names and forms.

I is the reality of every name and form, as I exists, the name and form exists, and we are able to say 'this is a pot' etc.

I is the only reality, non dual reality.

All beings have their truth in I.

I is satyam, all that is here is mithya.

I is ishvara, the brahman who is the cause of all that is.

The effect is non separate from the cause and resolves in the cause. Thereby both effect and cause resolve in brahman.

From ones own standpoint I am neither cause nor effect.

Finding Acceptance

The problem of self not being acceptable to oneself, is something that has its basis in ignorance.
It also has its complex built around childhood experiences, that lead to a sort of a covering, that covers ones personality with a layer of the unconscious hurts and guilts and experiences where one felt truly limited and helpless.

This past experience of guilt hurt helplessnes and smallness was cocooned into the unconscious by the order, by bhagavan, and acts as a barrier to owning up to ones original free bigness or purnatvam as ones own nature.

In fact this purnatvam, doesnt even have anything to do with ones actions or karma, it is totally free from karma.

This purnatvam is rooted in the now, it is beyond praise or insult, it is pure and ever free, ever whole as the very NOW, and devoid of past present or future This now is the basis of the universe, the truth of everything including time.

Time is this now, the beings are born, and fry and return to their abode in the self that is now.

This is your state, and anything else, is a covering of the projections born of the unconscious.
The unconscious projects certain ideas relating to the self, as though the self is in a particular role.

The truth is that in any role, while the self IS, the self is oneself free from that role and is asangaH,  or a witness and a non doer. While the role is not free from I, I is entirely free from the role, or from taking on as the performer of that role.

I remain the eternal sakshi, the witness, the cause, the AdhAra, the basis and whole pure limitless ananda. Not only is that the nature of the self, self alone is the nature of all that is here. What we call as universe is pervaded by the all pervading self, and jagat exists in me. I am the ishvara referred to in the scriptures, I am verily shiva vishnu and brahma.

I am the various celestial beings such as indra varuna and agni, I am the gandharvas, the apsaras and the special beings. I am the lokas that enclose these beings, I am the law that rules them all.

I am the birds and the beasts, I am the forests, I am indeed the one who rules over forests. I am the lord of devas and asuras alike, I am verily shiva who roams in the dark with snakes on his body and sorrounded by ganas.

I am the very vishnu who has taken avataras, I am indeed the holy brahman, who is extolled as atma, and as purusa in the vedas.

I am indeed the paramatma, the parvati devi I am.

Why should there be any worry, with regard to the unconscious , is indeed my order, and me alone.

I am free from karma, past present or future, while time itself has its being in me, time being a name and form referring to me, the being who is time.

I exist as ishvara, and all that is here exists in me, I being the basis for the jagat. 

Ishvaras will

In the beginning there was sat. This sat , ishvara, he desired and manifested from unmanifest state.

He did not undergo any change. 

I the atma am that brahman, I am here. I am, is my svarupa, I am of the nature of consciousness. I alone am manifest, my manifest state is called as jagat, with various names and forms.

I think, that there is no order, due to lack of knowledge of the order in the mind. However that is due to ignorance belonging to the mind, and not a lack of knowledge otherwise. There is knowledge and it is hidden, and hence the need for a mind to know one by one. By hiding , there comes a purpose for mind, to know things one by one. Ishvara is manifest and unmanifest both states. Manifest state is all knowledge, that via mind can be a 'known' or knowable . Atma ishvara himself is that knowable , and himself is the knower, and himself is the knowledge. From the standpoint of samashti, ishvara is all knowing, there is no ignorance whatsoever, no ignorance. So there is a specific role here, now, an individual mind, characterized by ignorance, which means there can now be an ego, saying my mind, this becomes a possibility, by identifying with the mind and with the ignorance. In reality such an identification is not real, as there is no real knowledge, known, no real ignorance, no real knower or  knowing process. It is true only from a mithya standpoint, while satyam is brahman, the reality who is devoid of names and forms, and the truth of ishvara. 

The vastu, the atma, the brahman is ishvara. Ishvara remains as nirguna and does not really cause any jagat etc. That real vastu, 'I AM'.

Nature of creation

The creation is not a real creation, but it is a projection.

Pure consciousness, alongwith the avidya shakti, together avidya using consciousness as material and projecting cause, for knowledge and existence, and depending on brahman consciousness for both knowledge and existence, projects various beings names and forms, which appear to exist and have different names and forms, so consciousness with this avidya shakti is ishvara. Also with ahamkara of being ishvara, and in mahat form is pure intellect, and in avyakta form is pure ignorance or avidya.

The same consciousness appears to be a jiva as though , again avidya manifesting to hide the very truth of brahman, known as mula avidya. Ishvara is free from mula avidya also. Jiva however has mula avidya. 

There is no jiva whatsoever

I is purely ishvara only. There is no jiva whatsoever. From the stanpoint of body mind also, same ishvara is sakshi. Body mind is also part of overall ishvara prapancha form. Body mind is one of the forms. So where is this so called jiva, its merely another name for ishvara if at all anything.

I am knowledge

I is pure consciousness. From the standpoint of mind, and body I is the witness cosnciousness. I also lends consciousness to the body mind self complex. This is because the body mind and so on, are the power of consciousness, present as inseperable maya shakti, wherein consciousness is the creator the lord. Same consciousness is the witness also. Same consciousness manifests as this universe, without undergoing any change, so has ishvaratvam as well. With ishvaratvam this whole universe known +unknown is accounted for. With ishvaratvam also, consciousness is pure witness consciousness same sakshi chaitanyam. Sihvaratvam cannot undergo change, same way witneshood cannot change. The mind may undergo changes, which is none other than again ishvaratvam alone. Mind is ishvara, breath is ishvara, speech and so on is ishvara, seeing etc. hearing is ishvara. Eating sleeping is all ishvara. That is the message of shruti. 

Clarity of knowledge

Credit should go where credit is due. Without ishvara this jagat, this manifestation is not there. Ishvara is the cause for this jagat, he has within himself the shakti the power to manifest all these things moving and stationary. He also has total overlordship over the jagat. he is both material and intelligence , cause in terms of both material and intelligence, he is homogenous, of the nature of pure consciousness.

When mahavakya equates jiva and isvara, it is very puzzling, because witness consciousness I, is just pure consciousness, and things like overlorship, etc. are not evident in that way, when simply looking at from the standpoint of sakshitvam.

But it is very evident from the standpoint of functioning jagat and devatas and so so, that there has to be some cause, and shruti is a means of knowledge to say that it is a non dual cause. So it is indeed shruti that does the adhyaropa of causation upon pure consciousness or chit, naming it as jagat kAranam brahma. The effect jagat automatically also is purely mithya, an adhyaropa alone. ONLY in the condition that the jagat, jagat kAranatvam are both adhyaropa, does it become possible that jiva and isvara are one and the very same non dual consciousness, which is by itself free from the prapancha, or in other words nishprapancha. Nishprapancha does not mean that the experience of the prapancha has to come to an end. There are 2 types of avidya. One where even when the avidya is gone, the superimposition does not go away. On seeing that mirage water is mirage, the appearance continues, same way on knowing that the earth alone revolves around the sun. Same way the experience, experiencer, the status of controller of the experiences, and experienced, the entire prapancha marked by duality of roles and forms, is very much available, but has been negated via jnanam to be mithya, one that has no real existence, and no unreal existence either, rather has a mithya existence. Mithya existence means a superimposed existence. Such as existence of jewels, wherein gold is that which has real existence. So herein we see the all pervasiveness of absolute truth which is consciousness.

JIvanmukta Ananda

The joy of a jivanmukta is svabhava nityam. It is the nature of the self or atman. Atman is by nature free from defects, free from all limitations, is limtless, is bereft of any ignorance whatsoever, is ever pure and free, is subtler than the subtlest, is the truth of all that is here, and is the sustainer prserver and resolver, as well as that by which all that is , is sustained, preserved and resolves unto which.

This being nature of atman, or brahman, a jivanmukta is joyful in his own nature, joy being his nature itself.

Such a jivanmukta sees all being, and all living and non living entities as emanations of oneself, as forms and shapes whose reality is oneself.

The various lordly forms of vishnu, rudra and brahma are his own manifestations, while he himself is devoid of any name or form.

He is indeed that paramatman, who alone takes various forms to bless devotees.

He himself is the truth of the devotees, who consider themself as though as separate entities, while in fact being himself, so he himself is the bhakta and bhagavan both, while in his own nature he is neither bhakta nor bhagavan, but where he is there as a bhakta he is present as bhagavan as well to bless the bhakta.

For a jnani bhakta, bhagavan is himself. As bhagavan, he promises that his needs will be automatically taken care. 

Tat Tvam Asi

Atma is pure consciousness brahman, in atma jiva ishvara bheda is not there.

Only in mithya vyavahara, there is an ishvara vadivam, or ishvara form, wherein atman gets the name maheshwara, or mayin, with the form and function maya.

With a particular body mind, and ignorance, atma is jivesvara , again a name and form alone.

Through knowledge the reality of atman ,as devoid of attributes and as the non dual one, is understood, called thereby as a jiva ishvara aikyam, which is basic understanding that there is never two, I alone is. The duality is as though. The jiva is as though liberated, when this knowledge, removes and destroys ignorance, and the effects of ignorance.

The whole prapancha is dismissed and eliminated as not real , or a projection, upon the self which alone is real. In other words it is a mithya prapancha, where the same atma is with a name and form, that doesnt really belong to it, in reality.

Self is timeless brahman

Atma is brahman, the truth of time.  Time space and the entire jagat has its reality in Atma this self. This sakshi chaitanyam is jagat kAranam brahman, is timeless.  We have the notion that self , sakshi is associated with the story of the individual in time, however atma is actually the timeless reality who is the truth of time. Time and situation is superimposed upon the self due to ignorance , same way as name and form are superimposed upon the self including time space , and the elements and the entire jagat known unknown, manifest and unmanifest.

Self is Ananda

Self or atman or brahman, is of the nature of ananda.

Using this ananda alone, all the various objects of like are created, as though they give ananda. The source for their ananda, is the purnAnanda atma.

Under the spell of maya ishvara, the ananda svarupa of atma is hidden, and the person looks for ananda in objects, where it is projected.

So there is simultaneous projection and hiding of ananda, resulting in a chase after ananda.

This is samsara, or preyas. A mumuksu is seeking shreyas in the form of knowledge.

It is the mind that habitually goes after these objects of like, but the mind can be trained via nidhidhyasanam, to assimilate the vedantic teachings, and stay satisfied in the self which is the original source of ananda. The mind can assimilate that the objects that appear to exhibit ananda, and give ananda, the source of that ananda, is oneself, thereby the objects only reinforce the knowledge that I am ananda svarupa, as that is the raw material.

I am the raw material ,and I am ananda svarupa, both these get reinforced in every experience.
This is the knowledgeable way of looking at jagat, it is hence not a fault of the jagat that some objects appear to be ananda givers, it is by design and via an enlightended outlook, we appreciate the design, and see oneself as the source. 

Crystal and red flower

Atma is one, non dual, of the nature of pure consciousness, the sakshi, the witness of 3 states of waking-dreaming-deep sleep, the seer, the indweller of the 5 koshas.

The names and forms of the body, doership and so on, are superimposed on this atma.

In fact this whole jagat, is superimposed on this atman alone.

This is authored by atma having the power of beginingless avidya. This beginingless atma with upadhi of avidya is all the names and forms unmanifest, and the power to manifest them.

Then with this power , the jagat full of names and forms woven is manifest.

Every name and form, is nothing but knowledge, which is pure knowledge, the non dual atman, satyam jnanam anantam, invariable in every knowledge (name and form), as the pure knowledge, nameless and formless or anantam jnanam.

The atman, which is pure knowledge is manifest as all the beings, as the rock , bird and sky etc. with name and form, which is ishvara.

The cause for the name and form to be superimposed on atman, is avidya sahita atma.

Once the atman is known to be nameless and formless self, sakshi chaitanyam, and known as the cause the vivarta karanam, the adhistana chaitanyam, then the experience of names and forms is a negated experience, and its reality is a negated mithya reality. Knowing thus, the fact of there being a simply a one non dual chaitanyam which is neither cause nor is there an effect is established as the truth of oneself.

Lord shiva is tad, jiva and lord shiva are one

Lord shiva is the tad, with shakti non separate from him, he is the cause for this universe.

His nature is pure consciousness. With purely just knowledge, and the power to manifest , with himself as the upAdana karanam, himself meaning consciousness, making use of just names and forms, he manifests , which we call as srshti or creation.

Here he remains as pure consciousness, so it is pure consciousness alone who is lord shiva.

Understanding shiva thus, one understands, that I, the witness consciousness, is indeed pure consciousness who is lord shiva. What a marvel is this shiva who is in the form of srshti, who is the maker and material of this srshti, in him all arises and he himself resolves all unto himself, in this way this reality of oneself to be none other than shiva is to be understood.

Knowing thus there is no defeat , as one is ever victorious as the victorious consciousness, one is ever present, immortal, limitless, pure knowledge, nameless and formless, truth of all names and forms, devoid of a second, whole, pure, unchanging, of the nature of auspiciousness, the truth of order.

If there is an order of psychology or psychological order, ishvara is the truth of this order, the presence of self, is the presence of , and recognition of this as an order, and not just as a state, that is unrelated, there is an order, and there is a orderer, this is understood as the truth of ones own present psychological state, the entire psychological state is validated, as the one who is present as the truth of the state, is totally whole, and the author of this order, there is no one to blame. Ishvara is not to blame, as oneself is ishvara.

upAdhi nama rupam

Ishvara comes with various limbs and various sharira.

Some that are talked about are akasha, vayu, tajaH, apaH, prthvi .

These are the bhutas, so the consciousness is born, or manifest as these bhutas. So here the power to manifest, and the manifest form, both are being discussed. A form, and a power.

The form has sthula, sukshma components both.

So this is consciousness with the power to manifest, with forms, and to resolve.

Here brahman is jagat kAranam.

Means to Moksa - 2

Now this person seeking liberation, or happiness, is capable of engaging in pursuits called as purushartas.

Any purusharta is for the sake of fulfilment, but due to ignorance, this become a preyas based purusharta.

The goal of yoga is to convert that into a shreyas based purusharta.

Shreyas is a freedom from bondage, preyas is a bondage.

Means to Moksa - 1

The starting point of vedantic teaching is there is a jiva who has a problem called samsara.
Once there is established that samsara problem is there, there is also the understanding that jiva is already searching for freedom from samsara, or freedom.

The search for freedom, and the presence of bondage together make a case for a means of liberation.

Only in a human body, a human being, experiences that he is bound, and is capable of and does seek in one way or other, a means to liberate himself from bondage. This is due to the presence of a self judgement as well as free will.

Without the above conditions there is no case for a vedantic teaching.

So therefore, a vedantic teaching is for a mumuksu, one who is seeking liberation from the problem of bondage.

Drk eva na drshyate chit is jagat kAranam

The self atma is drk chaitanyam, and never is drshyam.

So while body senses, etc. can be drk wr.t drshya, but they also become drshya , and only pure chit alone is drk and never drshya. This viveka helps understand atma as drk, as chaitanya svaroopam.

Shastra gives a sentence, a mahavakya . Here jagat kAranam ishvara is said to be tvam.

So it is a to be understood.

Here the meaning is not we cancel out the body mind part from jiva side of equation, and the jagat part or maya part of ishvara side of equation, and the truth of both we say is one and same atma the drk chaitanya svarupa atma. So important to understand here is I am that.

It is not so difficult to understand when the atma is understood clearly and the roles and upadhi are understood clearly, that the truth of the upadhis is one truth alone. Which alone due to upadhi appears as many. This upadhi is maya upadhi, body mind etc belong to maya upadhi. 

Nirguna Brahma and Saguna Brahman

The saguna brahman is to be understood.

Nirgunam brahman is atma alone, neither subject, nor object, non dual, unchanging , of the nature of
'satchitanantha'.

The word sat alone cannot be used to reveal one vastu, as sat can mean just plainly 'is'. Any object also 'is', subject also 'is', thereby we need to say 'anantam sat', neither subject nor object, and 'is'.

Also chit alone cannot be used for one vastu, since I 'is', and other people also say ' I is'. (I am). So here also we need to say anantam chit, the chit not limited to or associated to a particular body mind self complex.

Again, just anantam sat doesnt reveal that there is one vastu alone, as chit I is there. Also that chit I is there doesnt reveal that one vastu, as there is a sat vastu.

Satchitananta together however reveals I, chitatman, as sadatman, which is anantam satchit.

So at once, it reveals that I am the vivarta kAranam, being the non dual satchitananta atman.
It covers my understanding of ishvara and self. Both subject and object get swallowed in understanding of satchitananta. The name and form dont have to disappear. In understanding of clay, the pot doesnt disappear. The pot is a name and form, and pot knowledge when we say, knowledge is brahman. So pot knowledge when we say brahman is knowledge, pot being name and form. There is a sat which is jnanam, and pot is a name and form.

Same way there is a knower, knower is sakshi chaitanyam, pure chit, happens to be a knower. Is brahman, brahman is knower, knowledge and known all the three. Rest is name and form.

With regard to objects, it is knowledge and known.

With regard to entry, it is knower.

The one brahman appears to be siimultaneously knower, known and knowledge , as though three due to associating with name and form.

This name and form is in unmanifest state, wherein brahman is not differentiated as knower, known and knowledge. Brahman is undifferentiated as in sleep for example.

This brahman alone manifests this universe, as akasha, vayu, tejah, apah, pruthvi etc. wherein these are all brahman with name and form. This is saguna brahman. Here brahman is  manifesting with its maya shakti, which is iccha shakti, kriya shakti and jnana shakti.This shakti or maya is non separate from brahman, which enables brahman to manifest and appear as though as 3.

This manifestation is mithya in terms of reality, being name and form having its being in nirguna brahman. 

Brahman is ishvara

Ishvara is bhagavan, who along with his maya shakti, has manifest this universe.
Maya shakti includes iccha , kriya and jnana shakti, a shakti non separate from brahman ishvara.

In the tat tvam asi mahavakya, it is this ishvara consciousness component that is paramarthikam, that is what is equated, and the maya shakti component while non separate , the created jagat is purely mithya, hence the "abhinna nimitta upadana karana" is the vastu, ishvara is purely consciousness.
Thereby the status here is ardhanareeswara, reponsible and as bhagavan springing forth creation, and this brahman ishvara, is available as sakshi chaitanyam ALSO.

Thereby , the jagat kAranam bhagavan alone is available as sakshi also. The jiva is only there till there is ajnana of the fact that I refers to bhagavan, jagat kAranam brahma (brahma ajnanam).

This jagat kAranam brahman is pure consciousness, of the nature of existence, and limitless bhagavan (anantam) . Atman means there is only one atman, which is bhagavan, there is no other atman.

Due to maya devi, this bhagavan atman is made available as the sakshi chaitanyam, and not of his own accord as by nature he is non doer (nishprapancha).

Vyavaharika satyam (Tat pada vichara)

The purpose of this post is to analyse and enquire into the meaning of'tad, one portion of the mahavakya, the great equation , that equates jiva and ishvara, and is the primary cause for liberation or moksa.

Atma is to be understood as the subject, or sakshi, which is unchanging and is the witness consciousness in waking, dreaming, as well as sleeping.

The reason the consciousness here is said to be the witness, is because of the presence of a body, mind self complex, including the causal, the subtle and the gross body.

The causal body is beginning less, and resolves into consciousness.

Question is what is meant by resolution.

There is two kinds of resolution.

During sleep the individual mind resolves into the causal body in a dormant state.

The individual causal body itself, resolves in the total causal body of maya during the mega resolution, which is the resolution of the entire jagat.

Here consciousness is the cause , the ishvara who is the agent and the cause and he alone projects, maintains and then resolves the universe. Therefore the meaning of tad, is consciousness, and this consciousness is ishvara, he who projects, maintains and resolves all bodies.

Here this consciousness is both intelligent cause, as well as material cause, hence the projected universe is this consciousness ishvara alone.

Therefore when it is said "I" the I refers to this one consciousness, who as projects the jagat from himself and resolves it unto himself.

The pure consciousness here, is unchanged, therefore he is the vivarta upAdAna karanam, he himself undergoes no change as he projects the jagat.

The jagat is mithya, having its reaility in,consciousness the satyam, and with this mithya jagat, consciousness is a saguna ishvara.

Therefore consciousness with the act of creating sustatining and resolving universe is mithya power of consciousness, while cosnciousness is satyam.