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.
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.
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