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.