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.
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.
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