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.
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.
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