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.
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.
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