Just like a snake appears on a rope due to ajnanam of rope, ajnanam of chaitanyam, leads to two fold issues.
One is that body is projected like a rope upon snake. Secondly here since jadatvam is projected or matter is projected, in a peculiar condition, the refelected consciousness leads to a ahamkara, the ahamkari is called as jiva, one who considers the projected body to be the atma.
So this results in considering jadam attributes on atma, and subsequently limitation, then desire, then raga dvesa, and karma, then body is given for karma. The giver of body is the shakti aspect of ajnanam, wherein the same ajnanam becomes shakti or manifests as a power. Here with same ajnanam, chaitanyam appears as ishvara, giving the bodies, and giving the karma phala to jivas.
Ishvara knows its is a mithya body and that he himself is mithya as well, his reality he knows.
Jiva with viveka and vairagya separates himself from body adhyasa, and understands his reality is chaitanyam. So not body.
Through adhyasa bhashyam he understands that the body is a projection like a snake on a rope, and chaitanyam is the adhistanam.
So he understands the same avidya that caused him to consider body as self, is available as ishvara shakti projecting, and thereby there is a all powerful ishvara projecting a body and giving it to jiva.
So now jiva understands his reality is pure chaitanyam. Pure chaitanyam neither has ishvaratvam nor jivatvam and is totally free from ajnana.
There is no projection at all, only pure chaitanyam is.
There was never any projection.
This much jiva understands. And also understands that his understanding itself is mithya alone, and all that we are discussing is mithya alone. At the same time, what is mithya is totally pervaded by satyam chaitanyam alone, from which standpoint, such a thing as mithya is as good as non existent.
One is that body is projected like a rope upon snake. Secondly here since jadatvam is projected or matter is projected, in a peculiar condition, the refelected consciousness leads to a ahamkara, the ahamkari is called as jiva, one who considers the projected body to be the atma.
So this results in considering jadam attributes on atma, and subsequently limitation, then desire, then raga dvesa, and karma, then body is given for karma. The giver of body is the shakti aspect of ajnanam, wherein the same ajnanam becomes shakti or manifests as a power. Here with same ajnanam, chaitanyam appears as ishvara, giving the bodies, and giving the karma phala to jivas.
Ishvara knows its is a mithya body and that he himself is mithya as well, his reality he knows.
Jiva with viveka and vairagya separates himself from body adhyasa, and understands his reality is chaitanyam. So not body.
Through adhyasa bhashyam he understands that the body is a projection like a snake on a rope, and chaitanyam is the adhistanam.
So he understands the same avidya that caused him to consider body as self, is available as ishvara shakti projecting, and thereby there is a all powerful ishvara projecting a body and giving it to jiva.
So now jiva understands his reality is pure chaitanyam. Pure chaitanyam neither has ishvaratvam nor jivatvam and is totally free from ajnana.
There is no projection at all, only pure chaitanyam is.
There was never any projection.
This much jiva understands. And also understands that his understanding itself is mithya alone, and all that we are discussing is mithya alone. At the same time, what is mithya is totally pervaded by satyam chaitanyam alone, from which standpoint, such a thing as mithya is as good as non existent.
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