Granted that subject the pratyagatman is the atma, brahman vastu. Is non dual.
Which means object is the very same one non dual brahman , atman vastu.
Some problems come up here in terms of doubts.
1. How can object which is material in nature, be one and the same consciousness which is opposite of material.
A: Object is indeed material in nature. However we need not take object to be a separate vastu. Object is a mithya vastu, which has its reality in the vastu that is satyam.
Therefore, we agree there is a matter, and it is material in nature, which means does not reflect any consciousness.
There is also a sukshma sharira, which is also material in nature and merely reflects consciousness.
So these materials, they are mithya is what we say. Which means they have their being in consciousness.
Some materials reflect or express consciousness, in others the consciousness nature of the vastu is inhibited.
So even though any material is not other than consciousness, the consciousness is inhibited.
So matter is nothing but consciousness, with consciousness being inhibitted or hidden from knowing, and only the existence aspect is revealed.
Thereby matter is none other than consciousness concealing her conscious nature and assuming a name and form, and merely retaining the existence aspect.
This is the play of bhagavan consciousness, making use of his maya shakti.
So it is bhagavan making use of his maya, takes manifestation as space, air, fire, water and earth elements, as various material, food etc. and then as bodies, in which beings manifest.
So that means bhagavan alone is present.
Then where does this leave consciousness as the witness, naturally that consciousness is very much bhagavan himself or herself.
Pratyagatman is none other than bhagavan. Without the will of bhagavan, he wont be available as pratyagatman.
So very much bhagavan has lent himself for the jiva to call as me, with avidya, taking oneself always to be away or other than ishvara, and finally to discover the identity of oneself as one with ishvara.
Here the caller is the ego, who identified with body mind, This ego can now identify with bhagavan, and with respect to the limited body mind, identify with again bhagavan in the form of avarana and vikshepa, so this jivaness is merely a play of bhagavan, who within himself has various jivas who manifest, as though as jivas, but are not other than himself or herself. This bhagavan knows but jiva does not know.
Jiva regards oneself as a separate person till there is knowledge of there being only one person.
So now for a knowing jiva, there is recognition of all being one ishvara. And oneself being not other than this ishvara, but same time playing a role within this ishvaratvam.
Which means object is the very same one non dual brahman , atman vastu.
Some problems come up here in terms of doubts.
1. How can object which is material in nature, be one and the same consciousness which is opposite of material.
A: Object is indeed material in nature. However we need not take object to be a separate vastu. Object is a mithya vastu, which has its reality in the vastu that is satyam.
Therefore, we agree there is a matter, and it is material in nature, which means does not reflect any consciousness.
There is also a sukshma sharira, which is also material in nature and merely reflects consciousness.
So these materials, they are mithya is what we say. Which means they have their being in consciousness.
Some materials reflect or express consciousness, in others the consciousness nature of the vastu is inhibited.
So even though any material is not other than consciousness, the consciousness is inhibited.
So matter is nothing but consciousness, with consciousness being inhibitted or hidden from knowing, and only the existence aspect is revealed.
Thereby matter is none other than consciousness concealing her conscious nature and assuming a name and form, and merely retaining the existence aspect.
This is the play of bhagavan consciousness, making use of his maya shakti.
So it is bhagavan making use of his maya, takes manifestation as space, air, fire, water and earth elements, as various material, food etc. and then as bodies, in which beings manifest.
So that means bhagavan alone is present.
Then where does this leave consciousness as the witness, naturally that consciousness is very much bhagavan himself or herself.
Pratyagatman is none other than bhagavan. Without the will of bhagavan, he wont be available as pratyagatman.
So very much bhagavan has lent himself for the jiva to call as me, with avidya, taking oneself always to be away or other than ishvara, and finally to discover the identity of oneself as one with ishvara.
Here the caller is the ego, who identified with body mind, This ego can now identify with bhagavan, and with respect to the limited body mind, identify with again bhagavan in the form of avarana and vikshepa, so this jivaness is merely a play of bhagavan, who within himself has various jivas who manifest, as though as jivas, but are not other than himself or herself. This bhagavan knows but jiva does not know.
Jiva regards oneself as a separate person till there is knowledge of there being only one person.
So now for a knowing jiva, there is recognition of all being one ishvara. And oneself being not other than this ishvara, but same time playing a role within this ishvaratvam.
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