Disappointment and Anger with Ishvara

 There is a psychology that creates authority issues, when it comes to accepting the overlordship of ishvara.

Due to a sense of injustice metted out by people in authority, there is always difficulty accepting overlordship, as the lack of trust towards those in power is accentuated within ones psychology.

By seeing ishvara as a compassionate and just father and mother, one has the opportunity to understand with isvara, and connect with the lord as ones mother and lord as ones father.

Thereby one develops bhakti or love for ones ultimate father and mother, 

वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये।
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ॥ १-१

Value of karma yoga

 The jiva born with a human body, is given to likes and dislikes, and gets ruled by likes and dislikes.

Instead of holding the rein which is the mind and controlling the horses in the form of the 5 senses, as the atma the controller or this body, who is given this free will to control ones own body mind and action, instead this person does not seem to be able to make use of his own free will given to him.

This person seeking joy, and finding joy in the enjoyment of ones own likes and avoidence of ones dislikes, becomes dependent therein upon the fulfilment of ones own likes and on the avoidence of what one dislikes.

Here he or she hits a two fold barrier.

One is that the world is not ready to give in to his own likes and dislikes so he finds out how extremely difficult it is to make the world bend to his whims and fancies.

He also discovers that his own likes and dislikes even when fulfilled happen to not give total fulfilment even under the most favourable conditions. Such as desires fulfilled through righteous means will mean the person is fully able to enjoy what he has rightfully earned, without any guilt necessarily intervening ( atleast unto his own knowledge), but even then the person finds that the joy from desire fulfilment is momentary and the wish now fulfilled, only gives lease for a fresh wish to take over, and a fresh desire to chase.

Thereby the person never finds oneself happy permanently and it appears a cycle of happiness and unhappiness.

Some people take the unhappiness to be a driver to again work and go for the next achievement.

Even that process is full of pains and pangs of sufferings, and there may be again that momentary happiness at the end of it.  Again so much dependent on laws favoring one, and many times they may not favor the individual, based on his past karmas.

Meanwhile the individual is also uknowingly still attaining papa karmas along the way no matter how much dharmic he tries to be. Moreover there is anadi papa karmas that the individual has performed in the past, that is always going to chase him. 

Adharmic route is not even a consideration as the person goeS against his own set of values that he holds dear unto himself . The person hence is not even available to receive the fruit so called of a desire fulfilled via an adharmic route ,  his so called joy is with a rajasic mind that has lost touch with the basic individual who seeks peace, thereby there is not possibility of peace for a person given to adharma and only more and more pain and ashanti is in store.

But a person agiven to likes and dislikes and unable to separate onself from it, eventually gets taken over by greed.

A like fed, doesnt go away, it becomes greed.

It creates attachement.

It also hides ones own sense of dharma and makes one take the wrong path, so leads to more greed and attachement.

Its a cycle which leads to destruction of the individual eventually.

So in order to free oneself from this likes and dislikes route in order to gain the happiness one seeks, there is the route of karma yoga.

it has a 2 fold advice .

YogaH karmasu kausalam.

Giving priority to ones duties, which are to be done, by making use of ones free will, and deliberately doing only ones duties, makes one understand that one indeed has a free will, that one can make use of, and one is the controller of ones own destiny and body mind, and is not at the mercy of any like or dislike.

This hence gives a chitta shuddhi. This duties are the work given by god to you, svadharma, so you are doing gods bidding. It is gods gift given to the individual to uplift himself and extricate oneself from the whirlpool of likes and dislikes and free onself from the samsara. So do your duty, with a thankful attitude to the lord for being present as the dharmica buddhi, and offer ones duties unto him as the lord the manager here, for whose sake you are performing your duties. Here you are assisting the lord in his task of  running this universe, which he does effortlessly yet efficiently and effectively, with benevolence yet with total justice and beauty and harmony.

The other advice is samatvam yoga uchyate. So whatever the results god gives one, for ones actions driven by any kind of desire, even selfish desire, accept the fruits of the action, as one given by the lord. Accept it with grace, and an understanding that lord has given it to you, and he must have a reason for it, and I should accept whatever it maybe with grace and happiness, even if it is something I dont prefer or like.

So via this kind of attitude, I develop a relationship with the lord, and with this attitude that he recommends, I also gain the inner freedom. He also makes sure, "shastra shravanam" is listed as one of the duties.

So in his spiritual program he has included the most important component for my freedom , which is listening to mahavakya .

So mahavakya says I and the lord are one.

This karma yogi individual cannot be the lord with whom he is relating.

So here the oneness refers to the truth of the karma yogi individual.

The truth of the individual is that individual is of the nature of consciousness. The individual is in reality the consciousness itself, that appears as an individual.

What is the reality of the individual its none other than a witness consciousness. Due to ignorance, the individual with the body mind self complex, says I am this body.

The I am here, is actually pure consciousness that has no name form or limitations, is self existent, independent and devoid of any trace of any object or its properties. But due to ignorance, we have with body mind and ego, and individual who says I am this body mind, 'I' being all the time limitless egoless pure consciousness.

Now this same pure consciousness with the garb of ishvara, says, I am ishvara , and the entire universe is his body, and he the consciousness is the material cause and the intelligent cause being all knowledge, and being the magician who manifests all that is here, from within oneself, from unmanifest state to manifest state. Here also he is just pure consciousness.

So if we look at "I am" there is no difference.

Difference is in the name and form when we add 'individual', or 'total' as a suffix to "I am".

This I am is in fact not even ego, its is only in admixture with the name and form, there is an ego identifying with individual or total.

Pure I am, is just existence consciousness.

I can be angry at my lord

 Guru teaches that one can also be angry at the lord.

It is an emotion that is within the order.

It is an emotion that is understandable given the order that is in itself a manifestation of the lord.

Who is this lord, who is all pervasive in and as the orderly manifestation.

The individual thoughts and emotions and desires and likes and dislikes and wants and needs and consciousness are included in this lord. Every other individual is included in this lord.

And the lord of all these individuals is a manifestation of this lord.

This lord, lords over all the individuals and all the entities, and he himself is the existence that lends oneself as 'is' in and through as one and all.

He is non dual.

He is real when we understand himself as trascending the names and forms.

Transcending the names and forms with which he is manifest, he is the unmanifest consciousness, that is sakshi chaitanyam. Manifest as all beings he is the lord.

His manifestation is a miracle, is mithya, like a dream. The fact is that he is manifest.

The fact is that he is ishvara.

I accept him, I need not dismiss him.

Without dismissing there can be non duality when mithya is understood.

Mithya is understood as non dismissive way of resolving him as one and non dual formless being in ones understanding, like resolving pot in clay in ones understanding.

So in my understanding this lord is non dual consciousness alone and nothing else. Isnt that enough. 

negatable and non negateable

 I negate all that I think I am.

So I am this body, the mind, the thoughts, the objects that I know etc. I negate any such understanding as incorrect, based on drk drshya viveka, guided by shastra which brings up this line of enquiry.

However I cannot negate my existence, as throughout the enquiry i exist.

I cannot also negate my nature of being consciousness, as throughout the enquiry, I am negating certain understandings and object confusions, of all of which I am conscious. 

So in the process of this negation itself, I also come to understand the non negatable understanding that I within the enquiry itself understand that I can safely retain, which are the fact of myself being an existent conscious being. 

But beyond this much, drk drshya enquiry does not take me anywhere, there is no other understanding.

There is also no moksha, as there is no purnatvam here, given so much has been negated, and the self doesnt seem to have gained anything, other than now being nothing, but still existent and conscious of being the fact that I am nothing.

But this is where shastra is also saying tvam tat asi, you are that.

When it is said "that" another object should not come into the picture again, since whats the point of taking on now again, what was already negated.

Therefore, here the meaning of 'that' must not include the anatma.

So here , that will need to refer to , sat.

Sat is the cause of anatma.

When we say cause of anatma also, the anatma should and need not be brought in at all.

Because here it is the as though cause. 

As though cause means, same manner as clay is a cause of pot and anything with various forms of clay. 

And even a lump of clay.

It is logically possible and shastra is the pramana, that this is indeed the case.

What shastra has to say about anatma.

Anatma is simply manifestation, and unmanifest cyclically it comes and goes back.

These are its 2 states. 

Both these are not in atma, atma is free from both these states.

Now from the standpoint of truth, anatma in both manifest and unmanifest states, is mithya.

Means it has an as though existence borrowed from I the cause ( which is a non cause or as though cause).

So as though to be a cause is not an issue, as its as though. So as though cause I am, as though maya is, as though jagat is, and as though manifestation, cyclical is, and as though ishvara is, and as though birth and death is.

Because it is as though, I dont have to discuss about it, and because it is as though, I dont have to discuss its effect on me, and because it is as though,  I am not bothered about it, because it is as though, I am can be I am as it is, and when I say sun IS, moon IS, body IS, it as though IS, and that ISness is the nature of I, and I is, and this I is is non negatable, hence satyam, I IS consciousness jnanam, and this I IS pervades everything and hence anantam. Anantam here is a negating word to negate the superimposed limitations due to ignorance. 

Maham brahma nirAkuryam Mama brahma nirakarod

Emotions that reject ishvara apparently, but are in fact within the order of ishvara

1. I am lonely

2. I am depressed

3. I am hurt

4. I am sorrowful

In this the mental order is ishvara, and the perceiver is also ishvara.  Ishvara here means the self also, since the perceiver is the self. 

The idea of the vaikunta isvara and the kailasha ishvara, and the formful ishvara in her loka, is ok.

But ishvara is not limited to that form alone.

ALL is ishvara.

That ishvara is now and here, as the very self, as the perciever, and all that is perceived as well.

All that is perceived is given, and ishvara is present as the given and the giver both.

Here the self ishvara is the experiencer.

And same self ishvara is also the manifest as the given, and is the giver as well.

The mind is given as an instrument of knowing. To a knower.

Now keeping the knower and the mind intact, we look at the truth of the knower.

The truth of the knower is consciousness, sAkshi chaitanyam.

Same sAkshi chaitanyam is ishvara. But in ishvaras case upAdhi is not just knower and knowing mind upAdhi, same sAkshi chaitanyam has to be looked at as being sarvajna sarvavid. To be sarvajna sarvavid, means not having a mind like me, but rather all that is here including the devatas and all the knowledge that everyone has, and knowledge that no one has, all knowledge put together, without requiring a mind, simultaneously both knowing and being that, and being transendent as the same time, that is ishvaratvam.

So from my mind I can understand ishvaratvam.

As far as being ishvara is concerned, I look at the fact that I am the sAkshi "chaitanyam", the shuddha chaitanyam, which is in fact ishvara. 

So being the knower of the limited mind, being the sleeper, being the dreamer, being the content of the dream, being the knower of body mind, w.r.t mind, understanding that the mind and body is given, and the knower status also is given, and is in fact ishvara as the given, so within the ishvaratvam is the jivatvam, as a subset, and that totality is the truth of I, is the truth of ishvara, truth of all that is, that way in terms of truth I am the whole, I can say that , while fully keeping my limited identity and ishvaras total identity as it is intact I can keep and safely say tat tvam asi, but understanding the implied meaning to be the reality which is devoid of that name form or status, as the very truth. 

To the individual knower the benefit of knowing the truth is the safety that I am of essence of non destructive reality which is independent and unassociated with all that is, ever free, ever pure and nameless formless and all pervasive. And also not subject to any limitations as such. So it is a kind of puzzle that the limited knower, is actually limitless chaitanyam, who is ishvara. SO that is what is to be understood, the truth of oneself, which is devoid of any name or form, and every name and form has its reality in whom, that indeed is me, and that indeed is ishvara, so its a shifting of focus to the reality of self, instead of limitations ascribed to the self. 

Limitations ascribed to the self, and both kAlyana gunas and alpa gunas are mithya, So like that if I understand myself as the vastu brahman, then the ishvara understanding is different.

Ishvara is first and foremost myself the vastu, and only then the gunas come into focus.

So here you cannot know this brahman, you are this brahman, it is being and not knowing, its a self evident chaitanyam, hence it is the being. 

Self is not against any limitations such as small knower, small mind etc, as self is independent, and transcendental. So from self point of view, smallness is superimposed on self, and also kAlyana gunas are superimposed on self and both superimpositions self does not oppose, and same time self is not affected by both. 

Sarvavid and Sarvajnah

Atma is sarvavid and sarvajnah.

All knowing and all knowledge.

This atma is none other than sAkshi chaitanyam.

In the upAdhi is individual, sAkshi chaitanyam is still 'all' knowing, all referring to "known + unknown".

Is also all knowledge , being the truth or reality of all names and forms that fall under "known + unknown".

The bheda is only in terms of upAdhi, where there is a jivesvara, wherein there is an individual mind, and the knowledge is known limited fashion via mind, 

And parameshvara, where there is total knowledge, all knowing in detail, infinitely all knowing, where thee is no ignorance of any name or form. So only the upAdhi differs, for one and the same reality who is seen from the standpoint of both individual and totality or maya shakti.

Now with my limited knowledge, I undertake actions.

Here the atma is non doer, and not involved and untouched by any action, whereas the body mind and individual ego, are involved in activity, and are the actor.

The actor is both illumined as well as finds its being in atma the non actor. 

Object reality

Any object 'is'.

Here the 'is' is the svarupa of atma, which is jnanam, or pure knowledge.

This pure knowledge manifests in the buddhi as 'I am', is self evident consciousness.

This pure knowledge is self existent, is satyam.

This has no name or form, and is not thinkable.

Any thought, any object has no existence of its own. It gains existence from this atma, which is satyam.

Atma is not behind the mind Behind is another thought.
Every thought 'is', and that is, is the svarupa of self evident consciousness manifest in the mind.

This self evident consciousness has no name or form, is not available for objectification, in every thought, it is not available as another object, rather is the reality of every object, the reality of every object is a non object atma, object gets resolved in atma.

Subject is also atma, subject loses its subject status, as and when object is resolved in atma.

Thereby atma alone remains, as neither subject , nor object, as pure satchitananda atma.

Observer is satyam

Atma the observer is Satyam. Means does not undergo any change, and is available all 3 periods of time , is consciousness.

Time, space etc. are always objects of consciousness. And consciousness is always the subject.

The objects of consciousness are mithya. Mithya is there reality.

Means, has no independent existence.

When we say any object exists, its existence actually is the existence belonging to its cause, which is consciousness. So consciousness is actually the cause as well. And also happens to be the object.

Mahavakya vichara

Self is understood as poornam brahman, by understanding the mahavakya.

mahavakya has 3 parts. tat pada, tvam pada and asi pada.

By understanding the pada artha vakyartha can usually be understood. In certain vakyas lakshyartha has to be taken for understanding. It is commonly used, such as when saying this is that lakshman you see, meaning there are not 2 lakshman, but same person.

Also we say brown has won. etc. to refer to brown horse.

So here tat pada refers to entire prapancha, subject and object and maya shaktivaan consciousness.

Tvam pada refers to individual body mind subject consciousness.

both are one and the same , only if we understand the formful meanings as mithya understanding and formless truth as satyam.

The truth of atma is formless consciousness, can be understood first via drk drshya viveka, and then totally understood via mahavakya as the formless reality which is non dual, which is both purna ishvara and purna as jiva in the scheme of things that is purna. 

Doubts about brahma jnanam

Q: How can matter be consciousness?
consciousness is never an object
consciousness how can it be material given opposite nature

A: We do not say that consciousness is matter. Rather we say that matter is consciousness.
It becomes difficult to understand only when we don't assimilate that matter is not satyam rather is mithya. If matter is mithya , means there is no such thing as matter.

Air, water etc the elements, the elementals, the various objects that we encounter and see as moving and non moving, they do not exist non separate from their cause.

We just need to understand that part.

That matter has it cause as consciousness. Then we can accept matter, as non separate from consciousness.  As not other than consciousness. As not a second entity. Any material entity is not other than the non dual consciousness entity,

The materiality includes name form and various attributes, but the consciousness aspect of the cause is inhibited. We cannot ask where in the effect is the cause, we cannot ask if the cause if embedded or inside the effect, the effect IS the cause. But the attributes differ totally.

Presence of chaitanyam

The existence aspect of chaitanyam, and is self evident. Chaitanyam thereby is self evident that I am.

But that this I am, is not limited to a mind, or a body is not evident by itself.

That requires a pramana.

Guru shastra gives upadesha that the chaitanyam is not a local chaitanyam, but is the all pervading chaitanyam.

When we say anything 'is' and experience anything, in that experience when we say the tree experience 'is', the isness belongs to the very same experiencer whom we say 'I is'.

We say I w.r.t the body mind, and chaitanyam reflecting itself in body mind, and same chaitanyam in object experience thoughts as this thought is, or this being or this thing is.

Like this, I round up or envelop all of creation, just like consciousness pervades dream, consciousness also pervades waking state world. 

Maya

The non object consciousness, self is bhagavan , from the standpoint of the maya shakti which is non separate from this consciousness.

This maya shakti is not subject or object, neither is it cognized as anything separate, it is simply the cause that is given to the visible effect in the form of subject object duality.

So in the non dual consciousness, it is the maya shakti that is said to be a cause, that need not be cognized, but can be simply intellectually understood as the cause, as the effect is indeed cognized.

Its reality is mithya or anirvachaniya, same order of reality as its effect, which is jagat , that is again not ultimately real but has only a dependent reality, depending on consciousness for its existence.

This maya shakti sahita atman is ishvara.

So we do not cognize ishvara, we know ishvara through only shastra, as maya sahita ishvara, and self is this ishvara, with maya shakti.

Maya shakti again need not be cognized, but is taken from the shastra as power of brahman, and its effects are indeed cognized, wherein the cognizer cognized duality by itself is the effect.

So in terms of its effect, the maya shakti is making its presence felt, that is enough to point to its presence as the cause. Its presence need not be cognized as neither object nor subject, as both are effects, it can simply be understood to be non separate causal unmanifest state of brahman. Which is like deep sleep, the causal state.

SO what is pure brahman then, pure brahman is the reality of cognizer, pure consciousness.

So from cognizer, I go to pure consciousness, and I attach attach the maya cause in the unmanifest state to this pure consciousness, and I understand the manifest state of subject object consciousness as its effect, thereby I resolve myself as being brahman. 

Brahman

Brahman appears as jagat , drshta vastus

Brahman is sakshi chaitanyam

Brahman is maya sahita chaitanyam

Brahman is mayin

Brahman is jagat kAranam

Brahman is pratyagatma

Brahman is ahankara upahita chaitanyam

Brahman is shuddha chaitanyam devoid of all above upadhis

List of upadhis is
jagat, sakshitvam, maya, mayin status, karanatvam, ahankara sakshi, antahakarana

Upadhi means mithya existence.

This means it exists with entire existence in satyam

Only shuddha chaitanyam is satyam.

How to become shuddha chaitanyam

Atma is shuddha chaitanyam. Original consciousness is sakshi chaitanyam.
Pure consciousness it is.

It reflects in mind, and makes mind conscious and via mind this world is known through vrittis that are lighted up.

So we can say sakshi chaitanyam is still the knower, but what it knows is based on limitation of the mind as an instrument.

At one time, its not individual things exist.

Sakshi chaitanyam exists, chidabhasa chaitanyam exists, Antahakaranam exists, body and shariras exists, jagat exists, jagat kArana brahman exists, jagat sakshi ishvara exists, srshti sthithi laya karana ishvara chaitanyam exists, maya kAranam exists and mayavi chaitanya svarupa ishvara exists.

All this exists.

Among these we do not see any separate shuddha chaitanyam.

All of these resolve into shuddha chaitanyam.

All of these have to together be resolved into shuddha chaitanayam , in order for shuddha chaitanyam to be understood as anantam chit.

If we resolve only one of these into chit, then the other becomes as though a limiting factor.

Therefore when it is said, I is chit, by knocking off the sakshitvam status, it is not just said I is chit, but also said tat tvam asi, wherein this chit is itself said to be the satyam of tat pada vachyartha also, which includes all that described above.

The chaitanyatvam is considered as satya brahma svarupa. As it is non variable, and presupposes knowledge. Knowledge presupposes consciousness.

In Sakshi chaitanyam, brahman is shuddha chaitanyam , sakshi is a status. This brahman is not limited by this status. The status is given due to jagat, which is a kArayam and the shuddha chaitanyam inheres the effect, pervades the effect, and effect is but the cause appearing as the effect, so with respect to this appearance of jagat, brahman is sakshi, and this being an appearance of brahman or shuddha chaitanyam, cannot be considered as satyam, is in fact mithya, sakshitvam is hence also mithya. same can be said for ishvara who is jagat karanam, srshti sthithi laya karanam, ishvara is chaitanya svarupa, and has not undergone any change but again appears as jagat, as the manifestor of jagat, as the ruler of jagat, as the reality of jagat, who is none other than the shuddha chaitanyam , reality of the sakshi chaitanyam. So I accept all the names and status of being ishvara as an upadhi or appearance which I acknowledge as mithya reality.

I have to acknowledge ishvara, or bhagavan, the reality of this universe, controller, preserver, resolver, from whom we come and go back unto. By whose will all this is sustained, has born and resolves back forth into.

We have to acknowledge this bhagavan, is all pervading order and ruler, and author and controller of all that is here. And who has also given this body mind and intellect to be able to understand for oneself.

This bhagavan is not a remote entity, as the very sakshi chaitanyam atma, this chaitanyam atma with the status of bhagavan (due to maya upadhi), controls the universe.

So the universe is seen as mithya, chaitanyam being present all the way.

In this mithya universe alone we have to see satyam. We cant see a separate satyam. In this mithya alone we have to see satyam.

In sakshi chaitanyam I see myself as pure chaitanyam, sakshi not being an attribute but being a mithya reality. Same goes for all objects all objects have a mithya reality, resolve unto chaitanyam, brahman, I am brahman not just some chaitanyam.

SO all objects resolve into me. Nimitta ishvara resolves into me, maya resolves into me, material resolve into me, shakti and wisdom resolve into me, mind and experiences resolve into me, I alone remain ever shining self existent and evident, and as the source of consciousness and existence for all that is here.

sakshi chaitanyam

Kshetrajna sakshi chaitanyam is satyam

Kshetra anatama is mithya.

This means, when we say kshetra vastu is, the vastu is refers to kshetrajna only and not to kshetra vastu. Kshetra vastu is just the name and form the viseshanam. This is how the truth is seen, that when we say ghataH asti, it is actual mrtikka asti.

Same way when we say anything in jagat asti, or jagat asti, it is actually said atma asti, atma being the reality of the jagat.

So we dont have any opposition towards saying jagat asti, as we are merely stating a fact of oneself as existence. Saying jagat asti, is svarupa nitshta. aham asmi is svarupa nithta, and aham bhati is svarupa nishta. 

Brahman knowledge negates jagat

Knowledge that atma is kAranam brahman, negates the jagat.

jagat includes objects, so it negates all objects, by swallowing them and being brahman.

It negates subject also, swallowing subject and being brahman.

Now after subject and object are swallowed, how can I say I am brahman.

I am, isnt it the subject, no it isnt, I am, becomes brahman.

That brahman which swallows subject, and also swallows object, by being the swallower cause.

After having swallowed everything, brahman remains non negatable, as "is".

I 'is', pot 'is', table 'is', jagat 'is'.

So what 'is' remains.

Remains the word 'is'.


The 'isness' is brahma or atma svarupa.

It is nothing else.


Chaitanyam is also atma svarupa. Astitvam is also atma svarupa, sat.

Satchitanantam, anantam because it swallows, being the swallower cause, the satyam cause.

Thereby isness here belongs to this satyam cause atma, chit belongs to this satyam cause atma.

The nama rupa is a swallowable, a negatable nama rupa, it is not satyam, it is mithya in terms of reality.

By swallowing the mithya reality, satyatvam of the self is understood.


Q&A

1. What happens if I saw in 'table' is, is is my svarupa? I still dont see a I.
Why should I see an I ,' to see' is nothing bu chaitanya svarupam of myself, that itself is my svarupa.
My svarupa is seeing. In every seeing, I am present. Its due to me, there is such a thing as seeing.
So we cant say I dont see I, I is the very presence and cause for seeing itself. So in any and every seeing, I is.

So when we say sky 'is', how come the isness belongs to the very cause of seeing, since sky is an object and not the subject seer.

Thats because, sky gets swallowed by the cause the seer, despite being the seer, atma is also the cause as well, so is in fact swallowing the seen, in that swallowing seen becomes mithya , and seer becomes the cause, So the isness of seen gets swallowed by the seer, who is present in every act of seeing. 

Jnana SAdhanam

Aham brahmasmi is the purport of vedas.

Brahman is defined as satchitananda svarupam.

Brahman cannot be defined directly via description etc. as it is not available as an object.

Therefore lakshyartha is used for brahman to be defined.

Also svata siddha atma is brahman therefore brahma anubhava is not needed.

But atma is not understood as brahman, therefore brahmatvam has to be defined.

Brahmatvam means satchitanandatvam. Satchitananda svarupam.

Ones own rupam or nature by oneself, has to be satchitananada.

That oneself is sat and chit is self evident, but it is not self evident that one is anantam or limitless.

For that shastra pramanam is needed.

Shastra pramanam gives that knowledge via the mahavakya.

So in the mahavakya, the ahankAravAn jiva is equated to mayavi ishvara.

That equation is through jalajahal lakshana.

The anatma or mithya upadhis are not equatable.

It is only the reality or satyam that is equated, or rather is said to be one and the very same one.

That satyam is para atma brahma, satchitananda svarupa , sakshi chaitanyam.

So sakshi chaitanyam is the reality of ishvara, and is mistaken to be the jiva in when mistook as combined with body mind, when the limited attributes of body mind are superimposed on sakshi chaitanyam.

The ishvaratvam of sakshi chaitanya is what knocks off the limitation of sakshi chaitanya, as it is not possible for chaitanyam to be limited to body mind, and to be said to be ishvara who is jagat kAranam. Hence anantam is established , so its a chitanantam jiva (antaratma).

The remoteness of ishvara is also knocked off, when self chit itself is said to be ishvara. There for atma is satanantam ishvara ( isvara sarvabhutanam).

Thereby there is jiva isvara aikya jnanam with aham brahmasmi mahavakya.

Q&A on brahman

1. Does the universe and the individual (subject and object) have real existence of their own?

No, both subject and object have only borrowed existence. Existence does not belong to either subject or to object. Object and subject both borrow existence from brahman and brahman is neither the subject , nor the object.

2. If brahman is neither subject nor object, then how come we say knowing brahman one crosses sorrow (attains to moksa)?

Knowing brahman , is said so, in the sense of knowing oneself to be brahman, and oneself is already self evident , and need not be known. So in that sense it is said brahman has to be understood, to be oneself. So oneself am this non subject non object brahman , who is the reality that lends reality to both subject as well as object.

3. Does brahman have to do any action to become jagat kAranam brahman?

Brahman is actionless or akarta, existence and consciousness are the svarupa of brahman. The kAranam status of brahman is only when looking at brahman as saguna brahman, with traigunya maya shakti. This maya power of brahman is non separate from brahman , and with this power alone brahman becomes jagat kAranam.
Here brahman being satyam adhistanam and maya sahita brahman being mithya, brahman need not undergo any change.  Hence brahman is known as vivarta kAranam, with the kAranam status being mithya.

4. Does the individual have to do any action to become this brahman?

Individual IS this actionless brahman. When individual says 'I am' so and so, the 'I am' is brahman alone. Not knowing that he is brahman, he identifies with body mind etc. and says 'I am' so and so.
With knowledge and viveka, individual has to separate this 'so and so' as the anatama, and claim oneself to be the 'I am' atma, of the nature of existence and consciousness, and as brahman that lends consciousness and existence to all that is.

5. The individual , the jagat and the ishvara, are all 3 mithya?

Yes individual person with body mind, the physical universe and bhagavan, all 3 are mithya and are manifestations of brahman.

I am brahman who is manifest as all the 3.

6. When I manifest, what part of me changes?

It is the maya part which undergoes change, while I remain as the changeless substratum.

7. By whose will does this maya part change?

By will of brahman alone manifestation happens of unmanifest universe.

8. Does that mean brahman has will and controls the maya part?

Yes with maya part brahman is also the controller and makes use of maya and is the srshti karta.
This is a mithya reality.

9. If this is a mithya reality, then where is the need to realise brahman?

There is no need to realise brahman, as there is only brahman and nothing else.

10. I am, when it is said, is brahman being talked about?
Yes it is a name used for brahman, a pronoun. Aham is the prounoun, idam is also a pronoun. 

Svarupa of atma

Atma is self shining, and self existent.

It shines and with its shine, the mind sees, with its shine the eyes see, with its shine the world is seen.

It is due to the shining nature of atma, that the mind and body gains ability to see, and the world becomes that which is seen.
"Shrotrasya Shrotram, Manaso Manah, Sou prAnasya PranaH."
"Jyotisham JyotiH"

Atma is self existent. It is due to self existent nature of atma, that all that is here, is able to exist, and enjoy existence.

The existence that all things enjoy is the gift of atma.

All the entities that are 'seen' do not enjoy any existence of their own. They receive existence from atma.

isvarah sarva-bhutanam

Question is how do they receive this existence. They receive this existence due to tadAtmaya sambhanda. There is not a real sambhanda, but a projected sambandha. Just like sambandha of snake with rope, even though snake does not exist, it gains an erroneous existence, borrowing its existence from the rope.

Same way the seen objects of the universe gain an existence due to error born association with atma.

The error is an effect of ignorance, like any error is, this is the causal ignorance, mula Avidya.

Ignorance itself exists begininglessly, having its existence itself in atma alone.

While atma is free from ignorance, it is not opposed to ignorance.

The jiva is a person with a body mind, he finds himself bound and in a universe , whose ruler is ishvara the supreme being who has all the wealth, power , control, and great qualities, keeping the universe, its manifestation , resolution and sustenance under his control.

The jiva is a helpless hapless being holding onto strings of hope and looking for means to achieve permanent peace security and happiness.

Permanent peace, security and happiness however is the nature of atma and not of the jiva.

The fact however is that the jiva is in reality the atma, and due to the same ignorance because of which, the 'seen' objects are both projected AND are erroneously attributed with existence causing a tAdAtmaya sambandha with atma, the jiva inspite of being atma, appears to consider himself as the body, which is just an adhyasa in its enterity and not an entity in itself.

Since atma has no relation with this ignorance which gains existence depending on atma, atma remains also unopposed to adhyasa. This opposition is only within the standpoint of ignorance the cause , as in reality atma is free from the cause also, but within the projections of ignorance we are are talking about relation of ignorance with atma, with whom it has a relationship of mithya sathyam, dependently real and absolutely real.

"vAcharambhanam vikaro nAmadheyam"

Now this ignorance depending on atma, is unoppossed by atma , here atma that is present is known as imminent consciousness, again from consciousnes stanpoint no such immanence is there.

For ignorance to be removed , which is what a jiva should seek, in order to gain amrtatvamam, there needs to be the light of knowledge.

Knowledge can remove ignorance. In this case it becomes knowledge of the adhistAna, such as rope knowledge removing snake knowledge.

The interesting fact in the case of the jiva however is that , there is no need for a new knowledge, such as knowledge of the rope.

When the jiva says I, the I itself is the atma, the adhistana, such as the rope. Atma being self evident, self shining, shines as I. This I, is not known as adhistAna though, due to ignorance.

This adhistAna atma, gains status of seer with respect to body mind, status of seen objects since it is the vivarta kArana adhistAnam of the seen objects, upAdana karanam ignorance  being cause and is also vivarta kArana adhistAnam for the upAdana karanA mula avidya. By itself it is neither the seer, nor the seen, nor the kAranam, it is free from all such statuses, even status of being an adhistAna.

However, the jiva does not know he is this ever free chaitanyam. Due to ignorance he confuses himself to be the adhyaropita , in this case the body mind, limited to a body mind.

So the knowledge he needs is that, he is not the limited projected borrowed existence haverer 'body mind' , rather he is the limitless, self existent, and self shining atman.

So then he becomes the atma (as though ) which he always anyways was is and will be timeless limitless.

So due to this knowledge the ignorance is removed,

In the light of this knowledge, the entire vedanta shastra is seen as within the ambit of an ignorance based projection( mithya).

Atma along with the causal ignorance , has the status of being a srshti sthithi laya kArana, known as ishvara.  We dont say parameshvara in the absolute sense, but in the mithya reality there is parameshvara for sure. The jiva himself has no means of knowledge to remove ignorance. Ishvara who is all knowledge, wielding the mula avidya as his power (the vikshepa shakti of avidya) , can provide the knowledge of the adhistana. He has provided in the form of shruti, as the means of knowledge, and expounded by the guru, he himself being the original guru dakshnimurti, who taught others and initiated the guru parampara. This anadi parampara is what has lord shankaracharya as the link, so hence we say

SadAshiva samArabham, shankarAcharya madhyamAm, asmadAcharya paryantAm,
Vande guru paramparAm.

Doubts

1. Should I avoid experiences after jnanam

This is a question because atma is thought to be as a state. Atma is self evident I, and is not a to be known entity with a name and form. That being so, there is no question of experiencing atma, as atma is the self, as well as every experience is the experience of atma.
This is because atma alone with name and form is available as
seer
seen
knower
known and so on.

But in reality atma is free from these names and forms.
Such is the reality of this atma.

Atma cannot and need not avoid itself or oneself.

2. If shastra says I am ishvara, does that mean I am sthithi laya karana?

Sthithi and laya is definitely controlled by ishvara and this ishvara is not other than atma oneself.
However these are not the reality of atma, rather are the mithya reality. So I can see this ishvaratvam is my form and in reality I am formless, non doer. I appear as the srshti itelf, as well as its srshti karana, sthithi and laya karanam.

3. Is atma the seer?

Certainly seer is atma, but atma is not the seer only, atma is in fact the seen as well as seer of the seen. Atma is manifest and is available as both seer and the seen that is seen by the seer. But atma has not undergone any change, thereby it is only an apparent manifestation, atma has not become anyone or anything.

4. Why is there a tendency to search for atma inside the seen?

This is due to the search for completeness. I want to be complete and whole, and am seeking that which would make me complete and whole. I seek due to non awareness of myself being the whole, being all that is. I think, how can I be all that is, I cant do a little thing even.
This is due to total identification with body mind. From atma jnanam it is clear that I am the whole, all that is here is me. The moment I say that, I am not on one side , to be able to find me on the other side. If I am only the seer, I can try to see me, but given seen is me and seer is me, where is it that I am not, or what is it that I am not , so that should really mean an end to any kind of searching.

5. If I am manifest as all this, does that include all the good and bad, so wont that make me impure?
Not it wont, as I transcend all this.

6. If I say transcend, how to know the transcendental self, as self wont be seer or seen?
There is no need to know self, as self is self evident as I.

7. Isnt the self evident nature of I, mithya or a status, due to the presence of the mind
The self shiningness is not an attribute of I, it is atma svarupa. However the thought I am, or I is, is certainly due to presence of mind alone.
In the presence of mind, mind shines with the thought I , and the witness of this I thought is sakshi chaitanyam, which is self shining, the I thought refers to this or points to this sakshi chaitnayam only. This  self awareness gives the possibility of removal the causal ignorance which is beginning-less, as atma is now made available for knowledge as I, which even though is a thought shining in the mind, can be eventually used to make one understand the sakshitvam or self shining nature of oneself. Only its limitlessness and adhistAnatvam has to be communicated then via the mahavakya.

8. In spite of atma jnanam, so much is unknown, then how am I ishvara.

So much unknown is present in the mind, and is a limitation of the mind, and not of atma.
And so many are projections with various names and forms. Even if all names and forms do not reflect in the mind, its a fact cannot reflect in a limited mind that can know only 1 by 1, and not simultanously all at a time. However I can be all at the same time, since all known plus unkown has the adhistAnam as myself, I am the satyam brahma

9. Despite this clarity there is a desire to be unlimited

The desire is natural, as unlimitedness is ones own nature. There needs to be clarity that atma is not merely the seer at one end, but is in fact brahman, who is manifest as ishvara as this universe and as the seer, with maya shakti in a mithya reality that he rules and manifests as,  in reality is the reality that is brahman on dual. Also clarity that I am sakshi chaitanyam unmixed with the ego and so on.

10. If I am not even the seer, then I dont have a name and address?

Yes name and address are for the body mind, and not for atma, all names and addresses are in atma, and atma is free from any name or address.

11. How does one achieve jnana nishta

By resolving the entire universe, as being nothing but a kArya of atman, resolve the world in atman, and thereby also drop the causal status of atman, this will leave atman and atman alone. Thus enjoy oneself alone as atma samrajya the whole I am. This jnanam application via mananam and nidhidhyasanam leads to jnana nishta, which is nothing but sa svarupa jnanam, in ones own svarupa one naturally abides ever a brahman which oneself is .

Atma jnanam

Actually atma jnanam, is not really a jnanam in the traditional sense. There is no new object that is known or understood, as " ok, this is the atman", in the sense of pointing out some object or understanding .

Atman is already self evident as I, but totally mixed up due to beginingless ignorance that has its existence in atman.

This ignorance or avidya, with avidya there are two powers, power to conceal and power to project.

Atma along with the power to project component of avidya, is called as parameshvara, and he projects a universe based on karmas of jivas.

Atma with the ignorance component mixes up himself with a limited body mind self complex, and takes himself to be a doer and an enjoyer, and undergoes birth and rebirth based on his actions as a doer, and this is also beginingless given begininglessness of avidya.

With the projecting power also known as maya shakti,, ishvara also has the power to grant jnanam, which destroys this avidya, by correcting the mistaken identity.  So while the mix up leads to problems, the ability to correct the mix up is available and totally removing avidya is available (ignorance component is removed or destroyed).

In case of isvara the ignorance component is not operative, the projecting power is available, and even if we say vealing is available its available to facilitate the act of srshti, and has no power over ishvara.

Jiva being tamo guna pradAana is under the spell of this veiling power.

By hearing the mahavakya explained by a sampradayavit guru coming from sadshiva parampara, who elucidates the means of knowledge 'the shruti', which is the direct cause of removal of this veiling power on the jiva, jiva is liberated (it is said so).

The mix up of the atma with the body mind is corrected by removing the adhyasa, or the mix up with a projection.

This is via hearing, reflecting on the mahavakya.

Jiva and isvara as equated, as tat tvam asi.

Tat refers to maya upadhi sahita atma (atama with power to project a srshti), pure existence consciousness with the power of maya has all names and forms and manifests as this universe and its ruler (manifestor, preserver , resolver).

His presence is throughout the srshti, as he is the existence consciousness principle that serves as the material , he himself is the material the existence conscouisness, and srshti has no existence that is other than him.

Now jiva on the other hand is the conscious sakshi witness, who is the seer, hearer, doer etc. inhering in his body, and making it consciousness, and giving existence to his body.

Now the two cannot be equated in terms of the upadhi of body mind or maya power, but are equated as one and the same existence consciousness principle. So atma is understood as the pure consciousness existence principle, who with incidental maya shakti is manifest as universe.

The conclusion is that I alone exist as all that is here , I am the pure consciousness existence who has manifested as all that is here with the upadhi of maya shakti, and by wielding this maya, I with the unversal ego component of maya,  I can claim this power to be mine and act as well as am able to act as bhagavan, while at the same time being free from maya,

 and as the sakshi chaitanyam , the illuminor of body mind, with the individual ego I can claim this body mind to be mine and act as doer, while being free from doership or enjoyership .

Satyam is the pure consciousness existence I, and the roles and costumes are mithya, having their existence lent from I. From my standpoint I am asangaH, untainted and unassociated with any costume, but the costume is not independent of me.

Abheda Gnanam

Bhedam is very well known, we need not teach, there is nothing to understand.
We know there is differences.

There is knower, known, knowledge the triad. Knower is not the known, and not knowledge.

This is when there is absence of atma jananam,

We say atma IS. What is this atma, it it knower, if so who is doing things. Its body, then am I the known. Am I the knower or the known. Am I both, in that case am I made of parts? Then I am a conglomeration of cells, then what about the knower? The knower cannot be known, is knower outside, it cant be. So our intellect hits a conundrum, so ignorance can be proven logically, because we cannot reconcile our experience of self as a conscious principle , based on what we know via pramanas such as pratyaksha , anumana etc.

So veda pramana has to walk in. It talks about atma, it gives atma jnanam via maha vakya bodhanam.

Maha vakya has 3 parts, tat pada, tvam pada and asi .

Tvam is the individual, in terms of vAchyartha, and its lakshyArtha here is consciousness.

Tat is ishvara, the srshti sthithi laya kArana, entire jagat is resolved in ishvara, even knower known knowledge all are resolved in ishvara this is the vAchyartha. Lakshyartha is satchitananda brahman, the anubhuti svarupa , the knowers svarupa, when looking at svarupa, it jnana svarupa brahman.

Knower is jnana svarupa brahman. Known is anubhava svarupa brahman, or jnatr jneyam, so basically ananata jnana svarupa brahman. Ananta asti svarupa brahman. So minusing the jnatrtvam, jnanatvam, jneyatvam, is jna brhaman, the pure consciousness. This pure consciousness is equated to tvam consciousness I, and said as asi, IS .

So I, the atma IS this ananta ekatman, which is advaitam.

Advaitam is satyam, and jagat ishvara is mithya, jiva is in fact not there at all it is a avidya kalpita jiva, and so on.

giving up association with body mind

Atma is not associated with body mind self complex. Due to error we lump atma with body mind , and creates for us a host of problems. The body is highly limited and bound by prakrti, while the self is eternal and limitless. By identifying with body mind, one is totally at the mercy of devatas, and of yagna and of action and results. Disidentifying with body mind, one is free, limitless, pure presence, and lends ones existence to all names and forms, thereby becoming the substratum of all this is here. I is then ishvara, the reality of all that is here, which has manifested as jagat, as ishvara the controller and as sakshi chaitanyam the witness consciousness. 

Reality

I am the all pervading reality. Other than I, no being exists.
All beings with names and forms are, and what IS, is atma.

Atma is the truth, atma is the reality. In atma all that is here arises and subsides, all that is here is pure conscious being. When I say table is, table is conscious being, chair is conscious being, The name is incidental. It appears.

So people take the name to be the thing, and they go after it, and they fight, and there is an emotion an order sorrounding that, there is a person who keeps this in order, the whole thing is due to avidya. The order keeper is also within avidya, but is not affected by the avidya ,as he knows the truth, but even his power and so on is due to avidya having a overlordship.

So bhagavtvam is due to the overlordship of avidya, and jivatvam is due to the avarana shakti of avidya. Avidya itself is mithya , has its being in satyam atma. And with this avidya as bhagavan manifests, and jivas manifest and they go after things, and they fight over things, and avidya projects those, bhagavan projects these things as per order, as per the karma phala, and maintains order as visnu and resolves as rudra, and all this with total power and control over what is projected for whom, including projecting time and so on. It is all the play of avidya with which he conducts this srshti.

That he is non separate from I, that he is I, and I am free from heness, but He is I.
She or He anything could be said to be bhagavan.

Knowing thus, there is nothing else to be known. There is no one else to be known, there is no other thing to be gained. All that is is me. What can I gain?

Gain and loss is due to avidya, its the play of avidya alone, and one is attracted due to avidya again.

Liberation or Moksa

From years of vedantic shravanam from pujya swamiji and all of the mahatmas and gurus I have concluded that the vision of vedanta is real. Even though it appears contradictory when self is equated to ishvara, that's due to ajnana , which itself is said to be beginingless. 

The shruti  through words of masters such as pujya swamiji and all of the gurus who are following his words , is revealing , in the manner as it is supposed to be taught, that despite the seeming 'implausibile' ness of the mahavakya, I am the chaitanya svarupa chidatman who is sadatman..

That I am the only source of existence, is an undeniable experience , that I can find in every experience ( that I AM , as the listener, the seer, the knower in all sense organs and the mind). 

And that I am indivisible, without borders, without limitations, is revealed by shastra. My experience and knowledge from other pramanas, has nothing to say about myself the pramata, so there is no contradiction there to shruti, shruti being an independent pramana.

That this jagat, is the manifestation of bhagavan, is also a very evident truth, and pujya swamiji in his inimitable style which is again steeped in the tradition, has explained how this manifestation is pure knowledge and order. I knock on a table, there is a sound, and I am instantly in touch with the knowledge of the maker. I am instantly in touch with the material who is the maker himself. And this maker material ishvara being mithya , both clear when you apply a little bit of logic (that any entity can be resolved into is substantive) , and also this being told in the shruti as well, this jagat, which I now see as ishvara (material and maker), is mithya. Mithya means totally non separate from the satyam, all the way, it is maya sahita chaitanyam, and I am that chaitanyam, consciousness.

So when I speak there is speech , as I speak, there is devi the goddess of speech, there is the organ of speech, there is a mind I have accumulated, all this due to the shakti that is , I can see non separate from me the consciousness, whilst in svarupa I remain the non doer , with maya shakti I alone appear as though as this jagat, and as ishvara , and all its beings. including this my own body mind. Body mind with its own prarabdha karma, I alone appeared as a ignorant jiva, and through shravana phala, I alone am enjoying the truth of myself, and such is the power of a guru.

It is often a valid question, when how a totally useless, powerless, tapas less, pitiful creature , could even dream of attaining such a lofty goal as moksha. For that it can be said is that all he needs is the punya to reach a teacher. It is then the greatness of the teacher that can give this moksa. So that lofty goal is impossible as such for a pitiful jiva, but in association and acceptance of a teacher, the greatness of the teacher is able to make this a possibility for the student. Such is the greatness of the guru. So kabirdas was not a fool when he said , 

"Guru Govind dono khade kake lagu paay. Balihari Guru aapki Govind diyo batay. "

Tasmai shri gurave namaH.

OM

Jiva chaitanyam is Brahma chaitanyam.
But Brahma chaitanyam is caught in body mind as though it's limited to body mind. Brahma chaitanyam never got limited to body mind.
Brahma chaitanyam has maya upadhi. With this upadhi it's isvara chaitanyam.

That's why jagat is mithya not satyam.

Iavaratvam is mithya.

Iavaratvam includes the ajnanam, this ajnanam makes same Brahma chaitanyam as jiva.

Aham Brahmasmi

Aham brahmasmi is a mahavakya.


All that is here is brahman. All that is here is subject and object.

Object IS, subject IS. There is only one IS and that IS brahman.

Atma IS.

Here object has attributes, subject is the seer of attributeful thing.


Seer seen division is there.

This seer seen division has to be accepted to be real at one level, but not at another level.

At ultimate level, the seer seen division is understood to be kalpitam, or appearance , in the screen that IS neither the seen or the seer.

That which is neither seen or seer, and in which both seer and seen are, is the atma or brahman.

I do not know anything other than seer and seen. Seer and seen covers all understanding I have of the jagat.

I have to however not confuse myself to be either just limited to being seer. I have to understand myself to be that brahman which is both seer and seen.

My limiting myself, I give up my brahmatvam.

I know that I am, is my self evident nature, it is not the fact of me being limited to the seer.

That the seer is me, is clear as there is no possibility of confusion due to drk drshya viveka.

Even here a viveka is needed, otherwise I believe myself to be limited to the body.

Through viveka this much alone can be inferred.

But through a new shastra pramana, this can also be negated.

That I am limited to being a seer, is not something that I have access to.

It is also an inference, as I 'see'. I know that I see, because I seeing here is the nature of chaitanyam to shine.

The seeing is something only with respect to the mind, I say I am seer.

Otherwise I should only say that I am the self shining entity.

So I am the self shining entity, I am the seer with respect to the mind, here knowledge ends about me, for want of a pramana.

Now pramana comes in and says, I am brahman, from me all that is here arose, due to my will and resolved unto me.

For this I dont have any pramana other than shastra.

So here I am ishvara is being said.

But I have to understand this through lakshyartha, by looking at truth of ishvara, to say I am ishvara.

And truth of jagat as well.

So I retain myself as just self shining entity and entity IS. And this entity IS ishvara says pramana.

Now if this entity also has the attribute of ishvaratvam, and ahankara or antahkarana, then this entity is non dual .

So myself with the upadhi of maya am this jagat and ishvara, myself with antahkarana is jiva.

All is chaitanyam

Ok, I understand all is chaitanyam, but chaitanyam I am, for that there is no new knowledge needed right. Isnt that because I am already self evident, I am the sakshi, the knower in all kind of knowledge.

I am seer, seer of the eye that sees, seer of the thought that is seen by the eye that sees, seeing that eye sees and thought IS.

So I am not a seen, I am the pure seer, prajnanam. This prajnanam, that I am , is satyam all pervasive.

When I say space IS, space is prajnanam brahma.

Space the name and form belongs to brahman ( same way as pot belongs to clay, while clay transcends pot).

So when I think of space, then atma is included in every thought , in the knowledge of everything atma is satyam. All knowledge is atma.

But here atma is not knowledge, atma is the reality of knowledge, so anantam jnanam it is.

So atma is retained as it is, and understood to be reality of knowledge. It is already reality of knower, so being reality of knowledge , its not limited to knower, thereby reality of both knowledge and knower. Anantam jnanam is of course satyam jnanam anantam brahma. 

Atma Prarthana

To know the self as the whole should be the atma prarthana.

This is because the self atma, is in fact the indivisible whole. There is no division in atma.
It is the qualities and ignorance that create a semblance of an as though division.
However atma is the satyam chit, the self, the bhati sat atma, which is the reality of both inferior attributeful atma known as jiva and superior maya attributeful atma known as ishvara.

In fact so called jiva is also pervaded by maya attributeful ishvara alone.

So this attributeful atma is mithya, and attributeless atma is non dual satyam.

Knowing thus I become or attain to my own wholeness. I see wholeness everywhere.

Seeing thus I am free from birth and rebirth, and attain to my svarupa which is being whole.

Within me the outcome holds no value
The outcome does not belong to the experiencer. The outcome is at best a learning tool if at all it holds a learning within.

Within me I am a doer alone. A doer who is fulfilled by the to be done . By doing the to be done I am free from doership. What I like is the freedom from doership. When I take care of the to be done the doership is suspended and I am free from doership. I am whole. I like being whole.

I trust the to be done. My duty is another person's right. By taking care of my duty I take care of everyone's right. My families rights my child wife society worlds rights. I do what I have to do. What is to be done.

A life of to be done is a life of simplicity. The eating the living the enjoying is a enjoyment of the self. And all exertion is for the to be done action. All desire is towards the to be done. All enthusiasm is for what is to be done .

In fact I am eager to perform what is to be done. What is to be done is an expression of my fulfilment. Is a expression of my freedom.

It shows my freedom from binding desires. It shows my love for harmony. My love for totality. My love for ishvara.

To be done is my elixir. To be done action nourishes me with more power. With pure satisfaction. Outcome is always a milestone. There is no final outcome.

There is only ever a series of to be done actions. And there is an ever changing endless goalpost.

The goalpost is not an end. It's merely a means.

A means to perform to be done action.

I respct the goalpost. I welcome the goalpost. As it gives me clarity in what is to be done.

It sets itself. It comes to me sometimes. Sometimes my to be done could be to set the goal. Not as an ends but again as a means.

So what to I achieve out of to be done.

I merely achieve who I am. The harmonious whole. The synchronised instrument in the orchestra of the Divine whole.

Being that instrument is a great privilege. To take ones place in the choir is am achievement in itself. And the Divine music continues to entertain. The song continues to sing. As to sing is thy resolve and they resolve is the love. The love for all beings. Love that comes from being the whole being secure and being all encompassing and being the mother for all. It includes all and nurtures all and provides for all.

It is that whole that I connect with and gives me the to be done and the goal post it's no more a means. It's merely a gratitude to the Divine for giving me this Divine life.

This life wherein I can enjoy myself as the whole. As the Divine. As Brahman. As ishvara.

As long as one is alive this body is and as long as body is I am a dorr. Why not do what is to be done. As a doer I always do both in action as well as inaction I remain a doer. Why not be counted amongst the doers of the to be done.

That way I fulfill myself as a living doer. It's a fulfilling use of doership.

Agreed doership maybe suspended for a jnani after knowledge. But even for a jnani while doership may not give jnanam doesn't it give meaning for the doer.

Really speaking the to be done action is not binding one me. I am not affected as I have no birth and no real doership.

Then what is given as the garb of doer what I do with it I can choose the best .

And the best I can do with it is indeed the to be done action. To be done nourishes the doer and that around him.

To be done is indeed the best action for oneself and for all. Praising the to be done I do the to be done for the sake of everyone and all that is here. I consider it a privilege. Wow what a great action I can do.
Om.

I and bhagavan

I and bhagavan have an unending relationship.

I am a bhakta and bhagavan is the one whom I consider as my friend.

I relate to bhagavan as a friend, as a mother and father, as a brother, as a well wisher, in multiple ways I relate to the lord.

I understand all that is here is controlled and is under the control of the lord. The individual jivas have free will, that he has given, as the karma phala. There is such a thing as a karma, and with karma as the basis, there is a jiva who is born with human body, and has such a thing as free will.

Hence there is always going to be a number of bhaktas and there is going to be a bhagavan for that bhakta. This relationship is eternal, as it is for the sake of jivas that bhagavan is manifesting this creation, based on the karmas of the jivas.

So just like I have a upadhi of karana sharira, of avidya, and my karmas , ishvara has upadhi of maya, or the total sharira, with entire universe beloging to him, including his wisdom, and his strength, and his infinite compassion , everything.

The body and everything he provides, and allows me to claim it as mine, and to me to live my life based of it.

He has no avidya, but understands I have avidya.

So isvara understands me, provides what I need, gives me the free will to free myself, he doesnt destroy me, he allows me to be me, and then to discover me to be him.

He does so via shastra. 

Pure awareness

Pure awareness cannot think.

I am able to think, because of the non separate power to think, which I call as intellect, mind, senses, body , and so on, which are all connected for the presence of a functioning individual.

Intellect is a function, mind is a function, senses are a function, body has both form and function.
This form and function I am able to cognize or be aware of, and there is knowledge regarding form and function. Knowledge presupposes awareness.

Thereby awareness is not a form or function, not a knowledge, but awareness is a self existent principle. It can only be called a principle, as it is not a form or function, nor is it an object.

I am this self existent principle of awareness. I have neither form nor function, every form or function is, every knowledge is, presupposing the presence of the awareness principle. There is no knowledge possible without the self existent awareness principle.

Self existent awareness principle is constant, is timeless in fact. Every time cognition, presupposes the self existent awareness principle, which by itself is not subject to time, is not within time.

If it were within time, then the concept of time would not be possible to know. It will not be possible to know time. To know time, there has to be a timeless awareness principle which is self existent.

It is that principle or nature of mine because of which I am aware of time. I being aware of time, I am timeless, or rather , I am not within time, I am not subject to changing in time.

I am aware of time itself, and everything within time that undergoes change.

As awareness I do not undergo any change. I do not will awareness, I am awareness by myself, as that is my nature in itself.

What is this ishvara and this jagat then.

In the presence of me only time is, space is, all the beings are, all the universe is.

It is a wonderous truth that this universe that we say 'is', actually has no existence , is not an existent entity by itself. As it is a bunch of names and forms, whose reality resolves in something else other than itself.

All that is here, has its reality resolving in something else, other than itself.  It also has a name and form.

Shastra says vAcharambano vikaro nama deyam, mrtikka eva satyam.

So I am not just awareness principle, timeless awareness principle, I am also brahman, the one , who lends existence to all beings. To space, to time, to elements, to the jagat.

It is I who is called as the the lord, as the controller of the jagat, with the upadhi of maya , the prakrti, who becomes intelligent or appears as intelligent in my presence. Maya shakti, also gains existence with my as the basis. So I am the basis for ishvara, and ishvara alone is the jagat.

So what is here is the manifest ishvara, and ishvara is none other than myself with maya shakti.

Maya shakti is not a second entity, it is myself, but it is mithya, having it reality in me, Maya shakti is swallowed in the ultimate sense, in paramarthika sense.