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.