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.