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.
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.
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