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