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).
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.
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
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