Knowledge that atma is kAranam brahman, negates the jagat.
jagat includes objects, so it negates all objects, by swallowing them and being brahman.
It negates subject also, swallowing subject and being brahman.
Now after subject and object are swallowed, how can I say I am brahman.
I am, isnt it the subject, no it isnt, I am, becomes brahman.
That brahman which swallows subject, and also swallows object, by being the swallower cause.
After having swallowed everything, brahman remains non negatable, as "is".
I 'is', pot 'is', table 'is', jagat 'is'.
So what 'is' remains.
Remains the word 'is'.
The 'isness' is brahma or atma svarupa.
It is nothing else.
Chaitanyam is also atma svarupa. Astitvam is also atma svarupa, sat.
Satchitanantam, anantam because it swallows, being the swallower cause, the satyam cause.
Thereby isness here belongs to this satyam cause atma, chit belongs to this satyam cause atma.
The nama rupa is a swallowable, a negatable nama rupa, it is not satyam, it is mithya in terms of reality.
By swallowing the mithya reality, satyatvam of the self is understood.
Q&A
1. What happens if I saw in 'table' is, is is my svarupa? I still dont see a I.
Why should I see an I ,' to see' is nothing bu chaitanya svarupam of myself, that itself is my svarupa.
My svarupa is seeing. In every seeing, I am present. Its due to me, there is such a thing as seeing.
So we cant say I dont see I, I is the very presence and cause for seeing itself. So in any and every seeing, I is.
So when we say sky 'is', how come the isness belongs to the very cause of seeing, since sky is an object and not the subject seer.
Thats because, sky gets swallowed by the cause the seer, despite being the seer, atma is also the cause as well, so is in fact swallowing the seen, in that swallowing seen becomes mithya , and seer becomes the cause, So the isness of seen gets swallowed by the seer, who is present in every act of seeing.
jagat includes objects, so it negates all objects, by swallowing them and being brahman.
It negates subject also, swallowing subject and being brahman.
Now after subject and object are swallowed, how can I say I am brahman.
I am, isnt it the subject, no it isnt, I am, becomes brahman.
That brahman which swallows subject, and also swallows object, by being the swallower cause.
After having swallowed everything, brahman remains non negatable, as "is".
I 'is', pot 'is', table 'is', jagat 'is'.
So what 'is' remains.
Remains the word 'is'.
The 'isness' is brahma or atma svarupa.
It is nothing else.
Chaitanyam is also atma svarupa. Astitvam is also atma svarupa, sat.
Satchitanantam, anantam because it swallows, being the swallower cause, the satyam cause.
Thereby isness here belongs to this satyam cause atma, chit belongs to this satyam cause atma.
The nama rupa is a swallowable, a negatable nama rupa, it is not satyam, it is mithya in terms of reality.
By swallowing the mithya reality, satyatvam of the self is understood.
Q&A
1. What happens if I saw in 'table' is, is is my svarupa? I still dont see a I.
Why should I see an I ,' to see' is nothing bu chaitanya svarupam of myself, that itself is my svarupa.
My svarupa is seeing. In every seeing, I am present. Its due to me, there is such a thing as seeing.
So we cant say I dont see I, I is the very presence and cause for seeing itself. So in any and every seeing, I is.
So when we say sky 'is', how come the isness belongs to the very cause of seeing, since sky is an object and not the subject seer.
Thats because, sky gets swallowed by the cause the seer, despite being the seer, atma is also the cause as well, so is in fact swallowing the seen, in that swallowing seen becomes mithya , and seer becomes the cause, So the isness of seen gets swallowed by the seer, who is present in every act of seeing.
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