I am is ishvara

 I am, is ishvara

I hear, I see, I touch

I know the mind

Mind that is concious, I associated with conscious mind am hearer, seer, toucher

Whereas I am pure isness, consciousness, independently existent

Mind, Thought and Object IS

Where the ISness is indendently existent consciousness

I appear as mind, as knower, as known, as chidabhasa, as ishvara with name and form

The whole jagat is mithya.

I am satyam.

I alone appear as this mithya jagat.

Harih OM

Negative emotions

I am proud of my infinite beauty

where I am the truth and the universe my form

I am just proud of myself who else other than me to share this

I am gladness itself

I am envious of myself given I own everything

I am angry at myself that there is no one else to give myself to

I am full of desire , given I am fullnes

I am greedy for knowledge given I am infinite knowledge

I am unfair to myself given I hide my own glory

I am a myriad of negative emotions

negative as freedom is negation of bondage

iShvara is not adhyasa, ishvaratvam is

Isvara is not adhyasa, Isvara is I

Isvaratvam is adhyasa

Jagat Karanatvam is adhyasa

Jagat is adhyasa

Jiva is isvara

Jivatvam is adhyasa

Sharira trayam is adhyasa

Panchakosa is adhyasa

Sakshitvam is adhyasa

Ahankara is adhyasa

Jagat is adhyasa

Adhyasa means it is name and form

These are ornaments

I am the gold

These are me in the various names and forms

So these are all me

Me in the form of riches

I am rich

I am rich, as all this is my riches

My riches means my reality with names and forms , with infinite possibilities

My knowledge is my riches

My knowledge is laws

My knowledge is desire

My knoweldge is manifest

My knowledge is action

My knoweldege is doing

Machine is me

Being is me

I have freedom to do what I want

I can be creative as I need to be

I am not bound to do a certain thing

I am free to choose what I want to do

I have freedom total freedom

I am not bound or bonded

I am unbound, I can do what I see 

I am not bound by any laws or anyone else

Including isvara

I am free to choose my own freedom

Even dharma does not bind me

I am free even from dharma and adharam

I am totally free

OM Kamakshi

Jagat is adhyasa, so is ishvara

 Jagat and ishvara are adhyasa

Atma itself appears as jagat and ishvara

This is due to past samskara

There was a past appearance of atma as jagat and ishvara, and this past appearance alongside ajnana is the cause for adhyasa to happen

So there is no 'production' of jagat, or of adhyasa, adhyasa is beginingless

This beginingless mistake is corrected via jnanam

Now I know that I am brahman, I appear as all this and as ishvara due to past appearances that are again due to past appearances begininglessly

The point is the reason has no beginning

But it has an end, because once I see it as an endless past of appearances, I am able to accept it as an appearance and hence negate it as nothing but I. Hence I can claim myself as adhistana, and that is also from standpoint of ajnana and appearance, on my own I am not adhistana also.

I am free independent I that is non dual

Such a non dual I , I am.

There is cause effect relationship with jagat and brahman

Jagat is an effect, and brahman is both material and intelligent cause at the same time

This causal brahman is mithya

In reality both cause and effect are mithya

I am reality that is neither cause nor effect, I am truth of both cause and effect

So both cause and effect resolve in me, who is free of any cause or effect

So I accept my causal status, and my effect status

I recognize me as causal brahman lord shiva and me as effect brahman the jagat

I am brahman in me, cause and effect, maya and jagat both resolve, I remain always free from all this

I am all this isvara, I am all this jivahood, I am all this jagat, universe manifest , unmanifest

I am time space, maya, I am the progenitor and reality of time and space

I am reality that is free from all time space, and free from being the cause for any of this time and space

I am totally free atma, all pervasive non dual brahman atman I am

Consciousness is not separate entity

 Consciousness is not a separate entity , as it does not have same degree of reality as subject, object

Subject is consciousness, and object is also consciousness

I am very much consciousness, I am not mere subject, tied to jagat object.

I am content of the subject, that is pure chit.

I am anantam chit, invariable sat, that is all pervading.

I am already that.

Let there be mithya subject object, they do not limit me, the reality chit, truth of subject, who am sat, the truth of all that is manifest as though as objects of consciousness

The self evident I, am of the nature of consciousness, existence, that is non negatable, and exists independently, and is neither part, product , or property of anything.

Content of subject I, am independent consciousness principle, that is that is non negatable, and I exist independently, and am neither part, product , or property of anything.

I am satyam.

Subject Is subject w.r.t to object. Object is mithya, has its existence in something else. Whole world of objects is mithya, gaining its reality from something else.

Thereby my subject status is mithya in reality I am just pure chit, with the subject status superimposed on me w.r.t objects of consciousness.

This mithya reality, I should understand as mithya, and own up to my own status as reality of subject, that is pure chit. 

This pure chit I am pure sat.

In me this pure chit I , that is pure sat I, is superimposed subjectness, and maya leading to me as objects.I am the pure content chit, I am self existent, self evident, and depending on me all that is here IS.

Mind IS, IS refers to the content of subject that is atma I. I am the content of not only subject, I am the content of ALL that IS.

Body mind I is reflect Consciousness

The body mind self I is reflected consciousness m, whereas I am the pure consciousness that’s witness of 3 states , in related to nithya states of waking dreaming and sleeping

I am pure state of existence self evident conscious being

Seeing body as mithya, confirms that I am Satya that is all pervading reality of mithya body mind , and subject and all objects be it dream or waking state

in waking state I can clearly remember this by developing the sarcasm’s Dhaba that entire waking state is a manifestation of the self as supreme I

This includes subject I , body mind I , object I , I referring to pure chit

All these ultimately resolve in pure chit , leaving nothing to else other than pure chit

once all is resolved in pure chit , nothing left to know or resolve

IS refers to I

When it is said anything IS, IS refers to I, the non object, non subject Atma Brahman

It is because brahman is appearing as object and subject, which makes entire object brahman, entire subject brahman, while brahman is neither subject nor object

So all objects are brahman, subject is brahman, brahman is neither subject nor object

Object doesnt reduce to brahman

 In my head I am trying to resolve or reduce objects into brahman

This indicates a false understanding

Objects when we say IS, there is no brahman Object that IS

Brahman is non object , non subject that IS

Truth of both subject and object

So there is no possibility of reducing anything, as brahman cannot undergo any change or vikara

When we say Object IS, brahman is already being referred to as IS

The object is brahman, but brahman is not an object

So nothing is there to reduce, neither can be reduced, brahman cannot be reduced or changed need not be

What appears as object IS brahman, while brahman is no object

What appears as subject IS brahma, while brahman is not subject

Also there is not object brahman inside of the object which is referred to, non object brahman, non subject brahman is self evident I. Object itself is that brahman, while brahman transcends object.

Self evident I, because I am self evident, but I dont know that I am non subect, non object brahman, that is truth of subject and object

So I am self evident I that is truth of all subject and objects

I am myself non subject and non object

So subject and object IS when is said, IS refers to non subject, non object I

Or in other words satyam I

satchitananda I

Here object need not be reduced, as anything reduced will remain an object

Rather Nothing is reduced here

All here remains whole

Via jnana chaksu I see that any object IS, no subject non object, limitless brahman

Moksa

 I is consciousness, that is, reflected in this mind , as chit abhasa, mind has no chaitanya of its own

Mind gains chitabhasa due to reflecting ability

Mind is object, while I is subject

Subject I , am the source of original consciousness that gets reflected in object I

Object mind, has its existence that is non separate from the original consciousness I

Object Mind is not counted as a second entity hence, as it is mithya, resolving in satyam original consciousness I

It has name and form, it is limited as on object of knowledge, it comes and goes, it is hence limited, it is mithya limited

It shines after I

When I see something and know it, as this IS, the isness that shines is atma chaitanya reflection, It shines after I. It shines in my light of consciousness

The universe is shining in my glory, my light

I am the torchlight of this universe

In my consciousness the universe is witnessed or is seen or available

This available universe resolves in my reality

The available universe including mind, resolves in I

Resolution is not experiential, resolution is intellectual

Experience itself is mithya

Mithya means has its reality in non experience, non experiencer atma

So removing the illuminator is only possible by understnading illlunimation, illuminator and illuminated as being mithya

I am none of these

These are I is basically to say I am none of these

These are I is first said as adhyaropa, till these are negated, and I am not these, and thn I alone am

There is non world to resolve for one such being, there is no knower to handle, there is no known to fix

There is NO ajnani or jnani. no moksa to be achievedMoMo