So what?

So what if the universe evolves, and undergoes the terrifying pralaya,
I am the truth,I am the unchanged, I am the one in whom this plays,
So what if worlds explode and the stars and cosmos blazes with great force,
I am the truth of this divine play, I am the self, I am the base,
So what if in ignorance the killer kills, and the victim is killed,
I am the truth of the killer and killed, i am neither the killer, nor am I killed,
So what if the young man, in stupified vigor, loses his mind in the charms of a damsel,
I am the witness, who graces his stupor, and his fleeting elation, followed by deep regret ,
So what if the householder struggles and sweats with no relief in sight,
I am the blessed reality, the non doer, I neither act, nor am acted upon,
So what if the old man , undegoes disease or travails, or pains or nears death,
Am I not the deathless one, that is neither born , nor dies,
So what if they undertake my last rites, praying for a good gati , for my jivatma,
I am the truth of their ignorance, which makes them not know that i am the paramatma,
I neither travel, nor do I arise, nor do I enter, I am unchanged.
Who said so that all this exists, Who is saying all this shall cease?
He who knows, he need not say, he who says, he need not know,
The earth , the moon, the stars, the sun, the planets, the birds and the seas,
These are emanations from my divine consciousnes, I am the subtratum, I am their soul.

Tat tvam asi mahavakya

What is timeless has to exist in all periods of time

Ishvara has to be timeless, since ishvara himself is time, while at the same time being free from time.

Ishvara is satchitananda svarupa, the one in whom time exists, time being a manifestation, with a name and a form.

Space is also a manifestation with a name and a form.

The various beings, the devatas, the elements, the natural world, the living beings, are all a manifestation with names and forms.

These manifestations appear and then resolves into unmanifest state.

The knower, the seer , in a jiva, is none other than the same ishvara who is the truth of the manifest state of all that is here as well.

He himself is the truth of the manifestation.

I myself am the reality of this manifestation.

Hence I am timeless, I am limitless, self existent consciousness.

Entire universe resolves in me. Manifests in me and resolves in me.

The manifestation is mithya, and the unmanifest is also mithya.

Mithya means in terms of reality it has no reality of its own, its reality is sachidananada brahman.

So its just a name and form, when we say 'is' , the 'is' refers to brahman the self.

Thereby I am not a jiva, I am brahman, the reality, of all that is here. I myself being free from name and form.

advaitam eva satyam

Advaitam eva satyam. Only non dual one is real.


I or consciousness or chaitanyam is the non dual reality. The notion of duality, the experience of duality, implies, observer, observed, experiencer, experienced.

The experiencer or observer is satyam , the chaitanyam.

Due to ignorance there is an experienced, or observed, and that experienced observed is jadam.
It being due to ignorance, is in fact mithya, which means has no existence of its own, its existence being none other than the self existence of the self, and its being is the self or chaitanyam.

Thereby the experienced jadam, the experienced object has no reality other than chaitanyam.

Thereby chaitanyam or oneself is the only reality.

So in terms of reality there is only one reality.

The experiencer, experienced duality is mithya.

The existence of jadam is not denied. Jadam very much exists, just like pot exists. Existence of pot is not denied. Rather the existence of pot is seen to be none other than clay.

Same way existence of jadam, is none other than existence of thoughts, is none other than existence of chaitanyam or atman. 

Atman and anatman

Atman is Brahman
Anatman is mithya, which has its being in Brahman
Mithya means not other than Brahman
Mithya has no existence other than that which is Satyam
Satyam is self existent.

Lord Ganesha

Glories of Ganapathy

Life is led day by day. We do set goals for the future and aspirations , but what is to be done is done on a daily basis. We all wake up with thought and worry for the future ahead and need strength . we not only need strength we look forward to being able to surpass all impediments.
It is our prarabdha that comes to us as impediments. Lord ganesha is the causal Brahman who alone doles out our prarabdha as various impediments sometimes. What is also his glory is his infinite ability to grace us. He alone appears as what seem to be insurmountable obstacles. The same Ganapathy also makes the seemingly insurmountable obstacle most easily surpassable. He makes the impossible, possible with ease. No day should begin, no good action should initiate without invoking the winning grace of lord ganesha. He instills courage, wisdom , strength , takes care of enemies along the way, softens blows , strengthens our armor, and what if at all is there which cannot be achieved when lord ganesha is with us. He is maha Ganapathy, the lord of lords, the cause of the universe.

Difference between satyam and mithya

Subject and Object are mithya

Satyam atma is neither subject nor object

Jadam is mithya

Satyam is jnanam

Mithya jagad is with name and form

Satyam atma has no name or form

Mithya jagad doesn't exist independently, its existence is borrowed from satyam

Satyam atma exists independently

Mithya jagad is subject to arrival and departure, manifest and unmanifest

Satyam atma undergoes no change

Mithya jagad is parinami upadana karanam, undergoes change

Satyam atma is vivarta upadana karanam, undergoing no change

Confusions with sakshi chaitanyam

1. Objectifying sakshi chaitanyam when shastra talks about sakshi chaitanyam

Clarification

• I am chaitanyam, I am sakshi
• I objectify everything
• I reveal all objects
• In my presence alone revelation happens for any object knowledge
• I am unchanging in all periods of time

2. If atma is known as sakshi chaitanyam by just drk drshya viveka, what then is brahma jnanam and need for shabda pramana?

Clarification

• Who is brahman? , only shastra is the pramana for what the word means.
• Satchitananda is brahma svarupam. Svarupa lakshanam. This is from shabda pramana.
• The words together uniquely define only brahman and none other than brahman.
• The word chit, refers to Chaitanyam or consciousness.I only know that I am conciousness, but shastra says consciousness is a word for brahman, but not 'individuals consciousness' rather 'consciousness' alongside sat and ananta.
• Shabda pramana says in the beginning brahman alone is. There is no jagad, brahman alone is.
• This brahman is satchidananda svarupam.
• Satchit I am , as per definition of sakshi chaitanyam. How? Anantam means again, timewise anantam. Sakshi is unchanging consciousness in waking dreaming sleeping, past present future, hence is satchit.

Brahman the cause, is satchitananta, satchit, not limited by space and time. Individual consciousness is understood as satchit. When we say individual and total are one and the same, then we have to take the lakshyartha. Wherein the causal brahman satchitananda, is said to be none other than individual satchit. We minus the upadhi of individual body and total body, and arrive at consciousness , which is sakshi chaitanay. Sakshi chaitanyam not limited by upAdhis of individual etc. Sakshi is a status only with respect to 3 states of waking, dreaming and sleep, and other states.Therefore I is pure chaitanyam.

That I am parabrama which is explained as satchidananda has revelations.It means what I consider myself as, which is body, as karta, as bhokta etc. do not hold fort.Since satchidananda, does not have parts, is not subject to coming and going etc.Then what is the source of all this, where it came from, which made me sakshi with respect to a body. Am I as sakshi inside space, no, but we say space IS. So another set of confusions are there to be resolved with regard to jagad.

Shastra says jagad is mithya.

3.  Mithya is other than atma

Clarification

• Mithya is not a vastu. 
• It is an ontological word revealing the reality of a vastu. 
• A vastu having its being or reality in satyam, is mithya. 
• Such as pot, is. Pot is useful. Pot has its reality in clay, pot is clay. Pot is none other than clay.
• Yet there is a pot, with potness. Name , and,  a form to go with the name.
• Same way , space is the name, spaceness is the form, to go with the name 'space'. Word and meaning. They never exist in isolation. With the name space there is always a form to go with it.  
• Space is mithya means, Space is brahman. Space is atma. 
• So as such nothing is to be understood or known other than brahman. 
• Many other shruti statements corroborate, knowing which all is known, everything is as well known.

Now to look at few other projections due to ignorance.

4. If we say mithya is satyam, such as space is brahman, doesn't brahman become an object.

• Object when we say, we refer to  A. spaceness, name space and spaceness form, and we also refer to B. knowledge of space name and space form.
• The knowledge space name and space form, itself IS. 
• The knowledge implies a knower. The one who knows. The one who knows, himself IS. 
• What IS , is the adhistAnam of space, of space knowledge and of space knower.
• The reality of space. Himself he is space. He himself is the knower of space as well as space knowledge.
• So this object subject, is statuses, reality the vastu is one.
• Object 'is', subject 'is'. What is, is neither object, nor subject, it is reality vastu atma brahman.

5. Atma is underneath object and subject

• "Underneath" when we say, objects alone are underneath or above in terms of space. 
• Now space, objects, knowledge of underneath etc. are all atma with name and form.Name and form like pot and pot form.
• Brahman or atman is. Subject object is brahman. Brahman is neither subject nor object.
• So all the way we understand subject object, is brahman.
• All is brahman

OM