PratyagAtman

The self pratyagatman, is I, who is available as I 'am'.
I am is the one who knows the jagrad , swapna and sushupti, and hence is avasta traya sakshi.

I am is other than the panchakosas.

Aham, or I, is agrAhyam, not available for the senses to objectify, is the very subject , in whose presence every object becomes evident.

Even space becomes evident to I, time becomes evident to I, I transcend time and space, am the knower of time and space, I am chit, the consciousness.

I the cosnsciousness am Satyam, the reality of jagad chitra, jagad being names and forms, superimposed on I, the satyam.

Hence I am all pervading consciousness. 

Protection from subjectivity

There is what Is, which is what we call as objective.

Around a situation, or surrounding a judgement, or surrounding a reality, there is a view or a point of view.

The view can either confirm to the facts of the thing as it is, or else can be a totally subjective based on , certainly based on 'un-examined beliefs and biases'.

Mostly people are totally convinced about many things, in such cases it is so difficult to really change their mind. If one tries to change his mind, that person is totally convinced that it is you who needs to change your mind about certain things, rather than them. Many points of view may become dangerous even. For eg: there are many points of views hindus hold, due to which they are many a times not able to defend themselves from cultural degradation. The "secular" hindu is totally convinced about his point of view, and if you try to change his mind, he will be totally convinced and give you a character certificate in secularism or the lack of it.

Within the family there is subjectivity, in the workplace there is subjectivity.

That there is subjectivity , is a known fact, and in some cases one may need some protection from subjectivity,. The culture needs protection, oneself , ones own well being needs protection, from people who are convinced about certain things.

Some enemies may get formed, due to subjectivity. From enemies one needs protection.

Finally coming to oneself, I myself have my own projections, from my own subjectivity I need protection. Only when I am able to see a situation objectivily, I am able to prevent seeing myself either as a victim, or as an oppressor, I am an awareful person, I become closer to ishvara.

From my own subjectivity, when I withdraw by bringing in more objectivity, I am bringing in ishvara into the situation.

In acknowleding that the other person is subjective, and holds subjective opinions, there also, I invoke ishvara, in the understanding that , that persons subjectivity is ALSO within the psychological order.

There , in the recognition of the psychological order, driving that persons subjectivity, I am able to be objective about that persons subjectivity, so despite other persons subjectivity, I am able to accept and deal with that person, in a appropriate manner. In an objective way I am able to deal, I am able to be fair in my dealings. Only when I am able to accept that person, I am able to deal with that person, and often we have to deal with all sorts of people and points of views. When we see everyone being within the order, we find the freedom to engage with that person, it may come to us in the form of courage, in the form of wisdom, we are able to deal with the world with courage and wisdom.

To deal may mean to engage, disengage, or to rarely even confront, depends on the situation, but , me acknowledging ishvaras order, it makes me so much more available to be a non impulsive person, a person, closer to dharma and to ishvara, an objective person, active person.

Then where, wherever, my limitations confront me, and I need protection, to protect myself from psychological, physical, or other forms of hurt, I am able to invoke ishvara, to protect me, Ishvara nama, as a protector , protector, is one of the names of ishvara, I am able to invoke bhagavan as the one who protects. Many forms he is available as a protector, we have mantras, slokas, poojas, we have names to invoke the lord as protector, calling out as OM or Rama. (ॐ  , रामा  etc.)

The Glory Of Lord Shiva

OM-  Lord Shiva

Lord Shiva Tad Pada

Lord Shiva is the unborn, non dual , overlord of all that is here.

He is both the material cause, as well as the intelligent cause.

All , or sarvam , is none other than lord siva.

The universe all , is manifest lord siva himself.

The unmanifest state he is in the form of a seed.

In manifest state, he is in the form of entire universe, like a tree born of a seed.

 This is the involved understanding of the lord.

Imagining Lord Shiva as an Anugraha Murti

For bhakta, lord is available as the ista devata in linga form.

The lord is the atma linga.

Atma linga the lord, is inside the cave of the heart.

The cave is situated in a sivaloka, a loka of his own fiefdom.

This loka transcends time and space, transcends yugas, the lord is situated in this loka as the sakshi.

He manifests, sustains, controls, and runs, and finally resolves each chathuryuga, by his mere presence, all being his vibhuti or glory.

All through cycles of manifest and unmanifest, the great lord,  is unchanged.

He is having all shakti in himself.

He is all vaibhavam, and all mangalam.

He is sorrounded by darkness, by ghosts and goblins, and his sphere and realm if full of snakes and other creatures of the dark.

But there is a permanent purity, freshness, a steady presence, and indestructability.
Within the dark cave, the cave itself is dimly lit by his radiant hue, which is his own self shining nature, lighting up the cave into a blue greenish hue.

Praising the lord and his blessings 

One way the lord blesses the jivas and bhaktas, is by making himself available for worship.

 Lord Shiva, Tvam Pada

He is the supreme sakshi the witness consciousness in every jiva.

Lord Shiva Tat Pada

He is both mother and father of every individual or jiva.

Shakti or isvari is non separate from him, and none other than him.

So goes the glories of the great lord.

Lord Shiva Nirguna

While all the glories and lokas and gunas are his attributes, lord shiva himself is nirguna or devoid of attributes.

He is pure consciousness.

He is the witness consciousness , witness of the three states of waking dreaming and sleeping.

Witness consciousness, is pure consciousness, witness is simply a status.

But if you look at it, tvam pada , atma , is pure consciousness, and devoid of any attributes.

Atma is self existent, and self evident.

This atma alone is lord shiva himself.

Cutting through complex of oneself

There is a complexes sorrounding individual ego.

It is understandable, while relating to individual ego, one cannot consider oneself as ishvara.

But that is only with reference to vyavaharika satyam, wherein, the individual is a complex ridden, limited entity, a struggling time bound individual, who finds oneself as a doer, and enjoyer.

 However the reality of the individual, upon reflection, is pure consciousness.

This realityof the individual, IS the lord, who is paramesvara also.

Same consciousness , chit, atman, is from total standpoint, lord shiva, and from individual standpoint, little shivaramakrishnan.

The standpoints are different, and belong to mithya order of reality.

In paramarthikam there is only one non dual atman, the one reality alone.

Harih OM Harih OM

Harih om Harih om , there is not enough time.
Hurry home, Hurry home, there is not enough time.

Hurry up and find a teacher, an end to your woes,
May liberation alone be your goal.

Harih om Harih om, there is not enough time.

Time and tide waits for none, and one just leads his life.

As a child he seeks mothers comfort, and knowledge as a teen,
A family as a householder and more wealth and esteem,
Safety and security he accumulates for old age,
Only to leave the body,  Just little punya attained.

Perhaps a short trip to heaven, and a liason with the gods,
Some sight seeing, and leisure, music dance et al,
Just another vacation home, eventually punya exhausts,
The jiva is thrown back again , into the samsaric jaws.

Who knows how many janmas more before,
Another human birth
Who knows whether you'll find a teacher,
A teacher who really knows

A teacher who is a pramana,
A wielder of the arrow and bow
That aims and shoots the pramana,
In through the heart of course.

To resolve once for all ignorance,
To shine as a perfect being,
All pervading brahman I am,
May this one truth be seen.

Harih om Harih om, there is not enough time.

Freedom is ones nature

1.     The nature of atma is freedom.

2.     Atma is limitless and all pervasive.

3.     From the atom on to the largest stars, all living beings, stone , all that is seen, not yet seen, the seer in each of person, all of that is none other than oneself the atma.

4.     All names and forms are mithya, while atma is the satyam that pervades every name and form.

5.     By itself oneself the atma is free of any name and forms, in fact I am nameless, formless, changeless.

6.     There is no real creation or manifestation.

7.     There is no real karta or bhokta.

8.     There is no real srshti karta or sthithi laya karana.

9.     All of these are statuses and names and forms superimposed on atma.

10. Atma in seed form before universe is manifest is in avyakta state (unmanifest seed form).

11. Here it is maya sahita atma.

12. Here universe is yet to manifest.

13. It is pure ignorance or avidya, which has no beginning.

14. This avidya is the cause for the projection of names and forms, as well as for the ignorance that makes atma believe oneself to be the doer.

15. Due to this ignorance, the jiva is caught in the beginingless cycle of rebirth.

16. When the mula avidya is destroyed due to atma jnana, the jiva understands oneself to be the brahman or atman.

17. Atma jnana is vrtti jnana.

18. This jnana rests with mayin (wielder of maya) the lord hiimself.

19. It is the knowledge which maya herself has.

20. This knowledge is the vedic knowledge, upanisadic knowledge.

21. This knowledge is taught by live teacher , who received this knowledge from his teacher.

22. The first teacher was lord himself.

23. The teacher and the vedas together form the means of knowledge.

24. Together they are also the wielders of the knowledge.

25. The wielders of the knowledge reveal the truth to the student desirous of liberation from the janma cycle.

26. The student , having conquered ones raga dvesas, by living a life of contribution and prayerfulness, attains the qualification to assimilate this knowledge.

27. When a qualified student listens to the teacher, the knowledge takes place, and eliminates the ignorance.

28. The student shines as the ever liberated brahman.

I am real, and jagad is a projected reality

I am real, I exist, I am the consciousness.

I alone exist.

In my the universe is projected by beginingless maya shakti, which is seemingly present, and which is not real. I alone am real, maya is not real. Maya gains its existence from me, whereas in me, I alone am.Maya is not other than me . So it is me, who is seemingly ishvara.

Ishvara is all power, iccha shakti, jnana shakti, kriya shakti. All the devatas, all the powers, gain there existence from me.

The universal wisdom, the universal strength, gains its existence from me. I am the one who is all of it.

I alone am, and I alone am limitlessly whole. I am non dual. I am advaitam.

Deha is not atma

Dehatma buddhi is due to ignorance

Ignorance of the brahman, and oneself as brahman, leads to dehatma buddhi.

deha is a karyam, and atma is karanam. Without knowing this, leads to confusion.

Karyam is not other than karanam, while karanam is independent and limtless with regard to karyam.

Karanam has not undergone any change to become karyam.

Maya shakti is the karanam, that undergoes change, and leads to jagad being a product of maya.

But maya itself is not a product.

Maya is begininglessly present, non separate from brahman.

Maya is not a parallel reality, since maya is mithya.

It is seemingly present.

This seeming presence is the reason for the jagad.

This seeming maya is what makes brahman parameshwara.