Ekatama Darshana

Brahman is understood with two kinds of lakshanas.

Tatastha lakshana, and svarupa lakshana

Tatastha lakshana defines brahman as jagad kAranam. It is the vivarta upAdana karanam, with maya shakti. Maya is mithya, and trigunatmika. Maya is brahman. Brahman is satyam, triguna rahita, or nirguna.

Svarupa lakshana defines brahman to be satchitananda atma. Chit refers to self evident consciousness. We understand atma as the witness consciousness, that is self evident. Witness the name is with reference to the witnessed, so the witnessing is a nama rupa, and by itself atma is just chit, self evident. Hence atma or brahman need not be known , and need not be a knower also. It exists, is self evident, and self existent. Also it is anantam, as it does not have the limitations belonging to the known universe, such as space time limitation, or attribute wise limitations.

Hence atma is satchitananda, atma is brahman, satchitananda.

So in two fold manner brahman is understood. In terms of its svarupa lakshana, brahman is satyamjnanamanantam. 

In terms of tatastha lakshana, brahman is jagad karanam, wherein the karanam status is mithya. The karyam is non separate from karanam and is also mithya.

This two fold status is important as it establishes non duality as the truth. Advaitam as the truth, and oneself as the advaita satyam.

Oneself need not be known. Oneself need not be proved to be limitless or self existent. Oneself is to be understood to be brahman. Brahman is to be understood as satyam. Jagad or ishvara(bhagavan) being mithya is to be understood as none other than oneself, oneself is the being , the reality.

Tat Tvam Asi

   Tat 

     The vachyartha of tat, is the jagad karanam ishvara, who is bhagavan. Owner of six bhagas.

ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।

ज्ञान-वैराग्ययोश्चैव षण्णां भग इतीरणा॥

These are: all knowledge, jnana; total dispassion, vairagya; the capacity     to create, sustain, and resolve, virya; absolute fame,yasas; all        wealth, sri; and overlordship, aisvarya.

The lakshyartha, is satyam brahma. The reality of ishvara, which is satchitananda.

What is satchitananda brahman?

Tvam 

Tvam in general refers to jiva. But when we look at oneself atma, considered to be jiva, atma is 
    sakshi chaitanyam, chit, who is witness consciousness, of 3 states of waking dreaming sleeping,
   confused with the panchakoshas, and with the dehatrayam (sthula sukshma karana sharira), but
   sakshi chaitanyam is pure consciousness, and being witness to space and time, is limitless in terms
   of space and time, and self existent.

This sakshi chaitanyam is brahman, the jagad karanam.

This is mahavakya, wherein the bhagavan is equated with jiva as one and the same. That is
   understood by taking the lakshyartha. Lakshyartha refers to the one truth, which is non dual
   satchitananda brahman, who is alone atma.

Doership, ahamkara is sublated by this knowledge. It is a mere ornament for the survival of the
    body mind, which itself is ishvara srishti, wherein the total maya sharira is pervading the individual
    body mind as well.

So let there be no doubt with respect to the fact of atma being brahman, and deha and the
    universe being mithya karyam. The seeing doing is ishvara anugraha, and maya anugraha, whole
   jagad can be appreciated as an effect, and oneself understood to be non separate reality or
   satyam.

Unfolding I as brahman with QnA

Q: What does shastra say

A: Its says I or self am brahman

Q: What is brahman?

A: Brahman is cause of the universe all that is here.

Q: What is meant by all that is here?

A: All that is here means, from perspective of human being, it means all that he or she knows, all that he or she doesnt know, as well as himself the subject or the knower.

Q: So does it mean everything , the whole?

A: Yes it means every thing, the whole

Q: So shastra says the whole has only one cause?

A: Yes the whole has only one cause

Q: How can self be the cause, the self is just the body mind, limited I.

A: This conclusion is due to non examining. You are the sakshi, the knower of your body mind, emotions, and knower of sleep state , dream state, waking state. You are the consciousness.

Q: So I the consciousness is the cause of All?

A: Yes, cause of all, brahman

Q: But I find that I am still here, and I havent become all, I am not a bird, I am not a tree and so on. Also I am limited to being the seer of this mind alone.

A: A bird a tree IS brahman, while brahman is free from names and forms. Seer is with respect to the known, its a name as well. All of this is Brahman or consciousness .

VyavasayAtmika Buddhi

There are 4 goals or purushasrthas

1. Dharma
2. Artha
3. Kama

Moksa is called the 4th purushartha, but really speaking is not the fourth.

This is because when one is pursuing dharma, artha and kama, moksa is being sought invariably.
So moksa is the invariable goal, and dharma artha kama are the variable goals.

Moksa here means fulfilment.

While pursuing following of dharma , one is looking for fulfilment that I am a dharmi.
Same as a kami, and an artharthi, I am seeking a fulfilled self.

A vivekin, or a person of discrimination, will be able to understand that dharma , artha, kama, itself is not generating fulfilment.

Dharma might lead to punya and experience of punya, as well a good name and peace etc. But it is the self that is fulfilled. And inspite of practicing dharma, the person may see other areas where due to papa experiencing some sorrow.

In artha kama, there is always only a temporary experience of fulfilled self.

The objects that one seeks in dharma artha kama, they themself do not contain fulfilment as a property. The fulfilment is experienced in the self alone.

Thereby since the dharma artha kama or preyas if we call them, they are only leading to a highly time bound limited experience of fulfilment, surely they cannot be a means of fulfilment.

However in all my pursuit, what is invariable is that I want to be fulfilled.

This invariable pursuit has to be hence seen as Moksa, a fourth , that is invariable in all pursuits, yet does not seem to be something that can be acquired as a result of other pursuits.

So shastra says the self is the whole, and already fulfilled, limitless consciousness and the reality of ishvara or jagad karana.

This knowledge alone means, one can own up to ones own already fulfilled nature.

But as a human the other desires also becomes a means to the ultimate desire, when the other desires are made a means towards chitta shuddhi via karma yoga. So pursuing dharma artha kama as a karma yogi, we gain jnana yogyatvam, and via jnana yoga we as though gain that purnatvam, in terms of knowledge, freeing oneself from the notion of limitation which is projected upon oneself due to ignorance.

There is no real limitation

Absence of limitation, or happiness that you experience when a desire is fulfilled, is not permanent, it is a fleeting sense. It is a temporary suspension of the limitation that one looks oneself with.

But our vision is to look at oneself, as the ishvara, as the chaitanya.

That being the case, what is manifest is ishvara. Any experience, time and space is a manifestation of the purnatvam only. So limitation is mithya, is a vibhuti.

This purnatvam being ones svarupa, the nama rupa is a vibhooti alone, it is the feather, its the upadhi.

With the upadhi the chaitanyam is ishvara.

Is maya kannan.  It maya ishvara.

The maya ishvara alone is manifest as the world, as the universe, as the jagad.

The body is a manifestation, is a karyam.

Made of elements, elements are born of chaitanyam atma. Elements are not separate from chaitanya atma. Chaitanya atma is the reality of body also. Body being name and form, there is a name and form called body and what is IS brahman, chaitanyam. So you see all that is IS brahman, chaitanyam the whole alone. The presence of name and form is not a badhaka not a issue, to establish the oneness, as jagad is mithya, there is no necessity to establish, the nama rupa is, and atma or brahman is the substantive, thereby space, time, fire, air, earth , water are nama rupa, names and forms and the brahman or chaitanyam , the subject, the reality is the substantive. The self is the only substantive.

Mithya jagad

Many objects is the jagad

Many objects are there.

If we take a tree, a tree is made of branches, leaves put together

If we take a leaf, it is all but cholorohyll, in one object, it loses its reality to another.

Cholorophyll is some compound, some elements, some atoms, some particles and so on.

In one there is many

All of this is unmanifest in the seed, within the seed all of this is, unmanifest, potential form.

Just all of this is. nothing else we need to take into consideration.

Just all of this alone is.

Now all of this, that is. The knower also. is.

Knower of the seed, the tree and so on.

Now knower we say IS.

Knower is also self evident. Which means self revealing, and reveals the seed tree etc.

The self revealing knower is self existent.

Does not require another cause.

Is causeless.

Being self existent, its existent does not depend on anything else, and is also self revealing, it is what reveals anything, and itself need not be revealed.

When we say the seed IS, the IS refers to the seed as its own reality?

Does the seed have a reality of its own, doesnt that lose reality to another name and form?

So really speaking the objects do not have any reality of their own, the IS refers to the substantive.

The substantive is the self revealing atma.

Self existent atma.


Hence atma is jagad karana.

Atma does not undergo change, thereby is vivarta upadana karana.

Anatma maya is parinami upadana karanam.

Maya has no reality other than atma.

It has 3 gunas.

It is mithya.

It is not outside atma.

It is not on top of atma.

It IS atma.

But it is mithya.

Mithya IS satyam.

Satyam is free from what is mithya.

These are standpoints.

One standpoint is mithya standpoint, from which you can state certain realities.

Then there is a paramarthic or satyam standpoint, which is in and through any standpoint.

Shuddha Chaitanyam

Shuddha chaitanya ishvara alone is the jagad, and the self I is that shuddha chaitanyam.

As the seer, or knower, I know this jagad.

The knower I IS brahman

The known is brahman

The knowledge IS brahman

Brahman is all the 3

The nama rupa is mithya

Thereby the karana status is mithya

The reality is neither karanam, nor karyam

So my experience consists of, objects, mind, thoughts, knower, myself.

Objects, mind, thoughts, knower IS, and has its being in the karana.

The karana has its being too.

The being of the karana, alone is the being of the karyam also.

The being is one .

That being IS.

I is.

I is the only being.

The karnam, karyam both.

Both being mithya.


Doubt that appears is basically

What about the individual I sense.

The individual I sense is chidabhasa.

The sense of identification with the body mind,

The antahakarana is also ishvara.

The antahkarana is also I.

By being available in the antahakarana, as I,

I does not become limited or jailed and all

I IS

The antahakarana is the place which makes the I the experiencer.

The bhokta

The experiencer IS

The truth of the experiencer is chaitanyam, the whole, ishvara.

Antahakarana is developed as per karma

And atma is available as the antahakarana

In being avialable as antahakarna, atma hasnt undergone any change.

No changes are undergone

This is because the change is purely in nama rupa only

The satyam is changeless

The nama rupa is in bija rupa and becomes all

The unmanifest and manifest.

Here the brahman as jagad is mithya

Very important

Mithya means brahman hasnt really become jagad

Nor really has names and forms.

Its the reality

The reality is that brahman doesnt really have any names or forms

It has, but this state of having is mithya

Like a pot, like a jug, clay doesnt have potness or jugness

Pot or jug IS clay