Karta - Avidya

The jagat is a product of avidya.

This includes the karta and his karmas also.

These are a product of avidya.

Kartrtvam is also a product of avidya.

Avidya a cause is there, so effect is in keeping with the cause.

The cause includes both the karmas, the karana sharira, as well as the samashti karana sharira.

The samashti karana sharira alone is avidya or maya sharira.

The cause and effect are both mithya, because satyam, is only brahman.

Here maya has its being in brahman.

Thereby brahman is the material cause, for both cause and effect.

For both maya karanam and jagat karyam, the being is brahman.

So thereby we have ishvara and jiva.

I am brahman who is all pervasive, be it with or without maya.

I am non dual, one without a second, independent and unaffected by any name and form, like even clay is, or pot space is, or water in a ocean or wave is, brahman or consciousness is satyam.

Kalpita jagat - Paramesvara stuti

The universe we live in, and the karta, karma and karma phala experienced, is kalpita.

The avidya is present in brahman, without a beginning.

As a result of avarana shakti of avidya, the individual considers oneself the karta.

As a results there are karmas.

When there is karma there is karma phala.

While at the level of individual there is avidyas avarana shakti, the same avidya has kalpana or vikshepa shakti, wielding which, brahman is the lord, the parameshvara.

The avidya upadhisann jiva, considers the maya (kalpana shakti of ishvara) shakti sann ishvara as diffferent from oneself. He does not know himself as brahman the non dual vastu, which alone appears as many due to various names and forms. Ishvara on the other hand knows oneself to be free and to be brahman, and for the sake of jiva, and for the sake of his karma phala, provides the infrastructure to exhaust the karmas of the various jivas.

An individual jiva who seeks moksa, goes to a brahmanishta shrotriya, coming from the parampara of which the lord is the progenitor, the tradition of passing on brahmavidya. Brahmavidya comes towards the latter, jnana kanda portion of the vedas, the vedas being lords word, lords commands, and lord providing the means for the individual to uplift oneself.

"sadasiva samarambham sankaracarya madhyamam asmad acarya paryantam vande guru paramparam"

Vedo vedavid avyango vedango vedavit kavih (from visnu sahasranama)

pareeksha lokan karma chitaan brahmano,
nirvedamaayanaascha kRutaH kRutena|
tad viJNaanarthama sa gurumevabhigachhet
samit paaNiH sotriyam brahma nishTam||

From the guru, the jiva learns the truth of himself to be brahman, and becomes free from avidya.
Brahmavid brahmaiva bhavati ( again mundaka)

The person is no more identifying with the karta, knows the karta to be a kalpita karta.

The universe continues, ishvara kalpita vyvastha continues, due to his prarabdha karma which has already started fructifying, and continues as long as prarabdha has to exhaust itself.
indra-jAlam idaM dvaitam achintya-rachanAtvataH
ityavismarato hAniH kA vA prArabdha-bhogataH (panchadasi)

Any kalpita karmas done in this time, the punya karma phala goes to those who are pleasing to the jnani, and papa karma phala goes to those who cause harm or ill to the jnani.

The jnani himself remains free from karma and has no more births.

I wish to make some special notes on ishvara and ishvaratvam.

May one not and never misunderstand , ishvaratvam to be some derivative of adivya belonging to jiva.

First of all avidya doesnt belong to jiva, as jiva is the result of avidya. Avidya is simply here a cause having two fold expression.

The avarana shakti becomes the expression of jivahood.

The kalpana shakti, or vikshepa shakti is the expression of overlordship, ishvara hood.

The overlordship, the ishvarahood, is beginingless, independent, and inspite of jivas being under avarana, under the spell of avarana, parameshvara is never under the spell, he is the controller. He has beginingless overlordship and constantly remains the one who takes care of the jagat (kalpita jagat) and its beings as a mother and father.

This ishvara alone comes as a guru and resolves the ignorance, giving mukti to the individual jiva, releasing him from avarana.

Her own nature, she is always free in satchitananda, and enjoys the overlorship and the 6 bhagas, as a pure vibhuti, herself never becoming the doer, but as a non doer, without doing anything, the lord overlords the universe, manifests, maintains and resolves the universe. All the shaktis in the universe are her own vibhutis, and she remains the supreme ruler of all of the various shaktis. She is visnu in the anantasayana position. This supreme overlordship is to be acknowledged and worshipped and that is the full and complete gain from knowledge, isvara appreciation in objective terms is a great phala born of knowledge.

vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam

So the understanding of satyam mithya has to take place leading to knowledge.

We take any object in the universe, the object 'is' we say.

We look at the object, a pot, a pot is a name and a form, the reality of the pot is 'clay'.

We look at clay also, clay is a name and form, reality of clay is 'earth'.

Earth is a name and form, Reality of 'earth' is atoms.

Atom is a concept, Reality of atoms is 'particles'.

Particle is also a concept.

That doesnt mean we can conclude there is no reality, as we say pot 'is'.

So what 'is' , is satyam.

That satyam is consciousness.

Existence, or isness, is the lakshana, svarupa lakshana, of consciousness.

So when I say pot 'is', water 'is', I am really saying consciousness is, using the name and form pot, or water. The reality, the substantive, what 'is' is consciousness.

This consciousness, is neither subject, nor object, it is the reality of both subject and object.

Generally we tend to associate the 'is' ness with object, as an attribute of object.

But every object 'is', and every object resolves in something else, doesnt have its own reality.

So we need to understand , that atma the consciousness, is as a matter of fact, all pervading, non dual consciousness, which is the reality of jagat also.

Jagat is manifest with name and form, in fact consciousness with name and form, is bhagavan, and manifests. What is the reality of bhagavan, is  none other than the atman, the non dual consciousness.

This is the to be understood.

Generally when we say mithya, we tend to think, pot 'is' and underneath pot, clay 'is' covered.

Thats not true, clay is not covered. The reality of pot itself is clay. There isnt such a thing as a pot, clay alone is. Pot is just the name and form, clay alone is. While saying pot itself, the word pot , and form of pot IS and the 'is' , the vastu is clay, atman alone.

vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam

Compendium of words for brahman 2

Bhagavan

The one with the 6 limitless virtues or 6 bhagas of Aisvaryam, Viryam, Yashas, Sri, Vairagya, Jnana

Bhanuh

Lord the sun. The one who shines, bha, the self shining brahman

Bharata

The illustrious king, Brother of sri rama

Bhaskara

The lord sun who shines

Bhishma

The one given to vows, in mahabharatha

Bhojana

Available as food

Bhokta

The experiencer

Bhima

The powerful pandava

BhooH bhuvaH

The lokas

Bhagyah

good fortune

Guru

The remover of ignorance

Gita

Bhagavad gita

Govinda

The lord govinda, the most loved atma

Gajapati

Lord of elphants

Ganapati

Lord vinayaka, lord of obstacles

Gargi

The disciple in upanisad

Ganga

The mother river , remover of impurities, blessing river

Ganesha

Lord vinayakas name

Sama

The sama veda

Saraswati

The mother devi of knowledge and fine arts

Vivarta Karana

The unchanging cause

VisnuH

The all pervading brahman

Compendium of words for brahman 1

Atma

Brahman is atma, the self

Anantam

Brahman is limitless, not limited by any name or form, not limited in terms of time or place

Achintyam

Brahman is not available as an object of thought, or as a thought, cannot be thought of. One cannot think of brahman as something other than oneself, or as some object

Arupam

Brahman has no form

Advayam

Brahman is one without a second. Brahman alone is.

AsangaH

Brahman is independent of name and form. Independent of manifest and unmanifest universe

Amrtam

Brahman is immortal, is neither born, nor undergoes change, and nor subject to death

Aprameya

Is not revealed as an object of knowledge via a means of knowledge. Even brahmajnana does not reveal brahman, only removes ignorance

Avyayam

Does not undergo any change, not subject to change

Avyaktam

The unmanifest universe is brahman, jagat karanam, that from which the jagat springs forth and goes back unto

Jagat

Jagat is a word with a meaning. Jagat is neither satyam, as brahman is satyam. Jagat is not anrtam or non existent. Jagat we say jagat IS, hence it exists depending on brahman for its existence.
Jagat is brahman, while brahman is not jagat. Such as shirt is cloth, cloth is not shirt.
Jagat is brahman, brahman is free from being jagat. Thereby jagat is a name and form, non separate from brahman. Brahman alone is.

Chaitanyam

Consciousness. Atma is consciousness. Consciousness being a noun form.

Satyam

Always real, limitlessly real (in terms of space and time)

Sarvam

All that is here is brahman. This is again tatastha lakshana.

Shivam

The lord, ishvara

Shantam

Of the nature of peace.

Sundaram

The most beautiful one, the most loved, atma is priyaH.

Sita

Referring to matha sita, a manifestation of maya shakti of brahman. Brahman is unchanging, but magically manifests with attributes as sita mata

Samyak

The jagat is well put together, Nature is well put together, The human beings are well put together, The sanskrt language is samyak, cultured

Suka Shounaka

Manifest as rishis

Shastram

Manifest as the scriptures

ShAsta

Brahman is lord shAsta

Krishna

Manifest as lord krishna, to teach and to protect dharma

Krupa

Available as the anugraha of the lord

KrtaKrtya

The nature of brahman is all accomplished one

Kapila

Manifest as rishi kapila

KalAtmika

Manifest as all the various fine arts

Kanta

Available as a friend guide as ishvara, guru and well wishers

Kama

As the desire that manifests this universe, maya shakti

Kalki

As the final avatara of lord visnu

Kartik

As the lord muruga, son of lord shiva and shakti, the ruler of all words, the leader of army of devas, the knower of vedas, the guru to lord shiva himself, omkara

Lila

As the maya lila

Lalita

As the goddess, maya shakti, the cause of the universe, lalita tripurasundari

Lakshya

As the goal to be reached

Para

As the one who is beyond, free from names and forms

Paramatma

As the self that is real

Pranava

As omkara, one who is named as OM

Prarthana

Who is of the form of prayer

Prithvi

Manifest as the land on which we walk, which is the mother for all beings

Pitrus

The manes

PArtha

Manifest as arjuna, who milks gita out of lord Krsna

Pasupati

As the lord of all beings

Prabhala

As the famous one, lord visnu. Any fame belongs to the lord.

Tattva

As the reality

Consciousness - Noun and Adjective

The noun form can be used when something is the nature of the vastu.

Such as heatness. Occupier. Attribute of fire and attribute of space. But the attribute is the nature, and inseparable in all times. Hence can become a noun form.

Atma is the knower in 3 states of waker , dreamer, sleeper. He is always a conscious being, even while sleeping, I am conscious of sleeping. I am hence, can be called consciousness. Consciousness is my nature, and the word consciousness can also be used for me.

Also to be understood, that I am non material. All material , i am aware of. Hence I am non material.

Thereby I am non material consciousness. Only consciousness is nature of the self, and not material. Material is nature of matter. While non material is nature of consciousness.

This is atma , anatma viveka.

Now while discussing dream state, we talk about material of the dream. The material of the dream, in dream , dream mountain IS. It is purely knowledge. Dream knowledge IS.

Knowledge, any knowledge, has name and form, word and meaning, and that which upholds the word and meaning, is consciousness. There is a thought, in every thought, that which is invariable is the knower of the thought. Or thought consciousness.

Such as elephant, bird, sky, tree, words, duck, consciousness, sofa, chair and so on. Here consciousness is present when we think of bird, sky, tree and all those, when we say consciousness, there is no name and form. Bird consciousness is, we can say that. Bird knowledge Is we say. The material of the knowledge is always consciousness. That which is invariable nature of every thought, is consciousness. In every thought, that it is a conscious thought is the invariable part of thought. Thereby consciousness is the essential nature of thought.

So now we have knower consciousness, and knowledge consciousness.

Self is knower consciousness, non material in nature.

However knowledge consciousness, is material, since thought is matter. But it has the nature of consciousness that is inseparable. So we take the consciousness part to be chidabhasa, or reflected consciousness upon thought which itself needs illumination from consciousness, in order to be revealed.

When we look at the cause for material, it is said to be brahman.

Brahman is said to be satchitananda svarupaH.

Sat refers to timeless existence.
Chit refers to consciousness.
AnantaH refers to limitlessness.

This brahman with maya shakti, it manifests as akasha, vayu, tejAh,apah, prutvi, the material manifestation.

The maya shakti is the matter component, and brahman is satchitAnantaH, since it is timeless and not within space and attributeless existence.

With maya shakti, manifestation happens.

So here when we say brahman, or ishvara, we are talking about, the one whose svarupa is satchitananda svarupa.

Next comes the mahavakya tat tvam asi.

Here the tat pada lakshyartha is shudha chaitanyam, or consciousness.

So here what is being said, is that consciousness by itself is none other than brahman, the ishvara.

The jivatma is equated to ishvara here, as the very cause.

If the jagat is real, then ishvara has undergone change. Jagat is material manifestation, and consciousness is manifest as material without undergoing change.

This is possible only if it is a mithya manifestation.

The materiality is an attribute, a superimposition on the reality which is consciousness.

This is what we can relate to as thought consciousness, the reality of knowledge is consciousness and the thought is manifest name and form.

So this knower consciousness, here knowerness is negated as name and form, and the content of the knower is understood as consciousness, which is brahman.

So consciousness, atma, is limitless in terms of space and time, being its svarupa, changeless nature.

With reference to manifestation, such as space, space itself is consciousness brahman.
Spaceness being a material attribute, the reality is non material consciousness, which remain satchitananda svarupa.

Space when we say, there is name space, and that which occupies space, is nature of space. There is name and function. Function being to occupy space.

Air has airness, and space is the reality of air. From akasha comes vayu. Akasha by itself is brahman. Here the attribute of spaceness is available. Is manifest. It was in unmanifest state and is manifest. However, from the self knower, we know consciousness brahman is attributeless. Thereby we can assimilate space being mithya, and spaceness being an incidental attribute of atma, rather than svarupa of atma. It is incidental to atma, and not natural, not svarupa.

So space is atma, time is atma, air water fire all elements is atma. Then their combinations is atma. Ultimately body mind is also atma, so is all the things around, all other beings, incidental attributes, atma with incidental attributes. Atma remains satchitananda, and what it is seen as , are incidental . Thereby the experienced jagat is incidental manifestation of brahman. Brahman is as though manifest. Due to the incidental attributes, it appears to have manifest, but in reality there is no manifestation or unmanifest state. Due to the incidental changing attributes, there is an appearance of manifestation and resolution.

Brahma Satyam Jagat Mithya - Jivo Brahmaiva NAparaH

There is pot and clay. Pot and clay are known via pratyaksha pramana.
Pot is mithya, and clay is satyam its reality. Clay is independent of pot and pot is dependant on clay for its reality. This is known via direct perception, and then by applying mithya and satyam definitions.

In the case of brahman, brahma jnanam is gained by aham brahmasmi jnanam.
Here aham jnanam is knowing aham as sakshi chaitanyam, self evident consciousness.

Now to know the self evident consciousness, phala vyapti is not needed, that I AM is already known, self evident. Also to know simply that 'I am' even vrtti vyapti is not needed, as I am is self evident, no vrtti vyapti also. But for brahman, vrtti vyapti, that I am 'brahman' is needed, as that is unkown. Such as in the case of '10th man' , I am is not needed, but the vrtti vyapti, I am 10th man, is needed, then 'I am' phala vyapti is not needed. Also here I am is not an object, so I am 10th man vrtti, will not be a object instead, its just the qualification of I being 10th man.

Same way I am brahman, here brahman is defined as satyam, jnanam, anantam brahma.

So when it is said 'I am brahman', the I am phala vyapti is available already. Vrtti vyapti also , just like tenth man, only defintion is needed, so here any object that IS, such as known object, kshetra, anything in kshetra IS, the IS is the svarupa of brahman, atma svarupa, and being this all pervading sat, sat is anantam, and being jnanam, truth of knower, known, knowledge, knower IS, knowledge IS, known IS, here we recognize, just like clay we recognize, here we see jagat mithya, brahman satyam, brahman not needing phala vyapti, but special defintion of satyamjnanamanantam aham asmi, we recognize brahman, pratibodha viditam, in this manner. As the reality of all that is I am. So I am all pervading reality, consciousness, satyamjnanamanantam brahman, satyam, jagat is mithya, nama rupa, i being satyam, reality.

How we can recognize like clay? Earlier we said clay is satyam. But when we analyse we see clay also depends on something else , atom or some elements for its reality. So clay is also mithya, and its reality is something else, which IS. That IS is none other than atma which IS.
Atma is the pure real IS.

So earlier for pot we said clay is reality, but actually in our mind we now need to understand , be it pot or jug be it anything, anything IS, that IS is atma. Chaitanyam IS.

Because pot does have a reality, otherwise we cant say pot IS. Hence that Pot IS, resolves in what , that which IS. That which IS, is self. Which IS the reality of the seer, oneself IS brahman, the reality, which IS. So when i say pot, pot reality IS, then clay, clay reality IS,when i say space, space reality IS, time reality IS, Body reality IS. wherever we use the word reality, what is being referred to is oneself the atma. Atma IS the reality. So this is how I see that I am all pervading, limitless reality, satyamjnanamanantam.

This is how everything, including beings, including inAnimate objects become the self. The self is ishvara, all pervasive atma. The one and only being.