Authority and Wealth- Lord The Owner

The two attributes of ishvara are

a. Aishwaryam or overlordship
b. Sri or wealth

This mean ishvara is all aishwaryam or authority
And all sri or all wealth

Even is someone claims to be owning acres of land, claims to be in power and authority, that wealth and authority in reality belongs to the lord.

It is due to the karma of the jiva, the jiva attains the respective upadhi, which has been rented out to the person, based on the punya karma , that the jiva has earned in his or her past and present lifetimes.

Because of our ignorance, we live under the presumption that, any wealth or authority belongs to either us, or we assume, it permanently belongs to someone.

There are certain corridors of power, there are also certain avenues of wealth.

As a human we have to deal with these corridors or power and avenues of wealth.

We deal with them, in terms of dharma, with honest, straight forwardness.

However if the authority people and avenues of wealth, are taken over by adharmic people, then it is a useful reminder to us, that although bhagavan has temporarily given them the power and wealth, it is not permanent, and he can take them away any time very easily.

So while in transaction we are dealing with people who become means of either granting permissions (through their power), or granting wealth , we ultimately are thankful to the lord alone, who is providing us these via various people.

Thereby , in people we see the manifestation of god.

In dharma, and even when people transgress dharma, we do see, that there IS dharma, which this person is transgressing.

Mahavakya vichara

Isvara is consciousness.

I am the very same consciousness.

Here the I am ness refers to the person jiva, and the content of I am is consciousness, pure consciousness, which is non dual.

The isvaraness, represents the upadhi of srshti karta.

The jivaness, the upadhi of individual body mind consciousness.

4 types of bhakta

There are 4 types bhaktas.

Arti bhakta  

Remembers isvara in times of distress. Otherwise goes about ones life seeking to fulfill ones desires.

Artharthi bhakta

Seeks ones desires, but considers isvara as the person who fulfills ones desires. Hence while working to fulfill ones desires, constantly remembers isvara in order to fulfill ones desires.


Jijnasu bhakta

Wants to know isvara, seeks communion with isvara. All dvaitins, visishtadvaitins, advaitins, all who pray to ishvara for the sake of moksa or communion can be said to be jijnasu bhakta

Jnani Bhakta

The bhakta, who known he is one and non dual isvara. Prays to isvara, and guru, for gratitude, for appreciation, in joy, in love, in amazement and wonder and so on.

Message of shruti

There is no such thing as beyond. Atman is, and time is, space is, objects is. chidabhasa is.

So what is  is brahman. You do not limit brahman, due to experience of limitations.

In every experience, brahman is the experiencer and the experienced, wherein the experienced attributes and the experiencer status are the mithya superimposition.

Knowing thus, I attain to brahman, whom I already am. I remain in my nature as existence consciousness and limitless.

This is how brahman is to be understood.

Beyond this, there are other experiences to be had. So all falls under knowable.

So everything is covered when we say knower and knowable. Knower and knowable is brahman.
Brahman alone is both knower and knowable, both of these being superimposed.

There is ONLY one vastu, the reality or truth is a non dual reality. Advaitam. One without a second. This is the message of shruti.

sad eva, saumya, idam agra asid ekam evadvitiyam

Limitless self shining

Brahman is not only self shining, rather limitless self shining.

In the mind, the knower , the chit is manifest. I am conscious, that is manifest, I call myself knower.

Here sat and chit aspect alone are manifest. The anantam aspect is as though covered or as though limited, by the mind and body that has a place and time.

The consciousness that I am, that consciousness, is also the reality from which not only this body mind has been born, but all bodies, minds, all being, living moving stationary, and all objects are born.

Every object has its being in consciousness only. What is present as self shining, in the mind, is manifest simply as 'is', the existence aspect alone is manifest, in objects.

I am manifest as consciousness in the mind, while in the objects, my existence aspect alone is manifest.

The gunas are beginingless superimposition, which makes me appear as knower, known, as though separate and as various known objects. I am brahman, when i see I am both knower and known, the limitless aspect becomes clear.

Then I am both shining, as well as the being or isness. This way I stay rooted in who I am.

Meaning of superimposition

The word superimposition used in the context of brahman, when we say jagat is a superimposition,
the gunas are superimposed, the word superimposed has to be justapoxed with beginingless.

There wasnt a beginning to superimposition.

This means, there was a non superimposed brahman, upon which, the superimposition happened.

Thereby the knower known knowledge, the manifest and unmanifest paradigm, the jagat has always been.

The reality of the creation is mithya, due to the beginingless superimposition.

Mithya being satyam, being unsuperimposed pure consciousness.

So the self alone is brahman.

Brahman self is jagat karanam, karyam both, the gunas being beginingless superimposition.

The seed is resolved the very moment there is knowledge, this is since, there is no seed of ajnana for superimposition to continue.

What is experienced, is purely a prarabdha, a continuation, not born of continued superimposition, but a already manifest superimposition.

So even if the experience of jagat is, and the knower is, what is , is the pure reality, self shining consciousness alone.

Brahman

The topic of vedanta is brahman, and not, jagat.

Brahman is the vishaya, the tAtparya, as to what is this brahman.

Per the veda, cosnciousness, the atman, the jiva himself is brahman.

Also per veda, brahman desired, and brahman became many, without undergoing any change, creation being name and form only. The reality brahman did not undergo any change.

All that is here, has its being in brahman alone, it has a dependant order of reality, its reality being brahman.

Such as space, air, water, are all entities, but the entities having there being in brahman.

Brahman itself transcends these entities, and is satyam, not associated with the entities.

So the status of brahman being the cause and effect are with respect to name and form.

The name and form are not part of brahman.

They are not a product of brahman, as they are always present in brahman, in unmanifest state.

They are a product of maya, which can be considered to be the unmanifest state.

They have the reality of brahman.

Then there is a jagat, which is also brahman, which is not other than one and the same brahman, but it is a point of view, with respect to some names and forms not intrinsic to brahman.

We cannot say jagat exists, as brahman is what exists, namelss formless brahman.

We cant say saguna brahman is non existent, as there is experience and experienced.

But we can say jagat exists, having its being in non jagat, which is pure brahman.

So that which exists, having its being in something else is mithya.

Since it has its being in something else, it is that thing. Pot has its being in clay, in other words pot is clay.

Clay exists independent of pot, and has no potness.

Same way jagat has its being in brahman, jagat is brahman.

But brahman has no jagtness, and is independent.