Bha svarupa

What is congnized is knowledge. 

Bhana is there. There is bhatr, bhanam, and bhanya vastu. 

Pramata, Prama and Prameya.

The vastu "IS". All three are names of one vastu, that is bha svarupaH. 

Asti svarupaH, or sat svarupaH. What kind of sat., anantham satyam, which is desha kala vastu aparichinnaH. Same way anantam bhanam, which is the truth of pramata, prama and prameya.

That is atma. Atma is satyamJnanamAnatam, which is atma lakshana. The seer, seen and seeing, all the 3, has astitvam, bhanam.

When the word atma is said, knower, known, knowledge all 3 are included. All three is actually 1, non dual. 

All 3 names are mithya. Are viseshas. Are adjectives. The vastu is present always asti, asti. 

Always bha, bha. Hence there is only purnatvam. 

Whatever one says, I am always is. Is anantam , truth of time, always present, never absent. 

I cannot avoid "I", I always is. 

So the pramata, pramana , prameya always is, and always atma, or brahman is. and always atma brahman is whole, is free of attributes, is all pervasive, is limitless.

I myself see myself as prameya, as prama, as pramata hence. eeeee

Arguments for sabarimala

Introduction

Womens constitutional right to worship lord ayyappa can be protected, only by following the tradition and rules for worship. By protecting the tradition the law can protect the constitutional right of women to worship the lord by following the dharma. By giving in to activists and non believers' interpretation, honorable court will be "taking away" the traditional and believing womens' right to worship. Hence the current judgement is against Article 25 where women and everyone have a freedom to practice religion. 

By nullifying the sanctity of the tradition, and allowing non believers to take over the faith, the Article 25 is not upheld and the traditional believing men and womens' "freedom of religion" is broken. 

Arguments

Verbatim : 25. Freedom of conscience and free profession, practice and propagation of religion

(1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion

1. Article 25: Right to practice religion

Religion for sabarimala includes the "entire" practice of undertaking the 41 day vratham as a "family". 

In hinduism we are not a congregatory religion. Our worship starts the moment a man or child or old woman in the home undertakes the vratham. For 41 days , entire family, including the age group women in the house who are not travelling to the physical location. are undertaking "worship" by contributing to whosoever is undertaking vratham.

The women fill the irumudi with their prayers, and pray for the safe journey , good darsanam and for their family to be blessed by lord ayyappa. This is their means to worship the lord of sabarimala.

 By breaking the tradition, their right to practice ones religion under Article 25 of indian constitution is being snatched away. This is since the moment the practice and tradition of vratham is taken away as a stipulation or rule, then the sanctity, the glory, the importance, the weightage , the sacredness and the potency of the vratham is being mocked at, and rendered 'unimportant' or 'unnecessary'. 

Traditional worshippers would believe the sanctity of sabarimala to be impacted as a result of breaking of tradition and hence the religious practice itself is being diluted the moment the temple makes it non mandatory. The temple itself is an inseparable part of the entire sequence of worship, and without the vratham, irumudi and mode of worship, the "religious" character of the institution is altered, thereby the practice can no more be undertaken in its wholeness. As a result my right to practice is challenged by breaking the tradition, since the practice is possible only when the "means to practice" is available, and the strict observance of the rule by temple authority and communities collective belief, is the rule to which a devotee subjects himself or herself to, which itself is the means to practice. 

You cannot ban a mantra, or a mala and say you are upholding the religious practice of Japa. You cannot say that I am allowing the blacksmith or the weaver to ply his trade by taking away all his tools. 
Same way the rules, the vrathams are the mode of worship, and by making it "any way goes", the very means is being diluted and washed away. By killing the means the very end is rendered unreachable. 

2. Article 25: Right to profess and propagate religion

 If the temple starts allowing anyone without any rules, the believers and followers will see their traditional practice and its effect being diluted, and the dream of seeing lord ayyappa after the entire family undertakes rigourous vratham of 41 days, is being mocked at, as other people are coming in without any such rule at all, and without any rigourous penance. Essentially both followers and non believers will get "divya darisanam", mocking at the efforts taken by the followers and their families.

 This is taking away the right under Article 25 to profess and propagate ones religion. The essential element of vratham involved in the mode of religious practice is being flouted. It is like claiming that sanyasis can be married, church fathers can be married, sisters in church can be married, and those religious institutions should accept that. The essential character of the religuous practice must be protected by stipulation for it to survive as an article of faith. 

By nullifying and taking away the "vratham" as an essential religious practice for sabarimala, the entire religious practice is being broken and rendered non existent due to an incorrect interpretation of Article 25.

Example Cases

As per the below verdict given in SC for case of Central Board of the Dawoodi Bohra Committee v State of Maharashtra, the court is clearly stating that Article 25 also extends to "acts done in pursuance of religion, and contain a gaurantee for rituals and observances, ceremonies and modes of worship which are integral parts of religion. Practices which are regarded by "community" as a part of its religion are considered as "integral parts" . Also the doctrine of the religion itself is in keeping with the spirit of specific modes of worship (explained in later sections) .

 By a 4-1 majority, the Supreme Court struck down the Act. Das Gupta J. wrote the opinion for himself, and two of his brother judges. Referring to a previous decision of the privy council, he commenced by noting that it was now a settled legal position that the Dai did have powers of excommunication. He then observed that, on a survey of precedent, there were two clear principles underlying the interpretation of Articles 25 and 26:

“The first is that the protection of these articles is not limited to matters of doctrine or belief they extend also to acts done in pursuance of religion and therefore contain a guarantee for rituals and observances, ceremonies and modes of worship which are integral parts of religion. The second is that what constitutes an essential part of a religious or religious practice has to be decided by the courts with reference to the doctrine of a particular religion and include practices which are regarded by the community as a part of its religion.”

4. Article 25: No issues with morality , public order and health

In the sabarimala religious practice false equivocations cannot be made with immoral practices such as forced sati etc. There is no question of morality here, as entire family is happily participating in the vratham mode of worship. Public order is not under threat, in fact its only after the verdict, devotees are being instigated and falsely implicated.

On the health aspect, in fact there are instance of people bringing up the fact that yogic sciences talk about the fact that women of reproductive age and their health maybe negatively impacted due to vibrations of a yogic center and a diety in yogic sadhana such as lord ayyappa in sabarimala.


5. Article 17 : Untouchability

Article 17 regarding untouchability does not apply here at all.  In fact Sabarimala is "upholding" article 17 , there being NO CASTE based discrimination here since ancient times. 

5. Article 21: Rights of the deity 

And of course the rights of the diety also apply which is Article 21.The diety has laid down rules for strict vratham as per the history of the temple. 

6. Article 26 : What denomination does sabarimala belong to?

Article 26 , sabarimala is definitely hindu religious denomination. It is under devaswom board, and the diety plus practices have hindu origins. All religions are allowed in sabarimala, as since per hinduism, all religions and faiths, are under hinduism, since it allow plurality of worshiped deity and modes of worship. Hinduism accepts worship of god in any form ,and considering everyone undertaking the vratham and having devotion as a hindu even if he also worships jesus or Allah, hence sabarimala belongs to hindu religious denomination.

Narrative

My views concur with that of Justice Indu Malhotra, in her words

“Judicial review of religious practises ought not to be undertaken, as the Court cannot impose its morality or rationality with respect to the form of worship of a deity. Doing so would negate the freedom to practise one’s religion according to one’s faith and beliefs. "

1. Social effect of breaking tradition

Breaking sabarimala tradition is a discrimination against women.Against women who believe in the tradition and want to gain from it. Against women like honorable judge indu malhotra who understand the in depth subtlety. Against enlightened populace of keralas matrimonial society who have followed tradition for thousands of years. Against those who dont have a voice in westernized colonized english media. Against anyone who doesn't follow a communist ideology. 

It is a rank discrimination and in fact worse, it's a false incrimination, a false accusation and a false characterization of peace loving traditionalists who only seek the wellness of entire humanity and living beings. It is nothing short of violence and ignorance cannot be a valid reason for continued propagation of violence.

2. 41 day vratham, is it discriminatory? Supported by religious doctrine and not just community

Moreover if the argument is that the 41 day vratham itself is stipulated to be discriminatory , discrimination can only be argued if the benefits are usurped by a certain section. By not following any kind of vratham and going with a random irumudi based on no rules, or self made rules, why do they believe that there would be a benefit. If they argue that god didn't create these rules , then we can argue that none of the vrathams, traditions, mantras are valid. I can even worship a Mickey mouse as god with candies ?
We arent simply visiting a deity statue. There is a living God who is manifesting as a blessing principle "via" the form. We worship the god in the form and not just the plain form. That's why a vigraha or statue needs a prana pratishta, after which the diety has entered the statue and it becomes the living diety.
If we are to believe that a god principle which is other than the form has entered the form , then why was this form picked, why not some random form ? This means the form has a significance, a reason behind it. Which means the means of worshipping the form cannot be random. If the forms are specific , the mode of worship is specific and so is the result.
If the mode of worship is not followed we believe the result is not beneficial.
So if women worship without any mode or rules and is of either no benefit or opposite effect , due to which they are advised not to come , is that discrimination ?
By having the husband visit, dont they gain the same benefit as the husband carry the irumudi.

Those arguing to create their own rules , based on what can they claim that "their" rules will "work" for the benefit. If they claim god has no rules , then based on what do they claim so, and as explained if we extend that argument we need not have any form , we can worship Mickey mouse with candies.

Without any means of knowledge to justify their claims, they have no right to impose their thoughts.
To uphold gender non discrimination , discrimination has to be established by proving that the "benefits have been usurped". Whereas in this case the men and women both benefit by folowing the tradition (as have women for 1000 years).
If they claim the benefit that accrues to women is usurped by not letting them pray , they have to prove it, and they have no basis or means of knowledge to prove so. Without a means of knowledge what they believe is purely their "opinion without any basis". In a free country how can you impose your opinion on others through law?

Conclusion

Pandalam + other royals etc. built 100+ temples- all genders allowed, but apparently for their sadistic pleasure they built 1 temple and said "lets keep women out"? Makes no sense at all . 

We must be sensible in our judgments and not allow our own prejudices to cloud our judgement. 

It is the duty of the law of the land to uphold the constitutional right to practice of ones religion  and religious beliefs, subject to morality, public order and health . In this case there is no threat to morality , public order is being broken by instigating devotees by their right is being taken away.  Request the highest seat to protect our constitutional rights.

Anirvachaniya

Maya sahita brahman, or shakti sahita brahman, is anirvachaniya in terms of reality.

Anirvachaniya is that which has an existence, however its attributes are as though.

So the attributes that are seen on a vastu are a superimposition.

Like for eg: rope is there. Snake is superimposed on rope. Snake attributes are opposite to that of rope. But rope appears as snake. This is possible as the attributes are rope are none but superimposition on rope, that is free from snake attributes.

Similarly, sakshi, jagat kAranam, and so on as the jagat, are nothing but a superimposition on brahman which is the self, free from these superimpositions. The nature of brahman is pure consciousness existence, and attributeless or nirguna.

That I am nirguna is the truth.

That I am the adhistana for mithya or anirvachaniya duality, is 'mithya' in terms of reality. 

I am brahman- Knocking off ignorace

In the statement ' I am brahman' , the 'I am' portion is never subject to argument or doubt.

That 'I am' is the conviction of both samsari and jnani, and of course ishvara too knows I am ishvara.

However for the 'I am brahman' statement, what is to be knocked off is the limitations.

Limitations in terms of the limitations of the body mind.
Limited in time and space.
Subject to birth and death.
Subject to change.

These qualities of 'I am' are to be knocked off, and are knocked off by the mahavakya shravanam.

Thereby it is not that self knowledge leads to brahma anubhava, brahman is ' I am'.

Rather it knocks off the ignorance, which is the cause for limitations or attributes or gunas.

I am, is the adhistana, brahman, that is unaffected by ignorance also, and is in fact the substratum of ignorance as well.

Hence it is only the vrtti jnanam, that removes the ajnanam, and thereby as though revealing brahman, when in fact, "I am " always brahman alone.

How it knocks off, it knocks off via tat tvam asi.

The tat part of it we need to take the limitlessness of ishvara. We obviously retain the existence aspect of ishvara. We agree that ishvara is a conscious being as he is nimitta karanam, but the consciousness, meaning of the word we understand only because 'I am' a conscious being.
So from the tvam part we take the consciousness aspect of jiva. We also know jiva IS, so existence part too. The body mind part we knock off the limitation, as ishvara or tat knocks off the limitations.
The attributes of ishvara also subsumed, as if we equate attrributes then mahavakya is not possible. They get subsumed in brahman, as brahman is presented as the jagat karanam, and jagat is presented as a mithya effect.

So what remains is pure, attributless, consciousness , that is pure existence, and satyam, independent , changeless consciousness, as the meaning of the mahavakya.

When this is heard, then I am brahman, is revealed as though.

Inseperable Reality and Separable Reality

When talking about jiva and ishvara + jagat, we have two realities. One is inseparable reality, other is seperable.

When we say

Jiva IS

Jiva is 'seer'

The ISness and the 'Seerness', sakshitvam, are the svarupa of the jiva. The svarupa is hence satchit svarupa.

However, with respect to the nama rupa aspect, the satchita svarupa jiva is limited by body mind as the upadhi or limiting adjunct.

When we say 

Ishvara IS, anything that IS, gains its isness from ishvara, hence the IS refers to the astitvam

Ishvara is sarvajagat sakshi, srtshti sthithi laya sakshi, knower of all the lokas and its names and forms

So here ishvara is also satchit svarupa.

But ishvara is limitless, all names and forms belong to ishvara. 

When the shastra says 

tat tvam asi, the ishvara and jiva are equated as one.

To understand this statement, it is essential to not take this as meaning the reality wherein ishvara and jiva are also having name and form. Since if they also have a name and form, and that nameful, formful reality is 'real' then the jiva can never be ishvara, as the limiting adjunct is real, and jiva is always limited, inspite of being, satchit, as ishvara is.

Thereby we go with the understanding of lakshyartha. Here the oneness is with the understanding that what is being referred to is the reality of jiva and ishvara, which is nameless and formless reality. The names and forms are kalpitam, projected on brahman, the reality, which is what the jiva is. This kalpita reality is the reason for the projection of ishvaratvam. And the same avidya is the cause for jivatvam, wherein brahman itself is taken to be an individual with the limiting adjunct of body mind.

As the body mind and total names and forms part are kalpita or imagined, reality by itself is undivided, homogenous, whole, has no names and forms, is non limited by names and forms.

With this understanding, adding back and taking back names and forms, the understanding of ones experience involves.

a. Individual experiencer who is brahman, limited by the waking dreaming sleep state and mind that are kalpita

b. The experienced body mind, which is brahman, which is limited in terms of time and space, which is a "part" of the totality of all matter and the jagat, and part of the ishvara totality

c. Nimitta karana ishvara, who is the knower behind the totality and who is the controller of maya shakti, who is brahman with maya shakti as the controller and knower

d. UpAdana karana ishvara, who is the existence aspect of all names and forms , which is brahman with maya shakti as the material

Problems occur when we try to understand brahman as an object. Instead when the self is understood as brahman, That is also the reality of ishvara, then the point of view changes. 

The understanding has to start with the self , indvidual experiencer, sakshi chaitanyam as brahman. 

Only when that is there, then the understanding is clear.

Pure existence aspect, brahman, is seen as all pervading, as non dual, even when we think of names and forms.

Transactional aspect, there is limitations and duality is there.

 

Vedanta Vidya - The knowledge and removal of obstacles

Knowledge of non dual brahman or atman

Vedanta vidya is one and the same as brahma vidya or atma vidya.

The purport of vedanta, the upanisad bhAga of vedas, deals with the reality of the self, the universe and the lord ishvara.

That the self, universe, lord ishvara, is all but one non dual reality, is the message of vedanta.

Vedanta gives knowledge of Brahman.

Brahman is the all pervading, nameless, formless, reality, which is of the nature of satchitAnantha,
or all pervasive existence consciousness, limitless existence consciousness.

The knower, known, knowledge all have their reality in what IS, which is, atma.

Atma or oneself alone is this non dual brahman.

This non dual Brahman alone, is the lord isvara , the one who in the beginning of the cycle of creation, imagined, desired and manifested as all that is here. We appreciate the universe in multifarious names and forms, as in facts orders.

When we say manifestation here it is like manifestation of pot or wave. The cause clay undergoes no change and is manifest as pot. Pot has no existence other than the clay which is nameless formless.  Clay is satyam,  pot is mithya. Wave is mithya where water is satyam.

Here brahman is satyam and the brahman who desires and manifests as all that is with various names and forms is saguna brahman. The sagunatvam is mithya, the manifestation is mithya. The reality of brahman is nameless formless consciousness.

There is the physical order, the biological order, the chemical order, the physiological order, the psychological order and so on.As the orders is how isvara is manifest, isvara is the cause. Who is this isvara, the vastu, is none other than brahman alone. The all pervading brahman, the consciousness, the oneness.

The benefit of this knowledge is not other than oneself. Oneself being the whole, being non dual, being of the nature of existence consciousness limitlessness.

What is the seen, the seer, and the knowledge of what is seen, is pervaded by the self. When we see, I the seer am, the seen is, the AM and IS are the svarupa of oneself, brahman the all pervading self I am, is the purport or message of vedanta.

The knower of atma, sees only non duality, what is seen, and the seer, all , is one, non dual atman, is the knowledge which is ones own, for a gnani. The jnani is in fact brahman, is in fact isvara, is in fact all that is here.

All the lokas are the jnani alone, all its beings are the jnani, the self the brahman.

Removal of obstacles

Above was a description of knowledge as revealed by the guru, the vedanta parampara, the vedas, being a means of knowledge.

Due to beginingless ignorance, the self, oneself considers as karta and bhokta, doer and enjoyer.
The mind is subject to likes and dislikes.

When a person comes in contact with an object or learns of an object, there is a like or dislike associated with it.

As a results, a person either desires the object, or desires to extricate oneself, from the object, person or situation.

To achieve that, the person undertakes an action, and is the doer of actions.

Per his or her actions, the lord, isvara, gives the results of the actions.

The result is taken by the person, it may either be as expected, less than expected, or more than expected, based on the karma and the prArabdha karma of the person.

An intelligent man, develops viveka, that this cycle of action and result, keeps oneself bound to likes and dislikes, and the results enjoyed even if more than expected, are always temporary and time bound, as well as the happiness experienced has gradations, and is limited.

Learning of the possibility of wholeness, and limitlessness, of immortality, or of the freedom from ignorance, or freedom from this cycle of likes and dislikes, a person becomes desirous of moksa, which is freedom from likes and dislikes and the cycle of doership and enjoyership, to which one is bound.

Desiring for freedom, the bhagavad gita is available for mumuksus, as a moksa sastra, given by lord krishna , to arjuna, in the form of a dialog in the middle of the battle of kurukshetra.

The message of krishna is two fold, one is karma yoga, and other is jnana yoga.

On what is jnana yoga, we talked about in the first section, here we briefly discuss karma yoga.

Karma yoga, has two components, It is a sadhana. It is a way of living, which leads to adhikartvam, which is essentially a mind, that can absorb the knowledge and gain this freedom that one is seeking.

The two components or karma yoga are

a. YogaH karmasu koushalam
b. Samattvam yoga uchyathe

karmasu koushalam means, the person sees a value for dharma, for righteousness, and for values, in order to lead a harmonious, non rubbing life, while undertaking all dharmic pursuits, based on ones desires born of likes and dislikes, as long as the desires are legitimate. So this is a grhsta (householder, married person) seeking a family children wealth etc. , both the ends and the means being dharmic, being righteous.

This is a form of worship to the lord, and pleases the lord, as one is committed to the lord, who is present and manifest in the form of dharma, or universal order or harmony.

Samattvam refers to isvara arpana and prasada buddhi.

This means dedicated the actions I perform, to the lord. Although I am performing for the sake of my benefit,  I understand, appreciate and adore the very presence of the lord in the form of my own abilities, intelligence, and the environment and help lord provides, in order for me to undertake actions.

When the result comes, here also , I appreciate the result as coming from the lord, based on the order of karma. So here whatever be the results, I appreciate the lord in the results, as prasAda, there is a degree of sameness. I may feel happy or not so happy about the results, but there is a certain non reactiveness, and instead, a right response , as either in the form of an understanding, a form of re-prioritization of ones desires, a form of practicality, or a learning on how to perform the action better, as and when I appreciate the presence of isvara in the result, by appreciating the fact of the results being a prasAda.

Through this way of living a life of a karma yogi, I gain the relative freedom from my own likes and dislikes, and gain a mind, that can ultimately cross over all likes and dislikes, and see the fact of oneself, as the divine, all pervasive, consciousness, the whole.

Visnu Sahasranama Notes

1. Mangalam means inbam, sukham, about the one who gives this inbam.
2. Sukham sadhanam dharmam. Dharmam taught by shAstram.
3. Vishaya sukham is possible only by dharmam, via punyam.
4. Above shastram is ishvara who is the sukha sadhanam, mangalanam cha mangalam, bhagavan.
5. Inbartukku inbam kodukkum, sadhanam dharma, dharma shastram, param iti narayanaH
6. NarayanaH we should look at pure consciousness. Via form, always think of formless.
Formless is also our nature, but looking as though having form, due to maya.
7. DevatAnam , daiva of devas, Sense organs are also devas, devAnam devaH, pure consciousness is the head of all the body and everything also, jyotishAm jyotiH, devatam, daivatAnam cha, bhutAnam pitha. Of all bodies.
8.  Nitya pita is chaitanyam. Avyaya , vyaya rahitah, yah devaha, saha, ekam daivatam loke iti vAkyarthaH
9. Elaam uyirgalukku thandai, he is loke ekam daivate iti vAkyarthah, he alone is daivam.
10. Shvetashvatara upanishad. In this two mantras are qouted, for ekam daivatam.
Here daivatam, bhutanam avyayah, eko devaH, sarva bhuteshu, pure consciousness.

Sarva vyapi, karma adhyakshaH, sarva bhotadivasah, in all bodies, all bodies reside in him, he is the seer, he is consciousness, unarvu, he alone is, nirgunah, independent, entire universe depends on him, nirgunashcha, attributeless.  Pure cosnciousness alone is daivatam.

Another mantra, the god who, in the beginning of creation, created lord brahma, gave him the vedas, that devaH, and had this universe manifest, to that lord, I see him , as the one who is lighting up my mind, body senses, the pure consciousness, I, take refuge in him alone.

Chaitanya saranAgati. I am chaitanya svarupoham asmi.

11. Chandogya
How you can say ekameva advitiyam, when there is jiva and ishvara.

No, that brahman alone is present as jiva. He alone manifest and enters, pravishtaH, entry into the manifestation.

The shruti says this without any change, that buddhi intellect, and the vrtti, the thought, the chaitanya is present as witness as sakshi in that thought. In the same way, it is available in the body mind complex, entered is not the meaning, but the meaning is availability and not entering from outside, there is abhedah.

Jivatama paramatma bheda is there, how can you say? Its not true, paramatma alone is showing oneself as sakshi, there is no bheda.

He alone qouted , kali yuga bhagavan nama, and now he jumps to what, to ADVAITAM, immediately.

12. Another objection -- When there is an entered, and and enterer, and also one entering many upadhis, arent they different, how can you say they are one?

No matter how many bhedas you say, all the bhedas are kalpitam on the ekam daivah alone,

The entry is something like the dream creation and entering my dream. I am the dream, so the entry is in the form of that , its not like a real entry. The dream is maya, the dream is very important for us.

This prapancha is as important as the dream prapancha.

Mayajaal. It is mayajal. Only keeping in mind the dream world, only then we will understand.

The minds projection is there. I am a sakshi.

Even in the dead matter, the sat rupa alone is express, the chit and anata rupam is not expressed.

There is living matter and non living matter.

In the living matter, the chit and ananda rupam is manifest.

In the non living matter the sat rupam alone is pravishtam.

We give havis to that one deva, the ekaram lopen. the eka daivata, the eka daivata is called out in , even in rig veda, ekasyai deva,

Like one fire, takes various forms, same way one consciousness, is showing as various objects,
Form also is isvhara, formless also ishvara. When we switch off fire, the heat and fire where it went, it went nowhere, so with overall fire,

Even if body is gone, the consciousness remains, like light remains when the hand is taken out. Like air is inside and outside, it is everywhere, atma or consciousness or brahman is everywhere. All pervasive, hence we call brahman as ishvara.

The ganesha chaturthi is like that, as mud we worship god, we put the ganesha back into the water, and he goes back from mud form,

Manmulam, manbudaya porulai vazhi pattu, thaan manbudaya porul aagi, mannai mannaki vidukiran.

Asmin haridra bimba dhyayami, yatasthanam pratishtapayami.

vayuH many forms of baloon, all god like baloons, all vigrahas are 5 metals, or stone, like nandi, and dakshinamurti. All is wood, if we see as form, its form. We should be able to see both, that is jnanam.

Chidekarasa amruta labhena, yatha ekah vayuH, Same way in a big plane, the air is taking care of, the tyre alone handles. Vayu has lots of shakti. Namaste vayo. They clean and break things using air. Air has lots of strength. One god, sarvabhutantaratma, yatha sarvalokasya chaksuh, suryaH. One surya alone is. Agni is having rupam and arupam . Vayu is totally arupam. SuryaH, sarvalokashya chakshuH, the one who is witness or eyes to all. If there is a dosha in the eyes, it wont affect the sun that illumines the eye.

He illumines both ditch water and ganga jal, and he loses nothing. Same way, the one who is pervading all the bodies, the one who lights all the thoughts good and bad, the light is not impacted, the consciousness remains free, asangatvam, its avilable in gita also in kshetra kshtrajna vibhaga.

First drstanta, and then why examples namely drAshtAntam.

Agni and vayu, then surya, ekatvam, asangatvam, sarvaprakashatvam, sarva bhoota antaratma, our sorrow, loka dukham, doesnt impact this being, ishvara.

13. The one , who is the only one, svarupa, and has everything in his control, that one is in our own heart, and has to be seen through guru shastra anupashyanti, within us itself we can see him, no need to see all over the world, by knowing myself, I know all, the ones who use guru shastra, and understand this, they are dhIraH, they alone obtain constant, or permanent sukham.

14. THe one that is permanent among permanent one, the mei porul, is the one who grants everything to everyone, and its like mono acting, object is me, subject is me. I am the bhokta and bhoga and the bhoga data, They all obtain constant peace, first he said happiness now saying peace, others dont get this peace. Advaita jnanam gives sukham and shanti.

Kimekam daivatam loke