Crystal and red flower

Atma is one, non dual, of the nature of pure consciousness, the sakshi, the witness of 3 states of waking-dreaming-deep sleep, the seer, the indweller of the 5 koshas.

The names and forms of the body, doership and so on, are superimposed on this atma.

In fact this whole jagat, is superimposed on this atman alone.

This is authored by atma having the power of beginingless avidya. This beginingless atma with upadhi of avidya is all the names and forms unmanifest, and the power to manifest them.

Then with this power , the jagat full of names and forms woven is manifest.

Every name and form, is nothing but knowledge, which is pure knowledge, the non dual atman, satyam jnanam anantam, invariable in every knowledge (name and form), as the pure knowledge, nameless and formless or anantam jnanam.

The atman, which is pure knowledge is manifest as all the beings, as the rock , bird and sky etc. with name and form, which is ishvara.

The cause for the name and form to be superimposed on atman, is avidya sahita atma.

Once the atman is known to be nameless and formless self, sakshi chaitanyam, and known as the cause the vivarta karanam, the adhistana chaitanyam, then the experience of names and forms is a negated experience, and its reality is a negated mithya reality. Knowing thus, the fact of there being a simply a one non dual chaitanyam which is neither cause nor is there an effect is established as the truth of oneself.

Lord shiva is tad, jiva and lord shiva are one

Lord shiva is the tad, with shakti non separate from him, he is the cause for this universe.

His nature is pure consciousness. With purely just knowledge, and the power to manifest , with himself as the upAdana karanam, himself meaning consciousness, making use of just names and forms, he manifests , which we call as srshti or creation.

Here he remains as pure consciousness, so it is pure consciousness alone who is lord shiva.

Understanding shiva thus, one understands, that I, the witness consciousness, is indeed pure consciousness who is lord shiva. What a marvel is this shiva who is in the form of srshti, who is the maker and material of this srshti, in him all arises and he himself resolves all unto himself, in this way this reality of oneself to be none other than shiva is to be understood.

Knowing thus there is no defeat , as one is ever victorious as the victorious consciousness, one is ever present, immortal, limitless, pure knowledge, nameless and formless, truth of all names and forms, devoid of a second, whole, pure, unchanging, of the nature of auspiciousness, the truth of order.

If there is an order of psychology or psychological order, ishvara is the truth of this order, the presence of self, is the presence of , and recognition of this as an order, and not just as a state, that is unrelated, there is an order, and there is a orderer, this is understood as the truth of ones own present psychological state, the entire psychological state is validated, as the one who is present as the truth of the state, is totally whole, and the author of this order, there is no one to blame. Ishvara is not to blame, as oneself is ishvara.

upAdhi nama rupam

Ishvara comes with various limbs and various sharira.

Some that are talked about are akasha, vayu, tajaH, apaH, prthvi .

These are the bhutas, so the consciousness is born, or manifest as these bhutas. So here the power to manifest, and the manifest form, both are being discussed. A form, and a power.

The form has sthula, sukshma components both.

So this is consciousness with the power to manifest, with forms, and to resolve.

Here brahman is jagat kAranam.

Means to Moksa - 2

Now this person seeking liberation, or happiness, is capable of engaging in pursuits called as purushartas.

Any purusharta is for the sake of fulfilment, but due to ignorance, this become a preyas based purusharta.

The goal of yoga is to convert that into a shreyas based purusharta.

Shreyas is a freedom from bondage, preyas is a bondage.

Means to Moksa - 1

The starting point of vedantic teaching is there is a jiva who has a problem called samsara.
Once there is established that samsara problem is there, there is also the understanding that jiva is already searching for freedom from samsara, or freedom.

The search for freedom, and the presence of bondage together make a case for a means of liberation.

Only in a human body, a human being, experiences that he is bound, and is capable of and does seek in one way or other, a means to liberate himself from bondage. This is due to the presence of a self judgement as well as free will.

Without the above conditions there is no case for a vedantic teaching.

So therefore, a vedantic teaching is for a mumuksu, one who is seeking liberation from the problem of bondage.

Drk eva na drshyate chit is jagat kAranam

The self atma is drk chaitanyam, and never is drshyam.

So while body senses, etc. can be drk wr.t drshya, but they also become drshya , and only pure chit alone is drk and never drshya. This viveka helps understand atma as drk, as chaitanya svaroopam.

Shastra gives a sentence, a mahavakya . Here jagat kAranam ishvara is said to be tvam.

So it is a to be understood.

Here the meaning is not we cancel out the body mind part from jiva side of equation, and the jagat part or maya part of ishvara side of equation, and the truth of both we say is one and same atma the drk chaitanya svarupa atma. So important to understand here is I am that.

It is not so difficult to understand when the atma is understood clearly and the roles and upadhi are understood clearly, that the truth of the upadhis is one truth alone. Which alone due to upadhi appears as many. This upadhi is maya upadhi, body mind etc belong to maya upadhi. 

Nirguna Brahma and Saguna Brahman

The saguna brahman is to be understood.

Nirgunam brahman is atma alone, neither subject, nor object, non dual, unchanging , of the nature of
'satchitanantha'.

The word sat alone cannot be used to reveal one vastu, as sat can mean just plainly 'is'. Any object also 'is', subject also 'is', thereby we need to say 'anantam sat', neither subject nor object, and 'is'.

Also chit alone cannot be used for one vastu, since I 'is', and other people also say ' I is'. (I am). So here also we need to say anantam chit, the chit not limited to or associated to a particular body mind self complex.

Again, just anantam sat doesnt reveal that there is one vastu alone, as chit I is there. Also that chit I is there doesnt reveal that one vastu, as there is a sat vastu.

Satchitananta together however reveals I, chitatman, as sadatman, which is anantam satchit.

So at once, it reveals that I am the vivarta kAranam, being the non dual satchitananta atman.
It covers my understanding of ishvara and self. Both subject and object get swallowed in understanding of satchitananta. The name and form dont have to disappear. In understanding of clay, the pot doesnt disappear. The pot is a name and form, and pot knowledge when we say, knowledge is brahman. So pot knowledge when we say brahman is knowledge, pot being name and form. There is a sat which is jnanam, and pot is a name and form.

Same way there is a knower, knower is sakshi chaitanyam, pure chit, happens to be a knower. Is brahman, brahman is knower, knowledge and known all the three. Rest is name and form.

With regard to objects, it is knowledge and known.

With regard to entry, it is knower.

The one brahman appears to be siimultaneously knower, known and knowledge , as though three due to associating with name and form.

This name and form is in unmanifest state, wherein brahman is not differentiated as knower, known and knowledge. Brahman is undifferentiated as in sleep for example.

This brahman alone manifests this universe, as akasha, vayu, tejah, apah, pruthvi etc. wherein these are all brahman with name and form. This is saguna brahman. Here brahman is  manifesting with its maya shakti, which is iccha shakti, kriya shakti and jnana shakti.This shakti or maya is non separate from brahman, which enables brahman to manifest and appear as though as 3.

This manifestation is mithya in terms of reality, being name and form having its being in nirguna brahman.