Manifestation is mithya

We say brahman is manifest. Like a spider pulls out the thread or the web.

This entire jagat is experienced, it is manifest we say, it along with the experiencer are unmanifest during sleep, similarly in pralaya also all beings are unmanifest.

What is changeless in and through manifest and unmanifest is the reality of the experiencer which alone is the reality of experienced as well, which is I, the truth of I, when I say "experiencer".

In experiencer there is no thought, there is no experience of an experiencer, rather in every experience "I" am , "I" is the experiencer. Simply I.

This I is the truth of the experiencer. This I is also the truth of experienced.

Pure I, pure consciousness, is reality, wherein we negate the status of being experiencer, we also negate status of being experienced. We just retain the pure I, the pure self, brahman, which does not undergo any change whatsover.

This pure I, alone reflects in the mind as I thought, this pure I lights up every experience. The lighting up and the reflection, are both svarupa of I.

This pure I is the reality of prAna, the pure I is the reality of seeing, the pure I , is the reality of eyes, mind and so on. This pure I is the reality of maya shakti. Which means all that Is here, the experienced, is ishvara, and this ishvara, the visvarupa ishvara, is the will of ishvara.

Per the will of ishvara, this experience has manifest itself.

When I , see the will manifest, I know there is a person, a purusa, veda says there is a purusa, who is the nimitta upAdana kArana behind this experience.

The only possible way to know this bhagavan is through the mahavAkya, tat tvam asi.

Here the reality of this ishvara is none other than this I, the pure I. This pure I is indeed the truth of the ishvara we are referring to.

Its svarupa is svayamprakAshaka, atma jyothi, satchit , and I am able to appreciate , the presence of this bhagavat jagat rachana, wherein, I is experiencer, and this bhagavat jagat rachana, is in lieu of a orderly putting together of various elements and elementals, also it is mithya in terms of truth. Thereby, there is no other upAdana needed for this jagat other than this pure I.

For the supreme wisdom, there is no other upAdana, other than pure I, thereby pure I, is the truth of the supreme wisdom wielder. This is how I can say, the supreme wisdom wielder, is none other than I.
In I, there is neither supreme wisdom, nor limited wisdom, I , is free from names and forms, from maya shakti. Jiva individual is the form, truth of whom is this I. 

Pot drshti and Clay drshti

Ishvara can be looked at from a pot drshti ( saguna) and clay drshti (nirguna).

When looking at sagunatvam of ishvara, the nirgunatvam is not discounted, and cannot be discounted. Because essentially the sagunatvam being mithya, the nirguna satyam serves as the adhistAnam for the saguna ishvara.

Here the nirguna ishvara gains the status of being adhistAnam, as well as nimitta upAdana kAranam.

When looking at pure nirguna aspect, the sagunatvam is discounted, since the nirguna ishvara satyam clay, does not have any relationship or any iota of pot, neither anything to do with pot. Here ishvara is satchitananda.

In the mahavakya tat tvam asi, it is not the saguna ishvara and the body mind owner jiva being equated, rather the equation is between sakshi chaitanyam, and the nirguna satya svarupa ishvara, being asangAh satchitananda svarupa ishvara. 

Atma sathyam anyat sarvam mithya

Objects have no existence of its own. Any object, is mithya.
Object has no existence, other than atma, which alone is satyam.

Atma is not an object, but object is atma.

When we say object IS, the isness belongs to atma, which is non object.

This atma alone w.r.t the object is said to be the subject.

When the mithya object is looked at, this atma is said to be the satyam, the reality of the object , said to be the cause. By itself atma is neither cause nor effect. Atma is not even the witness.

It is only with regard to the mithya prapancha atma is said to be satyam, said to be cause, said to be the adhistana, said to be the witness. By itself atma is self existent chaitanyam, with no limitations or boundaries, or end or beginning with regard to time. 

Chit

I can't see chit as an object, when said, here object, as well as subject are both chit alone.
Chit is subject and object both.

Thats because chit and sat are one and the same, chit IS sat.

Its difficult to get around to the fact, that what is sat, is the reality of both subject and object. Usually we give existence aspect only to object, and consciousness only to subject.

But here we say brahman is the reality, which is the satchit, which includes both subject and object.

So in the understanding of brahman, both subject and object are included at first, therein brahman satchit is said to be the non different cause, wherein the effect itself is the cause, non separate from the cause.

The effect , which is subject and object, are the differentiated form of the non dual cause, and undifferentiated form is avyakta brahman. Both differentiated and undifferentiated are brahman,

Now the non subject, non object brahman, that we talk about, the vivarta upAdana kArana brahman, cannot be talked about in terms of subject or object, but is certainly satchitananda jagat kAranam brahman, the self atman it is, and in itself does not have the form or name. That neti neti,, negation of mithya name and form, and the understading of brahman being cause are enough for atman to be clearly understood. 

Desire is a privilige

There can be desire arising either bhagavan being the source, or that power of bhagavan , to desire manifesting in the individual. Hereby we call that desire as individual desire, it is indeed non separate from desire that rests in bhagavan, individual being non different, not other than bhagavan.

Thereby desire, any desire is a privilige, a vibhuti, a manifestation of what one wants.


Here the invididual himself is brahman.

Thereby what the individual wants and what bhagavan wants are one and the same, the individual being bhagavan.

The likes and dislikes are conquered, and what remains is preferences in the form of vibhuti.

So what one has to understand, is that the one who resides in the mind, as I, who reflects in the mind, as I, that I , is bhagavan. Which means, not a separate bhagavan, but that there is only bhagavan, wherein, the I, is the atma, the satyam jnanam anantham brahman, with maya upadhi, as the ruler of all that is here, and AS all that is here. This is what it says in purusasukta.

The individual with a life story, who is available, is a part and parcel of this bhagavan the whole, and this part is only in terms of mithya anatman, and not in terms of satyam atman.

Satyam atman is ekam chit sat advitiyam, and the mithya vesham, or garbs is what makes him many as though.

The ishvara chit, is not inside the vesham or garb, the garb itself is purely name and form , so there is a name and a form as well to alongside the name, that form , has its existence, in the one non dual formless being. Thereby the formy being, is the one formless being.

So if I take the body, the body has its being in atman, body IS atman, all bodies ARE atman, every body is atman, and atman itself is not many. Its like waves and water, its like pots and clay, ornaments and gold.

The chit reflecting in the mind, known otherwise as chidabhasa, is what makes the mind look conscious, this is wherein, the brahman consciousness, having manifested as the jagat, as though enters the jagat and manifests as chidabhasa in the mind. That is why we say sakshi chaitanyam, is the all pervading ishvara, who has manifest as the jagat. This is the reality of tat tvam asi mahavakya, wherein we transcend the upadhi, and identify with the reality who is bhagavan, who is satchitananda atman, who in reality does not have any name or form, but through maya shakti appears as body and so on. That is the glory of maya shakti, to make oneself look like many objects and bodies and so on, and to manifest as this jagat. 

All names and forms denote me

All names and forms denote the self I.

Self I is self evident.

I am or is of the nature of consciousness and existence.

I has no name and form, is limitless in terms of name and form.

I is the truth of all names and forms.

I is the reality of every name and form, as I exists, the name and form exists, and we are able to say 'this is a pot' etc.

I is the only reality, non dual reality.

All beings have their truth in I.

I is satyam, all that is here is mithya.

I is ishvara, the brahman who is the cause of all that is.

The effect is non separate from the cause and resolves in the cause. Thereby both effect and cause resolve in brahman.

From ones own standpoint I am neither cause nor effect.

Finding Acceptance

The problem of self not being acceptable to oneself, is something that has its basis in ignorance.
It also has its complex built around childhood experiences, that lead to a sort of a covering, that covers ones personality with a layer of the unconscious hurts and guilts and experiences where one felt truly limited and helpless.

This past experience of guilt hurt helplessnes and smallness was cocooned into the unconscious by the order, by bhagavan, and acts as a barrier to owning up to ones original free bigness or purnatvam as ones own nature.

In fact this purnatvam, doesnt even have anything to do with ones actions or karma, it is totally free from karma.

This purnatvam is rooted in the now, it is beyond praise or insult, it is pure and ever free, ever whole as the very NOW, and devoid of past present or future This now is the basis of the universe, the truth of everything including time.

Time is this now, the beings are born, and fry and return to their abode in the self that is now.

This is your state, and anything else, is a covering of the projections born of the unconscious.
The unconscious projects certain ideas relating to the self, as though the self is in a particular role.

The truth is that in any role, while the self IS, the self is oneself free from that role and is asangaH,  or a witness and a non doer. While the role is not free from I, I is entirely free from the role, or from taking on as the performer of that role.

I remain the eternal sakshi, the witness, the cause, the AdhAra, the basis and whole pure limitless ananda. Not only is that the nature of the self, self alone is the nature of all that is here. What we call as universe is pervaded by the all pervading self, and jagat exists in me. I am the ishvara referred to in the scriptures, I am verily shiva vishnu and brahma.

I am the various celestial beings such as indra varuna and agni, I am the gandharvas, the apsaras and the special beings. I am the lokas that enclose these beings, I am the law that rules them all.

I am the birds and the beasts, I am the forests, I am indeed the one who rules over forests. I am the lord of devas and asuras alike, I am verily shiva who roams in the dark with snakes on his body and sorrounded by ganas.

I am the very vishnu who has taken avataras, I am indeed the holy brahman, who is extolled as atma, and as purusa in the vedas.

I am indeed the paramatma, the parvati devi I am.

Why should there be any worry, with regard to the unconscious , is indeed my order, and me alone.

I am free from karma, past present or future, while time itself has its being in me, time being a name and form referring to me, the being who is time.

I exist as ishvara, and all that is here exists in me, I being the basis for the jagat.