Sakshi Chaitanyam, is brahman

Brahman is ishvara, or cause of the universe. Brahman by itself, am is simply atma.
Brahman is also ishvara only when looked from the standpoint of the upadhi, and not from ones own standpoint.

The standpoint is key here.

Ishvara is a point of view. From the point of view of maya shakti, brahman or atman is parameshvara.

Here the powers are all not dividing atma, into many, atma remains one, and with the power, appears as many beings, and as controller of all beings. 

Tat Tvam Asi

The vidya that shastra guru gives is tat tvam asi.

The person I, is equated to tat, ishvara.

It hence becomes the commitment of shAstra and guru to unfold how that could be possible.

Shastra and guru follow a methodology to unfold this knowledge.

Tvam is the self, the person, who is a born , lives , goes etc.
In deeper terms, he is the transmigrating jiva, who travels from one body to another, and has a sukshma sharira or subtle body.

In human form, he accumulates karma, due to kartrtvam, he is the doer, and for karma he gains bodies as karma phala.

This jiva is eternally appearing to be engaged in karma and karma phala experience, over and over again.

The jiva gains the desire to be free from this endless cycle of karma and karma phala, and gain fulfilment.

He sees it is not possible to be fulfilled via karma, the non fulfilment is not satisfied by some kind of karma, and some experience of temporal joys,  even if it continues to cyclically happen over and over again and again.

It is only via self knoweldge this jiva can be permanantly fulfilled.

That is because per shAstra, the jiva is himself limitless.

Now shastra has to unfold this.

Shastra says jiva is , in fact the sakshi chaitanyam, the witness consciousness who is the observer or witness of the 3 states of waking dreaming and sleeping, and the witness of gross subtle body, and causal body in the form of ignorance.

The jiva is told, that he is ishvara, which seems unebelievable, given ishvara has infinite wisdom, power, and all names and forms belong to ishvara.

This is unfolded, by making it clear, that the truth of the jiva is the witness consciousness, which happens to be sakshi chaitanyam. Sakshiness being a status assigned to the self shining consciousness, which of its own light happens to reveal objects.

Ishvara is the non different material and intelligent cause of the universe. The universe is present in unmanifest form and manifests, universe meaning ishvara with form.

So this unmanifest ishvara, manifests, in the manifest state, this same ishvara chaitanyam is indeed the sakshi chaitanyam.

But there is a difference in terms of the body, the total wisdom and names and forms, make the ishvara chaitanyam as parameshvara, while the individual ignorance, makes the ishvara chaitanyam to be taken to be jiva.

The ignorance results in the mistaken identity of oneself as the doer, and there being a doer, there would need to be an experiencer, and that lays the seed for varied experience as per karma of the one who considers himself as doer due to ignorance.

However when I see that I am ishvara chaitanyam, I am no more bound in terms of time or space, and in me there is no time or space.

The ishvara chaitanyam is in fact satyam , while the objects in the universe, or body of ishvara is in fact mithya, which has its reality in ishvara chaitanyam.

One can retain ones understanding of any name and form, and realise that the "is" when we say space is, time is, air is, water is etc. , is refers to sakshi chaitanyam, while space , air etc. refer to form with which ishvara appears. It can be seen to be ishvaras vibhuti.

Jiva identifying with self as ishvara chaitanya, is free from karma, and the individual body , mind that remains, is merged with total ishvara, and individual ego remains as a part of ishvara. 

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.