What is bhagavan or who is bhagavan

Bhagavan is a belief, and a logical belief in that sense. That there is a maker and a material is a very logical thing to conclude given order that one sees.

But to intimately know ishvara, is the goal of every bhakta.

This intimate knowledge is a possibility that vedanta shastra unfolds.

Its not presented as a possibility, its rather presented as the very goal of human birth.

That a human being has both a capacity to know, as well as a capacity to judge oneself, he judges and concludes oneself as a limited being. And there is a natural desire to be free, from ones own limitations.

Hence as a human being there is a capacity to know, and a capacity to judge, hence an opportunity , perhaps the only opportunity as we know, to free oneself, from repeated birth and janmas.

So it is in a human birth and so our parampara also says, that one has the possibility as a jiva to cross over the cycle of repeated births.

Now it is the mahavakya , that great sentence, that not only propounds the oneness of ishvara and jiva, but at the same time reveals who or what this ishvara is, and reveals at the same time the reality of oneself the jiva.

Oneself the jiva is always available as "I", I is self evident.

Jiva is atma, the self, and self is self evident.

Shastra or guru is not required to reveal oneself to oneself, as oneself is self evident.

However, to reveal ishvara, the maker and the material of the universe, definitely while one can accept the revelations of our shastras, that there is only one god, and that god is the cause, and the maker and material both, one has to come to the svarupa of ishvara, to gain the initimate knowledge of who this bhagavan is.

Kena upanisad in fact unfolds this reality in a direct manner, asking the very same question, as to who is bhagavan, by asking, who is the one who lights this mind, by whom or due to whom this prana functions,
" By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?"

It is a question relating to bhagavan, the cause.

The answer is given in the subsequent verses,
" It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye."

Here the jiva, the atma, the consciosuness I is equated with bhagavan the cause of the world.

Within bhagavan, who is none but the self, there is no jagat, and there is no causation or product.

Jagat being mithya, the bhagavatvam of the self is also mithya.

So from the standpoint of all that is here, self is bhagavan.

So here by revealing self as bhagavan, both self ignorance is removed , at the same time, bhagavan ignorance is also removed.

Since self itself it the non dual bhagavan.

Desire

Extreme disapointment is a result of deep desires.
Deep desires are harboured as a goal, and a want.

When these are fulfilled there is elation and when not fulfilled there is dejection.

Jiva is caught in a cycle of elation and dejection.

Elation and dejection cycle does not cause fulfilment.

Fulfilment is only available when the desire is correctly understood.

In every desire the actual desire is for oneself to be acceptable to oneself.
For oneself to be whole.

That is the desire inherent in every desire.

Dejection, is when analysed , it is not rational entirely.

If a guru is available, shastra is available and self is available, there can be no cause for dejection at all.

Dejection in this case actually becomes a sign off jivas total subjucation to desires.

Instead of enjoying a sense of freedom from desires.

A sense of freedom from a self image, or a desired self image.

When such a freedom from ambition is available, then the problem of self non acceptance becomes evident.

Then a solution can be applied.

Till then the problem itself is not evident, hence any medicine has no effect, since other things do not allow the real problem to manifest, and prevent the medicine from tackling the real problem.

The real problem of self non acceptance is not an individual problem, it is a universal problem.

Hence the solution is also a universal solution.

When I come face to face with the universal solution, I see the solution is myself.

This is because the solution is like a mirror. In a mirror I see myself as the self shining atma, which is the self existent, self evident being, which is by itself whole.

In the word whole, we see a pramana, we see ishvara is there.

Ishvara is the host of the universe the material of the universe.

A tremendous shakti is ishvara.

There is tremendous knowledge involved. It is already taking care of the universe which is itself, that is the tremendous.

So the mirror I should see, I am that ishvara.

I see only self evident self existent being.

I see all that is here "is" ishvara. Since the jagat is mithya jagat, the reality 'is' belongs to this ishvara.

There should be no dissociation.

The self evident self existent being that "is" , is all that is here. That being alone is here, and that being is me, is the knowledge of self.

Where is the question of dejection. and for whom.

OM.

Atma

There is a modern society where we want to fit in. It starts with the erroneous assumption that I am as good as the body, there is nothing modern about that. That is beginingless ignorance. But after that, its a modern. In with the times .

So I would then be a modern samsari.

All of us are modern samsaris. So we start first with in typical indian homes. Where did you finish education. How many marks you got. Its important to get a good job, then to buy a home and get married, have children. So there is a pathway, they make a pathway to be happy. Its a means of security, but in the name of security, it leads to absurdity eventually. here is no line drawn at any point for 'how secure is secure'.

First they want just 1 job. Then higher paying job, then next marriage, then child, then more you have to save for the child also. Then you need a better job and a bigger home.

Now after getting all that also , not yet happy. What the use of being wealthy, if others dont know I am wealthy. So now i need friends, a good circle. One inner circle of similar wealth. In this circle they discuss about the next higher wealth bracket , where to invest, next job etc. Then kids which school and all, so we can train them in he same route as ourself.

We also need an outer circle, preferably those slightly lesser wealth than us. So we can show off . We also do that humbly, in a humble fashion. Indirectly we talk about value of our home.

When and where is the security, its always limit x tends to security, which means there is never any security.

In the peak of ones health there is no security hen as one gets older I dont know what hope there is for security.

Is a sad sad life a sad samasari life it is. The whole world is indeed like this.

It all started with an erroneous assumption, that I am as good as this body. Reality is that I am the consciousness who is aware of this body, And sch as thing as this body doesn't exist, when I say 'body 'is'', the is is the nature of consciousness. So body doesn't really exist, only consciousness exists. Body is superimposed on consciousness. Atma appears as this jagat. Through maya shakti atma projects jagat in oneself, and oneself as witness in a body, appears as an ignorant jiva.

Creating a imaginary world which has no reality. Reality is there only for oneself and not for the world one manifests.

Similar to dream state. One manifests a dream, but dream is totally unreal, only the consciousness in which the dream appears, that consciousness alone is real. Same consciousness is where waking state also appears. This consciousness is ishvara consciousness. Its orderly, its objective. Its content is orderly and objective and connected and as put together, but its reality is just consciousness . What is put together is objects which have no reality as such, unreal objects are put together.

A pot is unreal object. Where is a pot its all clay only. All the way there is only clay. We cant even say pot is made of clay, there is no pot I say. Only clay is. Pot is just word and a form. A name and a form associated with the name. Word and its meaning. Where is pot other than the word and its meaning. Any form is merely meaning given. We say its a round coin. Round is a shape. Is there such a thing as round. There is no such substance as round, its just knowledge that's it. And what is the content of knowledge. There is no knowledge without a knowing being. This knowing being is the only being. Naturally is the content of knowledge also. I the atma itself is what we call as knowledge also. We call as thought form, just a plain thought has no form. Reality of every thought has no form .

What is invariable in every thought is the truth of the thought, and that is not a thought that we can be aware of, that is consciousness or awareness. Tree consciousness is, grass consciousness is, cow consciousness is , I is.

This I is self revealing consciousness. Does not require a pramana to know I am. his I am alone manifests as the truth of thought. Allowing us to say thought 'is'. Thought 'is' due to the isness of I.

Then we say cow is, tree is. There is no such thing as cow or tree, but we can say so. We are able to say so. We are able to see also a cow , it walks and all. And a ree also we are able to see. So we are able to see it despite it being not there, and having just a name anf form given, is enogh for it to be. Because it is unrea, we dont need a real tree or a reaal cow. We dont need a real subantive with a word and a meaning. Word and meaning themself have their being in substantive which is beyond words. Which is the truth of every word. Which cannot be separated from any thought or ibject as thought or object have no being other than is truth, the truth. That is how I see myself as the truth. I see there is an ishvara, and that ishvara is the truth that is me. That is the mahavakya, my nature if anatam or limtless.

Self evident atma - Ishvara

This self evident atma, aham is ishvara.

See, ishvara says, aham ishvara, then aham is none other than this self evident, self shining atma, ishvara does not need a pramana to say I am.

In fact ishvara does not need a pramana for other knowledge also.

This same aham, is available as various names and forms and that is only ishvara.

So only from the standpoint of ajnana, there is a pramata, prameya and a pramana is needed to remove the ignorance, this is the prapancha.

But ishvara is the very prapancha, and at the same time, trancending prapancha, as the pure witnes or truth of the prapancha. 

Tat tvam asi

Bhagavan, is mayavi. The one with maya shakti.

How can the one with maya shakti, and a poor jiva be one.

Is it even possible.

It is possible if maya shakti is kalpita, or mithya, and if the reality is one and the same.

It is brahman with maya shakti that creates the multiplicity, while oneself remaining non dual and without name or form.

Maya exists with brahman as adhistAnam, so there is only brahman, is the mula shakti, the total shakti of brahman. Then with this shakti , brahman is reponsible for the 3 tasks of srshti, sthithi and laya.

The upadhi of human body mind, is a making of brahman using this shakti alone, a portion of this shakti is manifest as body mind, and the consciousness that inheres the body mind, is strictly all pervading non dual chaitanyam, brahman.

Tat tvam asi, is possible, only when looking from standpoint of truth consciousness as oneself, which is the reality of every person, and lends existence and consciousness to all that is here.

So to this body, this mind, which is kalpita, brahman lends existence, and brahman lends existence to the creator of this body and mind, to the manifester of all names and forms, and also to the unmanifest. 

Attribute is kalpita

The attributes of air, water etc. and the cause for all that, all of it is kalpita, or mithya in terms of reality. With this kalpanA shakti, brahman is ishvara. All that is here, is tat brahman, and tat brahman , is you, tvam asi. This is the teaching of advaita vedanta.

Advaita vedanta, makes it clear that there is an ishvara, and this jagat is an expression of this ishvara.

An Attribute doesnt limit the subtantive

Brahman or atman is the subtantive, and any name and form is an attribute to brahman. An attribute is not another vastu, rather it is the same vastu. But with attribute we all it in different name and form.
Same way truth brahman is one, we call it with different names and forms.