Different names and forms

 I am of the nature of existence, consciousness, and I am limitlessly all pervading. 

Maya is not intrisinc to me, but is non separate from me, as the ruler of maya I am isvara.

As the product of maya I am jagat

W.r.t the avarana sakti, then it leads to samsara due to ignorance and considering body to be me (based on my memory not knowledge).

Isvara is as though, individual is as though, jagat is as though, I am all pervading existence , consciousness, non dual . 

Each experience with nama rupa is interestingly avai;able as sakti, that is non separate from me, that is available for discovery and is wonderful, and is limitless.

Sakti is endless wonder, it is beautiful, bountiful, endless nomenclature of wonder box. 

It is limitless knowledge, that is non separate from me, as I pervade it as existence, and as knowledge, and it exists in me as various endless vastus. 

different pov of satyam atma

 Atma is seen as 

1.vivarta upadana karanam wrt jagat

2. Nimitta karanam wrt jagat

3. Sakshi

4. JivaH wrt ajnanam

Staying with mother

 The only entity in this universe to whom you are entirely acceptable and loved is the mother and the guru who is one and the same as the mother. So I ought to be always in the lap of my mother goddess.

Question is, being in her lap , how do I exercise loka vyavahAra?

Loka belongs to the mother first of all, so this entire loka is her home, so realize first thing, you are living in a place owned by your mother, her home.

VyavahAra means how you treat and what role you play with this loka.

1. Always treat lokA as mothers property, which needs to be taken good care of

2. Your role has been assigned by your mother. You have been given the necessary means to play your role to perfection. You exercise the means given by her, to play the role assigned by her, for her sake of loka sangrahA, which is the reason why she has created the lokA, for the sangrahA of jivas. So your role has the exact same motivation.

3. What sangrahA can I do in my small role? Just showing love for everyone is enough of loka sangrahA, bring the love that mother has for humanity into this world, be always connected to her in action, and do the action itself with love and care, that itself is enough of loka sangrahA.

ShAstra PramAna

There is no pramana for atma the knower to know the truth of oneself other than shastra which is an independent pramana. 

The meaning of the mahavakya is the pramana.

The mahavakya has to be understand in terms of what it is trying to convey, which is not any experience, given atma is self evident I. 

The meaning of mahAvAkya is that I, self evident I, am , the truth of ishvara. Ishvara is the one from whom universe emerged and resolves back unto, and ishvara entered this universe that arose from him, as the sakshi.

I am the truth of this isvara, I am neither a sAkshi, nor is there any universe that arose or is sustained or resolves back unto me. This I cannot experience as a fact, given my truth transcends the experiencer, experienced paradigm, rather it is a shastra revealed fact about myself, wherein experiencer experienced paradigm is mithya, and I am understood to be:

sat chit anantam - self existent and self evident truth of both experiencer and experienced, who am neither experiencer nor exprienced (neti neti), so I ascribe my experiencer status and my experienced status to mithyatvam, that is beginingless mithyatvam

Even if I experience mithyatvam that remains mithya experience and even if I am an experiencer I remain mithya experiencer wherein this mithya experiencer and experinced is sustained by is having me the non experiencer non experienced self evident self existent I as the satyam. I am satyam brahma. 

What is about satyam is mithya, since satyam has no attributes. Satyam is attributeless.

So any attribute of I or I is , is mithya attribute.

Cause of the universe

 All experiences resolve into I, I am the cause of the universe. I is sakshi, not the chidabhasa me.

This obviously means I am limitless and accomodate the infinite space and time , being infinite myself.

I is space, I is time, I is brahman.

I is free from any name and form , sakshi I of dream.

Sakshi I am self evident, and when I talk about sakshi I, all thougths about limitation are resolved in the wake of above knowledge.

kshetra kshetrajna

 Atma is kshetrajna, the sakshi chaitanya.

Ishvara is kshetrajna, he is composed of apara prakriti and para prakriti.

His apara prakriti is satyam, depending on which is para prakriti.

Ishvara is none other than apara prakriti, who is that, it is I, the atman, which is apara prakriti , non dual advaita satyam.

Benefits of jnanam:

Benefits of jnanam are incidental, there is no benefit for atma, atma I am independent , whole, non dual, ishvara, reality of all that is, self shining, self evident, pure, all pervading, reality of universe, cause of universe, nothing is away from me, of the nature of pure existence, consciousness and not limited by any name or form being independent and unassociated with names and forms.

I am is brahman.

The para prakriti exists with me as its reality.

I am ishvara in para prakriti.

I am existence ishvara. I am consciousness ishvara.

I am reality ishvara. 

I switch to binary format.

I see world as maya and atma.

Maya component is mithya , and atma is satyam.

The worshipped ishvara is my reflection in sattva guna saguna maya.

The worshipper I, is my reflection as though worshipping with individual body mind.

I am both worshipper and worshipped, as though, wherein worshipping and worship are mithya.

brahman, ishvara and jnani

 Atma is brahman, satyam jnanam anantham

Shakti exists with brahman as its satyam and reflected chaitanyam in shakti is ishvara abhasa, there appears to be an ishvara and a shaktiman, with shakti, which itself is mithya, dependent on brahman for existence, and brahman reflecting in this shakti appears to be ishvara.

Shakti at the level of individual operates as ajnana maya, as avarana, as kArana sharira, which is destroyed as a result of jnanam, tat tvam asi mahavakya. 

Tat tvam asi means, tat is brahman, and the reflected ishvaratvam is mithya.

Tvam is brahman, and the reflected chidabhasa is mithya, and the ahankara tAdatmayam is mithya.

Jnani is one in whom there is no avarana anymore, only the vikshepa operates as though.

So everything but the ajnanam is retained as though.

There are no special powers available for jnani as such. 

Jnani can choose to pray to ishvara, wherein ishvara is known to be brahman and maya together, and ahmakara sahita sharira and chidabhasa operating and praying etc. is seen as, as though operation of sharira.

This mithya experience is not opposed to one's own brahmatvam, its simply a mithya experience, the experiencer (who in reality is free from being experiencer) is in oneself brahman alone.

I am brahman.

I experiencer am brahman.

I experienced am brahman.

I shakti am brahman.

I manifestation am brahman.

I laws manifest as am brahman.

I various shariras am brahman.

I various beings am brahman.

I chidabhasa am brahman.