There is no second atma
There is no second being
There is no second consciousness
There is no second entity
There is no second I
I am one without a second
In me all this arises and resolves
I am the isvara of this all
All of this is but manifestations that arise and fall in me, like waves in an ocean
I am myself pure waveless reality, and the appearances of wave like are superimposed on me as though
I am
When I know any object, in between two vrttis , I am.
I am continues, even if the vrttis are changing.
I am the changeless knower, in between two changing vrttis, I am knower of X (pramatha), knower of Y (pramatha), and in between these vrttis, I am. This I am is self revealing, and continous and unchanging in all 3 states, I am always the I.
This I is sakshi brahman, which lights up the universe.
When I say this is somethiing, I myself morph into knower, known and vrtti.
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.
Atma is seen as
1.vivarta upadana karanam wrt jagat
2. Nimitta karanam wrt jagat
3. Sakshi
4. JivaH wrt ajnanam
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.
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.
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.
