Means to Moksa - 2

Now this person seeking liberation, or happiness, is capable of engaging in pursuits called as purushartas.

Any purusharta is for the sake of fulfilment, but due to ignorance, this become a preyas based purusharta.

The goal of yoga is to convert that into a shreyas based purusharta.

Shreyas is a freedom from bondage, preyas is a bondage.

Means to Moksa - 1

The starting point of vedantic teaching is there is a jiva who has a problem called samsara.
Once there is established that samsara problem is there, there is also the understanding that jiva is already searching for freedom from samsara, or freedom.

The search for freedom, and the presence of bondage together make a case for a means of liberation.

Only in a human body, a human being, experiences that he is bound, and is capable of and does seek in one way or other, a means to liberate himself from bondage. This is due to the presence of a self judgement as well as free will.

Without the above conditions there is no case for a vedantic teaching.

So therefore, a vedantic teaching is for a mumuksu, one who is seeking liberation from the problem of bondage.

Drk eva na drshyate chit is jagat kAranam

The self atma is drk chaitanyam, and never is drshyam.

So while body senses, etc. can be drk wr.t drshya, but they also become drshya , and only pure chit alone is drk and never drshya. This viveka helps understand atma as drk, as chaitanya svaroopam.

Shastra gives a sentence, a mahavakya . Here jagat kAranam ishvara is said to be tvam.

So it is a to be understood.

Here the meaning is not we cancel out the body mind part from jiva side of equation, and the jagat part or maya part of ishvara side of equation, and the truth of both we say is one and same atma the drk chaitanya svarupa atma. So important to understand here is I am that.

It is not so difficult to understand when the atma is understood clearly and the roles and upadhi are understood clearly, that the truth of the upadhis is one truth alone. Which alone due to upadhi appears as many. This upadhi is maya upadhi, body mind etc belong to maya upadhi. 

Nirguna Brahma and Saguna Brahman

The saguna brahman is to be understood.

Nirgunam brahman is atma alone, neither subject, nor object, non dual, unchanging , of the nature of
'satchitanantha'.

The word sat alone cannot be used to reveal one vastu, as sat can mean just plainly 'is'. Any object also 'is', subject also 'is', thereby we need to say 'anantam sat', neither subject nor object, and 'is'.

Also chit alone cannot be used for one vastu, since I 'is', and other people also say ' I is'. (I am). So here also we need to say anantam chit, the chit not limited to or associated to a particular body mind self complex.

Again, just anantam sat doesnt reveal that there is one vastu alone, as chit I is there. Also that chit I is there doesnt reveal that one vastu, as there is a sat vastu.

Satchitananta together however reveals I, chitatman, as sadatman, which is anantam satchit.

So at once, it reveals that I am the vivarta kAranam, being the non dual satchitananta atman.
It covers my understanding of ishvara and self. Both subject and object get swallowed in understanding of satchitananta. The name and form dont have to disappear. In understanding of clay, the pot doesnt disappear. The pot is a name and form, and pot knowledge when we say, knowledge is brahman. So pot knowledge when we say brahman is knowledge, pot being name and form. There is a sat which is jnanam, and pot is a name and form.

Same way there is a knower, knower is sakshi chaitanyam, pure chit, happens to be a knower. Is brahman, brahman is knower, knowledge and known all the three. Rest is name and form.

With regard to objects, it is knowledge and known.

With regard to entry, it is knower.

The one brahman appears to be siimultaneously knower, known and knowledge , as though three due to associating with name and form.

This name and form is in unmanifest state, wherein brahman is not differentiated as knower, known and knowledge. Brahman is undifferentiated as in sleep for example.

This brahman alone manifests this universe, as akasha, vayu, tejah, apah, pruthvi etc. wherein these are all brahman with name and form. This is saguna brahman. Here brahman is  manifesting with its maya shakti, which is iccha shakti, kriya shakti and jnana shakti.This shakti or maya is non separate from brahman, which enables brahman to manifest and appear as though as 3.

This manifestation is mithya in terms of reality, being name and form having its being in nirguna brahman. 

Brahman is ishvara

Ishvara is bhagavan, who along with his maya shakti, has manifest this universe.
Maya shakti includes iccha , kriya and jnana shakti, a shakti non separate from brahman ishvara.

In the tat tvam asi mahavakya, it is this ishvara consciousness component that is paramarthikam, that is what is equated, and the maya shakti component while non separate , the created jagat is purely mithya, hence the "abhinna nimitta upadana karana" is the vastu, ishvara is purely consciousness.
Thereby the status here is ardhanareeswara, reponsible and as bhagavan springing forth creation, and this brahman ishvara, is available as sakshi chaitanyam ALSO.

Thereby , the jagat kAranam bhagavan alone is available as sakshi also. The jiva is only there till there is ajnana of the fact that I refers to bhagavan, jagat kAranam brahma (brahma ajnanam).

This jagat kAranam brahman is pure consciousness, of the nature of existence, and limitless bhagavan (anantam) . Atman means there is only one atman, which is bhagavan, there is no other atman.

Due to maya devi, this bhagavan atman is made available as the sakshi chaitanyam, and not of his own accord as by nature he is non doer (nishprapancha).

Vyavaharika satyam (Tat pada vichara)

The purpose of this post is to analyse and enquire into the meaning of'tad, one portion of the mahavakya, the great equation , that equates jiva and ishvara, and is the primary cause for liberation or moksa.

Atma is to be understood as the subject, or sakshi, which is unchanging and is the witness consciousness in waking, dreaming, as well as sleeping.

The reason the consciousness here is said to be the witness, is because of the presence of a body, mind self complex, including the causal, the subtle and the gross body.

The causal body is beginning less, and resolves into consciousness.

Question is what is meant by resolution.

There is two kinds of resolution.

During sleep the individual mind resolves into the causal body in a dormant state.

The individual causal body itself, resolves in the total causal body of maya during the mega resolution, which is the resolution of the entire jagat.

Here consciousness is the cause , the ishvara who is the agent and the cause and he alone projects, maintains and then resolves the universe. Therefore the meaning of tad, is consciousness, and this consciousness is ishvara, he who projects, maintains and resolves all bodies.

Here this consciousness is both intelligent cause, as well as material cause, hence the projected universe is this consciousness ishvara alone.

Therefore when it is said "I" the I refers to this one consciousness, who as projects the jagat from himself and resolves it unto himself.

The pure consciousness here, is unchanged, therefore he is the vivarta upAdAna karanam, he himself undergoes no change as he projects the jagat.

The jagat is mithya, having its reaility in,consciousness the satyam, and with this mithya jagat, consciousness is a saguna ishvara.

Therefore consciousness with the act of creating sustatining and resolving universe is mithya power of consciousness, while cosnciousness is satyam. 

What all can be seen in any experience

A vedatin, in an ordinary experience can see many things.

Such as the experience of living in a family.

The vedantin can see there is karma . There is a karma phala data ishvara.
Vedantin can see the bodies and objects around are karya, and ishvara chaitanyam, maya sahita is the karana. So that there is a 'creation' which is a product, that is put together, that can be seen.

That there is an enjoyment of these possible, by the individual, and that there is a raga dvesa for these in the mind, can be seen. So there is a kartrtvam and a karma , karma phala duo, can be seen.

Then there is my own body, that is also put together, by isvara, and also given as per karma phala, that can be seen.

Then the fact that there is a shariri, a owner a receiver based ones past karmas, the karana sharira is ajnana sahita chaitanya purusa , jiva can be seen. This chaitanya also is the seer, or witness.

Then the same chaitanya alone is the isvara whom we discussed earlier as the creator.

As chaitanyam, if you see what is jagat or created, can be seen to be a product of maya, which is mithya, so the upadana karanam, and the nimitta karanam , is the same self chaitanyam can be seen.

So I am alone all, all is me, can be seen that way, simultaneously acknowledging the isvaratvam, the putting together. All that is put together, IS, the is refers to pure chaitanyam, what can be put together is only the name and formful vastu, which is mithya.