All names and forms denote me

All names and forms denote the self I.

Self I is self evident.

I am or is of the nature of consciousness and existence.

I has no name and form, is limitless in terms of name and form.

I is the truth of all names and forms.

I is the reality of every name and form, as I exists, the name and form exists, and we are able to say 'this is a pot' etc.

I is the only reality, non dual reality.

All beings have their truth in I.

I is satyam, all that is here is mithya.

I is ishvara, the brahman who is the cause of all that is.

The effect is non separate from the cause and resolves in the cause. Thereby both effect and cause resolve in brahman.

From ones own standpoint I am neither cause nor effect.

Finding Acceptance

The problem of self not being acceptable to oneself, is something that has its basis in ignorance.
It also has its complex built around childhood experiences, that lead to a sort of a covering, that covers ones personality with a layer of the unconscious hurts and guilts and experiences where one felt truly limited and helpless.

This past experience of guilt hurt helplessnes and smallness was cocooned into the unconscious by the order, by bhagavan, and acts as a barrier to owning up to ones original free bigness or purnatvam as ones own nature.

In fact this purnatvam, doesnt even have anything to do with ones actions or karma, it is totally free from karma.

This purnatvam is rooted in the now, it is beyond praise or insult, it is pure and ever free, ever whole as the very NOW, and devoid of past present or future This now is the basis of the universe, the truth of everything including time.

Time is this now, the beings are born, and fry and return to their abode in the self that is now.

This is your state, and anything else, is a covering of the projections born of the unconscious.
The unconscious projects certain ideas relating to the self, as though the self is in a particular role.

The truth is that in any role, while the self IS, the self is oneself free from that role and is asangaH,  or a witness and a non doer. While the role is not free from I, I is entirely free from the role, or from taking on as the performer of that role.

I remain the eternal sakshi, the witness, the cause, the AdhAra, the basis and whole pure limitless ananda. Not only is that the nature of the self, self alone is the nature of all that is here. What we call as universe is pervaded by the all pervading self, and jagat exists in me. I am the ishvara referred to in the scriptures, I am verily shiva vishnu and brahma.

I am the various celestial beings such as indra varuna and agni, I am the gandharvas, the apsaras and the special beings. I am the lokas that enclose these beings, I am the law that rules them all.

I am the birds and the beasts, I am the forests, I am indeed the one who rules over forests. I am the lord of devas and asuras alike, I am verily shiva who roams in the dark with snakes on his body and sorrounded by ganas.

I am the very vishnu who has taken avataras, I am indeed the holy brahman, who is extolled as atma, and as purusa in the vedas.

I am indeed the paramatma, the parvati devi I am.

Why should there be any worry, with regard to the unconscious , is indeed my order, and me alone.

I am free from karma, past present or future, while time itself has its being in me, time being a name and form referring to me, the being who is time.

I exist as ishvara, and all that is here exists in me, I being the basis for the jagat. 

Ishvaras will

In the beginning there was sat. This sat , ishvara, he desired and manifested from unmanifest state.

He did not undergo any change. 

I the atma am that brahman, I am here. I am, is my svarupa, I am of the nature of consciousness. I alone am manifest, my manifest state is called as jagat, with various names and forms.

I think, that there is no order, due to lack of knowledge of the order in the mind. However that is due to ignorance belonging to the mind, and not a lack of knowledge otherwise. There is knowledge and it is hidden, and hence the need for a mind to know one by one. By hiding , there comes a purpose for mind, to know things one by one. Ishvara is manifest and unmanifest both states. Manifest state is all knowledge, that via mind can be a 'known' or knowable . Atma ishvara himself is that knowable , and himself is the knower, and himself is the knowledge. From the standpoint of samashti, ishvara is all knowing, there is no ignorance whatsoever, no ignorance. So there is a specific role here, now, an individual mind, characterized by ignorance, which means there can now be an ego, saying my mind, this becomes a possibility, by identifying with the mind and with the ignorance. In reality such an identification is not real, as there is no real knowledge, known, no real ignorance, no real knower or  knowing process. It is true only from a mithya standpoint, while satyam is brahman, the reality who is devoid of names and forms, and the truth of ishvara. 

The vastu, the atma, the brahman is ishvara. Ishvara remains as nirguna and does not really cause any jagat etc. That real vastu, 'I AM'.

Nature of creation

The creation is not a real creation, but it is a projection.

Pure consciousness, alongwith the avidya shakti, together avidya using consciousness as material and projecting cause, for knowledge and existence, and depending on brahman consciousness for both knowledge and existence, projects various beings names and forms, which appear to exist and have different names and forms, so consciousness with this avidya shakti is ishvara. Also with ahamkara of being ishvara, and in mahat form is pure intellect, and in avyakta form is pure ignorance or avidya.

The same consciousness appears to be a jiva as though , again avidya manifesting to hide the very truth of brahman, known as mula avidya. Ishvara is free from mula avidya also. Jiva however has mula avidya. 

There is no jiva whatsoever

I is purely ishvara only. There is no jiva whatsoever. From the stanpoint of body mind also, same ishvara is sakshi. Body mind is also part of overall ishvara prapancha form. Body mind is one of the forms. So where is this so called jiva, its merely another name for ishvara if at all anything.

I am knowledge

I is pure consciousness. From the standpoint of mind, and body I is the witness cosnciousness. I also lends consciousness to the body mind self complex. This is because the body mind and so on, are the power of consciousness, present as inseperable maya shakti, wherein consciousness is the creator the lord. Same consciousness is the witness also. Same consciousness manifests as this universe, without undergoing any change, so has ishvaratvam as well. With ishvaratvam this whole universe known +unknown is accounted for. With ishvaratvam also, consciousness is pure witness consciousness same sakshi chaitanyam. Sihvaratvam cannot undergo change, same way witneshood cannot change. The mind may undergo changes, which is none other than again ishvaratvam alone. Mind is ishvara, breath is ishvara, speech and so on is ishvara, seeing etc. hearing is ishvara. Eating sleeping is all ishvara. That is the message of shruti. 

Clarity of knowledge

Credit should go where credit is due. Without ishvara this jagat, this manifestation is not there. Ishvara is the cause for this jagat, he has within himself the shakti the power to manifest all these things moving and stationary. He also has total overlordship over the jagat. he is both material and intelligence , cause in terms of both material and intelligence, he is homogenous, of the nature of pure consciousness.

When mahavakya equates jiva and isvara, it is very puzzling, because witness consciousness I, is just pure consciousness, and things like overlorship, etc. are not evident in that way, when simply looking at from the standpoint of sakshitvam.

But it is very evident from the standpoint of functioning jagat and devatas and so so, that there has to be some cause, and shruti is a means of knowledge to say that it is a non dual cause. So it is indeed shruti that does the adhyaropa of causation upon pure consciousness or chit, naming it as jagat kAranam brahma. The effect jagat automatically also is purely mithya, an adhyaropa alone. ONLY in the condition that the jagat, jagat kAranatvam are both adhyaropa, does it become possible that jiva and isvara are one and the very same non dual consciousness, which is by itself free from the prapancha, or in other words nishprapancha. Nishprapancha does not mean that the experience of the prapancha has to come to an end. There are 2 types of avidya. One where even when the avidya is gone, the superimposition does not go away. On seeing that mirage water is mirage, the appearance continues, same way on knowing that the earth alone revolves around the sun. Same way the experience, experiencer, the status of controller of the experiences, and experienced, the entire prapancha marked by duality of roles and forms, is very much available, but has been negated via jnanam to be mithya, one that has no real existence, and no unreal existence either, rather has a mithya existence. Mithya existence means a superimposed existence. Such as existence of jewels, wherein gold is that which has real existence. So herein we see the all pervasiveness of absolute truth which is consciousness.