Journey to Self

Conventionally “reality” of the world is assumed because of ETU (Experientiality, Transactability and Utility).  During the waking state, the world appears to be “real”  thru our body-mind interactions.  However, we know thru neuroscience and quantum physics that what we perceive and transact with is just a learnt behavior of abstraction of names and forms of constantly changing matter. Further the dream world’s ETU factors are quite different from that of the waking world’s ETU factors. The realities are not the same. e.g., a person’s debt in a dream cannot be paid by the bank balance in his waking life.
Vedanta teaches that actual Reality cannot be dependent on such changing ETU criteria.  True Reality is unchanging substratum, relative to which changes appear to happen.  This reality is the Consciousness, the Self/Atma, the Brahman and has to be understood. >

The words all point to the same reality, same locus (adhikaranam). E.g. blue lotus, the word lotus and the word blue both refer to that same flower.
2) Visheshana Vishesha bhava: Is the meaning of the words a noun- adjective relationship, substance (Lotus) and quality (blue). Or is it noun to noun? Ishvara (God) and Jiva (You) are one (connection to infinity). This noun (infinite Ishvara) to noun (limited Jiva) as a direct meaning excludes other names and forms,  that Ishvara (not Vishnu, shiva etc) are Jiva (you or me).  However, such direct meaning also has glaring contradictory qualities and are equitable (Ishvara are omniscient etc and Jiva as limited). Therefore, we need a 3rd step of investigating the implied meanings.
3) Lakshya (pointed/implied) lakshana (pointer/defn) bhava: What is the Tatpariya/intended and Implied meaning of That and This after discarding any “qualities” superimposed on them. Eg. that devadatta (young one from different city) is this (elderly, coming towards me). Any contradictory qualities (include space-time effected) are discarded and the intended meaning “person” is understood. Eg. That blue lotus (month ago in the pond) is this blue lotus (aged and in a pot). or Ganga river implies the same river whether it was a trickle in the Himalayas or flooding at the mouth in bangladesh.
So now analyzing the sentence Tat Tvam Asi. Tat is implying to Nirguna Brahman, pure consciousness without the upadhi of universe created by maya. Tvam – Nirguna Atma – Self Consciousness without the upadhi of body-mind-senses. Asi – The Consciousness substram is non-dual, one without a second, the same. The sentence is before the universe was manifested it was one existence without a second.

However, Nirguna brahman is beyond language of words. Soa word (written on spoken) has a direct meaning (through pratyaksha pramana through vachya artha), it must refer to something within this manifested union with this universe ( created by maya), it could be the cause of the universe Ishvara, because cause and effect are manifestations in the same order of reality. The range of a language can only indicate manifested cause and effects and therefore it can only directly denote Ishvara, as saguna Brahman. However Ishvara (all pervading, etc) and Jiva (limited, insecure) can never be equated. So there has to be deeper meaning to the words.

The vedas use a variety of strategies to reveal something which cannot be revealed by language with the hope that we intuitively will understand what is being pointed to, intentions of the words (Tatparya) . e.g.
1) neti neti (not this not this) if you cannot directly say what it IS, you can you can say what it is NOT. So nirguna Brahman can be expressed by neti neti (not doer, enjoyer etc)
2) use adhyaropa apavada superimposition and removal of qualities and attributes (e.g. all pervading Ishvara, limited Jiva “attributes/qualities” etc).
3) use paradoxical language to describe something beyond normal language a) greater than the greatest (e.g. space-like), b) smaller than the smallest (space like) c) further than the furthest d) nearer than the move nearest e) it moves but it moves not (all pervading space like) f) independent of space-time etc. and with the hope that we will understand what the paradox points towards. Words can only take us to the edge of knowledge.
4) Lakshana – intuitive understanding (lakshya artha) of the implied meaning of the words is the way to understand the equality of Brahman Consciousness and Atma Consciousness. It is the same non-dual Consciousness.

The differences will continue to “appear” to us in the transactional reality, but intuitively we understand that there is only one underlying reality, Consciousness. So just BE in that understanding.

Jiva-atma enquiry process:
THIS person (body mind sense complex ) is Jiva. But who am I?
From Taittiriya upanishad study, we understand that beyond the changing/objectifiable koshas (coverings ) – I come to appreciate the non-changing Awareness Chit
From Mandukya upanishad study , we understand that the common factor to all 3 states (waking/dream/sleep), is the Turiya/ consciousness/ awareness – Chit.
(So Chit/Conciousness is the main focus of enquiry).Sat-Chit ananda – atma ( unchanging self of Jiva)
I am – I exist (Sat)
I know I am – I am awareness of my existence (Sat + chit)
I know I am and complete in myself – I am unaffected by changes in body/mind/senses. ( Sat + chit + ananda)
Ishvara- Brahman enquiry process:
Ishvara is the creative principle of the cosmos; both the intelligence that shapes the universe (efficient cause) and its very substance (material cause). Ishvara means ‘Lord’ and refers to Saguna Brahman; the Self associated with Names/Forms,(Maya shakti).
Brahman is the formless, unchanging substratum. Satyam, Jnanam, Anantam – Brahma.
Issness (Being) is common to all changing Names/forms of objects (object IS, idea IS). – Satyam
Knowing that N/F are changing, and ‘appearance’ only, is the Jnanam. Forms and objects appear to have a static “transactional reality” in the time space that human’s interact with and appreciate (this is the power of Maya shakti)
Scientists continue to prove that what is observed / measured is momentarily static otherwise it is constantly in flux – quantum theory
However the Issness/being of all objects and ideas of the world is space and time independent. Satyam is nityam (even space -time is changeable).
(Issness /being is the main focus of enquiry)
Aikyam (Tattvamasi):
The process of THAT is THIS enquiry, understanding Tattvamasi.
THAT outside world of Names/Forms and ideas (Ishvara’s creation), is sensed/perceived by me as Thoughts in my mind (e.g. Pot exists as a Pot Thought in me, otherwise the world does not exist for me, as in deep sleep).  this is very important to understand and validate for oneself.  Every individual’s perception of the world is unique to oneself due to the mind’s conditioning baggage from the past. 
Similarly, I am, I exists is also in me.
Now applying the process of bhAga tyAga lakShaNa. The oneness that is pointed to (lakShaNa) is understood by ‘giving up’ (tyAga) the contradictory parts (bhAga) in the perception of world and I. By discarding the Names and Forms added (adhyasa) to the issness of world and also to I, one comes to understand the oneness of the Being/Issness. 
This way the mahAvAkya “Aham Brahmasmi” points out that “I am Brahman”  (removing the superimposition of the saguna Ishvara and Jiva ).  Also “Tattvamasi”- That (Brahman Conciousness without Maya) Thou (Atma Conciousness) Are (the same oneness)”  

From Drk-Drshya Viveka, we understand the subject/ object relationship, and discard what is observed, and continue to investigate the subject, who am I. Even at the level of witness thought of the mind, there is duality of witnessing subject and thought movement in the mind. But mind itself is an appearance and object too. For complete non-duality, one needs to understand the Beingness and Knowingness that is beyond any thoughts contained in the mind. This is transcending the mind and abide in that understanding. So just BE.

In life we face troubling events caused by our Prarabda which at times may be  traumatic and overwhelming; The only solution is remembering Vedantic knowledge constantly as the “emergency exit” out of samsara’s traumatic grip.  It may rarely be used; however, this exit path must be “well serviced”. The “normal exits” from samsara are by practicing karma yoga of dharmic actions as “duties” without expectations in return. During sravanam, mananam we use the words like atma, sakshi, brahman etc., implying reference to something else.  In Nidhidyasanam, we need to use the words “I”, the subject.
5 capsules for dwelling in Nidhidyasanam.  Remembering these is “servicing the emergency exit” out of samsara.
1) I am of the nature of eternal and all-pervading Consciousness.
2) I am the only source of permanent peace, security and happiness.  Don’t lean on the mithya world for external joy.
3) By my mere presence, I give life to the material body and thru the body, I experience the material world.
4) I am unaffected by any event that happens in the material universe or the material body.
5) Forgetting my nature will convert life into struggle and remembering my nature will convert life into entertainment.
It is in my own hand! Needs courage, dhiraha to pursue the enquiry with priority and focus. Not with Guru, not with Scriptures, and not with Ishwara
The mithya jagat is beyond comprehension and beyond control which are the negative aspects. The positive aspects is that the mithya world cannot affect “I” (Asango hum). A jnani understands that all divisions in the triangular format of Jiva, Jagat, and Ishwara (which are all Names&Forms), implies that Jiva is afflicted by Karma, and he has to beg Ishwara for protection. However, Ishwara cannot take Jiva out of karma cycles. The jnani, through understanding, knows the Self as Atma, and all appearance as N&F and therefore anatma. Anatma borrows its temporary existence from Atma alone, which leads to the understanding of Sarvaatma bhava. Only Atma exists. The jnani relaxes in this understanding and enjoys witnessing the fluctuations of jagat (including body/mind) as entertainment.

It is said that after great deal of purification of mind through Sadhana Chatusthaya Sampathi, and thorough understanding of the Sruti (Upanishads), that glimpses of Jivan Mukti is achieved. This manifests as the “apparent liberation” of the Jiva/ahankara from its previous “attachment state” to the world of N&F, and also owning up to the Consciousness/atma that one always is. This Jivan Mukti is however, relative with levels of steadfastness in this blissful state. A Jivan Mukta will usually say he is continuing to dwell in the Nidhidyasanam to purify his mind, and not there yet. There are extremely rare individuals who are true Siddha Purusha, who have totally foregone the world and are in constant state of independent consciousness.

Science and Vedanta intersect in fascinating ways. Certain Swamis actively engage with prominent philosophers and scientists, enabling them to adopt a comprehensive and comparative approach in their discourses. While science and modern philosophies provide valuable insights into the macrocosm and the material world, which constitute our perceived reality, Vedanta delves deep into the microcosm, consciousness, and the pervasive intelligence within the universe. Explore these enlightening talks and a wide array of other captivating topics.