On finding the Self everywhere

# 1. The simple principle

All things that appear are created by imposing a Nama Roopa on to Brahman.

Jiva (Nama Roopa) > Lakshana: Brahman
Eeshvara (Naama Roopa) > Lakshana: Brahman

For all that appears, their true Lakshana is Brahman. That is, even for inert matter. A Jiva is simply Brahman reflected on the mind, which is inert, yet reflective enough to be life. On the contrary, the material world does not reflect life. And Eeshvara is Brahman viewed from within Maaya by a Jiva, when in a state of Ajnaana.

# 2. Extending it to multiple levels

e.g. Robert (Nama Roopa) > Lakshana: Pet (Nama Roopa) > Lakshana: Jiva (Nama Roopa) > Lakshana: Brahman

e.g. Bad Word (Nama Roopa) > Lakshana: Sound (Nama Roopa) > Lakshana: Inert Material (Nama Roopa) > Lakshana: Brahman

In this way, the we see that words can refer to chains of meanings. But you can always jump to the deepest meaning, and the ultimate deepest meaning is always Brahman.

Now, when we are within the influence of Maya, what matters is the surface level meaning. When we ask who's Robert, we might not be expecting the answer that it is a Jiva or that it is Brahman. What we are expecting is to hear that it is a pet.

This is the difference between living in the material world and the spiritual. Both are the same space, but from a different angle.

# 3. About a Jnani's perspective

And a Jnani never thinks he is Brahman. He realizes that his Jnana is unreal, and that it is only Maya, and Brahman alone is real.

(The reason is that the Jiva is limited and never knows everything. With Jnana simply realizes that he (the aware mind) cannot be real, and his Self is the only real self. It is merely a pointing back to that Self. i.e. anything seen is a projection, but the witness is only one, as there are no others.)

(And his Jnana is unreal, because the Jnana of a Jiva is Vidya, and that itself is in Maya. But Brahman as Jnana is real. The Jnana of a Jiva is at best the Jnana that defines itself and the Jiva as unreal.

And when I say Jnana is unreal, it is the same in duality as saying that the diagram or understanding of a ray diagram is unreal, and what it points to (its Lakshana) is what is real.)

So whether there is suffering or not, all of that is really Eeshvara. If there is a criminal, he is really Eeshvara. If there is death, that too is Eeshvara. For all Eeshvara Srishti, the reality is Brahman.

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