Ishwar is many faceded word...

Vedanta defines Ishwar as truthgoverned, supremely powerful, supremely capable,creator of the universe, Swami, Parmatma, free Consciouness.

Ishwar is neither ultimate nor foreign substance. It is Sagun Bramha...the divine qualities in supreme consciouness.

Parambhramha is sans any qualities and action..Ishwar in its Sagoon form is the Creator and Director.

All the gods are also expression of Ishwar. Various powers are expressed by them.

According to Nyay Vaisheshik Darshan the Sagun Ishwar is purpose reason of the universe. Yogdarshan states that Ishwar is Purusha and Human beings etc. are Guru. Buddha Darshan and Charvak Darshan do not believe in the existence of Ishwar.

Infinite, endless, unmeasurable, unperceivable, immortal, this can be verbal description of supreme consciouness.


Ignorance means lack of REAL knowledge of a thing. In NyayDarshan REAL Knowledge is dharma of Aatma. In Madhymic Darshan ignorance precedes knowledge.

The reason of existence

Ignorance is the root cause of Prapancha , drama of visible world. In Upanishadha, various forms of Indra's Maaya is Prapancha. The truth-knowledge ought to be gained by Aatma or AatmBrahm by breaking the sheaths of Maaya. In Boddha Darshana , Avidya, the ignorance is the cause of all that seems to be created and desired. In Advait Vedanta Ignorance is believed to obstruct the light of Aatma The intellect is natural form of ignorance. The intellect that moves in the boundaries of time and reason, is born out of ignorance. Therefore the knowledge that is born from the intellect is ignorance. Therefore ignorance is impersonal, that begets the name and form world and prapancha of happiness and sorrow. The ignorance disappears when the intellect is left behind and the satva, the real self is realised .


To know Aatmtatv, Parmatma, Para-tatv, Astitv is Adhyatm.

Supreme consciousness, Knowing Existence of Parmatma and the forms, qualities, disposition, work methods, Jivatma, jeev-param relationship, the structure of physical world, birth-death and beyond , life cycles these are the subjects of spirituality.



This is achieved through senses, and mind and intellect. It is Ilusionary.


When the Aatma expands into Parmatma, the truth is realised..

Parmatma Aatma
Beginningless Timebound
Endless Lifebound
Immeasurable Part of the whole
Unknowable Mergeable
Immortal Parmatma touch
Indestructible Unify-able
Infinite Life form

The self-realisation is unification of Aatma and Parmatma


Sorrow-less living is heavenly living.

No existence of sorrow. In SatYug The human living is like living of Gods and Goddesses. However in KalYug the duality causes sorrow , the Dukkha.



  • Innocent
  • Egofree
  • Affliction free
  • Person is blissful
  • Here are three sutras of nonstop happiness.
  1. love Parmatma
  2. live and let live attitude
  3. i am the whole existence--(aham bramhasmi, a-nal-hak, app dipo bhav ) Bhaav


Here " i " is ego.

"want" is desire

through meditation the process of brahmanand parmanand take place.

the process is :



Physical pleasure pleasure of mind
pleasure of senses money, fame, power pleasure
intellect pleasure materialistic pleasure


Chidatma Infinite
Integrity Sat chit anand
Chaitanyand Bramhanand/parmanand


The unification of Jeevatma ( The supreme consciouness in living body ) and Parmatma ( The supreme consciouness) is YOG. To happen this ultimate merging Sadhana (spiritual practice) is necessary.

In the bondage of Rajju, jeevatma swings in the Kaal ( Time and Space ) and remains in the Karma Kalpa ( in cause and effect cycle ) for long time. That is the reason the Jeevatma and Parmatma do not merge. This is a state of duality. Yog removes this duality.




When one goes beyong mind ,senses and all materialistic substances , meditation happens.

Meditation cannot be told in words because every word is outcome of experience ( that comes from ego).

Therefore the imperience( subtle exerience) beyond senses, mind, intellect is meditation. Alike love, Bhakti and Peace-Meditation cannot be defined, only the deep dawning into it, expansion in it..the feeling of contentment that is outcome of meditation, remains..

To expand into Bramhand from small dot- To expand into Supreme from ego- To integrate from separateness - To become timeless from time space- This is what direction of the Meditation.

All the various paths and traditions like Tantra, Ved, Siddha, Buddha, Zen, Sufi, Tao, Jain, Sikh, Christianity etc have meditation in them.


Karm means -an action - that is done.

The examples and guidance of Karm is presented by saints and spiritual entities.



The consciousness travels in the body that is life.

The part of supreme consciousness enters into the live seeds.

The birth growth and death of external body take place.

After death The physical body merges into five elements and the part of supreme consciousness , the soul is liberated..The soul is supreme consciousness travelling in body, that is immortal and deathless.


Introduction of the self

Adi Shankaracharya wrote Nirvan Shatkam for knowing the self "I"

Nirvana Shatakam

Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na Cha Ghraana netre

Na Cha Vyoma Bhumir Na Tejo Na Vayuh, Chidananda Rupah Shivoham Shivoham

Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta Dhaatur Na Va Pancha Koshah

Na Vaak Paani Paadau Na Chopasthapaayuh, Chidaananda Rupah Shivoham Shivoham

Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me Naiva Maatsarya Bhaavah

Na Dharmo Na Chaartho Na Kaamo Na Moksha, Chidaananda Rupah Shivoham Shivoham

Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na Tirthan Na Vedaah Na Yajnaah

Aham Bhojanan Naiv Bhojyan Na Bhoktaa, Chidaananda Rupah Shivoham Shivoham

Na Mrityur Na Shanka Na Me Jaati Bhedah, Pitaa Naiva Me Naiva Maataa Na Janma

Na Bandhur Na Mitram Guru Naiva Shishyah, Chidaananda Rupah Shivoham Shivoham

Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra Sarvendriyaanaam

Na Chaa Sangatan Naiva Muktir Na meyah Chidananda Rupah Shivoham Shivoham

Meaning of Nirvana Shatakam

  1. I am not mind, nor intellect, nor ego, nor the reflections of inner self. I am not the five senses. I am beyond that. I am not the ether, nor the earth, nor the fire, nor the wind (i.e. the five elements). I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

  2. Neither can I be termed as energy (Praana), nor five types of breath (Vaayu), nor the seven material essences (dhaatu), nor the five coverings (panca-kosha). Neither am I the five instruments of elimination, procreation, motion, grasping, or speaking. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

  3. I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion, nor pride or haughtiness, nor feelings of envy or jealousy. I have no duty (dharma), nor any money, nor any desire (refer: kama), nor even liberation (refer: moksha). I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

  4. I have neither virtue (punya), nor vice (paapa). I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures, rituals or sacrifices (yajna). I am none of the triad of the observer or one who experiences, the process of observing or experiencing, or any object being observed or experienced. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

  5. I do not have fear of death, as I do not have death. I have no separation from my true self, no doubt about my existence, nor have I discrimination on the basis of birth. I have no father or mother, nor did I have a birth. I am not the relative, nor the friend, nor the guru, nor the disciple. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

  6. I am all pervasive. I am without any attributes, and without any form. I have neither attachment to the world, nor to liberation. I have no wishes for anything because I am everything, everywhere, every time, always in equilibrium. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.

From Kalyug towards Satyug

Kalyug is dark ,hellish living on the contrary Satyug is bright heavenly living. The current humanity is in Kalyug,

To take the humanity in Satyug the differences between these two have to be known .

Influences in Kalyug

materialism pleasure culture
selfishness-pleasure-desire gratification fear-hunger-corruption
wealth-facilities capabilities-efficiency-glory to wealth
restlessness of wealth-fame-power evil tendencies
heinous acts falsity


spirituality-truth beauty bliss sustainable life
feeling-sensitivity-awakened fearlessness-contentment-truthfullness
free from bondages divine qualities-supreme bliss-life of godly humanity
unaffected happiness free from vikar, evil tendencies
truth actions truth


Brahmhasmi= Tatvmasi= Roysmi

Roysmi is Parmatma's consciouness movement.

The energy of Roysmi is expanding in the form of new life new light ...

The purification of vicious and materialistic humanity and atmosphere is happening through Roysmi.

limitless procreation, destruction of envirnoment, war mania, materialistic selfishness etc, are causing death of human life. The darkness is spread everywhere.

The light of Parmatma -Roysmi is expanding continuously for new future, new humanity, new human being.

Supreme consciousness of Roysmi is being ignited in every heart and soul, every home, every country..

This is invisible transformation..

This subtle process of mutation of human consciousness is happening..

The bliss light of consciouness is being spread in the garden of universe.. Read more