BRAHMAN

"AN AVATAR IS ONLY A PARTIAL MANIFESTATION OF ISHWARA, THE CREATOR, WHEREAS THE JNANI, THE SELF-REALISED MAN IS BRAHMAN (SUPER BEING) ITSELF "

Ramana Maharishi

Isha Kenakada Prashna
Mundaka Mandukya Taittriya
Aiteraya Chandogya Brahadaranyaka Katha

The Isha Upanishad starts with the famous and insightful verse:

Om
Purnamadah Purnamidam
Purnat Purnamudachyate
Purnasya Purnamadaya
Purnameva Vashishyate
Om shanti, shanti, shanti

There are many translations and commentaries on this verse, each of which adds a different slant on the vast meaning. In some sense, a complete explanation of the nature of Reality and the entire wisdom of the path of Self-Realization is contained in this short summary. Here are several translations:

Om.
That is infinite, this is infinite;
From That infinite this infinite comes.
From That infinite, this infinite removed or added;
Infinite remains infinite.
Om. Peace! Peace! Peace!
One group says atma is a flicker.What comes and goes, comes and goes is atma. Another says shoonya is atma that which is in between the flicker. Atma is karta. Atma is other than physical body which is Jeeva which will take any physical body according to karma or punya papa.. Jeeva is the karta. He can earn this during this physical body. Some he will spend and balance will be carried over till he spends the entire karma.This is called sanchita karma.These sanchita karma come together to form a physical body may be animal, human being or celestial being etc.

If Karta does good karma he goes to swarga. If after death he sits with God is Moksha this is one school of thougt

Atma is not a Karta but is a boktha or purusha.There is no connection but he only thinks that he has the connection. This is because of no knowledgeThere are many Atmas and you are one among them. This is Sankya.. He does not accept Ishwara
I am Kartha and Boktha is Mmansaka
I am Boktha alone is vaithika
There are many Atmas and another person called Ishwara which is Yoga philosophy.

Saguna brahma vishaya manasa vyaparaa

We need to be clear about the distinction between meditation and contemplation. Both are mental activities. Meditation is saguNa brahma vishaya mAnasa karma (mental activity  with saguna Brahman – Brahman with attributes – as its object). And contemplation is nirguNa brahma vishaya mAnasa karma (mental activity  with nirguNa Brahman – Brahman without attributes – as its object). In contemplation you dwell upon the nature of the Reality, Brahman. This means dwelling upon the nature of the knower’s very Self – the meditator’s svarUpam. In contemplation there is no difference between the meditator and the meditated.

Japam (mantra repetition) is preparation for meditation, or it can also be meditation – what you are meditating upon makes the difference. You cannot simply do japam on something that is meaningless. It needs to be the Lord's name, BhagavAn nAma.

SaguNa brahma vishaya mAnasa vyApAraA is meditation. This is when you meditate upon something – even if it stands for Ishvara-Brahman – where the object is different from the meditator. In meditation the subject-object difference is there, the meditator-meditated difference is there. In contemplation what is meditated upon is not different from the meditator. That’s why contemplation is meditation, but meditation is not contemplation.

People are all after an experience – even the experience of silence. Experience is of an object. And, if the attention is on an object, it is not contemplation. When people talk about meditation upon the silence, they are often confused. First of all you need to know that silence is the svarUpam of consciousness. Then you need to know what is consciousness – what action does consciousness do? Nothing. The knower is consciousness. Consciousness is not the knower. You negate all the known as objects of consciousness. Consciousness alone is the subject. There is nothing other than consciousness – knowing isn’t an action, it is the svarUpam. Actionlessness is the svarUpam of consciousness. That actionlessness implies speechlessness – it is the silence.

You need to understand the nature of the svarUpam of Brahman through study (shravaNam). That’s how you arrive at the understanding that the knower is consciousness. Then you see that consciousness is of the nature of actionlessness, of silence, of timelessness, of limitlessness (spatially, timewise and objectwise). You come to understand that consciousness is not dependent upon anything else for its existence – it is of the nature of self-existence. Then you dwell upon that nature of Reality, which is the Self.

The meditator’s attention is just there – on the very svarUpam of the meditator. The meditator-meditated difference is not there in contemplation – nirguNa brahma vishaya mAnasa vyApAraA. This is the meditation that can lead all the way.

Note : This is only a scribbling note. These are purely my understanding. These may or may not be the correct one. This is not to hurt anybody's feeling.