The Vedas, the puranas, the Srutis, the Itihasas, the Tarka Sastra agamas, etc, speak of the nature of atma swaroopa and all of them concur that it is of the nature of consciousness and eternal bliss. This state is the ultimate goal to be attained by every jivatma, say all the scriptures in one voice, pointed out Sri Mani Dravid Sastrigal in a discourse. So it is for the jivatma to understand that the Satchitananda swaroopa described in Vedanta is also present in the jiva. The atma swaroopa in every jiva is sat, eternally existing, and is also the essence of consciousness, chaitanya swaroopa. It is also of the nature of Suka or happiness since one has preethi towards it.
When one knows thus of one’s atma swaroopa by accepting the truth of Vedanta, then the realisation is easy. There will be no hurdles. Only when we do not know that we are Satchitananda swaroopa and also we have understood wrongly, we are not able to accept the Vedanta teaching in this regard. One prominent objection raised is that it is clear that Paramatma swaroopa is all pervading and is Poorna in all respects. How can the jiva swaroopa claim to be so? If I am in a particular location how can I have all pervasiveness? There are so many limitations in my present condition.
To counter this argument, the teaching shows that the atma chaitanya is also Poorna because it is the sarva sakshi at all times. Even when the jiva is steeped in worldly matters in earnest, the atma chaitanya is only a sakshi. It is an observer of all and is not associated with samsara. This dhyana of jivatma and Paramatma oneness releases one from samsara immediately and automatically makes one a ‘Brahmavith. This is the state of mukti and of the steady wisdom of one who is satisfied in the self by the self.
