Sat

The person is the thinking person.
A thinking person is the limited person.
The limited thinking person is bound.
He is bound as the thinker.
As the experiencer.
As the knower.
As the receiver .
As the various roles to which he is committed to.
To his various desires.
This is the thinking person I.
This thinking person has no way out of bondage or limitation.
By nature all he seeks is bound or limited.
That is how it is.
Hence what is moksha for this limited person.
Out there in the world this limited person has no possibility of moksha.
Moksha or limitless is not achievable by this limited person.
Anything he gains is limited.
Yet he seeks unlimited joy.
Hence Vedas has the answer in knowledge.
Knowledge has two parts, negation or falsification and then revelation through meaning of words.
The I is to be known as it is truly.
Says the veda.
The I is not the thinker says the veda. This is evident through drik drishya viveka.
The I is not the doer says the veda. Also evident through Ddv.
I is not the receiver says the veda evident through DDv.
Not the knower, is evident.
The I is devoid of any particular status, but is the existent conscious being that pervades every state.
The existent conscious being is not limited by any state.
By any role. By any experience.
Not just existent conscious in fact this bring is much more.

Ishvara is says shruthi.
Sat was. From sat arose the universe as maya. Arose the experienced objects , arose the man the nature and arose the elements.
At pralayam they go back onto sat.
As this universe sat is the material cause and the nimitra or order.
Material is sat maker is sat.
Hence sat is never limited by, rather all is an expression of sat. You are that sat.
The I is that sat brahman.

My experience with dharma

Our effort is to make our choices choiceless. We all have a choice. A choice to choose an action. We attempt to make a choice that does not hurt another. Our effort is to make our choices, choiceless. Which means, we naturally are aligned with dharma. Dharma means to do what is to be done. What is in harmony with the whole. By advaita we make our choices confirm with dharma, choicelessly. As long we are live with the belief that I am the karta, we must consciously choose wisely not to cause hurt. but we are doubtful, was my action correct, appropriate? we pray to the lord to guide us to make the right actoin.
We can once and for all resolve this doubt in action, by understanding or knowledge, that I am 'akarta'. Which doesnt mean I am not responsible for my action, but means complete opposite. Means every action of mine is a responsible action.
I am akarta holds no meaning, and in fact a dangerous misunderstanding if we have not lived a life of dharma.
Only by living a life of conscious effort to be dharmic 'over and above our artha kaama needs', we can arrive at a point where we are not afraid of owning up to the fact that I am the whole. Through dharma we make the heart grow.And dharma means to do what is to be done. In the approriate manner.

Searching for god? All that is , is god

We are all searching for god.
We are searching for happiness, peace and joy.
And all our desires to be fulfilled.

The vedas proclaim that what you are searching for, you already are that.
There is nothing more you need to be , than what you are, since you are the whole.
You are purnam or complete or enterity, all that is here is you.

Hence you do not need to search.

what is here, IS god. Whatever is here is god. God is here. It is god who is here.
No one else is here, other than god.

Avarana shakti and vikshepa shakti are only shakti of brahman

Shruti talks about vikshepa Shakti. All that is here is vikshepa Shakti. In deep sleep maya is unmanifest hence no vikshepa. Avarana Shakti is manifest in waking state for agnani. In deep sleep also avarana Shakti is present in seed form.

If individual avarana Shakti is removed, I would say total avarana Shakti is to be seen as only Shakti, and not as ignorance. It is to be seen as the Shakti to imagine and to project. The self judgement and the desire to find or see in a particular way. The total ignorance is maya Shakti. Maya Shakti never has the capacity to cover brahman, since it is Shakti. In the individual it manifests as ignorance, in the wake of knowledge it is known as Shakti. So what is the ignorance, if the avarna Shakti is still present, then what is ignorance. Ignorance is the Shakti of brahman. Knowledge is also the Shakti of brahman. Through knowledge ignorance is removed. One Shakti nullifies other Shakti. Avarana Shakti projects an as though real creation, makes believe the wooden elephant to be real elephant .  Vidya Shakti nullifies the reality of creation.

Impossibility of becoming enlightened

It is not possible to become something other than what you are.

However, due to ignorance I take myself to be body mind, limited and so on.And there is an inside my body, outside my body. Then there is I need this , I need that to make me happy.
This is tree of samsara.

Through knowledge the ignorance is resolved.

As a result of knowledge, nothing new is gained.

What you are is left as what you are, devoid of any confusion or ignorance.

Therefore adi shankaracharya compares it with , sun revealing itself when the clouds disappear.

Hence we must not treat the moksha purushartha like some achievement similar to gaining wealth or power. It is rather the end of all those pursuits which leads to false goals. It is knowledge of that which is real, the anantha svarupam which is ananda svarupam.

Shruti is a means of knowledge

Harih om. I wanted to share my thoughts about shruti as a means of knowledge.

1. Our attitudes, thoughts and actions are governed by our beliefs,
grounded in reality.
If I believe Mr. X is a thief I will avoid him.But his has to be true, 
otherwise I am needlessly avoiding him.
2. My beliefs must hence be governed by knowledge about the
situation/context/thing/person, grounded in reality.
3. To get knowledge I need source of knowledge.

Keeping points 1 to 3 in mind, my self judgement and thoughts and beliefs about myself surely play the most important role in my life.
These are governed by beliefs about myself.
These beliefs should be grounded in reality.
Hence they should be based on means of knowldge.
Using five sense organs and inference etc. as means of knowledge we arrive at the obvious logical conclusion that I am this limited body mind.

This is dehAtma buddhi. With this buddhi i lead my life, that is a problem. A spiritual problem centered around belief about myself.
Here I can be objective . I can objectively know my limitations. Most succesful people know their limitations and are objective about family, job etc, and are considered sane people.

But still there is the belief ( valid belief) created by using the 5 sense organs that I am the body mind.

However the I am still not satisfied about who I am. So I try to become bigger person in life.
This is where the current belief that I am body mind has to be challenged. Since as body mind, I can never become limitless.
It cannot be simple challenged by propaganda or wishful thinking.
I can say that hey , you are god. Many rock stars think that way, until they become drug addicts.
So how to challenge this belief? Which has been logically formed through knowledge gained by 5 sense organs and valid means of knowledge such as inference?

We definitely , non negotiably need another VALID means of knowledge to challenge this belief with any seriousness.
This means of knowledge is shruti.

It is a valid means of knowledge, that removes the belief about who I am. It has to be employed to gain new knowledge. To remove our beliefs formed using incomplete means of knowledge ( indriyas and inference etc.).

Shruti is that means of knowledge.
It has to be employed.

There is no OTHER way.

harih om. Shri gurubhyo namaha.

Divorcing the relationship with ishvara

Everytime we allow doubt , fear , tension to creep in and dictate our actions we are essentially divorcing the relationship with ishvara. Our actions should acknowledge the presence of ishvara in situations that present to us our decisions and the very body mind which we utilise day to day.

Upanishads the greatest treasure

Kena Upanishad says something very important.

iha cet avedI atha satyam asti na cet iha avedIt mahatI vinashTi.

If reality is not known , the loss is mahati, or total.
Loss is limitless explained SDSji in his kena talks.

Not knowing the reality is the problem of samsara.
Viewing people, situations, objects with the lens of likes and dislikes life become a race.And a constant struggle against what is desirable vs non desirable.
Knowledge releases one from this spell.Since understanding of reality is entirely different in the vision of the upanishads. In the upanishads vision, isavaasyam idam sarvam.

Hence the crucial decision to use the upanishad pramana. A valid MEANS of knowledge of the reality as it truly is.

Upanishad pramana is like a potion that is available in a chalice in front of you. You wont drink it, till you are convinced you have no other choice. That readiness to drink it is nothing but the process of gaining S4.
Here mandukya says :

parIkShya lokAn.h karmachitAn.h brAhmaNo
nirvedamAyAnnAstyakR^itaH kR^itena |
tadvij~nAnArthaM sa gurumevAbhigachChet.h
samitpANiH shrotriyaM brahmaniShTham.h || 12||

So our upanishads are a treasure, the greatest treasure that is there.

Harih om shri gurubhyo namaha.