Mithya

Wherever  there is a vastu with a name and form, it is.
The isness pervades the vastu. Any object is. In dream also dream object is.

The is, is the svarupa of chit the consciousness.atma.

Now it is very important to understand this chit as that is where rhe clarity lies.
When we say chit , we take out all names and forms and look at the reality of the knower which we see is atma or chit. Now this reality of the knower the sakshi is chit it's svarupa is existence. We further say this chit is jagad karana. Jagad meaning names and forms in order fashion the ishvara the trimurti.
This chit in reference to total shakti is parameshvara.
In reference to total shakti.
And what is total shakti.
Shakti is name and form.
Word and meaning.
Vak and artha.
The word and meaning is all that the jagad is.
The word and what it means what it entails it's position strength and it's description form and so on constitutes the meaning all that is that one sees unseen infers senses etc. Comes under meaning.
The word and meaning when we say it becomes a form and the form has its being in the formless chit.
So the jagad has its being in chit.
Jagad is none other than chit, while chit is free from jagad.

Only Victory

You worship pleasure
As that is what you chase,
You think you are happy
On gaining pleasure
But doesn't pleasure bind

A fleeting feeling alone
And a foreteller of upcoming pain
It isnt a harbinger of any good news
It binds, and does not let one enjoy
Ones own sense of freedom

Ones own freedom
Does not come from chasing
Does not come from denying
Comes from knowledge and knowledge alone

The absence of confusion
Regarding the truth of ones being

What actions do I undertake
How do I feel accomplished
Do I feel accomplished by results?

I should feel ever accomplished
As accomplished I am

I am the whole
I have been given skills
I have been given desire
I have been given ability to act
I act and the results is given
Its all in freedom

Where is the absence of accomplishment
There is only victory
Its ones own nature.

Karma Yoga

In every action, bhakti in action is karma yoga.

In action there is an actor, the agent of action, the desire based on which there is action, the acted upon , the result of action.

Karma yoga is to see every one of this as bhagavan, as non separate from bhagavan.

It emphasises the total supremacy of the lord, ishvara.

When I have a dharmic desire, to raise wealth for some good purpose, that desire is ishvara, so you acknowledge the desire as bhagavan, there is immediately an attitude of devotion, and a tendency to take that desire seriously with bhakti.

Then you look at the skills under your disposal, such as your health, your knowledge, your strength, your presence of mind etc. Then these become again 'given' by the lord ishvara. By bhagavan, what has been given by bhagavan is of course worthy of bhakti, or worshipfullness, so when you put them to use, you put them to use only on dharmic actions, and with devotion you put them to use.

The purpose you put them to use is dharmic, is worthy of devotion, and is worthy of the gifts one has. Thereby one has to recognise the gifts under ones disposal and not be thrifty in putting them to use. So one is impelled to act, to make use, to utilise, to expend ones gifts in great actions, in dharmic actions, in worthy actions.

Then the action itself, making use of the wonderful material such as one skills and desire, the action itself is a yagna , a pooja unto ishvara, because what goes in as actions, it burns in the agni, in the holy fire which is ishvara himself, and the results will fructify and come.

What will come , will be a prasada, will come from the dharmic order of karma, which is isvara himself, so he himself is going to give the result based on the law of karma. But what comes maybe , better than desired, less than desired, undesirable, or as desired. Whatever be the case, one accepts that as the lords prasada with equanimity, even it may bring a reaction of happiness of disappointment, but that also is temporary, you understand and thank the lord, and try to learn, and decide if the desire needs to be persisted with. You consider life as a conversation with the lord, on what you are desiring, what you are achieving, the direction you are moving towards, your goals and so on.

If your goal is knowledge, via shravanam, that is how you achieve union and oneness, you are the lord himself, so whatever you do, is nothing but a leela, a divine play, in which you participate with vigor. 

So what?

So what if the universe evolves, and undergoes the terrifying pralaya,
I am the truth,I am the unchanged, I am the one in whom this plays,
So what if worlds explode and the stars and cosmos blazes with great force,
I am the truth of this divine play, I am the self, I am the base,
So what if in ignorance the killer kills, and the victim is killed,
I am the truth of the killer and killed, i am neither the killer, nor am I killed,
So what if the young man, in stupified vigor, loses his mind in the charms of a damsel,
I am the witness, who graces his stupor, and his fleeting elation, followed by deep regret ,
So what if the householder struggles and sweats with no relief in sight,
I am the blessed reality, the non doer, I neither act, nor am acted upon,
So what if the old man , undegoes disease or travails, or pains or nears death,
Am I not the deathless one, that is neither born , nor dies,
So what if they undertake my last rites, praying for a good gati , for my jivatma,
I am the truth of their ignorance, which makes them not know that i am the paramatma,
I neither travel, nor do I arise, nor do I enter, I am unchanged.
Who said so that all this exists, Who is saying all this shall cease?
He who knows, he need not say, he who says, he need not know,
The earth , the moon, the stars, the sun, the planets, the birds and the seas,
These are emanations from my divine consciousnes, I am the subtratum, I am their soul.

Tat tvam asi mahavakya

What is timeless has to exist in all periods of time

Ishvara has to be timeless, since ishvara himself is time, while at the same time being free from time.

Ishvara is satchitananda svarupa, the one in whom time exists, time being a manifestation, with a name and a form.

Space is also a manifestation with a name and a form.

The various beings, the devatas, the elements, the natural world, the living beings, are all a manifestation with names and forms.

These manifestations appear and then resolves into unmanifest state.

The knower, the seer , in a jiva, is none other than the same ishvara who is the truth of the manifest state of all that is here as well.

He himself is the truth of the manifestation.

I myself am the reality of this manifestation.

Hence I am timeless, I am limitless, self existent consciousness.

Entire universe resolves in me. Manifests in me and resolves in me.

The manifestation is mithya, and the unmanifest is also mithya.

Mithya means in terms of reality it has no reality of its own, its reality is sachidananada brahman.

So its just a name and form, when we say 'is' , the 'is' refers to brahman the self.

Thereby I am not a jiva, I am brahman, the reality, of all that is here. I myself being free from name and form.