Its time for action

 Its time for action

Not for sake of liberation

But for ones own sake

One needs to be

The best version of onself

The exalted version

And push the limits

As to what is achievable

Never settle for less 

Never be attached to results

Let the quest for the best 

And that which is the greatest good

Lead to the highest of actions

And in those actions

Let there be great yajna baked in

And in the fire of yajna

Make the great oblations

And from the great oblations

Let it arise the fruits to be either

Distributed and used for the greatest hita

Or lessons to be learnt for defining the course

May there be a great yajna

May life be a great yajna

Om Tat Sat

Do not desire comfort

Do not desire comfort, 

For comfort breeds insolence,

And in the sloth of insolence, 

Arises the sprouts of indifference,

And the sprouts of indifference,

Leads to shoots of negligence,

The shoots of negligence,

Lead to leaves of faulty actions

Faulty actions, lead to fruits of disgrace

Fruits of disgrace seed dissappointment and anger

The seeds of anger , grow shaky roots 

And the flash floods of fate will just uproot you

So give up desire for comfort 

Enforce tapas

Take up an action

And if its easy , the further up the ante

Desire the greatest

Desire that which is good

The best is yet to come

Will I be forgiven

 I was not responsible directly for that dream given I was not a karta in dream

However the dream was an I opener to the extreme bestiality of this kama

The bestial horrific nature of kama is insatiable, destructive, complete anger and will never ever lead to peace of happiness

It is a result of uncontrolled desires born of ignorance, it is the effect of extreme ignorance gone unchecked

Which is why ignorance needs to be solved by extreme focus and urgency

One should not put of ignorance destruction to another second for ANYTHING at all

Especially given purnAnanda is the ONLY solution to ignorance

Therefore accept yourself as paripoorna ananda the whole one without a second NOW

I am at this very moment completely , entirely, unconditionally desireless

The reason is that I am the pure chit, that is the sakshi chaitanyam, which is available as knower in eyes , and mind and sense organs, and which pervades the universe as existence, and is the conscious lord that is both the material as existence and intelligent cause as chit or consciousness. All the world is manifestation of order, and as the material cause of order and as the very consciousness where the order intelligence rests, I am the all pervasive bhagavan the pure chit sat ananta. I am at any given moment totally full, devoid of any lack whatsoever. The emotional state of mind is my order only. I am beyond mind.

Beyond this improvement of mind with tapas etc. is purely a loka improvement project that I am undertaking of my own volition and is not a requirement for my ever present nature of moksa.

Om tat sat

Importance of tapas and Atma Ananda

 Life is a Tapasya.

One must take to Tapasya and decline to enjoy sense pleasures.

I am giving up the below starting new year

1. Tea

2. Coffee

3. Plan to limit to half full stomach and remaining quarter fill with water

4. Promising without fail will wake up at 5 AM every single day, and do upto 10 sit ups, 10 lift and gradually increase by 1 each week. I will also do sahasra gayatri every day. I will keep this up entire life. 

5-5:15 exercise

5:15 to 5:45 ready
5:45 to 7 japa

5. Every action will be a yajna, which means quality action dedicated to lord, doing the prescribed duty

6. Action will be for the lord totality that is yourself, you will hence take yourself seriously.

7. Result from you does not matter, bhogkta learner, and karta contributor, akarta truth I am. 

8. Enjoy peace with meditation, the only sukham I will enjoy is 
a. Atma ananda
b. Any ananda coming from sense organs due to prarabdha (not due to self effort), as a reflection of atmAnanda
c. Happily pursue the tapas born pain etc. given I am atma Ananda

Business as usual

 Business as usual is not always optimal

1. While it may be ideal to stay in current role

2. While it maybe ideal to continue family life

It is not ideal to express qualities that are against your reality

You need to live like a kind or queen that you are

You need to express compassion, discipline, focus, creativity

However are these too valuable for the purpose that you have signed up for?

Is my ultimate purpose just safe family life and earning wealth?

For who are you earning wealth? The real wealth you hand over to kids is values. 

And beyond that you can already give children some wealth to kick them off

Do you see a vision where they are merely working in the corporate world earning wealth?

What is the wealth being used for , what is it useful for if it cannot effect a change in mindset of individuals?

The purpose of human life is to preach the values of bhagavad gita and to bring forth these values in real life

Moksa is not an achievement

 Moksa is the nature of reality that is atma

It is not some achievement by some jiva

Atma happens to be non dual, reality, chit, all pervasive, infinite, one without a second, the one from whom mithya maya borrows existence, and hence anything experienced IS, the reality which is as though IS ishvara with sattva pradana prakriti and IS jagat with tama pradana prakriti and IS so called jiva with rajo guna pradana prakriti

Atma am the non dual reality all all this here. I pervade the universe as existence, all that I see IS, the isness is nature of atma that is chit

I am the content of all that is, I need not be worried about the quality of this, as I am the reality of this, that is unassociated with this. The mithya prapancha can continue to be experienced as , it has no existence of its own, is as good as non existent despite being experienced. So it can be happily continue to be the experienced , as there is no such thing as 'experienced', experienced is in itself mithya. 

I am sakshi which is the reality of chit, truth of chidabhasa

I am the all pervasive chit

I am atma ananda, I am of the nature of joy or happiness, and any experiential happiness is my reflection in a vrtti, where in I do not become happy, rather my nature is reflected and I am in reality truth of this reflection.

Isvara I am

 I am isvara 

I am nirguna chaitanyam

I alone am shiva and parvati 

I alone am free from kama etc

From me only arose kAma deva and all other devas

Unto me they go back

I am the one spider like brahman

But this spider like brahman I am , is mithya

Which means this shakti and shiva is mithya , in me there is no maya as such

I am pure consciousness supremely peaceful being whole

I remain as such

This awareness of anything

 This awareness of anything is, because I am the sakshi. I am self existing.

I am not just self existing, I am even the reality of ishvara all this is experienced. 

I am reality in the sense nimitta upAdana kAranam, without having become thus. 

This is what the shruti says.

Later shruti negates the experienced and the so called kArana status as well. 

This is what shruti is saying. 

It is fine.

There is nothing needs to be altered. Everything is in its place. Already. Beautiful.

I am nirguna brahman as though sakshi.

I am ishvara as though. 

Role of ishvara

All I rely on is isvari

Laws are isvari

Vedic rituals are isvari

Prayers and giver of result of prayers is isvari

Gaurdian is isvari

When I think of isvaris form, I dont feel fear or awe

Absence of fear is due to either love or ignorance

Absnece of awe or reverence is certainly ignorance

I dont feel reverence due to anger against isvari

Anger is due to some past pyschological problem OR due to papa

Amba is still forgiving here

She only takes care of children, she alone gave this life

There is no need for anger against her

She is all loving amba, she only saves us, she only gaurds us

She alone is our mother

She only urges us to remove adharma from our lives

To her alone I seek earnest forgiveness

For all the papas I committed with ignorance

I pray and fall on her feet to remove the effects of those

Permanently as she is the divine mother

Core problem is a split personality that evolved due to adharmic actions

I acted as though I have separate set of values and hence am fighting within myself

I really have to choose one set of values that I ascribe to

Can I really enjoy this in hellish realms without any value

Pain is real, pain is suffering, suffering is real

This means I do value my actual values of dharma

I even have a love for dharma

A love for being for wholeness

So this values I value

So in reality there is no two

I am sat is mithya experience

 Experiencing myself as sat is mithya experience, wherein I am ishvara. Due to maya I appear as isvara who is nimitta upAdana kAranam.

This is effect of maya sakti that is non separate from me

Here I am isvara

Maya sakti is as though in me, and results in this as though universe, and results in me appearing as though as bhagavan

There is no contention here, there is no unreality here

Harih OM

Ignorance is expensive - it causes madness and struggle

 Ignorance about oneself as the non dual ever full , real , blemishless, pure , atman, brahman without a second, is expensive

One considers oneself as an individual, there is a projected world by oneself appearing as isvara, and there is a constant struggle to make oneself whole, that leads to a madness, to struggle from birth to birth, over infinite rebirths and experience of struggle

Yet all such experience is a dream , its entirely a dream. Its an expensive problem, but essentially a dream. 

I have always been, will always be, and always Am the non dual whole, the awareness of myself as the whole is a mithya experience , I have always been like this. Hence this awareness is a mithya experience only. 

I am brahman is the key here, not anything else, all here is me is the experience here, oh wonderful

I am knower and known, and knowledge.

Atmabandhu

 There is no enemy for atma

Atma or brahman is all, without being anything. All things are atma or brahman.

Brahman has no enemies, as brahman, or atman is advaitam.

There is not spiritual growth or spiritual enemies for oneself, given oneself is all that is, advaitam

For advaita atma there is no enemy

There is no opposition

There is no ashuddhi

There is no second thing

There is order alone, and order is all pervasive

Kama and krodha are not tied to atma

Kama and krodha have their existence in atma, but atma is ever free from kama and krodha

There is no seperate individual other than brahman

Body mind owner ahamkara is a manifestation of atma , its not atma oneself

Hence moska is not something to be achieved rather its the nature of all that is here, isvara, and of oneself as this very isvara

I am is ishvara

 I am, is ishvara

I hear, I see, I touch

I know the mind

Mind that is concious, I associated with conscious mind am hearer, seer, toucher

Whereas I am pure isness, consciousness, independently existent

Mind, Thought and Object IS

Where the ISness is indendently existent consciousness

I appear as mind, as knower, as known, as chidabhasa, as ishvara with name and form

The whole jagat is mithya.

I am satyam.

I alone appear as this mithya jagat.

Harih OM

Negative emotions

I am proud of my infinite beauty

where I am the truth and the universe my form

I am just proud of myself who else other than me to share this

I am gladness itself

I am envious of myself given I own everything

I am angry at myself that there is no one else to give myself to

I am full of desire , given I am fullnes

I am greedy for knowledge given I am infinite knowledge

I am unfair to myself given I hide my own glory

I am a myriad of negative emotions

negative as freedom is negation of bondage

iShvara is not adhyasa, ishvaratvam is

Isvara is not adhyasa, Isvara is I

Isvaratvam is adhyasa

Jagat Karanatvam is adhyasa

Jagat is adhyasa

Jiva is isvara

Jivatvam is adhyasa

Sharira trayam is adhyasa

Panchakosa is adhyasa

Sakshitvam is adhyasa

Ahankara is adhyasa

Jagat is adhyasa

Adhyasa means it is name and form

These are ornaments

I am the gold

These are me in the various names and forms

So these are all me

Me in the form of riches

I am rich

I am rich, as all this is my riches

My riches means my reality with names and forms , with infinite possibilities

My knowledge is my riches

My knowledge is laws

My knowledge is desire

My knoweldge is manifest

My knowledge is action

My knoweldege is doing

Machine is me

Being is me

I have freedom to do what I want

I can be creative as I need to be

I am not bound to do a certain thing

I am free to choose what I want to do

I have freedom total freedom

I am not bound or bonded

I am unbound, I can do what I see 

I am not bound by any laws or anyone else

Including isvara

I am free to choose my own freedom

Even dharma does not bind me

I am free even from dharma and adharam

I am totally free

OM Kamakshi

Jagat is adhyasa, so is ishvara

 Jagat and ishvara are adhyasa

Atma itself appears as jagat and ishvara

This is due to past samskara

There was a past appearance of atma as jagat and ishvara, and this past appearance alongside ajnana is the cause for adhyasa to happen

So there is no 'production' of jagat, or of adhyasa, adhyasa is beginingless

This beginingless mistake is corrected via jnanam

Now I know that I am brahman, I appear as all this and as ishvara due to past appearances that are again due to past appearances begininglessly

The point is the reason has no beginning

But it has an end, because once I see it as an endless past of appearances, I am able to accept it as an appearance and hence negate it as nothing but I. Hence I can claim myself as adhistana, and that is also from standpoint of ajnana and appearance, on my own I am not adhistana also.

I am free independent I that is non dual

Such a non dual I , I am.

There is cause effect relationship with jagat and brahman

Jagat is an effect, and brahman is both material and intelligent cause at the same time

This causal brahman is mithya

In reality both cause and effect are mithya

I am reality that is neither cause nor effect, I am truth of both cause and effect

So both cause and effect resolve in me, who is free of any cause or effect

So I accept my causal status, and my effect status

I recognize me as causal brahman lord shiva and me as effect brahman the jagat

I am brahman in me, cause and effect, maya and jagat both resolve, I remain always free from all this

I am all this isvara, I am all this jivahood, I am all this jagat, universe manifest , unmanifest

I am time space, maya, I am the progenitor and reality of time and space

I am reality that is free from all time space, and free from being the cause for any of this time and space

I am totally free atma, all pervasive non dual brahman atman I am

Consciousness is not separate entity

 Consciousness is not a separate entity , as it does not have same degree of reality as subject, object

Subject is consciousness, and object is also consciousness

I am very much consciousness, I am not mere subject, tied to jagat object.

I am content of the subject, that is pure chit.

I am anantam chit, invariable sat, that is all pervading.

I am already that.

Let there be mithya subject object, they do not limit me, the reality chit, truth of subject, who am sat, the truth of all that is manifest as though as objects of consciousness

The self evident I, am of the nature of consciousness, existence, that is non negatable, and exists independently, and is neither part, product , or property of anything.

Content of subject I, am independent consciousness principle, that is that is non negatable, and I exist independently, and am neither part, product , or property of anything.

I am satyam.

Subject Is subject w.r.t to object. Object is mithya, has its existence in something else. Whole world of objects is mithya, gaining its reality from something else.

Thereby my subject status is mithya in reality I am just pure chit, with the subject status superimposed on me w.r.t objects of consciousness.

This mithya reality, I should understand as mithya, and own up to my own status as reality of subject, that is pure chit. 

This pure chit I am pure sat.

In me this pure chit I , that is pure sat I, is superimposed subjectness, and maya leading to me as objects.I am the pure content chit, I am self existent, self evident, and depending on me all that is here IS.

Mind IS, IS refers to the content of subject that is atma I. I am the content of not only subject, I am the content of ALL that IS.

Body mind I is reflect Consciousness

The body mind self I is reflected consciousness m, whereas I am the pure consciousness that’s witness of 3 states , in related to nithya states of waking dreaming and sleeping

I am pure state of existence self evident conscious being

Seeing body as mithya, confirms that I am Satya that is all pervading reality of mithya body mind , and subject and all objects be it dream or waking state

in waking state I can clearly remember this by developing the sarcasm’s Dhaba that entire waking state is a manifestation of the self as supreme I

This includes subject I , body mind I , object I , I referring to pure chit

All these ultimately resolve in pure chit , leaving nothing to else other than pure chit

once all is resolved in pure chit , nothing left to know or resolve

IS refers to I

When it is said anything IS, IS refers to I, the non object, non subject Atma Brahman

It is because brahman is appearing as object and subject, which makes entire object brahman, entire subject brahman, while brahman is neither subject nor object

So all objects are brahman, subject is brahman, brahman is neither subject nor object

Object doesnt reduce to brahman

 In my head I am trying to resolve or reduce objects into brahman

This indicates a false understanding

Objects when we say IS, there is no brahman Object that IS

Brahman is non object , non subject that IS

Truth of both subject and object

So there is no possibility of reducing anything, as brahman cannot undergo any change or vikara

When we say Object IS, brahman is already being referred to as IS

The object is brahman, but brahman is not an object

So nothing is there to reduce, neither can be reduced, brahman cannot be reduced or changed need not be

What appears as object IS brahman, while brahman is no object

What appears as subject IS brahma, while brahman is not subject

Also there is not object brahman inside of the object which is referred to, non object brahman, non subject brahman is self evident I. Object itself is that brahman, while brahman transcends object.

Self evident I, because I am self evident, but I dont know that I am non subect, non object brahman, that is truth of subject and object

So I am self evident I that is truth of all subject and objects

I am myself non subject and non object

So subject and object IS when is said, IS refers to non subject, non object I

Or in other words satyam I

satchitananda I

Here object need not be reduced, as anything reduced will remain an object

Rather Nothing is reduced here

All here remains whole

Via jnana chaksu I see that any object IS, no subject non object, limitless brahman

Moksa

 I is consciousness, that is, reflected in this mind , as chit abhasa, mind has no chaitanya of its own

Mind gains chitabhasa due to reflecting ability

Mind is object, while I is subject

Subject I , am the source of original consciousness that gets reflected in object I

Object mind, has its existence that is non separate from the original consciousness I

Object Mind is not counted as a second entity hence, as it is mithya, resolving in satyam original consciousness I

It has name and form, it is limited as on object of knowledge, it comes and goes, it is hence limited, it is mithya limited

It shines after I

When I see something and know it, as this IS, the isness that shines is atma chaitanya reflection, It shines after I. It shines in my light of consciousness

The universe is shining in my glory, my light

I am the torchlight of this universe

In my consciousness the universe is witnessed or is seen or available

This available universe resolves in my reality

The available universe including mind, resolves in I

Resolution is not experiential, resolution is intellectual

Experience itself is mithya

Mithya means has its reality in non experience, non experiencer atma

So removing the illuminator is only possible by understnading illlunimation, illuminator and illuminated as being mithya

I am none of these

These are I is basically to say I am none of these

These are I is first said as adhyaropa, till these are negated, and I am not these, and thn I alone am

There is non world to resolve for one such being, there is no knower to handle, there is no known to fix

There is NO ajnani or jnani. no moksa to be achievedMoMo

Mata

 The matha is all names and forms

Her reality is I only

Look at behold all the great names and forms

She is endless grace and power

She is endless names and forms pure knowledge

She is all but me

Aham Brahmasmi

 Saram khalvidam brahma

Ekam satyam

OM is brahman

I am brahman

Ishvara is atma

Rama Krishna are names , atma is their reality

I am the only reality

I am the only being

I alone reside

There is no other

I am the whole

In my all beings arise and resolve

In my all this resides and subsides back into

I am the eternal being

I am the only reality

I am the existence itself

I am the time and space

I am the total 

I am 

Brahman is manifest as jiva, jagat and ishvara

 Brahman with maya becomes cause for the triad of jiva jagat and isvara

There is a maya Jiva , an individual experiencer and doer 

There is a maya isvara, controller , manifest and in and through all jagat

And there is the aspect of jagat, the tamasic elements and elementals

And sattavik aspect same is manifest as devatas

Devatas reflect on the sattvic aspect available for worship, and their own gross body is space, earth, air, fire , water

Narayana is all this

Narayana reflects on his saatvic aspect available for worship

Narayana is with ignorance as though a jiva

Maya sahita isvara is narayana only

The maya is mithya, narayana is satyam

Dont think that narayana free from maya is satyam

Maya itself is mitya, that means satyam alone is

Bhagavan is manifest , the Van is , is refers to Brahman , Brahman is I

Bhagwan is manifest as all that is here

the wan is I

I is Brahman

bhagatvam is the glory of maya

maya is the glory of bhagavan

bhagavan and maya are inseparable

the inseparable I is manifest as glory

in my presence and my reality all this is I

may samasara disappear

may samsari go away

bhagavan takes care of everything

I am resting in this bhagavan

this bajagatvam is astounding

it is an unseen unimaginable power

i am amused by it

same time I am unafraid

because I am not a cause for it

i am uncaused pure

maya is uncaused and has 3 gunas

maya in me alone exists

i am in my own being

i am advait

maya is i

i is i

atma

it is an unbelievable shakti

she is the mother

she is chitshakti

she is mother

i am a child

i am also i

tat is i

Cause for stress

 Cause for stress is seeing oneself as both karta and controller of results of action and bhokta, in addition to self non acceptance.

Self non acceptance is based on ajnana . Solution is jnana or self knowledge.

Self is all pervasive satyam brahman, and all that is here is this brahman. 

The subject object duality is mithya, which has its reality in this satyam self. 

Self being the reality of all, is unaffected by mithya jagat, and is neither doer, nor enjoyer, rather doer and enjoyer are mithya having their reality in atma.

I as a doer is mithya and I as enjoyer is mithya, I am non dual reality of both.

I am reality of ishvara, as well as reality of jagat.

I am hence acceptable, as I am limitless, I am pure knowledge, and self existent immortal. 

I am without limitations.

Hence I have no goals or achievements needed.

There is no pressure in me to achieve anything for myself, for myself is all achievements.

All achievements are already myself. 

So any desire is really an inspiration, more so than craving, or born of insecurity.

I am not against any desire, in fact desires are also me.

I am inspired by a desire and enjoy the pursuits.

Pursuits are enjoyable and not binding.

Pursuits are not binding, nor am I ensalaved by anything or to anyone. Even duties do not bind me, even duties are free pursuits. I enjoy duties hence take them on, while being free from duties also.

Truth is that I am ever totally free and pious and devoid of any limitations or bondage whatsoever. In fact there is no bondage in me, I am ever free and I am boundless, infinite , unimaginably big and vishalaH.

I am.

When I take up any pursuit, I can employ my available faculties in their whole, depending on how I prioritize and allocate time for the pursuit. This is my expression of freedom.

Advaita Ananda Lahari - The waves of non duality

 I am the wave of non duality

I arise and fall in my own glory

In me the million worlds they shine

In me the endless beings enshrined

From me the universe gains its being

In me revels the seen unseen

In my own being she has her womb

In my own being he stands and rules

In my delight she makes him breath

Oh behold the sight its a blinding treat

Partake the glory , partake the joy

OM is his name

Go go go, aha aha aha

Gayatri thou art

 

Brahman is atman

 Brahman is atman

Atman is devoid of knowerness

Atman is not a knower, knowerness is mithya, maya sahita atma

Atman is existence

Atman is chit , in other words reality of knower

Atman is ananta, in other words sat this is not bound by time or space or limited by any object

In other words its the reality of all objects

Chit anantam means reality of knower, not limited to a knower OF

sat anantam means reality of known and knowledge, not limited to any particular known or knowledge

Sat anantam and chit anantam are same.

Which means chit anantam is itself sat anantam.

The basic reality of object is sat anantam

It is not matter. 

Basic reality of object is non material

It is non knower

It is chit anantam, reality of knower

It is tamas pradana atma

sattva pradana atma is ishvara

rajas pradana atma are jivas

becuase while atma is pure chit, it is not a knower

it is just pure self shining being

Self shining being becomes a knower in presence of mind or maya

I know, happens.

I know is essentially mind and vrtti jnanam.

here the chit pervades vrtti and chit is the knower as well

I know is primarily 

I = sakshi chaitanyam. This is pure chit.

Know = vrtti jnanam, reality of which is chit. Chit is as though enclosed by vrtti jnanam. Chit is cause for vrtti jnanam, Un affected cause.

Final Solve

 The final solve for this problem is removing ajnana completely and entirely

This means the idea of I, should entirely rest in Brahman

I is satyam, jnanam, anantam , brahman, sakshi chaitanyam

The mind, sharira and so on are mithya mayas products.

So the reflected consciousness is also mithya hence

This mithya prapancha does not exist other than satyam atma

Maya is non separate from brahman, yet brahman has no maya

Mithya maya is non separate from satyam brahman

Ishvara is hence mithya

Jiva is mithya

Brahman is satyam

Knowing thus one remains steadfast as brahman oneself

All that is known is covered with mithya understanding

So this problem should no more appear

Maya is brahman, brahman is free from maya

 Maya is brahman, but brahman is free from maya

Atman is brahman, satchitananta svarupam

AsangaH

Nirgunah

NirAkaraH

Bhagavan is nothing but atma, maya makes atma as bhagavan

maya is non separate from brahman

so there is only brahman

1. Maya is brahman, makes brahman into bhagavan, and bhagavan produces jagat using maya and brahman component

2. Enters jagat as sakshi chaitanyam

3. His nature is pure brahman, that is free from maya

4. Given maya is mithya, has no existence of its own, gains its existence from brahman

5. Due to ajnana that is anadi, and anadi karmas, I take birth as jiva, and take myself to be limited jiva

6. From mahavakya vichara, I come to know my reality is brahman, not jiva. Despite limitations of body mind upAdhi that are anadi, I have always been pure brahman chit, sat that is all pervsasive reality

7. This understanding is moksa

8. OM

Mahavakya understanding requires no new experience

 The understanding of mahavakya requires no new experience at all

Tat pada vachyartha: All that is here (known + unknown) is effect, it does not require any new experience as new experiences are included under 'unknown'. Maya shakti of brahman is cause, again maya here need not be experienced, rather is known as existent and as the cause from shastra pramana.

Tvam pada vachyartha: Ones own body mind ego require no introduction or new experience. One experiences the 3 bodies (shariras), requires no new experience. The experiencer I is also not required to be experienced. 

Tat and Tvam pada lakshyartha: The sakshi chaitanyam, which is the knower of all 3 states of waking dreaming and sleep, the reality of the sleeper, the self evident I, requires no new experience, being self evident. Same way the satchitananta consciousness, the reality of the owner of maya who is sat, chit, ananta or limitless is known to be brahman, by shastra pramana.

Asi: The asi refers to the equivalence. Here we apply the bhaga tyaga lakshana to equate the two.  The lakshyartha I, the pratyagatman, is the satchitananda brahman. This again requires no experience, as shastra in itself is the pramana, experience is not a pramana here to establish this bhaga tyaga lakshana, and the understanding of satyam mithya.

Hence without any new experience or any experience to validate , the mahavakya and veda pramana in itself is enough to remove ignorance of self as brahman.

Thus shastra is a pramana for knowing self as brahman satchitananda.

Sarvam Brahmamayam

 Everything has been brahmanified

There is no other than I

I alone am the ruler of this universe, that is me alone

I alone am the three lords, the three states of being, the universal lord, the paramarthika I am

Maya

 Maya she can really not fool I 

I am not dependent on mAya

mAyA is dependent on I

I am independent entirely of this body mind

I am independent of all, all is depedent on I

Ishvara and jagat is a mithya reality of which I am the satyam the truth

I am the whole, I am brahman , Pure cosnsciousness I am

Purnam I am, there is not other being

All this is resolved in I, taken back into I, swallowed into I, and is none other than I alone

All this is here is just I

Action is mithya

 Any action is mithya, as action is performed with the help of maya which is mithya.

Maya has existence that is dependent on me the atma the satyam, just like pot is dependent on clay.

With total maya , I am parameshvara.

With product of maya I am jivesvara

In reality I am just isvara, the non describable atma reality, svarupa being chit, sat and anantam or limitless, untainted by limitations of mayas products or by maya itself

Mithya Devi

 Mithya devi is neither non existent, nor independently existing, she is dependently existing.

Her existence is the existence of atma. atma s svarupa being existence.

She the upAsya amba is myself .

Knower upasakA is myself.

Body the upAsaka upadhi is born of the upAsya amba and goes back unto her

With the body I am isvara, body being a medium of expression

With maya upadhi also I am same isvara, maya being a medium of expression

I the isvara appear as cause and effect both

As controller and controlled both

As bhakta and bhagavan both

As guru and sishya both

As jiva jagat isvara all 3

I am alone manifest as all of them

I am non separate from everything

All that is here is in me

I am independent

All this is existing as mithya dependant on I

I do not, and need not and cannot have it disappear as its mithya, its not NON existent

Mithya need not go away , its going away is only unmanifestation, not going away. Mithya neither is created nor is destroyed

Its simply manifest and unmanifest

But is is negated as mithya, no having its own being, like pot and clay

Devi

 Devi is the mother of the universe, from whom this universe arises and unto whom it returns.

She nurtures and manages this manifest universe

Her reality , instead of saying her reality, we can say there is my reality.

The word chit confirms that my reality is her, IS is her.

I am her. I am ananta, the all pervading , I am sat the reality. 

I am the one in the statement, sadeva soumya idam agra asit , ekameva advitiyam

The maya shakti sahita I is lower order of reality, it is mithya order.

I am ishvara, devi in that upadhi.

In this upadhi I am person, jagat, and ishvara the ruler of this, and I am witness sakshi.

Whatever I do, is mithya. Any thoughts vAsanas are mithya.

Improving vAsanas and mind is for loka sangraha and not for liberation, liberation is ever achieved. 

Maya Sakti

 I use the maya sakti in me, to manifest this universe, and resolve it back unto me.

However this maya sakti is not intrinsic to me, neither is there any universe in me

However it exists at the same time non separate from me, and I manifest and resolve it non separate from me

Hence there are 2 orders of reality

Higher True Order of reality - where there is no maya, no jagat

Lower order of reality where maya exists non separate from me, but is never intrinsic part of me.

Therefore when I deal with the world, I consider it as a lower order of reality in which I operate

Higher order no such thing is there

Take back my reality

 I should take back my reality from all this is experienced

All that is experienced , from this, I take away the reality, and claim as my svarupa, the limitlessness I take away and claim as my svarupa, the consciousness I take away and claim as my svarupa.

Then what is left over if I take away existence, consciousnes and limitlessness from this universe, I am here, and rest is just name and form, nothing else. 

brahman alone is

 I am brahman, and I alone am all pervasive atma

I alone am ishvara with this shakti

I alone am the reality

In me all this resides

Sanyasa leads to moksa

 With internal or external sanyasa, I is not attached to anything or anyone

With this giving up of all attachments, the self shining real I , continues to shine, and devoid of attachment, and the ignorance having been removed as a result of brahmAkAra vrtti, I am brahman shines as me.

As I shine, I am aware that I am brahman

In me ishvara is

I am brahman the reality, I am satyam jnanam anantam brahma

I appear with maya shakti, and with jagat as my product, I appear as space, time and various beings, without myself being the kAranam

I am the being in whom all this is, while all this is like a dream that appears in me, without having any being other than me

It loses its being to me, I reclaim my being , and all this has no more being of its own, and resolves in me as the only being

I resolve the entire universe in me, and there is no other being, the universe merely resolves into a an as though dream or projection alone

Glories of isvara

Shakti is the glory of isvara

She is able to produce multifold universe of many seemingly existent vastus, the reality of all of which is the one indivisible consciousnes alone.

She is able to delude and under the spate of ignorance , the anadi jiva's find themselves lost in this samsara, imagining subjective realities , superimposed on an objective universe, that itself is a projection in the first place.

She is the compassionate mother, who appears in the form of vidya, in the form of veda mantras and as the rishis the seers, as the very first guru matha, teaching and manifesting her lineage of teachers, from and by whom this knowledge is expoused and handed over to the students who are ready to receive it

She is the powerful mother, whose words defeat the seemingly indefeatable ignorance that has captured and deluded the greatest of the greatest, with infallible accuracy her arrows remove the knot of ignorance, and reveal the indescribable reality of the jiva , as the very substratum of herself, which itself cannot be reveled directly as an object , rather revealed indirectly via words that point to the truth without needing to reveal the truth, as the truth is self revealing , self already. 

I oneself am this guru, I oneself am this student, I oneself am this leela, and who am I , am I not all this? Everwhere I am, everyone I am, but am I not unknowable?

Without knowing I, I cannot be, given I am the self, without being, all this is not, given it does not have its own being, without all this, I cannot even say 'I am' , is this not wonderful? 

Who am I?

 I am the pure consciousness that is available as 'I' in deep sleep, recognized when in waking state as the 'I' who slept well, having no 'other' , sukha svarupa, and this invariable I am in all 3 states.

In fact this 'I' am the brahman, as elucidated in the veda , I am the tat pada lakshyartha, tad referring to isvhara, from whom arose akasa, vayu , agni, ApaH and tejaH, and the manifold jagat, who sustains and then resolves this jagat unto oneself, oneself being the satyam of all that is, both the upAdana and vivarta srshti, sthithi , laya kArana.

The vivarta kAranam is the pure consciousness, free from even kAranatvam, and the 'I' am this pure consciousness, indicating the oneness of jiva and ishvara via the lakshyarta alone.

The isvaratvam, jagat, and jivatvam are all mithya, as though, I meditate and resolve this isvara jiva bheda vyavahara and gunas intellectually within the 'real' I who am the adhistanam, and once I resolve intellectually, I gently allow this play to continue as though

where am I now, who am I now, there is no answer, there is no medium, there is no maya, there is no explanations, there are no 'many', there are no problems

to whom do I describe this, and about whom, is there . From whom this arose, and unto whom this goes back, there is no explanation to this, for I cannot describe the indescribable I. 

One without a second

 There is no second atma

There is no second being

There is no second consciousness

There is no second entity

There is no second I

I am one without a second

In me all this arises and resolves

I am the isvara of this all

All of this is but manifestations that arise and fall in me, like waves in an ocean

I am myself pure waveless reality, and the appearances of wave like are superimposed on me as though

I am 

sAkshi Chaitanya

 When I know any object, in between two vrttis , I am. 

I am continues, even if the vrttis are changing.

I am the changeless knower, in between two changing vrttis, I am knower of X (pramatha), knower of Y (pramatha), and in between these vrttis, I am. This I am is self revealing, and continous and unchanging in all 3 states, I am always the I.

This I is sakshi brahman, which lights up the universe.

When I say this is somethiing, I myself morph into knower, known and vrtti.

Different names and forms

 I am of the nature of existence, consciousness, and I am limitlessly all pervading. 

Maya is not intrisinc to me, but is non separate from me, as the ruler of maya I am isvara.

As the product of maya I am jagat

W.r.t the avarana sakti, then it leads to samsara due to ignorance and considering body to be me (based on my memory not knowledge).

Isvara is as though, individual is as though, jagat is as though, I am all pervading existence , consciousness, non dual . 

Each experience with nama rupa is interestingly avai;able as sakti, that is non separate from me, that is available for discovery and is wonderful, and is limitless.

Sakti is endless wonder, it is beautiful, bountiful, endless nomenclature of wonder box. 

It is limitless knowledge, that is non separate from me, as I pervade it as existence, and as knowledge, and it exists in me as various endless vastus. 

different pov of satyam atma

 Atma is seen as 

1.vivarta upadana karanam wrt jagat

2. Nimitta karanam wrt jagat

3. Sakshi

4. JivaH wrt ajnanam

Staying with mother

 The only entity in this universe to whom you are entirely acceptable and loved is the mother and the guru who is one and the same as the mother. So I ought to be always in the lap of my mother goddess.

Question is, being in her lap , how do I exercise loka vyavahAra?

Loka belongs to the mother first of all, so this entire loka is her home, so realize first thing, you are living in a place owned by your mother, her home.

VyavahAra means how you treat and what role you play with this loka.

1. Always treat lokA as mothers property, which needs to be taken good care of

2. Your role has been assigned by your mother. You have been given the necessary means to play your role to perfection. You exercise the means given by her, to play the role assigned by her, for her sake of loka sangrahA, which is the reason why she has created the lokA, for the sangrahA of jivas. So your role has the exact same motivation.

3. What sangrahA can I do in my small role? Just showing love for everyone is enough of loka sangrahA, bring the love that mother has for humanity into this world, be always connected to her in action, and do the action itself with love and care, that itself is enough of loka sangrahA.

ShAstra PramAna

There is no pramana for atma the knower to know the truth of oneself other than shastra which is an independent pramana. 

The meaning of the mahavakya is the pramana.

The mahavakya has to be understand in terms of what it is trying to convey, which is not any experience, given atma is self evident I. 

The meaning of mahAvAkya is that I, self evident I, am , the truth of ishvara. Ishvara is the one from whom universe emerged and resolves back unto, and ishvara entered this universe that arose from him, as the sakshi.

I am the truth of this isvara, I am neither a sAkshi, nor is there any universe that arose or is sustained or resolves back unto me. This I cannot experience as a fact, given my truth transcends the experiencer, experienced paradigm, rather it is a shastra revealed fact about myself, wherein experiencer experienced paradigm is mithya, and I am understood to be:

sat chit anantam - self existent and self evident truth of both experiencer and experienced, who am neither experiencer nor exprienced (neti neti), so I ascribe my experiencer status and my experienced status to mithyatvam, that is beginingless mithyatvam

Even if I experience mithyatvam that remains mithya experience and even if I am an experiencer I remain mithya experiencer wherein this mithya experiencer and experinced is sustained by is having me the non experiencer non experienced self evident self existent I as the satyam. I am satyam brahma. 

What is about satyam is mithya, since satyam has no attributes. Satyam is attributeless.

So any attribute of I or I is , is mithya attribute.

Cause of the universe

 All experiences resolve into I, I am the cause of the universe. I is sakshi, not the chidabhasa me.

This obviously means I am limitless and accomodate the infinite space and time , being infinite myself.

I is space, I is time, I is brahman.

I is free from any name and form , sakshi I of dream.

Sakshi I am self evident, and when I talk about sakshi I, all thougths about limitation are resolved in the wake of above knowledge.

kshetra kshetrajna

 Atma is kshetrajna, the sakshi chaitanya.

Ishvara is kshetrajna, he is composed of apara prakriti and para prakriti.

His apara prakriti is satyam, depending on which is para prakriti.

Ishvara is none other than apara prakriti, who is that, it is I, the atman, which is apara prakriti , non dual advaita satyam.

Benefits of jnanam:

Benefits of jnanam are incidental, there is no benefit for atma, atma I am independent , whole, non dual, ishvara, reality of all that is, self shining, self evident, pure, all pervading, reality of universe, cause of universe, nothing is away from me, of the nature of pure existence, consciousness and not limited by any name or form being independent and unassociated with names and forms.

I am is brahman.

The para prakriti exists with me as its reality.

I am ishvara in para prakriti.

I am existence ishvara. I am consciousness ishvara.

I am reality ishvara. 

I switch to binary format.

I see world as maya and atma.

Maya component is mithya , and atma is satyam.

The worshipped ishvara is my reflection in sattva guna saguna maya.

The worshipper I, is my reflection as though worshipping with individual body mind.

I am both worshipper and worshipped, as though, wherein worshipping and worship are mithya.