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