Adhyasa

 Everything is adhyasa on adhistanam that is I

I is not a known entity, I am, neither a knower, nor known, nor knowledge. 

Knower IS, known IS, knowledge IS, the name and form here are non existent, but appear as existent due to adhyasa wherein I am the one who provides existence to name and form

So to the non existent name and form I provide existence begininglessly, hence there adhyasa

Here I am also the controller of all this name and form, I have a shakti, which is also adhyasa shakti, adhyasa is itself the shakti

I have all knowledge that is names and forms and I have ability to hide, ignorance.

Removing ignorance I see myself as just adhyasa shaktiman atma

But I realize this adhyasa shaktiman I, that is all that is here, is indeed adhyasa and I am able to annul or negate this adhyasashaktiman atma as nothing but adhyasa

Using knowledge of adhyasa itself I negate adhyasa as having any reality whatsoever

Hence I can happily remain in my own svarupa as pure existence chit and ananda.

I need not think of anything else at all.

Even if I think , that thinking itself is adhyasa, so there is no need to think of me as bhagavan etc.

Although I can accept bhagavan, I need not think of myself as bhagavan, that being adhyasa, or myself as jiva, that being adhyasa as well

So I need not think about myself at all

Hence I become like air all pervasive

Anything I think of is adhyasa where I am the adhistanam

I need not think go of anything at all, as knowledge, as all I know is I Am. 

Thus taking everything unto onself, negating the adhyasa, resolve everything in pure I

Then pure I alone remains

Even now if you think if anything, there is only pure I. 

Thus having resolved all in pure I, stay in pure I as pure I.

There is no body, mind, world, family, relatives, no birth or death, no sorrow or joy, all that is here is satchitananda atma

All knowledge resolves in atma

All existence resolves in atma

All joy and sorrow resolves in atma

You and I resolve in atma

Radha mata resolves in atma

Anugraha resolves in atma

Prarbdha resolves in atma

Uma devi

 When I say Uma devi, asti.

Uma devi is name and form, word and meaning, and asti refers to I.

Every person I meet, I meet only upAdhis, the person is I.

I as though meet, as this presence of upAdhi is as though, or in other words is mithya upAdhi.

Just like the word pot and its meaning, is as though , clay is the reality. 

vAchArambanam vikaro nAmadeyam, mrtkatyeva satyam.

Only one

 There is only one I. 

Jagat resolves in this I, jagat is a superimposition on I.

Isvara or paramesvara resovles in I, its maya sahita I.

Jiveswara is mana buddhi ahamkara sharira sahita I.

The order I is isvara I.

All that is here is I. Including subject I.

Prapancha is not for bhoga , it is for rasa and leela

 Prapancha is not for bhoga.

Reason is bhoga buddhi is due to ajnana.

Clearly it is said 'wrong perception'.

Wrong perception means wrong pursuit in itself. It is incorrect.

There is no link between what you pursue , how you pursue and what you want.

You want to be whole, complete , purnaH.

You cannot look at yourself as incomplete and keep hoping experiential bhoga will lead you to become complete, this will always be a time bound, limited graded experience alone, even for prajapatir Ananda upto, unless they know the truth. 

You cannot become whole via experience.

The broken person, cannot be mended with experience bandage. 

The person has to be addressed, addressed via knowledge alone, given person is already whole, already the advaitam, non dual, consciousness, one without a second. 

This person cannot be a wanting person. 

Hence a non wanting person, will not look upon prapancha as a desire fulfilling prapancha or as a bhoga.

Rather looks at prapancha as an entertainment, a leela, that is produced with oneself as vivarta upAdana kArana. I am vivarta upAdana kArana for maya mind and maya jagat.

I am whole, one without a second. 

For whole I, the maya prapancha has a different lens to it.

It is seen as a variety, novelty and beauty. When these are experienced, you experience the ananda rasa, that is your own leela or your own pure prema , devoid of any bhoga or kama drsti.

For such an experience, you have to assimilate that the experience is your svarupa, your self. Experience has to be assimilated into self. When experience is assimilated into self, then experience becomes a source of novelty, beauty and variety, while self remains the source of existence, stability and security. 

The self offers existence, stability and security to the variety, novelty and beauty of the universe. Hence these variety novelty and beauty can be seen as expression of the self, as non separate from the self. It can be seen as ' an expression' of the self. 

When seeing as such, am I not giving reality to the prapancha?

No I retain the reality as nishprapancha, while giving reality to prapancha, which exists in me as though without really existing.

Aham brahmasmi

 Lord I am brahman

I am the reality

I am the lord in fact

I am the universe

I am all that is here

I am the reality of the universe

I am the universe itself

I am the self existent, self evident being

I am limitless being

I am nameless formless being

I am silent being

I am absolute one without a second

I am truth

I am consciousness

I am everything

Devi bhagavati is me

Ambika is me

Krishna is me

Shiva is me

All is me

What should I do now?

Should I do any prayers or worship

What should be my goal in life?

I am here to attain myself, which I have, I need not in fact , I always was I, it was mere confusion that is resolved

And both bondage and freedom are mithya achieved via knowledge alone

There is no real bondage in the first place

In fact bondage liberation is in itself a mithya

Whatever actions I undertake now on are in my own benefit

Wherein I is all

So I engage in actions that are sarva hitam

These actions are as defined by the shastra

Hence I beget now that I must live by the shastra

Shastra pradAna life is what is advised

Even in office etc. life should be governed by dharma

Duty is paramount, that is a life of shastra

It is a purposeful meaningful and dharmic lifestyle

That is the essence of action

brahman 2

 Through anvaya vyatireka I know that my truth is sakshi chaitanyam pure consciousness.

Through mahavakya pramana I learn this I, sakshi chaitanyam am brahman, the reality of ishvara.

Ishvara appears as maya sahita jagrat avasthayam he appears as the universe itself with sattva rajas tamo guna, wherein maya is mithya, is existing only in appearance with the triputi of pramata pramana prameya, it has no existence of its own, its existence is gained from sakshi chaitanyam that is myself, I am the hence the vivarta upAdana karanam , and with maya order I am the nimitta upAdana karanam.

In fact its my maya shakti, just like with nidra shakti I am both the intelligence behind the dream as well as the content of the dream, with maya shakti , I am the intelligence supplier and existence supplier for this universe. I am ishvara. 

Within my ishvara there is the states of waking dreaming sleeping, through which an individual mind progresses. I am the sakshi of the pralaya state also. 

I by myself am not even sakshi in fact nameless one. 

The maya has no existence of its own, IN fact it is as good as non existent from the standpoint of atma or brahman, or sakshi. Sakshi has no standpoint as it has no mind. It is with a mind, when we understand sakshi as I, and see from its standpoint as being satyam, the mithya maya sahita atma is mithya, and maya itself is non existent gaining experiential reality from satyam atma, which assumes the status of sakshi and satyam seeing itself as mithya. Its a dream like reality. 

Brahman

 Brahman or atman is not an object, given object requires a subject, and as a subject I am, I cannot be object. However brahman can be truth of subject, I am truth of subject. In deep sleep I am just pure consciousness, wherein there is no subject knowing anything, its only in waking state I come to say, I slept well, I have memory that there is no subject object experience, I am pure awareness. I remain that pure awareness always, I always know both known and unknown object. For any new knowledge I need a knower I, that is subject, and there is object, I am neither subject nor object. Subject IS. Object IS. Whenever an object is there is also a subject. A knower. Whenever knower is , there is a known object. Sakshi I is, and there is a world in either manifest or unmanifest state that I am aware of. 

I the knower am satyam, as in there is no subject object duality in my the total. The subject object duality is due to unmanifest and manifest kshetra, that has no reality of its own. I am the reality that appears as subejct object as though. Like in a dream. 

I alone appear as both knower and objects in a dream, but I transcend the dream as a waker. Same way the waking state also I transcend as the sleeper. The sleeping state I transcend as the reality of the sleeper.

The waking state gains its existence , the sleeping and the dream also gains its existence from me. 

See in the all three states, invariable sakshi is satyam. In waking state we call the very same as waker, dreamer, sleeper, and pervades the three states as satyam. On its own, it is free from all three states and the status as experiencer of the three states. 

Seeming Intraction with maya involves no action

 When I seemingly interact with maya and perform a transaction, it involves no action on my part, as I remain the non doer, I am merely as though engaged in an activity or transaction, while all the time I am the non doer.

The mithya ETU things being non existent, how can they make me a doer. I remain non doer, and in fact non doer is also a label that I do not need really speaking. 

How can this experience be a bondage to me, I am the locus of the experience, I lend existence to experience, however that lending is not an act on my part, as the experience itself is mithya, has no existence. How can this non existent experience make me a party in this transaction, I am not party to this transaction, yet this transaction is something I am experiencing.

There are 3 parts to an experiencer and a transaction.

I do an action,  result is given in the form of experience and I experience a result.

I am not a doer of an action, as these transactable mind body and objects do not have any reality, when I am acting , I am only appearing to act, while being awareness , awareness I am , which is as though lending existence to the action, without ever being party to the action. That is the nature of action, at the same time , we cannot say the action is non existent, as I experience it, awareness IS lending existence as though. Hence its a mithya action, neither existent making me a doer, nor non existent making it non experienceable action. In every action, my action state reveals me as the non doer awareness. As the non doer awareness, I am undivided, I am whole. Action reveals my wholeness.

Basically my wholeness is the reality , action is mithya, wherein, actor IS, action IS, acted IS, that have their reality in the wholeness that is ME, that are not non existent either.

I do not know why I am typing, but I know that I am not a typer, I am free from typing while typing. I am free from seeing while seeing. I am free from bondage, while being in this limited experience. I am not limited by anything that happens in this world I experience, while being a part of it, given I am playing a part in it, while being totally involved in it, in a sense as to even swallow it entirely, to the point where it is so non seperate from me, wherein, it has had never any existence of its own. 

All these categories that I am arguing about, such as doer, done, object subject, experiencer experienced and experiencer, I am so included in all this so to swallow it all to the point where it has no reality other than me at any point, my reality being absolute freedom and joy and limitlessness.