Desire doesnt bind

 Desire is non binding, given atma is desireless and whole, pUrnaH. 

It is in association with the nama rupa sahita upAdhi that atma appears as mind and having desires and so on.

I am atma, the conscious being, from whom all this has arisen, and unto whom all this goes back.

All this that has come and goes back unto me, is mithya. Mithya means I appear as all this, without having become all this, exactly like a dream where I the consciousness appear as dream objects, whereas it is only me, and no real vastus other than myself, appearing as vastus in their own right due to nama rupa and avidya taken to be actual vastus.

So I am indeed available as all this.

But I haven't become any of this.

Its purely name and form and I say tree is, wherein Its like a dream tree where I am the reality of the tree and tree knower both.

I mistake myself to be a tree, if I see the mistake that is enough to know its a mistaken tree.

Tree appears in me, or I appear as tree, both are fine. I am available as various bhogya vastus and with mind appear as bhokta, karta etc.

Even here I am available as vedas with which I am able to remove this ignorance of myself as brahman , I am able to see that I am brahman, the author of the vedas is me. 

Isvara is me, isvara as isvara I am all knowing, I am ominiscient and omnipotent, I know all, do all, see all, sarvavid sarvashaktiman, I control maya which has its being in me

With maya I project the elements and the universe , which has its being in me. All is ultimately me. 

All resolves back into me as though, and I bring it back as though in the next cycle of creation. 

In reality it doesnt exist and  I am not even karanam brahman. I am karya karana nirmukta.

I am not even karana as there is no karya in the first place. Its a dream. I can explain the mechanisms of dream but it will remain dream.

So when I talk about this mithya there is no such thing actually. It is only in talking that is it, vacharambhanam vikaro nAmadheyam, I alone am in reality , I have no name form or any thing. 

There has never ever been a creation, never can there be a creation. Its all a mistaken dream.

Rely on self and self alone is reliable

 Self is reliable

In desctructable

Its time to extract yourself out of this confusion

I remain the indestrutable true self

And all this is you already

I do not exist separately as an object

I alone am

I appear as all these objects in this waking state, along side being the knower of them, as well as the projector sustainer and experiencer

In sleep I alone am

In pralaya I alone am

In reality I alone am

Indescribable me

Do not consider this PSE as reality

It comes and goes it cant be real

Dream is not real, so is not this

I alone am real

Wake up to real I

Waking up I negate this already

Once this is negated I alone , pure consciousness alone, turiyam alone am left

I cannot negate myself

Hence I alone am

I need not and cannot and do not even claim I am 

That is the real truth

I dont claim I am

I dont do anything

I am akarta

OM

Any experience is always mithya

 Experiencer is all you need to know as isvara as brahman, as non dual being, limitless, consciousness, existence.

There is no second being

This is the only truth, there is no other truth

The experiencer experienced is the same being appearing as both experiencer and experienced

As projector and projected

As projector and projection

By appearing as both, I dont become many, I appear as both, I appear as many

Appearance remains appearance

What is true is not an appearance or the one to who something appears

So negate the seer seen duality as mithya

And then all that remains is I

Then on this appearance you can enjoy as its as though appearance

Even isvara appearance you can enjoy

Even objects you can enjoy

Even experiencer status you can enjoy

Otherwise even being an experiencer becomes a burden

You cant do anything about what you experience if you remain a witness its like a helpless state

Rather when you see yourself as truth of both experiencer and experience in which neither is there

Then you see even this expression as your own fullness in this form

Father as guru

 One who lacks a protective father

I have always lacked a protective father

Bhagavan is taking me into weird experiences maybe due to prarabdha

I am unable to decide if I can even use the shastra mirror, in the absence of a healthy guru sishya relationship

Who is my guru

Is it swami paramarthananda?

Is it swamini svatmavidyananda?

Is it bhagavan?

Do I even have a guru?

OR I just imagined I have a guru protecting and nurturing me?

I am confused internally?

Prayers also lead to more confusion

Bhagavan confuses me even more

No body is there 

I am all alone

I can use the shastra and say I am divine consciousness

Hence all is me, I am not all alone

All I have is shastra now

I have just myself and the shastra mirror given by guru

He has given it completely

He will never refuse to teach

He has always taught

Per his mirror I can see myself

I see myself as pure nirguna chaitanyam

All that is here is me

The nama rupa is as though

The maya shakti is as though

The isvaratvam is as though

Good news

 I am the good news

I am nirguna

This universe and its constituents, including shakti are mithya, dependent on my for existence and consciousness

I enjoy this drama, this play, this leela as it unfolds

I with a human brain may not know the future or how things will unfold

With a non judgemental vein I remain as myself the observer

I understand that prarabdha guides the future as it unfolds

I do not try to unneccessarily control the future as though I depend on this unfoldment of experiences

I am entirely independent of both pleasant and unpleasant experiences

I am totally free

Now coming to this universe

This universe is governed by my maya shakti

I am the ruler of this universe with my maya shakti

My maya shakti makes these experiences and this body mind possible

The person behind this body mind happens to be me, the same person behind maya shakti

The future of this universe is me, the past is me, present is me

Now coming to this experience

This experience is unfoldment of the order determined by me

I do not worry about it hence

I am whole always of course

This mind is now free from thinking of me as bound

Hence the mind is not dwelling upon me, and my future

The mind becomes available as an instrument for serving the greater cause

The mind is not pre occupied with the limited self , as that is not projected upon me anymore

They all think they are limited self, but they are all me, the unlimited self

Being the unlimited self, they are free already, but due to ajnana think themselves to be limited

Due to karuna I work towards helping beings in distress if and where I am able to

If I am unable to help I can pray for them

This is a beautiful state of mind to be in

Now coming to my family

My family now has my love

My love and guidance is always there for family

I am my own mother goddess

I have my eyes out for the family

Family is forever in absolute

There is no speculation

Nobodys impure vision will affect my vision

Nobodys impure intentions matter in front of my pure intentions

Nobodys ajnanam matters in front my freedom

Nobodys desire to harm matters in front of my desire to be vishnu the protector

Nobodys desire born of their own insecurity matters in front of my presence

OM tat sat

Harih Om

Shri gurubhyo namaH

Fear continues to dominate

Mother will forgive omissions and commissions

Mothers sons vel already protects from impure intentions

Guru wants me to be independent

I have to find my independence

I am the sat

I am protected by sat

Sat weilding maya shakti

Ishvara is sat

Tat tvam asi

As individual I shine, where again I am sat

As ishvara again I am sat

Ishvara is mithya ok, but mithya is satyam 

satyam is not mithya

ishvara is nirguna

ishvara appears as saguna in vyavahara, while continuing to stay nirguna

same nirguna ishvara appears as saguna