Freedom is ones nature

1.     The nature of atma is freedom.

2.     Atma is limitless and all pervasive.

3.     From the atom on to the largest stars, all living beings, stone , all that is seen, not yet seen, the seer in each of person, all of that is none other than oneself the atma.

4.     All names and forms are mithya, while atma is the satyam that pervades every name and form.

5.     By itself oneself the atma is free of any name and forms, in fact I am nameless, formless, changeless.

6.     There is no real creation or manifestation.

7.     There is no real karta or bhokta.

8.     There is no real srshti karta or sthithi laya karana.

9.     All of these are statuses and names and forms superimposed on atma.

10. Atma in seed form before universe is manifest is in avyakta state (unmanifest seed form).

11. Here it is maya sahita atma.

12. Here universe is yet to manifest.

13. It is pure ignorance or avidya, which has no beginning.

14. This avidya is the cause for the projection of names and forms, as well as for the ignorance that makes atma believe oneself to be the doer.

15. Due to this ignorance, the jiva is caught in the beginingless cycle of rebirth.

16. When the mula avidya is destroyed due to atma jnana, the jiva understands oneself to be the brahman or atman.

17. Atma jnana is vrtti jnana.

18. This jnana rests with mayin (wielder of maya) the lord hiimself.

19. It is the knowledge which maya herself has.

20. This knowledge is the vedic knowledge, upanisadic knowledge.

21. This knowledge is taught by live teacher , who received this knowledge from his teacher.

22. The first teacher was lord himself.

23. The teacher and the vedas together form the means of knowledge.

24. Together they are also the wielders of the knowledge.

25. The wielders of the knowledge reveal the truth to the student desirous of liberation from the janma cycle.

26. The student , having conquered ones raga dvesas, by living a life of contribution and prayerfulness, attains the qualification to assimilate this knowledge.

27. When a qualified student listens to the teacher, the knowledge takes place, and eliminates the ignorance.

28. The student shines as the ever liberated brahman.

I am real, and jagad is a projected reality

I am real, I exist, I am the consciousness.

I alone exist.

In my the universe is projected by beginingless maya shakti, which is seemingly present, and which is not real. I alone am real, maya is not real. Maya gains its existence from me, whereas in me, I alone am.Maya is not other than me . So it is me, who is seemingly ishvara.

Ishvara is all power, iccha shakti, jnana shakti, kriya shakti. All the devatas, all the powers, gain there existence from me.

The universal wisdom, the universal strength, gains its existence from me. I am the one who is all of it.

I alone am, and I alone am limitlessly whole. I am non dual. I am advaitam.

Deha is not atma

Dehatma buddhi is due to ignorance

Ignorance of the brahman, and oneself as brahman, leads to dehatma buddhi.

deha is a karyam, and atma is karanam. Without knowing this, leads to confusion.

Karyam is not other than karanam, while karanam is independent and limtless with regard to karyam.

Karanam has not undergone any change to become karyam.

Maya shakti is the karanam, that undergoes change, and leads to jagad being a product of maya.

But maya itself is not a product.

Maya is begininglessly present, non separate from brahman.

Maya is not a parallel reality, since maya is mithya.

It is seemingly present.

This seeming presence is the reason for the jagad.

This seeming maya is what makes brahman parameshwara.

Word and Meaning

The jagad is a word and has a meaning. The word includes all the words and meanings of the words.
All names and forms. All names and name-meanings. All words and word-meanings.

The reality of all words and meanings, is not its own reality. Rather the reality is brahman.
'is'ness is the svarupa or nature of brahman. brahman 'is'.

Brahman is consciousness. What is consciousness. Consciousness, is none other than oneself.

Brahman is satyam jnanam anantam. Non limited- consciousness it is.
Non limited indicates, that names and forms do not belong to it, as its svarupa. Its is wordless, and not limited by a specific meaning.
Any object is limited by space and time.
Space and time themselves are vastu parichinna. Which means limited by being space, and not being air, water etc.

This parchinnatvam is not there for brahman. So brahman is limitless. Who is this brahman.

This brahman is none other than oneself. The objects are as though, and we say 'is', but there is only brahman. So the object 'is' and its actually brahman that 'is'. The object 'is' only with respect to the word meaning. With respect to the word meaning, object 'is'.

So word meaning is. The word meaning is. The word meaning am. This is one and the same 'am'.
So we can say, the word meaning 'am'. 'Am' refers to reality brahman. Brahman is the only reality. Word meaning brahman am. So space am. Time am . Object 'am' as though.

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.