People call it Philosophy, I call it the way of life.
गलत है हिंसा और झूठ,
चोरी और कुशील भी ना है सही,
लेकिन परिग्रह थोड़ा रख लिया,
तो उसमें कोई बड़ी बात नहीं...
"थोड़े" की मर्यादा क्या भला?
ये माया चारों ओर से घेर रही,
अरे साहब जीवन निर्वाह है ज़रूरी,
और परिवार के लिए छोड़ना है वही...
परिग्रह के साथ जुड़ा है मोह,
राग, द्वेष, ममता, इत्यादि,
हाँ, उम्र होने पर सब छोड़ देंगे,
फिलहाल, सोचना है कल, और जीना है आज भी...
करते रहने दो जो कर रहे हैं,
दुनियादारी से है बेहतर, ये सब ही,
गर्व है हमें धार्मिक होने का,
भगवान जी भी तो बताकर गए यही !!!
I engage regularly in introspection i.e. observing thoughts, reactions, tendencies, and documenting them with honesty. This has not been a superficial exercise. It has led to genuine clarity, much of which has been shaped and sharpened through the guidance of capable mentors.
Yet, when all layers are stripped away, one uncompromising truth remains:
Purusharth is entirely my responsibility.
No external structure, no philosophy, no mentor, and no circumstance can substitute for it. They can indicate, but not execute. The doing (if it can even be called “doing”) rests solely with me.
Importantly, what needs to be done is not "unknown". There is no conceptual confusion about the direction. The nature of purusharth is not complex, nor is it dependent on outward renunciation or visible transformation. It does not demand withdrawal from the world as the first step, nor effortful dramatic shifts in external behavior (that typically happens with an outward focus).
It is structurally simple. Linear. Direct.
And yet, its "simplicity" is "deceptive".
Because the real demand is not intellectual clarity, but continuity of awareness.
Not momentary understanding, but sustained seeing.
Not occasional alignment, but unbroken vigilance over inner movement.
The challenge is not knowing the path; it is remaining on it without interruption.
This is where the gap reveals itself.
Despite clarity, despite conviction, despite repeated recognition of patterns, I continue to get influenced, often by the smallest triggers.
Minor events, trivial interactions, fleeting thoughts...
These are enough for moh to arise and take over.
This is not accidental. Nor is it attributable to external conditions.
The cause is internal, accumulated, and deeply conditioned.
From beginningless time, I have reinforced identification, attachment, and delusion; what can be understood as the accumulation of _mohaniya karma._
This conditioning does not dissolve through understanding alone. It manifests automatically, often faster than awareness can catch it.
So when moh arises, it is not an interruption of the path; it is evidence of the existing conditioning.
And crucially:
I am responsible for both; the conditioning and its dissolution.
There is no space for blame. Not towards situations, not towards people, not even towards the arising of moh itself.
Blame would only be another expression of the same ignorance.
The work, then, is extremely precise:
To observe without distortion.
To remain aware without gaps.
To recognize moh at the moment of its arising; not after its expression.
To stay with that recognition long enough for the underlying belief (maanyata) to lose its hold.
This is not dramatic. It is not visible (neither do I need to make it visible on purpose). It does not produce immediate transformation.
But over sustained continuity, something shifts.
The “flip” of maanyata, from false identification to right seeing, is not achieved through force, but through consistent, uninterrupted awareness.
Until then, fluctuations will continue.
Clarity will coexist with lapses.
Understanding will coexist with conditioning.
And before treating it as a failure and going into the remorse mode, I need to affirm that it is the current state of the system.
The path remains simple.
But walking it demands a level of steadiness that is far beyond casual intent.
हर पल में तेरा एहसास है,
दिल की धड़कन में ये विश्वास है,
हर पल में तेरा एहसास है..
जब से तुझको देखा है, मैंने इस जीवन में,
तेरा स्पर्श हुआ तबसे, मेरे हर कण-कण में,
तू प्यारा लगता है, तू मेरा अपना है,
तुझे छोड़ के बाकी सब, लगता एक सपना है,
तेरी आज्ञा पे चलना, अब अच्छा लगता है...
हर पल में तेरा एहसास है...
मुझे ऐसी श्रद्धा है, तेरी राह पे चलकर,
सुख का अनुभव होगा, पूर्ण और निरंतर,
मौका है हाथ मेरे, अभी आज, नहीं है कल,
जागृति में गुज़रे, तो ही है, भव ये सफल,
मोह का बल तोड़ना है, निर्णय मैं करता हूँ...
हर पल में तेरा एहसास है,
दिल की धड़कन में ये विश्वास है,
हर पल में तेरा एहसास है..
Pal pal dil ke paas tune
દરેક ક્ષણે, કાર્યે અને પ્રસંગે...
શું આ શરીરની ચિંતા માં લાગેલો છું?
તો કૃત્રિમ ઓળખની ચિંતા માં છું.
શું ઘર, કુટુંબ, પૈસા, વસ્ત્રોની ફિકર માં વહી રહ્યો છું?
તો એક અલ્પકાલીન વજૂદની ફિકર માં છું.
શું નિજભાનમાં રહીને, આત્મલક્ષે વર્તી રહ્યો છું?
તો શાશ્વત અસ્તિત્વ સમક્ષ છું.
Root Cause Analysis
At the root of all the happenings that are not to be taken a credit for, lies a simple but deeply ingrained habit: *blaming the external*.
Situations, people, outcomes: Everything outside becomes the cause of my inner disturbance.
This outward orientation keeps the cycle of karma alive.
The shift begins when attention turns inward.
Not as a concept, but as a lived enquiry: What is happening within me in response to what is happening outside?
The Core Error: Misplaced Responsibility
It is tempting to say, “I am responsible for everything.”
But this needs precision.
From the standpoint of ultimate truth, the bondage of karma is indeed due to my own inner states: Raag (attachment), Dwesh (aversion), and Moh (delusion).
However, external events themselves unfold through prarabdha (karmic fruition) and nimit (the catalyst).
And, at the core, prarabdh is something which is a result of my previous actions / purusharth that might have happened either during this birth or one of the previous births.
So the clarity is this:
Although, I might not be in a position to directly validate and justify that I am sole responsible if someone does something to me for no reason, I need to assure myself that this is happening to me because for sure, I have done something somewhere in the past (during the time immemorial, if I cannot find this during the current life)
And in any case, I am fully responsible for how I respond within and outside. And this is the purusharth of the present moment.
*_The Inner Axis of Nijbhaan, Nijbhaav, and Vrutti_*
From a perspective of awareness and intent, the spiritual journey revolves around three interconnected dimensions:
Nijbhaan: The state of being the knower, pure awareness
Nijbhaav: The inner purity free from distortion
Vrutti: The direction in which attention flows. The core intent.
When vrutti flows outward in identification, it strengthens false (fake) identity.
When it rests in nijbhaan, it dissolves bondage.
*_The Real vs The Fake Identity_*
At every moment, there are two identities operating:
1. The Fake Identity (Vyavaharik self)
➡️ Built on roles, relationships, and social positioning
➡️ Driven by validation, protection, and continuity
➡️ Rooted in raag, dwesh, moh and the 4 prime sagnas (ahaar, bhay, maithun, parigrah)
2. The Real Identity (Soul, Atman, the Self)
➡️ Pure knower (Gnata-Drashta)
➡️ Detached, unaffected, ever-present
➡️ Free from all dependency on outcomes
The conflict of life is nothing but...
Which identity am I prioritizing in this moment?
While dealing with the stuff in Sansaar, often I tend to say: “In the worldly context, this is necessary.”
_(Vyavahar ma to aam karvu pade)_
This statement needs to be examined deeply.
Is the action truly necessary?
Or is it driven by the need to protect, defend, or nourish the false/fake identity?
A powerful self-check in such moments:
Is there inner disturbance (fear, irritation, pride)?
Am I seeking validation or control?
If the outcome changes, will I feel affected?
Am I completely absorbed?
If the answer to any of these is “yes,”
then the action is not neutral; it is binding.
"Vyavahar" is Not the Problem. Identification is.
As long as I am embodied, vyavahar (worldly functioning) certainly will continue.
Actions will happen. Roles will be played. Decisions will be made.
The goal is not to reject vyavahar, but to purify my relationship with it.
I got to Act fully, but not become the actor.
*_Karma Bandh; The Actual Mechanism_*
Karma does not bind merely because actions happen.
Bondage occurs when:
There is kashaya (raag, dwesh, moh and krodh, maan, maaya, lobh), and
There is identification with the action
Without kashaya, even action remains non-binding.
So the focus shifts from:
Controlling actions
to
Purifying inner bhaav
Coming back to Vyavahar (that I usually defend mentioning that it needs to be taken care of)...
Using “practical necessity” as a justification often falls into the category of defending the fake identity, if it feeds attachment or ego.
If I (the soul) am in nijbhaan, yes, that can help the purification (shuddhna lakshe)
*_Guiding Principle from Shri AtmaSiddhi Shastra_*
Verse 36 gives a decisive direction:
There is only one path of ultimate truth across all time. That which supports this path alone is worthy of acceptance.
This means:
Any action, thought, or practice must be evaluated mainly on one basis:
Does it lead me closer to nijbhaan or further away?
This evaluation needs to be constant and pertaining to each moment, task, event...
*_The Endless Cycle; and the Exit_*
Since beginningless time, attention has remained outward.
Identification has remained with the non-self.
And karma has continued to accumulate.
If this pattern continues, liberation remains impossible.
But the exit is equally clear:
It is about the Shift...
▪️From doership to witnessing.
▪️From reaction to awareness.
▪️From identity to observation.
*_Living This in Real Time_*
In every situation:
▪️Recognize: This is Uday (karmic unfolding)
▪️Observe: What is arising within me?
▪️Detect: Is there kashaay?
▪️Stabilize: Remain in nijbhaan (knower state)
Action may still happen.
But bondage need not.
*_Final Clarity_*
The world will continue as it is.
Situations will arise as per karma.
Vyavahar will not stop.
However, one "shift" potentially is everything:
I am not the doer. I am the knower.
Of course, this needs to be considered with appropriate vigilance and responsibility.
A clear distinction of whether I am serving the Fake identity or Real identity is inevitable
With this "knowing", with this "vigilance & responsibility" and with this "distinction",
the chain of karma begins to dissolve.
ईश्वर, तेरे चरण में,
दौड़ के आया, शरण में,
मुझे तुझसे ये कहना है...
साँसों संग तू स्मरण में
दर्शन तेरा पाकर प्रभु,
शुद्ध में खो जाता हूँ...
तेरी यात्रा को जानकर,
बस तेरा हो जाता हूँ...
बस तेरा हो जाता हूँ
अब की बार जो बिछड़ा अगर,
भटकूँगा अति भव रण में...
मुझे तुझसे ये कहना है...
साँसों संग तू स्मरण में
तेरे रास्ते पे चल कर,
पाना है सम्यक दर्शन...
जो न हुआ यह अनुभव,
व्यर्थ है सारा जीवन...
व्यर्थ है सारा जीवन
ना हो ऐसा अब की बार,
साक्षी रहना है आचरण में
मुझे तुझसे ये कहना है...
साँसों संग तू स्मरण में
ईश्वर, तेरे चरण में,
दौड़ के आया, शरण में,
मुझे तुझसे ये कहना है...
साँसों संग तू स्मरण में
बहुत दूर से आया, करने दर्शन,
एक बार देख लो...
एक बार देख लो, मुझको भगवन...
निकला निगोद से, महेरबानी आपकी,
काल अनंत बाद, टूटी बेड़ी पाप की,
बादर पर्याय में...
बादर पर्याय में, मिला फिर जीवन...
बहुत दूर से आया, करने दर्शन...
आगे बढ़ा और, त्रस में बसा मैं,
विकलेन्द्रिय में, भवों तक फँसा मैं,
असंग्नी का...
असंग्नी का, हुआ तब मिलन...
बहुत दूर से आया, करने दर्शन...
पुण्य उदय से, संग्नी दिशा मिली,
विवेक कम था, लेकिन दशा खिली,
शुभ धन कमाया...
शुभ धन कमाया, ठिकाने था मन...
बहुत दूर से आया, करने दर्शन...
मनुष्य भव अब, है व्यवस्थित,
एक ही विकल्प है, पाना है समकित,
शुद्ध के लक्ष से...
शुद्ध के लक्ष से, क्रिया और भजन...
बहुत दूर से आया, करने दर्शन,
अब पास आपके...
अब पास आपके, है आना भगवन...
