12. The Infinite Journey continues...

 The Infinite Journey continues...

Understanding Doership and Experience

In the immediate previous blog (https://so-what-dilip.blogspot.com/2026/03/11-infinite-journey.html), the focus was on the core principle that the Soul is the Knower since infinity (beginningless time) and that it has an association with Karma.

Due to this association, from the empirical standpoint, the Soul has been continuously identifying the “self” with karma and thereby slipping into the zone of doership in an almost uninterrupted manner.

Since the Soul is involved in this association and experiences the effects of Karma through its states, another perspective opens up. This connects to the 3rd and 4th propositions out of the six fundamental propositions of the Soul.

The Six Propositions:

Soul exists

Soul is permanent (no beginning and no end)

Soul is the Doer

Soul is the Experiencer (Bhogta)

Soul is Liberation

Soul is the path to Liberation

The first 2 were largely covered in the previous one with regards to the "real identity" and the "infinite journey"

Let's ponder over 3 and 4 here.

3. The Soul is the Doer

All substances undergo modifications (Paryay).

Every substance is known along with its states.

The Soul too undergoes modifications; even at the most subtle level, such as thoughts, inclinations, and internal movements.

From this perspective, it is called a doer. However, this doership is understood in three distinct ways:

a. From the Absolute Standpoint (Nischay):

The Soul is the doer only of its own intrinsic modifications — its pure knowing and seeing nature.

b. From the Empirical Standpoint (Vyavahār Naya):

In relation to karmic association, the Soul is said to be the doer of karmic actions.

c. From the Conventional Standpoint (Upchār):

The Soul is said to be the doer of external activities like building, creating, acting in the world.

4. The Soul is the Consumer (Bhogta)

Every action has a result. This is evident.

From poison comes the result of poison

From sugar comes sweetness

Just as touching fire inevitably leads to burning, in the same way, inner states such as anger, attachment, and aversion give rise to corresponding results.

These results are experienced.

Thus, from the empirical standpoint, the Soul, being associated with these states, is also called the consumer (bhokta).

The Turning Point in the Journey:

Having understood these two propositions, the journey now presents two clear directions:

I. Continuing in Bondage

The Soul, being eternal and beginningless, continues its journey with karmic accumulation; both merit (shubh) and demerit (ashubh).

This cycle has been ongoing since infinity.

II. Moving Towards Liberation

The other path is to consciously move towards cleansing karmic bondage, allowing the intrinsic purity (shuddh swaroop) of the Soul to manifest fully.

Liberation is not something newly created; it is the complete revelation of what already is.

A crucial shift in understanding:

Even now, from the empirical standpoint, the Soul continues as Karta (doer) and Bhokta (consumer).

However, if there arises a true inner intent for freedom, then effort must shift towards:

👉 Remaining in pure knowing (upayog)

👉 Observing every arising state without identification

Guiding Insight from Shri AtmaSiddhi Shastra composed by Shrimad Rajchandra ji.

Karta bhokta karm no,

Vibhaav varte jyaay,

Vrutti vahe nij bhaav ma,

Thayo akarta tyaay.

Where the Soul abides in its own nature, it is no longer the doer.

Understanding Karma in Real Time:

Karma will continue to rise (uday).

Situations will unfold.

Thoughts will arise.

These are outcomes of past associations.

However, an important precision:

👉 The Soul is responsible for its current inner state (bhaav)

👉 The unfolding of events is governed by karmic fruition

The Subtle Trap:

If I respond with:

“I will tolerate this”

“I will act positively”

Even then, subtle doership persists.

Good responses → Shubh karma

Negative responses → Ashubh karma

In both cases, bondage continues.

The Shift from Doing to Knowing:

The core effort is -> 

Witness every occurrence

Witness every thought

Witness even the response

Not suppressing, not internally reacting or getting involved/attached with the external reaction, but knowing

Key Principle:

Kriya te karm

(Action is karma)

Upyog e dharm

(Pure awareness is dharma)

Parinaame bandh

(Bondage depends on inner state)

What Then is True Effort?

To ensure:

Actions may continue at the body level

But internally, awareness remains steady

Attachment and aversion gradually dissolve

Only then does karmic accumulation begin to reduce.

The Final Clarity:

The choice is subtle but absolute. 

Continue accumulating karma (even refined, even “good”)

OR

Move towards dissolution of karma

The second requires ->

Right vision

Right understanding

Right inner state

End Note:

Liberation is not an achievement in time.

It is the complete uncovering of the Soul’s true nature, free from all karmic coverings.

The journey has been infinite.

But the direction can change. And it can happen NOW.

11. The Infinite Journey.

 The current existence, by and large, is widely understood as a combination of the body (including skin, organs, internal and external systems, mind, heart, brain, and all functional aspects) and the soul (the energy, the force, the power, the very liveliness of existence).

As an analogy, consider a doll. The doll represents the body. When powered by batteries, it operates; in the absence of batteries, it becomes immobile.

The activities are not performed by the batteries themselves, yet without them, the doll cannot perform any activity.

So, is the doll the doer and the battery merely the power, the presence, the silent witness?

If this analogy holds, then the body appears as the doer, and the soul as the energy, the power, the existence, the witness, the knower.

In the absence of the soul, existence as we all perceive it vanishes. The identity through which a being was known to the world dissolves.

A simple example: when death occurs, what remains is referred to as a “body.” It is no longer addressed by the name it carried during life.

We say, “I passed away.”

The body remained.

This clearly indicates that the body and “I” are different.

So what was this “I” throughout the lifetime?

Was “I” merely the witness, the knower?

If "I" was the knower, then who was the doer? Was it the "body"?

Was I simply the knower of the doer?

If that is the case, then when the knower left, why was the doer unable to do anything?

And if I was the doer, why did I need the body at all to perform actions?

Throughout life, I identify myself as the “doer,” forgetting that I am fundamentally the “knower.”

The deeper insight is this: since infinity, at the core, I have been a knower. Yet, since that beginningless time (a notion that itself invites deep contemplation), I have been associated with karma. The deeper contemplation and the other perspectives are mentioned in the next blog. This one mainly focuses on the "knowership" perspective on the journey.

“Karma” and “I” are entirely different, yet tightly coupled.

Because of this association, I have been continuously identifying myself with karma and have been slipping into the zone of doership practically in the uninterrupted mode.

The irony is that with every instance of such identification and indulgence, more karma is attracted and accumulated.

The pile keeps growing endlessly because the identification with doership continues without interruption:

“I did this.”

“I did not do this.”

“That person did this to me.”

“They should not have done this to me.”

“I was affected, so now I will respond in a certain way (the response is in the doership mode).”

This cycle has been ongoing since an infinite past; so far back that no beginning can be established.

In fact, it appears there is no beginning at all. It is as paradoxical as asking: what came first, the chicken or the egg?

If one argues that there was a beginning, then what caused the pure knower (untainted and free) to first attract karma? In its pure state, the knower should have remained only a knower, free from doership.

So, let us proceed with the understanding that this association between the knower (self) and karma (doership) is beginningless.

Now, what happens if I continue indulging in doership without concern for karmic accumulation?

Naturally, karma will continue to pile up.

I might want to ask myself: So What?

Let it accumulate. Who cares?

Perhaps the reasoning follows: good karma will yield pleasant results, and bad karma will lead to suffering.

Ya, so I will simply focus on doing good karma.

But even here, complications arise.

There will be moments where short-term gains overshadow long-term consequences.

For example, if an opportunity arises to make money through a loophole / something that may go unnoticed, I might justify it. I may convince myself that it is acceptable, especially if my intention is not overtly harmful.

I might even reason: let me create comfort now, and from that comfort, I will do good deeds later and balance things out.

However, the law of karma does not function on personal justifications.

Every action has a precise consequence. Every consequence must be experienced. While there may be ways to mitigate or dilute karmic effects, those paths are disciplined and exacting.

Now, even if I commit to performing only good actions, another limitation arises.

As long as I operate from the identity of a “doer,” I remain within the karmic cycle.

Moreover, my ability to consistently act “well” depends on the stability of my senses, mind, and intellect. What happens when these are disturbed, weakened, or reversed?

At some point, I will falter.

And a single fall can trigger a chain of further karmic accumulation.

Karma continues to maintain its precise ledger.

The deeds of the past manifest as present circumstances. My response to these circumstances shapes future situations.

Thus, the cycle perpetuates.

In this way, I remain bound; never truly free from karma, whether auspicious (shubh) or inauspicious (ashubh).

As a knower, I am compelled to experience cycles of pleasure and pain, over and over again.

This leads to a fundamental question:

Is there a way to become free from all of this?

If such a path exists, why has liberation not occurred even once in this beginningless journey? And if liberation is attained, what is its nature?

Yes, there is a way. And it leads to a profound outcome.

The way is to remain in the state of witnessing; to observe what is happening without indulgence and without the sense of doership.

The practice appears simple, but its continuous and unwavering application is extremely challenging.

It requires:

No craving for the auspicious (shubh).

No aversion toward the inauspicious (ashubh).

A steady orientation toward the pure (shuddh).

To:

Experience the knower.

Know the experience(r).

Know the knower.

Experience the experience(r).

With sustained and sincere practice, this shift begins.

Initially, even this effort starts from a place of “doing.” But gradually, with consistency, the state of the knower begins to emerge naturally.

As this transition deepens, the impact of external and internal disturbances diminishes.

Inner cleansing begins.

The accumulated karmic load starts to reduce.

The knower recognizes this process; not as a doer, but as a witness to the gradual shedding.

Over time, purity begins to reveal itself, not as “purer” or “purest,” but as absolute purity.

Pure, in itself, is complete.

Nothing needs to be added to it.

Nothing can be taken away from it.

What happens when this pure state fully manifests?

The knower abides in its own nature; continuously, uninterruptedly, infinitely.

There is no end to this experience.

Just as there was no beginning to the cycles of suffering and perceived happiness, there is no end to the experience of the soul’s infinite qualities.

These include:

Anant Gyaan (infinite knowledge)

Anant Darshan (infinite faith)

Anant Charitra (infinite conduct)

Anant Virya (infinite energy)

Avyabaadh Sukh (unobstructed bliss)

Akshay Sthiti (eternal existence)

Arupipanu (formlessness)

Agurulaghutva (perfect equanimity)

This is not merely a philosophical framework. 

It is a direct pointer to the journey of the soul; bound since beginningless time, yet capable of a comprehensive freedom, rather freedom itself is comprehensive.

The bondage is real.

The cycle is real.

But so is liberation.

And the shift begins the moment the doer dissolves, and the knower stands revealed.

10. Crossing the Ocean.

Crossing the Ocean | A Choice, Not a Concept

Suddenly, I paused at a question that refuses to leave me now:

Do I truly want to cross the ocean of Sansar; or am I comfortable floating / sinking in it?

That pause exposed something uncomfortable.

For infinite time literally without beginning, this soul has remained bound in karmic bondage. Not because it had to, but because the default choice has always been the same: to continue, not to break.

I say “infinite” casually, but when examined, it is terrifying.

It means:

I have never experienced "absolute freedom".

I have never known what it means to exist without bondage.

I have only repeated cycles, endlessly. The cycle that has no beginning either.

Most of this journey has not even been as a human.

It has been in Sthaavar existence i.e. immobile, constrained, dependent. A state where even the possibility of conscious movement or choice does not exist.

That is not just a limitation. It is near-total helplessness.

From there, through an unimaginable struggle, Evolution happened.

From one-sensed to multi-sensed existence.

From immobility to movement.

And now, this Human birth.

Not ordinary. Exceptionally rare, truly extremely rarest of the rare. Even if it doesn't fit in the mind, it is unimaginably rarest of the rare.

Only here (in the Human birth) exists Vivek, the capacity to Discern.

Every other being lives.

Only a Human can choose the direction of existence.

The Brutal Reality

Even now, despite:

▪️A properly functioning body

▪️A stable life

▪️Access to knowledge

▪️Guidance from the enlightened

▪️Clarity about soul and karma

…the default tendency has remained unchanged:

And it is: To continue what has always been done.

Accumulate. React. Indulge. Repeat.

Even “good actions” often remain within the same loop of merit instead of liberation.

That is not freedom.

That is a more comfortable form of bondage.

The Core Error

The soul is not the doer; it is the knower.

Yet, by identifying with body, mind and actions,

it assumes doership and binds karma. 

This is not a small mistake.

This is the root of infinite suffering.

What Needs to Change

Not knowledge.

Not availability of path.

Not external conditions.

Only one thing: Decision (Nirnay).

A clean, irreversible shift:

From "continuing" the default cycle

To consciously "breaking" it

What does this "Decision" demands?

Relentless inner checking:

In this very moment, am I acting or merely witnessing?

Am I reinforcing identity, or dissolving it?

Am I accumulating, or freeing?

Am I aware, or mechanical?

Not occasionally.

Continuously.

No Illusions Left

If I do not change this now:

I return to the same cycle

The same patterns

The same bondage

And this exact combination of super precious Human birth, awareness, guidance, capability may not arise again for an incomprehensibly long time.

The Only Real Question

So the question is no longer philosophical.

It is immediate. 

It is Personal and Unavoidable.

Do I want to CROSS or NOT?

Because if the answer is yes,

then the delay is dishonesty; a dishonesty to myself incurring "my" loss, the loss that will cost the "Real Identity"

And if I am honest, then the only valid moment to flip the choice is: Not today, Not later. It is NOW

9. Happiness.

 H A P P I N E S S

A. Reflections on Perceived Happiness and Inner Direction

In the current state of non-enlightenment, whenever I refer to “I”, “me”, “my”, or “mine”, it is essentially tied to this body, mind, and the material identity that I have come to associate as myself.

The happiness that I assume or mentally label is, in truth, quite strange.

It isn’t really happiness, yet for the sake of expression, I accept it as such. Besides, what makes it even more peculiar is that there is nothing constant about it.

For some, happiness lies in accumulating money.

For others, in spending it.

Even within myself, at times I find happiness in saving, and at other times in spending freely.

Similarly:

For some, happiness is respect and recognition.

For others, it is material possessions.

For some, it lies in receiving without effort.

For others, in giving generously.

For some, it is in the sense of being the doer.

For others, in the sense of being the experiencer.

And if I continue to reflect, there are countless such variations.

Even in something as simple as lifestyle, if I live in a certain way, and someone else lives differently, merely observing and analysing their life generates in me a sense of happiness or unhappiness.

However, in reality, this too is a misperception; an illusion that I have accepted as real joy or sorrow.

B. The Distance from Natural Happiness

The idea that true happiness is simple and inherent feels distant to me.

For what feels like an eternity, I have evaluated happiness based on parameters viz. comparison, influence, control, comfort, release from burden, and so on.

Because of this conditioning, what is natural (sahaj) is not even recognized typically as happiness.

The statement “happiness is within” remains more of a conceptual quote; something to express outwardly, sometimes even to create an impression that I understand it rather than something deeply realized.

C. Comfort, Substitution, and the Mind’s Adjustments

In practical life, my sense of happiness often operates through substitution.

If I step out of one comfort zone, I instinctively seek another.

For example, if I restrict my eating, there may be discomfort at a core level. But then, another layer of comfort arises; perhaps in the form of recognition, validation, or identity (“people should know I am doing this”).

So, the mind compensates.

The shift is not away from dependence. It is merely from one form of dependence to another.

D. Influence of Norms and Social Conditioning

When a behavior becomes normalized by the collective, the mind readily accepts it.

For instance, if going out to eat becomes a social norm, the mind finds comfort in aligning with it. The action is then justified as “There is no harm”.

On the other hand, when something is labelled as a “vice”, the same mind becomes burdened even if the inner inclination exists.

Interestingly, if that same “vice” is allowed in a different environment or context, it is performed with ease, even enthusiasm.

This reveals that the burden or freedom is not inherent in the act itself, but in the belief system surrounding it.

E. Restriction, Indulgence, and the Spring Effect

There are times when I restrain myself strongly like compressing a spring.

And then there are times when I release completely leading to overindulgence.

In restriction, there can be internal burden.

In indulgence, there can be unconsciousness and / or a feeling of intoxication.

Both extremes carry their own forms of imbalance.

For example, on certain days I may avoid specific foods with a strong sense of discipline and identity, believing I am doing something meaningful.

Yet on other days, I may consume the same without awareness and with immense indulgence.

This raises a deeper question:

Is the awareness consistent, or is it situational?

F. Two Parallel Domains of Living

There appear to be two distinct domains in life:

1. The Body–Mind Domain

This includes physical needs, habits, beliefs, preferences, and social conditioning; and it certainly limited to this lifetime (the current human birth).

2. The Soul–Spiritual Domain

This relates to the eternal; inner clarity, awareness, and liberation.

While the higher purpose lies in the upliftment of the soul, the body and mind cannot be ignored.

However, the key lies in balance, caring for the body without becoming consumed by it or supressing it to such an extent that everything (lower / higher purpose) goes for a toss.

G. Choice, Direction, and Consequence

Ultimately, it comes down to choices I make.

If I invest all my time and energy in nurturing the body, mind, and associated beliefs, I will receive outcomes aligned with that.

If I invest in inner purification and spiritual clarity, the results will reflect that direction.

If I mix both unconsciously, without clarity, I risk causing more confusion than growth.

However, a conscious balance where both are addressed with awareness, may serve the journey better.

H. A Subtle Shift in Understanding Happiness

Perhaps the goal is not to chase or define happiness with labels like “pure”, “natural”, or “eternal”.

Perhaps happiness, in its truest sense, does not need qualification.

What matters is vigilance i.e. Observing how perceived happiness operates, how it shifts, how it deceives, and how it conditions choices.

Through that awareness, the movement may naturally shift; from assumed happiness toward what simply is.

I. What Next?

A next layer could be: not choosing between the duality, but observing who is choosing and why!

8. Ayambil Oli 2026.

 Ayambil Oli begins tomorrow.

It has been observed across time, and will continue to be. Naturally, the first thought that arises is: 

_“I should do Ayambil during these sacred days.”_

Now, that raises a deeper enquiry:

What is Tap (often translated as austerity) really?

What is the purpose behind these practices?

And what should these 9 days actually lead to?

In common understanding, Tap is seen as control or restraint (daman). While that is partially true, it needs a more precise distinction.

There are two very different inner approaches:

Daman i.e. control or suppression.

This is when I restrict food, reduce indulgence, or hold back desires for a period of time. It is will-driven and externally visible.

Shaman i.e. calming through understanding.

This is when I observe the arising of a desire, understand its nature and consequences, and through clarity, allow it to settle. It is awareness-driven and internally transformative.

Both may appear similar outwardly, but inwardly they are fundamentally different.

Daman can temporarily silence desires.

Shaman can dissolve their intensity.

Tap, in its deeper sense, is not merely Daman...it is Shaman. Daman is more of superficial.

Traditionally, there are 12 forms of Tapasya described. Practices like Ayambil predominantly engage the external forms, such as:

Dropping meals

Eating less than one’s hunger

Limiting choices and variety

Renouncing taste

These are valuable, but they are not the destination.

They are instruments.

Each act of restraint creates an opportunity to observe:

What do I crave? 

How quickly do I react? 

What is the pull of habit and taste?

This observation is the beginning of turning inward, of seeing my patterns clearly.

The real essence of Tap is captured in a profound idea:

*Freedom from desire is Tap.*

_(Ichcha Nirodh Tapah)_

Not by forcefully eliminating desire, but by understanding it so deeply that its hold weakens.

When the movements of wanting, resisting, and reacting begin to calm down, something quieter becomes noticeable. That stillness is not created; it was always present, just overshadowed.

In that sense, the real effort is subtle: not in intensifying activity, but in reducing inner disturbance.

These 9 days, then, are not just a ritual, but a mirror.

Whether I perform Ayambil for all 9 days or not, the essential question remains:

Am I becoming more aware of my inner tendencies, or just more disciplined externally?

Because it is entirely possible to perform austerity and yet strengthen a subtler layer of ego:

“I am doing more,” “I am more disciplined,” “I am progressing.”

And this is where a powerful insight comes in from Atmasiddhi:

Lahyu swarup na vrutti nu, 

Grahyu vrat Abhimaan,

Grahe nahi parmaarth ne,

Leva laukik maan

I may fail to understand and observe the inner tendencies, and instead adopt vows with a sense of pride.

In doing so, I might miss the true purpose,

and remains engaged in seeking recognition and validation.

The essence of this is sharp and direct:

If the focus shifts from inner transformation to identity built around practice, the direction is lost.

The practice continues, but the purpose is diluted.

Instead of dissolving the ego, it becomes more refined and subtle.

There is another layer that deserves attention.

Practices like Tapasya do generate merit (punya), and that has its value. It supports life, creates favourable conditions, and sustains the journey.

However, if merit becomes the only goal, something essential is missed.

Accumulating only merit is like nurturing the soil but never tasting the fruit.

The deeper aim is not just to move from negative to positive, but to go beyond both; to experience a clarity that is not dependent on accumulation.

Over long cycles, life tends to oscillate between merit and demerit, pleasant and unpleasant, while missing the possibility of stepping beyond this cycle. And that is the reason the "Sansaar in me" has never ended yet.

These 9 days can become a conscious shift in that direction.

So how do I approach Ayambil Oli meaningfully?

I should perform the external disciplines sincerely, if possible but certainly let the inner observation be stronger than the outer form

 I should watch desires, not only in food, but in reactions, speech, and the need for validation

Notice if pride or identity builds around the practice

Gently move from Daman (control) towards Shaman (understanding and calming)

And most importantly

Ensure that I do not feel “released” on the 10th day.

If these 9 days feel like a burden that has ended, then the practice remained external.

If they create a sense of continuity, then something deeper has begun.

Ultimately, the purpose of Tapasya is not hardship; it is clarity.

Not suppression; but understanding.

Not control; but freedom.

Not accumulation; but dissolution.

A gradual shift from being driven by desires to simply being aware of those; and in that awareness, loosening the long-standing patterns that keep me bound.

आयंबिल कियो अनंत काल से,

स्वाद खोजने मन ललचाय....

ये मूर्ख आयंबिल करने जाए,

Taste ले लेकर गरम गरम खाय...

और फिर पेट भर कर

जब वो महाशय घर पर आए,

"मैंने किया आयंबिल",

"मैं करता हूँ ओली"

ऐसा "अभिमान" व्रत ग्रहण कराए

7. Talaash.

 तलाश थी हमें खुद की

और मिल गए हो तुम

क्या होगा अब आगे

हमें नहीं मालूम

अब क्या मलाल, किस से शिकायत

जब हम खुद ही हो गए गुम

कौन खोजी और कैसी खोज?

खुद ही खुद से हो गए महरूम

6. Pure (Shuddh).

 At the core level of the truth, every living being is inherently a pious soul _(shuddhaatma)_ that is pure, untouched, and complete.

However, in the realm of external conduct _(vyavahaar)_, individuals inevitably form opinions about me based on my current behaviour, past actions, and perceived identity across various states and phases _(paryays)_. 

These judgments arise from their own current, percieved and limited standpoint, conditioned by their state of understanding and their own karmic coverings.

Recognising this, my inner orientation is to remain unaffected, whether I am offered praise or criticism. Both are reflections of perception, not of the Self.

My true concern is not the world’s evaluation, but the silent and precise view/feedback of the super consciousness _(param chetna)._ 

To be understood by a layman, it is typically expressed through the law of karma. 

What truly matters is:

"My" inner intention _(vrutti)_,

"My" expressed action _(pravrutti)_,

And 

"My" movement towards the inner withdrawal and karmic cleansing _(nivrutti)._

Technically, the "My" is not to be considered from the ownership standpoint but from a perspective of being the aware "knower"

While the Soul _(jeev)_ is, in essence, the knower _(gyaata)_ and seer _(drashta)_, within embodied existence it appears as the doer. In this apparent doership, _pravrutti_ (action) unfolds in the foreground, but it is _vrutti_(intention) that determines the nature of karmic bondage.

The essential question, therefore, is:

Am I constantly "aware" of "witnessing" the both i.e. not just what I do, but why I do it? _(At the core, from a knower standpoint, it is what is being done and why is it being done)_

The law of karma functions with absolute precision like an infallible system that neither errs nor biases. One may deceive the world, and at times even oneself, but karmic accounting remains exact and unaltered.

There is a subtle but crucial understanding here:

Even the mental act of calculating outcomes like “what will happen if I do this or that” can itself become a form of interference, and thereby a cause of further karmic influx.

Understanding karma is necessary.

Interfering with its functioning is not.

This approach may, at times, appear as _shushk gyaan_ (a dry, overly intellectual stance). However, its intent is not intellectualisation but purification: to enable purusharth with total awareness, free from emotional reactivity, judgment, and unnecessary interference in the karmic process.

If this principle applies to analysing my own _vrutti_ and _pravrutti_, then I need to also strongly consider that what happens when I begin judging others?

In that moment, I step beyond awareness and enter entanglement.

_Again here I need to internally consider "My own" is a symbolic representation of being an aware knower at the core, because when I am in the doership mode the karmic calculations are vigilant about their assignments accordingly_

Circling back, Judging, analysing, justifying (whether of myself or others) has been a continuous, often unconscious habit since infinity. This very habit keeps strengthening the bondage.

The path, therefore, is not suppression, but training.

Constantly training myself to be:

Watchful of every thought,

Aware of every word,

Conscious of every action,

And sensitive to the subtlest shifts in intention.

To cultivate the state of a witness, not occasionally, but continuously, moment after moment.

Let karma perform its function.

Let me remain established as the witness.

This is not an intellectual exercise.

It is a lifelong discipline; constant, regular, and sustained over time _(satatam, nityam, chiram)._

In the NOW...

In this present moment....

I am aware.

I am the witness.

I am living in the NOW.

Ultimately, the entire framework of jeev (living beings), pudgal (all the loving stuff), karma, bondage, and liberation can be distilled into:

_Kriya te karm_ — Actions give rise to karma.

_Upyog te dharm_ — Right awareness is dharma.

_Parinaame bandh_ — Inner states determine bondage.

These three lines are not just philosophical statements. They are a complete map of existence and liberation.

The task is simple in expression, but profound in practice:

*To remain in pure awareness _(shuddha upyog)_, without interference, without judgment, and without deviation.*