Goddess Chapter 2

 In Chapter 2 we explore the Goddess given clarity about maya and brahman.

Maya has within itself the status of being overlord, complete lordship , aishvaryam, rulership, bhagavatvam. 

With brahman this is seen as isvari or mother goddess. Therefore without a sliver of doubt bhagavati or isvari is mithya, while brahman or isvaris satchit atma is satyam.

Since mithya is satyam, we can safely say isvari is mithya, without removing her satchit ness.

For this mithya reality she is the mother.

My question is after having brought forth the creation - by her own vibhuti and glory - by her iccha, kriya and jnana shakti, what then remains her role other than anugraha.

This anugraha deserves exploration.

I dont want to merely accept satchit and be happy with it. I want to explore the anugraha aspect of the divine mother provided her blessing and acknowledgement and support is there for exploring anugraha aspect. 

I want to tap this anugraha and share it with her children if she wishes or allows me to.

And It canot be demanded , nor can it be given on her own accord.

It need not be earned either as anugraha is not something that is earned.

Its not absent either , as anugraha is her shakti.

It has no existence of its own eitehr, its existence is also my satchit, so I already have the power of anugraha as the one who anugrahita sat and chit, that is my anugraha. 

Shakti is her anugraha, she is the shakti , but without the brahman anugraha, where is shakti anugraha.

So in this sense satchit brahman does not even require anugraha, its the adhistana of anugraha itself.

See the power as non separate from I.

Then you will see that shakti is already playing in me.

I have her full support.

The appearance of a separate partaker of shaktis grace is the ignorance.

Its the mistake of individuality, there is no individuality, there is only satchit. When one sees this, let go of this form of mother, instead just see shakti as being inseparable from every atom of the universe and chit itself. Anugraha is flowing in every microsecond and microcosm, and is the macrocosm itself. Imagine the earth housing life, its purely anugraha. Laws and shastras are anugraha. 

Anugraha is not something gained, its rather something recognized.

If something extra is needed also it can be called upon? 

See where this ask itself comes from, it comes for a false sense of paucity, a false sense of lack. 

Rather recognize thy princely state. Anugraha is thy birth right. Its thine. 

What it demands is responsiblity. What it demands is devotional treatment of anugraha as the very form of the mother.

When its seen as owned its lost, when its seen as entrusted to be taken care of, beholded and nurtured, and shared, and partaken as a prasada, then it sustains itself indefenintely. 

This means I have opened the keys to the unending treasure that I have discovered, its a greatest treasure.

The treasure trove of shakti has been discovered. Its unending anugraha that can be tapped endlessly.

The problem is the moment you make yourself smaller the doors close.

Remember the treasure resides in you the whole already, you lack absolutely nothing.

Within this treasure alone is your own vibhuti of karma phala data.

So dont undersestimate this treasure of yours.

You forever remain the owner of this treasure trove of maya shakti, you are bhagavati.

The treasure is never losable nor gainable its forever in you.

So any blessing is merely a manifestation of this anugraha that is already present, its not an addition, so lack is not solved, as there is no lack whatsoever.

Only the poor person asks for gaurantees, the rich one, needs none. I dont need any specific gaurantee.

Satchit Chapter 1

Maya is completely Jada (inert) and Anirvachaniya (inexplicable).

Maya is the manifesting power itself.

This power has absolutely no independent existence or intelligence of its own.

It is the kinetic engine of projection that borrows one hundred percent of its "isness" and intelligence from pure Sat-Chit.

The infallible, mathematical perfection of the cosmic order is this inert power appearing brilliantly real and intelligent only because the light of your own consciousness is illuminating the machinery.

With this mechanism exposed, the "individual experiencer" permanently dissolves.

The separate, vulnerable person fighting for survival, wealth, or comfort is recognized as a combination of Maya and reflected consciousness (Chidabhasa) with no existence of its own.

Because this manifestation is Mithya, all the problems with this manifestation are not seen as problems but as mithya manifestatinos. 

Witnesser I is no longer a frightened character in the story; I am the unconditioned Adhisthana (substratum) upon which the story plays and gains its apparent intelligence and existence.

From this standpoint, the anxiety surrounding an uncertain future evaporates. Prarabdha Karma is accepted as the absolute, impersonal precision of the cosmic order.

Hard situations are not personal punishments but the operations of that order, Self remains entirely untouched by the unfolding events, which are in fact mithya events, imagine how can a jada vastu exist, it cannot.

The transactional world transforms from a demanding reality into a Nataka—a divine play that is respected exactly for being a dream.

This is chapter one, in chapter two we will explore with this understanding what is then bhagavati or goddess.

__PRESENT__PRESENT

Maya and brahman

Maya has no existence of its own.

Due its own adhyasa shakti , maya superimposes existence which is the svarupa of brahman, onto itself, so it has this borrowed superimposed existence, which is beginingless superimposition that gives it existence begininglessly.

Now with this existence maya makes brahman appear as nimitta karanam intelligent cause, and upadana karanam or material cause, both are this brahman due to the anirvachaniya maya.

Now when I say I am, there is already adhyasa of antakarana with brahman for jiva, and with maya for isvara.

When bhagavan projects the universe bhagavan who is pure brahman resorts to this maya shakti, this resorting in itself is adhyasa this is very well known to bhagavan, but knowing thus already he is resorting and projecting the universe and sustaining and resolving. He even knows that his maya has no real existence of its own either and yet its shakti he is able to use to resort to product a similar anirvachaniya jagat as well at the same time. So him asserting like in shruti the fact of manifestation maintenance and resolution does in no way make the creation a real creation, it remains adhyasa in and through all the way adhyasa alone, no other at all at any moment ever. 

So with this adhyasta maya he is producer, maintainer , resolver . Its all adhyasta reality never actual. 

Its mutual adhyasa, wherein the existence consciousness is appearing in maya and maya shakti is applied to brahman. 

__PRESENT__PRESENT

 Since parabrahman alone is, with or without name only parabrahman is referred, maya shakti is non separate and seemingly existent where the existence belongs to parabrahman, so here parabrahman becomes as though shaktiman, as shaktiman parabrahman he has maya shakti he or she is isvara isvari

same maya shakti makes parabrahman appear as individual jiva doing punya papa

same maya shakti is manifest as jada jagat for jiva to experience and isvari to govern and rule overwhen I say wood, wood is a manifestation of parabrahman, parabrahman gains infinite manifesting power, that is maya shakti of parabrahman, as an object parabrahman always has shakti, as subject always with shakti, never without shakti, its truth if you see is pure chit alone, pure honey like chit, no name or form or changes or modification, hence the name and form and rulership over them is a while being inherent and non separate cannot be taken as ultimately the svarupa, the svarupa is just pure chit, so maya is non separate from parabrahman, begininglessly , but not part of its svarupa begininglessly

Nidhidhyasana

The name and form, word and meaning , when we say IS, isness refers to consciousness itself, but with name and form, when in reality consciousness is nameless and formless on its own, but when we refer to consciousness with name and form, it does not become namy formy, it remains nameless and formless, the name and form do not stick to it, the name and form has no existence of its own, hence we say consciousness is appearing with name and form, which in itself has no existence of its own, hence name and form is neither existent, nor non existent given it appears with consciousness, not existent, given it has no existence of its own. The resultant learning is that atma in itself is limitless and non dual, while name and form appearing with atma is what makes atma appear as an experience experiencer duality and as an limited experiencer or experience, hence this appearance has to be mithya, as it has no existence of its own, atma is not appearing, atma is not experiencing, but there is a mithya appearance and a mithya experiencer, it is with name and form that atma appears or experiences, so that experiencing and experiencer are mithya, name and form sahita atma, it is not atmas appearance or atmas experience it is the name and forms appearance and experience, that name and form which has no existence of its own, upadhi that is not self existent. So when I see a name and form, and I see myself as seer of name and form, the upadhi is dependent on me for isness, same for experiencer upadhi, so does not exist in me, exists depending on me, has no existence of its own, is as good as non existent hence. It does not exist in me, does not exist separate from me, appears to exist with me as its substratum. Hence, maya cannot be counted as another entity there is no such entity to count other than me. 

__PRESENT__PRESENT

Brahman

Brahman is both shuddha chaitanyam in sushupti, the same shuddha chaitanyam appears as a dream does, as jagat kAranam brahman, and kAryam brahman in what makes it a waking state or a dream state, just like jewels etc are gold. So even this waking dream remain as non dual gold alone, or water alone, but the status of this waking state is mithya only. In this mithya state alone we have autism etc and all the worries and so on. 

With this knowledge I can operate in this mithya jagat within the laws here, by undertaking karma etc that can potentially neutralize prarabdha and mitigate the damage it may cause as a result. 

Japa yagna is one such yagna, vedanta mananam is also going to lend some punya phalam for sure. I will use this for loka kshemam and within that I can say my daughter is my loka. Aham brahmasmi. Daughter is brahman, she means the world to me, she is my loka. Hence whatever I do for loka kshemam will most certainly bless her to the maximum possible extent. OM tat sat.

__PRESENT__PRESENT

 I ask forgivness for saying your name as likely I am not worthy of it

I ask forginvess for learning a mantra and chanting as likley i do not desrve that

I ask forgivness for even considering myself as pure satchitananda as you have not given me permission to do so

Even if I am that, I will not claim that, as I am not being given the title of deserving

OM