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. 

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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

 Om mother

You are the lord of the universe, empress the queen

From your iccha shakti every leaf moves

You have decided to have your daughter prarthana be born with a brain divergence

Its your wish and desire based on some karma

Your desire is never compassionate alone 

Its also just

So you are defntly punishing us for a past crime

We seek thy forgiveness as a family

We seek thy forgiveness as a family

We seek thy forgiveness as a family

We are zeroes and we lack everything

We are zeroes we lack everything

We dont have the wherewhithal to even ask forgiveness

So with your permission asking forgivenesss for using your power to ask forgiveness

We are neecha for sure for the crimes we had erstwhile commited

We are neecha for sure for the worst beings we were in the past janmas

We are neecha in your view also, you have placed us on the worst place

And we deserve this place as its our own karma you've reminded us of our place

Our place is horrible we accept this lowliness

We are the lowliest of creatures , we are i know as per your wish worthy of societal lowliness

and looked down upon by everyone 

We will stay that way i am sorry for breathing and making your creation dirty

My breath is a dirt that has stained you, our family is a blot on your name

I have nothing more to say as one more word will shame you so forgive us a inifinte times

For we are not even worth forgiveness

OM  

Hearbreak

 She is a piece of my heart

Her life is precious

Her breath, her voice, her smile, her love

Her expectation filled eyes full of joy of living

Her unending cuteness, her every little joyous step

I love her deeply 

I do not mind if ultimate truth is she is not mine or me

In this body and mind I am father

And in this body I care for her deeply 

I cannot see her as a person without expression

I cannot see her as having been born not human

Her human birth is always divine 

No matter what her mental shape

Isvara is me and knows my tears

and supports them

And the future is not my making but ours

And we shall sustain and maybe

Just a little maybe

A glimmer remains

OM