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
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
Atma is not just witness consciousness - its isvara the mother and father of the universe where maya shakti is non separate from atma. With non separate maya shakti isvara atma is the projector, maintainer and resolver of the universe that is jagat otherwise called as isvara alone appears as all three, but is one non dual gold that never became all three, that gold is atma I, now there cannot be any other.
Remove the name and form intellectually; how by knowing that its status as experiencer is mithya status, its status as experienced is mithya status, in reality it is neither. It is super waker that is I
Maya shakti is not projected on atma, rather it is always present in atma non separate from atma
It is mithya
Mookambika is the goddess of speech and knowledge. While knowledge is any kind of knowledge, self knowledge is said to be the highest form of knowledge. It is gained by exposure to guru vedanta pramana - via shravanam, mananam, nidhidhyasana, and when there is relevant qualifications, person gains moksa- where the individuality resolves into brahman. Brahman is described by shastra even thought it cannot be described as an object of knowledge, it is described via mahavakya onness of isvara and jiva. Isvaras blessings leads to individual I beings resolved into universal I , this is the blessing of mookambika. Prarabdha from here on is mithya, it is a vyavaharic expression of mystical maya.
Atma is brahman the eka vastu. Whatever be the stand point only eka vastu is there.
From my own standpoint I am one without a second and boundless. Limitless.
There is no other real standpoint. There can be other ajnani standpoints, but that is ajnanam. That I alone am is the only real standpoint. Here isvara is none other than I. Even if this statement is coming via an inferior much much inifintely inferior upadhi, still its the truth, that I am alone isvara. The upadhi of creator and presver and resolver and shakti is a upadhi , and its not my svarupa. My svarupa is nirguna, sat , chit, anantam. But even then I experience attachement at an upadhi level. When father role comes, then there is attachement and expectations and desires. These are habitual to the role.
The understanding is that the role need not be given up - the role needs to be seen in a new light. The role is seen as mithya within the perview of an isvara upadhi, shakti upadhi. So we have to see roles and duties in light of the mother . Here in terms of truth I am the truth of the mother, and her children, I am both karana and karya. Rather they are both me, non separate from me. They are not other than me. So I am vivarta upadana karana. They are parinami upadana karana and karya respectively. The mother is vivarta upadana karana satyam + mithya maya parinami upadana karana. Her karana form undergoes change partly to become visnu etc. brahma etc. and jiva forms. And here the transcendental form remains unchanged (in prapancha state, it resolves into unmanifest state in pralaya).
So the upadhi bheda is very much there between me and mother.
Now the role of father needs to be redfined as a responsibility assigned by the mother to execute her will of creation , preservation and resolution . In which the role of preservation or visnu predominates.
So in terms of attachement to son and daughter - let there me rather attachement to universal mother. This is a safe and real attachement. This attachement can be practiced and allowed, its a permanent and harmless in fact beneficial attachement. Here without question I play the role assigned by the mother whatever it may be. That is the greatness of this attachement, where I dont have demands, rather I only ask for duties, what is to be done, I do.
So now I dont have individual desires, I desire what mother desires. OM. Here I dont need to give up anything, the attachement to mother means I and mother together shower love upon the universe and its beings, who she loves infinitely, while fairly administering it.
What role does ajnana removal have here. Here the removal of ajnana is for the individual. Even in eka jiva vada, I can say that when ajnana is removed, by highest jnana upadhi of isvara continues and I as a karya continues as an agent of this upadhi. And its reality has already been sublated as mithya, wherein both collapse into me satyam.
The other being are as though superimposition on me, and its my leela that I play this role. We can say leela only as its not real.
Now questions change. Only question that remains is in the form of devotion to the mother. From day through night every waking moment, and experiencing aikyam in deep sleep. Om tat sat.
Atma I am brahman. Maya shakti is a cause for I appearing as a cause and effect as abhinna nimitta upAdana Karana. Just as nidra shakti is a cause of dream. Now dream is mithya, so is waking state. It is the sleeper I that am satyam. Hence waking jnani is a waking sleeper, what is day for other beings is night for jnani and what is night for other beings is the day for jnani. As in sleep state is the reality for jnani , jnani is awake as I the knower of sleep and the day is like a night time dream for jnani.
