Maya Sakti

 I use the maya sakti in me, to manifest this universe, and resolve it back unto me.

However this maya sakti is not intrinsic to me, neither is there any universe in me

However it exists at the same time non separate from me, and I manifest and resolve it non separate from me

Hence there are 2 orders of reality

Higher True Order of reality - where there is no maya, no jagat

Lower order of reality where maya exists non separate from me, but is never intrinsic part of me.

Therefore when I deal with the world, I consider it as a lower order of reality in which I operate

Higher order no such thing is there

Take back my reality

 I should take back my reality from all this is experienced

All that is experienced , from this, I take away the reality, and claim as my svarupa, the limitlessness I take away and claim as my svarupa, the consciousness I take away and claim as my svarupa.

Then what is left over if I take away existence, consciousnes and limitlessness from this universe, I am here, and rest is just name and form, nothing else. 

brahman alone is

 I am brahman, and I alone am all pervasive atma

I alone am ishvara with this shakti

I alone am the reality

In me all this resides

Sanyasa leads to moksa

 With internal or external sanyasa, I is not attached to anything or anyone

With this giving up of all attachments, the self shining real I , continues to shine, and devoid of attachment, and the ignorance having been removed as a result of brahmAkAra vrtti, I am brahman shines as me.

As I shine, I am aware that I am brahman

In me ishvara is

I am brahman the reality, I am satyam jnanam anantam brahma

I appear with maya shakti, and with jagat as my product, I appear as space, time and various beings, without myself being the kAranam

I am the being in whom all this is, while all this is like a dream that appears in me, without having any being other than me

It loses its being to me, I reclaim my being , and all this has no more being of its own, and resolves in me as the only being

I resolve the entire universe in me, and there is no other being, the universe merely resolves into a an as though dream or projection alone

Glories of isvara

Shakti is the glory of isvara

She is able to produce multifold universe of many seemingly existent vastus, the reality of all of which is the one indivisible consciousnes alone.

She is able to delude and under the spate of ignorance , the anadi jiva's find themselves lost in this samsara, imagining subjective realities , superimposed on an objective universe, that itself is a projection in the first place.

She is the compassionate mother, who appears in the form of vidya, in the form of veda mantras and as the rishis the seers, as the very first guru matha, teaching and manifesting her lineage of teachers, from and by whom this knowledge is expoused and handed over to the students who are ready to receive it

She is the powerful mother, whose words defeat the seemingly indefeatable ignorance that has captured and deluded the greatest of the greatest, with infallible accuracy her arrows remove the knot of ignorance, and reveal the indescribable reality of the jiva , as the very substratum of herself, which itself cannot be reveled directly as an object , rather revealed indirectly via words that point to the truth without needing to reveal the truth, as the truth is self revealing , self already. 

I oneself am this guru, I oneself am this student, I oneself am this leela, and who am I , am I not all this? Everwhere I am, everyone I am, but am I not unknowable?

Without knowing I, I cannot be, given I am the self, without being, all this is not, given it does not have its own being, without all this, I cannot even say 'I am' , is this not wonderful? 

Who am I?

 I am the pure consciousness that is available as 'I' in deep sleep, recognized when in waking state as the 'I' who slept well, having no 'other' , sukha svarupa, and this invariable I am in all 3 states.

In fact this 'I' am the brahman, as elucidated in the veda , I am the tat pada lakshyartha, tad referring to isvhara, from whom arose akasa, vayu , agni, ApaH and tejaH, and the manifold jagat, who sustains and then resolves this jagat unto oneself, oneself being the satyam of all that is, both the upAdana and vivarta srshti, sthithi , laya kArana.

The vivarta kAranam is the pure consciousness, free from even kAranatvam, and the 'I' am this pure consciousness, indicating the oneness of jiva and ishvara via the lakshyarta alone.

The isvaratvam, jagat, and jivatvam are all mithya, as though, I meditate and resolve this isvara jiva bheda vyavahara and gunas intellectually within the 'real' I who am the adhistanam, and once I resolve intellectually, I gently allow this play to continue as though

where am I now, who am I now, there is no answer, there is no medium, there is no maya, there is no explanations, there are no 'many', there are no problems

to whom do I describe this, and about whom, is there . From whom this arose, and unto whom this goes back, there is no explanation to this, for I cannot describe the indescribable I. 

One without a second

 There is no second atma

There is no second being

There is no second consciousness

There is no second entity

There is no second I

I am one without a second

In me all this arises and resolves

I am the isvara of this all

All of this is but manifestations that arise and fall in me, like waves in an ocean

I am myself pure waveless reality, and the appearances of wave like are superimposed on me as though

I am