1. Individuality of body mind is an appearance within the total atma that is isvara
2. Within this total the various beings are connected by order
3. This order is all pervasive, but brahman is what even pervades the order itself, brahman pervades space itself, hence brahman atman is limitless
4. Space is in fact inside brahman
5. There is no absence for space - space IS always. Everything I see hear taste touch smell know is in space, and space is in brahman, and brahman is the sakshi. Not the active knower, rather the samanya knower the knower who doesnt need to be a knower in order to know.
6. In this manner the darshana is of isvara all the time, as maya sahita chaitan
7. Maya is and this maya is the shakti of brahman
8. See when there is a biscuit, the biscuit has material cause and intelligent cause. Both are brahman with maya shakti
9. The name and form are within maya and hence the jagat is a product of maya
10. Here the maya is within brahman, therefore the jagat is a product of brahman as the causal isvara
11. With eka jiva vada, the sleeper I am the cause , my maya shakti has produced this jagat, just like my nidra shakti produces dream world.
12. The maya shakti is such that it is fairness and infallible. I am fair and infallible in that avatar.
13. I am mother bhuvaneshwari in that sense
14. Bhavani tvam dase my vitara drshtim sa karuna, iti stotum vanchan kathayathi bhavani tvam iti yah, tadaiva tvam tasmai, dishasi nija sayujya padavim, mukunda brahmendra sphuta makuta neerajita padam
15. So given I am both bhakta and bhagavan, what is needed to know, nothing
16. It matters how much bhagavan wants this body to livea and do things
17. Your job essentially is to wake up and acknowledge that isvara
18. Thereon you become the agent of that isvara
19. Whatever nataka needs to be played is played
20. Honesty with isvara is what is demanded of the nataka
21. How long is not a question as you are made intensely convictioned to the point you dont even want to state it anymore or declare it , like you dont need to declare you are male or your parents are so and so
22. It is not something to be disturbed by analysis, its the order. I know it but it need not be recalled
23. In reality you are timelessness
24. Whatever has been given to this body has been given by I
25. I am not this body
26. What is given is as per laws of karma alone
27. Knowing that via chidabhasa is not a pre requisite to doing things
28. Not knowing here only reason it creates a chanchalatvam and discomfort is when chidabhasa forgets the true nature of oneself as sakshi and isvara
29. If chidabhasa always is aware of its own status as sakshi then it has no problem being chidabhasa temporarily
30. Remaining as sakshi I act as chidabhasa
31. Here I am immortal , I am not identified with body mind, so the longevity is not of me, its of the body mind relative to time, I remain timeless
32. Whatever be the length is minisculy miniscule
33. Being the mother of all possiblities, this jiva itself is a myth, there is no separate jiva at all
34. Chit is temporarily expressing as this body mind self complex, chit is isvara alone , jiva is brahman
35. Chit is mistaken to take on the properties of body mind etc. chidabhasa etc. and that is what is called as jivatvam, whereas that is totally incorrect , due to ajana alone that conclusion is being made
36. This thought is not a problem I can have as many such thoughts, I just need to constantly know that the thought is about illumined and not the illuminer I
37. Its the maya within me that I experience when I am asleep
38. Due the prarabdha the maya within me creates this universe in me and wakes me up
39. And I see this world in me
40. As per this mayas order this experience part will continue
41. It continues due to prarabdha
42. Prarbdha projects certain span
43. It is not real. So I can also take infinite lives and kalpas those are also not real. There is no need to wait for an ending either , since there was never a real begining.
44. The mithya maya , so no real world can be projected. Its exactly like a dream, so the pereniality of a dream does not make it not a dream, here the time itself will be a dream alone,
45. The existence of maya shakti itself is disimiessed. From maya standpoint it can point to anything like time and so on, within its field it can be a queen or king, but beyond its field where even maya cannot reach is brahman in which there is no maya
46. In this way maya itself is crossed over and one goes beyond maya where maya cannot ever return nor was ever present
47.
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