Mookambika darshanam

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.

Mookambika sharanam

 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. 

__PRESENT