advaita and advaitin grappling through poems

[putran M]

Namaskaram,

I thought I can start posts in the new group with a few poems that I had written in the past few years. Not all of which I follow with clarity now, indicating a certain tamas that has dulled the fire when I wrote some of these and that I am presently "working to work against".

Chasing, Running, in Stillness  (Dec 2018)

It is not that I should not,
But seems I cannot
Stop chasing

This One of myriad forms
In front fleeing
Just beyond.

But lately I sensed, perhaps
I am more a Runner
Away from than
A Chaser of

Some One Behind
Lurking Stalking
Hunting my heart.

I call him Fear.
I call him Desire.

To avoid within
I focus out
Thoughts, Objects,
Actions, Goals

Then chase, chase, chase,
Cease and be caught;
Run, run, run,
Or drown in Darkness.

But now I am learning.
To listen better and Hear,
To search deeper and See,
In Darkness, a Silence:  

" Darkness cannot swallow Light.

  'The unreal comes not into being;
   The Real never ceases to be.' "

"Chasers chase, runners run
In dreams where
Desire and Fear rule.

I stand still in Knowledge,
Truth, and conquer all."

Not Desire, not Fear;
But battle in front,
Battle behind, battle within,
Battle without,

Belief in Darkness,
Ignorance, Maya;
That Self is Body,
Mind, Intellect;

That I must chase
And run to avoid
Death and Despair.

Nonsense! I am free!
Deathless, Fearless,
In the Stillness of this Knowledge:
'nAsato vidhyate bhAvo
 nAbhAvo vidhyate sataH |'

thollmelukaalkizhu

[putran M]

The presser of buttons (Jul-Aug 2017)

Did you know?

Maya the puppet master
Presses the buttons
The puppet springs forth,

And you accept it.

You are not a puppet -
Stop accepting.
You are free;
Start realizing

But for your acceptance, you are free.

You never challenge it wholesale, instead
"Not this not that, yes that yes this."

Thus drawing boundaries,
Defining here and there,
That you stand here not there
(In your imagination)
You remain the slave, a puppet.

You drew them, you erase them.

Stop accepting.
Start realizing:
You are free.

thollmelukaalkizhu

[Kuntimaddi Sadananda]

Putranji - PraNAms

Suddenly we are seeing the poetic skills - Maayaa is incredible indeed. Nairji used to post a lot of poems - he was a moderator too of the advaitin list. 

Hari Om!

Sadananda

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[putran M]

Namaskaram Sada-ji,

On Thu, Aug 20, 2020 at 9:14 PM 'Kuntimaddi Sadananda' via advaitin <adva...@googlegroups.com> wrote:

Putranji - PraNAms

Suddenly we are seeing the poetic skills - Maayaa is incredible indeed. Nairji used to post a lot of poems - he was a moderator too of the advaitin list. 

Suddenly you are seeing posts from advaitin after a long while :) I posted these in yahoo list then itself; but good idea to repost some of the messages due to the problems yahoo was giving to the members.

thollmelukaalkizhu

 

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[putran M]

What do I see? (June 2019)

What do I see?

Objects of the world

Objects of the mind

That I am them

Tied to them

Affected by them

Seeing thus

The objects of Ignorance,

Projects more of them -

The cycle continues.

The hidden Object

The Knowledge

Of this Distinction

It is the seen

I am the seer

Must be seen,

For this illusory chain

Of Causality and Fear

To Vanish.

-------

The saying goes 

"He who sees the Self in all

And all in the Self

Knows"

Appearing

As if the changing seen

And chained seer,

I pervade now and ever

The All 

Remove the Obstruction

I am the Self indivisible

Unchanging Eternal.

thollmelukaalkizhu

[putran M]

This world revolves  (December 2016)

This world revolves

In love of self,

In hate of self;

Fear of Knowledge

Of that Self.

What must happen, what must not;

What is wrong, what is right;

What must change, what must remain;

What did who think

Of me, of me.

What can you think

But of Me. The Self

I am of you, of He;

When all is One,

These bodies all

To serve that One

Who is All;

Tear each other.

Call it love, Call it hate,

Ignorant,

Yet for My sake

This world revolves

In love of self,

In hate of self;

Fear of Knowledge

Of that Self.

thollmelukaalkizhu

[putran M]

Distance Zero     (May 26, 2018)

From A to B is a Distance

Emotional Psychological

That governs the Interaction

Me and mine; You and yours:

Whether to share as One

Or withhold as Two. 

Differing Evaluation of Distance

Leads to Resentment

Confrontation Argument

Mutual Acceptance of Distance

Obtains Peace Outer,

Suppressed Wretchedness Inner.

Shiva 'whose Garment

Consists of the Quarters

Of the world'

Appears a vagabond

Crude Uncultured

To one in Suit and Tie

But to Shiva, the World

Is Self, from A to B

Distance is Zero

What to tell, what not?

What to show, what not?

What to share, what not?

Without Borders

Without Compartments

Without Distance

The Reality, the Ideal, the Goal.

[Aravinda Rao]

Nicely said. 

I may add, 'the distance zero, the time is Zero and the individual dimension is infinity. 

Aravinda Rao

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[Dr. B. Joshi]

Thank you for forearding  Dr Arvinda Rao thought; a person i admire for his dedication the cause of Advait.In fact I tried hard to chat with him   certain issues of Cybernetics (Bhagawat Geeta being the first narrative on the subject)Can yr network send me his mob. No./ email?

Sent from Yahoo Mail on Android

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[putran M]

(Not for controversy or debate now if there is one; but this is a perspective.)

the Full has 2 halves   (Aug 7, 2019)

He who sees the half knows not the Full.

He who knows the Full has no half to see.

Is the conscious one the non-dual?

Yes he is! He is asleep.

Does the Conscious One see the dual?

Yes he does! He is Awake.

Do you see the half of Empty?

There is none. It is Empty.

Do you see the half of Full?

I see the half and know the Full.

The knower of Empty the Sleeper

Is one with non duality?

The Knower of Full the Awakened One

Knows non-duality, sees duality?

He who sees the half knows not the Full.

He who knows the Full has no half to see.

thollmelukaalkizhu

[putran M]

Shiva and Shakti (~2008?)

What i see is Shakthi.

What I am is Shiva.

Shakthi is energy, power, change, relativity - the support of Dvaita.

Shiva is stillness, existence - Advaita.

Shakthi is Consciousness identified, in the context of upadhis.

Shiva is Consciousness pure, devoid of context.

Shakthi is the object that defines space, Shiva is the Space that

appears object.

Shakti is the wave and the ocean, Shiva is water.

Shakthi is the body-mind that identifies self-world, Shiva is the Self

identified as/in body-mind-world.

Shiva and Shakthi are one and the same Reality considered from 

different standpoints. To the mind and senses,

the play of Shakthi defines the universe, and in that play we

recognize Ishvara as the Player. Behind the mind

and senses is the Atman, and the stillness of the Atman IS the

Being of Shiva (Brahman).

Om to That.

thollmelukaalkizhu

[putran M]

Mother of worlds (May 2014)

It is well known that She is mad,

   That all the wise ones say;

She shakes our life 'tween Good & Bad,

   And sends out thoughts astray.

They tell us still She is Mother,

   Protector of the world;

May I ask then why is Father

   Beneath Her feet? Behold!

She dances on Her husband's form!

   Has She no rule or law?

They tell us still "There is no harm,

   She is the only Law!

"There indeed is wisdom, solace,

    The fruit of all our striving,

 In great grief and happiness

    To see this mad One playing.

"Seek the vision of Ma Kali,

    Who sports as Cre-ation;

 You'll transcend i-She duality,

    Merge in pure Elation!”

thollmelukaalkizhu

[putran M]

Shiva the Great God [~ 2003]

Arise, arise, those flashing eyes!

That echo lightning through the skies!

Awake! Awake! My soul Awake!

Betake Destroyer's Dance Betake!

Founder not. Keep courage unspent:

Within Me lies immortal strength!

The Sun, the Star, the Fire, Mine eyes

About the neck My serpent Hies;   [or, About My neck the Serpent hies;]

The Ganga on My shoulder falls

On Mighty arms like Mighty walls;

This Iron chest, these nerves of Steel

Hold Life and Time and Death on wheel.

Ash is My skin, White is my world;

In dark blue throat I Darkness hold;

Above Behind Beneath Before

Is Two, is One, IS, Not, and more...

Cause of all causes, Soul of souls

In Me, Eternity unfolds.

Ask "Who am i?", and I reply:

I am Shiva! I am Shiva!

thollmelukaalkizhu [this word (shoulder-above leg/feet-below) was coined as reference to "My serpent" - the vasana-impelled bhakta reviled and rejected in the world, who surrenders himself [his mind] at the feet of the Lord and to whom the Lord gives a Vision on par with His.]

On Sat, Oct 17, 2020 at 11:37 AM putran M <putr...@gmail.com> wrote:

Mother of worlds (May 2014)

It is well known that She is mad,

   That all the wise ones say;

She shakes our life 'tween Good & Bad,

   And sends our thoughts astray.

[putran M]

Namaskaram, I searched back and found that this poem was originally posted in our forum May 12, 2007. Below is a writing posted March 5, 2008 (recall as during Shivarathri) as per thinking and comprehension at that time. 

Who is Shiva?  [as posted Mar 5, 2008]

Shiva is known as the Great God residing on Mount Kailasa. Though He
is God, yet He is understood as if human, with name and form,
attributes, and all the puranic stories. This is how a typical Bhaktha
may think of Shiva. However for an advaitin, such a viewpoint is
ultimately sustained and fulfilled (or replaced) by the knowledge of
Advaita.

The humanization/deification of the upadhi-based existence is a
typical way by which the scripture highlights the oneness of the Soul.
For a human being relates closest to the human-upadhis. Thus the Sun
becomes the Surya-Bhagavan, the Earth becomes Bhu-devi, the waters
become Varuna's domain. To be sure, these elements and forces appear
non-human or as simply "nature", and the Power that is Varuna is to be
found within and not apart from the waters: thus does Ishvara's
intelligence shine through His Order, assuming unique expression in
each upadhi-context. However the human being grasps that oneness of
Existence by first associating humanness to every aspect of It.

The same is true for Ishvara Himself. He is Brahman seen in
conjunction with the upadhi of maya. Certainly all-inclusive, and not
exclusive to the human upadhis (of body, mind, individuality). Yet we
relate to His aspects of creation, preservation and destruction, as
parallel but superior to ourselves, and prefer to personalize Ishvara.
That is the easiest way to feel close to Him, when we are wound up in
our limited understanding of human-self.

Thus Ishvara seen as Creator is Brahma, as Preserver He is Vishnu, and
as Destroyer He is Shiva. Shiva is the God of Destruction. In the
puranas, He is also shown to be associated with ghosts and goblins,
the Serpent, the third Eye of Fire: He is the Lord of the chaotic
elements of existence. From the Bhaktha's viewpoint, He is the
all-embracing refuge for the stragglers and outcastes of society.
Those who are the slaves to their senses, to desire and temper, who
are slandered and vilified, know that Shiva stands by them, will dance
their dances and 'suffer' their sorrows. They know that He knows that
beneath the clutter of weaknesses shines the same infinitess of Being,
His own Self, and by surrendering at His feet, they also are lifted by
His grace to the fullness of jnana.

But is Shiva only the God of Destruction, the saviour of the fallen?
Is there creation without destruction, destruction without
preservation? When we realize that it is the same Ishvara identified
differently in chosen upadhi-contexts, the distinctions become
artificial: Brahma, Vishnu and Shiva merge as One. Shiva (Brahma,
Vishnu) then is Ishvara Himself: the Lord of Maya. However in Advaita,
the term 'Shiva' has come further to denote Brahman itself, the
advaitic Reality of Self that when seen with Maya is called Ishvara or
Shakthi. Maya is anirvachaniya, not to be given a status of Reality
unto itself, rather of apparentness or appearance. When in ignorance,
Maya appears real and the Lord appears as Ishvara: but when jnana
dawns, Maya loses itself from consideration or relevance, like an
illusion: remains as residuum Reality the impersonal, immutable
constant Shiva.

SHIVA the GREAT GOD [as posted May 12, 2007]

Arise! Arise! Those flashing eyes,
That echo lightning through the skies.

Awake, Awake, My soul, Awake,
Betake, Destroyer's Dance, betake.

Founder not. Keep courage unspent:

Within Me lies immortal strength.

The Sun, the Star, the Fire Mine eyes;
About the neck, My Serpent hies.  

The Ganga on My Shoulder falls,
On mighty arms like mighty walls.

This iron chest, these nerves of steel

Hold Life and Time and Death on wheel.

Ash is My skin, white is My world,
In dark blue throat, I Darkness hold.

Above, behind, beneath, before,
Is Two, Is One, Is, Not, and more ...

Cause of all causes, Soul of souls,

In Me, Eternity unfolds.

Ask "Who am i?", and I reply:
I am Shiva ! I am Shiva !

thollmelukaalkizhu

[putran M]

Namaskaram,

A short poem written to family remembering an uncle who left 2 years back, mostly vyavaharika perspective except gave a spiritual turn in the end.

----------------------------------------

Same. Another year passes. 

Life jumps intermittently, 

then stillness 

as we know 

and pretend will never come, 

the next 'startle' and jump. 

The Knowledge of the Impossibility

to return and renew

Renders meaningless 

the heartache and desire

And silences the voice and eyes.

What can be done.

Cherish and Embrace 

the past for all it was

and the present for all it is:

Expressions of Self, 

the Play of God. 

Glory and the opportunity of Life.

-----------------------------------------

thollmelukaalkizhu

[putran M]

Namaskaram,

Some thoughts as I traveled to Samayapuram Maariamman temple. (and from there also went Thanjavur Brihadeeshwarar).

Worship of Mother

I am in a car Tiruchi

Going to a temple Samayapuram

To see the Divine Mother.

What should I do

when I see Her blessed form?

Surely I should offer flowers

And not throw a stone!

I am no Kannappar.

I should clasp my hands,

Beseech Her blessings,

And not sing and dance

To a cinema tune.

I should ask the pujari

To do Archana, chant mantras,

Not spit and curse at Her.

My dharma is to worship Her,

According to the rules.

To worship Her,

The Mother of the Universe

As the Blissful Goddess 

Of Samayapuram Tiruchi,

Is my dharma.

All else adharma

In front of Her there.

But what about the blessed form

She shows through the window pane

Of this car? This moment too

I am in Her temple, seeing Her.

She poses as a moving world,

Men and cars and construction

Mighty pillaiyar Malaikkottai 

Crisp afternoon warmth

And the steady Suryan riding

to the horizon.

My dharma is to worship Her,

According to the rules

Of the form that She reveals

As my karmaphala,

Outside as jagat

Inside as jive-self.

Rules that constitute my dharma.

There it was flowers and chants.

Here the driver worships by driving,

The student by studying,

The policeman by policing;

The Brahmana by chanting the Vedas.

Carefully, earnestly, firmly,

For the sake of dharma.

To each the Mother appears

In forms befitting their karma,

And for each, right worship

Is abidance in svadharma

Is right worship. 

And the jnani,

The knower, He too worships,

Beyond right and wrong,

Through Knowledge, as Witness,

That Mother is the All

Is the Mother: Her Play,

Her eternal worship, 

Her infinite Grace.

thollmelukaalkizhu

On Mon, 21 Nov, 2022, 4:05 pm putran M, <putr...@gmail.com> wrote:

Namaskaram,

[putran M]

Namaskaram,

Modified a stanza to

My dharma is to worship Her,

According to the rules

Of worshipping Her,

The Mother of the Universe

As the Blissful Goddess

Of Samayapuram Tiruchi -

That is my dharma.

All else adharma

In front of Her there.

thollmelukaalkizhu 

On Tue, 28 Feb, 2023, 1:14 am putran M, <putr...@gmail.com> wrote:

Namaskaram,

My dharma is to worship Her,

According to the rules

Of worshipping Her,

The Mother of the Universe

As the Blissful Goddess

Of Samayapuram Tiruchi -

That is my dharma.

[putran M]

Also, can replace

"For the sake of dharma" with

 "For "Parameshwara preethyartham"."

thollmelukaalkizhu 

[putran M]

Namaskaram,

Also, can replace

"For the sake of dharma" with

 "For "Parameshwara preethyartham"."

This got my head spinning. Either keep the original, or include both lines in the place:

For the sake of dharma,

For "Parameshwara preethyartham".

Am posting the alternate version below, for record.

Some thoughts after my last mail:

In the case of "For the sake of dharma" vs "For "Parameshwara preethyartham" ",  for most people, "Parameshwara preethyartham" is not explicit in their awareness when they pursue dharma as best known to them. They have identified Him in the limited sense of jiva-jagat-prakriti, and otherwise as a distinct God. Their choosing and following dharma (as opposed to adharma) is still "right worship" given that it is aligned to the dharma of that form of His in their awareness and corresponding with their own upadhi identifications. When they see Him as a deity in the temple, they worship Him correctly with flowers and mantras; and when they see Him as their child, they worship Him correctly by working to earn and support the child-manifestation. It is only an elevated Astika who can see everything (including his child) as being grounded in nondual Parameshwara and everything he does in terms of his worshipping Him. Such an astika chooses dharma not just for the sake of dharma; but literally for Parameshwara preethyartham because he knows Dharma to be the Order of Ishvara naturally guiding the jiva to its goal of Moksha. So his abidance in dharma is self-surrender to the Lord's own Order and hence the right worship that will "please" Him (for which, by default, the Lord will bestow the positive phala to the worshipper).

Of course, we can say this astika also is separating self from Ishvara. He keeps alive the line of separation between himself and Him, and that he is the jiva-doer who must choose dharma over adharma and seek to please the distinct Lord. For the jnani, this line of separation is only an appearance, a lower order of reality that stands negated in the Knowledge of Self: Self = Parameshwara and all duality else is "as if", like snake superimposed on rope. Phrases like "right worship" or "parameshwara preethi" have literal value in the (lower) vyavaharika standpoint where they can stand opposed to "wrong" and "apreethi". When everything (tat and tvam) is realized as Self, such duality based connotations reduce to merely positive pointers of the nondual Reality. So for the jnani, all such duality becomes "Play", "maya"; beyond "right" and "wrong", the worship is eternal, always, in everything and everywhere; beyond preethi and apreethi, the Grace is infinite.

It reminds me of a story of Sri Ramakrishna about a weaver jnani-bhakta of Rama: https://www.talkativeman.com/ramakrishna_paramahamsa_god_raghuram_rama_will/

“Your Lordship, by Lord Sri Rama’s will, I was sitting in my verandah. By Lord Sri Rama’s will, some robbers came that way, By Lord Sri Rama’s will, they put their bundle on by head and made me walk with them. By Lord Sri Rama’s will, there were some police officers ahead. By Lord Sri Rama’s will, the robbers ran away. By Lord Sri Rama’s will, the police arrested me, and kept in the lock-up. By Lord Sri Rama’s will, they have produced me before you. By Lord Sri Rama’s will, you want to punish me. ... By Lord Sri Rama’s will, you have set me free."

In the vyavaharika plane, Raghuram is the bhakta of Rama but there is absolutely no room for separating self or world from Rama that one side can act independently and the Other will react, and so on. Everything is He and His Play.

(Alternate Version of the poem)

Worship of Mother

I am in a car Tiruchi
Going to a temple Samayapuram
To see the Divine Mother.

What should I do
when I see Her blessed form?

Surely I should offer flowers
And not throw a stone!
I am no Kannappar.
I should clasp my hands,
Beseech Her blessings,
And not sing and dance
To a cinema tune.
I should ask the pujari
To do Archana, chant mantras,
Not spit and curse at Her.

My dharma is to worship Her,
According to the rules

Of worshipping Her,

The Mother of the Universe
As the Blissful Goddess

Of Samayapuram Tiruchi -
That is my dharma.

For the sake of dharma,
For "Parameshwara preethyartham".

thollmelukaalkizhu

[putran M]

It reminds me of a story of Sri Ramakrishna about a weaver jnani-bhakta of Rama: https://www.talkativeman.com/ramakrishna_paramahamsa_god_raghuram_rama_will/

“Your Lordship, by Lord Sri Rama’s will, I was sitting in my verandah. By Lord Sri Rama’s will, some robbers came that way, By Lord Sri Rama’s will, they put their bundle on by head and made me walk with them. By Lord Sri Rama’s will, there were some police officers ahead. By Lord Sri Rama’s will, the robbers ran away. By Lord Sri Rama’s will, the police arrested me, and kept in the lock-up. By Lord Sri Rama’s will, they have produced me before you. By Lord Sri Rama’s will, you want to punish me. ... By Lord Sri Rama’s will, you have set me free."

In the vyavaharika plane, Raghuram is the bhakta of Rama but there is absolutely no room for separating self or world from Rama that one side can act independently and the Other will react, and so on. Everything is He and His Play.

Though Raghuram carries on as a bhakta of Rama in his vyavahara, there is no real room in his consciousness for separating himself or the world from Rama, as if one side can exist or act independently and the Other will react, and so on. Everything is His Play. When you punishing me or freeing me is said to be only the playing out of Rama's will, the underlying realization being expressed is that you as a jiva-doer and me as a jiva-experiencer are both only appearances of Rama (the Self that appears as All), enacted per His will, Play, Maya. There is naught else real but Him, the nondual pure Consciousness; all else is mithya, apparent and ultimately negated in Knowledge of Self. 

[putran M]

Namaskaram, 

In connection with the chariot analogy mentioned in the other thread (Artificial Intelligence...), below is a poem posted Dec 26, 2015.

------------------

Stay the course

You are the King

Traveling in this Chariot

On a Path

That appears at times

Like a War-Zone.

Your Charioteer 

Controls the Reins

That bind the Horses

He pulls at them

And they pull at him

Each moment the question

Who will win the battle?

Is answered. The cause

Becomes the effect,

The chariot moves.

The Path manifold

Is rugged unpredictable 

Of rocks and mountains

Chariots and Horses,

With and Against 

Pulling and Pushing

Yours and others.

Is he aligned with You

And knowing of them

That he stays with you

In spite of them

Even when it appears

He has lost control?

Appearance is Appearance.

You are judged by Appearance

Of horses and chariots in front

Crisis in the journey is that extent  [or, Crisis is only to that extent]

The Charioteer becomes guided 

By Appearance and judgments 

Of Appearance.

 

Stay the course

In Knowledge of Self

In Commitment to Dharma

The Path is Yours.

-----------------------

Atma - Buddhi - Manas - Indriyani - Deha - Jagat

(Self) - (Intellect) - (Mind) - (Senses) - (Body) - (World) 

(King) - (Charioteer) -    (Horses)    - (Chariot) - (Path of Travel)

(The chariot analogy is well known from the Kathopanishad. I had not referred to the mind as the reins, since I was thinking (or like to think) of the mind (and senses) as the Horses. But the Upanishad describes the mind as reins and senses as horses. http://www.sacred-texts.com/hin/sbe15/sbe15012.htm)

thollmelukaalkizhu

[putran M]

My dharma is to worship Her,

According to the rules

Of worshipping Her,

The Mother of the Universe

As the Blissful Goddess

Of Samayapuram Tiruchi -

That is my dharma.

All else adharma

In front of Her there.

They are building a temple to Samayapuram Mariamman in Texas, US:

https://www.youtube.com/watch?v=T_FuZEGhEg8

It is a laudable effort no doubt and wish it becomes a great success by the grace of Mother. 

But one comment on this news piece:

I am not a fan of the media guy saying "tamil deity" repeatedly. It has to be understood contextually without giving way to divisive TN politics. We have to take the right cue from his starting comments, that it is a Hindu temple and its uniqueness is that the deity is the Mother as She has manifested to the Tamil Hindus of that locality and worshipped also according to local traditions and culture. 

The same universal Mother, ambaL who is worshipped in Kashi and elsewhere, is worshipped in Samayapuram as Mariamman. Those who talk of tamil gods vs northern gods as if "tamil deities" are different; of Hindu deities vs tribal deities as if tribals are therefore not Hindus, etc. don't understand the universal all-embracing vision and knowledge of Hinduism. The knowledgeable Hindu who comes from up north sees the same Mother here that he worships up there, and likewise the one who worships the Mariamman realizes that very Mother in the Visalakshi when he goes and sees Her at Kashi. 

One can of course have a predilection for a particular Ishta form and worship, that is inclined to our vasanas, training, culture, tradition and language; and have a temple dedicated to that manifest deity. If understood in the right spirit, it certainly is a noble endeavour that would also unite and teach the Hindus of their beautiful unity-in-diversity.

(Actually with regard to uniqueness, I know of a similar Shakti (Karumari Amman) temple in pontiac michigan USA https://www.parashakthitemple.org). The main hall has ambaL in regal form and shiva as tiny 🙂 companion linga, and Ganapathi and Muruga on either side. But the temple also has other deities like Vishnu, etc. in adjacent spaces, as often in US temples - perhaps the samayapuram amman temple coming up would not have this aspect.

https://www.parashakthitemple.org/temple-history.html

"Primary Deity - Parashakthi Karumari Amman - Divine Eternal Mother (Heart of Divine Love)

Our Divine Mother Parashakthi is "Divine Pure Eternal Consciousness" who created and manifested as our universe. She manifested as Shiva Shakthi and formed a ParaBindu, which separated into Shiva and Shakthi. All the Gods and Goddesses are her manifestations of various vibratory divine entities. At our Temple she is present as Parashakthi Karumariamman who is closest to the earthly creations and is able to grant us divine vibrations. In this form, we, as separate "Atma" (individual soul) can communicate with "Paramatma" (supersoul) through Her which will ultimately lead to our union with Her by Her Grace."