[Advaita-l] Bhagavad Geeta 4.7, 4.8

[kuntimaddi sadananda]

--- Sailesh Ganesh <saileshganesh at gmail.com> wrote:

> Thank you Sadanandaji for your explanations, but a couple of questions
> still
> persist.
> 
> If Brahman is everything and all there is, even the play of mAya must
> be
> Brahman, the superimposition of the unreal on the real must also be
> Brahman.

Shree Sailesh - PraNAms

Here is my understanding.

mAya is ya maa saa mAya that which is not there but appears to be there.
 It appears to be there for those who see - and the apparent becomes
real for those who are deluded.  

>From Brahman point there is no mAya or no ignorance nor any
superimposition.  It is ekam eva advitiiyam - one without a second.

>From jiiva point there appears to be a creation, since Jiiva notion
itself is due to mAya.  How the one  Brahman appears to be many is
explained using the term 'mAya', like factor x we use in math to solve
mathematical problem. 

Here when we solve the apparent problem, the very problem is dissolved
since there is neither creation nor creator either in the absolute
sense.  Hence, mAya applies even to the concept of mAya.  Hence, mAya is
not needed from Brahman point of view.

This is what that was discussed in Mandukya kaaraki in terms of 'ajaati
vaada'.

Shankara uses the word 'anirvachaniiyam' or inexplicable since the
problem is not real but only apparent and the apparent is taken as real.
 


> Where does this superimposition come from if Brahman is without a
> second?

Superimposition is only for those who see the superimposition.  Hence,
from the point of jiiva one can say it is the power of Iswara,
parameSvara Shakti.  From Brahman point, it is advitiiyam, no
superimposition whatso ever.


> How can mAya impose itself on the infinite and create the illusion of
> dualism? Does this not imply some limitation on the infinite?

The above perhaps answers your question.  From Brahman point, there is
no mAya, no creation, no illusion and no limitation.  Hence infinite
remains as limitless infinite.

The analysis is only from jiiva's point or from vyavahaara point. 

Hope this is clear.

Hari OM!
Sadananda


> 
> Thank you
> Sailesh
> 
> On 4/28/06, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
> >
> >
> > --- Annapureddy Siddhartha Reddy <annapureddy at gmail.com> wrote:
> >
> > >
> > > Here's a summary of my understanding:
> > > 1) Brahman is everything. AND ONLY THING.
> >
> > ----clipped----
> 
> 
> 
> --
> Ekam sat, viprâ bahudâ vadanti (The truth is one, the wise call it
> different
> names) - Rig Veda (1.164.46)
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