Namaskar to all
There is no point of difference at Brahma being one and without second. If Brahma is real then; is it necessary that this jagat which has come out of the real brahma is to be considered unreal, projected , dream or apparent etc? I do not know how the so called advaitin categorizes Sri Krishna in Gita ; whether he is the Nirgun Brahma ( Brahma without Maya) or sagun Brahma i.e. Iswara ( Brahma + Maya ) or both. I like to make my point that there are many slokas in Srimad Bhagabadgita which prove that jagat is real and not projected or apparent.
Slokas -4, 6 , 7,8,9,10 of chap 7
Sloka- 8, 10 , 11 17,19 of chap 9,
Sloka - 4,5 , 8, 39, 41 , 42 of chap 10,
Sloka - 7, 13, 15 , 19 ,37 , 38 , 39 of chap 11th
Sloka - 3, 6, 17, 27 of chap 13
Sloka – 3, 27 of chap 14
Sloka – 7, 12, 13, 14 of chap 15
The above sloakas of gita prove that jagat is created and so it is real but that does not mean it is SAT rather it is ASAT because it is NASWARA but at the same time Sloka 19 of chap 9 of Gita says that “I am both SAT and ASAT ( sadasachhahamarjun).” . Chaitanya charitamrita says “ jagat to mithya noya , naswar matra koya”..Brahma itself has created this jagat with the help of his maya. He himself transforms into jagat. Jagat is the sarir of brahama. In sloka 2 and 3 of chap-13 of Gita , Sri Bhagaban says “ This body is called the field, I am the knower of the field in all fields and that is real knowledge” ( Tadatmanag sayamkuruta – Taitti -2/7). He desired , May I be many , may I go forth “- (Taitti - 2/6) .”Sarbang khwalidam brahma” He is everywhere in the jagat. Otherwise how he is called “all pervading” The creation is real because the creator is real. Can he be all pervading in a apparent /projected jagat ? Mundakopanishad -2/1/1 says “from a blazing fire countless sparks of various kinds but similar form are shot forth similarly from the imperishable being various kinds of beings emerge forth and return ot it later on” , Taitti 3/6 says “ bliss is bramha. From bliss these creatures are verily born , having been born by bliss they live and having departed into bliss again they enter”. So It is phenomenal not apparent. Therefore Sri Krishna says in sloka 7 and 8 of chap-4 “ yada yada hi dharmasya ………srijamyaham …..sambhabami yuge yuge” One more point , if jagat is apparent then karma is also unreal subsequently there will be no karma phall and birth and death . Jiva has a sarir which consists of mind that determines the so called states of consciousness. If our sarir is apparent , can we have a mind ? we discuss the Vedas but if the jagat is apparent where will the veda exist. Is veda apparent ? Related questions :
Why Gita has not mentioned about the states of consciousness i.e. dreaming walking turiya etc in any of the slokas. Is there any logic in favour of advaitin to establish why nirgun nirakar brahma comes under the influence of maya and become sagun Iswara and in turn got conditioned to become jiva . If maya is the power of brahma then why nirhuna brahma needs this power ? only for superimposition or projection act ? I do not think brahma itself got fooled by its own Maya . Lastly , those who consider jagat to be asatya ( mithya) they are ASURA ( Gita -sloka 6 and 7 of chap 16 )
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