Maya sahita brahman, or shakti sahita brahman, is anirvachaniya in terms of reality.
Anirvachaniya is that which has an existence, however its attributes are as though.
So the attributes that are seen on a vastu are a superimposition.
Like for eg: rope is there. Snake is superimposed on rope. Snake attributes are opposite to that of rope. But rope appears as snake. This is possible as the attributes are rope are none but superimposition on rope, that is free from snake attributes.
Similarly, sakshi, jagat kAranam, and so on as the jagat, are nothing but a superimposition on brahman which is the self, free from these superimpositions. The nature of brahman is pure consciousness existence, and attributeless or nirguna.
That I am nirguna is the truth.
That I am the adhistana for mithya or anirvachaniya duality, is 'mithya' in terms of reality.
Anirvachaniya is that which has an existence, however its attributes are as though.
So the attributes that are seen on a vastu are a superimposition.
Like for eg: rope is there. Snake is superimposed on rope. Snake attributes are opposite to that of rope. But rope appears as snake. This is possible as the attributes are rope are none but superimposition on rope, that is free from snake attributes.
Similarly, sakshi, jagat kAranam, and so on as the jagat, are nothing but a superimposition on brahman which is the self, free from these superimpositions. The nature of brahman is pure consciousness existence, and attributeless or nirguna.
That I am nirguna is the truth.
That I am the adhistana for mithya or anirvachaniya duality, is 'mithya' in terms of reality.
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