9.3 The role of Maya
This however is also a problem. We said that the multiplicity is only illusion, Maya. But what is Maya? Also not be different from Brahman, which otherwise would be limited, however, neither identical to that which would otherwise be multiple. A fee may be the status of the West become in Parmenides, which was just being really exists, and was, therefore, necessarily immutable and eternal. Becoming, as a mixture of being and not being able to not be called "existing", yet it is also difficult to argue that it is simply non-existent such as not being absolute. The solution often adopted is to say that Maya is a power (Sakti) or an attribute of Brahman, but it is likely to be more of a gimmick, since it does not resolve the ambiguity concerning the condition of existing / non existing maya. It also raises the question of how this relationship affects the Brahman with Maya. If in fact the Maya alloy material world, the illusion and ignorance, it is likely that these attributes are related to the same Brahman which is, ultimately, the substratum of Maya. Some Vedantins replicate but explaining that since Maya is ultimately an illusion, it may not actually affect the Brahman. In some theists
treated (eg in Mokṣakārikā Shiva), criticized this position by saying that Vedanta is argued that only Brahman exists is tantamount to saying that there is only one field unconscious. The impersonal Brahman, in other words, is equated by his detractors to the "tad" unconscious of the formula Upanishads, a mere matter. In contrast, schools Shiva Maya equivalent to the power of freedom of the Lord (which covers the role played by nell'Advaita Vedanta Brahman, see next chapter). The illusory world becomes in this perspective, the deployment of the Lord's will, the consequence of his freedom. 
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