[Advaita-l] [advaitin] Illusoriness of causation (cause-effect-relationship)

[Michael Chandra Cohen]

Namaste Sudhanshuji,
Thank you for this nice write up deconstructing cause and effect. I've
attached a Chatgpt translation. You clearly show that cause/effect is the
mind's illusion but not stated is the cause of mind itself. Isn't mind and
its perceptions taken to be a bhavarupa creation of mAyA? Is that not
cause/effect?

And please a tangent issue, if bhavarupa avidya/mAya shakti functions to
project the illusion/vikshepa and thus also functions as an upadhi of
Brahman but is nonetheless sublatable/badita, how can it be said to be
anirvacaniya/indescribable and then, neither real nor unreal? Only a
positively affirmed something can be described, can function or can be
removed, it seems to me. Thanks in advance for your continued patience.

Regards, michael

Chatgpt (free) translation:  a
Here is a clear and faithful translation of the Sanskrit passage you
provided. The text is a philosophical argument, likely in the Advaita
Vedānta tradition, denying the reality of *kārya-kāraṇa-bhāva*
(cause-effect relationship), asserting it is only an appearance. The
translation keeps the tone and logical development of the original:
------------------------------

*Translation:*

The relationship of cause and effect (kārya-kāraṇa-bhāva) is considered
real by us. We say: “Clay is the cause, the pot is the effect.” In this
world, we all perceive a pot made by a potter using clay. From this
perception, we conclude: “Clay is the cause; the pot is the effect.”

However, inference based on reason shows us a deeper understanding.

There is such an inference: "The cause-effect relationship is
unreal—because it is perceived—like the mirage in the desert or the silver
in a shell." By this inference, it is shown that the cause-effect
relationship is merely an appearance and does not truly exist. Like a
mirage appears similar to water but is not, so too the cause-effect
relationship is shown to be only an appearance by this inference.

It merely appears to us as though the cause-effect relation is real, though
in truth it is not.

That is, our perception that “clay is the cause” and “pot is the effect” is
not grounded in a true cause-effect link. Between clay and pot, or between
any so-called cause and effect, no real cause-effect relationship
exists—though it appears to be so.

For example, consider a wooden pot. All agree that there is no cause-effect
relationship between the wood and the wooden pot. Between the two, such a
connection does not exist. But their similarity appears to us due to our
own mental projections. According to the wise, this is merely a mental
construction. The pot is one mental construct, and the clay is another.

There is no real pot or real clay—everything is a manifestation of the
mind. All of it is agreed to be the play of the mind. In one thought the
object appears as clay, and in another it appears as pot. But there is no
real connection between the two. Just as there is no shadow or reflection
in the absence of an object, likewise there is no real cause-effect
connection between clay and pot when examined closely.

Even among types (jāti), such as pot-ness and clay-ness, no relationship
can be established. Experience reveals all as homogeneous. Thus, the
specific example demonstrates: just as there's no cause-effect link between
pot and clay, so too, among their types (jāti), such a link is not real.
These are only names for mental constructs, not real objects.

*Unreal Consequences of Accepting Cause-Effect:*

Wherever we realize that the cause-effect relationship is unreal—that it is
merely an appearance—we reach the end of questions like: "From where? How?
Why?" These questions arise only when the cause-effect relation is accepted
as real.

Hence, the implications are radical:

   -

   "From where does the wind blow?" – this question has no basis, because
   the notion of causality here is only an appearance.
   -

   "From where comes fire?" – the answers about chemical reactions are not
   ultimately valid, because causality is only apparent.

Thus, though wind appears to be caused, and though the release of gases
seems to be caused by reactions, in truth there is no real cause at all. No
"from where" (kutaḥ) can truly be answered. These are empty inquiries.

Similarly, "By what cause am I happy or sorrowful?"—there is no real cause.
To say, "Because I performed good deeds in the past, I am now happy" is
also a meaningless mental imagination. "Because I fulfilled my duties or
was devoted, now I am happy"—again, a false imagination.

To say, "I got diabetes because I used my smartphone too much"—this too is
an unproven conclusion, since cause-effect itself is only an appearance.
There is no cause even for mental states such as "I am happy"—because cause
and effect are not real.

To say, "Because I lost my beloved, I am sorrowful"—there is no true cause.
To say, "I did this action, therefore I gained this result" is meaningless,
because such statements rely on a real cause-effect structure, which is
absent.

Even the belief that desire and thirst are causes for sorrow must be
discarded—because cause-effect is only an appearance.

*So what is to be concluded from all this?*

Something is seen to be moving—this much appears to us. That appearance is
not real, but only an appearance, like the rope appearing as a snake or
silver in the shell. In the world, such appearances are never without some
substrate or basis. Just as the mirage needs the desert, or silver appears
only with a shell, so too any appearance of cause-effect needs an imagined
substratum.

That substratum is referred to in scripture as *adhishṭhāna* (the basis).
That basis is not itself an appearance—because it is not perceived. It is
the Reality (*sat*), not subject to perception.

Scripture refers to it as “that which is perceived as real.” But this
“perception” is not sensory. It is not known by ordinary means; speech also
withdraws from it. It is not an object of perception. The word “not” (na)
also is not truly needed. By denying perceptibility, the substratum is
known. The Reality is that which is free from all characteristics—it is
known only through the method of “neti neti” (“not this, not this”).

In the imagined pot and imagined clay, there is no real object, no real
cause, no real effect—because the cause-effect relationship is only
apparent.

Hence, all questions like “from where?”, “why?”, “how?” have no relevance.

*So, what is to be done now?*

Just this much: I have understood that my happiness or sorrow has no real
cause. Even desire and thirst have no real cause. All these are moving
phenomena seen apart from me.

So, do I still identify with the ego? What then is the fruit of this
knowledge? Or what should be its effect?

You, my friend, fall back into the net of thought and again seek the fruit
of knowledge—thus showing that you still believe in causality.

But understand: the final step is recognizing the non-reality of the
cause-effect relation. Once this is known, there remains nothing to be
done, no future to be hoped for, no goal to be pursued.

Indeed, even the appearance of time is included in this unreal appearance.

The question “from where?” cannot coexist with the realization of the
non-reality of cause and effect.

And know this well: "appearance" means “that which appears though the
substance is absent.” Thus, even though the words “from where?” may still
be uttered, their basis is lost once the cause-effect belief is dismissed.

By this understanding, the craving for meaning and planning falls away.
This knowledge reveals the meaninglessness of all appearances.

This is the ultimate fruit of knowing the non-reality of cause-effect—that
all questioning like “from where comes fire, wind, happiness, sorrow?” has
no place.

To say “If I do this now, what will happen later?” becomes clearly
meaningless.

The idea “what I do now will cause a result in the future” collapses under
the realization that there is no real cause-effect link.

Therefore, even the belief “past impressions are the cause of my sorrow”
must be rejected.

With the determination that cause-effect is unreal, the belief in any
cause, any duty, any action also dissolves.

Even the notion “I am this person” is merely a perception—it is seen like
the body. All identities are like a web of appearances. Whether they are
seen or not makes no difference—they have no purpose.

This realization—of the unreality of cause-effect—removes all striving and
concern. The perception of sorrow or joy has no control over us. Seeing
their baselessness, we rest in joy alone.

By abiding as the witness of all movements of the ego and mind, we are free
from all objects. Watching the play of the seen, dwelling as pure
awareness, we abide in joy.

No perception remains. Bliss alone—of the nature of Consciousness—shines
forth.
------------------------------

Let me know if you'd like a cleaned-up version for publication or academic
use.

On Wed, Jul 23, 2025 at 7:29 AM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Hari Om,
>
> A note is written in Sanskrit on illusoriness of causation. The ideas are
> the same which have been presented in this forum before. I request learned
> members to share their views thereupon. Grammatical errors can also be
> pointed out. [The English translation is not being provided as the ideas
> have already been explained in the original post of this thread.]
>
> The note can be downloaded from
> https://sudhanshushekhar.wordpress.com/wp-content/uploads/2025/07/karya-karana-bhava-mithyatvam.pdf
>
> Regards.
> Sudhanshu Shekhar.
>
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