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

[Sudhanshu Shekhar]

Namaste Bhaskar prabhu ji.

It is really a quite irony that those who are trying to bring the adhyAsa
> itself within the ambit of kArya-kAraNa prakriya by claiming that there is
> solid kAraNa for the kArya adhyAsa etc. now trying to talk about the
> illusoriness of kArya-kAraNa prakriya


That avidyA-adhyAsa causal connection is only that much admissible as is
clay-pot causal connection.

It is an answer to those who hold on to kArya-kAraNa-bhAva. It is an answer
to those who are wedded to F = ma. Those who appreciate illusoriness of
causation don't search for any cause. They neither search cause for their
bondage, their sorrow, their happiness, nor of the adhyAsa. They dismiss
entire seen in one go. Whether it is avidyA, or adhyAsa, or clay, or pot or
whatever, if it is seen, it is dismissed as illusory mirage.

Therefore, there is no irony. Depending on the adhikAritvam of mumukshu,
different gradation of teaching is imparted.

Know for sure -- as long as cause-effect-relationship sustains, samsAra
sustains.


😊 Anyway, those who are trying to say kArya-kAraNa ananyatvaM ultimately
> saying that it is meant for realizing the ultimate siddhAnta of shruti-s
> i.e. AtmaikatvaM.


Keval bolne se kuch nahi hota. KAraNa appearing as kArya entails activity.
That is impermissible for nishkriya shuddha chaitanya. So, positing world
as effect and shuddha chaitanya as cause is impossible without bringing in
transformational ignorance. Otherwise, it is वदतो व्याघात: and liable to be
dismissed even by a eight year young boy. Repeating BhAshyakAra's words
without understanding will not serve any purpose.

 bhAshyakAra clarifies this : ananyatvepi kArya-kAraNayOH kAryasya
> kAraNAtmatvaM 'na tu kAraNasya kAryAtmatvaM'.  We say jagat as kArya
> entirely dependent on brahman and not different from its kAraNa brahman but
> brahman does not undergo any modification (vikAra) and in his svarUpa he is
> always nirvikAri and nirvishesha.


That is why BhAshyakAra explains elsewhere - तस्मात्सबीजत्वाभ्युपगमेनैव सतः
प्राणत्वव्यपदेशः, सर्वश्रुतिषु च कारणत्वव्यपदेशः । Without ignorance, you
cannot talk of Brahman as cause.


In the chAndOgya shruti bhAshyakAra clarifies : All the names and forms are
> real only
> with reference to their cause, but independently by themselves, they are
> unreal.  With this thinking in mind, bhAshyakAra elsewhere clarifies in
> sUtra bhAshya :  just as  brahman the 'cause' never deviates from existence
> in all the three periods of time, so also the effect, the world, never
> deviates from existence in all the three periods (srushti, sthiti & laya).
> And existence again is ONLY ONE.  So for this reason also THE EFFECT IS
> NONE OTHER THAN THE CAUSE.


Without ignorance, one can have Brahman neither as cause nor as sAkshI.
Anandagiri Swami explains - कारणत्ववत्साक्षित्वमपि स्वाज्ञानकृतमित्युक्तमेव
प्रसङ्गात्प्रकटयति. This is actually common sense. Ignoring this vital
aspect and repeating BhAshyakAra is a waste of time.

Regards.
Sudhanshu Shekhar.