praNAms
Hare Krishna
A eulogy by Paramashiva in the episode of Srihari's Mohini Avatara:
Ø This is not only mere eulogy but it is the vedantic premise accepted in Advaita. And those who are saying and arguing in favor of kArya-kAraNa ananyatvam saying so just to drive home the point that brahman is evam eva adviteeyam.
Although You are the only principle and the supreme cause of the world, You, who are the cause, are not different from the world which is the effect.
But seeing the world as different from yourself is due to ignorance.
It is because you are devoid of attributes that you do not have this cause-effect difference in reality.
Ø Yes, kArya-kAraNa ananyatvaM should ultimately lead us to adviteeyatvaM of brahman.
Here is an example: Gold is seen as a cause, jewelry as the effect. But there is no real difference between the cause, gold, and its effects.
The Chandogya Upanishad gives this example to convey this very doctrine.
The Brahma sutra 2.1.14 states this very doctrine of 'kArya-kAraNa ananyatva (non-difference of cause and effect)
Ø Yes,
Hari Hari Hari Bol!!!
bhaskar
Namaste.
This topic of Brahman being kArya-kAraNa ananya has been discussed a number of times earlier. And mostly with the same participants, including myself. Hence I am not posting this with a view to initiate a fresh discussion amongst the same participants. But I felt compelled to present an alternate understanding mainly addressed to others who may be led to believe that this is indeed Advaita Sidhanata in full.
(Shuddha) Brahman is कार्यकारण विलक्षण (kAryakAraNa vilakShaNa). Neither kArya nor kAraNa. I am presenting only two references although there are any number available in the Shrutis.
BU 2-5-19
// …………अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम् ॥ १९ ॥ //
//…………ayaM vai harayo.ayaM vai dasha cha sahasrANi bahUni chAnantAni cha tadetadbrahmApUrvamanaparamanantaramabAhyamayamAtmA brahma sarvAnubhUrityanushAsanam || 19 || //
Bhashya there on BUB 2-5-19
// …….तदेतद्ब्रह्म य आत्मा, अपूर्वम् नास्य कारणं पूर्वं विद्यत इत्यपूर्वम् , नास्यापरं कार्यं विद्यत इत्यनपरम्……..//
//……….tadetadbrahma ya AtmA, apUrvam nAsya kAraNaM pUrvaM vidyata ityapUrvam , nAsyAparaM kAryaM vidyata ityanaparam //
Translation (Swami Madhavananda) // ……………In short, that Brahman which is the Self is without prior, ie cause, or posterior, i.e. effect,…..// .
MandUkya kArikA 1-11
1. // कार्यकारणबद्धौ ताविष्येते विश्वतैजसौ । प्राज्ञः कारणबद्धस्तु द्वौ तौ तुर्ये न सिध्यतः ॥ ११ ॥ //
// kAryakAraNabaddhau tAviShyete vishvataijasau | prAj~naH kAraNabaddhastu dvau tau turye na sidhyataH || 11 || //
Translation (Swami Gambhirananda) // Those two, namely Viswa and Taijasa, are held to be conditioned by cause and effect. PrAjna is conditioned by cause. But both these do not exist in Turiya //.
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