[Advaita-l] jeevo brahmaiva naparaH

[Bhaskar YR]

praNAms 
Hare Krishna

>>>cause & effect which is a fallacy.
'Cause and effect' is always within 'time and space' and thus fall within the category of  'kAryam'; whereas 'Brahman' is defined as 'kArya-kAraNa vilakshaNa', 'kAladesAtIta' etc. When everything is negated, the one left standing and which cannot be negated is the observer himSELF.

>  however, when shAstra talks about kAraNa it talks about brahman only which is only one without second..sadeva soumya idam agra Aseet, ekamevAdviteeyaM...and 'sO kAmayata' bahusyAm prajaa yeyeti...etc.  So, both kAraNa and kArya are not 'kArya' the kAraNa is parabrahman and kArya (mAya / jagat) is his Shakti and he shows his Shakti for the sake of jeeva-s who are yet to experience their karma phala-s on this jagat.  And ofcourse both kAraNatvaM and kAryam both are adhyArOpita on nirvikAri brahman when these different functions viewed independently from the brahman.  When one stands ultimately as observer /Saakshi/ kshetrajna/ jnAtru he is vijnAnAtman nothing but brahman in his svarUpa and what he observes is also Atma only nothing else.  This is how samyak drushti works..ahamannam and annaada... neti neti should end in parabrahman only and that brahman is abhinna nimittOpadAna kAraNa for this jagat.  


Also as science too confirms that matter can neither be created nor destroyed, so 'creation' per se is not the right way to understand. With 'mAya' one is able to satiate the inquisitiveness until the 'realness' of the so called perceived 'reality' is correctly understood as 'seemingly real' aka 'mithya'. 

>  what exactly is mithyA or avidyA kalpita ??  That which will be realized as not existing through jnana is called avidyA kalpita.  Snake on the rope is avidyA kalpita, dviteeya Chandra due to cataract is avidyA kalpita, rajata in place of shukti is avidyA kalpita which goes without any trace after the dawn of correct knowledge i.e. rajju, shukti etc.  If one does not have any eye problem like cataract etc.  he will not 'see' the dviteeya Chandra, for him that socalled 'dviteeya' Chandra is mithyA or avidyA kalpita only and he knows that the darshana of dviteeya Chandra is the problem of some individual who has 'karaNa dOsha'.  So, what is avidyA kalpita here is 'dviteeya chandra', snake, rajata etc. which are all purely kalpita bhrAnti only.  But what about this jagat??  This jagat is equally available to both ajnAni and jnAni.  jnAni would continue to look at the available jagat as brahman whereas an ajnAni continue to perceive this jagat as abrahmaM, vicchinnaM, asarvaM due to his avidyA.  And this abrahma, asarva, aparipUrNa jagat is what avidyA kalpita or bhrAnti.  He (avidyAvanta) does not have the shruti pratipAdita yathArtha jnana of this jagat he knowledge about jagat is ayathArtha jnana.  And that which is the vishaya of this ayathArtha jnana is called avidyA kalpita mithyA prapancha.  This type of prapancha can exist only in ajnAni's mind, this avidyA kalpita prapancha is kevala buddhi pratyaya of avidyAvanta.  Whereas the jagat (kArya) which is in its svarUpa nothing but brahman (kAraNa) exists trishu kAleshu like kAraNa because of the fact that there is tAdAtmya saMbandha between kArya and kAraNa where kArya entirely dependent on kAraNa whereas kAraNa remains untainted despite the existence of this kArya.  

Hari Hari Hari Bol!!!
bhaskar