[Advaita-l] jeevo brahmaiva naparaH

[Venkatraghavan S]

Shankaracharya says this in the bhAShya to kArika 4.12  -

कारणाद्यद्यनन्यत्वमतः कार्यमजं तव ।
जायमानाद्धि वै कार्यात्कारणं ते कथं ध्रुवम् ॥ १२ ॥

उक्तस्यैवार्थस्य स्पष्टीकरणार्थमाह — कारणात् अजात् कार्यस्य यदि
अनन्यत्वमिष्टं त्वया, ततः कार्यमप्यजमिति प्राप्तम् । इदं
चान्यद्विप्रतिषिद्धं कार्यमजं चेति तव । किञ्चान्यत् , कार्यकारणयोरनन्यत्वे
जायमानाद्धि वै कार्यात् कारणम् अनन्यन्नित्यं ध्रुवं च ते कथं भवेत् ? न हि
कुक्कुट्या एकदेशः पच्यते, एकदेशः प्रसवाय कल्प्यते ॥

This has been explained further thus - if your favoured position is that
the effect is non-different from the unborn cause, then the effect also is
unborn. But it is contradictory to say a thing is an effect, and at the
same time, unborn. Moreover, if the cause and effect are non-different, how
can it be for you that the cause, which is non-different from the born
effect, be eternal and non-changeable? It is not possible to imagine that a
part of a hen is laying eggs while another part is being cooked.

On 15 Mar 2017 10:24 a.m., "Bhaskar YR via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> praNAms Sri Sriram prabhuji
> Hare krishna
>
> There is a logical fallacy in the concept of cause & effect.  It is this
> fallacy of कार्य-कारण संबन्धः that has been mentioned in the 8th shloka of
> Dakshinamurti Stotra.
>
> >  I am afraid mere shushka tarka would lead us to anywhere.  We have to
> base our tarka on shruti, yukti and anubhava in vedAnta jignAsa.  The
> discussion on kArya kAraNa saMbandha or the relationship between brahman
> and jagat needs to be done on shruti and Acharya upadesha.  The socalled
> logical fallacy will not be there when one understand the subtle and
> significant relationship in the form of ananyatvaM between kAraNa and
> kArya.  For that matter Advaita does not say kAraNa sitting at some place
> and constantly and continuously  producing some effects like father
> becoming the father of his sons.  Here sons are different from their father
> and father is also different from his off springs.  This is not the type of
> kArya kAraNa saMbandha that Advaita talks.  When shruti says all things of
> the world subjective and objective are born from brahman alone as in
> mundaka which says from this (brahman/aksharaM) alone emerges (born) the
> vital force, the mind and all the senses, the akAsha, vAyu, agni, water and
> the earth supporting all, so kAmayata, let me become many let me born etc.
> it has the intention of drive home the point that there is non-difference
> of the effect (kArya) from the kAraNa.  The araMbhaNAdikaraNaM and bhAshya
> explain this beautifully.
>
> >  Therefore in the same way that the ether spaces limited by a large pot
> or a little one or by any other vessel, are 'non-different' from the cosmic
> ether.  The effect is the universe comprising the panorama of ether etc.
> and the cause is the highest brahman.  And we can conclude that the EFFECT
> IS NON DIFFERENT FROM THE CAUSE.  When one lump of clay is ascertained to
> be really clay all that is MADE OF CLAY SUCH AS A POT, A LID OR A PAIL also
> becomes known SINCE THEY ARE LIKEWISE ESSENTIALLY CLAY.  The ajAtavAda of
> kArika needs to be understood in this light only, that which is avyAkruta
> in brahman will be seen (vyAkruta) and there is nothing like creation.
> kArika 3-48 etc.
>
> Hari Hari Hari Bol!!!
> bhaskar
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