[Advaita-l] jeevo brahmaiva naparaH

[Bhaskar YR]

praNAms Sri Sriram prabhuji
Hare Krishna

I am aware of the advaita-siddhAnta and also aware that सत् only exists.  

>  When I said tAdAtmya saMbandha between kArya kAraNa I meant the above only i.e. sat only exists.  And when the kArya is talked about the point that we ( the socalled kArya kAraNa saMbandhi vAdi-s :-) are trying to make is :  brahmavyatirekeNa kArya jAtasya abhAvaH and sarvaM idaM vikArajataM brahmaiva tajjatvAt, tallatvAt and tadanatvAccha.  When sat only exists when that sat is devadatta, does it make any difference in devadatta if  sometimes he folds his limbs and sometimes stretches his limbs in relaxation??  It is brahman only being talked in kArya rUpa since there exists nothing apart from that sat which only exists.  And I have already clarified that kAraNa kArya in vedAnta is not like : nanu mrudO bhatO jAyate pitushcha putraH...So, IMHO, kArya-kAraNa ananyatvaM and tAdAtmya lakshaNaM neither alien nor logical fallacy in Advaita vedAnta.  

My point of emphasis was to state that Sankara has refuted various erroneous concepts like असत्कार्यवादः  and सत्कार्यवादः etc with the usage of विश्वं पश्यति कार्यकारणतया.

>  There is a scope to mAyA satkArya vAda in Advaita.  For the manda madhyamAdhikAri-s shruti says there is a kAraNa for this jagat and that kAraNa is brahman when one realizes the ultimate truth that brahman is the only secondless satya, for him there is no kAraNa & kArya bheda and he knows that even there is kArya vikAra (which is pratyaksha pramANita) what exists there is only the svarUpa of the kArya vikAra i.e. kAraNa which is nothing but his own svarUpa.  sarvaM hi asmAkaM Atmabhutameva sarvasya cha vayaM AtmabhUtAH...He will not see anything outside which is Atmavyatirikta.  The methodology of cause and effect (kArya-kAraNa prakriya ) is there to drive home this fundamental siddhAnta in Advaita.  i.e. AtmaikatvaM

The one who is deluded perceives the Jagat as कार्य​-कारण संबन्धः that has been refuted owing to अन्योन्याश्रय दोषः associated hence मिथ्या .  It is this मिथ्या which is called "falsity" which is the derivative of "fallacy". 

>  Does anyone sofar said like ornament which is entirely dependent on its upAdAna kAraNa gold, gold also entirely dependent on its vikAra for its existence to bring in anyonyAshraya dOsha here?? Do we see any anyOnyAshraya dOsha when bhAshyakAra clarifies : ananyatvepi kAryakAraNayOH kAryasya kAraNAtmatvaM 'NA TU KAARANASYA KAARYAATMATVAM'.  

This logical fallacy even westerners agreed in the "cause-effect phenomena".

>  Why go to westerners for more credentials when shankara himself talks about futility in the "cause-effect phenomena" :-) See kArika bhAshya which Sri venkatraghavan prabhuji quoted and for the more exquisite reference kArika 4-40 also  :-) 

This is what I wanted to convey.  Rest of your statements are too hasty.  You didn't catch my point hence no comments from me.

>  And the above is what  I wanted to convey with my limited fluency in English, if you think I am hastening my replies without knowing the position of kArya-kAraNa prakriya  in Advaita siddAnta, I regret my limitations in my communication skills.  

Hari Hari Hari Bol!!!
bhaskar