[Advaita-l] Is the non-difference between cause and effect?

[V Subrahmanian]

On Mon, Apr 8, 2019 at 11:22 PM Srinath Vedagarbha <svedagarbha at gmail.com>
wrote:

>
>
> On Mon, Apr 8, 2019 at 12:32 PM V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>>
>>
>>
> As far as other school, both the paxa -- universe being a modification of
> Brahman's form  and Brahman being adhishthanam of illusion -- are quite
> shruti virOdha and rejected wholesale
>
> Both pariNAma and viavarta vaada are rejected in the Mandukya Upanishad:
>
> vibhUtiM prasavaM tvanye manyante sR^ishhTichintakAH |
> svapnamAyA sarUpeti sR^ishhTiranyairvikalpitA |
> ichchhAmAtraM prabhoH sR^ishhTiriti sR^ishhTau vinishchitAH ||
>
> Some people, in consideration of sR^ishhTi, think it as being a
> modification (prasavaM) of Brahman's own form (vibhUti). Others imagine it
> as being akin (sarUpa) to the illusion of a
> dream (svapnamAyA). However, it is established (vinishchitAH) that
> Creation is solely by the Lord's own Will (ichchhAmAtraM prabhoH).
>

Here is the bhashya for the two verses (karika-s)-

The Advaita position is: For Vedantins, srishti is not something that has
to be taken as real. For them, the interest is in the true svaruipa of even
the srishti kartaa Ishvara (6th mantra). This is what is stated in the
bhashya below. Even the idea of 'creation is akin to svapna, maya,..' is
not the ultimate Vedanta siddhanta. Even icchaamaatram... is not the
vedantin's forte.  The 'vinishchitaah' are those who consider srishti to be
a mere sankalpa of the prabhu. They are no different from the
'srishtichintakaah' of the previous verse. The Vedantin's interest is in
the Turiya (7th mantra) who is beyond the creation and even the creator.

When we have to talk about srishti the parinami prakriya or the vivarta
vada come in handy, only to arrive at the tattva behind the creator. Those
vada-s/prakriya-s are like upalakshana, the crow on the house, just serving
the purpose of pointing to the upalakshita, the house. They are not part of
the 'house'.

regards
subbu

विभूतिं प्रसवं त्वन्ये मन्यन्ते सृष्टिचिन्तकाः ।
स्वप्नमायासरूपेति सृष्टिरन्यैर्विकल्पिता ॥ ७ ॥
 भाष्यम्
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विभूतिर्विस्तार ईश्वरस्य सृष्टिरिति सृष्टिचिन्तका मन्यन्ते ; न तु
परमार्थचिन्तकानां सृष्टावादर इत्यर्थः, ‘इन्द्रो मायाभिः पुरुरूप ईयते’ (बृ.
उ. २ । ५ । १९)
<http://advaitasharada.sringeri.net/display/bhashya/Brha?page=2&id=BR_C02_S05_V19&hl=%E0%A4%87%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%8B%20%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%AD%E0%A4%BF%E0%A4%83%20%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B0%E0%A5%82%E0%A4%AA%20%E0%A4%88%E0%A4%AF%E0%A4%A4%E0%A5%87>इति
श्रुतेः । न हि मायाविनं सूत्रमाकाशे निःक्षिप्य तेन सायुधमारुह्य
चक्षुर्गोचरतामतीत्य युद्धेन खण्डशश्छिन्नं पतितं पुनरुत्थितं च पश्यतां
तत्कृतमायादिसतत्त्वचिन्तायामादरो भवति । तथैवायं मायाविनः सूत्रप्रसारणसमः
सुषुप्तस्वप्नादिविकासः ; तदारूढमायाविसमश्च तत्स्थप्राज्ञतैजसादिः ;
सूत्रतदारूढाभ्यामन्यः परमार्थमायावी । स एव भूमिष्ठो मायाच्छन्नः अदृश्यमान
एव स्थितो यथा, तथा तुरीयाख्यं परमार्थतत्त्वम् । अतस्तच्चिन्तायामेवादरो
मुमुक्षूणामार्याणाम् , न निष्प्रयोजनायां सृष्टावादर इत्यतः
सृष्टिचिन्तकानामेवैते विकल्पा इत्याह — स्वप्नमायासरूपेति । स्वप्नसरूपा
मायासरूपा चेति ॥

इच्छामात्रं प्रभोः सृष्टिरिति सृष्टौ विनिश्चिताः ।
कालात्प्रसूतिं भूतानां मन्यन्ते कालचिन्तकाः ॥ ८ ॥
 भाष्यम्
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इच्छामात्रं प्रभोः सत्यसङ्कल्पत्वात् सृष्टिः घटादीनां सङ्कल्पनामात्रम् , न
सङ्कल्पनातिरिक्तम् । कालादेव सृष्टिरिति केचित् ॥

vs

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