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

[Raghav Kumar Dwivedula]

Namaste Bhaskarji
> I raised the question because of the following flow of teaching generally
> followed in the tradition.
>
> kAryaM is not different from kAraNam as even pot is not different from
> clay. This is enough for jagan-mithyAtvaM with sad-brahma being kAraNam.
>
> Yet the kAranopAdhi is not negated *at this point* although
> jagan-mithyAtvam is established. And so both kAraNa and kArya are both
> taken as existent at this point in the  flow.
>
> The next step therefore is to negate even kAraNopAdhi which then gives
> rise to mahAvAkya understanding of nirvisheSham advitIyam brahma.
>
> At this point we can make the stronger statement viz., jagataH svarupeNa
> niShedhaH.
>
> If this last statement is taken out of context and innocently put in the
> first step of the traditional teaching methodology, then alone questions
> arise such as 'if Jagat is svarUpeNa nishiddhaH then how can we even arrive
> at its kAraNam etc.?' - such a question will not arise if the context is
> clearly understood. This is my understanding.
>
> Thank you Venkatraghavan ji, yes what you write clarifies what I wanted .
>
> Om
>
> Raghav
>
>
>
>
>
>
> On Mon 8 Apr, 2019, 3:57 PM Bhaskar YR, <bhaskar.yr at in.abb.com> wrote:
>
>> praNAms Sri Raghava prabhuji
>> Hare Krishna
>>
>> The prakriya-s like kArya-kArana, avasthAtraya, srushti,
>> sAmAnya-vishesha, vidya-avidya, paNchakOsha prakriya etc. are all there to
>> ultimately show us brahman is nirguNa and nirvishesha.  In one of the
>> places, shankara clarifies if we don’t have nAma rUpa jagat, then we will
>> not be able to establish the fact that brahman is prajnAna ghana who is
>> also nirvishesha, nirguNa and sAkshi cheta.  So, kArya-kAraNa prakriya is
>> also one of the methods to realize that the brahman is kAraNAteeta due to
>> ananyatva of kArya-kAraNa...again one should not come-up with argument like
>> ananyatva bring the svagata bedha in adviteeya brahma since kArya is
>> multifarious in its very nature.  We have already discussed how kArya is
>> kAraNa but kAraNa is not kArya.  As you know, traditional scholars like Sri
>> Venkataraghavan prabhuji may not like this way of understanding.
>>
>> Hari Hari Hari Bol!!!
>> bhaskar
>>
>> -----Original Message-----
>> From: Advaita-l <advaita-l-bounces at lists.advaita-vedanta.org> On Behalf
>> Of Raghav Kumar Dwivedula via Advaita-l
>> Sent: Monday, April 08, 2019 3:35 PM
>> To: A discussion group for Advaita Vedanta <
>> advaita-l at lists.advaita-vedanta.org>
>> Cc: Raghav Kumar Dwivedula <raghavkumar00 at gmail.com>
>> Subject: [Advaita-l] Is the non-difference between cause and effect?
>>
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>>
>> Namaste Bhaskarji and Venkatraghavan ji
>>
>> Bhaskarji wrote-
>>
>> "Anyway, kArya-kAraNa prakriya is there to prove brahman is in his
>> svarUpa atyanta nirvishesha".
>>
>> Is the kArya-kAraNa ananyatva nyAya alone *sufficient* to arrive at
>> nirvisheSha brahman? Or is it necessary but *not sufficient* to arrive at
>> nirvisheSha brahman?
>>
>>  I think Sri Venkatraghavan ji suggested it's not enough. But maybe this
>> has been discussed before...if so, I shall be happy if either of you remind
>> me of the earlier discussion on this question.
>>
>>
>> Om
>>
>> Raghav
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