[Advaita-l] [advaitin] Cause-effect non-difference - Srimad Bhagavatam

[Bhaskar YR]

praNAms 
Hare Krishna

It would be worth repeating the statement that whenever there is a talk about  jagat kAraNatva of brahman, abhinna nimittOpadAna kAraNatvaM of brahman, kArya-kAraNa ananyatva etc. presented based on shruti and bhAshya it should be understood that brahman is not the kAraNa like father who gets children and become father or brahman getting himself divided and become jagat...ananyatvaM is meant to prove the ekatvaM of brahman.  And to know brahman is nirupAdhika we need the nAma rUpa this is what said in bhAshya also : yadi hi nArUpe na vyAkreeyate tadA asyAtmanO nirupAdhikaM rUpaM prajnAnaghanatvaM na pratikhyAyeta.  So, vAchAraMbhaNam vikAra is there to show us mruttiketyeva satyaM.  And those who realized this mrut sAmAnya behind nAma rUpa assert : the tAdAtmya between kArya-kAraNa!!, brahmavAdinaH kathaM etic het??  tasya tAdAtmya lakshaNasaMbandhOpapatteH.  vAmadeva realized he himself manu, sUrya and does not mean that his realization is the result of holding the nAma/rUpa of manu and Aditya it is the realization of sAmAnya tattva behind vAmadeva himself, manu and Aditya!!  And again that basic rule to understand kArya-kAraNa ananyatvaM is : Jagat, which is avyAkruta before creation but resides in brahman, vyAkruta in sthiti kAla, laya after final dissolution is not different from Brahman;
But brahman which is nirupAdhika, niravayava, nirvishesha is different from the Jagat and it is eka Meva adviteeyaM and there is no duality whatsoever in IT.

Hari Hari Hari Bol!!!
bhaskar