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

[Bhaskar YR]

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

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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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