KArya kArana Prakriya

Om.

Claim : ShAstra presents brahman as the cause of all that is here.

The effect is called kAryA and the cause is called kAranA.

The cause brahman is the vastu (thing) to be known.

The effect is already known.

Expansion of ‘effect’

The effect is what YOU know and what you don’t know. All that is known + all that is unknown by the person, by you, is what is , the effect. Hence the present waking state experience, is, the effect. The experience of deep sleep and experience of dream is the effect.

It is known by you , that , there are so many things that are not known.
All that is not known can be put in one bag called ‘unknown’.

So effect implies:  'all that is known'. plus, 'all that is unknown'.

Understanding of ‘cause’

Now what is the cause then?
 If all that is known and all that is unkown is gone under the heading effect, then what is it that remains , that can be ever be attributed to be the cause?

The only one that remains is the 'knower'.
The knower of the known things and the knower of the unknown things.

The knower is sAkshi chaitanyam.
The pratyagatman, the witness consciousness. The self aham. I.

Through viveka by means of avasthA traya prakriya, and panchakosha prakriya and deha traya prakriyA, it is  to be clearly understood ( through anvaya vyatireka logic) that the pratyagatman, the witness consciousness is :
- other than the three bodies and the 3 states of deep sleep, waking state and dream state, and
- other than the 5 layers ,
- is the knower of each of these. The witness consciousness.

While the the 3 sharirAs, and the three states of sleep etc., are the witness, ‘I’, the witness ‘I’ itself is not intrinsically either of these.

Intrinsically, the atman , I , the witness consciousness is to be understood as being self-evident and self-existent, and;
 limitless in the sense it is not limited as in ‘being’ any particular form.
Not limited by time, timewise, chaitanyam does not undergo any change, spacewise 'I' undergoes no change. Hence it is changless satyam, also it is chit- which means a conscious entity.

Establishing relationship between effect and cause

What shAstra does, is , lets now go back to our original claim,

“ShAstra presents brahman as the cause of all that is here.”

So here that cause we said is the pratyagatman, the self, I, the chaitanyam, witness consciousness or sAkshi chaitanyam, which is who is ‘I’.

This ‘I’ is indeed brahman, who is the cause of the effect (effect which as we saw is known+unknown).

Now since I am the cause of all that is here, next step is to understand that, the effect is non separate from the cause as well as non different from the cause.

Which means essentially, ‘I’ witness consciousness, is satchitAnanda brahman, and the effect is also a kArya, hence being a kArya, it is ALSO, satchitAnanda brahman.
( example of kAranA and kArya is gold and bangles, chain ring etc. The kAranA cause here is unchanging gold, and the kArya effect is bangles, earrings, chain etc.)

Understanding ISHVARATVAM and vyavaharicam( relative plane of reality)

Now we have to see our life, in the light of this vision that shAstra has unfolded for us.

In this vision,the kAryam, jagat,is an intelligently put together, and is non separate from brahman.
 So we say now that ,this material of this jagat, MUST have a material cause.
For this ShAstra says, the same brahman, is the material cause (upAdAna kAranA).

To put together the material in intelligent fashion needs a intelligent ‘maker’ or ‘nimitta KAranA’. This intelligent maker is also brahman.

So, hence, from the standpoint of the total jagat ( which includes ones own body mind), brahman is seen as the abhinna, nimitta-upAdAna kAranam (non different material AND intelligent cause).

Same brahman, the pratyagAtman, the sAkshi chaitanyam, when seen from the standpoint of totality is abhinna nimitta upAdana kAranA.

Same brahman, seen from point of view of the of this sukshmA sharIra, which is identified with a particular body, including a human beings personality, is known as a unique individual a jiva.

Ishvara or brahman from its own standpoint

Same brahman , seen from the point of view of itself, which means simply by itself, is simply satchitananda brahman, the pure consciousness, which from its own standpoint has not undergone ANY change, and does not admit to ever ever having the status of either being the cause or the status of being the effect.

This is how shAstra expands and makes us understand the vision, that all that is here is brahman, and I am that brahman.

Not losing sight of the 'STANDPOINTS'

We saw earlier that from the standpoint of the total jagat, brahman is seen as intelligent and material cause. This standpoint is not to be taken lightly. This standpoint is what is shakti.
This shakti is non separate from brahman, in fact shakti IS brahman.
It is not something ELSE other than brahman. So the standpoint is not for 'throwaway', but only thing, is it is to be understood to be a 'standpoint', that is all, and the standpoint is what governs our day to day living. Living , in itself, as an activity, is a standpoint. Knowledge is a standpoint, ignorance is a standpoint, walking talking, doing, seeing, hearing, objects, people all are 'standpoints' , of the same brahman. Hence we enjoy the various standpoints, as the various leelas, the various vibhutis, the various glories of brahman, of ishvara.Seeing oneself, as an invdividual person, I am also a standpoint , and I am also ishvara ( not total parameshvara, but the same purusa, person, who is also paramashwara). Hence I can call myself jiveshvara.