There is ignorance, and naturally ignorance leads to error.
Ignorance of rope, is what leads to error of seeing the snake where there is only the rope.
Where there is only brahman, the jagad, and its evolution and devolution is seen, the cause here is error due to ignorance or avidya.
Avidya operates at the universal level as that which projects infinite names and forms, and brahman the consciousness serves as the adhistAnam or the substratum or truth, the basis for the error, as rope is the basis for the snake.
Avidya has no being of its own, hence brahman itself lends being or existence to avidya, here in this case avidya is nothing but mAya, the all knowing, all powerful, being, that manifests various names and forms.
Brahman with the upAdhi of mAya is hence both the nimitta kArana as well as upAdana kArana.
upAdana kArana means the material cause. For the jagad, jagad being a product of avidya, the reality of material of the jagad is certainly going to have the adhistAanam or basis which is brahman, that alone as the material cause.
However point to note here is that brahman is the vivarta upAdana kAranam, which means its cause that undergoes no change at all.
Whereas, from the unmanifest to the manifest, it is avidya, which undergoes change, from being the pure ignorance unmanifest, to projecting a plethora of names and forms.
In the case of jiva, the jiva on account of ignorance, sees that which is "not", and hence is 'subject to ignorance'. Whereas in the case of isvara, isvara is using ignorance or avidya as a power, to project the various names and forms, thereby manifesting himself in various forms as AkAsha, vAyu, Agni, Apah, Prtvi and all their modifications.
The 5 koshas of the body of the jiva, namely, annamaya, prAanamaya, manomaya, vijnAnamaya and anandamaya are combinations of the five elements alone. Thereby brahman which manifests as the universe, is the same brahman which manifests as the individual body as well.
The same brahman is also present as the witness consciousness, or sakshi chaitanyam within ones mind, as "I am".
If that is the case, it is purely ignorance which covers this already manifest brahman 'I', and avidya alone becomes the cause for the dehAtama buddhi, which alone leads to first deha abhimAna, then kartrtva bhava, once there is karma, there is the cycle of birth and rebirth.
Hence the jiva is as beginingless as avidya itself.
Only by removal of avidya, the jiva is not born anymore, since there is no jiva, rather only the already manifest brahman shines as it were.
Ignorance of rope, is what leads to error of seeing the snake where there is only the rope.
Where there is only brahman, the jagad, and its evolution and devolution is seen, the cause here is error due to ignorance or avidya.
Avidya operates at the universal level as that which projects infinite names and forms, and brahman the consciousness serves as the adhistAnam or the substratum or truth, the basis for the error, as rope is the basis for the snake.
Avidya has no being of its own, hence brahman itself lends being or existence to avidya, here in this case avidya is nothing but mAya, the all knowing, all powerful, being, that manifests various names and forms.
Brahman with the upAdhi of mAya is hence both the nimitta kArana as well as upAdana kArana.
upAdana kArana means the material cause. For the jagad, jagad being a product of avidya, the reality of material of the jagad is certainly going to have the adhistAanam or basis which is brahman, that alone as the material cause.
However point to note here is that brahman is the vivarta upAdana kAranam, which means its cause that undergoes no change at all.
Whereas, from the unmanifest to the manifest, it is avidya, which undergoes change, from being the pure ignorance unmanifest, to projecting a plethora of names and forms.
In the case of jiva, the jiva on account of ignorance, sees that which is "not", and hence is 'subject to ignorance'. Whereas in the case of isvara, isvara is using ignorance or avidya as a power, to project the various names and forms, thereby manifesting himself in various forms as AkAsha, vAyu, Agni, Apah, Prtvi and all their modifications.
The 5 koshas of the body of the jiva, namely, annamaya, prAanamaya, manomaya, vijnAnamaya and anandamaya are combinations of the five elements alone. Thereby brahman which manifests as the universe, is the same brahman which manifests as the individual body as well.
The same brahman is also present as the witness consciousness, or sakshi chaitanyam within ones mind, as "I am".
If that is the case, it is purely ignorance which covers this already manifest brahman 'I', and avidya alone becomes the cause for the dehAtama buddhi, which alone leads to first deha abhimAna, then kartrtva bhava, once there is karma, there is the cycle of birth and rebirth.
Hence the jiva is as beginingless as avidya itself.
Only by removal of avidya, the jiva is not born anymore, since there is no jiva, rather only the already manifest brahman shines as it were.
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