Brahman

The topic of vedanta is brahman, and not, jagat.

Brahman is the vishaya, the tAtparya, as to what is this brahman.

Per the veda, cosnciousness, the atman, the jiva himself is brahman.

Also per veda, brahman desired, and brahman became many, without undergoing any change, creation being name and form only. The reality brahman did not undergo any change.

All that is here, has its being in brahman alone, it has a dependant order of reality, its reality being brahman.

Such as space, air, water, are all entities, but the entities having there being in brahman.

Brahman itself transcends these entities, and is satyam, not associated with the entities.

So the status of brahman being the cause and effect are with respect to name and form.

The name and form are not part of brahman.

They are not a product of brahman, as they are always present in brahman, in unmanifest state.

They are a product of maya, which can be considered to be the unmanifest state.

They have the reality of brahman.

Then there is a jagat, which is also brahman, which is not other than one and the same brahman, but it is a point of view, with respect to some names and forms not intrinsic to brahman.

We cannot say jagat exists, as brahman is what exists, namelss formless brahman.

We cant say saguna brahman is non existent, as there is experience and experienced.

But we can say jagat exists, having its being in non jagat, which is pure brahman.

So that which exists, having its being in something else is mithya.

Since it has its being in something else, it is that thing. Pot has its being in clay, in other words pot is clay.

Clay exists independent of pot, and has no potness.

Same way jagat has its being in brahman, jagat is brahman.

But brahman has no jagtness, and is independent.