The universe we live in, and the karta, karma and karma phala experienced, is kalpita.
The avidya is present in brahman, without a beginning.
As a result of avarana shakti of avidya, the individual considers oneself the karta.
As a results there are karmas.
When there is karma there is karma phala.
While at the level of individual there is avidyas avarana shakti, the same avidya has kalpana or vikshepa shakti, wielding which, brahman is the lord, the parameshvara.
The avidya upadhisann jiva, considers the maya (kalpana shakti of ishvara) shakti sann ishvara as diffferent from oneself. He does not know himself as brahman the non dual vastu, which alone appears as many due to various names and forms. Ishvara on the other hand knows oneself to be free and to be brahman, and for the sake of jiva, and for the sake of his karma phala, provides the infrastructure to exhaust the karmas of the various jivas.
An individual jiva who seeks moksa, goes to a brahmanishta shrotriya, coming from the parampara of which the lord is the progenitor, the tradition of passing on brahmavidya. Brahmavidya comes towards the latter, jnana kanda portion of the vedas, the vedas being lords word, lords commands, and lord providing the means for the individual to uplift oneself.
From the guru, the jiva learns the truth of himself to be brahman, and becomes free from avidya.
Brahmavid brahmaiva bhavati ( again mundaka)
The person is no more identifying with the karta, knows the karta to be a kalpita karta.
The universe continues, ishvara kalpita vyvastha continues, due to his prarabdha karma which has already started fructifying, and continues as long as prarabdha has to exhaust itself.
indra-jAlam idaM dvaitam achintya-rachanAtvataH
ityavismarato hAniH kA vA prArabdha-bhogataH (panchadasi)
Any kalpita karmas done in this time, the punya karma phala goes to those who are pleasing to the jnani, and papa karma phala goes to those who cause harm or ill to the jnani.
The jnani himself remains free from karma and has no more births.
I wish to make some special notes on ishvara and ishvaratvam.
May one not and never misunderstand , ishvaratvam to be some derivative of adivya belonging to jiva.
First of all avidya doesnt belong to jiva, as jiva is the result of avidya. Avidya is simply here a cause having two fold expression.
The avarana shakti becomes the expression of jivahood.
The kalpana shakti, or vikshepa shakti is the expression of overlordship, ishvara hood.
The overlordship, the ishvarahood, is beginingless, independent, and inspite of jivas being under avarana, under the spell of avarana, parameshvara is never under the spell, he is the controller. He has beginingless overlordship and constantly remains the one who takes care of the jagat (kalpita jagat) and its beings as a mother and father.
This ishvara alone comes as a guru and resolves the ignorance, giving mukti to the individual jiva, releasing him from avarana.
Her own nature, she is always free in satchitananda, and enjoys the overlorship and the 6 bhagas, as a pure vibhuti, herself never becoming the doer, but as a non doer, without doing anything, the lord overlords the universe, manifests, maintains and resolves the universe. All the shaktis in the universe are her own vibhutis, and she remains the supreme ruler of all of the various shaktis. She is visnu in the anantasayana position. This supreme overlordship is to be acknowledged and worshipped and that is the full and complete gain from knowledge, isvara appreciation in objective terms is a great phala born of knowledge.
The avidya is present in brahman, without a beginning.
As a result of avarana shakti of avidya, the individual considers oneself the karta.
As a results there are karmas.
When there is karma there is karma phala.
While at the level of individual there is avidyas avarana shakti, the same avidya has kalpana or vikshepa shakti, wielding which, brahman is the lord, the parameshvara.
The avidya upadhisann jiva, considers the maya (kalpana shakti of ishvara) shakti sann ishvara as diffferent from oneself. He does not know himself as brahman the non dual vastu, which alone appears as many due to various names and forms. Ishvara on the other hand knows oneself to be free and to be brahman, and for the sake of jiva, and for the sake of his karma phala, provides the infrastructure to exhaust the karmas of the various jivas.
An individual jiva who seeks moksa, goes to a brahmanishta shrotriya, coming from the parampara of which the lord is the progenitor, the tradition of passing on brahmavidya. Brahmavidya comes towards the latter, jnana kanda portion of the vedas, the vedas being lords word, lords commands, and lord providing the means for the individual to uplift oneself.
"sadasiva samarambham sankaracarya madhyamam asmad acarya paryantam vande guru paramparam"
Vedo vedavid avyango vedango vedavit kavih (from visnu sahasranama)
pareeksha lokan karma chitaan brahmano, nirvedamaayanaascha kRutaH kRutena| tad viJNaanarthama sa gurumevabhigachhet samit paaNiH sotriyam brahma nishTam||
From the guru, the jiva learns the truth of himself to be brahman, and becomes free from avidya.
Brahmavid brahmaiva bhavati ( again mundaka)
The person is no more identifying with the karta, knows the karta to be a kalpita karta.
The universe continues, ishvara kalpita vyvastha continues, due to his prarabdha karma which has already started fructifying, and continues as long as prarabdha has to exhaust itself.
indra-jAlam idaM dvaitam achintya-rachanAtvataH
ityavismarato hAniH kA vA prArabdha-bhogataH (panchadasi)
Any kalpita karmas done in this time, the punya karma phala goes to those who are pleasing to the jnani, and papa karma phala goes to those who cause harm or ill to the jnani.
The jnani himself remains free from karma and has no more births.
I wish to make some special notes on ishvara and ishvaratvam.
May one not and never misunderstand , ishvaratvam to be some derivative of adivya belonging to jiva.
First of all avidya doesnt belong to jiva, as jiva is the result of avidya. Avidya is simply here a cause having two fold expression.
The avarana shakti becomes the expression of jivahood.
The kalpana shakti, or vikshepa shakti is the expression of overlordship, ishvara hood.
The overlordship, the ishvarahood, is beginingless, independent, and inspite of jivas being under avarana, under the spell of avarana, parameshvara is never under the spell, he is the controller. He has beginingless overlordship and constantly remains the one who takes care of the jagat (kalpita jagat) and its beings as a mother and father.
This ishvara alone comes as a guru and resolves the ignorance, giving mukti to the individual jiva, releasing him from avarana.
Her own nature, she is always free in satchitananda, and enjoys the overlorship and the 6 bhagas, as a pure vibhuti, herself never becoming the doer, but as a non doer, without doing anything, the lord overlords the universe, manifests, maintains and resolves the universe. All the shaktis in the universe are her own vibhutis, and she remains the supreme ruler of all of the various shaktis. She is visnu in the anantasayana position. This supreme overlordship is to be acknowledged and worshipped and that is the full and complete gain from knowledge, isvara appreciation in objective terms is a great phala born of knowledge.
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