In this part of discussion, which is also a part of dependent origination, we would discuss the law of cause and effect and law of reverse effect … The law of cause and effect could also be termed as law of deed and fruit and it originally was called as Karma Siddhanta, Karma aur Karma Phala Siddhanta and also as Karma Phala Siddhanta … And in those ancient times, the law of reverse effect was termed as Viprit Phala Siddhanta …
But as was in the previous discussion on interdependent origination, here also we would not get into nonsensical aspects that relate to bondage causing aspects of these laws, but instead discuss this law and its bondage, but only to exit out of that bondage, which is also intrinsic in this law …
The law of cause and effect and reverse effect as teachers of today discuss, is mostly related to an endless bondage, which as such is against the very tenets and reasons for rendering of knowledge of this law by those sages who had directly cognized it … So, in spirit with what was the reason for providing the knowledge of these laws, is what this discussion would also be and thus we would only be relating to the aspects that relate to release from bondage whilst within the purviews of this macrocosmic law, which like all other laws has a universal nature (just as was discussed in an earlier topic of “universal nature of cosmic laws”) …
Thus in these discussions we would be discussing the applicability of law of cause and effect during during ones evolutionary process and the stage of final release from bondage which itself is through understanding the bondage aspect of this law …
Unless any aspirant appreciates through understanding of the bondage, how would that aspirant find the path of release from that bondage … Thus discussion of aspects of bondage through this law can never be avoided … But at the same time, a reference of release from bondage is what would be focused upon in these discussions …
This discussion continues from the previous topic of “Principle of interdependent origination” and thus is a part of that previous topic …
Principle of interdependent origination and law of cause and effect …
The law of cause and effect is also a part of the principle of interdependent origination … Thus, this principle is the governing principle of this law …
As a matter of universal fact …
- Cause is the principal base for manifestation of a later effect …
- As also the manifested effect is the principal base for the ‘cause for the next cause (i.e. the cause which is yet to manifest from within the currently effected and thus manifested effect)’ …
- And thus the cause, is successor of the effect … And the effect itself is the successor of the next cause (because the effect, itself becomes as the cause for the next cause) …
- And the process is also such, that the next cause also manifests as a successor to the preceding effect, when the preceding effect itself turns into the stage of being the cause for the next cause (as the cause for next cause, itself is hidden within the visible or experienced effect) …
- Thus, the effect is present within the cause and the cause itself is present within the effect …
- And when we study the wholeness of cause and effect, then we also find that the final effect there is to be as a final exit from existence itself, has also been residing within the initial cause there was to begin the existence itself …
- Thus, the cause for original origination of anything, itself has the final effect of … This final effect is of final liberation (Kaivalya) from allness and her each part …
- And where to reach that final effect (of a final liberation or Keval), a vast number of intermediary stages of cause and effect would be needed to be transited through … And where this transit through those intermediary stages of cause and effects would also have to comply to the macrocosmic requirement of maintenance of real nextness of evolution (and thus, their originations) …
- And each of those intermediate cause and effects which are apparent within the cycles of causes and effects that were passed through during one’s course of evolution, also keep manifesting within their real nextness and where this process also continues until the final effect which leads to the final exit from existence (Kaivalya Moksha) shall itself manifest as the final effectless effect, due to the fact that this last and final stage of progress within the purviews of this law, the law itself is resting as a causeless cause and thus it only leads to an effectless effect … That effectless effect is liberation …
- As a matter of fact, the final liberation is free of cause and effects … And it is to this stage, that the law of cause and effect eventually leads … This final liberating aspect of the discussed law, was the reason for self realized sages to provide the knowledge of this law … And as a matter of fact, had the final liberation (Kaivalya) not been possible whilst resting within the law of cause and effect, then no self realized all, realized sage would have ever talked about it (or distributed its knowledge to humanity of those times) … This is as no self realized, all realized sage has ever given a knowledge, which was incapable to leading to a final liberation (i.e. emancipation from all that was, ever is or could ever be) …
- This effectless effect is also based upon and thus is resting within the same real nextness of evolution and thus is within this principle of interdependent origination itself …
- And also that, it is only within the macrocosmic voidness (or emptiness or voidness or primordial nature or Shunya Tattva) that this cycle of cause and effect finally ends as both these (i.e. cause and effect) also reach their empty states (Shunyata or Shunya Awastha) …
- But the final path to this effectless effect is resting within the last path (i.e. it is resting within Brahmanpath, in addition to being based upon the wise words, that there eventually is “nothing to do, nowhere to go, nobody to be” … Only after resting in the innermost essence of these wise words, which itself is attained whilst walking the past path (Brahmpath) and whilst the aspirants walks within the essence of statement “Myself within Myself”, can this vicious and seemingly eternal cycle of cause-effect-cause, be broken past … And evolved over … So as to reach ones finally emancipated state …
- How can one be liberated, whilst still resting in purviews of being a doer of deeds and reaper of fruits … The final liberation is free of deeds and fruits and thus is a stage of Karmatita Mukti (freedom from Karma and thus a freedom from Karma Phala too) …
- Thus, basis above, it is clear that even when the law of cause and effect is not the law which denotes the state of final liberation (Kaivalya) and which is even when it definitely is a valid path of final liberation (Nirvana or Kaivalya or Moksha) …
- The final liberation (Moksha or Kaivalya) is free of all laws and their governing principles and thus is also free of the discussed law and its governing principle of dependent origination … And yet the path to final liberation always passes through the discussed principle (interdependent origination) and the discussed law (cause and effect) …
Relationship of cause with effect …
As a simple example of cause and effect …
We work and this is the cause, we get money in return and this is the effect …
So the work (Cause) manifests after a time frame as money or other benefits (effect) and this money in turn was dependent on the work (Its cause) for its own origination …
After this stage, is the further stage where this effect (money) becomes the cause for the next cause, which is also seen in the process of utilizing (spending) the money and then the process of spending money (cause here) becomes the principal cause for next effect (buying something for oneself or others) …
Thus, in this crude example, the entire process of cause and effect is found to be interdependent on each other, where the cause leads to an effect and then the generated effect in turn becomes the cause the the next cause, which in turn leads to the next effect … Endlessly …
As such, this leads to a conclusion that the cause and effects keep manifesting endless and thus, as long as any aspirant remains within the purviews of these cause and effects, the final liberation would only remain a distant dream … And thus is even when, cause and effects definitely are as a valid path to the state of final liberation (Kaivalya or Moksha) which itself is as a freedom from Karma and Karma Phala (i.e. freedom from deeds and fruits) … This is what was told as Karmatit Mukti (liberation from and of Karma) …
In Karmateet Mukti, even though an aspirant is seeming doing deeds, yet that aspirant is neither attached to his (or her) own deeds not is he (or she) attached to generated fruits … Such an aspirant only does deeds as a non doer and where the fruits that those deeds leads to are also not attached to by that aspirant, as that aspirant is also as a non-reaper of fruits … This stage is attained after attainment of an impressionless state of consciousness orb of the aspirants causal body (Antahkarana Chatushtaya) … i.e. This stage is after attainment of Samskara Rahit Awastha of Chitta, which itself is a part of Antahkarana …
Thus within the final stage of progress within the cause and effect, even when cause and effects remain related to each other for their own interdependent originations and which itself is whilst these two (cause and effect) keep maintaining their real nextness of evolution from one another, yet the aspirant who has attained to the finality of this law (or cause and effect) remains detached from suchness of causes and effects, and which is even when he (or she) may seem to be undergoing through these …
This detachment of aspirant who has attained to the finality of progress within this law, is also such, that, the aspirant only remains as a mere and distant witness who even though may seem to be within deeds and reaping their fruits, but he (or she) really is not so as this stage is only like being a witness and not of being a doer of deeds or reaper of fruits …
This is also the stage, which leads to Brahmatva (i.e. oneness to Brahman, and where Brahman itself is as the aspirants Atman and Atman is all that the aspirant is at that stage, which itself is beyond the entirety of evolutionary process) …
Law of cause and effect as a path of final liberation …
Until the entire accumulated corpus of cause and effect and thus the entire corpus of merits, is detached from, the final liberation (Kaivalya or Mukti) would only remain a distant dream … And this fact is irrespective of what that aspirant may think about himself (or herself) and is also irrespective of what others may believe about him (or her) or his (or her) evolutionary standing …
This final let go (of the entire corpus of cause and effect) is only within that analysis, where the aspirant already knows, that liberation itself cannot be the final liberation (which as such is of Karmateet Mukti or liberation from cause and effect) until it is also liberated from all aspects that are related to the principle of dependent origination and its law of cause and effect …
Thus, as long as an aspirant is within this principle of interdependent origination (and its cause and effects), the aspirant shall keep evolving (i.e. keep entering into an ever higher state of evolution), but liberation (Mukti) would only remain a distant dream until the entirety of cause and effects have been fully detached …
And thus the exit from existence shall not even be arrived until this vicious cycle of cause and effects and its governing principle (interdependent origination) is broken past and which itself is possible by maintaining the macrocosmic requirement of real nextness (of the aspirants entire evolutionary process) …
As a matter of fact, when the need for holding unto the generated effects shall cease, then these effects cannot become the cause for the next cause, and thus the cycle of interdependent origination of cause and effects, shall also be broken past …
The path of this is detachment, which can only come in its fullness after the aspirant rests within the essence of the wise words, that have already been stated earlier on …
Thus and so, the cause is in fact the effect and the effect itself is the causative cause for the next undergone cause, and this newer cause (which itself springs out of the earlier effect) itself is the causative cause of the next effect … And the cycle goes on … And on… And on … Endlessly … But only until it is finally broken and evolved over (i.e. an aspirant evolves past it) …
As also a fact, that there is not godhead or Satan who could break it … The breaking of this cycle is eventually through the conscious analysis of the aspirant itself and that too in an evolutionary stage, where that conscious analysis takes an aspirant to a state, where the real nextness is leading to an exit from this vicious endlessly binding cycle of cause and effects and their governing principle of interdependent origination …
Had any godhead or Satan been capable to break this cycle, then it already would have done by it (for its followers) …
The reason for incapability of any God or Satan to break this cycle is because, they themselves are resting within the effect of the discussed principle and its laws (i.e. law of cause and effect and law of reverse effect) …
Thus and so, when these Gods themselves have not gone beyond the discussed principle and its law, then how can they assist their followers …
To assist anyone in going beyond anything, the one who assists has to be resting in a state which is beyond … Isn’t it? …
So it is also due to this fact, that even when the scriptures of such Gods definitely talk of good and bad deeds (and thus they refer to law of cause and effect), yet the end stage of these scriptures is only as an attainment of that Gods plane (heaven of that belief which rests on that Gods scripture) and not that stage, where there is a freedom from cause and effect itself …
Better deeds lead to better effects … When better effects (or subtler effects) are arrived at, then the adherent of such limited philosophies also ends up entering into that Gods plane …
But since the controller of that heaven (i.e. the God of a scripture) himself is within deeds and thus is reaping the fruits also of those deeds (which as such is very apparent in such scriptures, where that Gods says, that he grants goodness to its followers and sends its non believers to eternal hell), so how can such a greater entity (God) ever be capable to granting that which is beyond deeds and fruits …
All egoistic Gods (Abhimani Devata) who came by during the last nine millenniums of the sleep time of the great grandmother of all philosophies (I.e. Sanatana Dharma) have mostly been egoistic entities only and thus what their scriptures talk of as that Gods heaven, is mostly denoting Karmadhin Mukti (liberation whilst resting within deeds and fruits) instead of what the final liberation (Kaivalya Moksha) actually is, as Karmatit Mukti (Liberation due to freedom from cause and effects and also a freedom from its governing principle) …
Thus, all scriptures that came by after the great grandmother of all philosophies (i.e. Sanatan Dharma) went into her cyclic sleep about nine millenniums ago, are mostly of such egoistic Gods (Abhimani Devata) who still are residing within the purviews of law of cause and effect (i.e. law of deeds and fruits) and its governing principle, i.e. dependent origination … And since such entities themselves have not evolved past Karma and Karma Phala (deeds and fruits or cause and effect) so how can they have any capability to grant the final liberation, which as such is of a freedom from deeds and fruits …
The final freedom is that final independence, where one is fully, finally and permanently isolated from allness and her each part and where each part (as stated here) also includes all the principles, process and laws of Makers Makings and which also includes the law and principle of our current discussion … This stage of final independence from allness is what was termed as Kaivalya Moksha by sages who had attained to it …
Final effect is hidden within the first cause but it only manifests only after all intermediary stages of cause and effects are transited through … Utter non duality of the first cause and the final effect …
As a matter of fact, the first cause there ever was (to originally originate any microcosm), itself has had the final effect (of a final liberation) hidden within it and this is true, even when the journey from the first cause till the final effect shall have innumerable intermediate stages of causes and effects which would need to be transited through by any microcosm … This is also how it ever is for any microcosm that has begun its journey from the first cause (i.e. begun the evolutionary journey after an aspirant had originally begun as a microcosm within the Makers Makings) …
As such with this reference as the principle base for a further discussion … The first cause (or any origination of anything) already has the final effect (of a final liberation) hidden within it … But the path to the final effect is also resting within the macrocosmic requirement of maintenance of real nextness of evolution which itself becomes the reason for the final effect to only manifest after all intermediary stages of cause and effects are successfully transited through (or won over by the aspirant) … This by itself is the “one process there only is”, as evolution of all that has ever begun within the Makers Makings …
There are no shortcuts within the process of the “one process there only is”, as evolution of all that has ever begun within the Makers Makings …
And this is also such that, when an aspirant eventually arrives at the final effect and then it would look at the final effect, then it would know that this final effect itself was hidden within the first cause, which itself was the cause which effected an aspirant’s beginning (original state of origination) as a microcosm and which also was the first cause that led to the origination of the entire macrocosm …
Thus, since the first cause was the only cause for beginning of the macrocosm and microcosm, so at the self realization of this discussed fact, the aspirant also sees the utter non dual nature of the first cause … And since the final effect is also the same as attainment of the final liberation, so the aspirant who is already standing at the doorway of a final liberation (i.e. the final effect), also appreciates the utter non duality of the final effect …
Proceeding further …
As also is a realization at this stage (which is a different realization) that the final effect (or final liberation) itself was the cause of each cause, right from first cause and until the final effect …
This is as the final effect was already hidden within the first cause, but due to the higher subtlety of the final effect as compared to the first cause, that final effect cannot be self realized until the real nextness of the evolutionary process, by itself, takes the aspirant to a self realization and thence an entry into that final effect …
As also is a realization that it was this last or final effect which as such lay inactive until the real nextness (or its rightness and ripeness to manifest) was arrived at, so as to make it to become self-apparent and by itself, to the evolving aspirant …
And where this last effect, by itself, was the real cause which itself had effected and caused each cause and effect that ever were arrived at during the long-long journey of ones evolutionary process … Thus is the realization, that the last effect (i.e. final liberation) which itself was hidden in the first cause and every other cause that was ever caused, itself was and has also eternally remained as the root cause and root effect, right from the first cause (which led to the original origination of microcosm) till the last effect (which denotes the final liberation) … Thus the aspirant knows through a direct self realization, that it eventually was through the inspiration of this last effect (i.e. final liberation) that each cause and effect was arrived at during ones entire evolutionary process that has been right from the time that aspirant had begun as a microcosm within the genius of this Making of Maker of allness …
Proceeding further …
As also is a realization that the first cause itself was the same final effect and which in turn leads to the realization that the final effect itself was the first cause and any other cause which showed up during the entirety of real nextness of one’s evolutionary process from the first apparent cause and until the final effect, could only manifest due to this unity of the first cause and the final effect …
Above in turn leads to the realization, that, there in fact is an eternal oneness between the root of all and the finality of all … And where the path to the finality, itself is through the root … And also where, this unity is such non dual, that the finality itself is self manifested as the root of all and is also as the allness of evolutionary process … That finality of Parabrahman who by itself is the silently witnessing creator of all, who self manifests itself as the entire creation and its creation process … Thus, the aspirant also self realizes the finality of non duality as is told in Vedas, where the perfectly detached witness like creator of allness (I.e. Para Brahman) itself is told to be as the allness of creation in addition to being the fullness of creation process …
Just as eternal is the creator, so is eternal the creation and creation process and this itself is because, the eternal attributeless infinite being, could have never self expressed anything that was not based upon its own timeless and fathomless eternity … Thus, the creation and creation process are also as eternal as the creator of all …
And the reason for this eternity of creation and creation process is also the same as discussed here, that the final effect (liberation or eternal freedom) itself is the base reason for origination of the initial cause and the entire eternal process of intermediary manifestations of cause and effects and this itself is because the final effect (eternal liberation) itself became as the initial cause which caused allness and fullness (or Parambrahma or Brahman) to get self-manifested as allness and her each part (i.e. Makers Makings) and which also included the self presence of allness and fullness (or Brahman) as the eternal process of creation (the word creation also includes preservation and cyclic rejuvenative destructions) …
Proceeding further …
This is where the aspirant also knows, that the creation and creation process, are naught but a self expression, self manifestation and self presence of the creator (i.e. the supreme witness like creator, self manifests itself as creation and creation process) …
Had this not been so, then the essential non duality and intrinsic unity of the first cause and final effect could not have been self realized …
And yet, liberation is beyond the law of cause and effect, because liberation can never be of fullness to allness, unless one is also detached to entirety of principles, process and laws of Maker’s Makings …
Such a liberation also denotes Karmateet Mukti (i.e. liberation from Karma and Karma Phala and thus a liberation from cause and effects and also their governing principle which is being discussed here) …
Real nextness of manifestation of cause and effect … But, liberation is beyond …
Each cause and effect that was arrived at during the course of eternal evolution, was interdependently originating from one another and were also within their ‘real nextness’ of manifestations … This real nextness is to ensure that all stages of evolutionary process are experienced by the aspirant and thus ensure that no intermediary evolutionary stage gets missed out during ones evolution …
And this evolutionary real nextness is also such that, all these cause and effects were also acting in compliance to the same ‘one process there only is’ of evolution of each animate and inanimate entity which has ever begun within the previews of the principles, process and laws of Maker’s Makings …
But since the cause itself is having the effect hidden in it and the effect itself is as the cause of the next cause and where this relationship of interdependent originations of cause and effect is also endless, so this also means that irrespective of types of deeds that anyone may do, that aspirant can still not escape out of the law of cause and effect which as such is paramount to enter into a finally liberated state (as liberation is free of causes and effects, so until one still rests within the purviews of cause and effect, liberation would only remain a distant dream) …
So, above also means, that, even if an aspirant does the so-called good deeds, then also that aspirant also would not be able to escape the law of cause and effect and thus shall not be able to escape from the principle of interdependent origination … And this would also be true for someone who is doing only the so called lower or bad deeds …
Thus, after their de-incarnation, both these individuals would exist within the greater reality as per the effects (subtler or grosser) generated by their individual causes and though the one who does better deeds would have an better change (lesser sufferings due to higher subtlety that is arrived at whilst resting in better deeds) but at the same time, both would not be able to escape the cyclic existence (or Samsara or the macrocosmic matrix or the begun macrocosm) …
And since both of these two types of persons would not escape, so they would also continue to exist within one or another subtler or grosser realm, which also would be as per the fruits for their earlier deeds (i.e. effects to the earlier caused causes) …
This state of getting stuck in the vicious cycle of cause-effect, is also the reason for incarnations of the greater ones (higher evolved ones) as is when they return back to a lower plane of existence so as to do specific jobs which are apt for them and where those jobs also are such they they are as per their then evolutionary standing within the macrocosmic hierarchies …
And these returns of greater ones are also because of the same fact, that, the macrocosmic matrix is very firm on the correct maintenance of real nextness of evolutionary process within this principle of interdependence and its law of cause and effect …
So, basis above, until all intermediary stages of cause and effects, which itself rest in the middle of first cause (which led to the original origination of that greater one) and the final effect (which as such is the final liberation) are transited through, final liberation (Kaivalya) can never be attained … This is what leads to returns of greater ones to a lower world, like this one …
Cause and effect are conditionally relative … Finality is non-relative absolute …
But prior we proceed any further on this topic of relative deeds (i.e. the relative-ness of goodness and badness), we shall need to clarify the terms ‘goodness and badness’ as without this clarification, the principle and law in discussion would come under jeopardy …
So, to comprehend what exactly is the relative nature of good and bad … Let us take an example …
X – Works well in office, exercises honesty and due diligence towards the job …
Y – Also works in office, but is honest in his job, but not diligent …
Z – Also works in office, is neither diligent nor honest like the two persons X and Y above …
A – Also works in office, is not diligent and honest like X and Y and is also dealing with the drug mafia of the place …
Now, if only these four persons were working in this office,
Then in comparison of X and Y … X is the good person and Y is the bad person …
However, when we compare Y and Z … Then the equation of good and bad changes as Y becomes the good person …
And when we compare X , Y and Z and then X becomes the best , Z the worst … and Y is better than Z, but is worse as compared to X …
And when we compare now X, Y, Z and A then A is the worst of the lot and yet there could always be a person B (which is not referred to in above example) who is even worse that A … And there the process of worse person (or bad person) is also endlessly relative …
As a conclusion on goodness and badness as referred in above example …
Good is good only until we have not known it’s better counterpart
Evolution to better from earlier state of good, also is within the same principle
Every conclusion is always relative for there is no absolute goodness or badness
Relative is as everything needs a base to be judged and where that base is also based upon one of another relativity only …
Proceeding further …
As a matter of fact, other than cosmic laws, there is no other law which can be termed as close to absolute in its apparently manifested nature …
No manmade law can ever be absolute or even close to it and this also includes laws as stated in any of the scriptures of any of the triple times …
This relative-ness is because of absence of an absolute base to make such a decision on absolute goodness and absolute badness …
This absence of absolute base is even there when we consider attributeless infinite being (Nirguna Nirakara Brahman) because of the basic fact, that, the attributeless absolute being (Nirguna Brahman) is foundationless and thus rootless (Niradhara), which also makes it baseless (free of bases of itself and also free of being a base of any other, due to which Parabrahman or Absolute being, is also addressed as Niradhara in Vedas) …
Thus, there can never be any absolute goodness and badness due to the fact, that the Supreme being ITself is as the baseless base of all … And thus, even the Absolute being (Nirgun Brahman) cannot be used as a base to judge anything like absolute good and absolute bad … That which has no base and is also not a base of anything else, other than ITself, can never be utilized as a base to judge anything … Thus, within the Absolute being (Param Brahma) there also is nothing like the duality of good or bad and it was due to this reason, Vedic sages had termed it as Advaita (free of and from duality) and where the phrase “free of and from duality” also includes the freedom from “duality of non reality and non duality of reality”, alike …
As such, once we know the next better, then the earlier that we were considering as good (or best), loses its earlier believed absolute nature (of goodness or bestness) within its evolutionary cycle, which itself is as relative as these two terms also are …
Thus, judgments on goodness-badness and all such aspects, are relative and this is why, the fact still remains that ‘good is good only until we have not known the better’ …
And the same is also applicable to other aspects of goodness and badness, better and worse … Which could also be thus stated … “Better also is better until it could maintain its better-ness over the other relativities which also are within the same macrocosmic hierarchical system” …
And additionally, ‘better better be better than the other, which has been termed as good, within this example’ or else that better would also lose it earlier better state within the eternally relative nature of macrocosmic hierarchy …
All such aspects and their above written statements are only based upon relativities and thus are pretty far from absolute goodness …
Proceeding further …
And on similar lines … There also is no God which is other than attributeless (Nirguna) and infinite (Ananta), who could be termed as “better of all others” …
This is because when within attributes (Saguna) nothing can ever be free from and from hierarchies …
Unless something is free from all hierarchical aspects, its believed or stated absolute nature is really not the absolute nature in the real sense because of the fact, that, suchness only relates to one or another relative aspect within the vast macrocosmic hierarchy and not to the Absolute being, who as such doesn’t even have any relation to hierarchical aspects and which itself is due to incomparable and thus perfectly non-dual nature …
If it is based upon relativity … It still is related to macrocosmic hierarchy and thus is only denoting that who is not the absolute …
And as a matter of fact, all Gods, etc., whose characteristics are stated in any of the scriptures and where these characteristics are other than being attributeless infinite (Nirguna Nirakara) who itself is only as the perfectly detached sole witness of allness, which itself is its self expression, are nowhere close to being the absolute …
Such Gods (and also other entities) are naught but one or another of those infinite self expressions, self manifestations and self presence of the ever-same attributeless Supreme being (Brahman), and thus, they definitely are not the attributeless infinite absolute being (Nirguna Nirakara Brahman) …
If a Godhead claims to be doing something (like creation, preservation and destruction or even granting something to its own believers), then also that God is not the absolute, because the absolute being, being attributeless sole witness of allness, can neither be a doer nor a non doer due to its absolutely non-dual nature and which is why Vedas have termed Brahman (absolute being) as a perfectly detached witness of all (Sarva Sakshi is Brahman) …
That who is not such (i.e. Sarva Sakshi), is still based upon one or another of those vast numbers of (and thus levels of) macrocosmic hierarchies and thus is also based upon relativity …
And since the absolute being is non-relative (incomparable), so all Gods of any scripture of the triple times, who are not such, can never denote an absolute nature …
Thus, basis above …
If IT still centers a faith or evolutionary path unto itself … IT is not the Absolute
If IT still blesses or punishes … IT is not the Absolute … And so is IT’s philosophy
If IT still remains as a give or taker of anything … IT is not the Absolute
If IT still does anything other than witnessing allness … IT is not the Absolute
Irrespective of what IT claims … If it doesn’t satisfy above … Non absolute it is
Continues …