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One which is described as without a second, is Infinite, Absolute, eternal is called as तत् । THAT, without attributes, gunas, beyond name and form, and cannot be explained by any similies or worldly descriptions is the Nirguna Brahman.   

One which is described as without a second, is Infinite, Absolute, eternal is called as तत् । THAT, without attributes, gunas, beyond name and form, and cannot be explained by any similies or worldly descriptions is the Nirguna Brahman.   

Chandogya Upanishad clearly expounds the Nirguna Brahmatattva through the Mahavakyas such as<blockquote>एकमेवाद्वितीयम्। One only, without a second. (Chand. Upan. 6.2.1)<ref name=":3">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote><blockquote>सर्वं खल्विदं ब्रह्म । All this is verily Brahman. (Chand. Upan. 3.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3])</ref></blockquote>Shevatasvatara Upanishad  <blockquote>यदाऽतमस्तन्न दिवा न रात्रिर्न सन्नचासच्छिव एव केवलः ।... ॥ १८ ॥ (Shvet. Upan. 4.18)<ref name=":5">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4])</ref></blockquote>When there was mere tamas, and neither day nor the night, neither the universe (having a form) or without a form, there existed that pure auspicious principle alone signifying the One Principle.<ref name=":03" />

Chandogya Upanishad expounds the Nirguna Brahmatattva through the Mahavakyas such as<blockquote>एकमेवाद्वितीयम्। One only, without a second. (Chand. Upan. 6.2.1)<ref name=":3">Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Adhyaya 6])</ref></blockquote><blockquote>सर्वं खल्विदं ब्रह्म । All this is verily Brahman. (Chand. Upan. 3.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3])</ref></blockquote>Shevatasvatara Upanishad says   <blockquote>यदाऽतमस्तन्न दिवा न रात्रिर्न सन्नचासच्छिव एव केवलः ।... ॥ १८ ॥ (Shvet. Upan. 4.18)<ref name=":5">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 4])</ref></blockquote>When there was mere tamas, and neither day nor the night, neither the universe (having a form) or without a form, there existed that pure auspicious principle alone signifying the One Principle.<ref name=":03" />

These common and well known examples amply illustrate the concept of Nirguna or formless Brahman.

These common and well known examples amply illustrate the concept of Nirguna or formless Brahman.

===== Unity of Atman and Brahman =====

===== Unity of Atman and Brahman =====

''Atman'' is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman (Advaita siddhanta)'', while others state ''Atman'' is part of Brahman but not identical (Visishtadvaita and Dvaita siddhantas of Vedanta). This ancient debate flowered into various dual, non-dual theories in Hinduism. More about these aspects are discussed under the heading [[Brahman (ब्रह्मन्)|Brahman]].

''Atman'' is the predominantly discussed topic in the Upanishads, but one finds two distinct versions. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman (Advaita siddhanta)'', while others state ''Atman'' is part of Brahman but not identical (Visishtadvaita and Dvaita siddhantas of Vedanta). This ancient debate flowered into various dual, non-dual theories in Hinduism. More about these aspects are discussed under the heading [[Brahman (ब्रह्मन्)|Brahman]].

That Brahman and Atman are one and the same was proposed in Chandogya Upanishads mahavakyas. One of them being the following<blockquote>स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा '''तत्त्वमसि''' श्वेतकेतो (Chand. Upan. 6.8.7)</blockquote>That which is this subtle essense, all this has got That as the Self, That is Truth, That is Self. You are That O! Svetaketu.<ref>Swami Gambhirananda. (1983) ''Chandogya Upanishad With the Commentary of Sri Sankaracharya.'' Calcutta : Advaita Ashrama</ref>

That Brahman and Atman are one and the same was proposed in Chandogya Upanishads mahavakyas. One of them being the following<blockquote>स य एषोऽणिमैतदात्म्यमिदँ सर्वं तत्सत्यँ स आत्मा '''तत्त्वमसि''' श्वेतकेतो (Chand. Upan. 6.8.7)</blockquote>That which is this subtle essense, all this has got That as the Self, That is Truth, That is Self. You are That O! Svetaketu.<ref>Swami Gambhirananda. (1983) ''Chandogya Upanishad With the Commentary of Sri Sankaracharya.'' Calcutta : Advaita Ashrama</ref>

==== मनस् ॥ Manas ====

==== मनस् ॥ Manas ====

Manas (not equivalent to Mind but used in that sense) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on Manas also are dense and deep in the Upanishads.  

Manas (not equivalent to Mind but used in that sense) is also called as Prajna, Chitta, Samkalpa which is engaged in a Vrtti (वृत्तिः) or states of existence (Yoga Darshana describes 6 such states). The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of Manas and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of Manas have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upanishads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts and in depth discussions on Manas contribute to their uniqueness.  

Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4)<ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.  

Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4)<ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.  

Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव" (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref> All this is the Mind itself", Isavasya Upanishad refers to Manas in अनेजदेकं मनसो जवीयो ।<ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that सर्वेषा सङ्कल्पानां मन एकायनम् एव Manas is the common ground for all imaginations and deliberations (Brhd. Upan. 4.5.12<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4])</ref><ref name=":2">Swami Madhavananda, (1950). ''[https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/page/n807 The Brhdaranyaka Upanishad with the commentary of Sankaracharya.]'' Mayavati: Avaita Ashrama</ref>).   

Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव" (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1])</ref> All this is the Mind itself", Isavasya Upanishad refers to Manas in अनेजदेकं मनसो जवीयो । (Aite. Upan. 4) <ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that सर्वेषा सङ्कल्पानां मन एकायनम् एव meaning Manas is the common ground for all imaginations and deliberations (Brhd. Upan. 4.5.12<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4])</ref><ref name=":2">Swami Madhavananda, (1950). ''[https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/page/n807 The Brhdaranyaka Upanishad with the commentary of Sankaracharya.]'' Mayavati: Avaita Ashrama</ref>).   

That Manas is not consciousness but is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Further it says that Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind.

That Manas is not consciousness but is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Further it says that Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind. (Chan. Upan. 6.5.1)<ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Chandogya Upanishad) Volume 2.'' Bangalore : Sri Rama Printers</ref>

The rituals of the Vedas, purify the Manas, discipline his Kama pravrtti and helps a Jiva to ascend in the path of attaining Brahmajnana.<ref name=":022" />

The rituals of the Vedas, purify the Manas, discipline his Kama pravrtti and helps a Jiva to ascend in the path of attaining Brahmajnana.<ref name=":022" />

==== माया ॥ Illusion ====

==== माया ॥ Maya ====

The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in making the Jagat manifest, as says Smrti, is called Maya (माया). A feminine principle Maya is inseparable from Ishvara (Conditioned Brahman).<ref name=":022" /><blockquote>परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः ॥ ४९ ॥ (Devi. Bhag. 6.15.49)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Skanda 6 Adhyaya15])</ref></blockquote>Just like Paramatma (the Self) is the Parashakti (Supreme Force) and both are always in perfect Oneness (united); their Forms are not different. When such a knowledge arises, then the Jivas can be free from all sins and faults and blemishes. Their unity is like that of the moon and the moonlight or that of the fire and its power to burn, says Nilakantha, commenting on this sloka.<ref name=":022" /><blockquote>तस्य चेच्छास्म्यहं दैत्य सृजामि सकलं जगत् । स मां पश्यति विश्वात्मा तस्याहं प्रकृतिः शिवा ॥ ३६ ॥ (Devi. Bhag. 5.16.36)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AB/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AC Skanda 5 Adhyaya 16])</ref></blockquote>I am the Iccha (will) of Him (Purusha), o Daitya, I created the whole universe. He the Universal Self beholds me and I am His auspicious Nature (Prakrti).

Maya (not always meaning Illusion) is another most important concept touched upon in the Upanishads. The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in making the Jagat manifest, as says Smrti, is called Maya (माया). A feminine principle Maya is inseparable from Ishvara (Conditioned Brahman).<ref name=":022" /><blockquote>परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः ॥ ४९ ॥ (Devi. Bhag. 6.15.49)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Skanda 6 Adhyaya15])</ref></blockquote>Just like Paramatma (the Self) is the Parashakti (Supreme Force) and both are always in perfect Oneness (united); their Forms are not different. When such a knowledge arises, then the Jivas can be free from all sins and faults and blemishes. Their unity is like that of the moon and the moonlight or that of the fire and its power to burn, says Nilakantha, commenting on this sloka.<ref name=":022" /><blockquote>तस्य चेच्छास्म्यहं दैत्य सृजामि सकलं जगत् । स मां पश्यति विश्वात्मा तस्याहं प्रकृतिः शिवा ॥ ३६ ॥ (Devi. Bhag. 5.16.36)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AB/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AC Skanda 5 Adhyaya 16])</ref></blockquote>I am the Iccha (will) of Him (Purusha), o Daitya, I created the whole universe. He the Universal Self beholds me and I am His auspicious Nature (Prakrti).

In Adhyatma Ramayana She is described as having two forms.<blockquote>राम माया द्विधा भाति विद्याऽविद्येति ते सदा । (Adhy. Rama. 3.3.32).</blockquote>O Rama! Maya manifests in dual forms, these ever are Vidya and Avidya.

In Adhyatma Ramayana She is described as having two forms.<blockquote>राम माया द्विधा भाति विद्याऽविद्येति ते सदा । (Adhy. Rama. 3.3.32).</blockquote>O Rama! Maya manifests in dual forms, these ever are Vidya and Avidya.

While though inseparable from the Paramatma, when turned towards Him, she is called Vidya or Mahavidya, the Supreme Knowledge which leads a Jiva to Him (moksha). When turned away from Him, toward the worldly aspects, she is called Avidya or Mahamaya, the Great Illusion (the lack of true knowledge) which permeates in the Mulaprakrti and remains inseparable from it.<ref name=":022" />  

While though inseparable from the Paramatma, when turned towards Him, she is called Vidya or Mahavidya, the Supreme Knowledge which leads a Jiva to Him (moksha). When turned away from Him, toward the worldly aspects, she is called Avidya or Mahamaya, the Great Illusion (the lack of true knowledge) which permeates in the Mulaprakrti and remains inseparable from it.<ref name=":022" />  

This Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. Devi Bhagavata describes the matter side of Nature which is regarded as Maya. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara. Chandogya Upanishad explains the plurality feature as follows <blockquote>तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत । तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । (Chan. Upan. 6.2.3)<ref name=":3" /></blockquote>The siddhanta about Maya is mentioned as follows in the Upanishads. 

This Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. Devi Bhagavata describes the matter side of Nature which is regarded as Maya. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.  

Shvetasvatara Upanishad says<blockquote>क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्त्वभावाद्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १० ॥ (Shvet. Upan. 1.10)</blockquote><blockquote>छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९ ॥</blockquote><blockquote>मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥ (Shvet. Upan. 4.9-10)<ref name=":5" /></blockquote>Brhdaranyaka Upanishad says<blockquote>इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् । रूपरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेतिय् अयं वै हरयो ऽयं वै दश च सहस्रणि बहूनि चानन्तानि च । तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् अयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम् ॥ १९ ॥ (Brhd. Upan. 2.5.19)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_2p Adhyaya 2])</ref></blockquote>Darshanas particularly the Vedanta darshana of Sri Adi Shankaracharya highlights this Maya as the cause of bondage to samsara and that Brahman alone is real and all else is unreal.<ref name=":022" />  

 

Shvetasvatara Upanishad says<blockquote>क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्त्वभावाद्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १० ॥ (Shvet. Upan. 1.10)</blockquote><blockquote>छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९ ॥ (Shvet. Upan. 4.9)</blockquote><blockquote>मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १० ॥ (Shvet. Upan. 4.10)<ref name=":5" /></blockquote>Brhdaranyaka Upanishad says<blockquote>इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् । रूपरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेतिय् अयं वै हरयो ऽयं वै दश च सहस्रणि बहूनि चानन्तानि च । तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् अयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम् ॥ १९ ॥ (Brhd. Upan. 2.5.19)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_2p Adhyaya 2])</ref></blockquote>Darshanas particularly the Vedanta darshana of Sri Adi Shankaracharya highlights this Maya as the cause of bondage to samsara and that Brahman alone is real and all else is unreal.<ref name=":022" />  

==== सर्गः ॥ Sarga ====

==== सर्गः ॥ Sarga ====