Changes

=== Questions ===

=== Questions ===

The question of how Brahman is related to the visible world and whether he is the intelligent cause or material (substratum) cause leads one to explore the Upanishads. Thus we have a few perspectives available for exploring the role of Brahman in relation to the Universe.

The question of how Brahman is related to the visible world and whether he is the intelligent, efficient or material (substratum) cause leads one to explore the Upanishads. Thus we put together a few perspectives for exploring the role of Brahman in relation to the Universe as follows

# Is Brahman, the nimitta (निमित्तम् । efficient) cause for the Universe?

# Is Brahman, the nimitta (निमित्तम् । efficient) cause for the Universe?

# Is Brahman, the upadana (उपादानम् । material) cause for the Universe? Does It undergo any modifications by Parinama (परिणामम् । transformation just like milk becoming curd as described by Samkhya siddhanta) or Vivarta (विवर्त । unreal or apparent change)?

# Is Brahman, the upadana (उपादानम् । material) cause for the Universe? Does It undergo any modifications by Parinama (परिणामम् । transformation just like milk becoming curd as described by Samkhya siddhanta) or Vivarta (विवर्त । unreal or apparent change)?

# Is Brahman, the adhistanam (substratum) for the Universe?

# Is Brahman, the adhistanam (अधिष्ठानम् । substratum) for the Universe?

=== Answers ===

=== Answers ===

* Kathopanishad (1.2.14) states that It is different from cause and effect.

* Kathopanishad (1.2.14) states that It is different from cause and effect.

* Kathopanishad (1.2.18) states that It did not originate from anything nor did anything originate from it. It is neither born nor does it die.

* Kathopanishad (1.2.18) states that It did not originate from anything nor did anything originate from it. It is neither born nor does it die.

So, Brahman being the efficient cause (nimitta kaaranam) of the Universe appears illogical with the above statements. But alongside we have other Upanishads which describe instances where Brahman is said to have visualized, thought and   

So, Brahman being the efficient cause (निमित्तकारणम् । nimitta kaaranam) of the Universe appears illogical with the above statements. But alongside we have other Upanishads which describe instances where Brahman is said to have visualized, thought and   

* deliberated on creation as in Upanishads such as Chandogya (6.2.3), Taittriya (2.6.1), Aitareya (1.1.3, 1.1.4 etc)

* deliberated on creation as discussed in Upanishads such as Chandogya (6.2.3), Taittriya (2.6.1), Aitareya (1.1.3, 1.1.4 etc)

* created and perceived the universe as in Chandogya (6.2.3), Aitereya (1.1.2)

* created and perceived the universe as in Chandogya (6.2.3), Aitereya (1.1.2)

Thus we see that Brahman appears to be the material cause of the world.   

Thus we see that Brahman appears to be the material cause of the world.   

Brahman, as per any Vedanta siddhanta, does not undergo any modification. In its nature, it is all-pervading Existence (सत् । Sat), which serves as the Adhisthanam (अधिष्ठानम् । substratum) for the name and form to be superimposed. The actual material cause (परिणाम-उपादानकारणम् । parinama upadana karana) is Maya, which superimposes, on the substratum (the unconditioned Brahman), the differentiated name and form on account of which we perceive a world of objects. The entity that visualises and designs the names and forms to be superimposed, and drives Maya to superimpose them is Ishvara (the conditioned Brahman).  

Brahman, as per any Vedanta siddhanta, does not by itself undergo any modification. In its nature, it is all-pervading Existence (सत् । Sat), which serves as the Adhisthanam (अधिष्ठानम् । substratum) for the name and form to be superimposed. The actual material cause (परिणाम-उपादानकारणम् । parinama upadana karana) is Maya, which superimposes, on the substratum (the unconditioned Brahman), the differentiated name and form on account of which we perceive a world of objects. The entity that visualizes and designs the names and forms to be superimposed, and drives Maya to superimpose them is Ishvara (the conditioned Brahman). The Supreme Ishvara, by His Maya, creates preserves and destroys the innumerable world-systems that form the ocean of Samsara.<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 59)</ref>

Many Upanishads support the concept that Brahman (unconditioned) is the substratum for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).  

Many Upanishads support the concept that Brahman (unconditioned) is the substratum for the universe (Kathopanishad 1.2.1, 2.2.8, Brhadaranyaka Upanishad 2.5.15, 4.4.17, Mundaka 2.2.2, Taittriya 3.10.3 and others).  

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, towards 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" />

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, towards 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" />

== References ==

== References ==