Changes

In this section, we touch upon the different texts that advocate each or combinations of the above mentioned perspectives. Different Sampradayas have postulated their versions about this aspect based on their interpretations of the texts and hence we find various associated karana-vadas (arguments about cause).

In this section, we touch upon the different texts that advocate each or combinations of the above mentioned perspectives. Different Sampradayas have postulated their versions about this aspect based on their interpretations of the texts and hence we find various associated karana-vadas (arguments about cause).

=== उपादान-कारणत्वम् ॥ Brahman Not Upadana Karana ===

=== उपादान-कारणत्वम् ॥ Upadana Karana ===

The following texts discuss the arguments as to why Brahman is not actual creator of the Universe. A cause has to undergo change to become the effect, after which It  (material that was the cause) ceases to exist, therefore texts saying Brahman is Aksharam (immutable) and Amrtam (eternal) portrays that Brahman does not undergo any material change.

The following texts discuss the arguments as to why Brahman is not actual creator of the Universe. A cause has to undergo change to become the effect, after which It  (material that was the cause) ceases to exist, therefore texts saying Brahman is Aksharam (immutable) and Amrtam (eternal) portrays that Brahman does not undergo any material change.

#Shvetasvatara Upanishad (1.7 and many other references) proclaims Brahman to be distinct and that it is an excellent immutable support for the creation.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 70)</ref>

#Shvetasvatara Upanishad (1.7 and many other references) proclaims Brahman to be distinct and that it is an excellent immutable support for the creation.<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Page 70)</ref>

Perspectives given by other sampradayas are discussed separately.

Perspectives given by other sampradayas are discussed separately.

=== निमित्त-कारणत्वम् ॥ Brahman Not Nimitta Karana ===

=== निमित्त-कारणत्वम् ॥ Nimitta Karana ===

As explained in the beginning of this section we deal with Brahman being or not being the nimitta karana or intelligent cause for Universe. The concept of creation involves another perspective of thinking and deliberation behind the material transformation of the universe. Upanishad mantras portraying the qualities of inaction, without mind (amanah) and bodilessness are referred to show that Brahman cannot be the nimitta karana (intelligent cause) for the origin of universe.

As explained in the beginning of this section we deal with Brahman being or not being the nimitta karana or intelligent cause for Universe. The concept of creation involves another perspective of thinking and deliberation behind the material transformation of the universe. Upanishad mantras portraying the qualities of inaction, without mind (amanah) and bodilessness are referred to show that Brahman cannot be the nimitta karana (intelligent cause) for the origin of universe.

# Brhadaranyaka Upanishad (3.8.8)<ref name=":8" /> is an important reference which describes Brahman (Aksharam) as neither gross nor minute, neither short nor long, without bodily attributes, without the mind (amana) or the vital force (aprana) depicts the incapability of Brahman to be the intelligent cause of universe.<ref name=":9" />

# Brhadaranyaka Upanishad (3.8.8)<ref name=":8" /> is an important reference which describes Brahman (Aksharam) as neither gross nor minute, neither short nor long, without bodily attributes, without the mind (amana) or the vital force (aprana) depicts the incapability of Brahman to be the intelligent cause of universe.<ref name=":9" />