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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 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>  

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>

 

 

== Creation Involves both Ishvara and Maya ==

== Creation Involves both Ishvara and Maya ==

Origin, continuance and dissolution of the world would result from ‘Isvara’ who is by nature eternal, pure, consciousness and free, as also omniscient and omnipotent. His rulership extends to the beings of the samsara which are bound by the limiting adjuncts conjured by Avidya.  

Origin, continuance and dissolution of the world would result from ‘Isvara’ who is by nature eternal, pure, consciousness and free, as also omniscient and omnipotent. His rulership extends to the beings of the samsara which are bound by the limiting adjuncts conjured by Avidya.  

Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principle, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.<ref name=":022" /> As explained in the Shvetashvatara Upanishad<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>Shvetasvatara 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% Adhyaya 4])</ref></blockquote>The Vedas, yajnas, kratus, vratas, the past and future, and all those which the vedas speak of, are from It (अस्मात्), from Brahman, the Immutable under consideration. The Ruler of Maya is Mayi (मायी) projects this world. One should know that Nature (प्रकृति) is surely Maya (माया) and the Supreme Being (महेश्वरम्) is Mayi (मायी) the ruler of Maya. This whole universe is verily pervaded by what are His limbs.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 150-152)</ref>

Mulaprakrti or Prakrti (Shakti) and Maya are often interchanged and thus used synonymously. The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principle, consciousness) and Prakrti. Ishvara by his Maya, creates, preserves and destroys the innumerable world systems that form the ocean of Samsara.<ref name=":022" /> As explained in the Shvetashvatara Upanishad<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>Shvetasvatara 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% Adhyaya 4])</ref></blockquote>The Vedas, yajnas, kratus, vratas, the past and future, and all those which the vedas speak of, are from It (अस्मात्), from Brahman, the Immutable under consideration. The Ruler of Maya is Mayi (मायी) projects this world. One should know that Nature (प्रकृति) is surely Maya (माया) and the Supreme Being (महेश्वरम्) is Mayi (मायी) the ruler of Maya. This whole universe is verily pervaded by what are His limbs.<ref name=":1">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 150-152)</ref>

Prakrti or Nature, presented earlier as the material cause of the universe, is surely Maya. Here it is to be noted that Isvara and Prakrti are distinct from the non-personal form of Brahman (nirguna form). Shrimad Bhagavadgita further states that Prkrti is vested with the power of creation (material cause)<ref>Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 51-52)</ref> <blockquote>मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्। (Bhag. Gita. 9.10)</blockquote>With me as the supervisor, the Prkriti produces (the world), with all the moving and non-moving things.

Prakrti or Nature, presented earlier as the material cause of the universe, is surely Maya. Here it is to be noted that Isvara and Prakrti are distinct from the non-personal form of Brahman (nirguna form). Shrimad Bhagavadgita further states that Prkrti is vested with the power of creation (material cause)<ref name=":2">Swami Gambhirananda (2009 Fourth Edition) ''Svetasvara Upanishad With the Commentary of Sankaracharya.'' Kolkata: Advaita Ashrama (Pages 51-55)</ref> <blockquote>मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम्। (Bhag. Gita. 9.10)</blockquote>With me as the supervisor, the Prkriti produces (the world), with all the moving and non-moving things.

Vyasa further shows that the gunas originate from Nature, as in <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।। (Bhag. Gita. 14.5)</blockquote>The gunas, sattva, rajas, and tamas, are products of Nature.  

Vyasa further shows that the gunas originate from Nature, as in <blockquote>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम्।।14.5।। (Bhag. Gita. 14.5)</blockquote>The gunas, sattva, rajas, and tamas, are products of Nature.  

Ramanujacharya in his commentary to the above sloka explains the nature of the interaction of the gunas after arising from Prakrti as follows - they (the gunas) are not apparent in the unevolved state of Prakrti but become apparent in its transformed state as Mahat etc. They bind the Self, which is conjoined with bodies such as those of devatas, men, creatures etc.. The Upadhis or bodies are composed of the modifications of Prakrti beginning with Mahat and ending with the elements. The Gunas bind Self when It is residing in the body. The meaning is that they bind It by virtue of the limiting conditions of Its presence in the body.

Ramanujacharya in his commentary to the above sloka explains the nature of the interaction of the gunas after arising from Prakrti as follows - they (the gunas) are not apparent in the unevolved state of Prakrti but become apparent in its transformed state as Mahat etc. They bind the Self, which is conjoined with bodies such as those of devatas, men, creatures etc.. The Upadhis or bodies are composed of the modifications of Prakrti beginning with Mahat and ending with the elements. The Gunas bind Self when It is residing in the body. The meaning is that they bind It by virtue of the limiting conditions of Its presence in the body.<ref name=":2" />

== Maya - The Feminine Principle ==

== Maya - The Feminine Principle ==