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Brahmatattva (ब्रह्मतत्वम्) (view source)
Revision as of 19:50, 21 August 2019
, 19:50, 21 August 2019→निमित्त-कारणत्वम् ॥ Nimitta Karana: adding content
=== निमित्त-कारणत्वम् ॥ 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 about the factors involved in creation, here 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" />
# Shvetashvatara Upanishad (1.9)<ref name=":10" /> mentions the lack of bodily attributes in Brahman yet mentions that Brahman is all-knowing.
# Shvetashvatara Upanishad (1.9)<ref name=":10" /> mentions the lack of bodily attributes in Brahman yet mentions that Brahman is all-knowing.
# Mundakopanishad (2.1.2)<ref name=":6" /> is referred here again as it reiterates that Brahman has neither a mind nor the vital force to exercise its intelligence.
# Mundakopanishad (2.1.2)<ref name=":6" /> is referred here again as it reiterates that Brahman has neither a mind nor the vital force to exercise its intelligence.
# Kathopanishad (1.2.18) is referred here again as it states that Brahman is not affected even when the body is killed, while Kathopanishad (1.2.19)<ref name=":11" /> mentions that It does not kill nor is it killed. Thus here the bodily attributes are negated again.
# Kathopanishad (1.2.18) is referred here again as it states that Brahman is not affected even when the body is killed, while Kathopanishad (1.2.19)<ref name=":11" /> mentions that It does not kill nor is it killed. Thus here the bodily attributes are negated again.
However, there are other textual references which point out that Brahman is endowed with intelligent faculties, He visualized, thought and deliberated on the process of Srshti and thus arose the concept of Manyness from One entity.
# Chandogya Upanishad (6.2.3) mentions that It (the Being) conceived - May I become Many; May I grow forth and It created Fire. The Bhashya explains that the Being is sentient and only a sentient Being can conceive as against the Pradhana, of Samkhya siddhanta, which is regarded as insentient.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 304-305)</ref>
# Aitareya Upanishad (1.1.1-4) in the first few mantras mentions that the Atman thought (ईक्षते । Ikshata) "Let me create the worlds". Having deliberated, as an intelligent architect, He created these worlds, Ambhas (अम्भस्), marici (मरीतयः), prthvi (पृथिवी), apa (आपः). He further deliberated "Let me create the protectors (लोकपालान्) of the worlds". Further He shaped a human form from the water itself by endowing it with limbs, thus came forth the Virat. With His Tapas (austerity, in the sense of further deliberation) on Virat, there emerged the sense and all other organs.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 20-27)</ref>
# Taittriya Upanishad (2.6.1)
== References ==
== References ==