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Line 1: − + + − === Questions === − 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 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 (अधिष्ठानम् । substratum) for the Universe? − − === Answers === Line 21:
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The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in manifesting the Jagat (the worlds or universe), as says Smrti, is called Maya (माया). Maya is inseparable from Ishvara. It is the knowledge of the concept of Maya that provides an answer to the question - "How can Brahman, which is unchanging, become the material cause of the Universe?"<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 53)</ref>
The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in manifesting the Jagat (the worlds or universe), as says Smrti, is called Maya (माया). Maya is inseparable from Ishvara. It is the knowledge of the concept of Maya that provides an answer to the question - "How can Brahman, which is unchanging, become the material cause of the Universe?"<ref>''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Page 53)</ref>
== Causal Nature of Brahman ==
== Non-causal Nature of Brahman ==
The question of how Brahman is related to the visible world and whether he is the intelligent or efficient cause (nimitta karana), material cause (upadana karana) or acts as the substratum (Adhishtana) leads one to explore the Upanishads.
Many references in Upanishads advocate that Brahman is not the cause of the perceived universe. For example
Many references in Upanishads advocate that Brahman is not the cause of the perceived universe. For example
* Brhdaranyaka Upanishad (2.5.19) states Brahman is without prior or posterior...
* Brhdaranyaka Upanishad (2.5.19) states Brahman is without prior or posterior...
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>
== Srshti - Maya ==
== Srshti - 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.
Mundaka Upanishad refers to the analogy of spider producing the web to show the relationship between Brahman (as both the intelligent and material cause) and Jagat in the following lines<blockquote>यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥ (Mund. Upan. 1.1.7)<ref name=":0">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 1 Khanda 1])</ref></blockquote><blockquote>yathorṇanābhiḥ sr̥jate gr̥hṇate ca yathā pr̥thivyāmoṣadhayaḥ saṁbhavanti । yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṁbhavatīha viśvam ॥ 7 ॥ (Mund. Upan. 1.1.7)</blockquote>As a spider spreads out and withdraws (its thread), as on the earth grows the herbs, and as from the living man issues out hair on the head and body, so out of the Aksharam (Immutable) does the universe emerge.<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 91-92)</ref>
Mundaka Upanishad refers to the analogy of spider producing the web to show the relationship between Brahman (as both the intelligent and material cause) and Jagat in the following lines<blockquote>यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥ (Mund. Upan. 1.1.7)<ref name=":0">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D See Mundaka 1 Khanda 1])</ref></blockquote><blockquote>yathorṇanābhiḥ sr̥jate gr̥hṇate ca yathā pr̥thivyāmoṣadhayaḥ saṁbhavanti । yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṁbhavatīha viśvam ॥ 7 ॥ (Mund. Upan. 1.1.7)</blockquote>As a spider spreads out and withdraws (its thread), as on the earth grows the herbs, and as from the living man issues out hair on the head and body, so out of the Aksharam (Immutable) does the universe emerge.<ref name=":5">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 91-92)</ref>