• DR. (PROF.) MITHILESH PANDEY

The view that 'Brahman' is the cause, is being controverted again with the help of reasoning from another point of view. Although the Vedas are a valid means of knowledge within their own domain, still when they contradict some fact known through other means, they must be interpreted otherwise (in a secondary sense), as for instance, in the case of the mantras and corroborative statements. Even reasoning will be fallacious when it oversteps into fields that are not its own, such as the fields of virtue and vice. On the contrary, on the analogy of the division between the experiencer and things experienced, as it exists now, the inference should be that the same was and will be the case in the past and the future. Accordingly, the assertion of Brahman as the material cause is improper, for it leads to a denial of the well-known division between the experiencer and the thing experienced.

Brahma, Jeeva, Jagat, Maya, Adhyasa, Vidya, Avidya, Upasana etc.

"BRAHMAVIDYOPANISHAD TATHA SHANDILYOPANISHAD ME 'BRAHMA' KA SWAROOPA", International Journal of Emerging Technologies and Innovative Research (www.jetir.org), ISSN:2349-5162, Vol.3, Issue 5, page no.1858-1866, May-2016, Available :http://www.jetir.org/papers/JETIR1701676.pdf

"BRAHMAVIDYOPANISHAD TATHA SHANDILYOPANISHAD ME 'BRAHMA' KA SWAROOPA", International Journal of Emerging Technologies and Innovative Research (www.jetir.org | UGC and issn Approved), ISSN:2349-5162, Vol.3, Issue 5, page no. pp1858-1866, May-2016, Available at : http://www.jetir.org/papers/JETIR1701676.pdf