When the cause is known, one can know all consequences. The entire Universe, that is to say, the moving and the unmoving, everything formed from the five primordial elements and hence named Prapancha has been projected by the Divine Will. It is a consequence of Bhagavad Sankalpa, the Will of God which is the Cause. No consequence can happen without a precedent Cause. The Cause has however, two aspects, the material cause (UpadanaKarana) and the efficient cause (Nimitta Karana).
As silver in the cup, the Cosmos is all God. He has been manifesting Himself as all this. He has willed to Become all this. In everything (Padartha), He the Pararatha, the Highest Truth is immanent. In the absence of the Highest Truth no Padartha can exist. Each one is sustained by the all-comprehensive Reality. The wondrous mystery is beyond man’s grasp. His intelligence cannot unravel it. With his distorted vision (Ku-darshan) he sees only the Name - Form the Appearance. He is deluded in to confusion. He is tossed by likes and dislikes, pleasures and pain, elation and depression. He is aware of the unreal many; parading diverse names and forms.
Correct vision (Su-darshan) makes him see the One in the Many. It reveals Unity in Diversity and confers supreme delight; for he becomes aware of the One immanent in the multiplicity, the Supreme Truth, the Para tattva Liberation (Moksha) is the realisation of this Awareness, this achievement of Brahma-hood. Each and every living being has to attain this consummation, this goal, the Brahman. That is its true destination.
One must be drawn to the Person who designed the Principle that underlies Nature the embodying process.... The person who is deep in grief must seek refuge in one who is floating on ananda, filled with joy. Bondage plunges one in sorrow all the while; the Lord is the total Bliss personified. Therefore, one can be completely cured of grief only by resorting to the inexhaustible spring of Delight, the Lord. Ordinary humans struggle to win material happiness and exterior pleasures. They do not seek ananda that the Atma, their inner Reality, can grant. They lose the great opportunity of experiencing it, nor do they take steps appropriate for the purpose. All the time, their attention is directed towards external world only. It does not turn inwards. In fact the external world and the inner world are not distinct and distant. They are indissolubly knit together (Avinabhava Sambandha); the belief of the common man is that the body is the medium through which he sees and hears, experiences and delights. No, Hindu there is another force, which rules and regulates the senses, mind and the intellect. That force is the Atma. The Sutra directs man to be aware of this and with that awareness constant in him, to contact the world through the sense, the mind and the intellect. (Sutra Vahini, pp. 49-52)