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CHAPTER IV CONCEPT OF CREATION IN THE MAJOR UPANISADS The Brahman aided by the actions of beings, which are the causes of the variety of the universe. That is about to be created, as also by the cosmic illusion. It is endowed with an unlimited and inscrutable power. This power first conceives in His mind, the entire universe consisting the names and forms and resolves. The Brahman is catuspat-four footed-And its four principles are Brahman, Isvara, Hiranyagarbha and Virat. The four poises are statuses of reality, i. The Absolute; Brahman, ii. The creative spirit; Isvara, iii. The world spirit; Hiranyagarbha and, iv. The world; Virat. Brahman is the transcendental reality, while God is merely a pragmatic reality on the transcendental level there is no distinction between God and Brahman. Since all the qualities required for the causation of the world, viz. Omnipotent, Omniscience, possession of the great power of maya where by He can create the world. 1 150

The [Chandogya-upanisad] says 'I shall do this; may I become many; may I grow forth, Let me be effectively born. In the [Aitareya-upanisad] ,2 atma va idam eka evagra asit, nanyat kincanamisat, sa aiksata lokannu srja iti | 3 The implication of this statement, according to Sankara, is that prior to the creation the universe devoid of differentiation of names and forms remained unmanifest, being atman only. It thought, 'Let me create the worlds'. 4 In [Taittiriya-upanisad] 'From this Brahman arose ether; from ether air; from air fire; from fire water; from water earth; from earth herbs; from herbs food; from food the purusa."