SECRET OF CREATION

    The Self created these worlds (Ait. Ar. II-4-1-2-3).

   Some Vedanta passages declare that creation originated from non-existence (Tait.II-7). Again in some passages existence is taught as the First Cause (Chh. Up. VI-1-2).

 Some Srutis speak of spontaneous creation. It cannot be said that the Srutis refer to Brahmn uniformly as the First Cause owing to the conflicting statements of the Vedanta texts.

Brahmn, non-existence does not mean absolute Non-existence Tait. Up. II-7 “This was in deed non-ex is tence in the beginning.” Non-Existence here does not mean 'absolute non-existence'. It means undifferentiated existence. In the beginning existence was undifferentiated into name and form. Taittiriya Upa., says “He who knows Brahmn as non-existing becomes him self non-existing. He who knows Brahmn as existing, him we know him self as existing” Tait. Up. II-6. It is further elaborated by means of the series of sheaths viz., the sheath of food etc. repre sented as the inner self of every thing. This same Brahmn is again referred to in the clause. He wished ‘May I be many’. This clearly in ti mates that Brahmn created the whole universe.

The term ‘Be ing’ ordinarily denotes that which is differentiated by names and forms. The term ‘Non-be ing’ denotes the same substance previous to its differentiation. Brahmn is called ‘Non-being’ previously to the origination of the world in a secondary sense.

   We read in Chh. Up. VI-2-2 “How can that which is created from non-existence be?” That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this. Next follows the instruction about the Infinite with reference to 'I': I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this.

Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this. Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self-ruler. He wields unlimited freedom in all the worlds. ''But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds.[Samaveda, Chan. Upa. VII, XXV - Instruction about the Infinite, 1-2]

   For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasa springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self-ay, all this springs from the Self. On this there is the following verse: 'The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.' He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty. Now is described the discipline for inner purification by which Self-Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened. The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him. [Samaveda, Chan. Upa. VII, XXVI - Self-knowledge, 1 -  2].