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# Chandogya Upanishad (6.2.3) mentions that It (the Being) conceived - May I become Many; May I grow forth and It created Fire. The Bhashya explains that the Being is sentient and only a sentient Being can conceive as against the Pradhana, of Samkhya siddhanta, which is regarded as insentient.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 304-305)</ref>

# Chandogya Upanishad (6.2.3) mentions that It (the Being) conceived - May I become Many; May I grow forth and It created Fire. The Bhashya explains that the Being is sentient and only a sentient Being can conceive as against the Pradhana, of Samkhya siddhanta, which is regarded as insentient.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 304-305)</ref>

# Aitareya Upanishad (1.1.1-4) in the first few mantras mentions that the Atman thought (ईक्षते । Ikshata) "Let me create the worlds". Having deliberated, as an intelligent architect, He created these worlds, Ambhas (अम्भस्), marici (मरीतयः), prthvi (पृथिवी), apa (आपः). He further deliberated "Let me create the protectors (लोकपालान्) of the worlds". Further He shaped a human form from the water itself by endowing it with limbs, thus came forth the Virat. With His Tapas (austerity, in the sense of further deliberation) on Virat, there emerged the sense and all other organs.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 20-27)</ref>

# Aitareya Upanishad (1.1.1-4) in the first few mantras mentions that the Atman thought (ईक्षते । Ikshata) "Let me create the worlds". Having deliberated, as an intelligent architect, He created these worlds, Ambhas (अम्भस्), marici (मरीतयः), prthvi (पृथिवी), apa (आपः). He further deliberated "Let me create the protectors (लोकपालान्) of the worlds". Further He shaped a human form from the water itself by endowing it with limbs, thus came forth the Virat. With His Tapas (austerity, in the sense of further deliberation) on Virat, there emerged the sense and all other organs.<ref>Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 20-27)</ref>

# Taittriya Upanishad (2.6.1)

# Taittriya Upanishad (2.6.1)<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 325-327)</ref> mentions He (the Self) wished  (सोऽकामयत । बहु स्यां प्रजायेतेति।) "Let me be many, let me be born". Having so deliberated, he created all this that exists. That Brahman, having created (that) entered into that very thing. This shows that Brahman has entered into the body as the individual Atman. Thus the cognizer, in his essential nature, is none other than the Brahman. Continuing this further the Upanishad in 2.7.1<ref>Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 341-342)</ref> talks about the conditioned and unconditioned Brahman - In the beginning all this was but the unmanifested (brahman). From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the Self-creator.

== References ==

== References ==