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CONCEPTION OF ISVARA (living beings of various classes). Brahmā possesses jñāna (knowledge), vairāgya (non-attachment) and aišvarya (miraculous powers). Having known the fruits of the actions performed by each and every soul in the past, he creates prajāpatis, manus, devarsis, pitrs, Brahmins, Ksatriyas, Vaisyas, Sūdras and all other living beings - all possessing jñāna, bhoga and āyus according to their past karmas. Having created them, Brahmā joins them with dharma, jñāna, variāgya and aišvarya according to their past karmas. When there arrives the time for absolution (mokşa) of Brahmā, Maheśvara desires to destory the worlds in order that living beings tired of the transmigratory journey may take rest. As soon as he desires to destory the worlds, all the effects gradually in due order disintegrate into ultimate atoms. Thus pralaya (Dissolution) takes place. In pralaya there exist disintegrated and discrete atoms as also souls associated with merit, demerit and past impressions,
Thus according to I rasastapāda, Creation and Dissolution take place according to the will of Maheśvara. Maheśvara's will is not the direct cause of the initial effect-producing motion generated in atoms. His will simply causes adrstas to give their fruits, and it is these adrstas - when come in contact with atoms - that generate such motion. Again, Maheśvara having created all the worlds and Brahmā, appoints Brahma to create living beings of all classes, to give them fruits according to their past karmas, thus to govern them and to dispense justice according to their desert. .
By his will Maheśvara creates four Mahābhūtas, the bhuvanas (worlds or dwelling-places) for the living beings to dwell in and Brahmā. Brahmā creates all the living beings of all the classes and it is Brahmā only who allots jnana, dharma, vairāgya, aišvarya, bhoga and āyus to these living beings according to their past karmas. That is why Brahma is called sarvalokapitāmaha. After a definite period of time Brahmā attains mokşa. Thus Brahmā is different with different Creation (sarga), while Maheśvara is one and nitya and hence common to all the Creations. Maheśvara possesses will only, while Brahmā possesses knowledge (of the necessary relation obtaining between actions and their respective fruits), non-attachment and muraculous powers. Maheśvara does nothing during the long existence of Creation. Brahmā governs the creation so long as it exists. In pralaya (Dissclution), tlie activity of giving fruits to living beings according to their past karmas stops. Hence there is no need of Brahma in pralaya. Neither Brahmā nor Maheśvara is described as upadestā or as ledal artā.
