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The Creation
Books > Subjective Evolution of Consciousness

Srila Sridhar Maharaj: The Manu-samhita (1.5–6) begins describing the creation from this point:

āsīd idaṁ tamo bhūtam aprajñātam alakṣanam
apratarkyam avijñeyaṁ prasuptam iva sarvataḥ
tataḥ svayambhur bhāgavān avyaktavyaṁ jayan idam
mahābhutādi vṛtaujāḥ prādur āsin tamonudaḥ

Just before the creative movement began, the marginal potency of the Lord was in a state of equilibrium. Tatastha means equilibrium: asid idam tamo-bhutam. Everything was in darkness, fully enveloped by ignorance. Alaksanam means there was no possibility of any estimation; no symptoms of reality existed by which any conjecture or inference about the nature of reality would have been possible. And it was aprajnatam: science has no capacity for investigating the nature of that stage of existence. We can only say from here that it was completely immersed in deep sleep. The analogy of deep sleep may give us some conception of that period: prasuptam iva sarvatah. Material existence was as if in a sound sleep.

At that time, movement began from within the spiritual plane and light came. Light was seen by the seers. That light was pre-existent, but at that time the seers received the vision to see light. They began to see. The first conception of this material world after light was water. The light revealed a substance like water.

That primal light is compared with personality. Light means consciousness, and consciousness means personality. That light, or personality, first gave birth to the onlookers to the feelers of material existence, and then to an objective substance like water. That water is known as Viraja, or causal substance. What is known in Vaisnava vocabulary as Brahmaloka — the world of consciousness — is represented by light, and Viraja, or causal substance, is represented by water. The conscious world is represented by light, and the first objective reality is represented as water. Then, the seeds of consciousness are sown in the causal water which is the shadow of that light. Although the actual element of water was created long after this, the first conception of matter is compared to water because water is an accommodating, moving solution. The Sanskrit word for water, apa, means «of lower conception». In this way, the lower creation began.

Then, in connection with the seeds of consciousness and the primal water, the next production was known as mahat-tattva: the energy of consciousness represented by light mixed with matter as a mass. When the mass of matter is infused with the energy of light-consciousness, that is known as mahat-tattva.

After further development, that entity was divided into many units of ahankar, the element of ego. Mahato ahankarah. First there is ahankar, mass ego as a whole. The element of conglomerate ego is called mahat-tattva. As objective substance evolves by the influence of consciousness, it expresses itself in five main ingredients: that which can be seen, smelled, heard, tasted, and touched. These five elements are the primitive principles of material existence.

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The Creation
Books > Subjective Evolution of Consciousness

Srila Sridhar Maharaj: The Manu-samhita (1.5–6) begins describing the creation from this point:

āsīd idaṁ tamo bhūtam aprajñātam alakṣanam
apratarkyam avijñeyaṁ prasuptam iva sarvataḥ
tataḥ svayambhur bhāgavān avyaktavyaṁ jayan idam
mahābhutādi vṛtaujāḥ prādur āsin tamonudaḥ

Just before the creative movement began, the marginal potency of the Lord was in a state of equilibrium. Tatastha means equilibrium: asid idam tamo-bhutam. Everything was in darkness, fully enveloped by ignorance. Alaksanam means there was no possibility of any estimation; no symptoms of reality existed by which any conjecture or inference about the nature of reality would have been possible. And it was aprajnatam: science has no capacity for investigating the nature of that stage of existence. We can only say from here that it was completely immersed in deep sleep. The analogy of deep sleep may give us some conception of that period: prasuptam iva sarvatah. Material existence was as if in a sound sleep.

At that time, movement began from within the spiritual plane and light came. Light was seen by the seers. That light was pre-existent, but at that time the seers received the vision to see light. They began to see. The first conception of this material world after light was water. The light revealed a substance like water.

That primal light is compared with personality. Light means consciousness, and consciousness means personality. That light, or personality, first gave birth to the onlookers to the feelers of material existence, and then to an objective substance like water. That water is known as Viraja, or causal substance. What is known in Vaisnava vocabulary as Brahmaloka — the world of consciousness — is represented by light, and Viraja, or causal substance, is represented by water. The conscious world is represented by light, and the first objective reality is represented as water. Then, the seeds of consciousness are sown in the causal water which is the shadow of that light. Although the actual element of water was created long after this, the first conception of matter is compared to water because water is an accommodating, moving solution. The Sanskrit word for water, apa, means «of lower conception». In this way, the lower creation began.

Then, in connection with the seeds of consciousness and the primal water, the next production was known as mahat-tattva: the energy of consciousness represented by light mixed with matter as a mass. When the mass of matter is infused with the energy of light-consciousness, that is known as mahat-tattva.

After further development, that entity was divided into many units of ahankar, the element of ego. Mahato ahankarah. First there is ahankar, mass ego as a whole. The element of conglomerate ego is called mahat-tattva. As objective substance evolves by the influence of consciousness, it expresses itself in five main ingredients: that which can be seen, smelled, heard, tasted, and touched. These five elements are the primitive principles of material existence.

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