In the beginning, before time itself could be measured, there existed That which has neither beginning nor end—unborn, subtle, and imperishable, the very source of all things. Possessing the three qualities, yet remaining unmanifest and unknowable, this was the state that existed at the dawn of Brahma’s cycle. All that was, was pervaded by this principle through the will of Shiva. In that undivided, darkness-filled expanse, the three qualities—sattva, rajas, and tamas—remained in perfect balance, silent and still. Then, at the appointed time for creation, from Pradhana—the primal substance—under the guidance of the knower of the field, the equilibrium of the qualities was stirred. Through their activity, the great principle, Mahat, emerged into manifestation. This Mahat, subtle and still veiled by the unmanifest, was suffused with sattva. In its earliest revelation, it brought forth only existence, pure and undivided. The mind and Mahat are to be understood as one, for the mind is remembered as arising from it. From this unity, the subtle mark (linga), presided over by the knower of the field, came into being. As creation stirred, Mahat, moved by the desire to create, gave rise to the forms of dharma and other principles—those which are the causes for the reality of the world. Thus, creation unfolded from Mahat’s creative urge. Mind, Mahat, intellect, Brahma, prior understanding, fame, lordship, wisdom, consciousness, memory, awareness, and the Lord of the universe—by these many names is this principle remembered, for it encompasses all these aspects. It is called mind because it contemplates the actions and fruits of all beings, and by its subtlety, it differentiates itself. It is known as Mahān, the Great, for it is the eldest among principles, vast in extent, and greater even than the specific qualities. He bears honor, discerns distinctions, and perceives divisions; and because the person is bound to enjoyment, this is also called mind (mati). By virtue of his greatness and his power to expand, as well as his role as the support and upholder of all beings, he is known as Brahma. He is called Pūri, the Filler, because he fills and leads all the gods to their true natures through his grace. As the one who understands all entities and brings about understanding, he is called Buddhi, intellect. From him arise recognition and direct experience, and because enjoyment is established in knowledge, he is called Khyāti, perception. And since he is known through his many qualities—knowledge and others—he is also given the name Khyāti, meaning fame or recognition. The great self, knowing all things directly, is called Īśvara, the Lord. Accompanied by knowledge, he is Prajñā, wisdom. Gathering all forms—knowledge and the fruits of actions—for the sake of enjoyment, he is called Citti, consciousness. He is Smṛti, memory, for he recalls all deeds—past, present, and future. Attaining complete knowledge and the highest greatness, both the knower and the knowing are called Saṃvid, awareness. Because he exists everywhere and finds all things within himself, sages also call him Saṃvid, consciousness. Knowledge arises from knowing, and the Lord is the very abode of knowledge. Because he brings all things under his sway and transcends limitation, the wise call him Īśvara, Lord. Thus, with words expressing various meanings, those who know reality and are devoted to the divine have explained this supreme and unsurpassed principle. Impelled by the desire to create, Mahat brings forth creation. Its two principal functions are intention (saṃkalpa) and determination (adhyavasāya). When the three qualities are stirred and rajas prevails, ego (ahaṅkāra) arises from them. Enveloped by Mahat, creation begins with the external elements. From this ego, when tamas predominates, the subtle elements are created, beginning with the elements and characterized by darkness. The element-principle, transforming itself, first produces sound alone, and from this, space arises—hollow and defined by sound. Space is characterized solely by sound. As air arises from space, it brings forth touch, enveloping sound within itself. From air comes light, whose attribute is form, while air itself retains only touch and envelops form. Light, transforming further, produces taste, and from this, waters come into being, possessing all tastes. Waters, characterized solely by taste, are then enveloped by fire, which possesses only form. When waters transform, they produce smell. From this, aggregation arises, its attribute considered to be smell. In each element, its subtle quality is present, and thus their subtlety is recognized. Because these elements denote non-differentiation, they are called non-differentiated. Due to their tranquility, fierceness, and delusion, they are again termed non-differentiated. This creation of the subtle elements should be understood as arising mutually from the Vaikārikā ego, which is dominated by sattva. The Vaikārikā creation manifests simultaneously as the five organs of knowledge and the five organs of action. These organs are the instruments of perception and action, presided over by the ten Vaikārikā deities. The eleventh is the mind, which, by its own quality, is of dual nature. The ear, skin, eyes, tongue, and nose are the five organs endowed with intellect, enabling perception of sound, touch, form, taste, and smell. The feet, anus, genitals, hands, and speech are the five organs of action, whose functions are movement, excretion, pleasure, craftsmanship, and speech, respectively. Space, characterized by sound alone, is penetrated by touch, and thus air becomes twofold, possessing both sound and touch. When form enters, both sound and touch are present, and fire becomes threefold, possessing sound, touch, and form. With the addition of taste, waters become fourfold, characterized by taste along with sound, touch, and form. Thus, through the stirring of the qualities and the unfolding of Mahat and its many aspects, the creation of the subtle and gross elements, the senses, and the mind came into being, each with their own attributes and functions, all pervaded by the original, imperishable principle.