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Srimad Bhagvata Mahapurana: Book 3: Chapter 26: Verses 18-34
The process of evolution of the Mahat-tattva andother fundamental principles
In this way the Lord Himself, who by His own Maya (wonderful divine energy) abides unaffected within all living beings as the Purusa (their Inner Controller) and outside them as Kala (is the twenty-fifth category). When the Supreme Person placed His energy(in the form of Cit-Sakti or the power of intelligence) in His own Maya, the source of all created beings, the equilibrium of whose Gunas had been disturbed by the destiny of the various Jivas, the Maya gave birth to the Mahat-tattva (the principle of cosmic intelligence), which is full of light. The Mahat-tattva, which knew no languor or distraction etc., and represented the shoot of the tree of the universe, drank off by its own effulgence the thick gloom (prevailing at the time of universal dissolution)--which had once swallowed the Mahat-tattva-in order to manifest the universe, which lay in it in a subtle form. Citta (the faculty of reason)-which abounds in the quality of Sattva, is pure and free from passion and is the place where one can realize God-is spoken of as the Mahat-tattva and is also called by the name of Vasudeva (because it is through the cosmic Citta that they worship Vasudeva, the foremost of the Lord's four forms). Just as water in its natural state (when it is free from foam and ripples etc.), before its coming in contact with earth etc., is clear (as crystal), sweet and unruffled, even so transparency, freedom from languor and distraction etc., and serenity are predicated of Citta (reason) as its characteristic traits: From the Mahat-tattva, evolved from the Lord's own energy (in the form of Cit-Sakti or the power of intelligence), as it underwent transformation, sprang up Ahankara (the Ego), which is predominantly endowed with active power and is of three kinds-Sattvika, Rajasika and Tamasika. From these three types of Ahankara were severally evolved the mind, the Indriyas (the senses of perception as well as the organs of action) and the gross elements. This (threefold) Ahankara-the source of the gross elements, the Indriyas and the mind, and hence identical with them (because it is the cause which reproduces itself as the effect)-is the same as (symbolic of) the Purusa called Sankarsana (the second of the four forms of the Lord), whom the Vaisnavas speak of as no other than Lord Ananta with a thousand heads. The Ahankara is characterized as a doer (when conceived in the form of deities presiding over the Indriyas and the mind), an instrument (in the form of the Indriyas) and an effect (in the form of the gross elements). It is further characterized as serene, active or dull (according as it is Sattvika, Rajasika or Tamasika). From the Vaikarika (Sattvika) type of Ahankara, as it underwent transformation, was evolved the mind, whose thoughts and reflections give rise to desire. It is mind which is known by the name (recognized as a symbol) of Lord Aniruddha (the fourth of the four forms of the Lord), the supreme Ruler of the Indriyas, who is possessed of a form swarthy as the blue lotus growing in autumn, and who is slowly won by the Yogis. From the Rajasika ego, as it underwent transformation sprang up the principle of Buddhi (understanding), O virtuous lady. Ascertaining the nature of objects on their.coming to view and helping the senses (in their work of perceiving objects)-these are the functions of Buddhi (known by the name of Pradyumna, the third form of the Lord). (29) Doubt, misapprehension, correct apprehension, memory and sleep are said to be the distinct characteristics of Buddhi as determined by their functions.[1] The senses of perception as well as the organs of action-both the types of Indriyas too are evolutes of the Taijasa (Rajasika) ego alone, since the power of action belongs to Prana (the vital air) and the power of perception inheres in Buddhi (and both these-Prana and Buddhi are evolutes of the Taijasa ego). From the Tamasika ego, as it underwent transformation, impelled by the Lord's energy (Cit-akti), sprang up the principle of sound; and from the latter was evolved ether and the auditory sense too, which catches sound. The knowers of truth define sound as that which conveys the idea of an object (not within sight), indicates the presence of a speaker screened from view and constitutes the subtle form of ether. Even so ether is characterized as that which affords room to living beings, gives rise to the notions of inside and outside and is the abode of Prana (the vital air), the Indriyas and the mind.
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