Sankhya
Skandha XI. Chap. 24
“There is only one perception and one undivided object of perception, when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for men skilful in discrimination, that object of perception is Brahmân, the absolute Truth, beyond the reach of worlds and of mind. I became two fold, by means of Mâyâ. Of the two one is Prakriti consisting of causes and effects. And the other is Purusha.
“Following the Kârmic record of Jivas, I disturbed Prakriti, and Satva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread (which represents Kriyâ Śakti). Mahat (Jnâna Śakti) is not separate from Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its double aspect of Jnâna and Kriyâ or knowledge and action).
“Ahankâra is the transformation of Mahat. It is three-fold, Sâtvic or Vaikâric, Râjasic or Taijasa and Tâmasic.
“The Adhi-daivas and Manas came from Sâtvic Ahankâra, and the 5 Tanmâtras from Tâmasic Ahankâra.. The five Mahâ bhutas came from the five Tanmâtras.
“Prompted by Me, all these principles united together to form the Egg which was My own abode. I incarnated in that Egg which was immersed in the (Pralayic) water (as Sri Nârâyana or Virât Purusha).
“Out of my navel grew the Lotus called the Universe. Brahmâ was manifested in that Lotus.
“He brought into manifestation the Lokas (Bhûr, Bhuvar &c.,) and the Lokapâlas.
“Svar was the abode of the Devas, Bhuvar of the Bhûtas, Bhûr of men, the higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nâgas.
“All actions (Karma) bear fruits in the Trilokî. Mahar, Jana and Tapas are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which is beyond the Seven Lokas) is attained by Bhakti Yoga.
“All beings in this Universe wedded to karma are made by Me, who as Kâla am the Dispenser of all karma, to merge out of or to dive down in the flow of Gunas (i.e. they are made to go up to the higher Lokas or to come down to the lower Lokas).
“All things big or small, thick or thin are pervaded by Prakriti and Purusha.
“That which is at the beginning and at the end of a thing is also at the middle, as in the case of ornaments and earth-pots, the intervening transformations having a separate existence only for the sake of conventional use (thus the ornaments of gold are called by different names only for temporary uses. But they are gold when the forms are made and destroyed. The forms are all transitory and the ornaments are essentially gold).
“That is only Real which gives rise to the original transformation, which is at the beginning and at the end. Prakriti the material cause, Purusha — that pervades Prakriti and Kâla or periodicity which causes disturbance in the Gunas — these are three in one and I am that three-fold Brahmâ. The creative process flows on in order of succession without a break. The multifarious creation unfolds itself to serve the purposes of the jivas and it lasts so long as the period of Preservation continues and so long as Íshvara looks at it.
“The order is reversed in Pralaya, and transformations are merged in the principles from which they proceeded. The body merges in to the food grains. The food grains merge in to the roots of plants. The roots merge into the earth, The earth merges into smell, smell into water, water into Taste, Taste into fire, fire into Form, Form in to Air, Air into Touch, touch into Akâsa and Akâsa into sound.
“The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the Manas. Manas merges into Ahankâra.
“Ahankâra merges into Mahat (i.e. gives up the unconscious portion and becomes Jiva Śakti and Kriyâ Śakti itself. Śridhara.)
“Mahat merges into the Gunas.
“The Gunas merge into unmanifested Prakriti. Prakriti merges into Kâla. Kâla merges into Jiva. Jiva merges into Âtmâ. Âtmâ rests in self.
“When these processes are meditated on, there is no delusion.”