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​​🌹In the sixth section, Sukeshā had inquired about the shodashala-kala-purusha, to indicate that the Purusha was the vivartī-upādāna-kārana of the world, the un-modifying material cause, ​​and not a parināmī-upādāna-kārana, an 'effect-producing' cause that undergoes change to produce a form.
🌹​​Therefore in the 2nd mantra, it is said 'yasmin-prabhavanti', form that Purusha the world is born, that is, the sixteen kalās are in it, but it itself is one, truth, eternal, infinite.
​​🌹Then in the 3rd Mantra, the Purusha is said to be the efficient cause as it visualises creation.
🌹Further this tells that creation has come after Consciousnesses, and not that consciousness is a product of creation.
​​🌹If one says that consciousness has come after, as per the evolution theory, then this means there is no causation in the nature of creation and life, as the principles of karma collapse.
🌹​​And if we suppose that there is inertness in the beginning, it means there is no Īshvara. But then the inert cannot undergo activity by itself, as per the principle of svātmani-kriyā-abhāvāt - so there must be an active entity of the nature of consciousness, who initiates this action.
​​🌹As seen earlier, Sāmkhya had said that there cannot be one consciousness since if one was liberated then all should be liberated. Further, for them Prakrti and Purusha was independent entitles.
​​🌹Suppose that there is one light in a hall, and one darkness. If it becomes dark, everyone in the hall will be in darkness. And if there is light, everyone will be illuminated.
​​🌹This is Sāmkhya's argument to say that therefore Purusha cannot be one, else liberation of one should have liberated all.
​​🌹And therefore, there should be a Purusha per-head; light and darkness unique to each being.
​​🌹The defect of this proposition is that it is against the definition of consciousness or the Self as per the shāstra. Further, if the Purusha is many then it will be in space and time, it will have a shape, it will modify, and it will die. This means we should experience time and space even in deep sleep, and that if the consciousness modifies, who would be that seer which observes this modification?
​​🌹Vedanta now says that, based on the word of the Veda and our own experience in deep sleep and samādhi, the first point to understand is that consciousness is not in space and time, and it is also continuous throughout our existence. This is possible only when there are not many but one Purusha, and also no Prakrti with it's one independent existence.
​​🌹Yet, since the world is still seen, hence one can conclude that it is by Māyā a mere appearance, but not true. This is Prakrti but with Brahmāshraya, substratum of the Self.
🌹​​And now, this Māyā gives rise to many subtle bodies, and in each there is a different reflection of consciousness, giving birth to many distinct Jīvas and beings.
🌹Since it is only be ignorance then that one identified with the reflection than the consciousness itself, hence liberation of one being is possible exclusive to others, since bondage itself is not a true reality anyway.
🌹Since the subtle bodies of all beings are not connected, hence one's knowing of their true nature does not affect the ignorance of others.
🌹Now, there are two dimensions of existence - pāramārthika, the absolute, where there is no separation of jīva, īshvara, jagat, Brahman, and vyavahārika - the empirical, where the consciousness with conditioning of Māyā has become Īshvara and now visualises the total fruits of action of all Jīvas, meant to be fructified in the upcoming Srshti.
🌹Matter thus cannot do anything without the acting of the spirit, unlike the perspective of Sāmkhya that only a material cause of Prakrti is needed for creation and no efficient cause.
🌹Now, that Īshvara wished to express and expand its reflection, as the mantra says, 'kasminn-aham-utkrānte'.
🌹So what is that expressive medium through which Īshvara can express, and in whose absence it cannot?
🌹That is the medium by which one can become many, through which it can express, act, and enjoy.
​​🌹That Consciousness along with Māyā is Īshvara, that which has the seed of all Jīvas and their total fruit of action, in potential form. This is in the state of pralaya, prior to creation.
🌹​​Just as in one mango seed, there are hundreds of mangoes and mango trees in potency.
​​🌹So that Īshvara now creates (manifests) Prāna, which is the Hiranya-garbha, consciousness conditioned by a total subtle body/cosmic mind.
🌹​​The 16 kalās that now come as part of the entire creation are of 3 categories,
🌹1) External (9): pañcha-bhūtas (5 elements) + loka + nāma + annam + vīrya, 2) Internal (3): prāna, indriyam, manaha, 3) Shāstrīya (4): mantra, karma, tapa, shraddhā.
🌹Hiranya-garbha is made of two words, Hiranya (gold) indicating omniscience, and Garbha (womb). So the Hiranya-garbha is defined as, 'sarvajñattvan-ante-yasya', omniscience is in the womb of whom.
🌹So that which has the knowledge of every being and the fruits of action of each of them, the possessor of that total jñāna-shakti is Hiranya-garbha.
🌹It is neither totally expressed nor entirely unexpressed, the seed of potency in Īshvara is just swollen at this stage.
🌹So that Hiranya-garbha is now manifested, endowed with the three total powers of desire, knowledge, and activity. The consciousness conditioned by these three total/cosmic powers, is Hiranya-garbha.
🌹For Hiranya-garbha, Bhāshyakāra coins two words, 1) Sarva-pranīkaranādhāram: the holder of the subtle bodies of all beings, 2) Antarātmānam: that which goes through the mind of all beings.
🌹So the total subtle body is upholding all individual subtle bodies, and it is going through all individual minds, also known as the Sūtrâtmā.
🌹And therefore there is no such knowledge that one cannot have - as much subtle and tuned one becomes, they can obtain/extract knowledge from the Hiranya-garbha which has all knowledge.
🌹By greater purity in our mind, we can be connected to the total mind, allowing its thoughts to come to us.
🌹Do not think that Hiranya-garbha is somewhere in the skies and we are here! The Hiranya-garbha is here and now, going in and through our mind.
​​🌹This is how saints are able to take up higher sankalpas and often realise the future before it happens.
​​🌹But even a slight mistake in our mind, of lust, anger, jealousy etc. will cause our Hiranya-garbha to veil itself from us and render our decisions wrong and Godless.
🌹Then comes Shraddhā, which is the ability to believe in something higher, in a greater goal, even though one cannot see it nor prove it, but one believes in it since it has been advocated for by a higher authority.
🌹And not only believing in it but also investing a lot of effort into it, with the faith also that one can achieve that.
🌹When one comes on the spiritual path therefore, a lot of such faith is required to take a leap.
🌹By Shraddhā one becomes sure of obtaining the Higher, and is then able put proper efforts. Without faith, one becomes disheartened and casual in their efforts.
​​🌹One needs immense faith on this path because to control lust, anger, ego, takes a million failures. And when our faith dwindles, all Japa and sadhana done out of less faith becomes weak.
🌹All students on the spiritual path may start off with a lot of faith and inspiration, but in due time they lose some faith as they are not fully fit.
🌹And therefore they should remain with their Guru, until they become fully matured.
​​🌹Many a times in life there is no strong personality or situations around us to uplift our mind and keep it in the right place. That is where our consistent faith and our own sādhanā always assists us.