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Chitta is transparent, without transformation, and calm, even
as the first state of water. III. 26. XXI.
"Transparent" capable of of receiving the image Bhaga-
vat.
"Without transformation " without indolence and distraction.
Sridhara
Chitta is the abode of Bhagavat, i. e. Bhagavat is perceived by
Chitta. III. 26. XX.
Differences cause many-sidedness and distraction.
Ahankara Tatva brings differences into manifestation.
Beyond the plane of Ahankara Tatva, is the plane of Mahat.
Mahat literally means big, great, universal.
It is the plane of universal manifestation.
The mind is universal on this plane. As soon as the One
Purusha wished to be many, Prakriti gave rise to the Mahat trans-
formation and Mahat took up the wish to be many. It was one, but
it had the potency of becoming many. The whole universe that was
to manifest itself was mirrored in Mahat, and was the subject matter
of one thought, the thought of one who had the universe for his body.
During the period of creation, Mahat soon transformed itself into
Ahankara, the Tatva of differences. Ahankara gave rise to different
bodies, different minds and different faculties; individuals appeared
and they started on separate lines of manifestation and of evolution.
On their homeward journey, individuals again reach the plane
of Mahat, when they rise above all differences, lose all sense of person-
ality and carry their experiences to the plane of the Universe. Their
thoughts then become thoughts of the Universe, guided by one feel-
ing, that of compassion for those that remain behind, There is no
thought of self, no distraction, no impurity, it is all calm and tranquil;
such a mind is called Chitta by Kapila. This Chitta is the abode of
peace, the abode of Bhagavat.
Bhagavat, when reflected on Chitta, is VASUDEVA. He is
the Purusha seated on Ananta.
SANKARSANA is Bhagavat as reflected on Ahankara. He
is called Ananta or endless, as there is no end of individuals. He is
Bhagavat as manifested in every individual and may be called, in one
^sense, the Purusha of Individual souls. Balarama is said to be an in-
carnation of Sankarshana. As individuals proceed in their course of
life journeys, they become crystallised into separate entities, with a
strong sense of personality. The inner self, the real self, runs the
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