The Vedas say that the first thing that was manifested by the power of tapas of the Divine was Truth and Right – ritam ca satyam ca abhidhāttapaso’dhyajāyata. If God is Himself light, we should expect Truth and Right to come out of the Divine. But then the Vedas say – tato rātri jāyata –– out of this arose the night. Tatah samaudro arnavah –– and from there arises complete darkness. In the night there is the light of the stars, so night is not complete darkness. The third thing that comes out is complete darkness, tamah tamasā vita – the darkness is wrapped in darkness. These three steps are described in the Veda as the description of creation.
Question: How and why did this happen?
Answer: It happened by the power of exclusive concentration of consciousness. There is a special power of consciousness, in the exercise of which consciousness can be covered by consciousness. For example, if I am to act in a drama, then it is the power of my consciousness, that while I am what I am, I can ignore that and concentrate on the role that I have to play. To the extent to which I can ignore myself, I can act better and better. Consciousness is complex in character. It is not only uniform, but is capable of multi–layered movement. This is a power of consciousness, which even we as human beings exercise constantly. When I talk to a child while cooking, I am exercising this complexity of my consciousness. I am cooking as efficiently as I can, while talking to the child in his language. While doing all this, I am preparing for the future moment, which is also present in my consciousness. In the exercise of this consciousness there is no stigma of evil. So in the production of night out of Truth and Right, there is nothing impossible or untoward that happens. If this power has been exercised and the purpose is solved, it is quite legitimate that it so happened.
Question: What is the purpose of it?
Answer: To manifest the Totality in the embodied individual is the purpose. There is a distinction between atman, purusha, ishwara and jivatman. These terms are to be understood in the context of the movement of the Divine. The Divine when He starts moving, creating and manifesting takes different relationships with this movement. When the movement is seen to be moving out of His own stuff – the Divine is called Atman; when the Divine takes the position of entering into the movement, He is called Purusha; when the Divine is seen as ruling the movement, He is Ishwara; and when He concentrates into multiple centres of consciousness, then each of the multiplicity of centres is called jivatman