Then comes ahaṁbhāva, then comes manas, then comes five senses of organs, and five organs of knowledge, and organs of action, then tanmātrā(s), and then pañca mahabhūta(s): this is the description of the Sankhyan development. So, the first thing that is given there is Mahat.
Now, here also Sri Krishna uses the word: mama yonir mahad brahma. Does this mahad means the same thing like Buddhi in the Sankhya? The answer is ‘No’ because here ‘mahad brahma’, this is not ‘mahad prakṛti’, this ‘mahad brahma’, this is the supreme Mahat; this Mahat is the ‘Supermind’, Para Prakriti.
mama yonir: “it is My own womb”: it is the womb of Chit.
tasmin garbhaṁ dadhāmy aham: “it is in that womb that I put the seed”. The Sat which is the Purusha, Purushottama, that Sat originates the activity of Mahat of Chit–Shakti. The Sat, Chit and Ananda, this is the Vedantic terminology (not the Sankhyan terminology), the supreme Reality is Sachchidananda: Sat is Purusha in that philosophy and Chit is Prakriti, but Sat is not only Purusha but Purushottama, and Prakriti is not Prakriti but Para Prakriti.
So, if you understand that statement very well then this will be understood very properly: mama means Sat: that which belongs to Sat; mama yonir, the Chit belongs to Me, Chit which is the yonir belongs to Me. That is Sat and Chit are one but Chit belongs to mama, of Sat. This Sat originates puts the seed of action, it activates Prakriti. From supreme womb multiplicity of things are to arise and can arise, but for any particular creation the Divine determines only one type of creation.
From the infinite, infinite can come out, Supreme is infinite. Therefore from the infinite, infinite can come out, but every universe manifests only one law. For example our present world is a world in which the first principle is matter; second principle is life; third principle is mind, then above, this is the law of the present world.
Now, the Divine could have created another world in which life could have been first, matter could have come later on, mind could have come later on, so life becomes the first principle; that also could have been possible. There could have been a possibility of a world in which mind comes first, then life and then matter; that also is possible. How the arrangement of the world will be made depend upon the Divine’s will; it will depend upon bījam, it will depend upon the idea that is given to that particular creation.
So, Sri Krishna says:
mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham |
“In every movement, I put first the seed in the womb of the Para Prakriti”: Para Prakriti which is the Chit–Shakti, in that I put what kind of world will be manifested, then:
sambhavaḥ sarva–bhūtānāṁ tato bhavati bhārata ||3|| (XIV)
“After that is done, then all the creatures emerge out of that”, once He has determined garbhaṁ, what is the pregnant idea which has been put into the yonir, into the mahad brahma, into the vast Apara Prakriti, then everything follows.
sarva–yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ |
tāsāṁ brahma mahad yonir ahaṁ bīja–pradaḥ pitā ||4|| (XIV)
“I am the pitā, I am the father; bīja–pradaḥ, I am the giver of the seed, I am the giver of the principle by which the world will be manifested, I have determined what will be the law of the world. Therefore, in all the wombs of the world, all kinds of forms are created, all these forms are actually resultants of the seed that I put and the seed that I put is in the yonir, in the mahad, in the Para Prakriti, and I am therefore the father of all things in the world.