The purpose of all this ratri and tamas is that to embody and manifest the totality in each one of the multiple points of concentration of consciousness – the jivatman realises atman, purusha and ishwara in his individuality. Jivatman experiences the totality in the embodied condition; there is nothing evil in this purpose. It is perfectly legitimate that the perfect consciousness should manifest in each individual perfectly and this is the purpose of the whole movement. You cannot create an embodied condition without the manifestation of matter. As long as there was only Truth and Right, as long as there was only atman, purusha, ishwara and jivatman – there was as yet no manifestation of matter. It was the potentiality in the Divine. Jivatman is fully conscious of all this but not in the embodied condition. There is no deficiency at all. According to the Vedas and Upanishads, creation is not executed to fulfil any lacuna in the Divine. It is not as if the Divine was incomplete without the creation and therefore He started the creation. The Divine is capable of creating, or remaining without creation and both the conditions are perfectly equal for Him.
One of the greatest wisdoms of the Upanishad is:
pūrnam adah pūrnam idam pūrnāt pūrnam udacyate
pūrnasya pūrnam ādāya pūrnam evāvaśisyate.
That is perfect, this is perfect. From the Perfect, perfect comes out. If you take out perfect from perfect, perfect remains
This is the real formula of the Divine. It is not as if this Perfection was in need of creating a world for the fulfilment of perfection. It is not as if without embodiment, the Divine’s delight of His being was less. It was one kind of delight and a perfect delight. There is also another kind of delight, which is also perfect. He is omnipotent and free; He is not bound that He must create that kind of world.
If you ask why, the answer is that He was capable of it, He decided to do it, and this is the process by which He can do it. And if He wants to manifest in embodied form, if the individual is to be embodied and in that embodied condition, His perfection has to be manifested then this process is possible and the Divine power of consciousness is capable of it. The complexity of consciousness being the power of the Divine, it could create a kind of covering of consciousness over itself. In fact, this is the kind of play we do everyday when we go to sleep. We are conscious now and then we cover our consciousness gradually and go into sleep. That sleep can be again removed to recover the consciousness and connect our life of the previous day with our succeeding day. This is possible even in our ordinary consciousness. This is the power and purpose of Divine consciousness.
The Vedas say that night came out by exclusive concentration of consciousness. The phrase exclusive concentration is important. There is integral concentration of consciousness; multiple concentration of consciousness and exclusive concentration of consciousness. All three are the powers of Divine Consciousness. The integral concentration of consciousness is one in which one is simultaneously aware of all. The Divine is simultaneously aware of Himself as atman, purusha, ishwara and jivataman.
In the multiple concentration of consciousness there is the possibility of a play in which one becomes more dominantly conscious of one and less dominantly conscious of the other. This creates in us the possibility of multisided or multiple concentrations. Out of that multiple concentration of consciousness arises the possibility of exclusive concentration of consciousness. A point can be reached when you become exclusively concentrated on that which is dominant and for a moment all the rest is forgotten.