EMANATION OR EVOLUTION.
The connotation “Pure Brahma” is applicable to Knowledge (wisdom) only; that which is not Brahma is ignorance (Avidya), from which emanated the ether (akas).
From the ether emanated the air; from air came the fire; from fire—water; and from water came the earth. This is the order of emanation.
From the ether, air; from the air and ether combined came fire; from the triple compound of ether, air and fire came water; and from the combination of ether, air, fire and water was produced the earth.
The quality of ether is sound; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of the earth. There is no gain saying this.
Ether has one quality; air two, fire three, water four, and earth five qualities, viz:—sound, touch,taste, form and smell. This has been declared by the wise.
Form is perceived through the eyes, smell through the olfactory nerves, tastes through the tongue, touch through the skin and sound through the ear. These are verily the organs of perception.
From Intelligence is come out all this universe, moveable and immoveable; whether or not Its existence can be inferred, the “All Intelligence” One does exist.
ABSORBTION OR INVOLUTION.
The earth becomes subtle and is dissolved in water; water in fire; fire in air; air in ether; and either in Avidya (Ignorance), which merges into the great Brahma.
There are two forces—vikshepa, (the force of creation or projection), and avarana (concealment), which are of great potentiality and power, and whose form is happiness. The great Maya, when non-intelligent and material, has three attributes satwa (good) rajas (active) and tamas (bad).
The intelligent form of Maya covered by the avarana force (concealment), manifests itself as the universe, owing to the nature of vikshepa force.
When the avidya has an excess of tamas (bad), then it manifests itself as the beautiful Lakshmi; the intelligence which presides over her is called Vishnu.
When the avidya has an excess of rajas (active), it manifests itself as the wise Saraswati; the intelligence which presides over her is known as Brahma.
Gods like Shiva, Brahma, Vishnu, etc., are all seen in the great Spirit; bodies and all material
objects are the various products of avidya.
The wise have thus explained the creation of the world—tatwas (elements) and non-tatwas (nonelements) are thus produced—not otherwise.
All things are seen as finite, etc., (endowed with qualities etc.), and there arise various distinctions merely through words and names; but there is no real difference:
Therefore the things do not exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear so.
The One Entity, blissful, full and all-pervading, alone exists, and nothing else; he who constantly realises this knowledge is freed from death and the sorrows of the world.
When through the knowledge of illusory attribution and withdrawl this universe is annihilated, there exists that One and nothing else; then this is clearly perceived by the mind.