What Is The Mahat-tattva?

[Sarva gattah 0]

How much of the mahat-tattva (material creation) are we aware of?

We see so much more than just the vessels we occupy and it ability to see, hear, smell, feel and touch with technological instruments like the Hubble telescope and the electron microscope.

We are now aware of small bodily vessels containing the soul like viruses and are able to see the shells of those vessels as atoms, electrons and even smaller compounds of matter. It is quite amazing, but how much are we not seeing?

How much of the mahat-tattva can never be seen by the most powerful technological instruments? For example, the Yamaduttas (An occupied vessel of the mahat-tattva that serves the Lord of death) are all around us doing their work (not much work for the Vishnuduttas in this world at present).

 

Yet no one sees them, and even if they do see 'something unexplainable, science explains it to be the endorphins in the brain and such 'subtle' Beings really do not exist.

So how much are we actually are aware of, even with so called advanced technology, is it 2% or 5% of the material universe (mahat-tattva) OR LESS??

[Beggar 0]

What Is The Mahat-tattva?

mahat-tattva - the unmanifest aggregate of the material elements.

[Beggar 0]

"Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva."

Purport SB 3.10.15

[Sarva gattah 0]

 

"Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Purport SB 3.10.15"

 

What Is The Mahat-tattva?

 

mahat-tattva - the unmanifest aggregate of the material elements

 

 

 

ASSERTION

 

 

How much of the mahat-tattva (material creation) are we aware of? We are now able to see, due to the help of modern technology, so much more than just the vessels we occupy and its restricted ability to see, hear, smell, feel and touch things around us. Today we have technological instruments like the Hubble telescope and the electron microscope that unlocks deep secrets of nature. We are also now aware of small bodily vessels like viruses and can even further see deep into the structure of those vessels, seeing atoms, electrons and even smaller compounds of matter due to the Electron telescope. It is quite amazing, but how much are we not seeing?

How much of the mahat-tattva can never be seen by the most powerful technological instruments? For example, the Yamaduttas (An occupied vessel of the mahat-tattva that serves the Lord of death) are all around us doing their work (not much work for the Vishnuduttas in this world at present). Yet no one sees them, and even if they do see 'something unexplainable, science explains it to be the endorphins in the brain and such 'subtle' Beings really do not exist.

 

 

 

 

 

 

The mahat-tattva (material manifestation) is real but temporary phenomena that comprises of what is called the inferior (lifeless) energies of Lord Krishna that can only move due to 'containing' the presents of life in a suitable vessel or bodily form.

The inferior energy is managed and maintained by Maha-Vishnu and His expansions, servants and demigods. The inferior energy (mahat-tattva) can only be moved when the marginal living entities enters a mahat-tattva bodily costume (ethereal and biological) that allows the living entity to move around the rest of the mahat-tattva in that materially constructed costumed outfit (also the mahat-tattva). Such temporary costumes are always in the mode of decay where the ignorant marginal living entity is restricted on different levels karma that is fuelled by selfish desires.

 

That's how it is for all of us trapped in the mahat-tattva, a place where rebellious souls can attempt to dream up what ever selfish existence they desire and deserve.

 

 

 

 

Ao it is clear that the mahat-tattva-ethereal and biological costumes (bodies) always belong to the Leasing Agents, Maha-Vishnu and His wife Maya Devi and always remain a part and parcel of the mahat-tattva. Such costumes follow Maha-Vishnu's script and design according to His dreams that simultaneously meets the desires, thoughts, imaginings, dreams and requirements of each of the baddha jivas visiting from outside the mahat-tattva.

 

No living entities Vishnu-tattva or jiva-tattva come from the mahat-tattva or inferior lifeless energies of the Lord

 

On entering the mahat-tattva, the living entity (baddha-jiva) is confined to a bodily vessel provided by Maha-Vishnu with His restricted material universe and only in this way is the out garments of inferior matter (bodily vessels) moved within the mahat-tattva.

 

 

 

 

For the all-living entities, the mahat-tattva is an unnatural phenomenon to be covered with and trapped in. It is important tro understand that the bodily vessel one is in belongs to and is part of the mahat-tattva

 

 

 

 

For us souls who are ensnare in the mahat-tattva’s containments of ethereal or biological bodies find it hard to understand the fact that such bodies are Maha-Vishnu's creation and not ours. Due to such attachment to thses vessels we foolishly think is us, we cannot understand that an imperishable universe exists beyond its confines of our bodily vessels that ARE the energy on the mahat-tattva covering our real eternal identity. We presently cannot understand that our real genuin home is where only the eternal imperishable present exists beyond the concept of past and future.

 

 

 

 

For the eternal inhabitants in the Vaikuntha's, it is therefore possible to see past, present and future within the mahat-tattva all at once, where as, from the perspective within the mahat-tattva, unless one is a great devotee of Krishna like Arjuna, it is impossible to see past, present and future simultaneously. So it is important to understand that the ethereal and biological vehicles are movable ornaments of the mahat-tattva, such vessels are not only in the mahat-tattva, they ARE the mahat-tattva moving due to the presents of the baddha-jiva (the life force) trapped within those vessels within and a part and parcel of the mahat-tattva dream reality of Maha-Vishnu.

 

 

 

 

The Impersonalists foolishly believe the mahat-tattva is the complete creation and nothing else exists other than their impersonal inactive escape into Nirvana or a dormant aspect of the Brahmajyoti (the total creation or Spiritual Sky); they can neither view nor experience the existence of the vast devotionally active Vaikuntha Planets outside the mahat-tattva, where the majority of Krishna's creation perpetually encircles, without ever decaying, the insignificant temporary decaying mahat-tattva cloud.

 

 

 

 

The impersonalist also think the mahat-tattva is an illusion however, the mahat-tattva is real, but unlike the vast majority of the creation in the imperishable Vaikunthas, the mahat-tattva, with its movable vessels, are impermanant features that fade out of existence due to the perishable nature of the mahat-tattva.

 

 

 

 

The mahat-tattva is therefore governed by the ‘unnatural occurrence’ of time divided into past present and future that’s effect is birth, disease, old age, decay, forgetfulness, death and rebirth. Such an impermanent phenomena cannot exist within the other three quarters of the indestructible Spiritual Sky or Brahmajyoti where the vast Vaikuntha planets and nitya-siddha devotees perpetually thrive on loving devotional service to Krishna in His Personal intimate abode of Goloka-Vrndavana, or serving one of His unlimited Vishnu expansions (each with a different name) in the Vaikuntha planets.

 

 

 

 

Many sastric quotes 'give the impression' that the mahat-tattva is an illusion however, it only appears that way from the level of the Vaikuntha's where reality is permanent and never fades away.

 

 

 

 

The past, future and impermanence has no meaning in the personal pastimes of Krishna and His Vishnu expansions because everything is always happening now.

 

 

 

 

From the transcendental platform 'outside' the mahat-tattva, a great devotee like Arjuna can see everything (past, present and future) happening in the mahat-tattva or material manifestation all at the same time.

 

 

 

 

This is important to understand if one is to understand the mahat-tattva creation of Maha-Vishnu.

 

[Beggar 0]

Vrajanatha: Why have you said that karma is beginningless?

Babaji: The root of all karma is the desire to perform karma, and the root cause of this desire is avidya (ignorance). Avidya is forgetfulness of the truth: “I am an eternal servant of Krsna,” and it does not have its origin in mundane time. Rather, it originates in the tatastha junction of the spiritual and material worlds. That is why karma does not have its beginning in mundane time, and is therefore called beginningless.

Vrajanatha: What is the difference between maya and avidya?

Babaji: Maya is a sakti of Krsna. Sri Krsna has created the material universe through her, and has instigated her to purify the jivas who are averse to Him. Maya has two aspects: avidya and pradhana. Avidya is related to the jivas, whereas pradhana is related to inert matter. The entire inert, mundane world has originated from pradhana, whereas the jiva’s desire to perform material activity originates in avidya. There are also two other divisions of maya, namely vidya (knowledge) and avidya (forgetfulness), both of which are related to the jiva. Avidya binds the jiva, whereas vidya liberates him. The faculty of avidya keeps working as long as the aparadhi-jiva continues to forget Krsna, but when he becomes favorable to Krsna, this is replaced by the faculty of vidya. Brahmajnana and so on are only particular activities of the tendency for knowledge (vidya-vrtti). When discrimination first develops, the jiva tries to engage in auspicious activities, and when discrimination has matured, spiritual knowledge manifests. Avidya covers the jiva, and vidya removes that covering.

Vrajanatha: What is the function of the pradhana?

Babaji: When Isvara’s endeavor, represented by Time (kala), stimulates maya-prakrti, it first creates the unmanifest aggregate of the material elements (mahat-tattva). Matter (dravya) is created by the stimulation of the faculty of maya called pradhana. False ego (ahankara) is born from a transformation of mahat-tattva, and space (akasa) is created from a tamasika transformation of the false ego. Air is created from a transformation of space, and fire is created from a transformation of air. Water is then created by the transformation of fire, and earth is created by the transformation of water. This is how the material elements are created. They are called the five gross elements (panca-maha-bhutas).

Now hear how the five sense objects (panca-tanmatra) are created. Kala (time) stimulates the faculty of prakrti called avidya and creates the tendencies within the mahat-tattva for karma and jnana. When the karma propensity of mahat-tattva is transformed, it creates knowledge (jnana) and activities (kriya) from sattva and rajo-gunas respectively. Mahat-tattva is also transformed to become ahankara. Intelligence (buddhi) is then created from a transformation of ahankara. Sound (sabda) which is the property of space (akasa) is created from the transformation of buddhi. The property of touch (sparsa) is created from the transformation of sound, and it includes both touch, quality of air, and sound, quality of space. Prana (life-air), oja (energy), and bala (strength) are created from this quality of touch. From a transformation of touch the property of form and color in illuminating objects is generated. Fire has three qualities, namely, form, touch and sound. When this quality is transformed by time, it is transformed into the four qualities, taste (rasa), form, touch and sound in water.When they are further transformed, the result is the five qualities in earth which are smell (gandha), taste, form, touch and sound. All the activities of transformation take place by the appropriate aid of the purusa in His form of consciousness (caitanya).

There are three kinds of ahankara: vaikarika (sattvika), taijasa (rajasika), and tamas. The material elements are born from sattvikaahankara, and the ten senses are born from rajasika- ahankara. There are two types of senses: those for acquiring knowledge (jnana-indriya) and the working senses (karma-indriya). The eyes, ears, nose, tongue and skin are the five senses for acquiring knowledge; and speech, hands, feet, anus and genital are the five working senses. Even if the five gross elements (panca-maha-bhuta) combine with the subtle elements (suksma-bhuta), there is still no activity unless the atomic, conscious jiva enters into them. As soon as the anu-cit-jiva, who is a localized particle within the ray of Bhagavan’s glance, enters into the body made of maha-bhuta and suksma-bhuta, all the activities are set in motion. The sattvika and rajasika gunas become fit to function when they combine with tamasika objects that are a transformation of pradhana. One should deliberate on the functions of avidya and pradhana in this way. There are twenty-four elements of maya: the five gross elements (maha-bhutas), namely, earth, water, fire, air and space; the five sense-objects, namely smell, taste, form, touch and sound; the five senses for acquiring knowledge; the five working senses; mind; intelligence; citta; and ahankara.

These are the twenty-four elements of material nature. The atomic conscious jiva who enters into the body made of twenty-four elements is the twenty-fifth element, and Paramatma Isvara is the twenty-sixth.

Vrajanatha: Please tell me, how much of the human body, whose size is three and a half cubits (seven spans) is occupied by the subtle cover, and how much by the gross cover; and in which part of the body does the conscious jiva reside?

Babaji: The five gross elements, the five sense-objects (pancatanmatra), and the ten senses altogether comprise the gross body. The four elements – mind, intelligence, citta, and ahankara – form the subtle body, or linga-sarira. The conscious jiva is the one who falsely relates to the body and objects related to the body as ‘I’ and ‘mine’, and due to that misidentification has forgotten his true nature. He is extremely subtle and beyond mundane space, time and qualities. In spite of being very subtle, he pervades the entire body. Just as the pleasurable effect of a minute drop of hari-candana spreads all over the body when it is applied to one part, so the atomic jiva, too, is the knower (ksetra-jna) of the whole body, and the experiencer of its pains and pleasures.

Vrajanatha: If the jiva performs karma, and experiences pains and pleasures, where is the question of Isvara’s active involvement?

Babaji: Jiva is the instrumental cause, and when he performs karma, Isvara acts as the efficient cause and arranges for the fruits of the karma that the jiva is eligible to enjoy. Isvara also arranges for the future karma for which the jiva has become eligible. In short, Isvara awards fruits, while the jiva enjoys them.

Vrajanatha: How many types of baddha-jivas are there?

Babaji: There are five kinds, namely, those whose consciousness is completely covered (acchadita-cetana); those whose consciousness is shrunken or contracted (sankucita-cetana); those whose consciousness is budding slightly (mukulita-cetana); those with developed

consciousness (vikasita-cetana); and those with fully developed consciousness (purna-vikasita cetana).

Vrajanatha: Which jivas have completely covered consciousness?

Babaji: These are jivas with the bodies of trees, creepers, grass, stone and so on, who have forgotten service to Krsna, and are so engrossed in the material qualities of maya that they have no trace of their sentient nature. There is only a slight indication of their sentience through the six transformations. This is the lowest stage of the jiva’s fall, and this fact is corroborated by the epic stories of Ahalya, Yamalarjuna, and Sapta-tala. One only reaches this stage because of some grave offense, and one can only be delivered from it by Krsna’s mercy.

Vrajanatha: Which jivas have contracted consciousness?

Babaji: Beasts, birds, snakes, fish, aquatics, mosquitoes, and various similar creatures have shrunken or contracted consciousness. The consciousness of these jivas is apparent to some degree, unlike that of jivas in the previous group, whose consciousness is completely covered. For example, these jivas perform activities such as eating, sleeping, free movement, and quarrelling with others for things that they consider their property. They also show fear, and they become angry when they see injustice. However, they have no knowledge of the spiritual world. Even monkeys have some scientific understanding in their mischievous minds, for they have some idea of what will or will not happen in the future, and they also have the quality of being grateful. Some animals have good knowledge about various objects, too, but despite all these attributes, they do not have a propensity for inquiring about Bhagavan, so their consciousness is contracted. It is said in sastra that Maharaja Bharata still had knowledge of the names of Bhagavan, even while he was in the body of a deer, but this is unusual; it only happens in special cases. Bharata and King Nrga had to take birth as animals because of their offenses, and they were delivered when their offense was nullified by Bhagavan’s mercy.

Vrajanatha: Which jivas have slightly budding consciousness (mukulita-cetana)?

Babaji: Conditioned jivas with human bodies fall into three categories: those with slightly budding consciousness (mukulitacetana), those with developed consciousness (vikasita-cetana), and those with fully developed consciousness (purna-vikasita-cetana). Generally, the human race can be divided into five groups: 1) immoral atheists, 2) moral atheists, 3) moral theists, who have both morals and faith in Isvara, 4) those who are engaged in sadhanabhakti, and 5) those who are engaged in bhava-bhakti. Those who are knowingly or unknowingly atheists are either immoral or moral atheists. When a moral person develops a little faith in Isvara, he is called a moral theist. Those who develop interest in sadhana-bhakti according to the tenets of sastra are called sadhana-bhaktas, and those who have developed some unalloyed love for Isvara are called bhava-bhaktas. Both immoral and moral atheists have slightly budding consciousness; moral theists and sadhana-bhaktas have developed consciousness; and the bhavabhaktas have fully developed consciousness.

Vrajanatha: How long do the bhava-bhaktas stay bound in maya?

Babaji: I will answer that question when I explain the seventh sloka of Dasa-mula. Now it’s quite late, so kindly return to your home. Vrajanatha returned home, contemplating all the tattvas he had heard.

 

 

THUS ENDS THE SIXTEENTH CHAPTER OF JAIVA-DHARMA,

 

 

 

ENTITLED

 

“PRAMEYA: JIVAS POSSESSED BY MAYA”

[Kulapavana 0]

 

So how much are we actually are aware of, even with so called advanced technology, is it 2% or 5% of the material universe (mahat-tattva) OR LESS??

 

this material universe is NOT mahat-tattva. these are NOT synonymous terms. this universe is something that is created out of mahat-tattva by various transformations. just like cheese is not grass, altough cheese is made from milk, which is made from grass.

 

Sarva-ji, PLEASE! pay attention when you read the shastra... if you can't do that, PLEASE just chant Hare Krsna, eat prasadam, serve Vaishnavas, and DO NOT torture us with your intellectual contortions and improvisations claiming to be based on our doctrine.

 

Please forgive me for being blunt.

[Sarva gattah 0]

 

 

PURPORT

 

 

 

 

Understanding how the mahat-tattva creation of Maha Vishnu works

 

 

How much of the mahat-tattva (material creation) are we aware of? We are now able to see, due to the help of modern technology, so much more than just the vessels we occupy and its restricted ability to see, hear, smell, feel and touch things around us.

 

Today we have technological instruments like the Hubble telescope and the electron microscope that unlocks deep secrets of nature. We are also now aware of small bodily vessels like viruses and can even further see deep into the structure of those vessels, seeing atoms, electrons and even smaller compounds of matter due to the Electron telescope. It is quite amazing, but how much are we not seeing?

How much of the mahat-tattva can never be seen by the most powerful technological instruments? For example, the Yamaduttas (An occupied vessel of the mahat-tattva that serves the Lord of death) are all around us doing their work (not much work for the Vishnuduttas in this world at present). Yet no one sees them, and even if they do see 'something unexplainable, science explains it to be the endorphins in the brain and such 'subtle' Beings really do not exist.

The mahat-tattva (material manifestation) is real but temporary phenomena that comprises of what is called the inferior (lifeless) energies of Lord Krishna that can only move due to 'containing' the presents of life in a suitable vessel or bodily form.

The inferior energy is managed and maintained by Maha-Vishnu and His expansions, servants and demigods. The inferior energy (mahat-tattva) can only be moved when the marginal living entities enters a mahat-tattva bodily costume (ethereal and biological) that allows the living entity to move around the rest of the mahat-tattva in that materially constructed costumed outfit (also the mahat-tattva). Such temporary costumes are always in the mode of decay where the ignorant marginal living entity is restricted on different levels karma that is fuelled by selfish desires.

That's how it is for all living entities trapped in the mahat-tattva, a place where rebellious souls can attempt to dream up what ever selfish existence they desire and deserve.

Also it is important to understand that the mahat-tattva-ethereal and biological costumes or bodies always belong to the Leasing Agents, Maha-Vishnu and His wife Maya Devi. Such bodily vessels always remain a part and parcel of the Lords mahat-tattva creation however the trapped souls real home is in Goloka.

The costumes within the mahat-tattva follow Maha-Vishnu's script and design according to His dreams that simultaneously meets the desires, thoughts, imaginings, dreams and requirements of each of the baddha jivas visiting from outside the mahat-tattva.

No living entities, Vishnu-tattva or jiva-tattva can come from the mahat-tattva or inferior lifeless energies of the Lord - that is not possible. All living entities originate from Goloka

However when one falls down to and enters the mahat-tattva, the living entity (baddha-jiva) is immediately confined to a bodily vessel provided by Maha-Vishnu within His restricted material universe. In this way, it is the out garments of inferior matter (bodily vessels) that covers the baddha-jiva that allows the trapped soul to move around within the mahat-tattva material universes.

For all-living entities, the mahat-tattva is an unnatural phenomenon where one is covered with and trapped in one of the mahat-tattva's vessels. In other words it is important to understand that the bodily vessel one is in, belongs to and is part of the mahat-tattva

For the living entities who are ensnare in the mahat-tattva’s containments of ethereal or biological bodies, always will find it hard to understand the fact that such bodies belong to Maha-Vishnu and are His creation and not ours. Unfortunately, due to the attachment to these vessels, we foolishly think that they are us. We therefore struggle to understand we are not these vessels and that other vessels we see do not represent the living entity wearing that costume.

We forget that our real home and svarupa is in an imperishable universe that exists beyond the confines of our mundane decaying bodily vessels that ARE the energy of the mahat-tattva that has covered our real eternal identity.

We presently cannot understand that our real genuin home in Goloka serving Krishna, is that part of the Spiritual Sky where only the eternal imperishable present exists beyond the concept of past and future.

For the eternal inhabitants in the Vaikunthas, it is therefore possible to see past, present and future within the mahat-tattva all at once, where as, from the perspective within the mahat-tattva, unless one is a great devotee of Krishna like Arjuna, it is impossible to see past, present and future simultaneously. So it is important to understand that the ethereal and biological vehicles are movable ornaments of the mahat-tattva, such vessels are not only in the mahat-tattva, they ARE the mahat-tattva moving due to the presents of the baddha-jiva (the life force) trapped within those vessels within and a part and parcel of the mahat-tattva dream reality of Maha-Vishnu.

The Impersonalists foolishly believe the mahat-tattva is the complete creation and nothing else exists other than their impersonal inactive escape into Nirvana or a dormant aspect of the Brahmajyoti (the total creation or Spiritual Sky); they can neither view nor experience the existence of the vast devotionally active Vaikuntha Planets outside the mahat-tattva, where the majority of Krishna's creation perpetually encircles, without ever decaying, the insignificant temporary decaying mahat-tattva cloud.

The impersonalist also think the mahat-tattva is an illusion however, the mahat-tattva is real, but unlike the vast majority of the creation in the imperishable Vaikunthas, the mahat-tattva, with its movable vessels, are impermanent features that fade out of existence due to the perishable nature of the mahat-tattva.

The mahat-tattva is therefore governed by the ‘unnatural occurrence’ of time divided into past present and future that’s effect is birth, disease, old age, decay, forgetfulness, death and rebirth. Such an impermanent phenomena cannot exist within the other three quarters of the indestructible Spiritual Sky or Brahmajyoti where the vast Vaikuntha planets and nitya-siddha devotees perpetually thrive on loving devotional service to Krishna in His Personal intimate abode of Goloka-Vrndavana, or serving one of His unlimited Vishnu expansions (each with a different name) in the Vaikuntha planets.

Many sastric quotes 'give the impression' that the mahat-tattva is an illusion however, it only appears that way from the level of the Vaikuntha's where reality is permanent and never fades away.

The past, future and impermanence has no meaning in the personal pastimes of Krishna and His Vishnu expansions because everything is always happening now.

From the transcendental platform 'outside' the mahat-tattva, a great devotee like Arjuna can see everything (past, present and future) happening in the mahat-tattva or material manifestation all at the same time.

This is important to understand if one is to understand the mahat-tattva creation of Maha-Vishnu.

[realist 0]

 

this material universe is NOT mahat-tattva.

 

WHAT A NONSENSE

 

Hey Einstein (Kulapavana) This material creation IS mahat-tattva and the mahat-tattva IS the inferior energies of the Lord - Read SRILA PRABHUPADA'S BOOKS, you might learn something!!

[Shakti-Fan 0]

 

WHAT A NONSENSE

 

Hey Einstein (Kulapavana) This material creation IS mahat-tattva and the mahat-tattva IS the inferior energies of the Lord - Read SRILA PRABHUPADA'S BOOKS, you might learn something!!

 

Jaiva Dharma, Srila Bhaktivinoda Thakura:

 

mahat-tattva - the unmanifest aggregate of the material elements.

 

Srimad Bhagavatam Purport by Srila Prabhupada:

 

"Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva."

Purport SB 3.10.15

So obviously the "first term of creation is that of the mahat-tattva, then there are other terms of creation after the mahat-tattva. From subtle to gross is how the creation unfolds.

[Beggar 0]

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 3.10.15

ādyas tu mahataḥ sargo

guṇa-vaiṣamyam ātmanaḥ

dvitīyas tv ahamo yatra

dravya-jñāna-kriyodayaḥ

SYNONYMS

ādyaḥ — the first; tu — but; mahataḥ — of the total emanation from the Lord; sargaḥ — creation; guṇa-vaiṣamyam — interaction of the material modes; ātmanaḥ — of the Supreme; dvitīyaḥ — the second; tu — but; ahamaḥ — false ego; yatra — wherein; dravya — material ingredients; jñāna — material knowledge; kriyā-udayaḥ — awakening of activities (work).

TRANSLATION

Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.

PURPORT

The first emanation from the Supreme Lord for material creation is called the mahat-tattva. The interaction of the material modes is the cause of false identification, or the sense that a living being is made of material elements. This false ego is the cause of identifying the body and mind with the soul proper. Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Jñāna indicates the senses which are sources of knowledge, and their controlling deities. Work entails the working organs and their controlling deities. All these are generated in the second creation.

[Beggar 0]

<table><tbody><tr><td>Canto 3: The Status Quo</td><td class="m">Chapter 10: Divisions of the Creation</td></tr></tbody></table>Bhaktivedanta VedaBase: Śrīmad Bhāgavatam

SB 3.10.10: Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.

SB 3.10.11: Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.

SB 3.10.12: This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.

SB 3.10.13: This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.

SB 3.10.14: There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one's work.

SB 3.10.15: Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.

SB 3.10.16: The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.

SB 3.10.17: The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.

SB 3.10.18: All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahmā, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.

SB 3.10.19: The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.

SB 3.10.20: All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.

SB 3.10.21: The eighth creation is that of the lower species of life, and they are of different varieties, numbering twenty-eight. They are all extensively foolish and ignorant. They know their desirables by smell, but are unable to remember anything within the heart.

[realist 0]

 

 

The inferior energy (mahat-tattva) can only be moved when the marginal living entities enters a mahat-tattva bodily costume (ethereal and biological) that allows the living entity to move around the rest of the mahat-tattva (material creation) in those aquired materially constructed costumed outfit or bodies (also included as being part of the mahat-tattva)..

 

This is clearly explained is sanskrit terminology in Chapter 22: Enumeration of the Elements of Material Creation (mahat-tattva) Canto 11 Śrīmad Bhāgavatam

 

http://209.85.175.104/search?q=cache:SysYqhSFAZEJ:vedabase.net/sb/11/22/en3+mahat-tattva+material+creation&hl=en&ct=clnk&cd=7&gl=au

 

 

[realist 0]

 

So obviously the "first term of creation is that of the mahat-tattva, then there are other terms of creation after the mahat-tattva. From subtle to gross is how the creation unfolds.

 

There are different aspects of the mahat-tattva like subtle bodies and gross bodies and then there is the unmovable objects, Sarva is explaining how the material energy and mahat-tattva are exactly the same - in a different way. for example -

 

Quote:

<TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Originally Posted by Sarva gattah

 

The inferior energy (mahat-tattva) is managed and maintained by Maha-Vishnu and His expansions, servants and demigods. The inferior energy (mahat-tattva) can only be moved when the marginal living entities enters a mahat-tattva bodily costume (ethereal and biological) that allows the living entity to move around the rest of the mahat-tattva in that materially constructed costumed outfit (also the mahat-tattva). Such temporary costumes are always in the mode of decay where the ignorant marginal living entity is restricted on different levels karma that is fuelled by selfish desires.

That's how it is for all living entities trapped in the mahat-tattva, a place where rebellious souls can attempt to dream up what ever selfish existence they desire and deserve.

Also it is important to understand that the mahat-tattva-ethereal and biological costumes or bodies always belong to the Leasing Agents, Maha-Vishnu and His wife Maya Devi. Such bodily vessels always remain a part and parcel of the Lords mahat-tattva creation however the trapped souls real home is in Goloka.

The costumes within the mahat-tattva follow Maha-Vishnu's script and design according to His dreams that simultaneously meets the desires, thoughts, imaginings, dreams and requirements of each of the baddha jivas visiting from outside the mahat-tattva.

No living entities, Vishnu-tattva or jiva-tattva can come from the mahat-tattva or inferior lifeless energies of the Lord - that is not possible. All living entities originate from Goloka

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[Kulapavana 0]

SB 11.9.19

kevalātmānubhāvena

sva-māyāḿ tri-guṇātmikām

sańkṣobhayan sṛjaty ādau

tayā sūtram arindama

SYNONYMS

kevala — pure; ātma — of His own Self; anubhāvena — by the potency; sva-māyām — His own energy; tri — three; guṇa — modes; ātmikām — composed of; sańkṣobhayan — agitating; sṛjati — He manifests; ādau — at the time of creation; tayā — with that energy; sūtram — the mahat-tattva distinguished by the power of action; arindama — O subduer of the enemies.

TRANSLATION

O subduer of the enemies, at the time of creation the Personality of Godhead expands His own transcendental potency in the form of time, and agitating His material energy, māyā, composed of the three modes of material nature, He creates the mahat-tattva.

PURPORT

The word kevala means "pure" and indicates that the Lord's kālaśakti, or time potency, is a transcendental energy nondifferent from His personal body. The brāhmaṇa addresses King Yadu here as arindama, subduer of the enemies. This indicates that although the topic of māyā, or illusory creation, is being discussed, the King need not worry, because as a staunch devotee of the Lord, he is able to subdue the real enemies of life, namely lust, anger and greed, which make one a prisoner in māyā's kingdom. The word sūtram indicates the mahat-tattva, on which many material creations rest, just like jewels rest on a thread.

 

-------------------------------

 

From a purely spiritual energy (that Prabhupada translates here as "time"), another energy is created - mahat-tattva. It is only an energy, which has no form, and where matter does not yet exist. From a further transformation of this energy eventually material universes are produced.

 

Pay attention to the cheese example Or if you like, it is even more removed: cheese is not sunshine, but it is made from milk, which is made from grass, which in turn is made from sunshine.

 

The cheeseheads should just be happy eating cheese, and not speculating where does the cheese come from, and especially not claiming that there is no difference between the cheese and the sunshine.

[Kulapavana 0]

 

WHAT A NONSENSE

 

Hey Einstein (Kulapavana) This material creation IS mahat-tattva and the mahat-tattva IS the inferior energies of the Lord - Read SRILA PRABHUPADA'S BOOKS, you might learn something!!

 

thank you for your kind advice. but please note that while the material universe (brahmanda) is part of the material creation, these two terms are not always interchangeable, just like mahat-tattva and material creation are not interchangeable terms.

 

that is why it is important to understand the sanskrit terminology: mahat-tattva and brahmanda are never identified as the same thing in the shastra.

[realist 0]

 

 

The facts

 

 

Since material elements are present within each other, there are innumerable ways to construe and categorize the material creation of God. Ultimately, however, the significant element is God Himself, who is the basis of all the transformations and permutations of the material cosmos.

The creation of the material world takes place by a progression from subtle to gross elements, as explained in the sāńkhya-yoga system of Lord Kapila. The example may be given that we find the dormant existence of an earthen pot within mud and also the existence of mud within the earthen pot.

Similarly, one element is present within another, and ultimately all elements rest within the Supreme Personality of Godhead, who is simultaneously within everything. By such explanations, Krishna consciousness constitutes the ultimate scientific methodology for factually understanding this universe.

Although innumerable philosophers may rationally describe the material creation from different points of view, one cannot perfect one's knowledge without Krishna consciousness. An intellectual person should therefore not be falsely proud simply because he has ascertained a particular truth within the material world.

The Lord here states that one who follows the Vedic way of analysis will undoubtedly have many insights concerning the material creation. Ultimately, however, one must become a devotee of the Supreme Lord and perfect one's knowledge in Krishna consciousness.

Although the Lord tolerates different methods of calculating material causes within their effects and material effects within their causes, there cannot be any speculation regarding the two spiritual elements found in this universe, namely the individual soul and the Supersoul. Lord Krishna clearly states in this verse that the living entity is incapable of effecting his own enlightenment.

The Supreme Lord is tattva-jña, omniscient, and jñāna-da, the spiritual master of the entire universe. Śrī Uddhava mentioned that some philosophers describe twenty-five elements and others twenty-six. The difference is that the twenty-six elements include a separate category for the individual soul and the Supreme Soul, Lord Krishna, whereas the proponents of twenty-five elements artificially merge the two transcendental categories of jīva-tattva and vishnu-tattva, hiding the eternal supremacy of the Personality of Godhead.

Knowledge based on the three modes of material nature cannot rise to the transcendental platform, where the Personality of Godhead exists as the supreme enjoyer of eternal spiritual varieties of form, color, flavor, musical sounds and loving affairs.

Mundane philosophers simply bounce back and forth between material enjoyment and material renunciation.

Being victims of Māyāvāda (impersonal) perception of the Absolute Truth, they cannot achieve the shelter of the Personality of Godhead and thus cannot understand Him. Because foolish, impersonal philosophers consider themselves supreme, they are unable to appreciate that loving service exists on the spiritual platform.

Stubbornly rejecting subservience to the Personality of Godhead, the impersonalists are eventually overwhelmed by the illusory potency of the Lord and undergo the miseries of material existence. The Vaishnavas, on the other hand, are not envious of the Personality of Godhead.

They gladly accept His shelter and supremacy, and thus the Lord personally takes charge of His devotees and enlightens them, filling them with His own transcendental bliss. Spiritual service to the Supreme Lord is in this way free from the disappointment and repression of material service

According to certain philosophers there are twenty-five elements, among which a single category is stipulated for both the individual living entity and the Supreme Lord. Such impersonal knowledge is declared by the Lord to be material: jñānam ca prakriter gunah. Such knowledge can, however, be accepted to establish the qualitative identity of the Supreme Lord and the living entities who expand from Him.

Materialistic persons sometimes believe that there is a supreme spirit in heaven but also think that human beings are identical with their material bodies and thus qualitatively and perpetually separated from the Supreme Lord. Knowledge of the Lord's qualitative oneness with the living entity, as described in this verse, refutes the materialistic concept of life and partially establishes the Absolute Truth.

Śrī Caitanya Mahāprabhu described the actual situation as acintya-bhedābheda-tattva: the supreme controller and the controlled living entities are simultaneously one and different. In the material mode of goodness the oneness is perceived. As one proceeds further, to the stage of viśuddha-sattva, or purified spiritual goodness, one finds spiritual variety within the qualitative oneness, completing one's knowledge of the Absolute Truth.

The words na vailakshanyam anv api boldly affirm that the individual living entity is indisputably part and parcel of the Supreme Lord and qualitatively one with Him. Any philosophical attempt to separate the living entity from the Supreme Lord and deny his eternal servitude to the Lord is thus refuted.

Speculation arriving at the conclusion that the living entity has independent existence separate from the Lord is described here as apārthā, useless. Nevertheless, the theory of twenty-five elements is acceptable to the Lord as a preliminary phase in the evolution of spiritual knowledge.

[realist 0]

Śrīmad Bhāgavatam 11.22.18

 

"As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg".

 

Śrīmad Bhāgavatam 11.22.33

 

When the three modes of nature are agitated, the resultant transformation appears as the element false ego in three phases — goodness, passion and ignorance. Generated from the mahat-tattva, which is itself produced from the unmanifest pradhāna, this false ego becomes the cause of all material illusion and duality.

 

 

 

PURPORT

 

 

By giving up one's false ego of identification with the three modes of nature, one can achieve Krishna consciousness, the pure, original state of existence. The word moha-vikalpa-hetuh indicates that because of false ego one considers himself to be the enjoyer of nature and thus develops a false sense of material duality in terms of material happiness and distress. False ego is removed by identifying oneself as the Lord's eternal servitor in full Krishna consciousness.

[Beggar 0]

 

 

The facts

 

Since material elements are present within each other, there are innumerable ways to construe and categorize the material creation of God. Ultimately, however, the significant element is God Himself, who is the basis of all the transformations and permutations of the material cosmos.

The creation of the material world takes place by a progression from subtle to gross elements, as explained in the sāńkhya-yoga system of Lord Kapila. The example may be given that we find the dormant existence of an earthen pot within mud and also the existence of mud within the earthen pot...

 

<cite>Dictionary.com Unabridged (v 1.1)</cite> - Cite This Source - <cite>Share This</cite> <!-- google_ad_section_start(name=def) --> pla·gia·rism /ˈpleɪdʒəˌrɪzəm, -dʒiəˌrɪz-/ Pronunciation Key - Show Spelled Pronunciation[pley-juh-riz-uhm, -jee-uh-riz-] Pronunciation Key - Show IPA Pronunciation –noun <table class="luna-Ent"><tbody><tr><td class="dn" valign="top">1.</td><td valign="top">the unauthorized use or close imitation of the language and thoughts of another author and the representation of them as one's own original work. </td></tr></tbody></table> <table class="luna-Ent"><tbody><tr><td class="dn" valign="top">2.</td><td valign="top">something used and represented in this manner. </td></tr></tbody></table>

<hr class="ety">[Origin: 1615–25; plagiar(y) + -ism]

 

—Related formspla·gia·rist, noun

pla·gia·ris·tic, adjective

 

 

<!-- google_ad_section_end(name=def) --> <cite>Dictionary.com Unabridged (v 1.1)

Based on the Random House Unabridged Dictionary, © Random House, Inc. 2006.</cite>

[mahak 0]

literally, the great truth, in reality, all that there is.

[Vedesu 0]

 

Pay attention to the cheese example Or if you like, it is even more removed: cheese is not sunshine, but it is made from milk, which is made from grass, which in turn is made from sunshine.

 

At first I thought you were talking pig latin, but then I realized that truth is stranger than fiction. I was about to ask you to drop the vernacular, then a light bulb went off above my head. Perhaps this would all be clearer if you took this just one step further, that is to say, that cheese is not the sun planet, but it is made from milk, which comes from the cow, which eats the grass, which is made from sunshine, which emanates from the sun planet.

 

I also appreciate Beggar's color coding of key words and sentences, which makes it easy on the eyes. I like pretty colors, and I like pretty pictures as well. We live in the age of 2 second sound-bytes, so anything that assists in keeping the focus is good. Some might call it "pablum", but hey, I like pablum. Pablum is good.

[Beggar 0]

 

 

I also appreciate Beggar's color coding of key words and sentences, which makes it easy on the eyes. I like pretty colors, and I like pretty pictures as well. We live in the age of 2 second sound-bytes, so anything that assists in keeping the focus is good. Some might call it "pablum", but hey, I like pablum. Pablum is good.

 

Hey you lika da pablam? Pablam is a good, no? Ah! you lika da pablam?

[Vedesu 0]

 

Hey you lika da pablam?

 

Yes, that I do. BTW, I almost didn't finish reading your sentence, were it not for the colorful word at the end, which as it turned out, was pablum.

 

"Pablam is a good, no?"

 

I was about to nod out after replying to your first question, but then I saw something green out of the corner of my eye, something colorful, so I continued reading. But to answer your 2nd question, yeth, pablum ith a velly good thing. Indeed it is! A yay-ah!

 

 

Ah! you lika da pablam?

 

Wow. I was about to call it a day for sure, but when my peripheral vision detected something in bold, I thus continued. Just see! Yes, I likey a da pablum, Mama Mia!

[realist 0]

 

 

On entering the mahat-tattva or MATERIAL UNIVERSES, the living entity (baddha-jiva) is confined to a MATERIAL bodily vessel provided by Maha-Vishnu with His restricted material universe and only in this way is the out garments of inferior matter (bodily vessels) moved within the mahat-tattva.

 

For the all-living entities, the mahat-tattva MATERIAL creation is an unnatural phenomenon to be covered with and trapped in. It is important to understand that the MATERIAL bodily vessel one is in, belongs to and is part of the mahat-tattva

 

For us souls who are ensnare in the mahat-tattva’s MATERIAL containments of ethereal or biological bodies find it hard to understand the fact that such bodies are Maha-Vishnu's creation and not ours. Due to such attachment to these MATERIAL VESSELS we foolishly think is us.

 

 

 

 

We cannot understand that an imperishable universe exists beyond the confines of the MATERIAL bodily vessels we possess, that ARE the MATERIAL energy OR the mahat-tattva covering the memory of our real svarupa eternal identity in Vaikuntha.

 

 

 

 

We presently cannot understand that our real genuin home in Vaikuntha, is only where the eternal imperishable present exists beyond the concept of past and future, that are mundane qualities that only exist in the maha-tattva (MATERIAL MANIFESTATION) creation of Maha-Vishnu.

 

[realist 0]

Quote:

 

 

 

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The facts

 

 

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada -"Since material elements are present within each other, there are innumerable ways to construe and categorize the material creation of God. Ultimately, however, the significant element is God Himself, who is the basis of all the transformations and permutations of the material cosmos.

<O:P</O:P

<O:P</O:P

The creation of the material world takes place by a progression from subtle to gross elements, as explained in the sāńkhya-yoga system of Lord Kapila. The example may be given that we find the dormant existence of an earthen pot within mud and also the existence of mud within the earthen pot" From Chapter 22: Enumeration of the Elements of Material Creation (mahat-tattva) Canto 11 Śrīmad Bhāgavatam

 

</TD></TR></TBODY></TABLE>

[Beggar 0]

But can you show were Srila Prabhupada refers to the entire manifest material creation as the mahat-tattva in a non-ambiguous way?