The Essence of the Manifested World Tantra

2. In the beginning, after the dissolution, there arose from the Primal Source the ones named Brahma, Hari, and Ishvara, whose actions in the creation, maintenance, and destruction of this world are clearly manifested, differentiated by their respective qualities.

Since the necessity of the text is established because it possesses subject matter, this next verse is introduced. It was said that "Sharada is the womb of the world," which seems contradictory. One might object that since the Puranas state that the Trinity is the cause of creation, they should be the primary cause. However, realizing that the Puranas also describe these deities as being created, they cannot be the ultimate cause. Therefore, one must consider that Sharada is the ultimate cause, distinct from them. Thus, believing this, the author begins the text with a story to explain the creation of the Trinity from her.

The word "then" original: "atha" signifies the sequence following the readiness for creative action. The compound "Brahma-Hari-Ishvara" refers to them by those names. Their birth is conditional, not ultimate; hence, it says "they arose in the beginning." The "Primal Source" original: "pradhana" refers to the collective of Nature original: "prakriti", the Self original: "purusha", and Time. "At the end of dissolution" indicates when the action became oriented toward creation. The differentiation through qualities is also conditional, not absolute. The purpose of their creation is stated as "of this world," implying that because it is a created effect, it depends on the acts of creation, maintenance, and destruction. One might ask how each could be a cause if the scriptures attribute the three functions to each one separately; the text explains this by saying they are primary in their respective roles.

The mantras representing the four forms employed in the beginning of creation are extracted here. Thus, the names Brahma, Vishnu, Sadashiva, and Sarveshvara are implied within the figures. "In the beginning" includes those who preside over the beginning. "From the Primal Source" indicates the sequence of the mantras from the power. "At the end of dissolution" refers to the sequence of the power from the single and the collective Pranava. "Differentiated by qualities" refers to the conditions of Rajas, Sattva, Tamas, and the equilibrium of qualities, preceding the physical and other states. The connection is indicated as: Salutations to the Omniscient, the Truth-Self, the Unattached Infinite Consciousness, the Supreme Self accompanied by Sarasvati; Salutations to the Omniscient, the Bliss-Self, the Unattached Non-dual Consciousness, the Supreme Self accompanied by Lakshmi; Salutations to the Omniscient, the Consciousness-Self, the Unattached Immediate Consciousness, the Supreme Self accompanied by Uma; and Salutations to the Omniscient, the Ever-Blissful Consciousness-Self, the Unattached Infinite Non-dual Immediate Consciousness, the Supreme Self accompanied by the Primal Nature/Maya.

Before the word "Supreme Self," one should add the names of the chosen deities. In the part preceding the deities, the connection to "of this world" implies the Creator of all, the Protector of all, the Destroyer of all, and the Author of all creation, maintenance, and destruction.