Page 461 - Complete Works of Dr. KCV Volume 1

From Thought (Manas), time came into being and space also. All these categories of what may be called the Ksobh or thought as it progressively expands or drops from subtleness to grossness. In a sense this view explains how the process of creation has proceeded and has brought into being all sorts of complexities however exhilarating and amusing and revealing the infinite potentialities of thought (manas) which may be taken to be at later stages equivalent to maya (the principle of delusive delight). It could be seen also how the Manas has become the principle of bondage or limitation, grossening and conflict, at different levels of man's consciousness, posing problems of inextricable ingenuity. It was recognised by the Indian psychologists that there is a principle of automatic reversion of the process of gross manifestation and regaining of the subtle condition or the original pure state. Thus manas is stated to be also the principle of liberation. Samkya held the view that pradhana itself liberates the purusa or soul after the purusa has experienced all modifications and their interplay. More clear of course is this principle that Manas can be utilised to bring about the gradual return to the original condition of itself and thus liberate(?) the soul which realises its being in Brahman that which is Amanaska - the state of being before and beyond Manas, in which the Manas rests and from which it proceeds.
It would be necessary to relate the emergence of the Ksobh from the Infinite. The Immensity of Ksobh is even transcosmic. At first there is an infinite Field of Radiance or Splendours from which obviously there concretises the super cosmic world known as Para-Brahmanda. Then further concretion brings out Cosmoses (Brahmandas), and further concretions lead to the formation of Pinda (individuated bodies) wherein the several elements and subtle atoms and their aggregations take place. This is the downward journey of the Ksobh or Manas. The Upward journey has to be perforce in the same way from the pinda, to Brahmanda, from Brahmanda to Para-Brahmanda to the Central region and then to the Centre that is sustaining and supporting and regulating the Ksobh. It is so very transcendent to all that Ksobh means that it cannot be described. One who enters into that enters into something beyond all. That is something that cannot be described or spoken about. It is beyond Manas.