"When the Indriyas (the senses and the mind), that manifest the objects of external and internal perception, become trained by the performance of Vedic Karma, their spontaneous Vritti (or function) in a man of concentrated mind is in Satva which is the same as Vishnu. This Vritti which is void of all selfishness is Bhakti in Bhagavân. It is superior to Mukti. It instantly destroys the Kosha (Astral body) as the digestive fire consumes food. The devoted have no yearning for that Mukti (Sâyujya or Nirvâna) which makes the Jiva one with Me. But they prefer ever to talk with each other about Me, to exert themselves for My sake and ever to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight Siddhis (_anima &c._) and all the glory of the highest Lokas are theirs, though they want them not. I am their Teacher, their Friend, their Companion, their all. So even Kâla cannot destroy them." "Purusha is Âtmâ. He is eternal, void of Gunas, beyond Prakriti, all pervading, self luminous and all manifestating." "Prakriti is Pradhâna, one in itself, but is also the source of all differences (_visesha_), possessed of three Gunas, unmanifested (_avyakta_) and eternal." "The twenty four transformations of Prakriti called Prâdhânika or Saguna Brahma are: — "5 Mahâ Bhûtas — Earth, Water, Fire, Air and Akâsa. "5 Tanmâtras — Smell, Taste, Rûpa, Touch and Sound. "10 Indriyas — Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha and Pâyu. "4 Divisions of Antahkarana — Manas, Buddhi, Chitta and Ahankâra." "Kâla is the twenty-fifth. But according to some, Kâla is Prabhâva or Śakti of Purusha. Those who identify themselves with Prakriti are afraid of Kâla. Kâla as the outer aspect of Purusha disturbs the equilibrium of Gunas in Prakriti." "Purusha energised Prakriti and the Gunas led to transformations following the action of Daiva or Karma, (Jivic record of the previous Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of the Universe was in the bosom of Mahat, and it manifested the Universe and destroyed the darkness of Pralaya by its own light." "Chitta which is Vâsudeva and Mahat, is Satva, transparent and pure, and the perception of Bhagavân is achieved by this division of Antahkarana." "Transparence (fitness for the full reflection of Brahmâ) immutability and tranquility are the characteristics of Chitta, as of water in its primal state." "Mahat Tatva was transformed into Ahankâra Tatva, with its Kriyâ Śakti. Ahankâra became three-fold — Sâtvika (Manas), Râjasika (Indriyas) and Tamasika (Bhûtas) _i.e._ Kartri or Cause, Karana or Instrument and Kâryya or effect." "Sankarshana is the Purusha of Ahankâra. He is the Thousand-Headed and Ananta (endless.)" "Manas is Sankalpa and Vikalpa. It is the generator of Kâma (or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn, the Purûsha of Manas, has with patience to be got over by yogins."