"From Brahma originates the Universe, it lives in Brahma, and it is merged again in the same Brahma. The three attributes of God are that He is the three cases, Ablative, Instrumental and Locative [in relation to the Universe]. These three qualities particularize God. When He desired to be many, He looked at [=employed] His natural powers. The physical mind and eye could not have then existed. Therefore, the Immaterial Brahma had an eye to see and a mind to will with. The terms Brahma means the Perfect Supreme Being (_Bhagabán_), and the scriptures affirm that Krishna is the Supreme Being. The meaning of the Vedas is too deep for human understanding, the Purans make their senses clear. Witness Brahma's address to God in the _Bhágabat_, X. xiv. 31:-- _'Blessed, blessed are Nanda the cowherd and other citizens of Mathura, whose friend is the Beatific Perfect Eternal Brahma'._ "_Shruti_ itself denies to Brahma material hands and feet, and yet it says that God moves swiftly and receives everything! Therefore, _Shruti_ asserts Brahma to be particular (_sa-bishesha_). It is only a fanciful interpretation as opposed to a direct one, that speaks of Brahma as abstract (_nir-bishesha_). How do you call that God formless who has the six qualities and is supremely blissful? You conclude Him to be powerless, who has the three natural powers, as is evident from the _Vishnu Puran_, VI. vii. 60 and 61, and I. xii. 41. "God's nature consists of _sat_, _chit_ and _ánanda_. The _chit_ power assumes three different forms in three aspects; it becomes _hládini_ from the _ánanda_ aspect; it becomes _sandhini_ in the _sat_ aspect, and _sambita_ (known as knowledge of Krishna) in the _chit_ aspect. The _chit_ power is God's very essence [or inner nature]; the life power (_jiba-shakti_) appertains to Him only occasionally; _máyá_ is entirely outside Him [i.e., affects creation only]. But all these three offer devotion in the form of love. The Lord's six powers are only manifestations of the _chit_ power. And yet you have the presumption to deny such a power? God and creation differ as the master and the slave of illusion respectively, and yet you affirm that creation is identical with the Creator! In the _Gitá_ creation is recognized as a force exerted by God, and yet you make such creation one with God! See the _Gitá_, vii. 4, the words of Shri Krishna to Arjun:-- _Earth, water, fire, air, ether, mind, sense, and self-consciousness these eight powers (or natures) have emanated from me._ "Again, the next verse in the _Gitá_: _Valiant hero! the eight natures_ (prakriti) _about which I have already spoken to you, are inferior. Beyond them I have a higher or living nature which upholds this Universe._