"Arjuna! Your question is even stranger. You say that I never speak a word that has no meaning or do a deed that has no significance; yet you worry over the problem which among my statements you have to accept and which you have to reject! This is senseless anxiety and hesitation. My dear brother-in-law, the Devas and the Asuras are not two separate distinct groups; they are so divided on the basis of the distinction in characteristics. Well, the characteristics of Gunas are artificial; they are not of the essence of consciousness of which I have already told you. The potter makes pots, pans and plates. These latter are not essentially 'parts' of the clay out of which they were shaped. The pot, pan and plate are artificial forms of the clay. The names too are artificial; these names and forms are the Gunas or characteristics. The substance or Adhara or basis is clay; the shapes-names-forms, the manifestation, the expressions are pots, pans and plates. Clay is natural; pots, pans and plates are artificial. Take it that the clay, the basis, the Sahaja, is My Swarupa, reality. In the names-forms, the expressions, the pots etc. are not in Me; but I am in them. I have no Gunas but I am in the Gunas, note this. Therefore, do not try to keep clay and pots apart, as two distinct entities. That cannot be correct. It is not possible either."

"Krishna! What is the relationship between your Swabhava (reality, truth) and the Swarupa, Prakrithi, the objective world?"

"I have told you already that the five elements, earth, water, fire, air and sky are My Swabhava, My attributes. What is this objective world except the combination of the five elements? What else can you call it?"

"Krishna! Without the five, nothing can exist in this world, is it not? Then, how can I deny them? Existence is bound up with them."

"When you accept the five elements, you have to agree to the fivefold proliferation of each element, making in all 25 Thathwas or principles. Only four elements, earth, water, fire and air are evident and perceptible; but ether or sky is the basis for all. So too, Manas, Buddhi, Chittam, Ahamkaram are all four cognised by experience; but the Anthahkarana which is their base can only be inferred. All things of which we are aware are but manifestations of a thing of which we are unaware. They derive their strength and support from the unseen. That unseen basis of which you are unaware is I, Myself, the Atma. All are based on Me.