The inert, unlike it, is dependent. The jīva means one who sustains prāṇa. The jīva holds prāṇa by his own power and capacity. The jīva, as the indweller, has entered into all things. So what is called Aparā Prakṛti, too, is Paramātma. One must know that what appears as the inert and as Caitanya is one and the same vastu. For the whole world, the inert and Caitanya are the chief constituents. The Caitanya-śakti that dwells in this form of Prakṛti, the union of those two, bears them as the enjoyer, by its own karma. Inert Prakṛti takes on the form of the body. Brother-in-law! Since these two are My Prakṛtis, know that I am the Īśvara who, through them, is the cause of the creation, sustenance and dissolution of the whole world. Apart from Me there is in this world neither any other thing nor any paramārtha. I alone am the root cause of all. I alone am the root vastu. ‘I am One; may I become many.’ It was I who made the saṅkalpa of the creation of everything. Through that saṅkalpa, movement arose in the Māyā-śakti. That turned into the ‘Mahat-tattva’. That is the first transformation of Prakṛti. Suppose we plant a seed in the ground. If water is poured on it after planting, in a day or two that seed soaks, grows soft and swells. That is the first change in the seed. But the sprout has not yet come. That is the svarūpa of the Mahat-tattva. After that, by God's saṅkalpa, a sprout appears above, out of it. That is ‘Mahad-ahaṅkāra’. From it five branches spring. Those are the ‘subtle five elements’. Prakṛti-śakti one, Mahat-tattva one, Ahaṅkāra one, and these five elements: all together make eight. From these eight alone the inert world has come into being.”