“If you accept that, you must also accept that to each element in turn five tattvas are joined, each distinct. Inquired into in that way, the five elements must have twenty-five tattvas. In the world only these four elements, earth, water, fire and air, are perceptible; yet just as ākāśa is their support, so, though the four instrument-faculties called Manas, Buddhi, citta and Ahaṅkāra are seen, the antaḥkaraṇa is the support of all four of these instruments. It is not seen. Every substance that is seen has an unseen power, a strength, as its support. That support is ‘I’ (the Ātma). All that is supported depends on Me alone. But in the supported certain changes keep occurring; modifications, waning and waxing keep occurring. Merely because of that, one must not think that such changes are in the support too. Look at an example: while the moon in the sky shines steadily, its reflection keeps moving in the water. Because of the movement of the water, which is the supported, the image seems to move, but the moon is not moving. Yet little children (those who do not know) think the moon is dancing. In the same way, to attribute the changes in the supported to the support is called the demonic; and to know, and to teach, that the eternity and truth of the support are in the supported too is called the divine. Of the two in this change, one is My svabhāva, the other My svarūpa; not to see the two as separate, but to behold the oneness of the two (of svarūpa and svabhāva), is the state of the knowers of the Veda. For all things it is only a change of guṇa, not any other change,” the Lord said.