In plain words
That is why this body carries a great responsibility. The subtle mind, again, is made of fourteen principles only. Here they are made of these fourteen principles: the five organs of knowledge, the five prāṇas, Manas, Buddhi, citta and Ahaṅkāra. It has no organs of action at all. It has no five kośas at all. The form of this mind is made of nothing but saṅkalpas, they said. In this causal body there are only vāsanās. Here only two remain. Only Manas and Buddhi remain. The organs of action, the organs of knowledge, the five kośas, the five prāṇas, Manas: none of these is there at all. Joined with the principle of Buddhi, this mind has become one with it. The great causal form is simply pure, unmoving, nirguṇaṃ, nirañjanaṃ, niketanaṃ, sanātanaṃ, nityaśuddha buddha mukta nirmala svarūpiṇam. It has no guṇas at all. It has no stirring of any kind. It pervades everywhere. That is the Ātma principle. That is the principle of Parabrahman. That is the principle of the Paramātma. You may call it by any name.
It is this that has taken shape as the gross, subtle, causal and great causal forms. The gross is made only of the senses. The subtle is made only of saṅkalpas. The causal is made only of vāsanās. The great causal is the pure form, free of everything. Little by little these guṇas grow fewer: from twenty-four they came to fourteen. From fourteen they came to two. From two they came to zero. The more the senses and feelings grow, the more our bondage grows. That is why the way of holding back this mind was given the name dhyāna. That is, when we make the mind one-pointed in this dhyāna without increasing saṅkalpas, this mind made of saṅkalpa and vikalpa becomes one with divinity. The more saṅkalpas grow, the more man has nothing but sorrow; he gains no Ānanda at all. In the world the wind is said to be very swift. But this mind is swifter than that by many crores of times. In a single moment it goes round the three worlds and comes back. It has great power. Whatever goes first, the mind has gone on ahead of it and is already there. So if we want to hold back such a mind, there is one way and no other. A British scientist called Eddington carried out researches in every way and at the very last wrote one thing in his diary.