In plain words
So the whole world is the coming together of the three guṇas. They have divided it into three colours, into three hues. The sattva guṇa. People today mistakenly think that the sattva guṇa is Viṣṇu. The sattva guṇa is not Viṣṇu. That is Īśvara-hood. It does not yield to Māyā. It gains the power of Consciousness in yogic sleep and goes on taking the form of the pure Ātma alone. That is why it is the pure principle that is Īśvara-hood. This very thing keeps every human heart blossoming and shining. This is the sattva guṇa. The colour of the sattva guṇa is white.
Next, the rajo guṇa. What does the rajo guṇa mean? It is what bursts forth through attachments and aversions. They have said that the rajo guṇa is Brahmā. That is not right. The rajo guṇa is Viṣṇu. Since it goes with the conch, discus, mace and lotus, Viṣṇu-hood means nothing but a form of adornment. That is why Viṣṇu came to be called Viśvambhara. Viśvambhara means the one who protects the universe. The one who rules the universe. The one who rules a kingdom is a king. The one endowed with the rajo guṇa is Viṣṇu. The colour is red.
Next, Brahmā. They said he was only the rajo guṇa. No. No. He is the tamo guṇa. What does the tamo guṇa mean? It is what goes with foolishness. And that is not all. It goes with darkness, nothing else. It goes with possessiveness and attachment. Only when there is possessiveness and attachment does creation go on. Where there is no possessiveness and no attachment, creation does not happen at all. Possessiveness and attachment are the marks of the tamo guṇa. For this tamo guṇa, the colour is black. White, red and black: these three colours alone are the chief colours. All the other colours are made one in these three. In just the same way, in the world, there are those who have the sattva guṇa, those who have the rajo guṇa and those who have the tamo guṇa. It has gone on being created in three kinds of … . All the other colours too are contained in these three colours.
But there is one way alone to make one of these hues and of such conditions. Inquiring into this, the ṛṣis have taught certain paths. They are five paths. Satyavati, Aṅgavati, Anyavati, Nidānavati, Ekasvarūpiṇi. This Satyavati is a sādhana. What is this sādhana? It is what shows the truth that, just as butter lies merged in every drop of milk, so divinity is present in subtle form everywhere, in all living beings, in all things. So the path of the Satyavati sādhana is what shows the truth that God is the indweller in all, the inner Ātma of all beings, the One who knows all. So we must not hold to differences, saying that God is in some special place, or in one person, or in one living being. He is everywhere.