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Srimad Bhagvata Mahapurana: Book 11: Chapter 12: Verses 14-21
Therefore, turning your back upon injunctions as well as duPe ecting thaltwhich has renouncing worldly activity as well as cessation from activity, an) been learnt and that which has (yet) to be learnt, 0 Uddhava, seek as your refuge Me alone,. the one Self of all embodied creatures, with all your being; for with Me alone (as your Master) you can be rid of fear from all quarters. Uddhava submitted ; Even though I am hearing Your discourse, 0 Lord of (all) Masters of Yoga, the doubt in my mind (as to whether I should really abandon all activity or not) does not cease, so that my mind stands bewildered. The glorious Lord replied: The aforesaid Supreme (who gives life to all) is self-evident
in that He reveals Himself (as follows) in the (six) Cakras (spiritual centres existing in the human body). Having (first) entered the Adhara Cakra (located near the anus) alongwith the sonant Prana (known by the name of Para speech) and assumed the subtle forms composed of the mind-stuff (and known by the names of Pasyanti and Madhyama in the Manipura and Visuddhi Cakras located near the navel and throat respectively), He (finally) manifests Himself (within the mouth) in the. grossest form (known by the name of Vaikhari speech and) consisting of Matra (measure of time taken in uttering a vowel sound ),accent (Udatta etc.,) and articulate sound. Just as fire, existing in the form of (unmanifest) heat in the sky, appears in a minute form (as a spark) when being repeatedly churned with force out of (a block of) wood and (fanned by the wind and) growing larger (in course of time), blazes forth, with the help of oblations (poured into it), even so I appear (by degrees), as a matter of fact, as (the Para, Pasyanti, Madhyama and Vaikhari forms of) this (Vedic) speech. Likewise articulation, work done by the hands, locomotion, evacuation of the bowels and the bladder, perceiving smell and taste, vision, perceiving the touch and audition, conception, cognition and intellection and self-identification with the body etc. (the function of the ego), permeating things (the function of Prakrti) and the entire range of objective existence (consisting of the Indriyas, the modifications of Rajas, the deities presiding over them, the modifications of Sattva, and the five gross elements, the modifications of Tamas) are My manifestations. This God (the, life-giver of all) is indeed one and unmanifest (in the beginning); for He is the first to become the support of the three Gunas and the source of the lotus of the universe. Having by force of time purposively embraced His potency (in the form of Maya), He appears manifold as it were (even) as, having found a (suitable) soil, seeds assume diverse shapes (in.the form of trees etc.). This universe is in no way other than God, in whom it stands woven warp and woof like a piece of cloth, which owes its existence to the expanse of threads. (Just as threads exist even independently of the cloth, but not so the cloth, the universe owes its existence to God but God exists even independently of the universe.) This tree of mundane existence has no beginning, is characterized by activity and puts forth flowers and fruits (in the shape of enjoyment and final beatitude).
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