Bhagavad Gita Verse 30, Chapter 13

yadaa bhootaprithagbhaavamekasthamanupashyati |
tata eva cha vistaaram brahma sampadyate tadaa || 30 ||
 
When he realizes that the variety of beings is established in the one, and it is only an evolution of that (one), he then attains brahman.
 
yadaa : when
bhootaprithagbhaavam : variety of beings
ekastham : established in the one
anupashyati : realizes
tataha : from that
eva : only
cha : and
vistaaram : evolution
brahma : brahman
sampadyate : attains
tadaa : then
 
We came across the toddler who was fascinated by the phone ringing in the previous shloka’s discussion. Imagine that the same toddler sees a traffic signal for the first time. The signal turns bright red, then green, then orange. Sometimes, the orange light flashes for a few seconds. Sometimes it shows a left arrow, sometimes a right arrow. While the toddler is bewildered by the diversity of colours and lights generated by the traffic signal, we as adults are no longer fascinated by it. We know that the basis of the diversity is 3 bulbs, and some electronic circuit that switches these bulbs on and off.
 
Similarly, one who knows the workings of Prakriti knows that the whole universe is nothing but a play of the three gunaas or qualities of Prakriti. Inert substances have tamasic predominance. Movement is caused by rajasic predominance. Intelligence is caused by saatvic predominance. These three gunaas are the building blocks of the variety we see in the universe, and it is these three gunaas that have been evolving, changing, combining with each other throughout the timeline of the universe. This Prakriti, the three gunaas, is nothing but a power of Ishvara himself.
 
So then, how do we reduce our fascination for the three gunaas? Our attitude should be as follows. The variety of the universe, everything that I see, is a product of the three gunaas of Prakriti. This Prakriti is a machine, a mechanism that has been set in motion by Ishvara. But I also know that Ishvara in his purest form is infinite and all-pervading, and that he resides in everyone as the “I”, the self. Therefore, all of this variety and diversity is just an upaadhi, a conditioning of the self. When I see diversity, I am only seeing Ishvara, the self of all.
 
If we are able to develop this kind of attitude, this kind of knowledge, and stay rooted in it, we will shift our focus to Ishvara who is constant, and not the diversity of Prakriti that is ever changing. We will then attain unity with the eternal essence, with brahman, and achieve liberation.