Within the vast expanse of existence lies a principle that holds the very essence of all truths, immense in its measure and reach. This principle perceives the distinctions within creation, recognizing both division and separation among all things. By virtue of its greatness and its boundless capacity to expand, it stands as the support for all entities, bestowing its favors upon every form and filling all bodies with its presence. In this principle, the very function and instrument of Brahman were established in ancient times. Possessing a form, He is known as the first person—the primordial Puruṣa—who existed from the very beginning. He is the original creator of all beings, the Brahman who was present before all else. Throughout creation and dissolution, Brahman, the knower of the field, remains ever steadfast. And at the junctions of cosmic cycles, beings once again take on bodies, only to dissolve, like water seeping into the earth, back into the five great elements. The earth, with its seven continents and encircling seven oceans, along with all the worlds, exists within this vast principle. Indeed, the entire universe, all that is known and unknown, is contained within it. Everything that exists—worlds and non-worlds alike—within the cosmic egg, is established therein. Surrounding this cosmic egg, the element of wind forms a sheath, which is itself enveloped by fire, ten times more intense. Beyond this, all of space is enclosed by successive layers of earth and the other elements, so that the cosmic egg is covered by seven natural sheaths. At the time of creation, these sheaths remain, but in due course, they consume one another in succession. Thus, all modifications and changes exist as relationships of support and dependence among the transformed entities. This is the natural creation, overseen by the knower of the field—he who is long-lived, renowned, fortunate, and wise, beyond all doubt. At the core of this creation, Pradhāna (the primordial matter) and Puruṣa (the cosmic person) abide together, sharing the same essential nature. They are mutual companions, neither surpassing nor lagging behind the other. When the quality of sattva prevails, there is stability and serenity, fixed and unwavering like the tip of a lotus. Rajas, on the other hand, is the principle of activity, just as water brings life to seeds. When these qualities are disturbed, three distinct modes must be carefully understood: sattva, rajas, and tamas. Sattva is embodied by Viṣṇu, rajas by Brahmā, and tamas by Rudra, the lord of creatures. From these three arise the worlds, charged with immense energy. Viṣṇu, manifesting sattva, is established as the principle of preservation. These very three—sattva, rajas, and tamas—are reflected in the Vedas themselves, and in the sacred fires. They interact with and impel one another, never separating, not even for a moment, always abiding together. From what is established by the unseen, from that which is both being and non-being, arises the one composed of darkness and the unmanifest—the knower of the field, known as Brahman. This Brahman is unmatched in brilliance, wise, unmanifest, and illuminating. Here, knowledge is unsurpassed, as is detachment, which is said to be seventyfold. Because of mastery over the three qualities and due to its essential dependence, the Purusha, with a thousand heads and self-born, exists in three states. In the state of Purusha, the Self-born is endowed with qualities and is predominantly sattvic. In this state, he remains indifferent, existing always in three forms. The Purusha, lotus-eyed, is the very form of the Supreme Self.