The Earth, with its seven continents and the vast oceans that encircle them, rests within a greater whole. Indeed, all the worlds—the entirety of this universe—are contained within it. Whatever realms exist, whether they are known to us as worlds or as realms beyond our understanding, all are established within the cosmic egg. This cosmic egg, in turn, is enveloped by the wind, and that wind is further covered by fire, each sheath ten times more intense than the last. Beyond these, all of space is enclosed by the element of earth and the other elements, forming a succession of coverings. In this way, the cosmic egg is veiled by seven natural sheaths. At the beginning of creation, these coverings remain intact; in the course of cosmic dissolution, they consume each other one by one. All these modifications exist in a relationship of support and the supported, each depending on the other in the unfolding of creation. Thus, this is the natural order of creation, presided over by the knower of the field—the one who understands and oversees all. This knower is long-lived, renowned, fortunate, and wise—of this there can be no doubt. At the foundation of all, Pradhāna (the primordial nature) and Puruṣa (the cosmic spirit) remain together, sharing the same essential nature. They move in harmony, neither surpassing nor lagging behind the other; each is a companion to the other. When the quality of sattva increases, there is peace and stability, fixed and unmoving like the tip of a lotus. Rajas, on the other hand, is the principle of activity, just as water enables seeds to grow. When the three qualities—sattva, rajas, and tamas—are stirred, their interplay must be understood with care. Sattva is identified with Viṣṇu, rajas with Brahmā, and tamas with Rudra, the lord of creatures. From the movements and interactions of these three arise the creation of the worlds, each endowed with great energy. Viṣṇu, embodying sattva, is the principle of preservation, ensuring the continuity of all things. These three—Viṣṇu, Brahmā, and Rudra—are, in truth, the very essence of the Vedas and the sacred fires. They interact constantly, impelling and influencing one another, never separated even for a moment. From that which 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 self-illuminating. Within this state, knowledge and detachment reach their highest form, numbering seventy in their completeness. Because Brahman has mastery over the three qualities and because of its essential dependence, the Purusha with a thousand heads—the Self-born—exists in three distinct states. In one state, as Purusha, the Self-born is endowed with qualities and is predominated by sattva. In another state, he remains indifferent, existing in all three states simultaneously. This Purusha, whose eyes are like lotuses, is the very form of the Supreme Self. As the lord of yogis, he creates and transforms bodies at will. Because he moves through the world in three ways, he is called threefold in qualities. When he sleeps, he is present in half; when he enjoys the objects of the world, he is the lord. Here, the sage who is all-pervading enters the body as the indwelling lord. By virtue of his supreme state, he is called Nāga, and he is also said to take refuge in Nāga. He is all-knowing, for all knowledge rests in him; he is the source from whom everything arises. Dividing himself threefold, the all-complete one proceeds forth into creation. At the very beginning, being Hiraṇyagarbha—the golden womb—he manifested himself as the Lord. Therefore, in the Purāṇas, Hiraṇyagarbha is described in this manner. His measure cannot be taken, not even in hundreds of Manu’s years; his greatness is beyond all reckoning.