In the beginning, Pradhāna—the primordial matter—and Puruṣa—the cosmic spirit—abided together, sharing a unified nature. They moved in perfect harmony, neither one surpassing nor trailing behind the other, each following the other in balance. When the quality of sattva, the principle of purity and harmony, was predominant, stability reigned, steadfast as the unmoving tip of a lotus. Rajas, the quality of activity and passion, was the driving force behind all movement, just as water nourishes and activates seeds. When the three qualities—sattva, rajas, and tamas—became stirred, it was necessary to observe and understand them carefully. Sattva is identified with Viṣṇu, rajas with Brahmā, and tamas with Rudra, the lord of all creatures. From these three, creation arises, charged with immense energy. Viṣṇu, embodying sattva, stands as the principle of preservation in the cosmos. These very three—sattva, rajas, and tamas—are the Vedas themselves; they are also the sacred fires. They are ever interacting, each impelling and influencing the other. Never, even for a moment, are they separate; they never abandon one another. 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. Unparalleled in brilliance, wise, unmanifest, and radiant, here knowledge reaches its highest form, as does detachment, counted as seventy in number. Because of mastery over the three qualities, and due to essential dependence on them, the Puruṣa with a thousand heads—the 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 is indifferent, existing in threefold forms. The Purusha, lotus-eyed, is the very form of the Supreme Self. The lord of yogis, by his power, creates and transforms bodies. Because he operates in the world in three ways, he is called threefold in qualities. When he sleeps, he is in a state of half; when he enjoys the objects of the world, the lord abides in them. Here, the all-pervading sage enters the body, manifesting as the lord within. Because of his supreme state, the Blessed Lord is called Nāga, and he takes refuge in Nāga. He is all-knowing, for all knowledge arises from him; he is the source of all, and everything emerges from him. Dividing himself threefold, the all-complete one proceeds forth. At the beginning, as Hiraṇyagarbha, he manifested himself as the Lord. Thus, in the Purāṇas, Hiraṇyagarbha is described in this manner. He cannot be measured, not even in hundreds of Manu’s years. Only when that vast time ends does another period begin for him. Of the kalpas that have passed, only those yet to come are beyond; and of these, the present kalpa is the first and now ongoing. When a thousand yugas are complete, it is the duty of the lords of men to protect the world. In the time before creation, when all was dissolved by gentle winds, nothing at all could be perceived. Then, the all-pervading Brahmā, with a thousand eyes and a thousand feet, came into being. This Brahmā, also called Nārāyaṇa, slept upon the waters. Here, a verse is recited in his honor, for all paths are said to be his, and thus he is remembered as Nārāyaṇa. From a golden vessel, as a sign of his attainment of Brahmanhood, he creates the worlds anew.