There is never a moment when they are apart, for they never abandon each other. From that which is established by the unseen, from that which holds both being and non-being within itself, arises the one composed of darkness and the unmanifest—the knower of the field, known as Brahman. Unmatched in brilliance, wise, unmanifest and illuminating, here knowledge reaches its highest, and so too does detachment, counted in seventy ways. Because of mastery over the three qualities and its essential dependence, the Purusha 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 sattvic. In this state, he is indifferent; yet, the Self-born remains in three states. The Purusha, lotus-eyed, is the very form of the Supreme Self. The lord of yogis creates and transforms bodies, and because he acts in the world in three ways, he is called threefold in qualities. When he sleeps, he is in half; when he enjoys the objects, the lord—here, the sage, all-pervading—enters the body, the lord himself. Because of the supreme state of the Blessed Lord, he is called Nāga, and because he takes refuge in Nāga. He is all-knowing because he possesses all knowledge; he is the source from whom everything arises. Dividing himself threefold, the all-complete one proceeds forth. At the beginning, being Hiraṇyagarbha, he manifested himself—the Lord. Thus, in the Purāṇas, Hiraṇyagarbha is described in this way. He cannot be measured, not even in hundreds of Manu’s years. Only when that time ends does another period awaken for him. Of the kalpas that have passed, only those that remain are beyond; of these, the present kalpa is the first and currently ongoing. When a thousand yugas are complete, it is to be protected by the lords of men. When all was dissolved by gentle winds, nothing at all was perceived. Then, the all-pervading Brahmā, with a thousand eyes and a thousand feet, came into being. That Brahmā, called Nārāyaṇa, then slept upon the waters. Here, they recite this verse concerning Nārāyaṇa: because all paths are said to be his, he is remembered as Nārāyaṇa. He creates from a golden vessel, a sign of his attainment of Brahmanhood. Like a firefly in the night at the time of dissolution, here and there—by inference, without confusion, regarding the support of the earth. Then, the great soul, with his mind, conceived a divine form. But in what form, having created it, shall I lift the earth from the waters? He took a form visible to all beings, composed of speech, known as Brahman. He resembled a dark cloud, with a sound like thunder. He shone like lightning and fire, possessing the radiance of the sun. His hips were broad and prominent, honored with the marks of a bull. For the purpose of lifting up the earth, he entered the netherworld. His tongue was fire, his hair was darbha grass, his head was Brahma, and he was endowed with great austerity.