As the cycle unfolds, all beings, together with their actions and the instruments they employ, grow and multiply. When the authority of some beings ceases, they remain steadfast in their own duties, established in their natural roles. Endowed with innate faculties, they settle into their own selves, content and grounded in their true nature. Because there are many persons, their diverse activities become evident and perceptible. For those who are liberated and for the knowers of truth, nature is to be understood as united, inseparable from the Self. When the age draws to a close, non-existence arises once more, just as flames subside when peace is attained. Along with these changes, the realm of Maharloka is reached. At this time, Gandharvas, Piśācas, humans, Brahmins, and others dwell among the inhabitants of the earth. Then, each of them transforms into one of the seven rays, becoming a sun. All moving and unmoving beings, rivers, and mountains alike, are helplessly scorched by the fierce rays of these suns. Their bodies are burned, and at the end of the age, their sins are cleansed. Afterward, these beings are reborn among others of similar form. In the new creation, the mind-born sons of Brahmā come into existence. When the worlds are burned by the seven suns, the waters of the oceans, the cloud-born waters, and all terrestrial waters are affected. All the abundant waters that flow and ebb are transformed, and their own radiance becomes apparent. The sound ‘bhā’ is used to signify their pervasiveness and brilliance, as they spread throughout the earth in every direction. The root ‘śara’ is said to have many meanings, depending on how it is divided. At the end of a thousand yugas, when Brahmā’s day comes to a close, the fire disappears from the earth’s surface and only water remains. In this state, Brahmā, the mighty Person, presides over the world. When all that is movable and immovable is lost in the single vast ocean, a verse concerning Nārāyaṇa is recited: As all is being filled, he is called Nārāyaṇa, the thousand-armed, the first progenitor, the Person composed of the three Vedas. He is the golden-embryo, the great-souled Person, arising beyond the mind. At the end of the kalpa, as darkness increases, Time becomes supreme and devours all once again. Time divides itself threefold and proceeds throughout the three worlds. Once more, when all that is movable and immovable is lost in the single ocean, Brahmā—called Nārāyaṇa—shines forth in existence. The sages residing in the world of Mahas behold Time, sleeping. As these great ones turn their attention, the supreme principle associated with Mahat is set in motion. Because of steadfastness, from Mahat arise the great seers. The seven who were called great seers in the previous cycle—beginning with Sattva—are brought forth once again. These great seers, newly arisen, behold Time lying dormant. Because Brahmā creates by means of imagination, this cycle is called a Kalpa. Both the manifest and the unmanifest, O great god, all this world belongs to him.