Brahmā spoke to Śambhu, explaining the mysterious origins of creation. He revealed that the great principle—mahat—is itself an effect, while ego, or ahaṃkāra, is its cause. From this ego, the subtle elements continually arise. Ego is the source from which the five elements come forth, and from these, all things are born, including the five organs of action and the five organs of knowledge. He continued, describing how the five great elements—earth, water, fire, air, and ether—together with the mind as the sixteenth, form a group that is both cause and effect. Yet, above and beyond all this stands the Supreme Self, the original Person, who is neither effect nor cause. This Supreme Self is the true origin of all at the very beginning, O Śambhu. Having briefly explained this origin, Brahmā then urged, “Now, O best among the gods, go forth by the chariot for my purpose.” He assured them, “In times of difficulty, by simply remembering me, I will grant you a vision. Always remember me, O gods, as the eternal Supreme Self. By remembrance from both sides, success in action is certain.” Brahmā then said, “Having thus spoken, she dismissed us, giving us well-prepared powers.” To Viṣṇu, she gave the power of Mahālakṣmī; to Śiva, that of Mahākālī; and to Brahmā himself, Mahāsarasvatī. From her own place, she sent them forth. When they reached another realm, Brahmā, Viṣṇu, and Śiva each became embodied persons. They reflected on the wondrous form and supreme power of the Goddess. Upon arriving at the chariot, the three were established there. There was no island, no visible goddess, nor the ocean of nectar—only the vastness of the chariot. Eventually, they reached the presence of the lotus in the great ocean, the very place where the two asuras, Madhu and Kaiṭabha, were slain by Viṣṇu, the enemy of Mura—a feat difficult for anyone to accomplish. Brahmā then recounted, “Thus, I saw that goddess of such power, and so did Viṣṇu and Śiva, O greatly fortunate one. Each of us beheld our respective goddesses separately.” Hearing these words, the eminent sage Nārada, greatly pleased, asked his father, Prajāpati Brahmā, a question. “O Grandfather, tell me about that primal, imperishable, qualityless, unchanging, and unfailing Person who is both seen and experienced. O Lotus-born, what is the nature of the qualityless power that is observed as threefold? Tell me the true form of that power and of the Person as well. For what purpose did I perform severe austerity on Śvetadvīpa? There, I saw accomplished great souls, ascetics free from anger. Yet, O Prajāpati, the Supreme Self did not appear to my vision, though I performed intense austerity again and again. Father, you have seen the delightful power with qualities—please tell me, what are the qualityless power and the qualityless Person like?” Vyāsa said, “Thus questioned by Nārada, Prajāpati, the Grandfather, replied truthfully, first with a gentle smile.” Brahmā replied, “O sage, the form of the qualityless cannot be an object of sight. Whatever is seen is perishable—how then can the formless be seen? The qualityless power and the qualityless Person are both difficult to reach; they are known only through knowledge and are contemplated by the sages. Know that both Prakṛti and Puruṣa are without beginning or end, always present. They are attained through faith, never through lack of faith. The consciousness present in all beings is the Supreme Self, O Nārada. It is the eternal light, pervading everywhere, manifesting in various forms. Both Prakṛti and Puruṣa are all-pervading and omnipresent; in this world, nothing exists apart from them. They are always to be contemplated within the body, always united and imperishable. Both are of one form: conscious, qualityless, and pure. “That power is the Supreme Self, and the Supreme Self is considered that power. O Nārada, no one truly knows any subtle distinction between them. Even after studying all the scriptures and Vedas with their branches, without detachment, one cannot know the subtle difference between them. All this world, moving and unmoving, is produced by ego. O son, how could it exist without that, even after hundreds of aeons? “O son, how can one with qualities see the qualityless with the eyes? Reflect with your mind on the one with qualities. Just as when the tongue is coated with bile, it perceives only bitterness and not the true flavor, so too with the eyes and form. How can a mind enveloped by qualities know the qualityless? That arises from ego; how can it be otherwise? As long as the separation from qualities does not occur, how can that vision arise? One perceives it in the mind only when ego is absent.” Nārada then asked, “O Lord of gods, describe in detail the nature of the three qualities, and the nature of ego, which has three forms. Sattvic, rajasic, and tamasic—these are the three, O Supreme Person; explain their distinct natures. By knowing which I may be freed, tell me that knowledge, O Lord. Explain to me the characteristics of the qualities, set forth distinctly.” Brahmā replied, “The powers of the three qualities are also threefold; I will tell you, O sinless one: the power of knowledge, the power of action, and the power of substance. The sattvic quality is associated with the power of knowledge, the rajasic with the power of action, and the tamasic with the power of substance—these three I have explained. “Now listen, Nārada, to their functions. From the power of substance belonging to tamas arise sound and touch. Form, taste, and smell are called subtle elements. Ether has sound as its single quality, air has touch as its quality, fire has form as its single quality, water is characterized by taste, and earth is known by the quality of smell. These are the subtle elements, O Nārada.” Thus, Brahmā revealed to Nārada the profound mysteries of creation, the subtle interplay of qualities, and the nature of the Supreme Self and power, guiding him towards higher knowledge and liberation.