O Nārada, the wise know that both the qualityless Power and the qualityless Person are exceedingly difficult to approach. Only through true knowledge and deep contemplation do sages come to understand their nature. Prakṛti and Puruṣa—these two—are without beginning and without end; they are eternal, and only those with unwavering faith can realize them. Doubt and lack of faith are barriers that cannot be crossed. Within all beings, the consciousness that shines is the Supreme Self, eternal and all-pervading, manifesting in countless forms. Both Prakṛti and Puruṣa are ever-present, pervading all things—there is nothing in this world, moving or unmoving, that exists apart from them. Contemplate these two always within your own body, for they are forever united, imperishable, of one essence—pure, conscious, and without qualities. Indeed, that Power is none other than the Supreme Self, and the Supreme Self is not different from that Power. O Nārada, no one can discern any subtle difference between them. Even after studying all the scriptures and the Vedas in their entirety, without detachment, one cannot know the subtle distinction between these two. All that exists—moving and unmoving—arises from ego. Without ego, how could this world exist, even after countless aeons? But, my son, consider this: how can one who is bound by qualities perceive the qualityless with physical eyes? Instead, with a wise mind, reflect upon the one with qualities. Just as a tongue coated with bile tastes only bitterness and cannot appreciate true flavor, so too the eyes, veiled by qualities, cannot perceive the real form. A mind enveloped by qualities cannot comprehend the qualityless; this very confusion arises from ego, and without transcending ego, such understanding is impossible. Unless one becomes free from qualities, the direct vision of the qualityless cannot arise. Only when ego is absent does one perceive it within the mind. Hearing this, Nārada humbly asked, “O Lord of gods, please describe in detail the nature of the three qualities, and the nature of ego, which appears in three forms. Sattvic, rajasic, and tamasic—these three, O Supreme Person—please explain their distinct characteristics. By knowing which I may attain liberation, reveal to me that knowledge and the unique features of each quality.” Brahmā replied, “The powers associated with the three qualities are also three: the power of knowledge, the power of action, and the power of substance. Sattva is joined with the power of knowledge, rajas with the power of action, and tamas with the power of substance—thus, I explain them to you. Now, listen as I describe their functions. From the power of substance belonging to tamas arise sound and touch. Form, taste, and smell are the subtle elements. Ether possesses only sound as its quality; air has touch as its quality. Fire is marked by form, water by taste, and earth by smell—these are all subtle, O Nārada. When these ten elements are combined and endowed with the power of substance, they together form the creation of the tamasic ego, perpetuating its own nature. Now, hear about the products of the rajasic power of action: the ear, skin, tongue, eye, and nose—these are the five sense organs. In addition, there are the five organs of action: speech, hands, feet, anus, and genitals. Prāṇa, apāna, vyāna, samāna, and udāna—the five vital airs—are also included. These fifteen, when united, constitute the rajasic creation, serving as instruments powered by the force of action. Their material base is said to be the continuation of consciousness. Those connected to the power of knowledge arising from sattva are the directions, air, the sun, Varuṇa, and the Ashvins. The five sense organs have five presiding deities: the moon, Brahmā, Rudra, and the knower of the field as the fourth. Similarly, for the internal organ known as intellect and its related faculties, four presiding deities are mentioned. Along with the mind, these total fifteen in number—this is the sattvic creation. Because of the distinction between the gross and the subtle, the Supreme Self is said to have two forms: the formless form of knowledge, which is the ultimate cause, and, for the practitioner engaged in meditation, the gross form, which is described as the subtle body of the person. My own body is called the ‘thread’ (sūtra); now I will explain the gross body of Brahman, the Supreme Self. Listen carefully, Nārada, for the knowledge that, once heard, brings liberation to the wise. The subtle elements previously described are known as the tanmātras. By combining these elements, the five gross elements arise. Hear now how this combination takes place. First, by taking the essence of taste and holding it in the mind, one should imagine it as water comes to be. Then, by mixing separate portions from the other elements into the water, the essence of taste is formed. When the division of the elements and consciousness becomes manifest, the entry of consciousness gives rise to the sense of ‘I am.’ When this is perceived, especially through identification, the primordial Nārāyaṇa is then recognized as the Blessed Lord. When the elements become condensed and their divisions are clear, each element increases according to its own quality. The quality of space is sound alone; for air, there are two qualities: sound and touch. Thus, O Nārada, the mystery of the qualities, their powers, and the process of creation is revealed—knowledge that leads the seeker from the world of qualities toward the Supreme, qualityless Self.