In the beginning, from the subtle forces of creation, air emerged, endowed with the qualities of sound and touch. Following air, fire came into being, possessing not only sound and touch, but also the quality of form. From fire arose water, which carried four qualities, and was known as the very essence of taste. Then, from water, earth came forth, the grossest of the elements, endowed with all five qualities—sound, touch, form, taste, and smell. These elements, through mutual interpenetration, supported and sustained one another. Yet, none could bring forth living beings on their own; only through their union could creation proceed. Thus, from the great principle down to the particulars, they collectively produced the cosmic egg—the great egg vast in size, which rested upon the primordial waters. Within this cosmic egg, the knower of the field, called Brahma, was manifested. Brahma, the first creator of all beings, appeared in this primordial form. He is known by many names: Hiraṇyagarbha, Kapila, the very embodiment of the Vedas, and the eternal one. All the embryonic waters and the oceans belonged to this Supreme Self. With him were the moon and the sun, the stars, the planets, and the wind. The waters of creation were enveloped externally by fire, tenfold in strength. Air was surrounded by space, and space itself was encircled by the primordial elements. All these worlds and layers belong to the Great Self, who identifies with every principle of existence. Those who are lords, those who possess yogic powers, and those who contemplate reality—all these recognize the seven natural coverings that envelop the cosmic egg. This, indeed, is the supreme form of the Creator, as revealed in the Vedas. The second body of the divine Lord, the Supreme Being, is also spoken of; and those who understand the meaning of the Vedas call his third form the blessed one. This blessed one, four-faced, is engaged in the creation of the world. Viṣṇu, the Lord of All, assumes the quality of sattva, maintaining and preserving creation. Rudra, relying upon the quality of tamas, brings about dissolution. This Supreme Being is one, yet manifests as twofold, threefold, and manifold. Through his own divine play, he assumes countless forms, actions, appearances, and names. He creates, consumes, and observes all things. Because he is composed of qualities and exists through all three times—past, present, and future—he is called one. He is the first, and thus called the primal god; he is unborn, and so remembered as the Unborn. Among the gods, he is known as Māhadeva, the great god. Because of his mastery and lack of subjection, he is called Īśvara, the Lord. Since he is not produced by anything and is prior to all, he is remembered as Svayambhū, the self-born. He is called Hara because he removes worldly existence, and Viṣṇu because he pervades all. He is omniscient, knowing all things, and he is all, for he is the very source of everything. Because he delivers all from suffering, he is praised as the Deliverer. The Supreme Lord, manifesting in countless diverse forms, delights in his cosmic play. O wise ones, without speculation, understand this Brahmic creation. It is so vast that it cannot be fully described, even in many years, by any one person. That alone is Supreme Time, which, at its end, is reabsorbed into itself. This span is called a parārdha, and half of that is known as a parārdha.