In the beginning, the Supreme Self was known by many revered names: Hiraṇyagarbha, Kapila, the embodiment of the Vedas, and the eternal one. All the embryonic waters and vast oceans belonged to this Supreme Self, whose presence encompassed everything. The moon and sun, stars, planets, and even the wind were all sustained within him. Surrounding these waters was fire, enveloping them with a strength tenfold. Air itself was wrapped by space, and space was further encompassed by the primordial elements. All these worlds, in their variety and wonder, belonged to the Great Self, who identifies with every principle and essence. Those who are lords, those who possess yogic qualities, and those who contemplate the nature of reality, all reflect upon these truths. The cosmic egg, the source of creation, is enveloped by seven natural layers, each a covering formed by these principles. This, indeed, is the supreme form of the Creator, as revealed in the Vedas. The divine Lord, the Supreme Being, manifests a second body; and those who know the meaning of the Vedas speak of a third form, calling it the blessed one. This blessed one, four-faced, undertakes the creation of the world. Viṣṇu, the Lord of all, assumes the quality of sattva, sustaining the universe with harmony. Rudra, relying on tamas, dissolves the world, bringing all things to their end. Yet, he is one, and also twofold, threefold, and manifold, assuming countless forms, actions, appearances, and names through his own divine play. He creates, consumes, and observes all things, his gaze encompassing the whole of existence. Because he is composed of qualities and exists through all times—past, present, and future—he is called the One. As the first, he is the primal god; as one who is unborn, he is remembered as the Unborn. Among the gods, he is known as Māhadeva, the great god. Because of his mastery and freedom from subjection, he is called Īśvara, the Lord. Not produced by any cause and existing before all, he is remembered as Svayambhū, the self-born. He is Hara, for he removes worldly existence, and Viṣṇu, for his pervasive presence. He is omniscient, knowing all, and he is the source of everything. Because he delivers all from suffering, he is praised as the Deliverer. The Supreme Lord, manifesting in countless diverse forms, plays throughout creation. O sages, do not speculate, but understand the Brahmic creation in its fullness. This creation cannot be fully described, even in many years, by oneself. That alone is Supreme Time, which is reabsorbed at its conclusion. This is known as a parārdha, and half of that is also called a parārdha. Thirty kāṣṭhās make a kalā; thirty kalās make a muhūrta. So many day-and-nights make a month, which consists of two fortnights. For the gods, the southern course is their night, while the northern course is their day. A caturyuga is divided into twelve parts, each with its own divisions. Of this, a hundred is the twilight, and the twilight portion belongs to the Kṛta age. Excluding the twilight portion, six hundred is the main portion of the Kṛta age. The time reckoning for Tretā, Dvāpara, and Kali is also declared. Seventy-one times this cycle is known as a manvantara. All the Svāyambhuva and other Manus, as well as Sāvarṇika and others, reign over these cycles. A full thousand yugas must be protected by the kings of men, who uphold dharma throughout the ages.