Because of his supreme greatness, his limitless capacity to expand, and his role as the very support and foundation of all beings, he is called Brahma. He upholds and sustains all entities. By his grace, he fills and leads all the gods to their true nature, and thus he is also known as Pūri, the Filler. Here, this divine person comprehends all entities and what is truly beneficial for them, and because he brings about understanding, he is called Buddhi, the Intellect. Recognition and direct experience arise from him, and enjoyment is rooted in knowledge; for this reason, he is known as Khyāti, Perception. He is recognized through his many qualities—such as knowledge and others—and therefore, the designation Mahat is also called Khyāti, meaning fame or recognition. The great self, knowing all things directly, is called Īśvara, the Lord. Accompanied by knowledge, he is also called Prajñā, Wisdom. Gathering together forms such as knowledge and the many fruits of actions for the sake of enjoyment, he is called Citti, Consciousness. He remembers all deeds—present, past, and future—and so he is known as Smṛti, Memory. Having attained complete knowledge and the highest greatness, both the knower and the knowing are called Saṃvid, Awareness. Because he exists everywhere and finds everything within himself, the sages also call him Saṃvid, Consciousness. Knowledge arises from knowing, and the Lord is the very abode of knowledge. Because of his capacity to subjugate and his freedom from all limitations, the wise call him Īśvara, the Lord. With words expressing many meanings, the supreme and unsurpassed principle has been described by those who know the true nature of reality and by those devoted to the divine. The Great Principle, Mahat, impelled by the urge to create, brings forth creation. Its two functions are known as intention (saṃkalpa) and determination (adhyavasāya). From the three qualities, when rajas predominates, ego (ahaṅkāra) arises. Enveloped by the Great, creation begins with the external elements. From this very ego, when tamas prevails, there arises the creation of the subtle elements, beginning with the elements themselves, and this creation is said to be of the nature of darkness. The element-principle, transforming, first produced sound alone. From that, space (ākāśa) arose, whose characteristic is sound and which is hollow. Space is characterized solely by sound. Air, undergoing transformation, produced only touch, enveloping sound within itself. From air, light emerged, whose attribute is form. Air, possessing only touch, enveloped form. Light, undergoing transformation, produced only taste, and from that, waters came into being, which possess all tastes. Waters, characterized solely by taste, were enveloped by fire, which possesses only form. Waters, transforming further, produced only smell. From that, aggregation arose, whose attribute is considered to be smell. In each element, its subtle quality is present, and so subtlety is recognized. Because these subtle elements denote non-differentiation, they are called non-differentiated. Due to their tranquility, fierceness, and delusion, they are again termed non-differentiated. This creation of the subtle elements should be understood as arising mutually from the Vaikārikā ego, which is predominated by sattva. That Vaikārikā creation manifests simultaneously as the five organs of knowledge and the five organs of action. The organs are instruments, and the ten Vaikārikā deities preside over them. The eleventh is the mind, which, by its own quality, is of dual nature. The ear, skin, eyes, tongue, and nose are the five organs endowed with intellect, for perceiving sound and the rest. The feet, anus, genitals, hands, and speech are the five organs of action, whose respective functions are movement, excretion, pleasure, craftsmanship, and speech. Space, characterized solely by sound, was penetrated by only touch. Then, air became twofold, possessing both sound and touch. In the same way, when form entered, both sound and touch were present, and fire became threefold, possessing sound, touch, and form. Sound, touch, and form, along with taste, were penetrated, and thus waters are understood to be fourfold, characterized by taste. Finally, sound, touch, form, and taste were penetrated by only smell, and united with the attribute of smell, they entered this earth. Therefore, earth is fivefold, gross among the elements. Peaceful, fierce, and deluded distinctions are thus remembered. By mutual interpenetration, these elements support each other. Within earth lies everything, enveloped by worlds, realms, and mountains. The distinctions among the elements are grasped by the senses, and because they are fixed, they are remembered. Each subsequent creation acquires the attribute of the preceding one. As long as those qualities exist, whatever is considered their attribute, some may perceive fragrance in water and call it a property of water. But know that this property truly belongs to earth, though it appears in water and air due to their association. These seven great elements, by mutual association, share each other's qualities. Presided over by the Purusha and through the favor of the unmanifest, these great elements, ending in their specific forms, produce the cosmic egg. That egg, arising all at once like a bubble in water, came into being from the specific elements; it is vast and rests upon the waters. The egg is surrounded on the outside by water, which is ten times its own measure; and that water is itself encircled on the outside by fire, ten times greater. Fire, in turn, is surrounded on the outside by air, ten times greater; and air is encircled on the outside by ether, ten times greater.