From the subtle essence of earth, aggregation arises, and its distinctive attribute is smell. Each element contains within itself its own subtle quality, and it is through this subtlety that the nature of each is recognized. These subtle elements are called “non-differentiated,” for they signify a state of non-distinction. They are also termed non-differentiated because of their inherent tranquility, fierceness, and delusion. This creation of subtle elements emerges mutually from the Vaikārikā aspect of ego, which is dominated by the quality of sattva, or purity. From this Vaikārikā creation, the five organs of knowledge and the five organs of action manifest simultaneously. These organs serve as instruments, and over them preside the ten Vaikārikā deities. The mind, as the eleventh, possesses a dual nature by virtue of its own qualities. The five organs of knowledge are the ear, skin, eyes, tongue, and nose, each endowed with intellect to perceive their respective objects—sound, touch, form, taste, and smell. The five organs of action are the feet, anus, genitals, hands, and speech, whose functions are movement, excretion, pleasure, craftsmanship, and speech respectively. Space, which is characterized solely by sound, is first penetrated by touch. Thus, air becomes twofold, possessing both sound and touch. Similarly, when form enters, both sound and touch are present, and fire becomes threefold, possessing sound, touch, and form. When taste is added, waters become fourfold, characterized by taste along with sound, touch, and form. Finally, when smell enters, united with the other attributes, they become earth, which is fivefold and the most gross among the elements. The distinctions of peaceful, fierce, and deluded are thus remembered. Through mutual interpenetration, these elements support one another. Within earth, everything resides, enveloped by worlds, realms, and mountains. The distinctions among elements are perceived by the senses and, because they are fixed, are remembered. Each subsequent creation inherits the attribute of the preceding one. As long as these qualities exist, whatever is considered their attribute may sometimes be perceived differently—for example, some may sense fragrance in water and attribute it to water itself. Yet, it should be known 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 grace of the unmanifest, these great elements, ending in their specific forms, together produce the cosmic egg. This egg arises all at once, like a bubble in water, born from the specific elements. It is vast and rests upon the waters. The cosmic egg is surrounded on the outside by water, which is ten times its own measure; this water is encircled by fire, ten times greater. Fire is surrounded by air, also ten times greater, and air is encircled by ether, again ten times greater. Air is enclosed by ether, ether by the principle of the elements, the principle of the elements by the great principle, and the great principle by the unmanifest. Within this cosmic egg, various divine forms abide: Śarva dwells in its skull, Bhava in the waters, Rudra in the midst of fire, and Ugra is remembered as being in the air. Bhīma is situated in the midst of earth, Maheśvara in the ego, and the blessed Lord Īśa in the intellect—everywhere, the Supreme Lord pervades. With these seven natural coverings, the egg is enveloped, and these eight principles remain established, each covering the other. At the time of creation, having thus remained, they consume and support each other, being mutually produced and sustaining one another. In their relationship as support and supported, these modifications reside within the modified. The Supreme Maheśvara, beyond the unmanifest, is the source of the egg, which arises from the unmanifest. From this cosmic egg, the very Lord was born—the Purusha, radiant like the sun. In him, the means for creation was perfectly established by his own will. He is the first embodied being, called the Purusha. From his left side arose Viṣṇu, honored by all the gods. From the will of the Supreme Lord, the goddess Lakṣmī was born; from his right side came Brahmā, the teacher of the world, accompanied by Sarasvatī. Within that egg reside these worlds and the entire universe—the moon and sun, their constellations and planets, along with the wind. Both the world and the non-world are, to some extent, contained within this egg; and all that was enumerated at the time of creation is so. This period is to be understood as the day of the Supreme Lord, and the night of the Supreme is of equal length. The creation of the one without hands and the night are called dissolution; yet, for the one without hands, neither night nor dissolution exists—this should be understood. A figurative explanation is given for the benefit of the worlds, concerning the senses, their objects, and the five great elements. Therefore, all beings, along with intellect and the deities, exist without hands, all established in the supreme, wise Lord. They are absorbed and dissolve at the end of the night, when the universe is withdrawn, remaining in their own nature. Both Pradhāna and Puruṣa remain together by their inherent nature, endowed with darkness, goodness, and passion, established in equality. These two, pervaded and interwoven with each other, merge when their qualities are equal, and creation occurs when there is inequality. Just as oil exists in sesame and ghee in milk, so too does the world follow goodness in darkness and passion. Having worshipped throughout the entire night, the supreme Māheśvarī, the supreme one, arising from the mouth of the worthy, is born from Prakṛti.