In the beginning, the subtle qualities of sound, touch, form, and taste were all penetrated and unified by the attribute of smell. United together, these qualities entered the element of earth, which thereby became the most complete and gross among the five great elements, possessing all five attributes. Thus, earth is remembered as fivefold—encompassing the peaceful, fierce, and deluded distinctions that characterize the elements. By this process of mutual interpenetration, the elements support and sustain each other. Everything is contained within earth: all the worlds, realms, and mighty mountains are enveloped within it. The distinctions among the elements are perceived by the senses, and because these qualities are fixed, they are remembered and recognized. Each subsequent element in creation acquires the attribute of the one that precedes it, so their qualities are shared and intermingled. As long as these qualities persist, their attributes may sometimes be perceived in other elements; for example, some may sense a fragrance in water and consider it a property of water. Yet, it should be known that this property truly belongs to earth, and only appears in water or air due to their association with earth. By their mutual association, the seven great elements share each other’s qualities. Presided over by the Purusha and favored by the unmanifest principle, these great elements, culminating in their specific forms, bring forth the cosmic egg. This egg arises all at once—like a bubble forming in water—emerging from the specific elements. Vast and encompassing, the cosmic egg rests upon the primordial waters. Surrounding the egg is a layer of water, ten times greater than the egg itself. Encircling this water is a layer of fire, also ten times greater. Around the fire lies air, again ten times greater, and air in turn is enveloped by ether, which is ten times larger still. Ether is enclosed by the principle of the elements, which itself is surrounded by the great principle, and finally, the great principle is encompassed by the unmanifest. Within the cosmic egg, the divine forms abide: Śarva dwells in the skull of the egg, Bhava in the waters, Rudra—the blessed one—in the midst of fire, and Ugra is remembered as residing in the air. Bhīma is situated deep within the earth, Maheśvara abides in the ego, and the blessed Lord Īśa presides in the intellect. In truth, everywhere, the Supreme Lord pervades all. The egg is thus enveloped by seven natural coverings, and these eight principles—each covering and being covered—remain firmly established. At the time of creation, these principles, having taken their places, consume and support one another, being mutually produced and sustained. In this relationship of support and dependence, all modifications reside within the modified. The Supreme Maheśvara, who is beyond the unmanifest, is the true source from which the cosmic egg arises. From this egg, the Lord Himself was born—the radiant Purusha, shining like the sun. By His own will, all the means for creation were perfectly established within Him. He is the first embodied being, known as 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, and from His right side emerged Brahmā, the teacher of the world, along with Sarasvatī. Within that cosmic egg are contained all the worlds and the entire universe: the moon and the sun, the constellations and planets, and the wind. Both the manifest world and the unmanifest are, to some extent, contained within this egg, and all that has been enumerated at the time of creation is encompassed therein. This period, O twice-born, is to be understood as the day of the Supreme Lord, and His night is of equal measure. The creation of the one without hands and the night are both called dissolution; yet for the one without hands—who is beyond all forms—neither night nor dissolution truly exists. This is to be understood as a figurative explanation, given for the benefit of the worlds, concerning the senses, their objects, and the five great elements. Thus, all beings, along with intellect and the deities, exist without hands, all established in the Supreme, all-wise Lord. At the end of the night, when the universe dissolves, all are absorbed and return to their own nature, as the manifest and its modifications are withdrawn. Both Pradhāna (primordial matter) and Puruṣa (consciousness) remain together by their inherent nature, endowed with darkness, goodness, and passion, established in perfect balance. When these two are pervaded and interwoven with each other, they merge when their qualities are equal; and when there is inequality, creation arises. Just as oil exists within sesame seeds and ghee within milk, so too the world follows the interplay of goodness, darkness, and passion. Having worshipped the entire night, the supreme Māheśvarī—the supreme goddess—arises from the mouth of the worthy and is born from Prakṛti (nature). The Supreme Lord, through supreme yoga, stirs Pradhāna and Puruṣa, and entering them, He becomes Maheśvara. From Maheśvara, the Lord of the world, three gods are born—eternal, supreme, mysterious, and embodying all beings. These three gods are the same as the three qualities (guṇas), the three worlds, and the three sacred fires. They are mutually dependent, devoted to one another, constantly interacting and sustaining each other. These gods are paired together, always supporting one another, never separated even for a moment, and never abandoning each other. The Supreme Lord is the highest god; Viṣṇu is beyond the great, and Brahmā, endowed with passion, acts at the beginning of creation. That Supreme is known as Puruṣa, and Prakṛti is remembered as supreme. She is governed by Maheśvara and acts when stirred in every way; the great one, having entered her, remains for a long time, and she herself becomes the domain of prosperity. When the qualities of Pradhāna become unequal, the time of creation begins; before being governed by Īśvara, it is of the nature of both existence and non-existence. Rudra, accomplished in cause and effect, appeared first—unmatched in brilliance and wisdom—unmanifest, yet illuminating all.