In ancient times, the wives of Arishtanemi gave birth to sixteen children, among whom four, known as Vidyuts, were celebrated for their wisdom. The most illustrious of these were born from Angiras, their hymns honored by the Brahmarshis. Meanwhile, the divine weapons themselves were said to be the offspring of the devarshi Krishashva, and these weapons are reborn at the end of each thousand ages, marking the cycles of cosmic time. All the hosts of gods, O wise Brahmins, and the thirty-three deities born from the mind, are subject to the processes of dissolution and creation, just as the sun rises and sets in this world. So too do these divine hosts come into being and pass away, age after age. Among them, the Sadhyas, Vasus, Visvedevas, Rudras, and Adityas are renowned for their noble birth, power, and deeds. Curious about the distinctions among the great ones, the sages asked: What is the difference between Prajapati, Vishnu, and the great-souled Bhava? Who excels over whom? Who arises from whom, and in whom does each abide? Who among them is greater, intermediate, or lesser? Who is foremost, who is subordinate, and who is great by deeds, birth, and power? They implored the wise teacher to reveal the truth, knowing he possessed true knowledge. The teacher replied: I will describe what is remembered regarding their mutual distinctions. Listen carefully to what I say about Brahma, Vishnu, and Rudra. The forms of the self-born, known as rajasic, tamasic, and sattvic, arise in each age. O best of the twice-born, it is not possible to state the differences among them, for these depend on the increase of qualities and the dual bond of grace. Yet, I will explain, as best I can, their activity and withdrawal, and the increase of qualities in these forms. Of these, one, the rajasika, produces all beings everywhere; one, the sattvika, in the form of the ocean, supports them; and one, the tamasika, at the proper time, casts them down and consumes the beings. When Brahma arises, filled with rajas, then the sattvika aspect, called Purusha, withdraws from him. When the principle of time, due to the increase of tamas, becomes predominant, then the rajasika aspect, called Brahma, withdraws from him. When, due to the increase of sattva, Purusha becomes manifest as the Lord, then the aspect called Time ceases to exist for him. Gradually, his form, name, and actions cease, as he abides in the three worlds, granting favor and restraint to all. When Brahma exists, an interval is said to occur; and when Purusha is Brahma, he is not Purusha alone. Just as a gem divides various colors in a crystal, so, depending on its purity and the nature of its support, that color appears as such. Thus, by the influence of the qualities, the coloring of the self-born occurs, whether in unity or diversity. Just as a single cloud, becoming one, appears as many by form and color, so too does he, by the influence of the qualities. He becomes one, twofold, and threefold, due to the dissolution of forms; he is Brahma, Antakrit, and Purusha—these three. These three forms are remembered as the bodies of the self-born: Brahmi, Paurushi, and Antakari. Among these, the rajasika body is the creator of beings; the tamasika, called Time, is the destroyer of beings; and the sattvika, called Paurushi, is remembered as the giver of grace. From the rajasika aspect of Brahma, Marichi and Kashyapa were born; from the tamasika, called Antakrit, Bhava was born from that portion. The sattvika, called Paurushi, is known as Shociṣṇu. These three bodies of the self-born are remembered in the three worlds. Indeed, Time brings about various states for different purposes: creating beings as Brahma, sustaining them as Vishnu, and then consuming them again as Rudra. The self-born Time, being one, makes three from the three qualities; he creates, sustains, and also withdraws beings. Thus, these three bodies of the self-born have been described: they are remembered as Prajapatya, Raudri, and Vaishnavi. This one body is remembered in the Veda, in the ancient Dharmaśāstra, by the heroes devoted to Sāṅkhya and Yoga, by those who see unity and diversity, and by sages who know the origin and power of beings, and who perceive the truth. In unity and in diversity among them, the beings here are distinct; saying 'this is supreme, this is not,' they hold differing views. Some declare Brahma as the cause, others speak of Prajapati; some regard Shiva as supreme, others likewise Vishnu; attached through ignorance, their minds are bound by pleasure and the like. Considering the principle, time, place, and effects truly, the cause is remembered; thus, the deities here are established in various meanings. Whoever reviles one among them reviles all; whoever praises one, praises all; whoever knows the one Person is called a speaker of Brahman. One who knows the deities should always avoid hatred; it is not possible to know the Lord who is established in sovereignty. He, being one Self, having become threefold, deludes the beings; among these three, people move within the differences. Desiring to know, examining, attached and confused in forms, those with differing views say, 'this is supreme, this is not.' These enter the Yatudhanas and also the Pisachas, those men; in unity and in diversity, the Self-born abides. Deluding the beings with bodies composed only of qualities, whoever worships one among them, worships all three at that time. Therefore, these three gods are established in continuity; thus, the enumeration of unity and diversity comes and goes. Who among them is fit to know unity or multiplicity? So, the cycle of creation, preservation, and dissolution continues, and the wise know that all forms are but expressions of the one Self, manifesting through the play of qualities.