O best of the twice-born, the sage began, it is difficult to precisely describe the distinctions among these divine manifestations, for their differences depend upon the ever-changing increase of qualities and the dual bond of grace. Yet, O Brahmins, I will endeavor to explain, as best I can, the activity and withdrawal of these forms, and how their qualities wax and wane. Please listen with attention. Among these manifestations, one, imbued with rajas, brings forth all beings everywhere; another, endowed with sattva and likened to the ocean, supports and sustains them; and the third, governed by tamas, at the appointed time, casts beings down and consumes them. When Brahma arises, filled with the energy of rajas, the sattvika aspect known as Purusha withdraws from him. In turn, when the principle of time, due to the predominance of tamas, becomes supreme, then the rajasika aspect, called Brahma, withdraws. And when sattva increases and Purusha is manifest as the Lord, then the aspect called Time ceases to exist for him. Gradually, as he abides in the three worlds, his form, name, and actions dissolve, through his acts of 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 refracts various colors within a crystal—depending on its purity and the nature of its support—that color appears accordingly. In the same way, by the influence of the qualities, the coloring of the self-born occurs, whether in unity or in diversity; this is the explanation. Just as a single cloud, though one, appears as many by its form and color, so too does the self-born, shaped by the qualities. He becomes one, twofold, and threefold, as forms dissolve; 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 them, the rajasika body is the creator of beings; the tamasika, called Time, is the destroyer; and the sattvika, called Paurushi, is the giver of grace. From the rajasika aspect of Brahma, Marichi and Kashyapa were born; from the tamasika, called Antakrit, Bhava arose from that portion. The sattvika, called Paurushi, is known as Shociṣṇu. These three bodies of the self-born are remembered throughout 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, becomes three through the three qualities; he creates, sustains, and withdraws beings. Thus, these three bodies of the self-born have been described: Prajapatya, Raudri, and Vaishnavi. This one body is remembered in the Vedas, 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 perceive the truth. In unity and in diversity among them, the beings here are distinct; some say, “this is supreme, this is not,” and thus hold differing views. Some declare Brahma as the cause, others speak of Prajapati; some regard Shiva as supreme, others likewise Vishnu. Bound by ignorance and attachment, their minds are caught in pleasure and such. Considering the principle, time, place, and effects truly, the cause is remembered; thus, the deities 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, for 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. Seeking to know, examining, attached and confused by 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? Because he creates, sustains, and consumes these beings, due to the unity of qualities, he is therefore called one. Rudra, Brahma, Indra, the guardians of the worlds, the sages, and the Danavas—twice-borns declare that Narayana is that one god spoken of in many forms. The Prajapatya form and the Vaishnava form, in each Manvantara and Kalpa, revolve again and again. By brilliance, fame, intellect, learning, and strength, they are born equal to that; hear of them here. From the Rajas aspect, Marichi and Kashyapa arose from the Brahma portion; from the Tamas aspect, Kala—called Rudra—arose from his portion; from the Sattva aspect, Vishnu arose in sacrifice from the Purusha portion. In the three times, these forms of Brahma are born from his portions; becoming Kala again, Rudra destroys the beings. When the end of the Kalpa arrives, the sun with seven rays, becoming the destructive Aditya, burns the three worlds. Vishnu sustains the beings amid the reversal of names and forms; in that final state, each is the cause of its own origin. The form of Brahma called Pauruṣī, abundant in sattva, from a portion of her, he was born here in the Svāyambhuva Manvantara; in Ākūti, the first offspring of Manu, the great god was born. Then again, when the Svārociṣa Manvantara arrived, that god was born in Tuṣitā, along with the past Tuṣitas. Thus, the sage revealed the profound unity and diversity of the divine, their ceaseless activity and withdrawal, and the eternal dance of creation, preservation, and dissolution, all woven through the three qualities and the one Self-born, who is remembered in many forms and worshipped by many names.