Just as a single cloud, though one in essence, appears as many through its varied shapes and colors, so too does the Supreme Being manifest in countless forms, influenced by the qualities of nature. By the dissolution of these forms, he becomes one, twofold, and threefold, appearing as Brahma, Antakrit (the End-maker), and Purusha—these three. These three are remembered as the bodies of the self-born: Brahmi, Paurushi, and Antakari. Among them, the rajasika body, full of activity, is the creator of beings; the tamasika body, known as Time, is the destroyer; and the sattvika body, called Paurushi, is cherished as the giver of grace. From the rajasika aspect of Brahma, Marichi and Kashyapa were born; from the tamasika, called Antakrit, Bhava arose. The sattvika, called Paurushi, is known as Shociṣṇu. These three bodies of the self-born are remembered throughout the three worlds. Time, in its self-born form, brings about various states for different purposes: creating beings as Brahma, sustaining them as Vishnu, and consuming them again as Rudra. This one Time, though singular, manifests threefold through the three qualities, and thus creates, sustains, and withdraws all beings. These three bodies of the self-born are known as Prajapatya, Raudri, and Vaishnavi. This one body is remembered in the Veda, in the ancient Dharmaśāstra, by heroes devoted to Sāṅkhya and Yoga, by those who see unity and diversity, and by sages who perceive the origin, power, and truth of all beings. Within unity and diversity, the beings here are distinct. People hold differing views, saying, “this is supreme, this is not.” Some declare Brahma as the cause, others speak of Prajapati; some regard Shiva as supreme, others Vishnu; bound by ignorance and attachment to pleasure, their minds are divided. When one considers the principle, time, place, and effects truly, the cause is revealed; thus, the deities are established in various meanings. Whoever reviles one among them reviles all; whoever praises one, praises all; and 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 fully know the Lord who is established in sovereignty. The one Self, having become threefold, deludes the beings, and among these three, people move within their differences. Desiring to know, examining, and attached to forms, those with differing views declare, “this is supreme, this is not.” These enter the realms of Yatudhanas and Pisachas, and so, in unity and diversity, the Self-born abides. Deluding beings whose bodies are composed only of qualities, whoever worships one among them, worships all three at that time. Therefore, these three gods are established in continuity; unity and diversity are enumerated again and again. 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 called one. Rudra, Brahma, Indra, the guardians of the worlds, sages, and Danavas—twice-borns declare that Narayana is that one god spoken of in many forms. The Prajapatya form and the Vaishnava form revolve again and again in each Manvantara and Kalpa. By brilliance, fame, intellect, learning, and strength, the beings born are 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 becomes the destructive Aditya, burning 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, the great god was born here in the Svāyambhuva Manvantara; in Ākūti, the first offspring of Manu, the great god was born. When the Svārociṣa Manvantara arrived, that god was born in Tuṣitā, along with the past Tuṣitas. In the Uttama Manvantara, he is known as Tuṣita, born among the Vaśavartins; again, Hari was born as Vaśavartin. In Satyā, he became Satya, together with the best of the Satyas; and when the Tāmasa Manvantara arrived, again, in his wife, along with the Haris, Hari himself was born. In the Cāriṣṇava Manvantara, Hari was born as Deva; in Vaikuṇṭhā, he was born together with the Ābhūtarajasas; that god became Vaikuṇṭha again when the Cākṣuṣa Manvantara arrived. Dharma, Nārāyaṇa, and Sādhya, together with the Sādhyas and gods, appeared; and that Nārāyaṇa Sādhya came when the Vaivasvata Manvantara arrived. From Mārīca and Kaśyapa, Viṣṇu was born in Aditi; Viṣṇu, the great-striding one, conquered these three worlds in three steps. He restored them to Indra and the other gods. Thus, these seven forms of his have passed in the seven past Manvantaras, by which the beings were protected. Therefore, all this world is pervaded by Vāmana at birth; thus, he is called Viṣṇu, from the root 'viś', meaning 'to enter.' Thus, the unity, distinction, and excellence of Brahma and the great-souled Vāmana have been described. The deities who are born here as portions of the gods, among them, those who are equal in brilliance, intelligence, learning, and strength, are born by their favor. Whatever being is endowed with power, beauty, or might, know that it is born from a portion of Viṣṇu's energy.