The Supreme Lord said: Now I shall explain to you the characteristics of the principles, separately. Knowing which, a person is liberated from the modes of nature.

Knowledge is the self-realization of a person for the ultimate good. It is said to be the breaking of the knot in the heart.

The eternal soul is the supreme person, beyond the modes of nature. It is the inner consciousness, the self-luminous light, by which the universe is pervaded.

He is the Supreme Lord who has entered the subtle, divine, and quality-laden nature, and manifests in it by his own will.

The beings are created by the diverse qualities of nature, and upon seeing this, he immediately becomes bewildered, here in the knowledge of the hidden truth.

Thus, by this knowledge, a man identifies himself with the qualities of nature while performing actions.

This bondage of existence and dependence is created by him, who is the witness of the inactive Lord.

In the matter of action and cause, they know that the cause is nature. In the experience of happiness and sorrow, the supreme person is beyond nature.

Deva Hooti said: The characteristics of the supreme person are also applicable to the person of nature. Please explain the essence of the cause and the effect.

The Supreme Lord said: That which is the unmanifest, eternal, and the essence of existence, they call the primary nature, which is special and specific.

The five elements, the five senses, the four directions, and the tenfold (aspects) are known as the twenty-four components.

The five great elements are earth, water, fire, air, and space. These are the subtle elements, which are known as smell and others.

The ten senses are the ears, skin, eyes, tongue, nose, speech, hands, feet, genitals, and the anus.

The mind, intellect, ego, and consciousness are the inner self, which can be classified into four types based on their functions.

This is the total count of the qualities of the Brahman with attributes, which I have described as the twenty-five aspects.

They say that the essence of man is fear, arising from the delusion of ego in the one who is engaged in action.

In the balance of nature's qualities, devoid of distinctions, the Lord is perceived as Time.

He who, in the form of the inner self and as Time, pervades all beings, is the Lord, manifesting through His own illusion.

By divine will, in the disturbed state of righteousness, the supreme man assumes his potency in his own womb, which is of great essence, golden in nature.

The universe, manifesting from the self, is the seed of the world, and the intense illumination of the self dispels the darkness.

That which is the pure, peaceful quality of existence is the supreme state of the Lord, known as Vasudeva, and that is the great essence of consciousness.

Purity, changelessness, and tranquility are the characteristics of the mind, as stated by the nature of the supreme.

From the great principle arises the divine potency, leading to the manifestation of the threefold activity of will, action, and ego.

From which arise the gross, subtle, and tamasic elements, as well as the mind and senses of living beings, and even the great ones.

The one with a thousand heads, directly perceived as the infinite, is known as the person named Sankarshan, who is composed of elements, mind, and spirit.

The characteristics of ego are agency, action, and the nature of work. It can be either calm, fierce, or bewildered.

From the mind that creates duality, the essence of reality arises. The potential for desire exists through the interplay of resolve and deliberation.

That which is known as the unrestrained, the lord of the senses, is dark like the moon and is to be attained gradually by yogis.

From the subtle essence arises the principle of intellect. The manifestation of substances is the grace of the senses.

Doubt, confusion, certainty, and memory are all distinct aspects of the intellect.

The senses of the subtle body are indeed divided according to action and knowledge. For the life force has the power of action, while the intellect has the power of knowledge.

From the tamas (darkness) arises the sound, prompted by the divine potency. Thus, the ear, which is meant for sound, came into existence.

The essence of sound relies on meaning, and its nature is indeed to be perceived. The quality of space is known by the wise as its characteristic.

The ability to create openings in beings exists both externally and internally. The essence of life, senses, and soul is the characteristic of space.

From the essence of space, as sound evolves through time, touch arises. Thus, air came into being, along with the essence of touch.

Softness, hardness, cruelty, and warmth are the qualities of touch; these are the characteristics of the sense of touch and the essence of the ether.

Movement, arrangement, attainment, leadership, and the words of substances; the essence of all senses is the characteristic of the wind's actions.

The form of touch, arising from the wind, is created by divine influence; from this arises light, which is perceived by the eyes.

The substance's form, quality, and existence are indeed the characteristics of light; the activities of light are the essence of mere form.

Illumination, cooking, drinking, intoxication, and the crushing of frost; these are the activities of light, as well as thirst and hunger.

From mere form, created by divine inspiration, arose taste; thus the tongue is the receiver of taste.

Bitter, sweet, pungent, sour, and others; due to the transformations of the material elements, taste is one but manifests in various forms.

Moistening, binding, satisfaction, the life force's nourishment, and the essence of bliss; these are the qualities of water.

From mere form, created by divine inspiration, arose fragrance; thus the earth is the receiver of smell.

Separated by the essence of the aroma of various substances like the fragrance of flowers and fruits; the essence of smell is one but manifests in diversity.

The essence of Brahman is its position, the support is its true nature. The differentiation of qualities of all beings is characterized by the nature of the Earth.

The quality of space is that which is heard. The quality of air is known by its touch.

The quality of fire is that which is seen. The quality of water is known by its taste. The quality of earth is that which is perceived by smell.

The Dharma of the other is seen in the other, due to their connection. Therefore, the distinction of emotions is particularly evident in the Earth.

When these are combined, the great and others, seven in total, endowed with the qualities of time and action, the universe manifests.

Then, from those who were pierced, the unconscious egg arose. From it, the great being, the Virat, emerged.

This egg, known as the special egg, is surrounded by the ten directions, enveloped by water and other elements. Here, the form of Lord Hari is this cosmic expanse.

Rising from the golden egg, the great god entered the water and split the sky in many ways.

From this, the first face was not pierced, and from it, speech arose. From speech came fire, from the nose came life, and from these, the sense of smell.

From the sense of smell, air is produced, and from the eyes, sight arises. Therefore, the sun splits the ears, and from them, the directions emerge.

The radiant one, having divided, created the herbs; thus, the herbs emerged from the division.

From that, the essence arose, and the anus was not divided; from the anus, the apana (downward energy) emerged, which is the fear of death in the world.

The hands were not divided; from them, strength emerged; the feet were not divided; from them, Hari (the Lord) emerged.

The channels were not divided; from them, the red essence was produced; thus, the rivers emerged, and the belly was not divided.

From hunger and thirst, the ocean arose; thus, the heart was split, and the mind arose from the heart.

From the mind, the moon was born; from the moon, intellect; from intellect, the lord of speech; from ego, Rudra arose; and from that, the heart emerged.

These gods, having risen, were unable to lift him; they again entered the earth to raise him in turn.

Fire, having split the mouth, did not rise; then the cosmic form appeared.

The eyes, with the sun, did not rise; then the cosmic form appeared.

The skin, with the hairs, did not rise; let the essence of the seed not rise; then the cosmic form appeared.

Death does not rise in the anus; thus, the Cosmic Being remains. Indra does not rise in the hands; thus, the Cosmic Being remains.

Vishnu does not rise in the feet; thus, the Cosmic Being remains. The veins and rivers do not rise with blood; thus, the Cosmic Being remains.

Hunger and thirst do not rise in the belly; thus, the Cosmic Being remains. The heart and the moon do not rise in the mind; thus, the Cosmic Being remains.

Even Brahma does not rise in the heart; thus, the Cosmic Being remains. Rudra does not rise in the heart with pride; thus, the Cosmic Being remains.

When the mind enters the heart, the Cosmic Being rises from the water; thus, the Cosmic Being remains.

Just as the sleeping person is awakened by the vital breath, senses, mind, and intellect, without which they cannot be roused.

In that darkness, one should contemplate the inner self with intelligence, devotion, detachment, and knowledge.