Then, O King, Tvashta was born, followed by Vishnu, the youngest and the eldest among them; thus, these twelve Adityas are remembered as the illustrious sons of Kashyapa. From the union of Surabhi and Kashyapa came forth the eleven Rudras, sanctified by their great austerities and the special grace of Mahadeva. These Rudras are named Angaraka, Sarpa, Nirriti, Sadasaspati, Ajaikapada, Ahirbudhnya, Urdhvaketu, Jvara, Bhuvaneshvara, Mrityu, and the renowned Kapala. Lords of the three worlds, these eleven gods were born from Surabhi’s profound penance. Surabhi also gave birth to two other daughters: Rohini, radiant as Rudra himself, and the illustrious Gandhari. From Rohini were born four daughters, famed throughout the worlds—Surupa, Hamsakila, Bhadra, and Kamadugha. Kamadugha in turn bore two daughters: Surupa and Tanaya. Hamsakila became the mother of the Mrishis, while Bhadra gave birth to the illustrious and greatly fortunate Gandharvas, sons of Vajin. From this lineage arose the Uchchaihshravas, swift as thought and coursing through the sky—horses of white, tawny, and dappled hues, as well as deer, green and white. These noble horses of Gandharva descent were nourished by the gods and Rudra himself. Again, from Surabhi was born the glorious Candrabhāsuprabha, radiant, adorned with a garland and a crest, emerging from the abode of nectar. By Surabhi’s favor, he became the banner of Maheshvara. Thus have the Rudras and Adityas, sons of Kashyapa, been described. The Sadhyas, Visvedevas, and Vasus are also known as the sons of Dharma. Elsewhere, the wives of Arishtanemi bore sixteen children; among these, four are renowned as Vidyuts. The best among them were born from Angiras, their hymns revered by the Brahmarshis. The weapons of the gods are said to be the offspring of the devarshi Krishashva, and these weapons are born again at the end of each thousand ages. All the groups of gods, O Brahmins, including the thirty-three born of the mind, experience both dissolution and creation. Just as the sun rises and sets in this world, so too do these hosts of gods come into being, age after age. The Sadhyas, Vasus, Visvedevas, Rudras, and Adityas are renowned for their noble birth, power, and deeds. At this point, the sages ask: “We wish to know the distinction between Prajapati, Vishnu, and the great-souled Bhava. Who among them excels over whom? Who arises from whom, and in whom does each abide? Who is greater, who is intermediate, and who is lesser? Who is foremost, who is subordinate, and who is great by deeds, birth, and power? Tell us all this, for you truly know it as it is.” To this, the sage replies: “On this matter, I will describe to you what is remembered about their mutual distinctions. Listen to what I say about Brahma, Vishnu, and Rudra. The forms of the self-born, known as rajasic, tamasic, and sattvic, are said to arise in each age. O best of the twice-born, it is not possible to state the differences among these, since their nature depends on the increase of qualities and the dual bond of grace. “O Brahmins, I will explain, as best I can, the 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, through the acts of granting favor and restraint to all. When Brahma exists, then 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 in diversity, this is declared as the explanation. 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 Dharmashastra, by the heroes devoted to Sankhya 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.