In the same section of that volume it is also stated, that from the Almighty sprang _Svabhávah_,[23] “the self-existing;” that is, Nature and Time; from Nature and Time proceeded forth _Prakrit_, which signifies _Símáí_, “universe;”[24] from Prakrit came forth _Mahat-tat_;[25] and from this latter, which is the same as _Mádah_, “mental exaltation,” issued the three _Ahankárs_, or modes of consciousness, “personality, egotism,” _Satek_, _Rajas_, _Tamas_.[26] _Satek_, “goodness,” means “the intellectual energy;” _Rajas_, or passion, “the attraction of vile propensities,” or “sensual pursuits;” and _Tamas_ (darkness), “the repelling of what repugns,” in Arabic, _Ghazab_, or “wrath.” From _Rajas_ issued forth the senses; from _Satek_, the lords of nature and the servants of the existing beings; and from _Tamas_ came forth _Shaid_, “enchantment;” _Shuresh_, “confusion;” _Rup_, “form;” _Darsan_, “sight;” and _Gandah_, “smell;”[27] that is, hearing, touch, sight, taste, and smell; from which five were produced the heavens, air, fire, water, and earth. Also from the three above-mentioned properties (_gunás_) the three mighty angels, _Vishna_, _Brahma_, and _Mahísh_, came into the area of the creation.[28] Moreover, for the purpose of creation, eight other Brahmas were also impressed by the first Brahma with the characters of existence, and these became the various gradations of the spiritual, corporeal, the high, the low, the mineral, vegetable, and animal kingdoms. In some of their treatises, God is the same as time, works, and nature; whilst, according to others, these are regarded as the instruments of his majesty. In other treatises, the Almighty is held to be light, surpassingly great and splendid, of exceeding brilliancy and radiance, corporeal, invested with members. Other descriptions represent him as pure light, abstract being, simple existence, unconfined by place, exempt from transmigration, free of matter, without parts, uncompounded, divested of the attributes of accidents, and the creator of the world, and all therein contained. According to other dissertations, God is the producer of beginning and end, exhibiting himself in the mirror of pure space, containing the higher and lower, the heavenly and terrestrial bodies. It is stated in the first part of the Bhagavat, that the truly-existing is an abstract being, one without equal or opposite, who in the various languages amongst the human race has denominations suited to the belief of his worshippers, and that the mode of attaining union with him depends on eradicating wrath, extirpating bodily gratifications, and banishing the influence of the senses. This holy essence is called _Naráyan_,[29] whose heads, hands, and feet exceed all number.