Having brought forth the world and its various beings, Brahma, the lord of all progenitors, set about establishing order and harmony among creation by appointing rulers and guardians for every realm and species. He anointed Yama, the upholder of righteousness, as king over the ancestors. To the mighty elephants, he bestowed Airavata as their sovereign, and among the roaring lions, he appointed their own foremost lord. Garuda became the king of birds, Vasava—known as Indra—was given dominion over the gods, Ucchaihshravas was made king among horses, and the noble bull was set as lord of the cows. For all beasts, the lion was established as their king, and Shesha, the imperishable one, was made lord over the serpents. Among immovable things, the majestic Himalaya was crowned king, Kapila was recognized as the sage of sages, and the tiger was made lord over all creatures with claws and fangs. The Plaksha tree was chosen as king among trees, and in this way, Brahma appointed rulers of preeminence among all kinds, granting each their place and authority. Thus, after dividing the realms and appointing the guardians of the directions, Brahma, the great progenitor, established order everywhere. In the east, he anointed Sudhanvan, son of the Prajapati Vairaja, as king and guardian of that quarter. In the south, Shankhapada, son of Prajapati Kardama, was made king. To the west, Ketumant, the noble son of Rajasa, was appointed. In the north, Hiraṇyaroma, the unconquerable son of Prajapati Parjanya, was established as ruler. By these guardians, the entire earth, with its seven continents and countless cities, has ever been protected according to righteousness, each ruler watching over their own region. All these kings, and many others, O best of sages, are but manifestations of the great-souled Vishnu, who maintains the world. Every lord of beings who has ever been, who is now, or who will come, O twice-born, is a portion of Vishnu, the supreme lord of all. Those who rule the gods, the Daityas, the Danavas, and the flesh-eaters; the lords of animals, birds, humans, serpents, and Nagas; the rulers of trees, mountains, and planets—whether past, present, or yet to come—all are born from portions of Vishnu, the lord of all beings. For, O wise one, apart from Hari, the supreme lord, none has the power to sustain the world and keep it in order. He, the eternal, is the one who creates the world at the beginning, preserves it during its existence, and destroys it at the end, assuming the forms of rajas, sattva, and other qualities. In creation, he manifests in four ways; in preservation, he abides in four forms; and at the end, Janardana brings about dissolution through four aspects. By one portion, he becomes Brahma, the unmanifest creator. From other portions arise the lords of beings, mixed with Marici. Time itself is his third portion, and all living beings are the fourth. Thus, in creation, he exists in a fourfold manner, manifesting the quality of passion. In preservation, Vishnu remains by one portion, performing the act of sustaining; by another, he appears as the Manus and others; by another, he is time itself; and by yet another, he abides within all beings, maintaining their existence, relying on the quality of goodness, as the Supreme Person of the world. At the time of dissolution, relying on the function of darkness, the unborn Lord becomes Rudra in one portion. By other portions, he exists as Agni, Yama, and others; one portion becomes time, and another embodies all beings. Thus, when destruction comes, O Brahman, the division of the great soul is fourfold, and this applies at all times. Brahma, Daksha and others, time, and all living beings—these are the powers of Hari, the causes of creation. Vishnu, the Manus, time, and all beings are the powers that preserve the world. Rudra, along with Time, Death, and all beings, are the fourfold powers of Janardana that bring about dissolution. From the beginning and through the middle of the world, up to the time of dissolution, creation is performed by the Creator, together with Marici and others, and by all living beings. First, Brahma creates; then Marici and the other sages produce offspring, and beings are born at every moment. Yet, without time, O twice-born, neither Brahma nor the lords of beings, nor indeed any living creature, can accomplish creation. In the same way, this fourfold division is found in preservation and, O Maitreya, likewise in dissolution for that supreme god. Whatever is created by any being born of the quality of goodness, O twice-born, all that is truly the body of Hari. And whatever living thing, whether stationary or moving, is destroyed, O Maitreya, that destructive form is the fierce aspect of Janardana. Thus, Janardana is the creator, the sustainer, and the devourer of the entire world. At the times of creation, preservation, and dissolution, the world unfolds in three ways, according to the activity of the qualities, but its supreme state is beyond all qualities, the highest of all. That supreme state is composed of knowledge, all-pervading, self-aware, and incomparable. Even that has four forms, which are the true nature of the Supreme Self. At this point, Maitreya spoke: “O sage, please explain to me properly the fourfold nature of that which has become Brahman, and what is called the supreme state.” And Parāśara replied: “Maitreya, I have described the cause, the means among all things, and the object to be attained, which one seeks to accomplish for oneself.