At the dawn of creation, Brahma begins his work, fashioning the worlds. Marici and the other sages follow, producing offspring, so that beings are born at every moment. Yet, O twice-born, time is essential—without it, neither Brahma nor the lords of beings, nor any living creature, can accomplish creation. This division, O Maitreya, is not only in creation but also applies to preservation and, in fourfold manner, to the god’s work in dissolution. Whatever is brought forth by any being born of the quality of goodness is truly the body of Hari. And when living things, whether stationary or moving, are destroyed, that destructive force is the fierce aspect of Janardana. Thus, Janardana is the creator, sustainer, and devourer of the world—all of it. At the times of creation, preservation, and dissolution, the world unfolds in three ways, according to the activity of the qualities. Yet, the supreme state of the divine is beyond all qualities. This supreme reality is composed of knowledge, all-pervading, self-aware, and incomparable. Even so, it has four forms, which are the true nature of the Supreme Self. Maitreya then asks, “O sage, please explain to me the fourfold nature of that which has become Brahman, and what is called the supreme state.” Parāśara replies, “Maitreya, I have described the cause, the means among all things, and the object to be attained, which one seeks for oneself. For the yogin desiring liberation, the means are breath-control and similar practices; the object to be attained is the supreme Brahman, from which there is no return.” He continues, “The knowledge that supports the means to liberation for yogins is the first distinction of that which has become Brahman. The knowledge that supports the object—the Brahman which the yogin aims at for release from suffering—is the second aspect. But the non-dual knowledge, where there is no distinction between means and object, is the third part. The special feature of these three kinds of knowledge is shown by their negation, just as the true nature of the self is revealed.” “This reality is actionless, indescribable, consisting only of pervasiveness, incomparable, the object of self-realization, characterized solely by existence. It is tranquil, fearless, pure, difficult to comprehend, without dependence. This knowledge of Viṣṇu, composed of knowledge, is called Brahman.” “When knowledge ceases, yogins enter dissolution, abandoning the pull of worldly existence, and attain seedless absorption. Thus, the supreme state called Viṣṇu is pure, eternal, all-pervading, imperishable, and free from all that is to be rejected. That supreme Brahman, which the yogin attains and from which he does not return, is reached when all demerit has ceased, afflictions are exhausted, and purity is complete.” “That Brahman has two forms: with form and formless—these are the perishable and the imperishable, abiding in all beings. The imperishable is that supreme Brahman; the perishable is this entire world. Just as rays of a fire, though the fire is in one place, spread out, so too is this whole world the power of the Supreme Brahman. And even within that, because of nearness and distance, there are distinctions of much and little, as with the rays.” “Brahmā, Viṣṇu, and Śiva are the chief powers of Brahman; from them, the gods arise, and from them, the lesser ones like Dakṣa. Then humans, cattle, wild animals, birds, reptiles, and also plants, shrubs, and the like—all of lesser and still lesser kinds—came into being.” “This imperishable, eternal reality, protected by the great sages, appears and disappears, undergoes birth and destruction in various ways. Vishnu, full of all powers, is the supreme form of Brahman; his embodied form is contemplated by yogis at the beginning of their practice. This is the great yoga with support, established with seed, in which, when the mind is undisturbed and properly concentrated, realization arises.” “He is the supreme, immediately following the supreme powers of Brahman; the embodied Brahman, Hari who is the essence of all Brahman. In him, this entire universe is woven and interwoven; therefore, he is the world within this world, and he is the entire universe. Vishnu, the Lord, composed of the perishable and the imperishable, sustains everything, manifesting as the unmanifested person, as ornaments and weapons.” Maitreya asks, “Please explain how the Blessed Vishnu, abiding as the essence of ornaments and weapons, sustains this entire universe.” Parāśara replies, “Having bowed to the immeasurable, all-powerful Vishnu, I will relate as it was told to me by Vasiṣṭha. The Blessed Hari, in the form of the Kaustubha gem, bears the self of this world, untouched, without qualities, and pure. The principal intellect abides in Mādhava as the form of the mace, established together with the mark of Śrīvatsa, supported by the infinite.” “The Lord bears the elements, the senses, and the twofold ego, in the form of the conch and in the form of the bow Śārṅga. He holds the mind, ever restless and swift as the wind, in the form of the discus, established in the hand of Vishnu. The garland Vaijayantī, which has five forms and is borne by the wielder of the mace, is the collection of the causes of beings, and is indeed called the garland of beings.” “All the senses, both of knowledge and action, are in the form of arrows; Janārdana bears all of them. And that spotless sword which Acyuta bears is knowledge itself, established in the sheath of ignorance.” Thus, O Maitreya, Vishnu sustains the universe, manifesting as the essence of all things, ornaments, and weapons, bearing within himself the powers, elements, senses, mind, and knowledge that pervade creation.