तैरियं पृथिवी सर्वा सप्तद्वीपा सपत्तना । यथाप्रदेशमद्यापि धर्मतः परिपाल्यते ॥ १,२२.
By these, the entire earth with its seven continents and cities is still protected according to righteousness, each in their own region.
एते सर्वे प्रवृत्तस्य स्थितौ विष्णोर्महात्मनः । विभूतिभूता राजानो ये चान्ये मुनिसत्तम ॥ १,२२.
All these kings, and others as well, O best of sages, are manifestations of the great-souled Vishnu in the maintenance of the world.
ये भविष्यन्ति ये भूताः सर्वे भूतेश्वरा द्विज । ते सर्वे सर्वभूतस्य विष्णोरंशा द्विजोत्तम ॥ १,२२.
All those who have been, who will be, and who are now—every lord of beings, O twice-born—are all portions of Vishnu, lord of all beings.
ये तु देवाधिपतयो ये च दैत्याधिपास्तथा । दानवानां च ये नाथा ये नाथाः पिशिताशिनाम् ॥ १,२२.
Those who are lords of the gods, and likewise those who are lords of the Daityas, the rulers of the Danavas, and the lords of the flesh-eaters—
पशूनां ये च पतयः पतयो ये च पक्षिणाम् । मनुष्याणां च सर्पाणां नागानामधिपाश्च ये ॥ १,२२.
The lords of the animals, the lords of the birds, the rulers of humans, serpents, and the sovereigns of the Nagas—
वृक्षाणां पर्वतानां च ग्रहाणां चापि येऽधिपाः । अतीता वर्तमानाश्च ये भविष्यन्ति चापरे । ते सर्वे सर्वभूतस्य विष्णोरंशसमुद्भवाः ॥ १,२२.
The lords of trees, of mountains, and of planets—those who have passed, those who are present, and those who will come—are all born from portions of Vishnu, lord of all beings.
न हि पालनसामर्थ्यमृते सर्वेश्वरं हरिम् । स्थितं स्थितौ महाप्राज्ञ भवत्यन्यस्य कस्यचित् ॥ १,२२.
For, O wise one, apart from Hari, the lord of all, no one else has the power to sustain the world in its order.
सृजत्येष जगत्सृष्टौ स्थितौ पाति सनातनः । हन्ति चैवान्तकत्वेन रजःसत्त्वादिसंश्रयः ॥ १,२२.
He, the eternal, creates the world at the beginning, preserves it in its existence, and destroys it at the end, taking on the forms of rajas, sattva, and others.
चतुर्विभागः संसृष्टौ चतुर्धा संस्थितः स्थितौ । प्रलयं च करोत्यन्ते चतुर्भेदो जनार्दनः ॥ १,२२.
In creation, he is fourfold; in preservation, he abides in four ways; and at the end, Janardana brings about dissolution in four forms.
एकेनांशेन ब्रह्मसौ भवत्यव्यक्तमूर्तिमान् । मरीचिमिश्राः पतयः प्रजानाञ्चान्यभागशः ॥ १,२२.
By one portion, he becomes Brahma, possessing an unmanifest form; the lords of beings, mixed with Marici, arise from other portions.
कालस्तृतीयस्तस्यांशः सर्वभूतानि चापरः । इत्थं चतुर्धा संसृष्टौ वर्ततेसौ रजोगुणः ॥ १,२२.
Time is his third portion, and all beings are another; thus, in creation, he exists in fourfold form, manifesting the quality of passion.
एकांशेनास्थितो विष्णुः करोति प्रतिपालनम् । मन्वादिरूपश्चान्येन कालरूपोऽपरोण च ॥ १,२२.
By one portion, Vishnu remains and performs preservation; by another, he takes the form of the Manus and others; by another, he is time.
सर्वभूतेषु चान्येन संश्थितः कुरुते स्थितिम् । सत्त्वं गुणं समाश्रित्य जगतः पुरुषोत्तमः ॥ १,२२.
By another portion, he abides in all beings and maintains their existence, O best of men, relying on the quality of goodness, as the Supreme Person of the world.
आश्रित्य तमसो वृत्तिमन्तकाले तथा पुनः । रुद्रस्वरूपो भगवानेकांशेन भवत्यजः ॥ १,२२.
Relying on the function of darkness at the time of dissolution, again, the unborn Lord becomes Rudra in one portion.
अग्न्यन्तकादिरूपेण भागेनान्येन वर्तते । कालस्वरूपो भागो यःसर्वभूतानि चापरः ॥ १,२२.
By another portion, he exists as Agni, Yama, and others; one portion is the form of time, and another is all beings.
विनाशं कुर्वतस्तस्य चतुर्धैवं महात्मनः । विभागकल्पना ब्रह्मन् कथ्यते सार्वकालिकी ॥ १,२२.
Thus, when he brings about destruction, O Brahman, the division of the great soul is said to be fourfold and applies at all times.
ब्रह्म दक्षादयः कालस्तथै वाखिलजन्तवः । विभूतयो हरेरेता जगतः सृष्टिहेतवः ॥ १,२२.
Brahma, Daksha and the others, time, and all living beings—these are the powers of Hari, the causes of the creation of the world.
विष्णुर्मन्वादयः कालः सर्वभूतानि च द्विज । स्थितेर्निमित्तभूतस्य विष्णोरेता विभूतयः ॥ १,२२.
Vishnu, the Manus and others, time, and all beings, O twice-born, are the powers of Vishnu, who is the cause of the world's preservation.
रुद्रः कालान्तकाद्याश्च समस्ताश्चैव जन्तवः । चतुर्धा प्रलायायैता जनार्दनविभूतयः ॥ १,२२.
Rudra, those such as Time and Death, and all beings—these are the fourfold powers of Janardana for dissolution.
जगदादौ तथा मध्ये सृष्टिराप्रलया द्विज । धात्रा मरीचिमिश्रैश्च क्रियते जन्तुभिस्तथा ॥ १,२२.
At the beginning and in the middle of the world, up to dissolution, O twice-born, creation is performed by the Creator, along with Marici and others, and by the beings as well.
ब्रह्म सृजत्यादिकाले मरीचिप्रमुखास्ततः । उत्पादयन्त्यपत्यानि जन्तवश्च प्रतिक्षणम् ॥ १,२२.
At the beginning, Brahma creates; then Marici and the others produce offspring, and beings are born at every moment.
कालेन न विना ब्रह्म सृष्टिनिष्पादको द्विज । न प्रजापतयः सर्वे न चैवाखिलजन्तवः ॥ १,२२.
Without time, O twice-born, Brahma cannot accomplish creation, nor can all the lords of beings, nor indeed all living creatures.
एवमेव विभागोयं स्तितावप्युपदिश्यति । चतुर्दा तस्य देवस्य मैत्रेय प्रलये तथा ॥ १,२२.
In the same way, this division is taught in preservation and, O Maitreya, likewise fourfold for that god in dissolution.
यत्किञ्चित्सृज्यते येन सत्त्वजातेन वै द्विज । तस्य सृज्यस्य सम्भूतो तत्सर्वं वै हरेस्तनुः ॥ १,२२.
Whatever is created by any being born of the quality of goodness, O twice-born, all that which is produced is truly the body of Hari.
हन्ति यावच्च यत्किञ्चित्सत्त्वं स्थावरजङ्गमम् । जनार्दनस्य तद्रौद्रं मैत्रेयान्तकरं वपुः ॥ १,२२.
Whatever living thing, whether stationary or moving, is destroyed, O Maitreya, that destructive form is the fierce aspect of Janardana.
एवमेष जगत्स्त्रष्टा जगत्पाता तथा जगत् । जगद्भक्षयिता देवः समस्तस्य जनार्दनः ॥ १,२२.
Thus, this god, Janardana, is the creator, the sustainer, and the devourer of the world—all of it.
सृष्टिस्थित्यन्तकालेषु त्रिधैवं संप्रवर्तते । गुणप्रवृत्या परमं पदं तस्यागुणं महत् ॥ १,२२.
At the times of creation, preservation, and dissolution, it unfolds in three ways, according to the activity of the qualities; but its supreme state is beyond qualities, the great.
तच्च ज्ञानमयं व्यापि स्वसंवेद्यमनौपमम् । चतुष्प्रकारं तदपि स्वरूपं परमात्मनः ॥ १,२२.
And that is composed of knowledge, all-pervading, self-aware, incomparable; even that has four forms, which are the true nature of the Supreme Self.
श्रीमैत्रेय उवाच चतुःप्रकारतां तस्य ब्रह्मभूतस्य हे मुने । ममाचक्ष्व यथान्यायं यदुक्तं परमं पदम् ॥ १,२२.
Śrī Maitreya said: O sage, explain to me properly the fourfold nature of that which has become Brahman, and what is called the supreme state.
श्रीपराशर उवाच मैत्रेय कारणं प्रोक्तं साधनं सर्ववस्तुषु । साध्यं च वस्त्वभिमतं यत्साधयितुमात्मनः ॥ १,२२.
Śrī Parāśara said: Maitreya, the cause has been described, as well as the means among all things, and the object to be attained, which one seeks to accomplish for oneself.