[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 1.22 # Vishnupurana 1.22 Viṣṇupurāṇa 1.22 - **Language:** Sanskrit ## Contents - [1.22.88](https://indike.org/pramana/in.purana.visnu.1.22.88) — 2 parts ### [1.22.1](https://indike.org/pramana/in.purana.visnu.1.22.1) parāśara uvāca: yadābhiṣiktaḥ sa pṛthuḥ pūrvaṃ rājye maharṣibhiḥ tataḥ krameṇa rājyāni dadau lokapitāmahaḥ // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.2](https://indike.org/pramana/in.purana.visnu.1.22.2) nakṣatragrahaviprāṇāṃ vīrudhāṃ cāpy aśeṣataḥ somaṃ rājye 'dadhad brahmā yajñānāṃ tapasām api // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.3](https://indike.org/pramana/in.purana.visnu.1.22.3) rājñāṃ vaiśravaṇaṃ rājye jalānāṃ varuṇaṃ tathā ādityānāṃ patiṃ viṣṇuṃ vasūnām atha pāvakam // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.4](https://indike.org/pramana/in.purana.visnu.1.22.4) prajāpatīnāṃ dakṣaṃ tu vāsavaṃ marutām api daityānāṃ dānavānāṃ ca prahlādam adhipaṃ dadau // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.4x61](https://indike.org/pramana/in.purana.visnu.1.22.4x61) marutāṃ ditiputrāṇāṃ vāsavam adhipaṃ dadau // ### [1.22.5](https://indike.org/pramana/in.purana.visnu.1.22.5) pitṝṇāṃ dharmarājānaṃ yamaṃ rājye 'bhyaṣecayat airāvataṃ gajendrāṇām aśeṣāṇāṃ patiṃ dadau // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.6](https://indike.org/pramana/in.purana.visnu.1.22.6) patatriṇāṃ ca garuḍaṃ devānām api vāsavam uccaiḥśravasam aśvānāṃ vṛṣabhaṃ tu gavām api // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.6x62](https://indike.org/pramana/in.purana.visnu.1.22.6x62) himālayaṃ sthāvaraṇāṃ munīnāṃ kapilaṃ munim // ### [1.22.7](https://indike.org/pramana/in.purana.visnu.1.22.7) śeṣaṃ tu nāgarājānaṃ mṛgāṇāṃ siṃham īśvaram // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.7abx63-1](https://indike.org/pramana/in.purana.visnu.1.22.7abx63-1) mṛgāṇām api sarveṣāṃ rājye siṃhaṃ dadau vibhuḥ // ### [1.22.7abx63-2](https://indike.org/pramana/in.purana.visnu.1.22.7abx63-2) kravyādānāṃ daṃṣṭriṇāṃ ca mṛgāṇāṃ vyāghram īśvaram // ### [1.22.7\_2](https://indike.org/pramana/in.purana.visnu.1.22.7_2) vanaspatīnāṃ rājānaṃ plakṣam evābhyaṣecayat // ### [1.22.7x64](https://indike.org/pramana/in.purana.visnu.1.22.7x64) evaṃ vibhajya jātīnāṃ prādhānyenākarot prabhūn // ### [1.22.8](https://indike.org/pramana/in.purana.visnu.1.22.8) evaṃ vibhajya rājyāni diśāṃ pālān anantaram prajāpatipatir brahmā sthāpayām āsa sarvataḥ // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.9](https://indike.org/pramana/in.purana.visnu.1.22.9) pūrvasyāṃ diśi rājānaṃ vairājasya prajāpateḥ diśāpālaṃ sudhanvānaṃ rājānaṃ so 'bhyaṣecayat // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.10](https://indike.org/pramana/in.purana.visnu.1.22.10) dakṣiṇasyāṃ diśi tathā kardamasya prajāpateḥ putraṃ śaṅkhapadaṃ nāma rājānaṃ so 'bhyaṣecayat // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.11](https://indike.org/pramana/in.purana.visnu.1.22.11) paścimasyāṃ diśi tathā rajasaḥ putram acyutam ketumantaṃ mahātmānaṃ rājānam abhiṣiktavān // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.12](https://indike.org/pramana/in.purana.visnu.1.22.12) tathā hiraṇyaromāṇaṃ parjanyasya prajāpateḥ udīcyāṃ diśi durdharṣaṃ rājānaṃ so 'bhyaṣecayat // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.13](https://indike.org/pramana/in.purana.visnu.1.22.13) tair iyaṃ pṛthivī sarvā saptadvīpā sakānanā yathāpradeśam adyāpi dharmataḥ paripālyate // > WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravańa was made king over kings; and Varuńa, over the waters. Vishńu was the chief of the Ádityas; Pávaka, of the Vasus; Daksha, of the patriarchs; Vásava, of the winds. To Prahláda was assigned dominion over the Daityas and Dánavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airávata was made the king of elephants; Garud́a, of birds; Indra, of the gods. Uchchaiśravas was the chief of horses; Vrishabha, of kine. Śesha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahmá stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapáda, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hirańyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.14](https://indike.org/pramana/in.purana.visnu.1.22.14) ete sarve pravṛttasya sthitau viṣṇor mahātmanaḥ vibhūtibhūtā rājāno ye cānye munisattama // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.15](https://indike.org/pramana/in.purana.visnu.1.22.15) ye bhaviṣyanti ye bhūtāḥ sarvabhūteśvarā dvija te sarve sarvabhūtasya viṣṇor aṃśā dvijottama // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.16](https://indike.org/pramana/in.purana.visnu.1.22.16) ye tu devādhipatayo ye ca daityādhipās tathā dānavānāṃ ca ye nāthā ye nāthāḥ piśitāśinām // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.17](https://indike.org/pramana/in.purana.visnu.1.22.17) paśūnāṃ ye ca patayaḥ patayo ye ca pakṣiṇām manuṣyāṇāṃ ca sarpāṇāṃ nāgānāṃ cādhipās tu ye // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.18](https://indike.org/pramana/in.purana.visnu.1.22.18) vṛkṣāṇāṃ parvatānāṃ ca grahāṇāṃ cāpi ye 'dhipāḥ atītā vartamānāś ca ye bhaviṣyanti cāpare te sarve sarvabhūtasya viṣṇor aṃśasamudbhavāḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.19](https://indike.org/pramana/in.purana.visnu.1.22.19) na hi pālanasāmarthyam ṛte sarveśvaraṃ harim sthitau sthitaṃ mahāprājña bhavaty anyasya kasyacit // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.20](https://indike.org/pramana/in.purana.visnu.1.22.20) sṛjaty eṣa jagat sṛṣṭau sthitau pāti sanātanaḥ hanti caivāntakatve ca rajaḥsattvādisaṃśrayaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.21](https://indike.org/pramana/in.purana.visnu.1.22.21) caturvibhāgaḥ saṃsṛṣṭau caturdhā saṃsthitaḥ sthitau pralayaṃ ca karoty ante caturbhedo janārdanaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.22](https://indike.org/pramana/in.purana.visnu.1.22.22) ekenāṃśena brahmāsau bhavaty avyaktamūrtimān marīcimiśrāḥ patayaḥ prajānām anyabhāgataḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.23](https://indike.org/pramana/in.purana.visnu.1.22.23) kālas tṛtīyas tasyāṃśaḥ sarvabhūtāni cāparaḥ itthaṃ caturdhā saṃsṛṣṭau vartate 'sau rajoguṇaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.24](https://indike.org/pramana/in.purana.visnu.1.22.24) ekāṃśenāsthito viṣṇuḥ karoti paripālanam manvādirūpī cānyena kālarūpo 'pareṇa ca // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.25](https://indike.org/pramana/in.purana.visnu.1.22.25) sarvabhūteṣu cānyena saṃsthitaḥ kurute sthitim sattvaṃ guṇaṃ samāśritya jagataḥ puruṣottamaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.26](https://indike.org/pramana/in.purana.visnu.1.22.26) āśritya tamaso vṛttim antakāle tathā prabhuḥ rudrasvarūpī bhagavān ekāṃśena bhavaty ajaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.27](https://indike.org/pramana/in.purana.visnu.1.22.27) agnyantakādirūpeṇa bhāgenānyena vartate kālasvarūpo bhāgo 'nyaḥ sarvabhūtāni cāparaḥ // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.28](https://indike.org/pramana/in.purana.visnu.1.22.28) vināśaṃ kurvatas tasya caturdhaivaṃ mahātmanaḥ vibhāgakalpanā brahman kathyate sārvakālikī // > All these monarchs, and whatever others may be invested with authority by the mighty Vishńu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishńu. The rulers of the gods, the rulers of the Daityas, the rulers of the Dánavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishńu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janárddana operate in creation, preservation, and destruction. In one portion, as Brahmá, the invisible assumes a visible form; in another portion he, as Maríchi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishńu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.22.29](https://indike.org/pramana/in.purana.visnu.1.22.29) brahmā dakṣādayaḥ kālas tathaivākhilajantavaḥ vibhūtayo harer etā jagataḥ sṛṣṭihetavaḥ // > Brahmá, Daksha, time, and all creatures are the four energies of Hari, which are the causes of creation. Vishńu, Manu and the rest, time, and all creatures are the four energies of Vishńu, which are the causes of duration. Rudra, the destroying fire, time, and all creatures are the four energies of Janárddana that are exerted for universal dissolution. In the beginning and the duration of the world, until the period of its end, creation is the work of Brahmá, the patriarchs, and living animals. Brahmá creates in the beginning; then the patriarchs beget progeny; and then animals incessantly multiply their kinds: but Brahmá is not the active agent in creation, independent of time; neither are the patriarchs, nor living animals. So, in the periods of creation and of dissolution, the four portions of the god of gods are equally essential. Whatever, oh Brahman, is engendered by any living being, the body of Hari is cooperative in the birth of that being; so whatever destroys any existing thing, movable or stationary, at any time, is the destroying form of Janárddana as Rudra. Thus Janárddana is the creator, the preserver, and the destroyer of the whole world--being threefold--in the several seasons of creation, preservation, and destruction, according to his assumption of the three qualities: but his highest glory is detached from all qualities; for the fourfold essence of the supreme spirit is composed of true wisdom, pervades all things, is only to be appreciated by itself, and admits of no similitude. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition _First 35 of 98 passages. [Read on](https://indike.org/pramana/in.purana.visnu.1.22)_ ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.1.22.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.1.22.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.1.22.1) — Sanskrit ## Linked texts (7) - [Critical edition (BORI)](https://indike.org/pramana/in.lit.mahabharata.harivamsa*crit.4.9) — Sanskrit - [Brahmapurāṇa](https://indike.org/pramana/in.purana.brahma.4.9) — Vyāsa, Sanskrit - [Alaṅkāramaṇihāra](https://indike.org/pramana/in.art.alamkara.yasobhusana.alankaramanihara.1.2.70_163) — Śrīkṛṣṇa, Sanskrit - [Ṣaṭsandarbha](https://indike.org/pramana/in.sampradaya.vaisnava.gaudiya.siddhanta.satsandarbha.1.2.795) — Jīva Gosvāmin 1555, Sanskrit - [Matatrayaikyaprakāśikā](https://indike.org/pramana/in.darsana.vedanta.matatrayaikyaprakasika.2.63) — Sanskrit - [Vedāntasiddhāntasaṃgraha](https://indike.org/pramana/in.darsana.dvaitadvaita.vedantasiddhantasamgraha.6.167) — Vanamālī Miśra 1660, Sanskrit - [Prabhañjana](https://indike.org/pramana/in.darsana.suddhadvaita.vitthala.prabhanjana.5.1-3.33) — Viṭṭhalanātha 1518, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.1.22](https://indike.org/pramana/in.purana.visnu.1.22) · Pramāṇa