The Dominions of All Beings and Vishnu's Cosmic Form

Verse 1 (vishnu.1.22.1)

श्रीपराशर उवाच । यदाभिषिक्तः स पृथुः पूर्वं राज्ये महर्षिभिः । ततः क्रमेण राज्यानि ददौ लोकपितामहः

śrīparāśara uvāca yadābhiṣiktaḥ sa pṛthuḥ pūrvaṁ rājye maharṣibhiḥ tataḥ krameṇa rājyāni dadau lokapitāmahaḥ

Parashara said: When Prithu was first anointed in the kingship by the great sages, then, in due order, the grandsire of the worlds bestowed the several kingships.

Verse 2 (vishnu.1.22.2)

नक्षत्रग्रहविप्राणां वीरुधां चाप्य् अशेषतः । सोमं राज्येऽदधद् ब्रह्मा यज्ञानां तपसाम् अपि

nakṣatragrahaviprāṇāṁ vīrudhāṁ cāpy aśeṣataḥ somaṁ rājye 'dadhad brahmā yajñānāṁ tapasām api

Brahma bestowed upon Soma the kingship of the constellations, the planets, the Brahmins, and of all plants without exception, and of sacrifices and austerities as well.

Verse 3 (vishnu.1.22.3)

राज्ञां वैश्रवणं राज्ये जलानां वरुणं तथा । आदित्यानां पतिं विष्णुं वसूनाम् अथ पावकम्

rājñāṁ vaiśravaṇaṁ rājye jalānāṁ varuṇaṁ tathā ādityānāṁ patiṁ viṣṇuṁ vasūnām atha pāvakam

Among kings, he gave the kingship to Vaishravana; among the waters, to Varuna; among the Adityas, the lordship to Vishnu; and among the Vasus, to Pavaka.

Verse 4 (vishnu.1.22.4)

प्रजापतीनां दक्षं तु वासवं मरुताम् अपि । दैत्यानां दानवानां च प्रह्लादम् अधिपं ददौ

prajāpatīnāṁ dakṣaṁ tu vāsavaṁ marutām api daityānāṁ dānavānāṁ ca prahlādam adhipaṁ dadau

Among the Prajapatis, to Daksha; among the Maruts, to Vasava; and among the Daityas and Danavas, he gave the lordship to Prahlada.

Verse 5 (vishnu.1.22.5)

पितॄणां धर्मराजानं यमं राज्येऽभ्यषेचयत् । ऐरावतं गजेन्द्राणाम् अशेषाणां पतिं ददौ

pitṝṇāṁ dharmarājānaṁ yamaṁ rājye 'bhyaṣecayat airāvataṁ gajendrāṇām aśeṣāṇāṁ patiṁ dadau

Among the Pitris, he consecrated Yama, the king of dharma, in his kingship; among all the elephant-lords, he made Airavata their lord,

Verse 6 (vishnu.1.22.6)

पतत्रिणां च गरुडं देवानाम् अपि वासवम् । उच्चैःश्रवसम् अश्वानां वृषभं तु गवाम् अपि

patatriṇāṁ ca garuḍaṁ devānām api vāsavam uccaiḥśravasam aśvānāṁ vṛṣabhaṁ tu gavām api

and among birds, Garuda; among the gods, Vasava as well; among horses, Uchchaihshravas; and among cows, the bull.

Verse 7 (vishnu.1.22.7)

शेषं तु नागराजानं मृगाणां सिंहम् ईश्वरम् । वनस्पतीनां राजानं प्लक्षम् एवाभ्यषेचयत्

śeṣaṁ tu nāgarājānaṁ mṛgāṇāṁ siṁham īśvaram vanaspatīnāṁ rājānaṁ plakṣam evābhyaṣecayat

And among serpents, Shesha, king of the Nagas; among wild beasts, the lion, their lord; and among the lords of the forest, he consecrated Plaksha alone as king.

Verse 8 (vishnu.1.22.8)

एवं विभज्य राज्यानि दिशां पालान् अनन्तरम् । प्रजापतिपतिर् ब्रह्मा स्थापयाम् आस सर्वतः

evaṁ vibhajya rājyāni diśāṁ pālān anantaram prajāpatipatir brahmā sthāpayām āsa sarvataḥ

Having thus apportioned the kingships, Brahma, the lord of the Prajapatis, then established the guardians of the quarters on every side.

Verse 9 (vishnu.1.22.9)

पूर्वस्यां दिशि राजानं वैराजस्य प्रजापतेः । दिशापालं सुधन्वानं राजानं सोऽभ्यषेचयत्

pūrvasyāṁ diśi rājānaṁ vairājasya prajāpateḥ diśāpālaṁ sudhanvānaṁ rājānaṁ so 'bhyaṣecayat

In the eastern quarter he consecrated, as guardian, the king Sudhanvan, son of the Prajapati Viraja.

Verse 10 (vishnu.1.22.10)

दक्षिणस्यां दिशि तथा कर्दमस्य प्रजापतेः । पुत्रं शङ्खपदं नाम राजानं सोऽभ्यषेचयत्

dakṣiṇasyāṁ diśi tathā kardamasya prajāpateḥ putraṁ śaṅkhapadaṁ nāma rājānaṁ so 'bhyaṣecayat

In the southern quarter, likewise, he consecrated as king Shankhapada, son of the Prajapati Kardama.

Verse 11 (vishnu.1.22.11)

पश्चिमस्यां दिशि तथा रजसः पुत्रम् अच्युतम् । केतुमन्तं महात्मानं राजानम् अभिषिक्तवान्

paścimasyāṁ diśi tathā rajasaḥ putram acyutam ketumantaṁ mahātmānaṁ rājānam abhiṣiktavān

In the western quarter, likewise, he consecrated as king the great-souled, undying Ketumat, son of Rajas.

Verse 12 (vishnu.1.22.12)

तथा हिरण्यरोमाणं पर्जन्यस्य प्रजापतेः । उदीच्यां दिशि दुर्धर्षं राजानं सोऽभ्यषेचयत्

tathā hiraṇyaromāṇaṁ parjanyasya prajāpateḥ udīcyāṁ diśi durdharṣaṁ rājānaṁ so 'bhyaṣecayat

And in the northern quarter he consecrated as king the invincible Hiranyaroman, son of the Prajapati Parjanya.

Verse 13 (vishnu.1.22.13)

तैर् इयं पृथिवी सर्वा सप्तद्वीपा सकानना । यथाप्रदेशम् अद्यापि धर्मतः परिपाल्यते

tair iyaṁ pṛthivī sarvā saptadvīpā sakānanā yathāpradeśam adyāpi dharmataḥ paripālyate

By them this entire earth, with its seven continents and its forests, is protected righteously, each region in its own place, even to this day.

Verse 14 (vishnu.1.22.14)

एते सर्वे प्रवृत्तस्य स्थितौ विष्णोर् महात्मनः । विभूतिभूता राजानो ये चान्ये मुनिसत्तम

ete sarve pravṛttasya sthitau viṣṇor mahātmanaḥ vibhūtibhūtā rājāno ye cānye munisattama

O foremost of sages, all these kings, and others too, who have arisen as manifestations at the establishment of the great-souled Vishnu in the state of preservation—

Verse 15 (vishnu.1.22.15)

ये भविष्यन्ति ये भूताः सर्वभूतेश्वरा द्विज । ते सर्वे सर्वभूतस्य विष्णोर् अंशा द्विजोत्तम

ye bhaviṣyanti ye bhūtāḥ sarvabhūteśvarā dvija te sarve sarvabhūtasya viṣṇor aṁśā dvijottama

O best of the twice-born, whoever the lords of all beings shall be, and whoever have already been — all of these are portions of Vishnu, who is the self of all beings.

Verse 16 (vishnu.1.22.16)

ये तु देवाधिपतयो ये च दैत्याधिपास् तथा । दानवानां च ये नाथा ये नाथाः पिशिताशिनाम्

ye tu devādhipatayo ye ca daityādhipās tathā dānavānāṁ ca ye nāthā ye nāthāḥ piśitāśinām

The lords of the gods, and likewise the lords of the Daityas, the masters of the Danavas, the masters of the flesh-eaters,

Verse 17 (vishnu.1.22.17)

पशूनां ये च पतयः पतयो ये च पक्षिणाम् । मनुष्याणां च सर्पाणां नागानां चाधिपास् तु ये

paśūnāṁ ye ca patayaḥ patayo ye ca pakṣiṇām manuṣyāṇāṁ ca sarpāṇāṁ nāgānāṁ cādhipās tu ye

the lords of the beasts, and the lords of the birds, of men and of serpents, and the lords of the Nagas,

Verse 18 (vishnu.1.22.18)

वृक्षाणां पर्वतानां च ग्रहाणां चापि येऽधिपाः । अतीता वर्तमानाश् च ये भविष्यन्ति चापरे । ते सर्वे सर्वभूतस्य विष्णोर् अंशसमुद्भवाः

vṛkṣāṇāṁ parvatānāṁ ca grahāṇāṁ cāpi ye 'dhipāḥ atītā vartamānāś ca ye bhaviṣyanti cāpare te sarve sarvabhūtasya viṣṇor aṁśasamudbhavāḥ

the lords too of the trees, of the mountains, and of the planets — those who are past, present, and those yet to come — all of these have arisen from a portion of Vishnu, who is the self of all beings.

Verse 19 (vishnu.1.22.19)

न हि पालनसामर्थ्यम् ऋते सर्वेश्वरं हरिम् । स्थितौ स्थितं महाप्राज्ञ भवत्य् अन्यस्य कस्यचित्

na hi pālanasāmarthyam ṛte sarveśvaraṁ harim sthitau sthitaṁ mahāprājña bhavaty anyasya kasyacit

For the capacity to sustain, in the state of preservation, belongs to no one else at all except Hari, the lord of all, O most wise one.

Verse 20 (vishnu.1.22.20)

सृजत्य् एष जगत् सृष्टौ स्थितौ पाति सनातनः । हन्ति चैवान्तकत्वे च रजःसत्त्वादिसंश्रयः

sṛjaty eṣa jagat sṛṣṭau sthitau pāti sanātanaḥ hanti caivāntakatve ca rajaḥsattvādisaṁśrayaḥ

This eternal one creates the world in creation, sustains it, established in preservation, and destroys it too in the time of dissolution — resting upon rajas, sattva, and the other gunas.

Verse 21 (vishnu.1.22.21)

चतुर्विभागः संसृष्टौ चतुर्धा संस्थितः स्थितौ । प्रलयं च करोत्य् अन्ते चतुर्भेदो जनार्दनः

caturvibhāgaḥ saṁsṛṣṭau caturdhā saṁsthitaḥ sthitau pralayaṁ ca karoty ante caturbhedo janārdanaḥ

Fourfold divided in creation, fourfold established in preservation, and bringing about dissolution at the end, fourfold as well — thus is Janardana.

Verse 22 (vishnu.1.22.22)

एकेनांशेन ब्रह्मासौ भवत्य् अव्यक्तमूर्तिमान् । मरीचिमिश्राः पतयः प्रजानाम् अन्यभागतः

ekenāṁśena brahmāsau bhavaty avyaktamūrtimān marīcimiśrāḥ patayaḥ prajānām anyabhāgataḥ

By one portion he becomes Brahma, of unmanifest form; by another portion, the lords of creatures, Marichi and the rest;

Verse 23 (vishnu.1.22.23)

कालस् तृतीयस् तस्यांशः सर्वभूतानि चापरः । इत्थं चतुर्धा संसृष्टौ वर्ततेऽसौ रजोगुणः

kālas tṛtīyas tasyāṁśaḥ sarvabhūtāni cāparaḥ itthaṁ caturdhā saṁsṛṣṭau vartate 'sau rajoguṇaḥ

time is his third portion, and all beings his fourth; thus, in the state of creation, he abides fourfold, resting on the guna of rajas.

Verse 24 (vishnu.1.22.24)

एकांशेनास्थितो विष्णुः करोति परिपालनम् । मन्वादिरूपी चान्येन कालरूपोऽपरेण च

ekāṁśenāsthito viṣṇuḥ karoti paripālanam manvādirūpī cānyena kālarūpo 'pareṇa ca

Present by one portion, Vishnu brings about protection; by another he is of the form of Manu and the rest; and by another he is of the form of time;

Verse 25 (vishnu.1.22.25)

सर्वभूतेषु चान्येन संस्थितः कुरुते स्थितिम् । सत्त्वं गुणं समाश्रित्य जगतः पुरुषोत्तमः

sarvabhūteṣu cānyena saṁsthitaḥ kurute sthitim sattvaṁ guṇaṁ samāśritya jagataḥ puruṣottamaḥ

and by another, present within all beings, he brings about their continuance, the Supreme Person resting upon the guna of sattva for the sake of the world.

Verse 26 (vishnu.1.22.26)

आश्रित्य तमसो वृत्तिम् अन्तकाले तथा प्रभुः । रुद्रस्वरूपी भगवान् एकांशेन भवत्य् अजः

āśritya tamaso vṛttim antakāle tathā prabhuḥ rudrasvarūpī bhagavān ekāṁśena bhavaty ajaḥ

And resting upon the function of tamas at the time of dissolution, the blessed unborn lord, by one portion, becomes of the form of Rudra;

Verse 27 (vishnu.1.22.27)

अग्न्यन्तकादिरूपेण भागेनान्येन वर्तते । कालस्वरूपो भागोऽन्यः सर्वभूतानि चापरः

agnyantakādirūpeṇa bhāgenānyena vartate kālasvarūpo bhāgo 'nyaḥ sarvabhūtāni cāparaḥ

by another portion he exists in the form of fire and the destroyer and the rest; another portion is of the form of time, and another is all beings;

Verse 28 (vishnu.1.22.28)

विनाशं कुर्वतस् तस्य चतुर्धैवं महात्मनः । विभागकल्पना ब्रह्मन् कथ्यते सार्वकालिकी

vināśaṁ kurvatas tasya caturdhaivaṁ mahātmanaḥ vibhāgakalpanā brahman kathyate sārvakālikī

thus, O brahmin, this fourfold division of that great soul, as he brings about destruction, is spoken of as eternal, belonging to every age.

Verse 29 (vishnu.1.22.29)

ब्रह्मा दक्षादयः कालस् तथैवाखिलजन्तवः । विभूतयो हरेर् एता जगतः सृष्टिहेतवः

brahmā dakṣādayaḥ kālas tathaivākhilajantavaḥ vibhūtayo harer etā jagataḥ sṛṣṭihetavaḥ

Brahma, Daksha and the others, time, and likewise all creatures — these are the manifestations of Hari, causes of the creation of the world.

Verse 30 (vishnu.1.22.30)

विष्णुर् मन्वादयः कालः सर्वभूतानि च द्विज । स्थितेर् निमित्तभूतस्य विष्णोर् एता विभूतयः

viṣṇur manvādayaḥ kālaḥ sarvabhūtāni ca dvija sthiter nimittabhūtasya viṣṇor etā vibhūtayaḥ

Vishnu, Manu and the others, time, and all beings, O twice-born — these are the manifestations of Vishnu, who is the instrumental cause of preservation.

Verse 31 (vishnu.1.22.31)

रुद्रः कालोऽन्तकाद्याश् च समस्ताश् चैव जन्तवः । चतुर्धा प्रलयायैता जनार्दनविभूतयः

rudraḥ kālo 'ntakādyāś ca samastāś caiva jantavaḥ caturdhā pralayāyaitā janārdanavibhūtayaḥ

Rudra, time, the destroyer and the rest, and all creatures together — these fourfold are the manifestations of Janardana for the sake of dissolution.

Verse 32 (vishnu.1.22.32)

जगदादौ तथा मध्ये सृष्टिर् आप्रलयाद् द्विज । धात्रा मरीचिमिश्रैश् च क्रियते जन्तुभिस् तथा

jagadādau tathā madhye sṛṣṭir āpralayād dvija dhātrā marīcimiśraiś ca kriyate jantubhis tathā

At the beginning of the world, and likewise in its middle, until the time of dissolution, O twice-born, creation is brought about by the Creator, together with Marichi and the rest, and by living creatures as well.

Verse 33 (vishnu.1.22.33)

ब्रह्मा सृजत्य् आदिकाले मरीचिप्रमुखास् ततः । उत्पादयन्त्य् अपत्यानि जन्तवश् च प्रतिक्षणम्

brahmā sṛjaty ādikāle marīcipramukhās tataḥ utpādayanty apatyāni jantavaś ca pratikṣaṇam

At the beginning, Brahma creates; then Marichi and the others foremost among them bring forth offspring, and creatures too, at every moment.

Verse 34 (vishnu.1.22.34)

कालेन न विना ब्रह्मा सृष्टिनिष्पादको द्विज । न प्रजापतयः सर्वे न चैवाखिलजन्तवः

kālena na vinā brahmā sṛṣṭiniṣpādako dvija na prajāpatayaḥ sarve na caivākhilajantavaḥ

Without time, O twice-born, Brahma is not the accomplisher of creation, nor are all the Prajapatis, nor indeed are all creatures.

Verse 35 (vishnu.1.22.35)

एवम् एव विभागोऽयं स्थिताव् अप्य् उपदिश्यते । चतुर्धा देवदेवस्य मैत्रेय प्रलये तथा

evam eva vibhāgo 'yaṁ sthitāv apy upadiśyate caturdhā devadevasya maitreya pralaye tathā

In just this same way, O Maitreya, this fourfold division is taught likewise in preservation, and likewise in dissolution, of the god of gods.

Verse 36 (vishnu.1.22.36)

यत् किंचित् सृज्यते येन सत्त्वजातेन वै द्विज । तस्य सृज्यस्य संभूतौ तत् सर्वं वै हरेस् तनुः

yat kiṁcit sṛjyate yena sattvajātena vai dvija tasya sṛjyasya saṁbhūtau tat sarvaṁ vai hares tanuḥ

Whatever, O twice-born, is created by any class of being whatsoever — all that, at the moment of its coming into being, is the very body of Hari.

Verse 37 (vishnu.1.22.37)

हन्ति यावत् क्वचित् किंचित् भूतं स्थावरजङ्गमम् । जनार्दनस्य तद् रौद्रं मैत्रेयान्तकरं वपुः

hanti yāvat kvacit kiṁcit bhūtaṁ sthāvarajaṅgamam janārdanasya tad raudraṁ maitreyāntakaraṁ vapuḥ

O Maitreya, whenever and wherever any moving or unmoving being is slain, that is Janardana's fierce form, which brings about destruction.

Verse 38 (vishnu.1.22.38)

एवम् एव जगत्स्रष्टा जगत्पाता तथा जगत् । जगद्भक्षयिता देवः समस्तस्य जनार्दनः

evam eva jagatsraṣṭā jagatpātā tathā jagat jagadbhakṣayitā devaḥ samastasya janārdanaḥ

Thus, in just this way, the god Janardana is the creator of the world, and the sustainer of the world, and likewise the world's devourer of everything.

Verse 39 (vishnu.1.22.39)

सर्गस्थित्यन्तकालेषु त्रिधैवं संप्रवर्तते । गुणप्रवृत्त्या परमं पदं तस्यागुणं महत्

sargasthityantakāleṣu tridhaivaṁ saṁpravartate guṇapravṛttyā paramaṁ padaṁ tasyāguṇaṁ mahat

Through the state of creation, preservation, and the time of dissolution, he thus proceeds in threefold form, through the working of the gunas; his supreme state, however, that great state, is without gunas.

Verse 40 (vishnu.1.22.40)

तच् च ज्ञानमयं व्यापि स्वसंवेद्यम् अनौपमम् । चतुष्प्रकारं तद् अपि स्वरूपं परमात्मनः

tac ca jñānamayaṁ vyāpi svasaṁvedyam anaupamam catuṣprakāraṁ tad api svarūpaṁ paramātmanaḥ

And that, made of knowledge, all-pervading, to be known through itself alone, beyond compare, is nonetheless fourfold as well — that very form of the Supreme Self.

Verse 41 (vishnu.1.22.41)

श्रीमैत्रेय उवाच । चतुष्प्रकारतां तस्य ब्रह्मभूतस्य वै मुने । त्वाम् आचक्ष्व यथान्यायं यद् उक्तं परमं पदम्

śrīmaitreya uvāca catuṣprakāratāṁ tasya brahmabhūtasya vai mune tvām ācakṣva yathānyāyaṁ yad uktaṁ paramaṁ padam

Shri Maitreya said: Explain to me properly, O sage, that fourfold nature of his, become Brahman — that supreme state which has been spoken of.

Verse 42 (vishnu.1.22.42)

श्रीपराशर उवाच । मैत्रेय कारणं प्रोक्तं साधनं सर्ववस्तुषु । साध्यं च वस्त्व् अभिमतं यत् साधयितुम् आत्मनः

śrīparāśara uvāca maitreya kāraṇaṁ proktaṁ sādhanaṁ sarvavastuṣu sādhyaṁ ca vastv abhimataṁ yat sādhayitum ātmanaḥ

Shri Parashara said: Maitreya, the 'cause' is spoken of, in all matters, as the means; and the 'thing to be accomplished' is that object which one desires to accomplish for oneself.

Verse 43 (vishnu.1.22.43)

योगिनो मुक्तिकामस्य प्राणायामादि साधनम् । साध्यं च परमं ब्रह्म पुनर् नावर्तते यतः

yogino muktikāmasya prāṇāyāmādi sādhanam sādhyaṁ ca paramaṁ brahma punar nāvartate yataḥ

For the yogi who desires liberation, the practice of breath-control and the rest is the means; and the thing to be accomplished is the Supreme Brahman, from which there is no return.

Verse 44 (vishnu.1.22.44)

साधनालम्बनं ज्ञानं मुक्तये योगिनां हि यत् । स भेदः प्रथमस् तस्य ज्ञानभूतस्य वै मुने

sādhanālambanaṁ jñānaṁ muktaye yogināṁ hi yat sa bhedaḥ prathamas tasya jñānabhūtasya vai mune

O sage, that knowledge which is the support of the means, for the liberation of yogis — that is the first division of that Brahman, become knowledge.

Verse 45 (vishnu.1.22.45)

युञ्जतः क्लेशमुक्त्यर्थं साध्यं यद् ब्रह्मयोगिनः । तदालम्बनविज्ञानं द्वितीयोऽंशो महामुने

yuñjataḥ kleśamuktyarthaṁ sādhyaṁ yad brahmayoginaḥ tadālambanavijñānaṁ dvitīyo 'ṁśo mahāmune

O great sage, that which is to be accomplished by the yogi striving for liberation from affliction, joined with Brahman — the understanding that rests upon that goal is the second portion.

Verse 46 (vishnu.1.22.46)

उभयोस् त्व् अविभागेन साध्यसाधनयोर् हि यत् । विज्ञानम् अद्वैतमयं तद्भागोऽन्यो मयोदितः

ubhayos tv avibhāgena sādhyasādhanayor hi yat vijñānam advaitamayaṁ tadbhāgo 'nyo mayoditaḥ

And that non-dual understanding, which arises from the very non-division of the thing to be accomplished and the means to accomplish it — that is the other portion, spoken of by me.

Verse 47 (vishnu.1.22.47)

ज्ञानत्रयस्य चैतस्य विशेषो यो महामुने । तन् निराकरणद्वारदर्शितात्मस्वरूपवत्

jñānatrayasya caitasya viśeṣo yo mahāmune tan nirākaraṇadvāradarśitātmasvarūpavat

And the particular distinction of this threefold knowledge, O great sage — that is shown through the door of negation, as the very nature of the self.

Verse 48 (vishnu.1.22.48)

निर्व्यापारम् अनाख्येयं व्याप्तिमात्रम् अनौपमम् । आत्मसंबोधविषयं सत्तामात्रम् अलक्षणम्

nirvyāpāram anākhyeyaṁ vyāptimātram anaupamam ātmasaṁbodhaviṣayaṁ sattāmātram alakṣaṇam

Without activity, indescribable, mere pervasion, beyond compare, the very object of self-realization, mere existence, without any defining mark,

Verse 49 (vishnu.1.22.49)

प्रशान्तम् अभयं शुद्धं दुर्विभाव्यम् असंश्रयम् । विष्णोर् ज्ञानमयस्योक्तं तज् ज्ञानं परमं पदम्

praśāntam abhayaṁ śuddhaṁ durvibhāvyam asaṁśrayam viṣṇor jñānamayasyoktaṁ taj jñānaṁ paramaṁ padam

utterly tranquil, fearless, pure, hard to conceive, without support — that has been declared the knowledge which is the supreme state of Vishnu, made of knowledge.

Verse 50 (vishnu.1.22.50)

तत्राज्ञाननिरोधेन योगिनो यान्ति ये लयम् । संसारकर्षणोप्तौ ते यान्ति निर्बीजतां द्विज

tatrājñānanirodhena yogino yānti ye layam saṁsārakarṣaṇoptau te yānti nirbījatāṁ dvija

There, through the cessation of ignorance, the yogis who attain dissolution — they, even in the very sowing-ground of the pull of transmigration, attain the state of the seedless, O twice-born.

Verse 51 (vishnu.1.22.51)

एवंप्रकारम् अमलं नित्यं व्यापकम् अक्षयम् । समस्तहेयरहितं विष्ण्वाख्यं परमं पदम्

evaṁprakāram amalaṁ nityaṁ vyāpakam akṣayam samastaheyarahitaṁ viṣṇvākhyaṁ paramaṁ padam

Of this kind, stainless, eternal, all-pervading, imperishable, free from everything to be abandoned, is that supreme state called Vishnu—

Verse 52 (vishnu.1.22.52)

तद् ब्रह्म परमं योगी यतो नावर्तते पुनः । अपुण्यपुण्योपरमे क्षीणक्लेशोऽतिनिर्मलः

tad brahma paramaṁ yogī yato nāvartate punaḥ apuṇyapuṇyoparame kṣīṇakleśo 'tinirmalaḥ

that is the supreme Brahman, from which the yogi does not return again, once, with sin and merit both put to rest, his afflictions exhausted, he becomes utterly stainless.

Verse 53 (vishnu.1.22.53)

द्वे रूपे ब्रह्मणस् तस्य मूर्तं चामूर्तम् एव च । क्षराक्षरस्वरूपे ते सर्वभूतेषु च स्थिते

dve rūpe brahmaṇas tasya mūrtaṁ cāmūrtam eva ca kṣarākṣarasvarūpe te sarvabhūteṣu ca sthite

That Brahman has two forms — the embodied and the unembodied — those two natures, perishable and imperishable, present in all beings.

Verse 54 (vishnu.1.22.54)

अक्षरं तत् परं ब्रह्म क्षरं सर्वम् इदं जगत् । एकदेशस्थितस्येन्दोर् ज्योत्स्ना विस्तारिणी यथा । परस्य ब्रह्मणः शक्तिस् तथैतद् अखिलं जगत्

akṣaraṁ tat paraṁ brahma kṣaraṁ sarvam idaṁ jagat ekadeśasthitasyendor jyotsnā vistāriṇī yathā parasya brahmaṇaḥ śaktis tathaitad akhilaṁ jagat

That imperishable one is the Supreme Brahman; the perishable is this entire universe; as the moonlight, though the moon stands in one place, spreads out far and wide — so is this entire universe the power of the Supreme Brahman.

Verse 55 (vishnu.1.22.55)

तत्राप्य् आसन्नदूरत्वाद् बहुत्वस्वल्पतामयः । ज्योत्स्नाभेदोऽस्ति तच्छक्तेस् तद्वन् मैत्रेय विद्यते

tatrāpy āsannadūratvād bahutvasvalpatāmayaḥ jyotsnābhedo 'sti tacchaktes tadvan maitreya vidyate

And there too, according to nearness or distance, there exists, of that power, a differentiation of moonlight into greater and lesser degree; just so, O Maitreya, it is to be understood here.

Verse 56 (vishnu.1.22.56)

ब्रह्मविष्णुशिवा ब्रह्मन् प्रधाना ब्रह्मशक्तयः । ततश् च देवा मैत्रेय न्यूना दक्षादयस् ततः

brahmaviṣṇuśivā brahman pradhānā brahmaśaktayaḥ tataś ca devā maitreya nyūnā dakṣādayas tataḥ

O brahmin, Brahma, Vishnu, and Shiva are the primary powers of Brahman; less than them, O Maitreya, the gods; less than them, Daksha and the others;

Verse 57 (vishnu.1.22.57)

ततो मनुष्याः पशवो मृगपक्षिसरीसृपाः । न्यूना न्यूनतराश् चैव वृक्षगुल्मादयस् ततः

tato manuṣyāḥ paśavo mṛgapakṣisarīsṛpāḥ nyūnā nyūnatarāś caiva vṛkṣagulmādayas tataḥ

less than them, men, beasts, deer, birds, and reptiles; and still lesser, trees, shrubs, and the rest.

Verse 58 (vishnu.1.22.58)

तद् एतद् अक्षयं नित्यं जगन् मुनिवराखिलम् । आविर्भावतिरोभावजन्मनाशविकल्पवत्

tad etad akṣayaṁ nityaṁ jagan munivarākhilam āvirbhāvatirobhāvajanmanāśavikalpavat

O best of sages, this entire, eternal, imperishable world is thus subject to the alternation of appearance and disappearance, of birth and destruction.

Verse 59 (vishnu.1.22.59)

सर्वशक्तिमयो विष्णुः स्वरूपं ब्रह्मणोऽपरम् । मूर्तं यद् योगिभिः पूर्वं योगारम्भेषु चिन्त्यते

sarvaśaktimayo viṣṇuḥ svarūpaṁ brahmaṇo 'param mūrtaṁ yad yogibhiḥ pūrvaṁ yogārambheṣu cintyate

Vishnu, made of all power, is the other, embodied nature of Brahman, which is contemplated by yogis, of old, at the very outset of their yogic practice.

Verse 60 (vishnu.1.22.60)

सालम्बनो महायोगः सबीजो यत्र संस्थितः । मनस्य् अव्याहते सम्यग् युञ्जतां जायते मुने

sālambano mahāyogaḥ sabījo yatra saṁsthitaḥ manasy avyāhate samyag yuñjatāṁ jāyate mune

The great yoga, with its object of support, with its seed, in which it is thus established, arises, O sage, for those who unite their mind, perfectly, undisturbed, upon it.

Verse 61 (vishnu.1.22.61)

स परः सर्वशक्तीनां ब्रह्मणः समनन्तरः । मूर्तं ब्रह्म महाभाग सर्वब्रह्ममयो हरिः

sa paraḥ sarvaśaktīnāṁ brahmaṇaḥ samanantaraḥ mūrtaṁ brahma mahābhāga sarvabrahmamayo hariḥ

That is the supreme one, immediately following upon all the powers of Brahman; that is the embodied Brahman, O greatly blessed one — Hari, made of the whole of Brahman.

Verse 62 (vishnu.1.22.62)

तत्र सर्वम् इदं प्रोतम् ओतं चैवाखिलं जगत् । ततो जगज् जगत् तस्मिन् स जगच् चाखिलं मुने

tatra sarvam idaṁ protam otaṁ caivākhilaṁ jagat tato jagaj jagat tasmin sa jagac cākhilaṁ mune

O sage, in that one this whole universe without exception is woven, warp and weft; from him comes the world, and in him the world exists, and he is the entire world.

Verse 63 (vishnu.1.22.63)

क्षराक्षरमयो विष्णुर् बिभर्त्य् अखिलम् ईश्वरः । पुरुषाव्याकृतमयं भूषणास्त्रस्वरूपवत्

kṣarākṣaramayo viṣṇur bibharty akhilam īśvaraḥ puruṣāvyākṛtamayaṁ bhūṣaṇāstrasvarūpavat

Vishnu, made of the perishable and the imperishable, the lord, bears this entire universe, made of Purusha and the Unmanifest, as though it were his very ornaments and weapons.

Verse 64 (vishnu.1.22.64)

श्रीमैत्रेय उवाच । भूषणास्त्रस्वरूपस्थं यद् एतद् अखिलं जगत् । बिभर्ति भगवान् विष्णुस् तन् ममाख्यातुम् अर्हसि

śrīmaitreya uvāca bhūṣaṇāstrasvarūpasthaṁ yad etad akhilaṁ jagat bibharti bhagavān viṣṇus tan mamākhyātum arhasi

Shri Maitreya said: This whole universe, present in the form of ornaments and weapons, which the blessed Vishnu bears — this you should explain to me.

Verse 65 (vishnu.1.22.65)

श्रीपराशर उवाच । नमस् कृत्वाप्रमेयाय विष्णवे प्रभविष्णवे । कथयामि यथाख्यातं वसिष्ठेन ममाभवत्

śrīparāśara uvāca namas kṛtvāprameyāya viṣṇave prabhaviṣṇave kathayāmi yathākhyātaṁ vasiṣṭhena mamābhavat

Shri Parashara said: Having paid homage to the immeasurable, all-powerful Vishnu, I shall relate it just as it was told to me by Vasishtha.

Verse 66 (vishnu.1.22.66)

आत्मानम् अस्य जगतो निर्लेपम् अगुणामलम् । बिभर्ति कौस्तुभमणिस्वरूपं भगवान् हरिः

ātmānam asya jagato nirlepam aguṇāmalam bibharti kaustubhamaṇisvarūpaṁ bhagavān hariḥ

The blessed Hari bears the self of this world, stainless, free of qualities, pure, in the very form of the Kaustubha jewel.

Verse 67 (vishnu.1.22.67)

श्रीवत्ससंस्थानधरम् अनन्ते च समाश्रितम् । प्रधानं बुद्धिर् अप्य् आस्ते गदारूपेण माधवे

śrīvatsasaṁsthānadharam anante ca samāśritam pradhānaṁ buddhir apy āste gadārūpeṇa mādhave

He bears the seat of the Shrivatsa mark, resting upon the Infinite; Pradhana too, and Intellect as well, abide in Madhava in the form of the mace.

Verse 68 (vishnu.1.22.68)

भूतादिम् इन्द्रियादिं च द्विधाहंकारम् ईश्वरः । बिभर्ति शङ्खरूपेण शार्ङ्गरूपेण च स्थितम्

bhūtādim indriyādiṁ ca dvidhāhaṁkāram īśvaraḥ bibharti śaṅkharūpeṇa śārṅgarūpeṇa ca sthitam

The lord bears the principle of individuation, in its two aspects — the source of the elements and the source of the senses — present in the form of the conch and in the form of the bow Sharnga.

Verse 69 (vishnu.1.22.69)

चलत्स्वरूपम् अत्यन्तं जवेनान्तरितानिलम् । चक्रस्वरूपं च मनो धत्ते विष्णुकरे स्थितम्

calatsvarūpam atyantaṁ javenāntaritānilam cakrasvarūpaṁ ca mano dhatte viṣṇukare sthitam

He holds the mind, of exceedingly swift, ever-moving nature, that overtakes even the wind in speed, in the form of the discus, resting in Vishnu's hand.

Verse 70 (vishnu.1.22.70)

पञ्चरूपा तु या माला वैजयन्ती गदाभृतः । सा भूतहेतुसंघाता भूतमाला च वै द्विज

pañcarūpā tu yā mālā vaijayantī gadābhṛtaḥ sā bhūtahetusaṁghātā bhūtamālā ca vai dvija

O twice-born, that fivefold garland of the mace-bearer, called Vaijayanti — that is the aggregate of the causes of the elements, the very garland of the elements.

Verse 71 (vishnu.1.22.71)

यानीन्द्रियाण्य् अशेषाणि बुद्धिकर्मात्मकानि वै । शररूपाण्य् अशेषाणि तानि धत्ते जनार्दनः

yānīndriyāṇy aśeṣāṇi buddhikarmātmakāni vai śararūpāṇy aśeṣāṇi tāni dhatte janārdanaḥ

And whatever senses there are without exception, of the nature of knowledge and action, all of them, in the form of arrows, Janardana bears.

Verse 72 (vishnu.1.22.72)

बिभर्ति यच् चासिरत्नम् अच्युतोऽत्यन्तनिर्मलम् । विद्यामयं तु तज् ज्ञानम् अविद्याचर्मसंस्थितम्

bibharti yac cāsiratnam acyuto 'tyantanirmalam vidyāmayaṁ tu taj jñānam avidyācarmasaṁsthitam

And the sword-jewel which the Undying One bears, utterly stainless — that is knowledge, made of true wisdom, resting in the sheath of ignorance.

Verse 73 (vishnu.1.22.73)

इत्थं पुमान् प्रधानं च बुद्ध्यहंकारम् एव च । भूतानि च हृषीकेशे मनः सर्वेन्द्रियाणि च । विद्याविद्ये च मैत्रेय सर्वम् एतत् समाश्रितम्

itthaṁ pumān pradhānaṁ ca buddhyahaṁkāram eva ca bhūtāni ca hṛṣīkeśe manaḥ sarvendriyāṇi ca vidyāvidye ca maitreya sarvam etat samāśritam

Thus, O Maitreya, Purusha, and Pradhana, and Intellect and Ahamkara, and the elements, and mind, and all the senses, and knowledge and ignorance too — all this rests upon Hrishikesha.

Verse 74 (vishnu.1.22.74)

अस्त्रभूषणसंस्थानस्वरूपं रूपवर्जितः । बिभर्ति मायारूपोऽसौ श्रेयसे प्राणिनां हरिः

astrabhūṣaṇasaṁsthānasvarūpaṁ rūpavarjitaḥ bibharti māyārūpo 'sau śreyase prāṇināṁ hariḥ

Bearing this form of weapons and ornaments, himself free of form, that Hari, of the very nature of illusion, bears it for the welfare of living beings.

Verse 75 (vishnu.1.22.75)

सविकारं प्रधानं च पुमांसं चाखिलं जगत् । बिभर्ति पुण्डरीकाक्षस् तद् एवं परमेश्वरः

savikāraṁ pradhānaṁ ca pumāṁsaṁ cākhilaṁ jagat bibharti puṇḍarīkākṣas tad evaṁ parameśvaraḥ

Bearing the transformable Pradhana, and Purusha, and this entire universe — thus does the lotus-eyed Supreme Lord bear all this.

Verse 76 (vishnu.1.22.76)

या विद्या या तथाविद्या यत् सद् यच् चासद् अव्यये । तत् सर्वं सर्वभूतेशे मैत्रेय मधुसूदने

yā vidyā yā tathāvidyā yat sad yac cāsad avyaye tat sarvaṁ sarvabhūteśe maitreya madhusūdane

Whatever knowledge, and whatever ignorance too, whatever the existent, and whatever the non-existent — all that, O Maitreya, is in Madhusudana, the undying lord of all beings.

Verse 77 (vishnu.1.22.77)

कलाकाष्ठानिमेषादिदिनर्त्वयनहायनैः । कालस्वरूपो भगवान् अपारो हरिर् अव्ययः

kalākāṣṭhānimeṣādidinartvayanahāyanaiḥ kālasvarūpo bhagavān apāro harir avyayaḥ

By moments, by the smallest divisions of time, by the wink of an eye, by days, by seasons, by half-years, and by years, the blessed Hari, of the very form of time, the undying, without limit, proceeds.

Verse 78 (vishnu.1.22.78)

भूर्लोकोऽथ भुवर्लोकः स्वर्लोको मुनिसत्तम । महर् जनस् तपः सत्यं सप्तलोकान् इमान् विभुः

bhūrloko 'tha bhuvarlokaḥ svarloko munisattama mahar janas tapaḥ satyaṁ saptalokān imān vibhuḥ

Bhurloka, and Bhuvarloka, and Svarloka, O foremost of sages, and Maharloka, Janaloka, Tapoloka, and Satyaloka — these seven worlds the lord bears.

Verse 79 (vishnu.1.22.79)

लोकात्ममूर्तिः सर्वेषां पूर्वेषाम् अपि पूर्वजः । आधारः सर्वविद्यानां स्वयम् एव हरिः स्थितः

lokātmamūrtiḥ sarveṣāṁ pūrveṣām api pūrvajaḥ ādhāraḥ sarvavidyānāṁ svayam eva hariḥ sthitaḥ

Himself the very embodiment of all these worlds, born before even the first of the ancients, the very support of all forms of knowledge — Hari himself thus abides.

Verse 80 (vishnu.1.22.80)

देवमानुषपश्वादिस्वरूपैर् बहुभिर् विभुः । स्थितः सर्वेश्वरोऽनन्तो भूतमूर्तिर् अमूर्तिमान्

devamānuṣapaśvādisvarūpair bahubhir vibhuḥ sthitaḥ sarveśvaro 'nanto bhūtamūrtir amūrtimān

Present in the many forms of gods, men, beasts, and the rest, the lord of all, the infinite, abides — himself the embodiment of all beings, yet formless.

Verse 81 (vishnu.1.22.81)

ऋचो यजूंषि सामानि तथैवाथर्वणानि च । इतिहासोपवेदाश् च वेदान्तेषु तथोक्तयः

ṛco yajūṁṣi sāmāni tathaivātharvaṇāni ca itihāsopavedāś ca vedānteṣu tathoktayaḥ

The Rig, the Yajur, the Sama, and likewise the Atharva; the Itihasas, the Upavedas, and the sayings declared in the Vedanta;

Verse 82 (vishnu.1.22.82)

वेदाङ्गानि समस्तानि मन्वादिगदितानि च । शास्त्राण्य् अशेषाण्य् आख्यानान्य् अनुवाकाश् च ये क्वचित्

vedāṅgāni samastāni manvādigaditāni ca śāstrāṇy aśeṣāṇy ākhyānāny anuvākāś ca ye kvacit

all the Vedangas, and what has been spoken by Manu and the others; all the countless treatises, and whatever narratives and recitations exist anywhere,

Verse 83 (vishnu.1.22.83)

काव्यालापाश् च ये केचिद् गीतकान्य् अखिलानि च । शब्दमूर्तिधरस्यैतद् वपुर् विष्णोर् महात्मनः

kāvyālāpāś ca ye kecid gītakāny akhilāni ca śabdamūrtidharasyaitad vapur viṣṇor mahātmanaḥ

and whatever poetic compositions there are, and all songs whatsoever — all this is the very body of that great-souled Vishnu, who bears the form of sound.

Verse 84 (vishnu.1.22.84)

यानि मूर्तान्य् अमूर्तानि यान्य् अत्रान्यत्र वा क्वचित् । सन्ति वै वस्तुजातानि तानि सर्वाणि तद्वपुः

yāni mūrtāny amūrtāni yāny atrānyatra vā kvacit santi vai vastujātāni tāni sarvāṇi tadvapuḥ

Whatever things exist, embodied or unembodied, here or elsewhere, anywhere at all — all of them are that very body of his.

Verse 85 (vishnu.1.22.85)

अहं हरिः सर्वम् इदं जनार्दनो नान्यत् ततः कारणकार्यजातम् । ईदृङ् मनो यस्य न तस्य भूयो भवोद्भवा द्वन्द्वगदा भवन्ति

ahaṁ hariḥ sarvam idaṁ janārdano nānyat tataḥ kāraṇakāryajātam īdṛṅ mano yasya na tasya bhūyo bhavodbhavā dvandvagadā bhavanti

'I am Hari; all this is Janardana; there is nothing else besides, no aggregate of cause and effect.' Whoever's mind is thus fixed — for him there arise no further afflictions born of worldly existence, in pairs of opposites.

Verse 86 (vishnu.1.22.86)

इत्य् एष तेऽंशः प्रथमः पुराणस्यास्य वै द्विज । यथावत् कथितो यस्मिञ् श्रुते पापैर् विमुच्यते

ity eṣa te 'ṁśaḥ prathamaḥ purāṇasyāsya vai dvija yathāvat kathito yasmiñ śrute pāpair vimucyate

Thus, O twice-born, this first portion of this Purana has been duly told to you, hearing which one is freed from one's sins.

Verse 87 (vishnu.1.22.87)

कार्त्तिक्यां पुष्करस्नाने द्वादशाब्दे तु यत् फलम् । तद् अस्य श्रवणे सर्वं मैत्रेयाप्नोति मानवः

kārttikyāṁ puṣkarasnāne dvādaśābde tu yat phalam tad asya śravaṇe sarvaṁ maitreyāpnoti mānavaḥ

O Maitreya, whatever is the fruit of bathing at Pushkara in the month of Karttika for twelve years — all of that, a man obtains through hearing this.

Verse 88 (vishnu.1.22.88)

देवर्षिपितृगन्धर्वयक्षादीनां च संभवम् । भवन्ति शृण्वतः पुंसो देवाद्या वरदा मुने

devarṣipitṛgandharvayakṣādīnāṁ ca saṁbhavam bhavanti śṛṇvataḥ puṁso devādyā varadā mune

O sage, there arises, for the man who hears it, an understanding of the origin of the gods, the sages, the Pitris, the Gandharvas, and the Yakshas — those bestowers of boons, the gods and the rest.