By a fourfold manifestation does Janarddana operate in creation, preservation, and destruction. In one portion, as Brahma, the invisible assumes a visible form; in another portion he, as Marichi 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, Vishnu; 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.
Brahma, Daksha, time, and all creatures are the four energies of Hari, which are the causes of creation. Vishnu, Manu and the rest, time, and all creatures are the four energies of Vishnu, which are the causes of duration. Rudra, the destroying fire, time, and all creatures are the four energies of Janarddana 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 Brahma, the patriarchs, and living animals. Brahma creates in the beginning; then the patriarchs beget progeny; and then animals incessantly multiply their kinds: but Brahma 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 Janarddana as Rudra. Thus Janarddana 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.**