(A n b jitaustive Introduction, Sanskrit

tfE nA l^ftatifiiation, Notes & Index of Verses)

Translated w ith Notes by

Sudarshan Kumar Sharma
Pariт а I Sanskrit Scries No. 101

33j ЧЧТ cT P g^F J

VAYU MAHAPURANA
(An Exhaustive Introduction, Sanskrit Text, English Translation,
Scholarly Notes and Index of Verses)

Vol.I
(C h a p te rs 1-64)

Translated into English with N otes by

Sudarshan Kumar Sharma

PARIMAL PUBLICATIONS
 From The Jacket

A person who has learnt the Vedas and the Upanisads, but has not bothered to study the Puranas,
can never be wise, The knowledge of the Puranas supplements that of the Vedas and the
Upanisads. As such, the Puranas contain many stories and history. There is no race on earth that
does not have its own history. But the immense volume of the Puranas is unsurpassed anywhere
else in the world. The Vayu Purana itself states that the Puranas were originally recited by the
great god Brahma and the one has to understand the Puranas if one is to appreciate the Vedas and
the Upanisads.

Vayu Purana is so named because it is believed that it was recited by the Wind-god Vayu. The
Vayu Purana has twenty-four thousand Slokas. These are divided into two parts (purva-bhaga)
and a subsequent part (uttara-bhaga). There are one hundred and twelve chapters (adhyayas) in
Vayu Purana. These chapters describe in details about various solar and lunar dynasties,
development of Cosmic Egg, birth of progenies, description of various mountains and sacred
rivers, duties of four castes and stages of society, measurement and the science of yoga and
meditation, enumeration of various king and sages, method of performing Sraddhas and the
relative benefits, number of Yugas and sub-continents, the way to ultimate liberation (Moksa)
and so on.

There are two chapter specifically dedicated to the science of music and Alamkaras. Vayu
Purana presents the most comprehensive details of various dynasties, the names of various king,
their successors as well as their kingdoms.

This edition of Vayu Purana in two volumes is the most unique as compared to all other editions
published so far from various sources. It includes original Sanskrit text and verse by verse
English translation. There is an exhaustive introduction at the beginning of the first volume and
an index of all Sanskrit verse at the end of second volume for ready reference of the scholars and
readers.

Introduction

Puranas like Samhitas and Epics form the compendium of fourfold vision of human existence.
""Puranam Pancalaksanam is the correct pre-requisite superimposed on them.

Every Purana fundamentally deals with topics normally coming within the fold of these five
laksana, viz. creation, dissolution and re-creation, genealogy of gods, sages etc., periods called
Manvantaras and description of Royal dynasties, but this treatment is quite unique in unraveling
the social, political, ethical, linguistic, etymological and allied subjects. This fundamentally
forms the basis of Ancient legendary lore and chronicle though anachronism and affords
opportunity to make a probe by a comparative study to expose the factual happenings.

Indeed, the Purana is a distinct branch of learning. It is treated as one of the Vidyas like the
Samkhya and the Vedanta, it has its distinct theory of cosmology. Moreover and beside the five
times (Sarga-Pratisarga etc.) mythology is also the special feature of puranas. Cosmology and
Mythology, are the two main subjects of Purana-vidya. Just as the Puranic cosmology can be
best understood in the light of the knowledge of cosmology of various philosophical systems of
India, in the same way that Puranic mythology can best be understood in the light of the
knowledge of the comparative mythology.
 Importance of Puranas

Puranas have contributed significantly in the all round development of human life. They are the
symbols of national, social and cultural awareness. They are true inspirational force behind
human spirit. They are equally beneficial for both our life in this world and the other worlds
(after the death). Like Vedas, Srutis, Smrtis, the importance of Puranas has been maintained till
date. Since Purana are shadow of Vedas, the deep knowledge of Vedas is very simply and
smartly illustrated in the Puranas. The conclusion is the Puranas. The conclusion is that without
the study of Puranas, the knowledge of ancient Indian wisdom is incomplete.

Vayu Purana

Of the eighteen Mahapuranas, Vayu or Vayaviya Purana occupies an important place. It is

primarily considered as a Siva Purana, but it gives due importance to the other two major deities,
viz. Brahman and Visnu. The Vayu Purana is also regarded as the true story of the development
of India culture and tradition in various Ages. The Vayu is perhaps the only Purana the existence
of which is expressly indicated in the Mahabharata and its supplement the Harivamsa. Instead of
emotional aspects like in other Puranas, Vayu Purana is mainly based on concrete facts and
calculations. As an illustration, the description of king like Nahusa, Yayati, Tuevasa etc. as
mentioned in the Vayu Purana, looks more as heavenly bodies when one thinks of the same from
a scientific perspective under consideration of Vedic knowledge. Yayati was the son of Nahusa.
His spouse was the daughter of Sukra. His second queen was Sarmisth. Now, when we evaluate
them as per Vedic understanding, then, Yayati, the daughter of Sukra and Sarmistha, all proves
to be heavenly bodies. The father of Nahusa was Ayu as per Vayu Purana. In Yajurveda (5/2), it
is written □ "Agne Ayurasi", meaning "O Agni! You are Ayu". The same Ayu has been
considered as the son of Urvasi and Pururavas. According to Vedas, Urvasi and Pururavas are
the sun and its rays respectively, born of Agni.

Time-period of Vayu Purana

In the description of Royal dynasties under chapter-99 of Vayu Purana, lord Samsapayana had
illustrated the dynasty of Adhisama-Krsna who was the grandson of Janamejaya. His reign is
considered usually as being after 200 years of great battle of Mahabharata. According to this
conception, the time of Vayo Purana seems to be after two hundred years of Mahabharata period.
In addition to this, the composition of Vayu Purana is also an evidence of the same fact.

Compositor of Vayu Purana

The Vayu Purana itself states that the Puranas were originally recited by the great god Brahma
and that one has to understand the Puranas if one is to appreciate the Vedas and the Upanisads. A
person who has learnt the Vedas and the Upanisads, but has not bothered to study the puranas,
can never be wise. The knowledge of the Puranas supplements that of the Vedas and the
Upanisads. As such, the Puranas contain many stories many stories and history. There is no race
on earth that does not have its own history. But the immense volume of the Puranas is
unsurpassed anywhere else in the world.

The Length of Vayu Purana

How long is the Vayu Purana? As Puranas go. It is about average in length. The shortest
Mahapurana, the Markandeya Purana, has nine thousand slokas. The Vayu purana has twenty-
four thousand. These are divided into two parts (bhaga)^ a first part (purva bhaga) and a
subsequent part (uttara bhaga). There are one hundred and twelve chapters in this Purana.
 Origin of Vayu Purana

The Vayu Purana gets its name from the Wind-god who is said to be its promulgator.

M. Winternitz under Vayaviya or Vayu Purana says-

This appears in same lists, under the name of Saiva or Purana, a title which is given to the work
because it is dedicated to the worship of god Siva. As proclaimed by the Wind-god, Vayu Purana
is quoted in the Mahabharata as well as by the Harivamsa Purana. It has already been mentioned
that the poet Bana (about 625 A.D.) had read the Vayu Purana and that in this Purana, the rule of
the Guptas is described as it was in the 4th century A.D. making the work not later than 5th
century A.D.

Legend occurring in Vayu Purana is Siva and not Visnu, as held by Winternitz. But in chapter
109-112, depicting Gaya Mahatmya, we find a great tribute paid to Visnu.

According to Vacaspati Gairola- "The expert knowledge of the Puranas was initiated by Brahma
himself1'. Vayu Purana is a true representation of this fact in chapter 103, verse 58.

Vayu has been description as expert in grammar (Sabda-sastra). Brahma passed on this Purana to
Vayu (Matarisvan) from whom it was received by Usanas who passed it on to Brhaspati who
subsequently narrated it to Savitr (Sun). Savitr spoke it to Mrtyu who passed it on to Indra from
whom Vasistha learnt it. Vasistha even passed it on to Sarasvata. From Sarasvata, it passed on to
Tridhaman (the name of the tenth Vyasa of Dvapara Yuga, an incarnation of adorable Bhgru) ;
who passed it on to Saradvata; who passed it on to Trivista ; who gave it to Antariksa; who
passed it on to Varsin. He even passed it on to Trayyarena. Trayyarena passed it on to
Dhananjaya; who passed it on to Krtanjaya, from whom it went over to Trnanjaya; who passed it
on to Bharadvaja. Bharadvaja passed it on to Gautama and he too, passed it on to Niryantara.
Niryantara spoke it to Vajasrava who gave it to Somasusma. Somasusma passed it on to
Trnabindu who passed it on to Sakti. From Sakti it passed on to Parasara staying in the womb.
From Parasara it passed on to Jatukarna from Dvaipayana and from Dvaipayana, the sage,
assimilated. According to Vacaspati Gairola, Vayu Purana consists of 12,000 verses in 112
chapters. He considers Siva Purana as who Distinct treatises even when Visva-Kosa-kara of
Bangla takes two as identical, on the basis of his review of Venkatesvara Steam Press, Bombay
and Anandasrama Granthavali Publication of Siva Purana.

Geographical and Historical Evidences

In every Purana, there is a mention of Sagra (creation). In this connection, the other of the
description of earth, planets, constellations and the entire universe is almost same in all the
Purana. The narration of earth consisting of seven continents and seven oceans is also found in
all the Puranas. Then, there is a also a description of sub-continents, their boundaries and their
extents. In Vayu Purana, there is a description of various countries situated at various locations
on the earth. Also, we find brief narration about the people residing in those countries, their
mode of conduct, nature, civilization, interests and geographical situation (mountain, rivers) etc.
this Purana considers Bharatavarsa are named as Bharatas. There are nine division of this
Bhratavarsa which are surrounded by oceans. The ninth division is said to have an extent ranging
from Kumari island (modern KanyaKumari) to Gangotri (in Himalaya). The ancient perimeter of
Bharatavarsa definitely differs from the modern one. By reading about the rivers, mountains and
states of Bharatavarsa, we can have an insight of the geographical status of the great
Bharatavarsa.
 The Subject-matter of Vayu Purana

The Vayu Purana is divided into four four padas-1) Prakriya Pada, 2) Upadghata Pada, 3)
Anusanga Pada, 4) Upasamhara Pada.

The Vayu Purana states that the Ultimate source is Mahesvara, who id four-armed, four-faced,
Supreme, the Unmanifest, the inconceivable, the inscrutable and is the self-born God, from him,
an excellent Golden, Egg was enveloped by the water, the waters by the fire; the fire by the
wind; the wind by the ether; the ether by the Cosmic Ego; that Ego by the Cosmic Intellect
(Mahat) and the intellect was enveloped by the Unmanifest (Avyakta).

Then, this purana throw light on the creation of progenies, various orders and stages of life, the
appearance of rivers and mountains and also includes the description of Kalap and Manvantaras.
This Purana is unique in one aspect from other Purana that it contains an indepth information
about the creation of Devas, creation of subjects, description of various lineages of Devas, sages
such as Vasistha, Bhrgu etc., as well as subject kings. The lineage of sages mentioned that
Prajapati Brahma allocated different-different sages for Brahmanas, constellations, planets,
Yaksas and consecrated Soma as the ruler of penance performers. Sage Brahspati was made the
sage-king of all subjects born in the race of Anigiras and Surkra was made the sage-king of the
subjects born of Bhrgu Gotra. Rgveda also mentions the same fact in verse (8/3/4)-

In this verse, thousands of sage have been mentioned as the dwellers of the gleam of Moon. The
constellation are glorified by the shine of Moon and therefore, Moon is considered as the king of
all and because of its extensive coldness, it is also referred to as Vipra (Brahmana).

In Yajnavalkya smrti, the below verse-

Indicates that the whole heave is a world in itself. Here is included all villages, towns, battle,
sages etc. and all other are 88.000 sages in the heaven who used to listen the stories of Puranas
from Suta in the Naimisaranya forest.

In the same manner, the details of Ayodhya, Mithila, Anga, Kalinga, Kikata, are also full of
Vedic and scientific meanings.

The Vayu Purana also describers about the supreme powers of Yoga and Meditation and the
procedure for attaining the ultimate emancipation. There is a indepth review of Kalpas, their
numbers; luminary bodies, their calculation based on both divine and human methods; the
arrangement of sun, moon and other planets; the cycle of four Yugas, their characteristics etc.
there are a number of benedictory hymns in praise of Lord Siva. There is a detailed description
about the abode of lords □ Siva, Brahma and Visnu. Further, like Siva Purana, there is huge
description on the worship of Linga (phallus-shaped image) of lord Siva. There is again a
mention of the incident of description of Daksa's sacrifice by Siva. The Arbhanarisvara from
lords Siva is also highlighted in the Vayu Purana.

The unity, diversity and speciality of Brahma, Visnu and Siva are being enumerated. About lord
Visnu and Vaisnavism, Vayu Purana depicts Visnu as omnipresent one of universal character, a
protector promoting continuance. He is threefold according to Gunas, fourfold according to
Vyuhas (His manifestations such as vasudeva, Sankarsana). He is the true proctor and hence
'Om'. He divides himself into three for the acts of creation, protection and destruction,
respectively.
The salient feature of Vayu Purana is inclusion of two chapters numbered-86-and 87 on science
of music, figures of speech and songs. Vayu Purana also mentions about various schools of
philosophy, viz. Samkhya, Vedanta and Yoga.

There is also a brief description of various island (continents), rivers, oceans, holy mountains and
places of pilgrimage with particular emphasis on Gaya tirth. Himavan (Himalaya), Hemakuta,
Nisabha, Meru, Nila, Sveta and Srngavan- al these are enumerated as the Vrsaparvata. The sub­
continents such as Bharata along with the rivers and the mountains as also having been habitated
or inhabited by the beings both mobile as well as immobile, jambudvipa and other dvipas
(islands or continents) are surrounded by seven oceans and likewise the earth endowed with the
irrigatable areas or waters and the Lokaloka are described.

The extent of the Sun, the Moon and the Earth in Yojanas with their present presiding deities.
The sacred assemblies of Mahendra and others on the northern crest of the Manasarovara and
above that is spoken off, the movement of the heavenly bodies like that of the fire-brand is also
description. There is the enumeration of the outcome of the Prabhana (the Principal one) from
Visvarupa (the Cosmic form), which is quite amazing.

The creation of Daityas, Danavas, Gandharvas, Serpents, Raksasas, all the Bhutas, Pisacas,
animals, birds, creepers, and the celestial damsels are enumerated, being many, in details and
also the birth of the elephant Airavata created by the association of the ocean and the birth of the
son of Vainata (Garuda) and his coronation (are also narrated).

Three types of dissolutions of all living being, viz. Naimittika (occasional), Prakrtika (natural)
and Atyantika (ultimate) is being illustrated. Then the description of the seven worlds such as
Bhu and others is given and are enumerated the hells (or Narakas) of the sinister ones, such as
Raurava and the like.

The holy rites of sacrifice, Sraddha etc. are common in almost all Puranas, but Vayu Purana pay
special focus not only on the procedure of Sraddha rites, but also the appropriate time for doing
that, the benefits and merites after that as well as the correct places for performing the obsequial
rites for different castes of society.

The complete series of the different dynasties is found elsewhere only in the Vayu, the
Nrahmanda (which is its counsin), the Matsya and the Bhagavata Puranas. The Brahma Purana,
the Harivamsa, the Agni, Linga, Kurma and Garuda Puranas have lists of various extent, but
none beyond the families of Pandu and Krsna. The Markandeya contains as account of a few of
the kings of the solar dynasty alone; and the Padma, of a part of the solar and lunar princes only,
besides accounts of individuals. In the Ramayana, Mahabharata and in the other Puranas,
occasional short genealogies and notices of individual princes occur.

The dynasties so described in Vayu Purana areD (i) Barhadratha dynasty, (ii) Pradyota dynasty
(iii) Sisunaga dynasty (iv) Nanda dynasty (v) Maurya dynasty (vi) Sunga dynasty (vii) Kanva
dynasty (viii) Andhra dynasty (ix) Naga dynasty (x) Gupta dynasty there is a detailed mention
about their past and future descendants and some tales regarding their great exploits.

In its chapter 85-90, the Purana sums up, in the form, of genealogical lists, the account of the
various ancient dynasties ruling in North India and occasionally narrates the incidents connected
with these kings.

Vayu Purana apart from being a storehouse of esoteric lores, scientific topics, is a fundamental
measure of etymological derivations properly illustrated in annotations. In preparing this english
translation of Vayu Purana- Pauranika Kosa, Purana Visayanukramanika by Yashapal Tandana,
published by Visvesvarananda Institute of Sanskrit and Indological studies with comparative
allusive norms of Visnu Purana of Gita Press Gorkhpur, Bhagavata Purana of the same agency,
V.S. Apte's Sanskrit-English Dictionary, Sanskrit-English Dictionary by Monire Williams, Bahat
Samhita of Varaha Mihira, Geographical Dictionary of Ancient and Mediaeval India by N.L.
Dey, Historical Geography of Ancient India by Bimal Chum, A Study in Geography of Ancient
and Mediaeval India by Dr. D.C. Sircar and Geographical Encylopaedia of Ancient and
Mediaeval India by Dr. K.D. Vajpeya, R.N. Dandekar and others, have been consulted to evade
any remissness.

Through utmost care has been taken in bringing out this translation work, in case of any
shortcomings, I shall request the esteem readers to know me the same so that they can be
improved in the editions.

Contents

Introduction
Chapter 1 Summary of contents 1-18
Chapter 2 The narration of the twelve years of sacrificial session 19-22
Chapter 3 The narration of the creation of Prajapati 22-26
Chapter 4 The description of the section on creation 26-33
Chapter 5 The narration of the formation of a day of Isvara 33-37
Chapter 6 The description of the Boar incarnation 37-44
Chapter 7 The enumeration of Pratisandhi period of Transition between twoAge 44-50
Chapter 8 The establishment of the Earth-its description 50-67
Chapter 9 Narration of the creation of Gods and others 67-77
Chapter 10 The description of Manvantara 77-85
Chapter 11 The observation of the purposes meant for pacification of Pranayama 85-90
Chapter 12 The assessment of Yoga sickness 90-94
Chapter 13 The description of the affluence of Yoga 94-96
Chapter 14 The observations on the development of Foetus 96-100
Chapter 15 The observations on the Pasupata Yoga 100-101
Chapter 16 The observations of the pre-requisites of the Purification Rites 101-103
Chapter 17 The description of that law of the Ultimate Stage of Life 104-104
Chapter 18 The description of the provision for the expiation of Recluses 104-106
Chapter 19 The unfavourable symptoms especially of approaching Death 106-110
Chapter 20 The observation on the pre-requisites of acquisition of Omkara 110-113
Chapter 21 The abservation of Kalpa □ An aeon 114-120
Chapter 22 The illustration of the numerical figure of the Kalpas 120-122
Chapter 23 The description of the application of the Incarnation of Mahesvara 122-140
Chapter 24 The conversation between Brahma and Visnu on the couch of Siva 140-155
Chapter 25 The description of the obtainment of a boon from Sankara of Visnu 155-163
Chapter 26 The observation on the genesis of Svaras (accents) or Sounds 163-167
Chapter 27 The enunciation of reasons for the name acquiring of Nilalohita 167-172
Chapter 28 The illustration of the creation of the Sages 172-175
Chapter 29 The description of the lineage of Agni 175-179
Chapter 30 The description of the lineage of the Manes 179-206
Chapter 31 The description of the lineage of Devas 206-211
Chapter 32 The description of the determination of the sacred syllable 'Om' 211-216
Chapter 33 The description of the lineage of Svayambhuva 217-221
Chapter 34 The description of Jambudvipa 222-229
Chapter 35 The description of Jambudvipa 229-233
Chapter 36 The observation on the sports, pleasure groves of the Gods 233-235
Chapter 37 The description of the establishment of the Universe 235-237
Chapter 38 The description of the forest Udumbara 238-243
Chapter 39 The description of the mountains such as Sitanta 243-248
Chapter 40 The description of the abode of Garuda on Devakuta 248-250
Chapter 41 The description of Kailasa 250-257
Chapter 42 The description of the celestial Ganga 257-263
Chapter 43 The description of Gandika 263-266
Chapter 44 The description of Ketumala 266-268
Chapter 45 The description of Bharatavarsa 268-278
Chapter 46 The description of varsas such as Kimpurusa 278-281
Chapter 47 The descent of the Ganga 281-287
Chapter 48 The description of island within the jurisdiction of Jambudvipa 287-290
Chapter 49 The description of Plaksadvipa 290-305
Chapter 50 The description of the unleveled ones or uneven lands and the like 205-323
Chapter 51 The description of the movement of stars or light 323-329
Chapter 52 The observation on the deities waiting upon the chariot of the Sun 329-337
Chapter 53 The definition of the Lightning Fires 338-347
Chapter 54 Glory of Nilakantha 348-358
Chapter 55 The description of the sight of the phallus-shaped image 358-364
Chapter 56 The observation on conjunction of Moon and Sun with planet Mars 364-672
Chapter 57 The illustration of Time fractions such as Nimesa 372-382
Chapter 58 Description of the four Yugas 382-393
Chapter 59 The obsrvation on the ideologies of the Divine Human Beings 393-405
Chapter 60 The dilation on the division of Vedas 405-412
Chapter 61 Lineage of Prajapati 412-428
Chapter 62 The observation on the Manvantaras headed by Svayambhuva 428-444
Chapter 63 The description of the fame of Prthu 444-449
Chapter 64 The description of the creation of Vaivasvata 449-452
Second Book
Chapter 65 The observation on the birth of Bhrgu and others 1-14
Chapter 66 The illustration of the lineage of Dharma 14-26
Chapter 67 The description of the progenies of Kasyapa 26-37
Chapter 68 The description of Danu's linege 37-40
Chapter 69 Dynasties descending from Kasyapa 40-68
Chapter 70 The description of the sovereignty of Soma and others 68-76
Chapter 71 The Procedure of Sraddha for Pitrs 76-82
Chapter 72 The observation on the groups of Pitrs 82-86
Chapter 73 The description of the Loka Acchoda and the manes consumed by fire 87-92
Chapter 74 The naming of the receptacles of Pitrs 92-95
Chapter 75 The observation regarding the acquisition of Laksmi (wealth) 95-101
Chapter 76 The description of the birth of Visvedevas 102-105
Chapter 77 Sacred places for offering of Pindas 105-117
Chapter 78 The pre-requisites meant as salubrious for Sraddhas 118-124
Chapter 79 The test a Brahmana 124-132
Chapter 80 The fruit of gifts in the ritual of obsequial rites 132-137
Chapter 81 The description of the fruit of a of a Sraddha duringSraddha Kalpa 137-140
Chapter 82 The description of the fruit of a Sraddha under differentconstellations 140-141
Chapter 83 The fruit of the obsequial rites at Gaya 141-153
Chapter 84 The description of the lineage of Varuna in Sraddhakalpa 153-160
Chapter 85 The illustration of the creation of Manu Vaivasvata 160-162
Chapter 86 A dissertation on Music: The definition of Murcchana 163-168
Chapter 87 The instructions in ornamentation or figures of speech and songs 168-172
Chapter 88 The description of the lineage of Manu Vaivasvata 172-190
Chapter 89 The illustration of the lineage of Nimi 190-191
Chapter 90 The elucidation of the birth of Soma 192-195
Chapter 91 The illustration of the lineage of Moon 196-205
Chapter 92 The narrative of Candravamsa 205-213
Chapter 93 The story of Yayati 213-222
Chapter 94 The description of the birth of Kartavirya Arjuna 222-227
Chapter 95 Description of the dynasty of Jyamagha and Vrsni 227-231
Chapter 96 The narration of the lineage of Vrsni 231-250
Chapter 97 Battle between Devas and Asuras; a narration of the exploits of Krsna 251 -268
Chapter 98 The description of the grace of Sankara on Kavya 268-278
Chapter 99 The description of Royal Dynasties 278-315
Chapter 100 The description of Manvantaras & Ultimate Dissolution 315-334
Chapter 101 The description of the establishment of Bhuloka and the like 334-363
Chapter 102 The description of Dissolution 363-374
Chapter 103 The description of Creation 374-380
Chapter 104 The removal of the apprehension of Vyasa 381-390
Chapter 105 The importance of Gaya 390-394
Chapter 106 The description of the importance of Gaya 394-402
Chapter 107 The description of Gaya continued 402-407
Chapter 108 The description of Gaya continued 407-414
Chapter 109 Description of importance of Gaya 414-419
Chapter 110 The importance of visit to Gaya 419-425
Chapter 111 The Gaya Mahatmya in Uttaramanasa tirtha 425-433
Chapter 112 The description of the Yajna (sacrifice) of the king Gaya 433-439
440­
Index of Verses
524
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Chapter 1
Summary of Contents
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Having offered obeisance to Narayana, to
Nara as excellent among men, to Goddess
Sarasvatl and Vyasa, thereafter, one may
proclaim victory or the Jaya, the original text of
Mahabharata may be expatiated upon12.
srafa ТЩТГТГЯ: Щ?:1
Victory to Vyasa, the son of Parasara and
the gladdener of the heart of Satyavatl, from
whose lotus-like mouth percolate the nectar in
the form of literature, which the world quaffs.
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I seek refuge in the God, the supreme one
(Is'a), the perennial one, the eternal and undying
one or undecaying one, immutable great god of
the supreme soul, the Lord of the entire
Universe.
1. The etymological formation or derivation.
2. This is a benedictory verse which occurs at the
beginning o f every Parvan o f Mahabharata, which
is taken in Puranas too.
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Ambitious of knowing (more about)
Puranas, legends (etc.), I seek refuge in Lord
Brahma, the creator of the world, the
omniscient, the unalloyed one, the master of the
past and future as also the present and a fine
leader. The unparalleled knowledge,
detachment, the overlordship and the idea of
spiritual good or duty- these four tetrad stands
accomplished simultaneously in him. He is the
Lord of the Universe. He who visually
perceived3 these entities perennially, being
manifest or unmanifest, and they again dawn
upon him, the overlord for the sake of practical
employment of motivation. The ordainer of the
subjects, the cognizant of the realities of the
3. $Ч1-чМг1 ЧМЯу Here in an atmanepada
usage for Parasmaipada as un-Paninian is a poetic
licence.
2 Vayu-Purana
people, the knower of the principles, who,
resorting to Yoga, who created all the creatures,
the mobile and the immobile ones, the unborn
lord, the creator of everything, the lord in the
form of consciousness and the cosmic witness
of the world.
4 4 4 lf|d :l
жЬпт ^ Фщщ T w ^ ii <?и
rT?T# ETC# (13#) -Ц
cff+tyr^cj ф-ШГ^ЧТЕГ^ШrTII И
jrrot "щщгп# wtrR
д ч Ш р •ОЛ М : -О Сч *4 ^11 ‘ ‘
Obeisance with devotion to Brahma, Vayu,
Mahendra and also unto Vasistha, the greatest
among the sages, the great-souled one and also
unto that sage, Jatukarnya,1 his (Vasistha’s)
great-grandson, highly-famed one, Vasistha, a
sage of great purity and Krsnadvaipayana. I
shall (now) narrate this Purana expounded by
Brahma, being similar to Veda, adorned well or
equipped well with scriptures consisting of
section on Dharma (virtue), Artha (wealth) and
Nydya (justice or right conduct).
зщ#фшт f e e #
щцгшЬтт яч и
щ щ т: # и ш : W T 9 r m w a T :i
Чргат ?IR rr c(RTT f 5 r ^ f ^ 4 l : l l ^ l l
f t^TTI
таг#Т> ^WTT: WTTm:
Е КЩ ТШ #ЦЧНигтгПЕГП:1
When the king of a Royal class named
Aslmakrsna, the chivalrous one, of unparalleled
radiance, the best among the kings, was ruling
over the Earth under righteous norm, there, the
sages having souls apprehensive, amenable to
the vow of veracity, honest or straight forward
1. Jatukarna (Karnya)- Name o f an ancient teacher,
the great grand-son o f Vasistha, name o f Vyasa in
26th Dvapara.
ones, void of Rajas tendencies, quiet controlled
and having senses restrained, performed a long
tenured sacrifice in the holy land of Kuruksetra
on the sacred shore of the stream Drsadvatl,
having shores sanctified as such. They were
initiated as per the scriptures and moving over
the ground of Naimisa forest.
Щ ШЩ TTgrafig: TJjT: #nfbi#Rm:i 1^411
НРп1ч sJ'lduu I
ёР#ТТ sfacHrR r:il^il
The highly intelligent and most excellent
reciter of Puranas i.e. Sirta came there to see the
sages. He became famous in the world by name
of Lomaharsana (the thriller who made hair
stand on their ends), as he created horripilation
of the listeners by his sweet sayings or delighted
them by his excellent narration.
тщ Сч чэ
fetcm
>0
i^ii
*
He was the most intelligent disciple of the
sage Vedavyasa, the wise one, the quarry of
penance, the knower of Vedic lores and good-
conducted one and was well-known in the triad
of worlds.
IUH
The entire Puranic lore admirably stood
steadied in him. His wisdom had become very
great through his reading of the Mahabharata.
N f: qfwifdfadl:l
■^fFT: ^trf^TIW ■qsiTII^II
Wherein the tales stand imbedded to
Dharma (virtue), Artha (wealth), Kama (desire)
and Moksa (liberation) as also well-enjoined
with wise expressions and good discourses like
the herbs that lie covert within the soil.
ТГ rfT^-M Ф
О
Ф -ЧГ«ЧЙЯ|рф|с|Я|
чЭ О *\
фг11^^:и^о||
itWPTRT Шд#Т1
Chapter-1
He (Stita) who was accomplished in
observing customs, approached the highly
intellectual and the best among the sages,
through an appropriate way. Having approached
near him, he paid homage with folded hands.
He, the wise one, made acquiesced those sages
by prostration.
й wiftr ^ю т: jftaT:
ЗТ2Г f r it ^ rn x rw ТГФТШ11Р ^ П
They even, the performers of constant
sacrifices, accompanied by associates, being of
mighty prowess or radiance, offered him the
psalms of Samaveda and adoration as per ritual.
Hence in them ensued the desire for hearing the
Purana.
<щт aufdfaw faiRi ётт^Ьтч1
'^ М с г ш щ г г b i t ■■HdhTjVdild l
Having seen that scholar Lomaharsana,
highly trustworthy, in that session of sacrificial
performances, Grhapati (the householder) or
sacrificer, well-equipped with all the scriptures,
gauged the idea from their gestures and inspired
the Stita1.
jam ■grT 4f^fe44ciw$ifaTi4:iR'#ii
gfdjjWMtmihif а д : "9T5PT4lfW:l
$ 4ft tTPUW ЧТТЩШП 4 II
О Stita, highly intellectual, the best knower
of the Vedas12, Vyasa endowed with spiritual
power3 has been propitiated for the sake of
1. SOta- This word signifies the offspring o f a
Ksatriya by a Brahmin woman. This mixed caste
used to keep horses and drive cars or sellers o f
flowers, garlands and gardeners, in ancient time. A
particular family o f this caste however became
famous for its knowledge o f Puranas and other
sacred writings. See, “The caste system o f the
Hindus”, by Raja Sourindro Mohan Tagore.
2. The Vedas which is held in equal reverence with
Brahman by the Hindus for its spiritual knowledge
consisting in words.
3. The word in the text is Bhagavan which means one
3
interpolation of Itihasa and Purana (the
chronicle and the ancient lore of exegetic and
literary aspects); and milked his mind as such,
(to extort the exigency of the) narrative tale
referring to the Puranas (ancient lores).
• «О О *ч
i^^ и
Of all these wise ones, the chiefs amongst
the sages, there is an eagerness to hear the
Purana, О highly wise one! Therefore, you are
requested to narrate those legends to them.
^ Ч$1гЧ1н) ЧЫНТЫ1: Ж Ш Ш :1
^ R c fF d vi рчч I u lw
All these are great-souled ones, gathered
here being of many Gotras (family cadres).
They, the expounders of the Vedas, may listen
to their respective lineages through the Puranas.
TRfagll
•o
TTFlftr TTTtRHIRdl
In the long-tenured sacrificial session, you
may arrange the discourse unto the sages, who
along with their sons have assembled here.
Hence it is that you have been remembered by
us having a desire for getting initiated.
?f?r f H lR d : -^ r: ЯсдсгтЕГ fw ii
гг ^rt ^ i^ I4 ^ ui: i r <?ii
This way having been inspired, Stita replied
in a nice tongue4, well-couched, endowed with
logical exposition and in this way Lomaharsana
propagate along.
4jjRTBet|-cl
grmisf щтир: етадспгн^:11Эо||
Suta replied- Having been inspired by you
who is possessed o f Bhaga or spiritual power which
is o f six sorts namely, dominion, might, glory
splendour wisdom and dispassion.
4. Pi<1 4 , Here РТГТ should be the grammatical
usage. РШЧ. genitive plural is out o f place here.
4 Vayu-Puraija
all, I stand sanctified and rendered beholden or
endowed with liability, (for the exposition) of
the Purana (by you all) who are knower of the
Purana (i.e. Ancient Lore) and amenable to the
vow of veracity or faithfulness.
^cisnf тлзг ir f e f g : ЧТШ:1
^idMipftuii w тщ ^ii
cf?TRT w i ШЧ\ Ъ TTpTRTq;i
$fdgW4Ilulg f^gT ^ У^йпГ^:11^?11 '
This is the official duty of the Suta, as well-
ordained by virtuous men of yore to preserve
the lineages of gods, sages and kings endowed
with exuberant radiance and the sustenance of
the lineages of the well-known great-souled
ones as illustrated in the Itihasas and Puranas by
the expounders of Brahman or Vedic lore.
% ^ f t # Ф Ф Ч'в1гЧЧ:М^ ^ II
^r4i<4i4^cir^ci: даьт :I
ф т Ш ffe: фБ f?w r:ll^^ll
Of the Suta1, the right in the Vedas is not
observable. In the sacrifice of Prthu, son of
Vena, getting in to vogue, of a great-souled one.
In Sutya12, there got procreated a Suta, one an
initial one, a disorderly progeny of an order of
society. By the oblation of Indra therein, the
clarified butter got congealed of Brhaspati.
ф щ rftT: ^ T f a rs rn w i
цчг< ш w??t rerfgRt g gpfrrn^mi
He offered oblations for lord Indra and then
was bom Suta. And therein out of delinquency,
there got created expiation in activities.
Sail'd WUUI ^ cTgO^^T: ^ II
1. Bhagavata Purana IV.23.23, 26 pp.233, 234 Op.cit
eff 4 above.
2. Sacrificial oblation: parturition; Rajatbaran
Duttaray- A Forgotten Functionary o f Ancient
India, Sanskrit Pustak Bhandar, Calcutta.
By the oblation material of the pupil, that
which got suffered as the overborne one, the
clarified butter of the teacher, by the circulation
of the upper and lower layer, took birth the one,
the disorderly breed one of the order of society.
Ш ДОсНТОс|(ДОип<и4йРм:1
?RT: Фщ
Cs шизкёЭДРЙ
О УсШь:1131 л -э11
And that which sprang from the Ksatra3,
(state functionary of a very high status), from a
breed lower than that of a Brahmana by the
earlier identity, from that it was famed as of
equal status.
fT&mt i§re ш snf: 8rmw№mi
хггчгт^гаШ w&t fof*fwd4ii3<sii
This duty of a Suta is of a mediocre norm as
one being subsidiary to the Ksatriya profession,
embodying the dealings of chariots, elephants,
steeds and his inferior duty is the practice of
medical treatment.
fafErt qtTUl^fhPfewil^^ll
Questioned by you, the expounders of
Brahman, that same duty of mine, why may I
not expose correctly that Purana which is highly
worshipped by the sages?
ftrpii ■цгто) m m \ w ra m
ЗТЩЩШТ rT Ш ^TTIl'koll
The mind-born daughter of the manes,
Vasavl, took birth. Being cursed by her father,
she assumed the breed of a fish.
ЗТТЩ)сГ fqfftrt W 4 4 :1
tWlt ^TTcft ЩВМ ^rWT cRffedl Щ: 11^^11
Like Arani stick in the (provenance) source
of fire, whose source of birth became
3. ЗГЕЧ1 4Ш Ш 1 ^ s q iW f ^
Jatukarna(nya) was the Purohita at the time o f
Vyasa's birth. (Vayu Purana 98-93, text followed
here).
Chapter-1
(likewise). The mighty Yogin Vyasa, the best
among the construes of Vedas, took birth in that
(breed).
tTPfr ЯЦек) chccil ЧТТ1 НГЩТгг
чщщ TtThid
■O
ЖПШ W^ ^ ЗЦгГ(^ TRhT^: 1 ^ 11
rPTi
I offer my reverence to that adorable one,
Vyasa, the creator, the primeval being, the one
protagonist of Bhrgu’s lore, the great lord Visnu
having form assumed of a mortal being, the one
having authoritative assumption and to whom
closely revealed itself the Vedas along with its
collections or ancillary lores. Having faith or
duty kept in front, he obtained birth here from
Jatukamya.
l # WTTRTfasZT n
#fdWRkTII**ll
9 V
Щ^ГсГТ 4*MRcleK4fl
^psr 4 i p j : ттчёгам^чп
сГрн=|)' ~Ш p : l
Having churned the ocean of the Vedas with
the churning rod of the intellect, he produced
the Moon in the form of the Mahabharata,
whom having obtained where the veritable tree
in the form of Veda along with branches took
up generation, just as a tree proliferates into
many branches after reaching fertile soil and in
congenial season.
ЗТГОТ sr$c)ifi^):ii'!^ii
qfcrdr$flrTvW:l
gTTTJt -Ef^rK 'Ш%ЧТ11'*1Э|1
-дШт: ^fnttraTfiru1vT:i
Having learnt the Purana from him, the
expounder of Brahman, the omniscient one,
fully adept in all the Vedas, the adorable one,
having radiance refulgent, I shall dilate upon the
Purana as expounded by Vayu (Mataris'van),
which was questioned earlier by the sages, the
5
dwellers in the forest of Naimisa1, the great-
souled ones.
EfwIdflW: I
The Ultimate source is Mahes'vara, who is
four-armed, four-faced, Supreme, the
Unmanifest, the inconceivable, the inscrutable
and is the self-bom God.
ЗТоЭТНё И qyfarii ^^IrtT ^IIY ^II
-щ Ш feftgRT.I
It is sure that he produces the unmanifest
cause and whatever is everlasting in the form of
existent and non-existent, beginning with Mahat
(the great principle, the intellect) and ending
with Visesa.
rnt w n sfa q tmniqoii
ЗТОЖ^ТГ55ЩПТ х и ^ Ч Т Я Г ч тГ c»WTI
щт w a r 'ffrirf^issfTqiiq
#сГ ЗТШЯТЗ^ТТ TTfRI
^iqgftrfdviiq ч и
From him, an excellent Golden Egg was
bom. The Cosmic Egg was enveloped by the
water; the waters by the fire; the fire by the
wind; the wind by the ether; the ether by the
Cosmic Ego; that Ego by the Cosmic Intellect
(Mahat) and that intellect was enveloped by the
Unmanifest (Avyakta). Therefore, herein, has
been given a description of all the gods and
sages.
яф т WET I
tRRmOTT eh'dMRi
The appearance of streams and hills is
belauded here and also the description of all the
Manvantaras and Kalpas1.
1. Nimkharavana or Nimsar at a short distance from
the Nimsar station o f the Avadha and Rohilkhanda
railway and 20 miles from Sitapura and 45 miles to
the north west o f Lucknow situated on the left bank
o f Gomati. N.L. Dey, p. 135.
6 Vayu-Puraija
ЩрГРГ €Г <ЭЙ<#1
з # i^rfbT згзп^^гат^ич'йи
The stories of the Brahmanas and Ksatriyas
and the birth of Brahmanas are defined. And
then the creativity of the Brahma (is defined) as
also the description of the creation of progeny is
explained.
ЗГЩ21ЩТЭГ chlr44l StpOil-SoihfrjMH: I
c&MRT ЩШ WTrT: Ш Ш ТП Ч Ч Н
And herein the states of Brahma of indistinct
provenance are defined and also the year of the
Kalpas, as also the establishment of the
Universe.
хГ if e p r n t Ш\
44i^l4i ciuikMfywrvmm^n
The slumber of Hari (i.e. Visnu) herein and
the raising aloft of the earth, as also the
establishment of the cities and the like as per
division into orders of society and stages of
life12 (are described).
шг 4(c? м
The cutting of trees planted in houses and
those naturally grown (in the house) are
(discussed). A description of the Yojanas and
tracks with their detailed elaboration are given.
w f twfbTFi ъ ттгчЫ ^praTfirrrmi
гг хт c\\
There is the description of the division of
spots in heaven of the mortals of auspicious
activities and also the illustration of the trees
1. A day and night o f Brahma, a period o f
4,320,000,000, Solar-syderea! years or years o f
mortals measuring the duration o f the worid and as
many, the intervals o f its annihilation.
2. A religious order o f which there are four kinds
referable to the different periods o f life; 1st that of
the student or Brahmacarin; 2nd that o f the house­
holder or Grhastha; 3rd that o f .the anchorite or
Vanaprastha; 4th that o f the Samnyasin.
and the medicinal herbs and the creepers (is
given).
^аднгзчМ xr | ч$ёвШ ич,?м
How mortals attain the status of trees,
Hellish beings and insects is also explained.
Description of two paths of the gods and sages
have been given.
гЯЧГ xt 1J3FT o£T3R M l
WT ^IReTOUt 5ШТ ЦРЛТ о ||
3TRR хГ сШ Ф fgf?:^rn:l
з^гРг хг irn f4 Iw n w n i^ ^ i
щпрт g w m д w : :I
rTSITШхГТ ^ efTirW
The origin and destruction of food etc. and
of the bodies is also mentioned. The foremost
among all the scriptures, the Purana was
remembered by Brahma. Then the Vedas came
forth out of his mouths, their auxiliary lores, the
codes of law3, the vows and the restraints or the
customs and the taboors are issued out. The
generation of animals or cattles and human
beings are illustrated. Then, the etymology was
enunciated and the processing of the aeon was
illustrated.
43 wft: 34: ТЙШЦГЩТ з|зд4сЫ:1
pRJtS^r df^McuAl ddl wl«hHehH*l^ll4 ^ 11
Then nine creations were enunciated of
Brahma endowed with intellect and three others
(also) endowed with intellect. Then, he created
the worlds.
it ЖФ NW-d WRSMT T^:iif^ ii
• From the limbs of Brahma, there ensued the
birth of Dharma and others (Artha, Kama and
3. The General body o f law comprehending Acara
(ritual), VyavahSra (civil acts and rules) and
Prayascitta (expiation) is acclaimed the Dharma
Sastra.
Chapter-1
Mokm), which ones as twelve, are created in the
aeon of the progeny again and again.
11^ 4 11
WW^T: T i w tRT: ЩЦ1
fira ^ trn q rn ^ r щ д ш т ч щ rU tH S ^ II
адч|опч1
«О чЭ
# сбт: яШш:1
The duration of Kalpas and the period of
transition between ages is defined. The origin of
Adharma from Brahma on being covered by
Tamas and then the birth of Satrupa,' (is
described). Subsequently, Priyavrata and
Uttanapada (took birth) and Prasuti and Akuti-
the innocent ones, in whom the worlds are
fixed.
Ф : язпчййЫ'щЖгЯТ fcspt3(sr:ll^ii
Щ^И'Ф cfPTHT !ГЧЩгГ=Г:1
The birth of a couple to Akuti by Prajapati
Ruci and then the birth of daughters of Daksa
through Prasuti.
^ «R S rai^ H T r M T R I I ^ I I
« n fo TP?: ТП^МТЧГ
rrarssn^T H w n Ш щ Ь удЧёйртТ: 11$ <? 11
The procreation by great-souled Dharma
from Dak$a’s daughters, subsequently Sraddha
and others (is being described). The creation of
Dharma is defined, being of Sattvaguna, having
a progression of bliss. And likewise the race of
Adharma (unrighteousness) from Himsa
(violence) is illustrated, the evil-conducted one.
т#£ГГ*гг W J T гГ УЛРНЛ:
fq rm Ъ HIM Ш^?ТГ M:llt9o II
In Sat! of Mahes'vara, the creation of1
1. Name o f a daughter o f Brahma (who is supposed to
be also his wife from whose incestuous connection
with her father is said to have sprung, Manu
Svayambhuva. (Skt. Eng. Diet., V.S. Apte, p.546.)
But some Puranas make her the wife not mother of
Manu, (Monier Williams p. 1050).
7
progeny is defined and diseaseless Brahma of
that norm was defined later on.
4lJl <tHliiRr: ЗЩГ IssflMl
3THTW гГ^ ?Г111Э?11
The receptacle of Yoga, enunciated the
Yoga to the sages desiring emancipation and
also the incarnation of Rudra of great affluence
likewise.
HfnTBMTW rf H TrTfa Its ^ 11
The legends about the triad of Vedas and the
great dialogue or discussion are then mentioned,
wherein, by Brahma and Narayana, the
eulogium was expatiated upon.
TrTrRrnwr ТГ ТР|с||(оф|с|:|
Я1§ч?е}?иг h r m : ii\9^ii
щ ф wn m чпттаг^ ^ ёга^г.чпэ^н
Eulogised by them, the lord of gods, the
adorable Siva, felt satisfied. And there came
about the insurgence of Rudra in the frame of
Brahma, the great-souled one. The origin of the
name Rudra because the great-souled one
bewailed along and eight names starting with
Rudra, he got of the self-bom one.
m t ъг 'bqiHfad tdTtcRT fWtriHMI
тг yMFnftrgrnfrq;iii94ii
And the way this triad of worlds of mobile
and immobile beings was pervaded by them, as
also the description of the creation of the
progeny by Bhrgu and the other sages (is
described).
rifaBVT 5Г Vjjpftbf ЛЫМсЬ|^Л1
Ф : шщ\: ТВ#: Щ Ч Т Ш <Ш ^ ц\э^ и
And there is the illustration of the lineage of
Vasistha, the Brahmana sage and the birth of
the progeny from the fire in Svaha (sacrificial
call or invocation) is illustrated.
8 Vayu-Purana
ftcTOTT fgaebuwir
Гч<^¥Ш*т|ч ^1 тф8ПЦ1ЬЗ^Н
And the Svadha invocation unto the manes
of two classes, subsequent to that and he is
belauded under the context of the lineage of the
manes, from the great Lord.
W*'. ч^ецфчт xTgfafTTRI
NidyiFW ^r^d«bJJui:||V9ill
I t PT ЗбЫ гГ
ч^чим ^ч щщтч xr^irmv9<?n
The curse of Daksa and wise one Bhrgu and
others, for the sake of Satl, as also the counter­
curse of Rudra from Dak$a of marvellous act
and the requital of the hostility is illustrated
between them by pointing out of faults. Under
the context of Manvantara (i.e. the period or age
of a Manu)1, the knowledge about Time is
described here.
Wm$[: Ш ^Fl^nTTI
(swsmw ш т скШ m fsrwuu^o u
The daughter of Prajapati Kardama, the one
who was endowed with auspicious marks and
the details about the sons of Priyavrata are
defined herein.
Ы frEtPif хт
■WIAIW
чЭ
W fl’fw
ЗЧ7Г ТИШ тщТгРЧ: I
# n 4 t TTO^PhT d id Ml ^ сЬ \& Щ И <^И
That assignment in continents and countries
quite distinctly and subsequently, and the
description of the creation of Svayambhuva
Manu is given here*2. The creation of Nabhi3
1. It comprises o f about 71 Mahayugas which are held
equal to 12000 years o f the gods or 4320000 human
years or 1/14 Ih o f a day o f Brahma, each o f these
periods, is presided over by its own special Manu.
(Skt. Eng. Diet., MW pp. 786-787).
2. Svayambhuva means sprung from the Self-Existent.
He is the grandson o f Brahma and the first o f the
seven Manus who governed the world. It was he
and the great-souled Rajas4, the enumeration of
the continents associated with the oceans and
also of the mountains are detailed here.
crafari Ъ Ъ dj^ldi WT % :l
The description of Varsas (sub-continents),
rivers and their tributaries all around and the
thousand divisions of the seven chief
continents.
рттм effc# oH : Wll£-*il
The extension as well as areas, their size by
the measure of Yojanas of Jarhbu-dvlpa and the
ocean, is enumerated along with the mountains.
fqolr xTI
4t?r: ’Slfcrig' chteW д1ч!н1:11<*411
Himavan (Himalaya), Hemakuta, Nisadha,
Meru, Nila, Sveta and Smgavan- all these are
enumerated as the Varsaparvatas5.
dx^|illi||4ll4W^T:l
esfafcl DoriI ot й тег rra ftcnfaq; 116 %11
who produced the holy sages and the rest and was
not only the oldest but also the greatest o f the
legislators.
3. A grandson o f Priyavrata, son o f Agnldhra and
father o f Rsabha; Skt. Eng. Diet., MW p. 535.
4. Name o f a Rsi, son o f Vasistha.
5. In connection with Mount Meru, mention is made
o f four Viskambha Parvatas or supporting ranges
viz. Mandara in the east, Gandhamadana in the
south, Vipula in the west and Suparsva in the north,
which have respectively the following lakes on
them - Arunoda Manasa, Sitoda or Sitoda, and
Bhadra, (Vayu Purana chs. 35-36). Another eight
are sometimes mentioned as Maryada Parvatas or
boundary ranges e.g. Jathara and Devakuta in the
east, and Nisadha and Paripatra in the west both
groups extending from Mount Nila to mount
Nisadha and also Kailas'a and Himavat in the south
and Srhgavat and Jarudhi in the north, both groups
extending from sea to sea. Sometimes the Mayavat
is mentioned as the range extending from Mount
Nila to mount Nisadha.
Chapter-1
Their internal dimensions, unextensive in
heights, are enumerated by measure of Yojanas
and those which are their denizens.
IZ19II
£taT: ч ф :
^fadfeblc^ehST ЗвЫ^НСбИ
Cv
The sub-continents such as Bharata along
with the rivers and the mountains as also having
been habitated or inhabited by the beings both
mobile as well as immobile. Jambudvipa and
other dvlpas (islands or continents) are
surrounded by seven oceans and likewise the
earth endowed with the irrigatable areas or
waters and the Lokaloka are described.
згизадкяЕмй r t e Tirrifrrr
и#:
These lokas and the earth of seven
continents as enveloped by the Cosmic Egg; the
terrestrial regions, Bhu etc. and the like are
enumerated along with the covering areas.
iRcf гг агсяш*г^г чЯчй«Б^ге>ч.1
Ttoyrmftmnt ъ
All that being of an important norm, has area
of a single measurement and is enumerated
along with the size and extension quite briefly.
ящщ чмнвнм шгГт$иттйБт:и<^ м
ч & щ : w : w 4i4#fR4#ri
The extent of the Sun, the Moon and the
Earth in Yojanas with their present presiding
deities. The sacred assemblies of Mahendra and
others on the northern crest of the
Manasarovara and above that is spoken off, the
movement of the heavenly bodies like that of
the fire-brand is also described.
ЩЛТ bftchteJdl
■qu^cTTBTt Ъ ЗПТЯ-.И^И
9
HlcblTlIcb-W WtBTT з ф fWffiWTI
ЕтгаттЕП: fwisjrsf ^
The definition of Nagavlthl1 and Ajavithi12 is
enunciated here. Then is stated the Yojanas of
the two extremities, the two borders and the
zones of Lokaloka3. The extent of twilight and
of day endowed with Visuva,4 (equinoxes) is
mentioned. The lokapalas stationed above-
which ones are enumerated as (encompassing)
the four quarters.
1WHT ^ёШГЧТ Ъ WTT
i ч 11
The southern and northern paths of the
manes and the gods, of the householders and the
recluses are stated as based on the qualities of
Rajas and Sattva are described.
а т Ш w Щ й ш Ы ч !ё л ш fii% T T :i
" ^ ег^ щт1ж г щ т гтаттпч^н
u^wwifawRl гг
The region of Visnu5 wherein are stable the
Dharma, Artha etc., the revolutions of the Sun
1. M oon’s path through the asterism Svati (or As'vini,
Bhararu and Krttika (MW p. 533).
2. Name o f one o f the three divisions o f the southern
paths or one o f the three paths in which sun, moon
and planets move comprehending the asterism MOla
Ptirvasadha and Uttarasadha.
3. Name o f a mythical belt or circle o f mountains
surrounding the outer most o f the seven seas and
dividing the visible world, from the region o f
darkness (as the sun is within the wall o f moutains,
they are light on one side and dark on the other).
4. The first point o f Aries or Libra into which the sun
enters at the vernal or autumnal equinox, the
equinoctical point. the shadow o f the
gnomon at noon, the day o f the equinox.
the equinoctical line. f<Tp ТШ^гГ- the
sun’s equinoctical passage, V.S. Apte, pp. 524-525,
MW p. 998.
5. The station or footmark o f Visnu : Zenith the sky :
the mark o f Visnu’s foot warshipped at Gaya; The
Sun’s passage into the zodical signs o f Taurus, Leo,
Scorpio, Aquarius. (MW p. 999).
10
and the Moon and that of the planets and
luminaries owing to the power of Dhruva1, the
Pole Star, the good and evil of the subjects or
progeny is being belauded.
1зплт ftfftr: FT^5^cf7mwmii4V9ii
«л1'спФт trtrffd fsrfg- i
згст т г т т я ^ Н т : vi т г г ш г г 11^ ^ м
The chariot of the Sun prepared by Brahma
himself as per the exigency of the purpose. By
this chariot, the Sun-god himself moves in the
heaven. That chariot is occupied by the gods,
the Adityas, sages, Gandharvas, celestial
damsels, Yaksas, serpents and Raksasas.
Likewise, the chariot of the Moon which is
constituted of the essence of waters is
enumerated.
tffigS-rafif ёт -&ЧЩ зтШ ^ДсыГтьв
uRdR'r ядтШчм^о о ii
The waxing and waning of the Moon are
dilated upon as instrumented by the Sun. The
movement of the chariots of the Sun and others
starting from the Pole Star is described in
details.
f^pTTTSr ЪЩЧё& get: iW :l
m rn w fw Tratftrr R^rarfuT n fi^ o
fre w m скЫяГ ^T4t
There is also the description of Sisumara
(tortoise-shaped Star) in whose rear stays
Dhruva or the Pole Star, stationed at the tail.
The structures of stellars along with planets in
entirety are enumerated, wherein the abodes of
gods of merited deeds, are situated.
гг
y f w n s r 45mi4i ч ш : efpfcfrssfar:i
qfwioHid)
1. The unchangeable longitude o f fixed stars, a
constant arc. (MW p. 521). The polar star as well.
VSyu-Ригаца
The surplus heat, cold and rainfall in the
thousand rays of the sun and the dividing mode
of rays by their names, activity and purpose; the
movements and the tenure are narrated, the
constellations in light of the solar solstice (are
mentioned).
wn ёгш^т Ш ш ят ■аии<4здн)ггьп
fcjuid: ^nnftrRBi^o'iDi
Just as from the poison was acquired quickly
the azureness of the throat of Siva, (that very
way) there ensued quickly, grief for the trident-
wielding lord, having been gratified by Brahma.
р и : тгШгшт Trftfd -ч%^гпт1
w rt RcJqT4HUflfvlTlRll^omi
Being adored by the gods, Visnu adores the
great lord Siva. The story emanating from the
phallus cult, the same one obviator of all the
sins (is also mentioned).
qUtniR)5^m^cT;l
PTTPT ЧТ^ИТУТЧУсь1’^Яqj I^о ^ 11
There is the enumeration of the outcome of
the Pradhana (the Principal one) from
Visvarapa (the Cosmic form), which is quite
amazing and the greatness of Pumravas, the son
oflla.
fhcTUTt %ШТТЩТ ?pfaT '^iqdPtl t l
rTcT; chVJ-d w t i i ^ouii
An offering of oblations by means of nectar
of the manes of two types (is narrated). The
Parvans (auspicious occasions based on the
position of the moon) as also their junctures.
T^PHWldRi ёГ RIHT4t
fpcRTw ^м
And of those gone to the world of immortals
and the downward descent of those obtained as
such; the propitiation of the two types of manes
by means of Sraddhas comprises a great deed.
f f i W T T ТПТРТТ rf ё & Ш ёГ W tl
inqefiqfgjdbll: TfM^dqjl^o ^||
Chapter-1
The duration and the number of Yugas and
Kpta Yuga is enumerated here. In the Tretayuga,
by virtue of the downgradation, the organisation
of animal husbandry, agricultural and
economical activities are also enumerated.
cwifamwnrm xr w r R t xt Mthmi
хг ^ oii
The organisation of the enumeration of the
orders of society and stages of life as also the
establishment of the orders of society and stages
of life as per duty (systematisation).
rfa ТРЩТ m c&teJrri
ЩЩЩ cTfRT TTTsf WtSTTST: Р Ч ^ И Ш И
The introduction of performance of
sacrifices and the assimilation or discourse
between the sages, with Vasu and Vasu’s
falling into the nether-world is dilated upon.
5T5RRT ST ч-ртI
тцтет dTnalThi -дшзад® fir^ r: 11и ^ 11
The complicacy of the questions initiated by
Svayambhuva Manu; the praise of penance is
spoken of as also the condition of the Yugas in
entirety.
UTUTPT УЭтШч)
•о ^ л ЧЭ
Rinanjl-rt xr ftrfrr: тгпрткяг
Of Dvapara and of Kali age, a description in
brief and the magnitudes of the girth, height and
longevity of gods, vertebrates, the men in every
age according to the efficacy and power of the
Yugas; the origin of the eminent persons and
their deeds, are dilated upon.
Oremnt w w r t w щгит uftcwftcRi
f sKimifftmi xTTRf; гГП^Ч И
^ г т afffsnaw t «татиit r i
VIITsIWi «lR4TUf xT ^ о Ц Щ ||%¥1аёр т Ц |
The characteristics of the narration of the
И
Vedic Mantras and the Brahmanas1 (the
explanatory exegeties of the ritual of the Vedas)
and the gods or kings, the sages, Manu and the
manes have been enunciated. The narration of
the Vedic and non-Vedic Mantras are related;
the extent of the branches (of the Vedas); the
appellation of Vedavyasa and others.
«R R U IU li ТТТПТ: W T R t xt TW=T:t
<ЭН1Ч11)Ч1иГТ xT TRT: fq^-qurw хГН*^Э11
4 ?TcRT rd fT tlg -фГЧгУтЪ W ТШ ТШ :1
TP9RTTRT Ш xt Щ т
The culmination of the Manvantaras and
resurgence after the culmination, then the
account of the Devas, the sages, Manus and the
Pitrs cannot be given in detail, hence they are
mentioned briefly. The enumeration of the
present Manvantara is proclaimed as such by
the human year.
T R R m uiT хг щ ш г т
3TbtaRHraRT хГ cR ^ II^ ^ II
The same description applies to all
Manvantaras and of those having gone by and
that have come, an enumeration is being given
by the present one.
Ш1 w t t p i xr yfdpyn^uiqi
STdicINHMRT xf
And likewise of the Manvantaras, the period
of transition between two ages and the
definition of the past and future Manvantaras
are given with reference to the Svayumbhuva
Manvantara.
•tpcR frqq x fa сЬГН^Н хГ ^ T f^ T l
tR R lT U ^TR T M^VTMT xf ?ll
The triad of Manvantaras and the knowledge
of their periodicity is being enumerated. In the
Manvantaras, the account of the Devas and the
Kings is enumerated.
1. Brahmana is called Dvija, because his second birth
is said to take place when lie puts on his sacrificial
thread.
12
щщ ^1%т: fsRTRTr 5% : Tj?m
^TfqcTT rT gVlRTTII^ ? 11
The daughters’ sons of Daksa, the sons of
the beloved daughter, they were produced by
Brahma and others as well by the intelligent
Daksa, are enumerated.
Tnwferej <й1с#й w t третт^шт-.!
The Manus, viz. Savami and others,
dwelling on the Meru, are being enumerated;
the description of the progeny of Dhruva, the
son of Uttanapada is given here.
^SSRT cJTsftT
ШТЩ T O t ^ e^TRT Я
The act of milking of the Earth (as started)
by Prthu, son of Vena1, as also the specification
1. Son o f Vena, Son o f Anga. He was called the first
king from whom the earth received her name Prthvi.
The Visnu Purana relates that when Vena who was
wicked by nature and prohibited worship and
sacrifice was beaten to death by the pious sages and
when consequently robbery and anarchy pervaded
in the absence o f a king, the munis rubbed the right
aim o f the dead king to produce a son and it spring
the majestic Prthu glory like Agni. He was
immediately declared king and his subjects who had
suffered from famine, be sought the monarch for the
edible fruits and plants which the earth with held
from them. In anger Prthu took up his bow and to
compel her to yield the supply so much needed by
his subjects. She assumed the form o f a cow and
began to flee chased by the king. But she at last
yielded and requested him to spare her life and at
the same time promised to restore all the needed
fruits and plants etc. “If a calf were given to her
through which she might be able to secrete milk.”
Prthu thereupon made Svayurhbhuva Manu, the
calf, milked the earth and received the milk into his
own hand from which proceeded all kinds o f corn,
vegetables, fruits etc. for the maintenance o f his
subjects. The example o f Prthu was afterwards
followed by a variety o f milkers gods, men, Rsis,
mountains, Nagas, Asuras who found out the proper
milkman and calf from their own number and
milked the earth o f whatever they wanted. (Skt.
Vayu-Puraiia
of the utensils and other vessels of milk and the
description of lineages.
friJlRfa: prefer §wr тег =Rf£RTI
яЗгггяй "mfwrf язттеТ.шнчп
ЪЩЦ з ге #fTrT:l
ч*^ин ъ cR te& ii^ii
By Brahma and others, how this bearer of
the riches (i.e. the earth) was milked earlier; the
birth of Daksa, the intelligent Prajapati in
Marisa from the ten Pracetas, the partial
incarnation of Soma (Moon)- all these are
enumerated. The overlordship of Mahendras
over the beings of the past, present and future.
■фсГГ^ё&Т 3TR°TfMffrpf?rr: I
llcHcW'W ’ETTRt: gfo# Ч1сШНгН:11^ц
Manu and others will come out surrounded
by many anecdotes. The creative activity of
Vaivasvata Manu is being enumerated in detail
all round.
j Ъ свЫгГп^йП
In the great sacrifice of the Deva, bearing
the form of Varuna, the creation of Bhrgu and
others from the semen of Brahma is dilated
upon.
тет: ^rtri
site# Tmf s q w i^ w r t e ^ n ^ ii
After the description of the auspicious
creation of Caksusa Manu and that of Daksa in
Vaivasvata Manvantara by the way of
concentration, is narrated.
Tividmw w w t зтшй
Then Narada, son of Brahma, having
conversations clear to him, destroyed the sons
of Daksa of mighty valour, for the sake of his
own curse.
Eng. Dictionary by V.S. Apte p. 347).
Chapter-1
M t c ^ t 5 ^ T ^ T T W t t R j m fg frlT :l
ёЙё$гГ Ф^Т% 95^w r Xl «fact: II ^5> II
Then Daksa created daughters in Virini
well-known as such and then the procreation of
spiritual good or duty of Kas'yapa, the wise one,
is enumerated.
зш f^oTts^ sraw Rl
ё Б Ш ||^ ? ||
Thereafter, the unity, diversity and speciality
of Brahma, Visnu and Siva are being
enumerated.
сШ WT ^ЗПШ^T: W i^TI
*ГСШП^ Щ 1 WfT: 11^ 3 11
Owing to God-headship, how Devas were
cursed by the self-bom Brahma, the
achievement of Marut-hood of the Maruts and
the birth of Devas in Diti, then are narrated.
Щ 1 tW тщщ% n i ; |
Ь т frrg^aF^T(TTr) r ts s $ r i : i i ^
And also are being enumerated the groups of
Maruts (the storm Devas) in sevenfold
dimensions. The god-headship by the words of
manes and their refuge by the Vayu is narrated.
tn T R t <HcUTi ST
З гч х п ш тщ тт с Ш
чЭ *\
The creation of Daityas, Danavas,
Gandharvas, serpents, Raksasas, all the Bhutas,
Pisacas, animals, birds, creepers and the
celestial damsels are enumerated, being many,
in details and also the birth of the elephant
Airavata created by the association of the ocean
and the birth of the son of Vainata (Garuda) and
his coronation (are also narrated).
fTOTT RT%lTITOftni^^ll
13
4TIV H W R RR: SDTRT Ш f ^ R t l l ^ l l
The details of the descendants of Bhrgus as
well as of Angiras, Kasyapa, Pulastya, the
great-souled Atri and the sage Paras'ara and
where there is the spread of the progeny.
WRPJtftoit ^ TRTI
f?rer: ^TT: «еьйп) W bTlW: tfdfe?n:ii
After that, the creation of the progeny of
Devas and Rsis (i.e. sages) is described. The
■three virgins are dilated upon whereupon are
dependent the lokas or the terrestrial people.
Гч^Г^Рк^П ^ПЧТ RfiEZRU
t^TcR^T tRTRd: Ч-alRi ■ y M ^ Irm iH .ll^ o ll
The declamation of the grandsons of the
Pitrs is defined and the birth of Devas is
enumerated and the noble one, Lord, the
illustration of five great souls (is enumerated).
snf^FT ш : thti
*
The details of Ila are spoken and after that
those of Aditya. The biography of Vikuksi, son
of Iksvaku has been illuminated and the
demolition of Dhundhu1 (by Kuvalayaplda) has
been detailed.
1=ГЩТ^ЧТ f^dlVUdt
Ending with Brhadbala, the Iksvaku and
others are narrated in brief and of the lords of
the earth, such as Nimi and others till Jahnu and
his group.
fw fl
: 11^ ^ 11
R -ЦЩУсЩ5RTTR%
And is illustrated the detail which are even
of Yayati, the lord of the earth, the illustration
1. 'WRJt:! f%tt:1
11 ( Pauranika Kosa p. 250).
14
of the Yadu lineage, as also of Haihaya and
later that of Kro§tr is given. The greatness of
Jyamagha1 and the creation of his progeny is
illustrated.
tcrefo? Щ51гЧЧ: I
wM ftrm^Rr #r?f: i
«Eta# Wтщ1гЦЧ:М^^и
The creation of progeny of Devavrdha (a
king son of Satvata and father of Babhru) and of
Arka as also of Vrsni, the great-souled one, the
lineage of Anamitra and the divine acclamation
of Visnu, the attainment of a precious jewel
from the Sun-god and the progeny creation of
Yudhajit is detailed, the one of great soul..
:l
Tjqgr 3RT ШЩтК зШ хГ Ч?1гЧЧ: II II
дщтгг WTftr <|{lrUj4chi^H :l
fawftsfal ТГЯТЧгГ: 11V£ 6 11
The lineage of Devamldhusa of the glorious
Royal sage is enumerated and once again, birth
and conduct of the great-souled one is
enumerated. Even the wicked-souled attitude of
Kamsa and the birth in privation of Vasudeva in
Devaki,2 as Visnu (incarnate); the Prajapati.
fau3iH4^H gift
TTRAtt fgm prr
^ЩРТТ y m m WT: Ш : ptt ^ t); i
1. Bhagavata Purana IX.23.35-39. One o f the five sons
o f Rucaka whom his brother exiled. Saibya was his
wife. She was a barren woman. In a battle victory,
he got a maiden whom he brought in a chariot.
Saibya’s fear did not allow him to reveal the truth.
He called his daughter-in-law. Vis'vedevas and
Pitaras blessed her with a son Vidarbha whose two
sons Kratha and Kes'f started a lineage. (Pauranika
Kos'a, Jfiana Mandala Ltd., Varanasi, p.188-189).
2. Vasudeva had two wives DevakT and Rohinl.
Baladeva was transferred from the womb o f the
former to that o f the latter and therefore he was
called Saiikarsana.
Vayu-Ригаца
^П1ШЯ1ЧЦТР(Я ТЗоЩ ШгТТ^ИЯЧоН
And after Vi$nu’s (birth), the description of
the creation of progeny. In the dispute between
Devas and Asuras, a woman (Bhrgu’s wife,
Sukra’s mother) was slain by Vi§nu for the sake
of protectiing the life of Indra. He then obtained
the curse of Bhrgu. Bhrgu, however, raised aloft
the divine mother of Sukra.
^нт«те<пл'| щ тщятт
11?ч?и
There were the twelve terrific wars between
Devas and Asuras that are being illustrated,
those connected with the man-lion3, the very
destroyers of life.
Propitiation of lord Siva was achieved by an
austere penance by wise Sukra4. Being the one
greedy for the bestowal of a boon, he eulogised
Siva.
3ERR
сГТЯрп WTR ТГ
Later on was specified the activities of the
Devas and Asuras. While the great-souled one,
Sukra was engaged with JayantI, the intelligent
Brhaspati, assuming the form of Sukra, deluded
the Asuras. So, Sukra of great radiance, cursed
them as such.
stHffWT ^рттл
313ГЩЩ R^lrtn4Rl4i Л|$сТОтГОТЛ1?Ч5 II
3. Man-lion incarnation o f Visnu.
4. He was the priest o f the Daityas and the presiding
priest o f the sacrifice undertaken by Bali. Aditi had
twelve sons o f whom Sukra was the eldest and
Visnu the youngest.
Chapter-1
:l
The distinction of Visnu as also the
illustration of the birth of Vi$nu and the like, the
Vasu, the daughters son of Yadu who was born
in DevayanI are described. Anu, Druhyu and
Puru, then happened to be the sons of Yayati,
the kings as such, herein the scions of that
great-souled one, the best among the virtuous
kings, are enumerated in full, being endowed
with radiance and riches of great norm.
rl snftrsB riii^n
And of Kusika, the Brahmana sage,
whatever is the resort of spiritual good or piety
or duty is narrated and also how Surabhi (the
divine cow) dispelled the curse of Brhaspati.
The enumeration of the lineage of Jahnu and the
illustration of the lineage of Santanu are also
narrated.
S lf e w t cTSJT W m W R Y T c S IT tT I
ЗИМИН) ШНТ R44T т41Чс*и)нЧ11^4 <?ll
A succinct illustration of the kings to be, a
description of the seven Manus of the future and
a description of the dissolution at the end of
Kaliyuga of the last (Bhauma) Manvantara (are
given).
^mfr ^гшгщ Р^тттпгШчттк:1
Also the description of the significance of
the terms Para and Parardha1 is being done.
The judgement of the extent of Brahma or the
Universe in terms of Yojanas (is given).
Mm-. тИ чш ч! y faW u i
C\
Three types of dissolutions of all living
1. The most remote one and the one on the opposite,
Skt. Eng. Diet., Moniev Williams, p. 587.
15
beings, viz. Naimittika (occasional), Prdkrtika
(natural) and Atyantika (ultimate) is being
illustrated.
■imt '^chTujd СПУШ1 TlfWirtR:!
TRTt W
The drought (lit. paucity of rain), caused by
the sun and the periodical destruction of
horrible norm from the Fire, of the cloud, of the
solitary ocean, of the wind, of the night of the
great-souled one (Brahma) and the calculation
of periods, especially the period of Brahma, are
described here.
TR
Сч
TtfM
'
I Ъ ciTcbHi ШТЧГФЩпЫ|
О *ч
Riw: w M \
Then the description of the seven worlds
such as Bhu and others is given and are
enumerated the hells (or Narakas) of the sinister
ones, such as Raurava and the like.
Riicr^i wtpttrri
The description of the excellent spot of Siva,
established on above the Brahmaloka, where the
beings come to dissolution at the end of the
aeon is given.
TRfat TTteTRT qfwwfaPluUril
W°T: ^ ^ II
ЗТРЩЩсГ: Rtrfe Miuiwiaehilcl rn
Then the culmination of all creatures, the
entire destruction after the death of Brahma, the
eight-formed extent of the breath and its eight­
fold norm and its movement upwards and
downwards is enunciated owing to its
recumbence on piety and impiety.
еБей ЩЯШТ Ч?с1ШГч W rit
In every Kalpa, the dissolution of the
MahabhiUas (the primary elements) and having
16
counted upon the sufferings and the non­
eternity of Brahma (are described).
xto Фтнт 4Ruipqf^i4^y:i
gcfa??* xf
а щ т а чГ<сад ijvz g^ifuT iifepmi
ddW<Rtct^ll^o||
эд ггф sr^Itrr: tJTrht Ч
The depravity of the enjoyments and
finalisation about their outcome; the difficulty
of attainment of emancipation and the
observability of harm in face of renunciation,
placement of the being in Brahman after
renouncing the manifest and the unmanifest and
its realisation through the knowledge of
diversity, the pure one then surrounds that.
Then gone beyond the triad of heats, the one
known as formless one and unactioned, the joy
of Brahman enunciated. He also has realized it,
he has no fear from anywhere (are stated here).
ehjrJrl хГ TT: ^BTf 4cJ=)dj
сМГ diMviST «4Ч1ЧЯЛЩ1ГТ:11^11
The creation once again of another Brahma
is then like the earlier norm and so also the race
of sages, the obviator of all the sins.
$йфггщд^¥1: 4<|U|*4|i|c)fiijd:l
скШг w i щ 11 ya 3 11
яфтв® ш нт fqfdWr w rfq
ctfwW ШЩ xTII^)* II
^ifhd-ffdd
4<I¥KW W fM ):ll^4U
# ftnpt cb-4wi sqrasnftr m \ й т ;|
This way, a synopsis of the Purana has been
illustrated. Therein, the mobile existence are
being enumerated and all the deformities of
dissolution. The tendencies of the beings and
the fruits of the satisfactions; the appearance of
Vasistha and the birth of Sakti that very way.
The slaying of Sakti by (Kalmasapada), son of
Vayu-Purana
Sudasa at the instigation of the sage Vis'vamitra
(are described). The birth of Parasara and how
the sage Vyasa took birth in the maiden of the
manes.
Ъ Ш W4 Щ т р т ЧШ: 11ya * 11
W W Wl
The birth of Suka; how the intelligent
Parasara and his son (Vyasa) incurred the wrath
in Visvamitra.
^э\Э||
^9411
That very way for a desire to kill
Visvamitra, the sacrificial fire got accumulated
by Vasistha and how that sacrifice was
shrewdly spoiled by divine means by lord
Skanda, seeking the welfare of the sage
Vis'vamitra and for the sake of progeny. For the
sake of progeny was observed a vow by
Skanda, the wise one and by providence, and by
the creator desirous of doing good to the
Brahmanic or scholar Vis'vamitra.
т?ск ададк xpraf трт1щ:1
ЧЧ: фНТ:1
How the adorable Vyasa, all by his own
intellect, divided the single Veda of four
quarters, into four ones and how, further, his
disciples and grand-disciples created
subsequently the divisions of the recessions.
РТГЦТЖЩчГГ f^TT
By the way of six-fold desires, he was
questioned by Brahma (lit. self-bom one). Then
Brahma was asked by the sages, desirous of the
spiritual good, wistful for a sacred land, an
appellation, divine of abiding no ones, about the
practical application of the Vedas in sacrifices.
Brahma then answered for the sake of their
welfare, (gave them a wheel and told them).
Chapter-1
p i febsr^qnsii Tpsnf• p r f w w i
ЗЙЧТЦ^ ш : 3R^R4cd%T:ll^^U
^тТ чга ^ г а т ш : т ч т ufgtiRI
w i еп^щгг m
т а : w c$fr рртчг гТ^Г щ-л
ШЩ1 frepqT3W?R:ll^‘an
This wheel has a good umbilical cavity, has
a divine form and name. It has truth for its
spokes; its movement is auspicious and it is
rare. Move in the rear, as controlled ones and
then strive for what is beneficent. You will then
attain what is wholesome for you. The place
where the rim of this wheel of law, wherein
fully gets shattered, that country deserves to be
reckoned as sacred. This way, the Lord spoke
then. Having said so to the sages, then Brahma
attained to invisibility once again (this is
mentioned).
3c? ^ pjt w s t
The cumulative source of the interior or
foetus of Ganga as also the adaptability of
Naimisa, the sages performed the long sacrifices
there in Naimi$a (forest)1.
жч# wit w. 11 u 5,и
ftfSfaT TTlfw
ч т щ р w f ^ r p n R 11u ^ 11
On the Saradvat being dead, an elevation of
that was performed. Then the sages of the
Naimisaranya with utmost devotion, having
created this earth of limitless norm, brought
about a king and as per ritual and as per rules of
the scriptures, they adored here with
hospitalities.
1. One o f the five principal places o f pilgrimage (viz.
Visranti, Saukara, Naimisa, Prayaga and Pvjkara).
A most sacred place where all the Puranas are
narrated. It is situated in north India, at a short
distance from the Nimsar station o f the Audha.
17
yfa cFrnftPr j m i fafocrpn
sRrakntT; p ;
The king who was thus gratified with the
ovation of a guest, was kidnapped by the cruel
Asura Rahu, who disappeared with him.
3 R T T ^ tT snfT Ш Г RTTI
The way earlier they chased the king Aida
when kidnapped, having seen along with
Gandharva, abiding in the village Kalapa.
■#пш: qpRwr
^ # ctp ои
Appearance of that one again in the sacrifice
the way (it came about) through sages, having
seen all made of gold, the material of the great-
souled ones.
TT^Ti ^foWOTt Tit ЩЗД1йПЙ^>1
Then of those abiding in Naimisaranya in
the sacrificial session of twelve years, as per the
activity of suppression, Aida was restated by
them.
■d4Ric3l fcRUill4T WIWTI
«чгч(чд| янштач ч 4 ч т ш и ^ п
Having created Ayusa, the son of Aida
within the forest and having completed that
sacrificial session, the way he waits upon
Ayusa.
ifrlc rit ^TSTT^rt oijitsdid % 3T W 4T :l
зрйщт w r ш н1«*'г1т^чдтш^н^^и
Then all this that happened as per the ritual
was dilated upon, О best among the Brahmanas.
The knowledge of worldly affairs of the sages is
indeed great, that has been explained.
Щ ПТТ Щ Т i f f * W h W T g rW T I
зш гш tswt
This Purana of high knowledge had formerly
been proclaimed by Brahma. The incarnation of
18
Rudra on account of the grace of the Brahmanas
is enumerated.
rMT 4l^4dl ЧРП: WRJ4T C t^^l
That very way the applications of the
Pas'upatas and the enumeration of the spots and
the blue-throatedness of the lord Siva, bom of
the phallus-shaped image, have been glorified.
g?sщк m faymii ш м srgjcrif^Ti
gRT ^Г<5ч1Чяиц^МТ^||^^||
It is narrated to the Brahmanas by Vayu, the
expounder of Brahman or Veda. It is conducive
to wealth, fame and longevity and obviator of
all the sins.
еьШ til Hi siKui rT [et^t(d:l
зйяг Ц? jTPit iw уэii
One should recite and listen to this Purana
and should consign it to memory in particular.
In such an order, this Purana is being expatiated
upon.
^пэ^тф т
Even a great motif can be easily achieved, if
(this Purana) stated in a brief form. Therefore,
having taken something into account, I shall
dilate upon later on in details.
w ot ^и
Whosoever, a sense controlled one, may
study by him, this preliminary section, would
have understood the whole of this Purana.
There seems to be no doubt in it.
m fg u m g tt % 5n4TTfm fq^r fgsr:i
4 T ^ tlU f w fd lll^ er TT о o il
A Brahmana, who may understand the four
Vedas along with the Angas (as six) and
Upanisads, but if he does not understand
thoroughly this Purana, then he may be dubbed
as an unskilled one.
Vayu-Ригаца
R R )r4 < r4 & d h * d ) R l 4 d y ^ R H ifa ll^ о ^ ||
By Itihasa and Purana, one may understand
the Veda. The Veda fears from one having a
smattering of learning or one having learnt very
little (thinking) that this one will strike him.
3TTb^ OTWРггГгТ
Constantly reciting this chapter narrated by
Brahma himself, one may get rid of the calamity
having obtained it and may attain to a state as
per cherished resolves.
WTTcgTT IRrft? TTM drE^rPTI
ft*irb4W % T H ^ IR o ^ll
This is called Purana because it breathes1
(exists) from earliest times. The etymology of
this one (i.e. Purana) who knows, he gets rid of
all the sins.
чтттапт: Rng czmzt
WT
Narayana, having circumambiated this
Universe, moves on. Lord Siva is the creator of
that creator of the mobile stratum.
з ш ШНчтт зртнг
тф я и PTTUI4I
^ ъ 4^rf?npf
ii$«chld ЧЧТТс(фсТ11^оЦ||
Hence, this succinct observation, you may
listen to. Mahesvara is the supreme lord in this
entire Purana. At every time, he creates the
creation and at the hour of dissolution, he
withdraw it into himself.
е||иу1тк нВь<иЧ1^5^*1Ч1и1еы ЧТО
JRnTf5KtFT:ll?ll
1. fRfif - % + 3H(d ~ from root 3R to breathe, Vedic
variant o f clasical. A practical Vedic
dictionary by Dr. Surya Kanta, p.27. Oxford
University Press, Delhi 1981.
Chapter-2 19

ii3Tsr Yajiia), and the status of spouse was designated

to Ila (the consort of the performer of sacrifice).
Chapter 2 The wise Mrtyu (god of death) of great
The narration of the twelve years of brilliance performed the Samitra1rite (of killing
sacrificial session the sacrificial animal) in that sacrifice of those
great souls.
p p f : ггтгачт:1
fa f9 T f f a * m 3 f e ¥ R T T II\9 ll
У>зГWi ЧШУУ^Ч1Ч<^«Ь&Ж'Чч11?11
Then the sages, having penance for the
riches, replied to Suta again- “Where was the s3 СЧ *4

sacrificial session got celebrated of those having The sages performed the sacrifice for a
deeds marvellous? thousand years where the rim of the revolving
Dharma-cakra, got shattered. By that act, this
fe R t <m sr wra&n place became well-known as Naimi$a, adored
ЗПЗтЩГ ЗГ Ш Ь я: tIWT:IRII by the sages.
How much then was the tenure? And how ■m -m Фнгг dretnw^faau
was it celebrated? And how Vayu expounded
the Purana to them? ШУтТ: фзтГ5ЯУг§гГ:11<?11
Where there is Gomatl, the sacred one,
зтта$у % T:i waited upon by Siddhas12 and Caranas. RohinI
ffy TRtfaff: si^envj ^ р у гп п зи gave birth there and from her took birth Budha
You may narrate it in details. There is great by Soma.
inquisitiveness in us.” Thus urged, Suta replied RfTrPRtl
in auspicious expressions. ЗТ^УТ: ШТ Ш
m Й STlTT ТГУЧтПТЧ! Where Sakti, the eldest son of the noble-
souled Vasistha, took birth and where the
hundred sons of sublime radiance of Arundhatl
Listen to as to where those wise sages
performed sacrificial session, the excellent one were bom.
and the tenure upto which it was held and the У>с*ТЩТЩГ Ш #%ЯТ|
way it came about.
f a # % ш fm qzf: fm Kalmasapada, the lord of men, wherein was
ш Ц ffart w d w d cursed by Sakti and where ensued the hostility
Where the creators of the Universe, desirous of Visvamitra and Vasistha.
of creating the Universe, to begin with, where
1. Fire meant for roasting a sacrificial animal or
they celebrated the sacrificial session, the sacred sacrificing or immolating or killing animals at a
one, to the extent of a thousand of years. sacrifice or tying up cattle or a sacrificial vessel or
relating to the official who cuts up the animal for
sacrifice or fire for cooking the sacrificial flesh or
уу ynfad m ffetTRiis.il the place for the above fire or any place o f
immolation or shambles. (MW p. 1065.
masculine ^iiPh*: I (neuter)
Wherein the Tapas was the householder or 2. A Siddha is a Semi-divine being supposed to be o f
the lord of the sacrifice; god Brahma became great purity and holiness and characterised by eight
himself the priest designated as Brahma (of the supernatural faculties.
20 Vayu-Puraiia

sjfyiRsi xrt?R: 1 p if a w
чтг£г Фщщ -фч&тггзъщ&т!i ^ 11 ^5: p iW W^?T f r a f sn-fl
Where sage Paras'ara was bom in Adrs'yanti, Then the sacrificial square was created as
and on whose having taken birth, the made of gold, the sacrificial hall of the great-
defamation of Vasistha came about. souled sages, having illimitable radiance by god
Visvakarma, Brhaspati himself, for promoting
the welfare of the world. Once Pururavas, the
^ШгШгТ: son of Ila, reached at that place, during his
There, they, the expounders of the Vedas course of hunting.
sacrificed in the session in the Naimisa. it о II
Wherein at Naimisa, they sacrificed there, were
termed as Naimiseyas. FftTR^drdSITWdldlg ТГЕГ^П
Having seen that of great marvel, the
тгчт -g^r effarmi
sacrificial altar made of gold, his specific
knowledge marooned by greed and he desired
That sacrificial session there happened to be to grab it.
of twelve years duration, of the wise ones, when
Pururavas, the valiant one was ruling over the
earth. «О >Э

fRTffrvn^ TT3TRf^TT
Then the sages of Naimisa cursed (lit. cried
<Tifa TpTRT Wt*nf^r % Ч: ШЧ:Н?ЧН over) that king manifoldly; they got extremely
We have heard that Pururavas enjoyed the infuriated and inspired by fate, killed him
eighteen islands of the ocean, he was never towards the culmination of the night with
satisfied out of avidity for hoarding precious adamantised Kusa grass.
stones.
ТГЗП otr^r?R4l
3 ^ 4 rT dc^dyunf2<-fll янш w ^fgriR^n
3TT3ffR гГ W ^W t?W d:ll^ll Pounded down by the adamantine Kusas,
Urvas'i loved him as inspired by Devahuti that king gave up his mortal body. Then the
and the king performed that sacrifice with sages anointed his son, bom of UrvasI, as king
company of this celestial damsel. on the earth.
dfW5Rxpff TRf Aftfol: Я-УрАН чртгт щ т ч fw t
Ъ ^ g # тпгщг^Ыг чзРчРт:11^и
ЩгЩ 4 # ^ШТ ИгЕТЦШ! This king (Ayu), the great-souled one, was
the father of Nahusa. He happened to be the
On that one being the lord of men, the lord of the earth, disposed to religion and
Naimiseyas took up the sacrificial session. The behaved well with them.
highly-radiant foetus which Ganga conceived
from the Fire-god, was placed on the mountain ЗТТs3гШТР^ТО^П
■O
Т iifFRT ТШтТЧ:1
which was transformed into gold. ^R^lfefT ЩTRR ШГ srfrf^T ЖТ:11^ЧП
ftrinrq ЩЦЪ Ч?ТгЧЧТЦ(1^11 oR-оtf адту<^»Нг^1
fogyrRf тт %i[dtdf^ch4ic(4mj щщ Ш гГ#гат P^TrCRTPIG^Il
Chapter-2
f% ftrg^PTMRT то
The age and health of that best of men was
of highest order. Then having mollified the
king, the sages, the best ones of those knowing
Brahman, commenced the sacrificial session as
per ordainment of the welfare of piety. Then
that sacrificial session of those great-souled
sages became as wonderful as that of the
creators of the world which they undertook
earlier, with a desire to create the world.
IRISH
That sacrificial session was attended by
Vaikhanasas, the friendly Balakhilyas,
Maricikas and other sages having radiance of
the sun and fire.
Гч^сццн: r:lR4ll
It was served by Pitrs, Devas, Apsarasas,
Siddhas, Gandharvas, Nagas and Caranas. It
was equipped with very auspicious materials,
the way the court-hall of Indra, by means of all
these.
3TR% одгзпТг! rRicrf^railiiiin
They worshipped the Devas through hymns,
sacrificial chants and Grahas. They worshipped
the Pitrs by the rites reservable for them. They
adored the Gandharvas and others as per castes
or their status and ritual.
<*4f^bOT|^o||
3FT: ■HTOlft' TOTctf T O « T tW :l
Desirous of adoring thereafter, even in other
rites also, the Gandharvas sang Saman hymns
and the nymphs danced.
^TOTiTll^ ^ll
TO T O TI
The sages spoke out the auspicious tongue,
having syllables of variegated components. And
21
the scholars of the true signification of Mantras,
mutually dilated upon.
Some disputants overcame their adversaries
by fallacious argumentation. The sages therein,
being scholars, were skilled in the Samkhya and
Nyaya1schools of philosophy.
4W %ГГ 4 rf
g fri m ч Tisr
Brahmaraksasas did not take to there any
abominable deeds; nor were there the sacrifice-
demolishing Daityas; nor the Asuras who
deprecate the sacrifice. There was no obligation
for expiation or imprecation.
Tier Ш Чч№гл:11^411
By power, intellect and action, their
applications, the activity or ritual was adhered
to. This way, the intelligent sages performed the
twelve-year’s sacrificial session.
-ffctTm w r t #тт
Bhrgu and other prudent sages performed
the Jyotistoma sacrifices separately. They paid
ten thousand (coins) as gift to all those returning
priests.
Tfi 413% q^lfsiqTTI
% rr:ii^ n
1. It is the dialectic philosophy o f Gautama dealing
with the metaphysics o f Logic. The text o f
Gautama’s Nyaya SOtras is a collection o f Sutras in
five books or lectures, each divided into two daily
lessons and these again are sub-divided into
sections. Nyaya as well as the Samkhya concur with
other schools o f psychology in promising beatitude
and maksa, deliverance from the evil for the reward
o f a thorough knowledge o f the principles which
they teach.
22 Vayu-Ригаца

Having completed the sacrifice, they all
inquired the great soul Vayu, the mighty
overlord, what I have been asked by you, О
Brahmanas.
у иi i r ^ eiTiraf ^ ъ
f?M:
Inspired as such for the sake of the
description of various lineages, the lord replied
to them. Lord (Vayu) himself is a disciple of
self-bom (Brahma), having perceptible vision, a
controlled one.
*T4feid:l
He is endowed with the eight Siddhis or
superhuman powers like Anima and others1. He
supports all the worlds with their distinct
characteristics of the breed of the vertebrate.
dM4ISA:l
ferair t a r щ г т 4 ifw d i: w i w
The one virtuous among the men, who dips
or floats perennially the Saptaskandha (seven
regions) and the like as arranged, and within
whose domain, determined as such, stand
stationary, the seven groups of seven2.
oq^iwdiuif эдгтчт «cj-ttgr тщши: i
k W T O R dyidld VRlRuiqii'tf t>||
He, the highly powerful one, making the
battalions or structures of the members
(Vyiihas) of three kinds of living beings,
1. 3tfoMн(бЧ1 'iRul otfWRTcTSTT|
tnftt: y i+ l« T 4 lR rtd с |[? Ы
supports embodied beings through the radiance
(Tejas or fire).
РПШ ftftr: тщ ёБТШНГ tar ffrfo:i
Мшптг:
The five activities such Prana, Apana,
n Vyana etc. by the tendencies of the senses,
being inspired as such which ones, take to
sustenance.
instil
It has been enunciated by the skilled ones
that his source of origin is ether, endowed with
twofold qualities- sound and touch, and he is
the root of fire.
ddlftmidl :i
cfldKftrT: TRHSnW: V K ¥ llw fa ¥ lU d :ll'* '* ll
And there, the presiding deity, the adorable
Vayu is highly active, well-known as ‘Vatarani’
: iik o ii and is skilled in the scripture of words i.e.
grammar.
тттпщг: fiRTT: ^ruiHS|A|^j||i*4ii
Being a expert in Puranas, he could delight
all the sages, having a happy mind, by speech
well-nuanced, endowed with the contents of the
Purana.
?ftr eilUsiiMiiui gmyrik gi<*¥i<*Tf4cbTi5i(H^ui я т
%iriit5sira:inn
***
11

зтт^т
(i) Anima or the power o f becoming as small as an
atom; (2) Mahima or the power o f increasing size to
any shape; (3) Laghima or the power o f assuming
extreme lightness at will; (4) Garima or the power
o f making one’s self heavy; (5) Prapti or the power
o f obtaining everything at will; (6) Prakamya or
irresistible will; (7) Isitva or supremacy; (8) Vasitva
or the power o f subjugating all.
2. The group o f forty nine Maruts.
22 Vayu-Ригаца

ИЗТ8Г pW rss2iR :ii

Chapter 3
The narration of the creation of
Prajapati

чч:м
Chapter-3
Suta remarked- Obeisance be to Mahes'vara,
the one having deeds of excellent heroism,
having the radiance of intellect, illuminated by
the valiant (lit. Bulls) among the gods, having
illumination of a thousand suns and fires and
obeisance to the one, having creativity of the
dissolution of the triad of worlds.
Mtlfd Щ cbV^MH^I1
(Obeisance) be to the Prajapatis, having
been bowed down unto by the lokas and
likewise unto self-bom god Brahma, Rudra and
the like Mahesvaras, unto Bhrgu, Marlci,
Parame$thin (the Almighty god), Manu and
even to Kas'yapa, the one having the duty of
(controlling) the Rajas and Tamas (by spirit of
Sattva).
fe ^ ro s n ftt ЗкТ^1
WTO Tjstf II
^Т&ЭГ riWl^hUlM^ferdhiimi
(RRSJ ^kfisravraferar)
WT&cf та;япчГч
Unto Vasistha, Daksa, Atri, Pulastya,
Kardama, Ruci, Vivasvat, Kratu, (to) the
patriarch sage Angiras, Pulaha, Cukrodhana and
having the ordainment of a task enjoined by the
increase of progeny, twenty-one in number and
even to the ancient ones, the other eternal sages,
who are accompanied by their attendants.
Likewise, stationed on mass, all the Manus and
all others stationed as such, glamorous on the
courage, the sages headed by Brhaspati and
23
Us'anas and the anchorites of virtuous conduct,
endowed with compassion. (I bow to all these
sages).
ТГЗГПТгГ: •gfafqqmHTUJI^I
^ГЧ14$JrdfT44c(rgfqfiropqj 1^11
Having bowed down, I shall describe the
excellent creation of Prajapati, the obviator of
the sins of the Iron Age. adorned by Sures'a (i.e.
Indra) and groups of Devr$is (godly sages). It is
auspicious, unparalleled, non-arrogant and dear
to the sages.
пЧЬ^сН
This Purana comprises the account of the
Prajapatis of radiance of excellent norm, of
radiance of body, the sages of pure intellect,
pure speech and bearing austerities. It describes
glory of prowess manifested profusely of the
time of the day of Brahma.
TRT UTIuirqfd^MchjiddRI.I
It is spread or dilated upon in the Vedas and
Smrtis and illustrated (therein) as well and
expatiated upon, the best one, of others
pertained by Wind-god. It is highly elator of the
mind, owing to the regulation of construction of
compounds as per statements, even when by
wrong pronunciation.
Щ ofogr W T T 5Pff%:
srmipRbl %%кУ)|Пги rfi
ЧтТс^сТ chKUluMPii
24
Herein is described the foremost tendency,
the principal one of unmanifest nature which is
created by lord Siva and that which is
remembered as the cause of unmeasurable
norm, the Brahman, the chief one, the source of
Prakrti (the primordial creation).
ШЩ -551 ЪЩ:
'd<sqfg f4c4 TOT M Yaksas, Uragas and Manukas, Manus, the
rwattd grefrrr теш
^зтететет ш1ш(тете|ф{|
The individual unit is a synthesis of the soul,
the cave, the birth source and likewise the eye,
the body and that very way, it is immortal and
undecaying. The semen (Sukra) embraces the
Sattva, penance and is very brilliance. That
indistinct, the perennial, second Puru§a is
pervaded by Brahma, the grandfather of the
worlds.
значим -ms-ii fich^hi^u! Tn&rreren
Owing to creativity, owing to the
predominance of Rajas in abundance, bound by
the cosmic time and of the tenure of
observances, by the mental intention of
Mahesvara, Prakrti gives birth to the eight
causes for increasing the generation and to the
predetermined changes in the personal soul.
fttW 9#m^TRTRH ^ II
dlBH^r<i^P(?llxHIU|i
гттечяг
сн1чУ)Ч1чГМ ej)4jwi ^TII^II
Vayu-Purana
f^aniR^y чMidi
тег^ВТ
ч т т тете те^тте fred ^ n ^ ii
rTBnfFT hfdfhmRb-
The enumeration of the Devas, Asuras,
mountains, trees and oceans, of the Gandharvas,
creator of the progeny, sages, manes and
Brahmanas, Pisacas, Yak§as, Uragas and
Raksasas, the stars, the planets, the Sun, the
seven stars (Saptarsis), evil spirits or fiends or
goblins or night stalkers, the months, seasons,
years, days and the nights, the directions, the
time, by their communion, of the Yugas (aeons)
and Ayanas,1 even of the medicinal herbs and
of the creepers, the water denizens, Apsarasas,
animals, lightning, rivers, clouds, the sky-roving
(vertebrates and birds) is given here. In fact
whatever is subtle, whatever is on the earth, as
well as in the atmosphere, whatever is mobile or
immobile, whatever has motion and division of
progony since to Brahma (is mentioned in this
Purana).
«Kifa ct^T: теш1те
TTTOTft Щ Г яйсг Щ :11^||
aruftwmf ■гщчЩт те-
^нте тейте те t ятентчп
tefWFSTRS *Rt: теш
The metres, the Vedas, along with the
hymns, the formulas of the Rk, Yajus, Saman,
the Soma juice and the Yajfia. Whatever is
made use of and whatever happened to be the
cherished end, fit for livelihood of these, has
1. The sun’s passage, north and south o f the equator.
Hence the period o f duration o f this passage, half
year, the time from one solstice to another.
Chapter-3
been mentioned by the lord of subjects. Before
Manu, son of Vivasvan, the birth and flowering
or flourishment of those was narrated.
йчтГчц 4 Uii<jKii
ш СШ
ч Vifojfwfal
С\ ЧП^Н
The birth of those pious ones, who are
bowed to by all the worlds, that same was
replenished as mainly comprising of Indra,
godly sages, Manus and well-known men, who
have filled in (propagated) and decorated the
three worlds.
<ЧШ: cfT
By the curse of Rudra, there happened to be
the rebirth of Daksa in this world of mortals or
an abode on the earth by the law of birth or Siva
of Dak$a as well as the obtainment of a counter­
curse (are mentioned).
S® -O Cs
M Ч'Ь|1<<ДГМ %тЩ5ГП^ о П
The changes of Manvantaras, (their) birth or
creation in the Yugas and resurrection, the
sagedom of those of primeval age of the sages,
as well as growth just as in Yugas and the like
and likewise here is described.
•о
5fWf ЪПт feTPT Ш Н ^ П
Those Vyasas who proclaimed the Vedas in
Dvapara, they herein, have been serially
25
illustrated. The counting of the aeons, the
counting of the universe, and the counting of
the days of Brahma (are mentioned).
3Tuil£ft^thjRT^ R i
srofrtRt *сиПнсц1*н1 oTI
ЫЫ ^ УЧ|и|Ч|13?И
The extent of four-fold living beings, viz.
the oviparous, those bom from eggs, birds etc.,
those bom by germination, trees etc., those bom
by warm vapour, insects and those sprang from
the fostering the cause of conjugal felicity and
those pious ones, abiding in the celestial regions
and of those who have gone over to the spots of
torture (hell). Their extent is given by logical
fallacies, even an authentication as such.
ЗТ1сЧПг1еЬ: У1ф(НсШtqtaT
}Гч1т1«Ь£Г
cT5T
Я)тСТ тГ imnTTf?r: 'TOWIR^II
The three types of dissolution, viz. absolute,
of Prakrti (primordial nature) and the one
pertaining to a cause and even a source of
dissolution or secondary creation, the bondage
and the release or emancipation and having
specified wherein the movement of the
Universe stands defined as such.
ТфсЧс(% it сЩЦ|Ч
■ЩЪ М Ы xt трт:
тшякщ
фгж: щ ъщ я ^г-
In the causes, having the stability of
primordial creation, whichever is the stationing
as well as the mobility, have been expounded to
the sages through arguments and on the
authority of the sacred scriptures, О
26 Vayu-Ригаца

Brahmanas! Whatever has been expounded by

the sages, the same as per verbation exposition,
you many listen to, being expounded as such.
fftt «Яящяй cmnttrfc чтя
днЬ>тТ5Ецтя:11311
***
26 Vayu-Ригаца

пзго
Chapter 4
The description of the section on
creation
s9
?Rr: SR
О
=rr
Мгч-Ы'Й Ш: ^ ^RT ч41^лй^иц:п^ц
The sages, having heard as such, being the
residents of Naimisaranya, then all those having
eyes impatient as such, replied to Suta (as
under).
д а й w& нгс«^пцщ gnkn?n
“You are, verily, skilled in the knowledge of
the lineages, as you have inherited it directly
from Vyasa. Therefore, you may describe the
location of this world in entirety.
ЩЦ WR14I ^ ^ гТШ#ЩТЧ irf^TRI
M xr ш згзттчггш^и
Whatever may be the respective lineages of
any one or which ones, those very, we are eager
to know or ascertain and also the different
сЮТШЯТ W ^?ЩУШТЧ.11Ч11
Lomaharsana spoke- You asked for this
divine narrative, the cohesive one or synthetic
one, the one obviator of sins, which is being
narrated by me. It is of marvel provoking, full
of variety of topics of many imports and in
accordance to the Vedas.
ЩГЧТ «imlfarij fptJiir^lSTzn%rr?r: |
Ttfe:
Ъ
4 %чЭ ^ОТтЬТгЧТ хП
ТГ ^ТШТяШ#ТШИ\э11
Whosoever may retain it perennially or may
listen to it in totem and may even make it as
listened to by the Brahmanas and to recluses in
particular, and to self-restraint in entirety, the
pure one, during festive occasions or important
lunar days at the places of pilgrimage and in the
shrines, he obtains longer life regularly by a
recitation of this Purana.
wyimruj фксгт тт'Ш к
БнзшадЫ Ы m v m , ■ггатшчпг.н
Having assumed one’s own lineage, one
becomes enfamed in the world of immortals.
The stretching of limbs or escalation of the parts
of those one, gets on as per expression and it
was heard (by me).
ejMuR
щщ attest ч5 чЭ V
•O *s

creation of the ancient sages, as also the Being eulogised, the eulogism of all may be
primeval creation of Prajapati”. listened to (lit. you may listen to). The
exaltation of all virtuous persons, endowed with
ЗШф-лГ<р!*№31гШ steady fame is the blessed one, the fame
tar эягатчш WR:imi ensuring one, the foe-demolishing one,
S3 Сч
salubrious for heavenly pleasure and the
Repeatedly questioned by them, the great-
enlarger form of life span.
souled one, Lomaharsana, the best among men,
narrated in details and in serial order. Tpfer <3# хг ii^o n
g^IRxtfet ^tf?T 4<iu’[ ХЩЯЩЩТl
tfragfo Ferrer
Creation (of the universe, its) dissolution
щ Зят ш п TmwrfMhTi and re-creation, the lineage line, Manvantaras
Chapter-4
and the description of the genealogical tables,
(combined as such) make the Purana as having
five pre-requisites.
w i t W ^rrfir W %Wft?Tqi
Mtsr: w i l tg fiw(d«c4lr№ rni^M
(The history of) the Kalpa which is purer
than any other Kalpas and is absolutely purer
than other pure ones, I shall dilate upon Purana,
that was narrated by Vayu, replete with
knowledge, the insurgence, dissolution, as well
as the establishment and creation likewise.
yfimi Ш : тщ:
44\uidlS4h^2J ЭТЩ TJcf
The first section called Prakriya (pada) or of
preamble forms, the component part of the
subject matter fit to be narrated, the preface
(Upodghdta), the subject matter (Anusanga) and
the conclusion part as well.
sp4 w w r a w wrTPwnTRPi
ТГсГ% 4I$T&MH: WRTTf^f^TT W II^ II
f a r t w r m i *,441
This Purana is fit for acquiring the virtue,
the fame and longevity of age. It is also obviator
of all sins. Thus, the four sections are briefly
referred to by me. I shall expatiate upon these in
details as per serial order.
WT&ftrw rqfa т а ш г а ^ги^чп
ш т яапЙсГ fqfviqiy М^ГгЧЙ!
ччщ ш
тщщи fevluM
Having made obeisance to the self-bom god
Brahma, Hiranyagarbha (having primordial egg,
bom of golden egg), who is the lord, the first
and the last Purusa, the unborn one, the
foremost one, the super-most one, the one
27
having self for the progeny or subjects and the
administrator of the universe, I shall dilate upon
the creation of the beings of highest order,
beginning with the principle of Mahat to the
end of Vis'esa (the gross body), having many
forms and characteristics with the five
dimensions and six as the white ones (i.e. the
truths or gunas. It is occupied by Puru$a. The
unmanifest principal cause is of the nature of
Sat (existent) and Asat (non-existent) and it is
infinite.
ЯУТТ ychtrl r|c|
The knowers of the reality call it Pradhana
and Prakrti. It is reft of smell, colour, taste,
sound and touch.
It is unborn one, stable, undecaying,
everlasting and stationed in its own Self. It is
the provenance abode of the universe, the great
being, the supreme Brahman, the primeval one.
3RT1RW3T TfSFT t^PJOT W c lix y q ^ ii^ ^||
It is unmanifest and is indeed the extension
of all elements. This unmanifest cause became
the framework of all the beings. It is not having
beginning and no end. It is unborn, subtle and
endowed with three qualities, the supreme
mortar fit for circumambiation.
WTOSrtRT Gift'd оЧ1НЧШ'Ыц1ЧУЧП^11
w•S3 m i r ?Ic(T
' О
W T 31оЦ%Я G 4 n jd : IR '* ll
ТТЛ ups? лягшбшл тдлчв^чп
In the beginning, Brahman revolved as
ungaugeable and inconsistent. By the soul of
28
self of that was all this circumambiated as
endowed with darkness at the time of
equilibrium of Gunas. But at the time of
creation, Tamas (gloom) reached a subsidiary
state. Being consumed at the existence of the
property of the substance, that great one or
principle of Mahat got created, since it was
presided over by the individual soul. When it
was enveloped by the subtle and unmanifest
principle of Mahat, Sattva becomes ascendant,
which lights only Sattva. The mind should be
calculated as the Mahat because the mind is its
cause.
щ щ -gfg frbrt %гчтт: ftrg^mTi
It is bom of the subtle mind, verily, stood
occupied by the Ksetrajna (the knower of the
locality or a plough man). The forms of piety or
spiritual good constitute the causes of the real
essence of the universe. The principle of Mahat
creates a creation actuated by the desire for
creating.
ЧЧ) ts^fd%T:iRuii
The wise persons say it in following terms-
Manas, Mahat, Mati, Brahman, Bhiih, Buddhi,
Khyati, Isvara, Prajha, Citi, Smrti, Samvid and
Vipura.
44^ ^omdHi ft^:lR<SII
О Cn О
■*f)(4?)$tn%4 rR rRR
Whereby the almighty recognises all the
fruit of actions of the human beings, that
multiply in a subtle way, is termed as Manas.
ЧтЗЯТЧДЗТ! ч(ЪпиГгГ:11^И
ffrcftsfr щ тШ ш : тдгГ: i
It is called Mahat because it is bom first of
all the principles and was remembered greater
in proportions than other remaining principles
and attributes.
Vayu-Puraga
HR fcTHlH H-yrlsftr rTII^o||
O
■
4%: T^T'.I
It bears the honour and even agrees a
subdivision and even recognised it by the
relativity of the enjoyment of Puru$a, therefore,
it is inculcated as Mati (understanding).
ЯЩТЧТ
qtdRjTfN HT fwSWTl
It is termed as Brahman by way of
etymology, because of on account of its
greatness or vastness, dual activity of
development of the beings and it lifts them up
from their recumbence of cosmic waters.
ЗПЧЧ^гсЛ iJTqrsj <%cbl^HTil|:ll^^ll
dvWIcim fTTdiW4 43Ш #5Wl
Since if fills all the bodies by conferring
benefits and makes them endowed with
predetermined elements, on that account it is
called ВЫ.
dbhrl
•O v9
It is called Buddhi because of Puru$a or soul
that understands all the ideas beneficial or
unbeneficial and whereby something is made to
be understand.
W fo: JRgwtagr ■*H4lbHe|£l 4W:II3*II
The popularity and the counter enjoyment
whereby gets rescinded therefrom and because
the enjoyment is based on knowledge, it is
called Khyati.
трттай d^uirfcibfT 4T O i^fm ^r:ii^4i
W is t тщч: ЧЩТ
Owing to the stability of the knowledge of
enjoyment, the popularity becomes evident. It is
popularised by different names and the like,
manifoldly. Hence, Khydti has been the epithet
of Mahat.
Chapter-4
foifRlfa 'Ч^ТгЧТ ^И
гГШШГОТ И^сГ ТЩТ SSfitl
It is called Is'vara, the high-souled one,
because it knows everything visually. From that
sprang up the organs of perception and it is
termed as Prajna.
?МГ^1ч Ъ <pqifui ^chtjth^nfT Wll^'aii
^РГгаРГ fwfrRreqfrl
It is called Citi because it collects the forms,
knowledge etc. and the fruits of sacrificial rites
for enjoyment.
^ f^F^r ?TH 'd-Wb4ISrf«14T^II3<*ll
The present, the past and the future, all those
activities whereby it remembers, by that it is
called Smrti. Whereby it gains the entire
knowledge, it is called Mahatmya (the act of
importance). On account of the derivation from
root Vvid or л/vind, it is called Sarhvid.
IT щ UcifpRv rffw fen)!!'* 011
ЯМТ ^ 4 d V ,l
It subsists in all and everything subsists in it.
Hence this Mahat is called Sarhvid by the great-
intelligent ones.
fPRET
I^[Rt «phi
That receptacle of knowledge, (the
omniscient), the supreme lord, acknowledged
that knowledge arises from knowledge. Mahat
is called Vipura by the learned persons because
the Dvandvas (mutually clashing pairs) are
covered by it.
HlchMIMcfSfa ЩдаШ :11^||
cj^hxi I gone predominant, there grew up Egoism. The
Being an absolute controller of all worlds, it
is called Is'vara and because of its vastness, it is
29
called Brahman. It is called Bhava as one
having an existence.
■о V» S3
Because of the specific knowledge of
“ksetra”, the corporeal body and “ksetrajha”,
the soul and owing to its oneness, he is called
Ka (Prajapati). It is Purusa because it lies in the
body. It is called SvayambhU because it is not
procreated and because of its existence before
all.
Whicrrati: у|«^*<мч|0чч-нчч1
очкэчи ггтсрцга|г\<4 u<6i«4fahd^:i 1*411
By these synonym words, the primary
Tattva {Mahat) is quitely described by the
knowers of truth and those who think over on
virtuous thoughts.
тщт^ж чтпгтч: ftnjawn
ycbrfis&imrmg и
The great one {Mahat) being inspired with a
view to or desire to creating, originates the
creation. The determination and perseverance,
of this one stands remembered as the attitude
twain.
4 fulfill ETfadT^S%dcl:l
fanwrej $ф е. тг^тггашщт'.п'й^и
The spiritual good {Dharma) and other
principles constitute the instruments of the
objects of the realising of the world. It has
three-fold attributes in the form of Sattva, Rajas
and Tamas.
fah U q Ifa-df«£<*1 <Wd ISSTcffi)
WTSS^rT: ^ d lfa fc i^ d W ^T:II*<SII
From that Mahat, the triad of gunas, having
creation of Ego and the like, transformed as
such and covered up by Mahat.
30
dWW АЧ4ШтЫс$«ЬШ<МгаН1
Thereafter, when that (cosmic) Ego,
accelerated by tamas-guna, got predominated,
there sprang up the creation of the subtle and
primary elements, bom of the Ego distinguished
by tamas.
^ftTf^ft fepfaT: fI
3t|ehlVl VI<Kt ^ ul4i4H4 0 И
Transmigrating the cosmic Ego (Bhittadi),
he created the subtle element sound. From that
the Akasa (Ether) was bom, characterized by
the subtle element sound.
arrant у кч Ы a
7Т«^Ш сЩШУГ ТГСТЗ? f 11Ц^||
The cosmic Ego enveloped again the sound,
the subtle element. Ether characterised by the
subtle element sound, created the subtle element
touch.
сИсЛзл-чй g i f : щ c( Ttrcfaw ) ftft:l
ЭШЩ 3 ^m^undim ? II
The Wind gets on as powerful. That verily,
is known as the one having quality of touch.
Akasa, endowed with subtle element sound,
enveloped the subtle element of touch.
crmrfr
v9
facbeifarr
О
ш i шгЗ ?i
vftlfdbftlglcl e||qlW|4hUI4^Vlim^||
The Vayu (the wind) even getting
transformed, created the subtle element of form.
From Vayu, spmng up light, that verily, is
known of the quality of colour.
ft t ftETT ш т TETEftlfaI
■^(daifvr faejrafat т т й ?ii4^ii
The subtle element touch, of wind, was
covered by the colour above. And transforming
the light, he created the the subtle element of
Rasa (taste).
TnsrafftT ftftt ЦЕТ: тщТгП^ THlfftF*|; I
Т^ПШТгГ ftT gu4l <?\чч1;<|1ж1срп)и11ЧЧ N
Vayu-Ригаца
Thereafter by heat got generated the waters,
having form of Rasa. Water embodied with the
subtle element of taste is enveloped by the
subtle element of colour.
STTftf ТШЙ^ЕТГ TRmTt
•О
ШГСТГ HWftW weft W : ТфТ:11Ч$П
The waters transforming the subtle element
of taste, created the subtle element of smell.
Aggregation gets on by that and its quality is
known as smell.
TFTRTft ft ftfttft TRWTft 'EftT^lfrftl
ftiwftf^Rft ftftnftTгЕт гЕЧШТтдят: 11 ч^ 11
That water constituent of subtle element of
taste covered up with the subtle element of
smell. In that and that one, the subtle element
got absorbed by that and was known the subtle
element.
3ifft?iW^ftFftT^fft^ftEftft: T?ftT:i
IyfftTWft: ftft:ii4<ill
Owing to the unspecific elementation, they
are known as Avisesas. They are realised
unspecific elements again owing to the
uncalmed, terrific and insensate.
f^sreft чtw in i
^ftftftftft^ftftfnTTrFEftTfftftiTft tfiRc(ebicjn4 Я11
ftftftftfti: ТГ TftRft WfrWfoR^I
О чЗ
This creativity of the subtle elements based
on beings, deserves to be realised by mutual
temperament. From the transforming egoism,
produced by Sattva guna and from the good
nature, the Vaikarika (modified) creation
however, continues quite instantaneously.
^.SlP&ITfui tщ ftftf%ftTUftftril^o||
tTracbTfttf^tllfui 3«lR<*>! c^II
TRtftft tft>iRftft: трг:11^п
The senses of intelligence are five and five
are the organs of action. The organs are called
as accomplishing ones (of tasks). These organs
are Vaikarika ten Devas. The eleventh one
Chapter-4
therein is the mind. (Thus) the Vaikarika gods
are eleven (in number).
«ft fe^T qifejrr 4ft wtfti
The ear, the skin, the two eyes, the tongue,
the nose, as the fifth one, are said the cognitive
organs for the sake of acquisition of sound and
the like.
trreff ттпрпшпргг w r
qfdfetfhf WFR(: ftpft сГТсРТ^ yft eTII^II
The two feet, the anus, upastha (the organs
of generation of the letter), the hands and the
speech as the tenth one are the organs of action.
Their acts are movement, exhaustion,
enjoyment, manual work and speech.
3TTcRT?T V K O T si ъ w to ft w fe w ri
f g W R T cTeft « F T : 1^*11
Ether equipped with the subtle element of
sound, perforates the subtle element of touch.
Therefore, wind became of two attributes as
endowed with the touch of the sound.
faqviRg гГгШтРч: 4 w WN w r n $ 4 ii
When the two gunas of Sabda (sound) and
Spars'a (touch) enter into the colour, fire
becomes endowed with three qualities, viz.
sound, touch and colour.
TT V le E ^ 4 V ^ 4 S r T T F fft TTOTft?FTI
d-m itx T d )]u H ^fFT t f e t f d R d l Т Ш ^ Ш : 1 1 ^ ^ П
Endowed with Sabda, Spars'a and Rupa, that
same enters into the subtle element of taste.
Therefore, the waters having four-fold qualities,
should be recognised as characterised by taste.
4 трщ т wfe?ldl
w Оm w rfeqr qgffiwmii^n
"X
d ^ H ird W >0h u n 4Ovf t : w CN w cx kО еtт ч г Г |
TIErTTf t w tJgl-ST Й$)ЧКсН гГTi?TT:ll^<ill
The subtle element of smell obtain ingress
into those having Sabda, Spars'a and Riipa.
31
Then (water) endowed with the subtle element
of smell created the earth. Therefore, the earth
having five fold qualities, is observable as such
in the prominent beings. They all are
remembered as Vis'esa because they are
tranquil, fiery and insensate.
44W4l^¥ll«£R>4Pd 4TFH4J
t Tl# HlchlHIchydl^dhll^^ll
They support each other because they
perforate one another. They are inside of the
earth which entirely surrounded solidly by
Lokaloka.
f e w fftw fn f t r a r a й ^ p :i
w
\Э Сч
qchpi ятя^ нтегщ ||\эоп
Сч чЭ чЭ *V
сГЩ<Ч1Чтх| neirxi UTlTllc|qUU| f^dMl
The Visasas are observable by the sense
organs and are known as limited. The later
substance attain the qualities of the former ones.
Whatever characteristics is retained for a certain
term is called guna (quality) for that period.
3W ^fe£(q>^quiHIIV9^ll
ifeotTT^r Tferfeqt «FTt^T 4SFfFTI
Someone obtains the smell from that pure
wind due to their ignorance, but it should be
recognised that this (smell) quality is only in
earth, because they (the particles of earth) take
resort to Vayu.
(т?гГ ш 4?fefef ттчштт: ^raF?wiiv9?ii
WfcBFTT: «р4ЧНТ«Т <firMJ9T:l
w i i t i f e r a зтсцщчп^щ «i
xf^r^rt f e w m n
These seven elements are greatly powerful
but manifolded. They could not become capable
of creating the progenies without having united
in a communion. They all having combined, the
great-souled ones, by the support of one another
and presided over by Purusa and owing to the
amenability of the Avyakta, beginning with
32
Mahat and ending with Visesa come together,
and procreate the Cosmic Egg.
(цсЬеьН ttdrMd cftTI
That same one procreated at that time like a
bubble of water and assumed the form of an
Egg from the specific ones and finally became a
water of vast expanse.
rwRnw>l4«h'Wi Ttfet Г^1Щ11
4 ^ TO: 4 t W зядй) l
ЯГ ЭДГсТТЧТ ТГЧ^гт'Э\Э11
Then that instrument of activity of Brahma
stood established that very way. In the natural
Egg, having got up alive, the one conversant of
the region of locality, Ksetrajna became one as
known by the name of Brahma or primordial
being. That same one of corporeal form, the
primeval one is called the Pumsa. He is the
primeval creator of all beings.
ягя^гя^ я г$ я# ffii4fr(T:i№6li
He existed himself as the four-faced
Hiranyagarbha in the beginning of the universe.
The one having golden foetus to begin with
herein obtained generation as one having four
faces, in creation and secondary creation, the
knower of locality, the primordial being. In the
primary and the secondary creation, the
Ksetrajna is named as Brahma.
Щ tfRRl У'rill?К ЯП
SfjRT ят 44%Н44Т?ГШ%11^11
Along with the sense-organs, they are
created and they leave them at the time of
resolution. Living beings take to the physical
forms again during the transitional periods,
distinguished by non-aggregation.
ta ttle d P P 7 : l
4 4 ^ ТПр(12? h%T: 116 о 11
Vayu-Purana
The gold-marked, that is Meru mountain is
the foetus of that great-souled one. The oceans
are the embryonic water and the mountains are
the bones and the decrepitude and the like.
flfwioi f^rir Hter зт^фтш w i t
«НЙЧ1 яг Tjfeft TTgt:
In that Egg, these seven worlds and the
seven continental earth, along with the seven
seas, as such became coalesced.
31-dWrwRrd.il 3Ed^c(fil< * II
All these worlds along with thousands of
very great mountains and rivers do persist and
within these, this entire universe persists.
ЯГ-Я^Й ШфФ Шф Щ 4Tf4TI
в)зпФь яг flfwwqf& m iidsii
The Moon and the Sun along with the
planets, with the grahas (the portents and
comets) and with Vayu, the Lokaloka mountain
and whatever exists all that stands, included into
the cosmic Egg.
ШЩЩ1
3 t M Я^РФЛТ i H ЯЩРТГ <|cIT:lld'kll
The cosmic Egg is covered from outside by
waters of tenfold extent. Water in tenfold extent
this way, stand covered by fire from outside.
M 3?FjCr$cr <5ГЩРТ) сГгаЧТ5<|?Ш1
c[Td^ViJJU|^d <ЩРТГ 44WSS<|4:lld4ll
The fire in tenfold extent stands covered up
by wind from outside. And wind in tenfold
extent stands enveloped by the ether from
outside.
3fi*fvN firt тз яг TjmRRTCSfrPTi
rilfa 3ictiTt)4 45141Id^ II
The wind is circumambiated by the sky and
the sky is enveloped by the cosmic Ego. The
cosmic Ego as well stand enveloped as such
being vast, by an unspecific entity.
Chapter-5 33

^{icHTJHag w fa : yi^rl^'HHI
^T®T53frqi гтят^га# f^nn:ii<i\3ii
By these seven coverages, the (primordial)
Egg stands enveloped by Prakrti. And having
enveloped mutually, all these eight Prakrtis
established.

Т?ёГХГШТРЧтГТ erRilf^T dTPETmi^ II

At the time of dissolution or flood
inundation (lit. pomingant of waters) having
stayed as such, all these swallow each other.
And this way having taken birth mutually, they
stabilise themselves mutually.
зш ш шгач ftcfTTOJ 'Э
ЗТоггж ®ГЩТ ^5f?r 3xqWll<S<? II
By the idea of support and supportable one
and a transformation among the transforming
ones, the unspecific one is called Ksetra and
Brahma (the cognisant) is called Ksetrajna.
^ Ш^гГ: ^:l
rrfsSMTII^oll
Thus, the creation of Prakrti is presided over
by Ksetrajna. It existed as in earlier times
without intellect. It appeared just as the
lightning got into being.

This origin of the primordial Egg,

whosoever knows in fact, he becomes a long-
lived one, a fame-endowed one, a blessed one
and one endowed with progeny.

jjilUEMdUllfelHi W ^ ^W T43ITrTII^II
A man cherishing emancipation, a pure-
souled one, attains to a (stable) situation. By
listening to this Purana, he may attain perennial
bliss and beneficence.
fftr shugiTtrm ciiuyidi dm
Chapter-5 33

u rn w r t s s 5r m :ii
Chapter 5
The narration of the formation of a day
ofIsvara
HlMur 3 ^
ihsm W WTRR %П:1
■щтштп^гг Ira n # w rw T ii^ i
Lomaharsana spoke- О Brahmana! The
period of time calculated by me for the creation
should be known as one day of the supreme
Lord.
xnrrwr fr^?T:i
з т ? щ <j ш Tjfg: w rr rtflre^iR n
The night of the Parames'vara should be also
understood of this extent in entirety. The day
comprises of that which is his creation and that
which is the universal deluge is called his night.
зщг foafr сттгг ч штщт1
ЩЩ: fftcBHI f^dchTWrilTII^II
It is held that he (Brahma) has only the day
and no night. But this assertion is made for the
sake of beneficence of the world.
(тгзтт: JRRi' w rt Wi
5l44I4)Tif)4RRs4RTgfWfWr: Wlf«ll

гГЧШ^W ITt friTOT^11411

З^ГшПг! WTff hWTFT 9facT:l
3T?T%Я#гЙ ТГ5Й feWricTrllhll
The progenies or subjects and the overlords
of the subjects, the sages along with the
ascetics, the sages such as Sanatkumara and
others along with those who have attained state
of Brahman, the sense-organs and the sense
objects and the five great elements, the subtle
elements (such as s'abda, sparsa, rupa, rasa and
gandha), the group of senses and the intellect
along with the mind, all these stay upto the day
34
of the Paramesvara, the wise one. They dissolve
or get dissolved at the end of the day and at the
end of the night, there is creation of the world.
fatc&ft Уfell'd I
In case, the Sattva quality stays in its own
self and the formation getting rescinded and the
concomitance getting established, both
Pradhana and Purusa become similar.
rPTtTRcmnnM
9n
sqcjfWh
3 ^ 1 ^ ЗГШГ ^ HT cMT ^ W W . 411d ll
РЩТГЙ rRt
The Tamas and Sattva- these two qualities
stay in a state of equilibrium, herein in the
excellence, as well as creation, they (exist)
mutually as such. Within the similarity of gunas
is inherent the coalescement and their
dissimilitude is termed the creation.
ЭТ W ^ w f t l cIT ftsPHT11 11
Ш 4 # «г
Just as oil remaining inherent in the sesame
seeds or ghee in milk or clarified butter, so does
the quality Rajas stay unmanifest in Sattva and
Tamas.
dWIW cjiopfT d q tll^ o )1
3T^frlr IPpT Ъ W 4?ifflTWcr:l
Having waited upon the whole night in
them, the great one, the Paramesvara, the
creation of Prakrti begins anew at the opening
of the day.
§йячтчт чттрг w n ttpw . ii ^ ii
JRIR тфдт:1
Having entered the cosmic Egg, the great
lord created exasperation by his Yoga of the
highest order, in Pradhana and Purusa.
тч: m ?m\ :зтнч|
From Pradhana, the one being agitated,
Rajas was created. Rajas became instrumental
Vayu-Purana
therein even as water became the source of the
action in the seeds.
тргдртдгтшга tt^ rt жгШдш-.п^п
Having attained to the dissimilarity of the
gunas, the occupants get regeneration. From the
gunas being agitated, there got created three
Devas.
snfsrnT: w it 'ЗИТ: ?rftfwT: п П
w ?T*Tt # 4 ; ТГгсГ iw rw rftl
T3T: iiehiVichl 9TpT
Those embodies gods, .the souls abiding in
all beings, have taken highly secretive asylum.
Brahma as Rajas, Agni as Tamas and Visnu as
Sattva got created. Brahma as the illuminator of
Rajas, got established as a creator.
TT4:M«!Vr«l5fw3 сЫтгЛч ■ajgfw:!
faw T iV lt^ ЗДЗ%Н:11^11
Fire, the propagator of Tamas got
established in the form of Kala. Visnu, the
propagator or progenitor of Sattva, remains
unresponsive.
РЧ Pj? ЧЧТ ёТТё&ТPjT P=I sRfr W : l
PrT poT jRTl Pel P^ гГРГ57ЧР:Н^11
These, verily, are the three worlds and these
verily, are the three gunas. These, verily, are the
three Vedas and these, verily, are the three
Agnis (fires).
чтш|1шт 4{4K44sim:i
W W T epfcl emsfcr W W III^dll
All these are mutually dependent and
mutually co-ordinating and do exist mutually
and do support one another.
SRifdftipi iRh^m4#fgR:i
^rot ferBTl 4 |lPt Ч W W III^ II
They perform mutually uncoupling and
mutually subsisting and even for a second, they
do not disunite nor even get apart from one
another.
Chapter-5
fgfr % t# #ГГ ftiwi'^ W : 4T:I
ъщп 5 vnW зга# 1
W TT# #Г: щ Ш W ^ T T IR О И
Isvara is the supreme god and Visnu is the
supermost than Mahat. Brahma is the excellent
one of the Rajas and moves here for creation.
The Purusa is to be reckoned as great and
Prakrti is Para (great).
зтЩтгззтг f? тфатщ
зга# #ш чя: «вдг((1
знзга#т
f#fw T : # # # fsrarar^iR ?п
He (Brahma) functions on being established
by Mahesvara and being urged all round. Mahat
and other (creations of Prakrti) long stationed in
their respective objects due to attachment,
function thereafter.
зган зга# I
«гщ |f^ET f t #
Hwra4ts«RB*ra: # # w W r r :n ? 9n
Owing to the disparity of gunas at the hour
of creation, the Pradhana prevails. From
Pradhana, which is of the nature of Sat and
Asat, presided over by Isvara, the pair Brahma
and Buddhi took birth simultaneously and from
them, the knower of locality called Brahma,
being one as the Tamas and the unmanifest one.
Cdfa®:
#ПЕТТ зггптг #4H o tW J:
w ratf# H^i3i i
Well-groomed by the instruments of action,
Brahma became in the forefront, the wise one
being leading by radiance, gets illumined quite
in a dormant norm.
зет c( wrrftЗГ8ПТ: cfiiTnira ^ rafw :)i
313## %g#T 4 #sfrad:IR4H
That one, verily, the foremost one, got
established in the face of reasoning. He stands
35
endowed by the knowledge having no obstacles
and by supremacy.
ж# #ira^nri^i r s 11
He is equipped with an unobstructive sense
of duty and by a sense of self-abnegation. The
unobstrusive knowledge of that forms the
definition of self-abnegation.
eWfwIT # 5 fw # T : I
згаш ззп# щ ц trttt w # ^ # 1 1 ^ 1 1
4 # ,fi,a«li30qr^V»^lrW'4 Wd: 1
The awakening caused by Dharma (duty or
spiritual good) and supremacy is unimpeded.
The intellect of Brahma identifying himself
with that lord, is affected by Dharma and
Ais'varya (supremacy). Whatever he wishes
mentally, is created out of the unmanifest
naturally, due to its being controlled, due to
absence of attributes and due to his being the
lord of Devas.
'TTftrerf wrfereTTScrTSTT: i
In the capacity of Brahma, he became the
four-faced one; in the capacity of Kala, he
became the destroyer; and in the capacity of
Purusa (Visnu), he is the thousand-headed lord.
These are the three states of the self-born God.
тщга зктдаг ч vrraw.iiq^n
т п # # тщга ч ^rag<=r:i
In the capacity of Brahma, he is the creator
who possesses Sattva and Rajas predominantly;
as destroyer (of the universe), Rajas and Tamas
predominantly; and as Purusa (Visnu), Sattva
exclusively. Thus is the state or course of
attributes of the self-bom Lord.
vTfajRp# ehlflrel ttf%qraftii3oii
In the framework of Brahma, he creates the
worlds and in the form of Kala, he also destroys
36
the worlds; in the capacity of Purusa, he
remains indifferent. These three are the state of
Prajapati.
sTipT еьчнлчЛ т: Э Д #
w # ш ш т :1
Brahma is one as having the glare of the
interior of lotus and (he is) Kala, being of the
glare of collyrium. Purusa is lotus-eyed one and
is the form of the supreme soul.
yiflTTftn eRTtfa fc|3iftfa xTIl^^ll
4i4i^1rt^b4i^44m#f: WMivrart
The overlord of the Yoga creates the bodies
and even deforms them. Out of his sportiveness,
he makes different forms, actions, names and
functions in those different bodies.
felT 3597)11331)
That which exists in the world threefold, on
that account, he is called as Triguna. Owing to
fourfold subdivision, he is so called Caturvyfiha
(having four kinds of appearance).
о д *renfer(t%) ferret jrfen^ti
гт(^)«птгг W fewfel
He is called Atman because what it acquires,
what it borrows and what actually exits (Asti) as
per the object matter, that is his constant being.
yimiaifrefetw:пзчп
w f w p p t clr# feroj: ^fesWITTdl
Rsi is so called because he moves all around
with his physical existence in very beginning
and he is the lord due to his personal ownership
over everything. He is Visnu on account of
circumambiation.
MMcU^W^ISPlt W m
W ^ T*pT:l
Tf^TRTf#: TI^'PcTW.ll^VSlI
He is called Bhagavan owing to the suavity
of future (bhaga) in him and he is Raga (lord of
Vayu-Purana
passion) due to his command on Raga. The best
one (Pam) is known owing to the idea of
excellence and owing to the protection “Om” is
so remembered. “Sarvajna” or omniscient is so
called because of all knowing. He is Sarva
because everything originates from him.
WntWRR WTT# 4tTTOW: T^T.I
fm \ ferprer тчтгчтч' M ara-
As he is the abode of men, he is known as
Narayana. Having divided his self into three, he
acts on the three worlds.
fSRt 31# ^ Ш щ ЗШ1
# ferowJ: ^ *?(I
He creates, engulfs and observes even
through the three activities. In the beginning
Hiranyagarbha or primordial egg appeared
being four-faced one.
Plfe WTT3P3TT: P # : о II
Owing to primeval element, he is called
Adideva (first god) and owing to not having
taken birth, he is knows as Aja as such. Since he
protects all the subjects, on that account,
Prajapati stands etymologised.
3# Ъ Ч^сГШ : WT:l
■#^9Tf5ET [:ir* *11
Among the Devas (gods), the greater one is
called Mahadeva. Owing to all supremacy of
the worlds and owing to inexorability, he is
called Is'vara.
PIpT 4 deeded
ЧЙЛНГ *RT:II*3II
Owing to being great or big, he is known as
Brahma and owing to his eternal existence, he
is called Bhuta. He is called Ksetrajna because
he knows the unmanifest cosmic nature. He is
Vibhu because he is present in all beings.
О О чЭ
d ih i i f < d щ T ffr:)n ^ ^ n
Chapter-6
He is called Purusa because he lies in the
subtle body. He is called SvayarhbhU because he
is not created by anyone and also he exists
before the creation.
Yajna is so called because a sacrifice is
offered to him. Kavi is so called on account of
perceiving what has happened in the past.
Kramana, the dynamic one, is so called because
of mobility and owing to surrounding the
coverable.
3Tl%IW: T*pT:l
ftrw re r
The one called Aditya, Kapila (the tawny
one), Agraja (born in advance) and Agni. His
womb was gold.and he was bom of golden
womb, so he is called Hiranyagarbha in this
Purana.
frfrreT зг:П*5И
The time which had elapsed since the
manifestation of self-bom Brahma, it is not
possible to count that even in hundreds of years.
TK'Rsd ? P : T ^cT :ll^^ll
The counting of Kalpas of Brahma that have
passed is remembered as Para. That much of
time still remains for him. At the end of that, the
secondary creation is to take place.
Э Й г cfclfWi^rfuT SFdtfcTTft ^TlfT ^ 1IX <4 II
BdriViPf ch^ni %i
3FRS3RT оГТЩ fa s V rfin ^ ll
waw; т г ш ^ п ; - e ^ s -ц c r & % jt: i
Crores and crores of Kalpas have already
passed and the other remnants of the aeons are
yet to pass. О Brahmanas, you may recognize
37
this Kalpa as named Vdraha Kalpa. The first
one in these aeons now exists as such.
ш : *двз&шц о и
sfiffar У ч и ® % ъ $ дч.ч
Шъ ТЩ)ЧТ ТТЧчПТ:пц^н
In that Kalpa Svayaihbhti etc. Manus may be
fourteen as such. This includes those of the past,
present and the future. By those, this earth in
entirety exists as are endowed with seven
continents.
4vf т щ щ $ uftuiesr ч Ы ч
f4*R4»41?ll
That should be protected entirely as such the
thousand Yugas, by the leaders of men and by
the subjects or progenies by means of penance.
Now you may hear in details.
■
tPcreftoT qai№terewfui
«rfgtgrftrr
Through one Manvantara, all the future
Manvantaras, and through one Kalpa, all the
past and future Kalpas (are described). The
future Kalpas along with the futurities and
dynasties should be inferred by the intelligent
one (on the basis of) the past Kalpas.
ffrT cdgslrh' flfeUMJlet ^fgJRRnt ЧТЧ
W4t5SsmT:ll4ll
***
Chapter-6 37

II31ST Ч ^ 5£2ГПГ:11

Chapter 6
The description of the Boar
Incarnation
зтптГ 1 гй
w ctra ^ rii^ i
On the destruction of the surface of the earth
in fire, the water got regenerated of fire. Then
38
everything merged within it (water), along with
the mobile and the immobile beings.
7ЩТii#Rr ЩШ\
rRJ ъ ЧЛглЭДП Т1ЩГ: Щ Ц И ? И
WT ЛП1ЧЩПИ: ^ ^EfPT гЩТИЗ II
That time in the vast ccean, nothing come to
be known as such. Then that adorable Brahma,
named Narayana, the thousand-eyed one, the
thousand-footed one, the thousand-crested one,
the Puru?a, the golden coloured, having senses
controlled, slept over the water.
^ ^t: i
f tr чтттит •srfrm'jmi
By the influence of Sattva, he woke up.
Having seen the world as void, they alter this
verse, pertaining to Narayana.
3TTOt 4 R r t i W ЧГС ЩЛ1
ang # xt чктапг: ^ р в п ч н
The water are called Nara, the physical form
as such, this way do we hear the name of
waters. He who sleeps on waters, from that the
word “Narayana” gets proclaimed.
TprcWPT C&TH4WT -tf:l
Ц Р ^fesiWrlU^II
Equal to the thousand of Yugas, the
nocturnal hour, having waited upon that, he, at
the end of the night, creates the Brahma-hood
under exigency of the creation.
з Л Щ irat W ТШ
fw( щ т t r w wjf^rarjnd и
Then in the water, having understood as the
earth, having submerged by estimation,
absolutely alert as such, (taking recourse)
towards the emergence out of the earth, he
assumed another body in the beginnings of the
Kalpas earlier. Then the great-souled one,
Vayu-PurSpa
contemplated (the assumption) of a divine form
by mind.
БЙНЧШтдгГТ W H :l
f% 3 Ш ■q^rru^n
Having seen the entire earth inundated by
water on all sides, he thought- “What great
form should I assume to bring the earth out?”
vtfeisfiWry' WRlt WTFRcTI
Lovely one in watery sports, he remembered
the form of a Boar, irrepressible for all beings,
endowed with the nature of speech and was
designated as Dharma.
HfafosifllSflVt т|щяМндчч_11^11
It had ten Yojanas in outstretch or
expansion, a hundred Yojanas in height. It is a
compeer to the blue cloud, having growling like
the rumbling of thunder-clouds.
It had a frame like that of a huge mountain.
Its terrific jaws were white and sharp. The eyes
were bearing gleam of the fire and lightening
and its radiance was like that of the Sun.
Q^^'didct'Kb^i fa'gfajhWMlflWHj
W l W f fejft ЗГЩяШ ф:1
Ф&щ
Having shoulders longer, roundish and
plump, having movement of the swoop of a
lion, having waist region elevated and flatulent,
well-composed and auspicious-marked one and
having assumed the primordial form of a Boar,
the stupendous one, Hari (Visnu), entered the
nether-lands for the sake of uplifting the earth.
afltfsr# '«#$чТ(ч?) чзгачтничи
Chapter-б
That one, being one as having feet for the
Vedas, the jaws as the sacrificial poles (Yupas),
the chest as the sacrifices, the mouth as stack or
pile, tongue as fire, shags as Kusa grass, crest as
Brahma, highly austere resolved one.
зп ад чщ :С *Т:) w rc fo rc a R t щ и
Bearing vision as day and night, having
ornaments as Vedas and Angas (auxiliary
lores), nose as clarified butter, the mouth tip as
the sacrificial ladle and the sound of the Saman
hymns was his roaring grunt.
M in to n ttfo:
The illustrious one, endowed with truth and
spiritual good was established in virtuous
valour. He was having chariot for expiation. He
was a hideous one, having huge form with the
knees of an animal.
The one having entrails as Udgatr- the priest
who chants the hymns of Samaveda, the one
having liriga (genital organ) as Нота
(oblation), the semen or seed for sthana (the
spot of sacrifice), the one having mighty
medicinal herbs, the Vedl or fire altar as the
inner soul, the chants as buttocks, the clarified
butter as the sprk (firing as penal) and Soma
juice as blood.
ffofeft ^oycbcZtlfrW^qi
yneivi«hiyi
Vedas were his shoulders. He had the
oblation as smell. The Havya (god’s oblation)
and Kavya (oblations for the Pitrs) constituted
his speed. Pragvamsa (the room for the
sacrificed was his body. He was brilliant and
had undergone different initiations.
^ПЩЩГ foft fog: I
39
His heart was the sacrificial gift. He was an
all-pervading Yogin in the form of a great
Yajiia. He was glorious with the sacrificial rites
of Upakarman. Pravargya1 were the riches and
ornaments.
His routes of movements were the different
Chandas. The secret Upani$ads were his seat.
He was associated with his consort Chaya. He
was raised like a jewelled peak.
д щ щсгщг t m : ^ ш%тщ:1
Having assumed the form of a sacrificial
Boar, that overpowering lord, entered the water.
The lord of the subjects resorting to (lit.
consuming or eating) the earth was enveloped
by waters.
srw isr ^ fo^ragi
iTTgfrl тгд^г fofosj
Having come closer, he quickly spilled those
waters of the ocean while resorting to them
specifically. He diverted the water of the ocean
in the oceans and those of the streams in the
streams.
"ШРПгШтГ Mhi udlUl
The mighty Lord for the sake of the benefit
of the worlds, lifted the Earth with his jaws,
which had sunk into the netherlands and gone
over to the nether regions.
ffiT: ш н Л
fofo C Щ Т mxfogi «RT8R:lR4ll
v
Then keeping the Earth in his hands, he
brought to its original spot. The bearer of the
Earth at first mentally supported the earth and
then released it.
1. Sacrifice at which fresh milk is poured into a heated
vessel, thus giving rise to fumes.
40
HFTfaft тЙЭТ*ЭТ m ft fWTI
'xjRdc^hwl 4 T^t iawHflUfrll
Over that flood of waters, the Earth stood
like a huge boat and owing to the agility of the
body, the earth does not attain to turmoil.
¥13: ТЭТ!Ч^4П|
ijfacST: hGwhiW TRS^j5Tf^xiT:IR^II
Then out of lurement for the stability of the
universe, having brought out the earth, the
lotus-eyed god, made up his mind for the
division of the parts of the land.
w ич)фгч ^teRiwK^Nji
3nw f rTcfT tte fa > lf4 H I I R 6 l l
?)ч)(нч) чЗат gfe n % :i
Having rendered the land even, he created
the hills on it. Formerly when the creation was
burnt by the Samvartaka fire, all the mountains,
being consumed by that fire, lay shattered and
scattered all over the earth.
tfrtll^ebWte flfWcll^lTSS^jT ЩЯТ:11?<?||
f i f t l ЭТЭТЭТтГТТтТ ТШЭТ#5ЯИ1
4d>dliJecc<lci£f?f: tj^r: ЩЯицоц
Owing to cold in that ocean of cosmic
waters, the waters were shrank down by the
wind. Wherever the (waters) got impregnated,
therein an immobile one came out. Owing to the
motionless after being (thus) sprinkled, they
were known as Acalas. Since they were
endowed with knots and joints, they were
known as Parvatas.
%сЗГЕЭТЭТТ: I
(ега«»)ч1 's5 'ФТ: ЧЧ:1
O
тч^Гч'ч'! m £w \ m k i q u ^ u
They were called Giris on account of having
been enguiped from within and owing to getting
heaped up, they came to be known as
Siloccayas i.e. stony-mounds. Then the worlds,
the oceans and the hills, getting scattered at the
Vayu-Puranta
end of a ICalpa, Visvakarma (the divine
architect) creates them again and again, in the
beginnings of the Kalpas. He created the earth
including the ocean, seven continents and
mountains.
ятгаш дтг Htc&pp: т э т
ЭТTFSffifpf {П1 3 3 П
Then he created four lokas such as Bhii and
others. Having created the worlds, then he
started the creation of progenies.
ил згзтт: i
Ш ЭТЭТТW II^ H
Brahma, the self-bom one, the adorable one,
desirous of creating different progenies, created
the creation in the same form, as they had at the
beginning of the Kalpa.
crmfmrrarT: тп? m i ^
я я п ч тдп й ^ ш ^ т т т т г : 11з ч 11
When he was meditating upon the creation,
quite intelligently, quite in line with the
meditation, there erupted up the creation full of
dark.
ттЫШ m rnW rfw r 3T(ir)^w^rr:i
ЗЙЭТИТ ТЩЧ^ЗГГ m^rfT HIrtR: 113 ^ 11
Nescience (Avidya) with five knots, viz.
darkness, delusion, great-delusion, gloominess
and the blinding gloominess, became appeared
of the great-souled one.
w m-sfsirr: m f «этгоэт:
^ рэт Эт1
Timt: mrTT cfi'tupfq ЭТИ? dll
cTWRf JHfrllfqi4i тпт ЧШ :
While he meditated, the creation became
established in five ways. This creation
enveloped all over within gloom, like a lamp
got covered up with a pot. It was illumined from
outside and inside, pure one and senseless, from
which the intellect and sense organs got covered
Chapter-6
up. It consisted of vegetation and since
vegetation is declared to be primary, it was
called primary creation.
■giawf теггост sPT iRTmrqil^ il
■
зшттгфтт: ттгзгг
Having seen the main creation having come
to steady state, Brahma was unhappy and he
went into contemplation. When he
contemplated thus the Tiryaksrotas (the animal
world) came into being.
rTWlfoferafcf feJcHSld'Wd:
^ WI'd^IHT: T^:ll1i*ll
Since this creation proceeded obliquely, it
became well-known as Tiryaksrotas. Owing to
abundance of Tamas, all those became abundant
in ignorance. They took to crooked direction.
They were self-swayed and devoted to self.
Ысгейгнз ^gr. ^ fetter fesa*ft$rc:i i* ? 11
(S ftffTT 3TF4HT 3HTf% fgsncTf^T:l
чадт
зт^ гг стттщэш йчт ■^rfwfeu: тд?тт:1
The supreme being saw the vertebrate
generation, the second creation, the egoistic
ones, the self-priding ones, twenty-eight typed
one, eleven-organed-normed, the nine-moded
one, and of the eight stars and the like, amongst
them were biown as having capacity of power.
ЗГгТ.ЗгаЛ^ТШГ тгё зшрщ tpril'S'SH
fMq-Slcil: ^ ^ztcTl
They were all illuminated from inside but
they all had a covering from outside. Since their
activity was oblique, they were called
Tiryaksrotas.
^ ^ Iw flW : 11^4 II
ЗЙг|ЯТЧОДЦН ^gT Tlcf TT2nfen*l
rTRTferrqdt TTlfecfi: ТГЧ^ТИ'Й^Н
41
Having seen the vertebrate generation as the
second world, the Tiryaksrotas, the supreme
one, having observed everything of it of the
same type of nature, that way having taken
provenance, on his meditating that way all over,
there gathered forth the Sattvika element.
oilorfera:!
This third creation became known as
Urdhvasrotas, as such remained hung up in the
aerial space. Since life proceeded upwards, it
was known as Urdhvasrotas.
гГ ^opr:l
ЗШ?ТТ 3&MHtdl^l: T^cTT: 1 I I
с(яг ^тт: otraffwi:)
ъ ^RT:ir*<?n
They abounding in bliss and happiness from
within and outside, became illuminated from
within and outside and became sprung from an
elevated source. By that the wind and the like
may be construed as ones having souls
generated as established entities. The
Urdhvasrotas, being third one (in order of
creations), that creation was known as such.
ч9 О О ' О
tt cTc'(TW:i
>0
и11г1ЧТЧЯеГс^1 cratsp ^ts«PT3Rnm о II
W RT v тштат ЗПТдЩ: I
When the divine creation of Urdhvasrotas
was created or even gods of that norm having
got created, that overlord Brahma became
satisfied. Then to some one else, he recognised
as such. He, the overbearing, one, the supreme
being, created a different creation, that would
be of Sadhakas or aspirants after spiritual
power.
d'W«cl^o4e$y( ?) MtScfosP 3SERtll4^n
When he was meditating again and since he
was of truthful conception, the Arvdksrotas
42
beings created out of the unmanifest (Avyafcta)
which were proficient for the task of creation.
Because the stream of life proceeded
downwards, they are called Arvaksrotas.
й a<w4gc44f4 : :i
444^ §:434ipTr 44T 442J gnfw:ll4^ll
And they were abounding in light and
abundant in Sattva, Rajas and Tamas attributes
and therefore they are grief stricken to the
extreme and repeatedly engaged in activities.
ягелти dfewsr ш ш т й)
зщщ rt 4referm:ii4*ti
Endowed with light from within and
without, the mortal beings were as
accomplished for the task of creation. Through
the characteristics of Taraka etc., they got
established as eightfold.
fwgirtn t 'ццщтчй
# зг4 : M cbl(d'd:ll44ll
They were mortals having souls
accomplished, having dispositions comparable
to Gandharvas. This way, the creation of
radiation, called the Arvaksrotas of Tejas
(light), has been narrated.
ТЩ4Г$34?: foiJcrsrt ТГ Hrgfw:l
4 p i T ffog-Щ f o 4 4114^11
The fifth one called the Anugraha Sarga
(name of the eighth or fifth creation) stabilised
as fourfold through Viparyaya (Contrariety),
Sakti (Power or Energy), Tusti (Satiety) and
Siddhi (accomplishment).
fo frT e ffo rt 4 f o t f <444:1
^ctrfforrt trerrrt 4g: Trt: 4
The created beings know factually the past
and the present objects. The sixth creation is
said to be that of the beings Bhittas and others.
Ф rtbrffor: 'fo «ifcwiwi: 44:1
fo r ^) 11ч <111
feqfour 4 <44fw:l
Vayu-PurSija
They all being householders and engaged in
partitions, likewise the consumers as also
uncivilized, deserving to be called as Bhiiias
(the verifies, spirits, ghosts etc.). Bhutadi is
characterized by contrariety and disability.
444T 4 ? 4 : 1^ТГ Щ сГ Щ ^Т:11Ч Ч 11
т а м ftforer 4rrfo: ч sstrti
The first creation is of Mahat. It is known as
Mahatsarga. The second is the creation of
Tanmatras and is called the creation of the
Bhiitas.
f c f o 4T<pT: 'f o : 4 4 4 Т
wrfoaerforr ш t twtt : 4pr:ii$ *u
•О О ЧЭ s3 6
The third creation is that of Vikaras (the
products of Prakrti) and is perceptible by the
senses. Thus, the Prakrta creation got created by
intellectual perseverance. The main creation
being the fourth one, the chief ones, surely are
the immobile beings.
ffo *W rtlS J 4 : f o f t f o f o l r t : 4 4 !T 4 :i
fot 4 4?<T:Irt ^ II
The creation of Tiryaksrotas consisting of
animals is the fifth one. The sixth creation of
Urdhvasrotas being the creation of the superior
types, was known as Devasarga or the creation
of the gods.
( W j f o R f o m r 4 > f: д а : 4 <T 4144:1
ЗЩ 4Г544?: 4 > f: fllfe c b W IU S T 4 : 1 1 ^ 1 1
Likewise, the creation of the Arvaksrotas,
the seventh one is of the mortal beings. The
eighth one is the Anugraha Sarga, which is
identified by Sattva and Tamas.
4 # % 4 T : T tr t: 4Р?кП4Т 4 4 : 4J4T:l
4Tcfrtt c fo n t 4 4 4 : 4 ? 4 :il5 * ll
These five are the modified ( Vaikrta)
creations. The Prakrta creations are the three
defined as such. The ninth creation named as
Kaumara is both Prakrta and Vaikrta.
Chapter-6
Mi^dlW ъч: Tmf: fKTR^ f fer jcbi:i
зга4% нп^ци
Шттгрщ w f шЬФпч f^ rm i
rrastfrafw: ^ssr тг4чйз ^гщпг:11^^н
fwRrcrr ущщ\ хг р ш Rtc^i аёй wi
The three Prakrta creations have been
created with the ken of intelligence. The six
creations of Brahma get into movement by
intellectual ken. The detailed Anugraha creation
being enunciated, you may learn. In all the
Bhutas, that stands emerged as fourfold by
contrariety, by power, by satiety and by
accomplishment likewise.
1Ш TTfocmi^ii
Rt^iirUHi TREmg
Among the immobile beings, there is
Viparydsa (opposition or loss of consciousness)
and in the vertebrates breed, there is power. The
man have soul for accomplishment. The satiety
among the gods is in entirety.
тгпрп^сг ЧЩ 11$ 6 11
TFif: iranrr «tpr: тднт:1
These are the Prakrta and Vaikrta creations
known as nine in number. The creations of a
mutual substratum, the divisions are known as
many.
зттг тпт4 i srp тпяптчтгчч: э д н п ^ и
WFZ$ rf f^IRT it TRRFPTI
4'c|^4 4T^jTO:llt9o и
At the beginning, Brahma created the mind-
bom sons, similar to himself. They were three
viz. Sanandana, Sanaka and the scholar
Sanatana. Being greatly powerful, they
abandoned (the world) due to their certain
knowledge of Vivarta (the unreal appearance of
the world).
I produced and from the chest region of that very
Snjgcfa WRFPf TrfrRBf тшт: 3 ^: 1 1 ^ 1 1
Owing to multiplicity, they were spiritually
43
awakened. They were abandoned. Having not
created a creation of the subjects, they became
indifferent from secondary creations.
rTS!RtRliycbiar WI^I
■RFWR^jT^niT 3 ^: ЩЧ1ЙЧ1ЙЧ: 1№ЧП
3TWdB^Hciic)^NmdwiBt<4iKidi
Then on their having gone lost, BrahmS
created once again other mind-bom sons, the
accomplishing ones and the ones identified
themselves with their position and abided till
the final dissolution of the world. You may
know them by their names.
зтттГзРт: ЗЙ4) t^TWTiivs^ 11
W f f ^ : ^ r s r dcflo^ldl’cHWdXl
Зтгау|4'| rWTSScRRt iTTATR) ^41Щ[Ч1|\Э^И
They are water, fire, earth, air, ether,
quarters, heaven, the divisional glomming,
atmospheres, the oceans, the rivers, the
mountains, the forests, the vegetations, the
herbal plants, souls and the souls of the trees
and creepers i.e. the life force of the herbal
plants, the trees and creepers.
FfcfT: ШГ: Ш ф г
З Ш Щ ЧШШ 3tiHK3hl(4 гГН^ЧИ
wnfimiRpT: %тдит:11\э^и
Units of time, Lavas, Kasthas, Kalds,
Muhiirtas, Sandhis (junctions of day and night),
night, day, fortnights, months, Ayanas, years
and Yugas. These are the positions with which
they identify themselves.
сдапгсг sfigiuii: м ш -
ТсТЗ^ПлТ: ^fsraT: -q^rFtl
guff ттш: wgiTTtiivataii
From his mouth, the Brahmanas were
one, were produced the K§atriyas in the front
portion. Vaisyas \tare produced from his thighs
and from the feet, Sfidras were produced. All
44 Vayu-Puraga

the vartjas as orders of society were created

from the body.
4RTOUT:
3h!3F53[ft TJ^shjTT '(ЯГсЫ'ЙЧ fKtT: TW{J№<SII
Narayana, the supreme one, is beyond the
unspecific one and the primordial Egg. He is
bom of the unmanifest. Brahma is bom of the
Cosmic Egg. The worlds are created by himself.
W: SFifSRT: ЧЩ: Ж Ш Щ fWTRTI
зйчгегеЕт тп^т jr m 'wraRlf^Ti рэ<?11
This Pada has been dilated upon succinctly
and not in details. This Purana has been
narrated briefly by this first Pada.
ffrTчздттй! мГтт\ q(bn>tui что

***
44 Vayu-Puraga

II
About the period of transition between past
and the present Kalpa and the interval between
the two aeons, we are eager to know since you
are highly skilled as one not infatuated.”
FTriTB’fnT
m gtsi yci^iifif si(vre(£isr ^геш:1
FridhTPT ch(rUW cuinnw #4^:11^11
Lomahar§ana spoke- Here unto you, I shall
dilate upon the period of transition between the
two Kalpas, the past as well as the running one
as also their selection.
tRRwftrr xt -pm:i
W ri Зк*тг штг?: TTtM: ^Т:11Ц||
siwirdi'irq'ltxi ШЧ: traforfa:
9ч
щ я :1
ШЩ Ъ ТТБЦТЩШftdVdll^ll
О Sages of sacred vows, the Manvantaras
usm
(the periods of Manu) that exist in the aeons and
Chapter 7 which one this exists aeon, named Varaha, the
The enumeration of Pratisandhi period auspicious one, the earlier one gone by, as such
the ancient one, you may know the interim
of transition between two Ages
period between that Kalpa and the present one.
IJcT •ddw r a i l 'hcfchM ^ m ^ti
3RT: 'ddirHidddjd: ^TMitaii
f Щ 51 ЯТ: т о ш : и*п The earlier aeon having, been beaten back
The Suta spoke- This way, the first section and the transition therein, the other aeon ensues
has been dilated upon as one having motive for from Janaloka, time and again.
the preamble. Having listened to it became ч9 О
<*<гЧ1сЬ(гЧ: тгш гт"s
jubilant at heart, the son of Kasyapa, the
fetT: ^ lh cf^TRI TI%WM<iII
primeval sage.
dW<diWdО MfdiifEiRdgkIl
tratar щгат
This happens when period of transition ends
ш: yfdfitir я -.ir ii and the; Kalpas are cut off or separated from
Having made understand by words, he asked each other. At the end of a Kalpa, all the
Stita for the subsequent narration. “From here activities get cut off from all sides. Hence it is
onwards, О knower of Kalpas, you dilate upon called the period of transition between one
us the period of transition between two Ages. Kalpa and another.
TWdldw w w rrfrrohi d’d>d<dhlWHI4oqfevlli!J WT:II^II
■ггссг иШЫгГЩЧТГ: I ЧОЧТТ: TF9RR^: Щ1
Chapter-7
ЗтБТ % яВьгпЗв Ч&КгЧТ: ТГСГШ:Що||
The transition between the periods named as
Manvantaras and Yuga, too get cut off. This
tradition continue as such along with the
Manvantara Yugas. By the objective of the
specific activity, those earlier aeons have been
defined briefly.
iter w t o r i T i ^rfgrwRT -ц: щ:\
cznfcif ^ tnnsf ч чтет *r:ii w i
Of these aeons beyond the half, the earlier
and which assumes the later form, the aeon
passed as such, becomes one as the subsequent
one by the second half.
Ш : сЕгЧтга ^ %зт: n ^ 11
The other Kalpas which follow in the future
are so tied with their later half. The Kalpa that is
current, О Brahmanas, is the first among them.
-qfawtS: TRTif <Tfgcfm: Щ 3sqcTl
ЗВДТШ: TirT.'ll^ll
In it the first (half) is called Purva and the
later half is called Para. This is the period of
sustenance (of the world). The period after it is
called the dissolution of the world.
-гг: г ё ^ ч ш :1
^ ^ TTcfT 1^чП Ш |
з щ й ^ Ш т : ta f e re j ^ р т г г Ф ш т н ^ и
From this aeon, the aeon which passed the
earliest one, was Sanatana (the ancient one). At
the end of one thousand sets of four Yugas
along with the Manavantaras, when the Kalpa
came to an end, then the time of consumption
(lit. burning) having arrived, in that Kalpa, the
gods, who were moving about in aerial cars, the
planets, the comets and the stellars and moon
and sun that happened to be as the
45
constellations, these categories, endowed with
virtuous souls, numbered twenty-eight crores.
t ШТ1
c h l(iv w w iB < h i*d i itq r a fr e re m i^ 9 ii
In one Manvantara and in fourteen (their
numbers) are equal. Thus, their total number (in
all Manvantaras) was three hundred and ninety-
two crores.
ТПТ9ШТ: flgwiuii ТТЛ
ImftcbRr IcfHT
^щ р|ф 1: T>p r:i
In the past Kalpa, the number of gods who
were moving about in aerial cars, were known
as seven hundred and eight thousand in number.
In one individual aeon, the aeronautic gods
came to be recognised as such.
зт ^ и
йчПНтШ ^ ^
О о о
xTIR о II
guifeifidwtesi® rrfwcfif^ it й -щт:| О ЧЭ
й ?ГгаЗ[5Гй& ^11
% Tftsf ёггш
<TF3frgTKT Ь ШЙ ЦТЧгШ^П? ч II
In all the fourteen Manvantaras, there had
been Devas, the manes, the sages and Manus in
the heaven. Their followers, the sons of Manus
and the respectable gods, during that period,
worshipped by the followers of all castes and
stages of life and in the Manvantaras, those who
are the celestial beings or heaven-dwellers,
abide in the Devaloka, they all along with their
assistants stand on equal footing at the time of
final dissolution.
WirnirriT: I
Then owing to inevitability, the gods, the
residents of the triad of world, proud of that
place, have understood the revolution or
suppression (Paryaya) of their own, which
necessarily occurs in due course.
46
cbWcnMiftcb'i ^arr cffwm^ ■^w ^ i r ’siii
^4\ry<w^4i^ гчзтсн w m ft ятщ:|
4gdfe)N itf^RTW ^ ^ trf?nT|R4H
The span of stay having gone completed,
and the final or last interval having become
closer, the gods, residents of that Kalpa, at the
time of the arrival of the dissolution, they, by
that impatience and grief, having deserted the
places out of emotion, agitated as such, fixed up
their mind for the Maharloka1.
^ in 4 # M F n fW T :IR S II
Abounding in purity, having attained to the
mental accomplishment, they all become
justified with bodies of Maharloka.
Я: ЗйгЧс1|(^Т: w f TTfRRTtf^5 i :i
They established the connection with those
Brahmanas, K?atriyas, Vais'yas and other
devotees of that Kalpa.
Ш1 if ^
c(RA MfdhJ R 6 11
Having their minds fixed on Maharloka,
they all, the fourteen groups of the divine
beings, made up a mind for the world of the
Janas too.
Tii ■qrrtrf i Prakrti, they remain bound in their separateness
W$ ^MHuRritri ^tlR^II
Having abundance of purity or racial
sanctity, all those stood in mental
accomplishment along with the denizens of the
aeons who have attained Maharloka.
d?l<fircj ^T55^T dWl'^lT^Pd ТсГШ: I
m f&m ~m t дт.-из о и
1. The fourth o f the seventh worlds which rise one
above the other, supposed to be the abode o f those
saints who survive the destruction o f the world
being between Svarloka and Janaloka.
Vayu-PurSga
Having ten times taken recourse to, they
attained the worlds called Svar and Tapas.
Thereafter, staying for ten Kalpas, they proceed
again to the world called Satya.
*'44|tH (Щ) ^ R t chT^facJlfTR: I
^WW4T if ТПШгГщ XITWIdll^ *11
TTrTTfTдГЩНГЗТ ^ ЗЖТогШг ■JTfcTqj
By this combination of an order, the
residents of the Kalpa move along. This way
having passed the thousands of the Yugas of the
Devas, they attain the region of Brahma, the
state of final emancipation.
ЗТТЙРЧс^ fe4T ^ ^ Tbgsfar <T cfcOTT: 113 * 11
щот Ш^гт rii
Aside from overlordship, they become equal
to Brahma by prosperity, glory, appearance and
objects (of enjoyment).
rfw % w w m riii 3 n
3TFP^ ЦГЩ: ШТ21 9ГЩЩТщ\
There they stand as such endowed with
affection by concomitance. Having obtained the
bliss of Brahma, they become liberated along
with Brahma.
Шёр^сГ й TWTIIS'tf II
By an inevitable objective regarding to
produced at that time.
Tcwit gfcgwf % srafa ^тм:и^чи
■drtWri^ifct nqt ?r
s9 '
Just as in a wakeful stage, knowledge occurs
with intellectual efforts from its forms, similarly
knowledge which arises in them at that time,
begins to function.
Uringfr 5 Ът 1чш !я^ф 1птт(?)||^^п
& ш ц$л сьтттГч wi
When the differences of those who have
different minute observations are restrained and
Chapter-7
withdrawn, along with them get repulsed the
activities as well as the instruments (sense
organs).
4 R Ic ^ # n % q t 13^11
-&Ч sfriuT fdgcrwi
'ebRUirdlWI: t w f e oJrafwr:l
Owing to the observation of diversity of
those residing in the Brahmaloka, abiding by
their own jurisdictions, having personal rights
forfeited, they having equal characteristics, the
accomplished ones are of pure souls and free
from falsehood. In their nature, they are beyond
the sense-organs and are well-established in
their souls.
y<£l(4(iRcII ЩТгЧН y^fd-W4
ч штат ч
Prakrti thus discloses itself to them all
round, but it can not able to function without
activation by Puru§a.
TPf ip:ii*o||
Ш ЯШЧТ d ^ (? R T 4 l
зш Итгщ йшчдчч№1#тягг(щ)ч;| i* я11
3WI3T: ?!РтчттйтШ |
When the creation starts again, those, the
seers of truth, who are restrained and those who
have attained path of liberation wherefrom one
does not return to this world, there is no birth
again for them like the blazing flames of fire
which has been extinguished.
s3 Cs -O O
TITef ^ q^Hfchld^l ЧТ55-Щ^СТГ tjRT:i
d f e g l ^ ffisfo
Then on their having gone upwards, the
great ones, from the triad of worlds, along with
them who have not acquired Janaloka from
Maharloka, those survived from their stay in
Maharloka, they maintain their body for a
Kalpa.
47
fqyrrawi тгщщ
w=ui: и
There are groups of Gandharvas and others
ending with Pisacas, Brahmanas and other
human beings, the animals, the birds, the
insensate ones and the crawling ones.
fdBog frj гГгЗЛЙ
й W W 4I Я^Т Tf^:l
The denizens of the surface of the land,
staying that way at that time, a thousands of the
rays of the sun that stood shining. Those ones
having assumed the form of seven rays getting
combined and each ray becomes as a Sun.
srfd w rat ^ чцЬ Trafer
im fg y r TrafcRTT: M
In due order, rising up, they burnt the three
worlds, mobile and immobile beings,* rivers and
all mountains. The former ones got drought
desiccated and were smoke-screened by those
suns.
гЩ
Г%facr?TT: Tri f^isn: 4Jifrfy4 fa:i
Then they all helpless as such were
consumed by the solar rays. The mobile and the
immobile ones, all assumed the form having
souls as endowed with Dharma and Adharma.
t тщт: ptwip ^ i
ш цй4ти:
Tpf ШТШ f^f^mRydl:ii4oii
At the end of the sinful age, they go away
with their bodies burnt. But they are not freed
from bodies worn due to their auspicious or
sinful activities. Then they were combined with
the people of Janaloka who were equal in their
form. Abounding in purity, they attained mental
supremacy.
48
тзя! ш wfaHTrB3FtR:i
g4: ^nf sr^roTT '*П*шЪ^Г:(?)пч^11
Having lived for a night there of the Brahma
of undefined provenance, once again they are
bom as the mind-bom sons of Brahma, at the
beginning of the creation (of the world).
rT Йд -gtfar Tmf*I:ll4?ll
tfgaT fgpff тёп^тш Wrtnftgr^rw rn
T | W ЗТТЧ: T lc f e тп1щаГГ:11Ч^11
9ГМ^еЫ и\с|^ ■M{HHlts4IW<ll%raT:l
When the denizens of the triad of worlds,
turned thus from activisation in Janaloka and
the three worlds having been consumed by the
seven suns, when the earth having got
inundated by rain, when the buildings have got
collapsed, the oceans as well as the clouds as
also the terrestrial waters assume the form of
one ocean. These waters are known as ‘Salila’.
3TPIdlhfd<4> e lf 4Z J g с П |1 1 Ч * ||
Cv ТЩТ ТТЛ
The one flood followed the other. When that
enormous flood of water covered up the entire
earth, then it assumed the form of Arnava (sea).
arrorfo irwbmsmfcr чтм г витр^ндицц
тт^гтоЕт гттш
s3
And that shine forth all around and even do
not shine forth shining as such in the ubiquitous
flames or lights. And having inundated all over,
the water of those become apparent.
mWTlffr ferwft ^TfWRcR^: TgcIT:l
The root VTan means ‘to cover’, to
‘expand’. That water then cover up the entire
earth all over, so, they are known as Tanus.
-ЩТ гГf tw : ^cTtllVSU
Т^|иШ ЧсГ*Ч1Ч! 4 W RrR й 4TT:I
That the particle ‘Aram ’ has meaning as
quickness, has been enunciated by the wise
Vayu-Purana
ones. In the vast ocean, the water do not attain
to a speedy flow. Therefore, they are called
‘Naras
(ifaapPHWR* snniitsfftim 6 II
ШЩ rlfTtT#57q(r gfsrqR^tllH ^ II
XVlI-ncurtS^jchA P ltlc l)ТГЧчТгТ: I
ЦГГ TTдЩ: W :ll^o||
fewmPd gqf eh|f4r^fdl
In that end of the thousand Yugas on the day
established as such of Brahma, when during the
night everything is covered up with waters by
their form, when the earth destroyed by the fire
disappears in water, when in the lightless gloom
having breeze ceased all around and there is no
ray of light, Brahma became supreme as an
existent human being, by whom was occupied
this one, who is eager to create a division of the
universe.
TcfT ?ll
тт «raft w t ЩШ1
gw t w raw f £Rf)Pui:ii^pn
In that one ocean, having mobile and
immobile gone oblivious, he becomes god
Brahma who happens to be one with thousand
eyes and thousand feet, a Purusa of thousand
heads of golden complexion and who is beyond
the range of senses.
Ш1 чттшишшд дщтч т#п?г
'■er^bhirtif^ rn i^ u
Brahma entitled Narayana then slept within
water. Having seen the world as a void, he
woke up out of height of Sattva guna.
-?ётгч> чтттащ яРп
зтттг чтг@птячд чт ^тотп^'ки
зттд£ 4ii4 йч чттшщ тдст:и
This way, they quote as an example here a
verse referring to Narayana. The waters are
called Nara. We have thus heard that the name
Chapter-7
of waters is Tanus. Because he stays there with
waters upto the level of the navel, he is known
as Narayana.
щ щ М трг: ЦШТсТ
щ<я«п$: w t:
He is thousand-crested one, nice-minded
one, a thousand-footed one, a thousand-eyed
one, a thousand-faced one, a thousand
consuming one, a thousand-armed one, and in
the Veda, he is called the first primeval creator,
the Purusa.
ц т р т ттШт
■ц^Г 1ггё: ж н $ртпг|
s нггай ^ тиш: dtw dii^^n
He is the sun-coloured one. He is the
guardian of the universe. He is the sole supreme
one, the first over-powerer of the mighty. He is
the golden-wombed Puru§a and the great-souled
one, who is beyond darkness.
ТПтГ%Н: сБТёТГ
At the inception of the Kalpa, excelled by
the Rajas, having became Brahma, he created
the progenies. At the end of the aeon, excelled
by Tamas, he engulped them again having
become Kala or Yama.
f e r f^THT хТШгПН WT&TIIS, II
He, verily, known as Narayana excelling in
the Sattva Guna, sleeping in the ocean, having
divided himself in three parts, assumed form in
the triad of worlds.
tjstcTШ vr Ш д hfti
QcblU^ cTt%n t W ^ f ^ ll \ 9 0||
ТГ^гТ:
«гщ ж гттт^нп 3tHcbi?i(oj^
49
He creates, devours and observes the three
forms. When the world, mobile as well as
immobile devastated, all around at the end of
the four thousand years enveloped by water,
Brahma named Narayana sleeps in the ocean
having no light or of darkness.
vid(ci<4i: згпт ii'Hcti f i p ii m i "сщтв^1
t q^HlebloyH Ц&Т:1Иэ^||
The great sages see from Maharloka, the
Kala, after absorbing the four types of creation,
is sleeping in the great ocean during the night of
Brahma.
ЦТ Ш ^ 1
Bhrgu and others sages just as seven (in
number), in this aeon (existed) as such, then by
them, revolving round as such, the great one,
the secondary one became engirt as such.
4T(4fyhfq#mf^T:l
From the root л/Лу, ‘to go’, the word ‘Луг’ is
etymologised. The classification becomes
apparent from the very beginning, on that
account, they are called Rsis. By the prowess of
amenability to a sage, the word added as
1Mahan' gives the term Maharsis.
т е : тршзт rT h \
WJiai: TfR ^ WTTF5^5?f% *T?fo:lh34l
Stationed in the Maharloka was seen the
sleeping Kala by them. And Satya and the like,
those were the seven great sages in the past
Kalpa.
ilir "фТ щ й Ц^Т: IIV9s 11
This way during these nights of Brahma,
having gone by a thousand fold, the other great
sages observed the sleeping time as such.
$TЦ #
т е ш щ ^ w t гпэтттеп)
50 Vayu-Puriga

At the beginning of the Kalpa, Brahma

created manifoldly the fourteen organisation.
On that account that period stands etymologised
as the Kalpa.

BKKIdthft ■q&BRSW ^fir< SFItTiitscii

He is the creater of all living beings at the
beginning of each Kalpa again and again. The
great lord, is manifest as well as unmanifest, of
him is this entire universe.

ЗТРТЩЩсПТсГ zm i^ ll
з m r^ r ^ ш ш\
■^TtSRT% oRpH^t II
This way, this has been dilated upon the
transition period between the two Kalpas unto
you. The primary situation that happened to be,
in the midst of the two ages, the present as well
as the past, that same reckoned as such
succinctly in every Kalpa. Now, I shall explain
the present Kalpa, that same you may
understand.
ffrr тчэдш! jrfvrcifacb'l'&T чтч
*ШЧ№тт:|1*э||
***
50 Vayu-Puriga

дЩП <Т ^
з ^ ш ^ ^ Г с # г а | wick^ ir ii
Brahma then in water having assumed the
shape of V-ayu, moving along, in the dark of
that type having got obviated, being mobile as
well as immobile.
ЖдЩТЙ ^гГ:
3 1 Й Л ЯсГ| TEW^nrJjfwiclg jrii^ii
The water having collectively enveloped all
around on the surface of the earth by a non­
division among the beings, on their being well-
organised all around.
fiviwifaq tu fa : <mw:i
tRRTtsar
Like a fire fly at night during the rainy
season then likewise moving in the sky, being
seen by the earth itself or self one.
jrfdewr <т чпкт ш щ W:l
гШТ fifrtT^TW fRPfat II
Looking for the mean to an establishment,
the supreme being then, in that water, having
realised the earth having plunged as such.
ЩЩЩ ^ 3 ^ vfiri
ztcbW’Zri Щ $cf qr^cbeMlRg TgrTT^II^II
By estimation gone alert about the
extrication of the earth, he got transformed into
IIm 3Tg4tsszrrc:n another frame remembered as such in the earlier
Chapter 8 aeons.

The establishment of the Earth- Its ТГ § Ш $ИТ5Ч: 5nf^?l5W:l

description
цгз
Suta spoke- Having waited upon the
nocturnal hour equal to a thousand Yugas, at the
end of the night, he initiates the state of Brahma
for the purpose of creation.
«tflfcdigrif 1КГЗПЧ1?Г: live И
He, the supreme being, having assumed the
form of a Boar, entered into the water. Prajapati
(the lord of the created beings) observed
admirably the earth as enveloped by waters.
ЗТТШШ У fsRHT-fl
w pfag чт^Шчстт^11йп
Having uplift out the earth from the Waters,
he stabilised those waters, those belonging to
Chapter-8
the ocean in ocean and those of rivers in the
rivers.
тг Rrtpt
MIcHitf <Trf^T W ^lf4 4 lll^ II
And those of the earth on the earth, having
poured, he picked up the hills. The earlier
creation getting calcimined, thereafter, by this
fire of destruction or submarine fire.
ЙЧТ^ЧЧТ T^TT Ф ( ТГ%:1
By that fire got consumed all the mountains
on the earth owing to cold in that sole single
ocean, the waters were channelised by wind.
1ч*Ш ЧЗГ
ч4 ш:^ n ltll^ ll
Wherever they got stuck, there and there
above, a mountain was created. Owing to the
immobility trickled out as such, the static ones
and by knot entanglements, the Parvatas (came
out).
rtf ■«JSgTrtl
T3WT w r f e r r xf f^Ti*nra»{tw4:i
They are called ‘gins' because they were
swallowed by waters and they are called
‘Siloccaya’ because they are collected. Then
having extricated out of water, the supreme
being have placed the earth on its own place,
created the sub-divisions again.
Ш Ш H cprff&r w p^n
fgwftTT
5 % ^t| gptfar xTII^II
Seven each were the Varsas (sub-continents)
in all the seven Dvipas (continents). Having
enplained the unplained ones, he raised the hills
with stone slabs. In those continents, the Varsas
were forty likewise.
meRT: w rfw T :i
тНчГсЦТЙ TRISfTI 1^411
51
That very numbered mountains were there
collected or stuffed as such within the Vardas
introduced as such at the beginning of the
creation naturally and not otherwise.
Ш SfaT: ^ 1 2 J <T W r R )
^ ф ё 1 : W IT ^ 4
Seven continents and seven oceans mutually
established, having a circle, were introduced by
nature having enclosed as such collectively.
Н)еЬЙК|£Й u |: Wl
^ 5 f ^ T W T W W WlniPl ^ T : ll ^ V 9 l l
Brahma created earlier (in beginning of
Kalpa) the four lokas headed by the name ВЫ
along with the moon and the sun as also planets
surrounded by all sides.
ЪЯШ хШ WT t щм<
чупРн : tpm
3Trctsf*T: ciigtR iR ^
Brahma created the presiding deities or
occupants (sthanins) of this aeon (Kalpa); then
water, fire, earth, aerial passage and the celestial
abode.
a fa g fa t гМТ55сЧМШсЧ1Ч
The heaven, the quarter, the oceans, the
rivers and all the mountains, the medicinal
plants or herbs and likewise the very soul and
extent of trees and the creepers.
оТсГТ: Щ (=П<БТ)т:
ar^TOTSf ч т щ гг ^ ч т ^ Ф и й ё гп ^ о ц
The minuter divisions of time, Lavas,
Kasthas1 Kalas, Muhiirtas, the Sandhis (the
junction of day and night), the nights and days;
fortnights and months, Ayana the years and
, 12
the Yugas (aeons).
1. Practical Vedic Dictionary, Dr Surya Kant, p. 248.
2. The Sun’s passages, north and south o f the equator
and hence the period o f duration o f this passage,
half year, the time from one solstice to another.
52
шчгсчч: t жлщггг fsrf^nfihR ^11
He created distinctly the abodes and its
presiding deities or occupants therein. After
that, he created the soul for those abodes. He
established the serial order of the Yugas.
^IT IPH xf ^fi*T тЩcMT ^ФТ1
ш п #з^зтягзтт:п? я и
These are Krta, Treta, Dvapara and the Kali.
At the beginning of the Kalpa in the first Krta
Yuga, he created the progenies.
ЯВИТ
>9 f W i M<0 t|<fcbTH ТГЗТШ
>э <TT:I
f ^W Sfi^R T IR ^ II
Earlier that had been declaimed by me
before you, the progenies of the earlier times,
those very got consumed by fire in the aeon that
attained devastation.
зшт*шйётгё> знёггё; тптгР^шт: i
чяг: TPf ш ffiR ^n
Those that did not attain to the world of
penance resorted to the Janaloka. They trudge
on to the creation and assume form for the sake
of insemination.
eftjfisfa fadHdd 3ЧГ: c&RUffiTI
rfifWT:
For the purpose of insemination, stationed
there for the sake of regeneration, then those
being created, remain as such for the sake of
progeny.
ЕтШ гтч^тлт% нт: ^тег(Ф)<ят: тдтгг: i
^щ г щщп я ч сг ш т п ^ п
Here the Gods, the Manes, the Sages and the
Manus were considered as the accomplishers of
Dharma (spiritual good), Artha (material gains),
Kama (lust) and Moksa (emancipation).
<ЩсГ гПШ ^ tFT: WRRJWdftl %l
чы«гс& $ Ги&тсчй w f o % п ^ и
Then they equipped with austerity replenish
the spots and they become the ones having souls
Vayu-Puraga
accomplished as the mind-bom ones of Brahma.
й ТШТ:1
^ ■grr ^ tii? d и
Those who have attained heaven through
subversive rites, are revolving here and take
birth in every Age.
Web4q»d$№l Ts^TflisN d«lliwtil:l
WiqPd 1^11
By the remittance of the fruit of action, they
became popular being of that soul structure;
they take birth from the land of the Janaloka
owing to the bondage of the suspicious nature
of action.
ЗЩТО: oRRot Ш «ffcgat f TT:I
The quint essence of the action should be
taken as the cause of these actions. The worlds
get generation from the Janaloka by these
actions, good or bad.
TJgfo %YRtdrrr 414Hp4l(ui 'Ц$ЧЦ\
They acquire many-formed frames in
(different) births and take birth mutually as
immobile ones such as headed by Devas or
divine beings.
Ы t ЯТрГ cptffnr
sfdMSRl ^5$T4RT: p : tp :i i ^ i l
Of those whose acts came upon before the
creation, those very assume form being created
time and again.
ft^rrft^ 1353Й smW ж т^п
delictrfl: 5ГШГ dWxfTiW TfEl^ll^^ll
In the killer and the non-killer, the emolliei..
and the cruel, the righteous and the unrighteous,
the true and the false or in the moral order or
immoral order, construed as such, they assume
forms, on that account that suits or appeals that.
Ш^сПЧГПсГ «БТгГ зггат?!:
Chapter-8
During the aeons gone by the names of
forms which existed, those very in the time not
come, normally came up as such.
trw g гтйсг
^4: 3 * ^ <illii*rl 4WWI?T:ll^4ll
On that account, the forms and names or
form of the names, these very assumed a norm.
Time and again during aeons, they take birth by
name and form.
ШТ: TPf g|eia<£f cfl
ш ш suradTrfw
Then in the creation stalemated as such, of
the Brahma desirous of creating those
progenies, verily, of that one meditating upon
the existence as such.
fap R i W ^ Ч'ШТтЩП
Tlr^rTJT: ^ W :ll^ '3 ll
Then he created thousand of couples from
the mouth. Those as such take birth excellent in
spirits and noble-minded with the quality of
Sattva predominant.
Годчнг ?l
гГ^ Г:!1?йП
W щ т а 1 ^тятм : rt : i
^ ЩТГ: 11i Ч11
A thousand, a different one from the bosom
of the couples, he created. All those survived or
increased with Rajas quality as such, strong as
well as weak. He created again a thousand
different one, of the pairs from the thigh.
Increased by Rajas and Tamas, disposed to
endeavours, they became known as such.
Гчу-iRi ft
dferhTWRI Tpf fttSTfaiT fFd^Wtll'koll
By the two feet, different one of couples, he
created. Increased by gloom, all those glareless
and deficient in radiance.
rffit t F r w W g-gldraRg R lfe l
53
Then certainly getting exhilarated, those
ones encoupled as such, the sentient beings got
created, mutually attained to proximity and
resort or proximious resort, endeavoured for
copulation.
RTO(fR) RTTTCW)^ *Мчг1Щ11
Since then in this aeon, the creation of
couples stands defined. In every month that was
the day after menstrual discharge, favourable to
conception of the women.
dWlTfcfl Ч д а : R fe rH fa % ^ : l
ЗТГдйЙ Гч^ЧЙс| ft II
Then they did not conceive, even when
copulated. They brought forth pairs of children
once at the end of life.
f f r o N ЗгТйЙ g g f c i
ш wfw ^3fw Pi«H i4) % tfsrsr: 11**11
They gave birth to crooked offspring, when
they had desire for death. Since then in this
aeon, the birth of the couples (became
processed).
е й § *штт гттат ^янт з п й
VTccpWareRT: й й тщщтт:11*чп
And having had a thought about those
progenies for once only, there gets on the object
of sound and the like, each of which was of five
characteristics in the pure form.
ттяй й mcFgfgqf я^гтй: i
d«Wcn^ ЗЯ^гТГ ■$Tci ^TTRTIl'iS^ II
This way the mind-bom creation of Prajapati
happened to be in earlier days. In the lineage of
that one got created by whom; this universe
became replenished thereby.
TlfToPT: ■RRSiSr TRpft ЧЙТЙП
cfgT Й fifWSRfo tll*V9ll
The rivers, the lakes and the oceans, they
wait upon and even the mountains. Then they
do not take to the working of highly cold and
hot norms in the age.
54
q g f tw fa et что- 3Tr^Tt gnsrfcr ^1
Ш: m \: giiqgifruot fafi§rnftarTT:l|
They bring the food bom of the fluids in the
earth. Those progenies taking to the sensual
activities attain to the mental satisfaction.
« rcM f ч m w RTt f t f g w : я т т ?tt: i
■ ^Ч Щ : f i t WT Ш rtfw #
The spiritual good and evil did not exist in
them and those progenies attained to equality,
age, bliss and fonn in that holy age.
«rofenff Ч т в Ш Чй?Ч1^
#4 ^ # i^ ii4 о ii
The spiritual good and evil did not exist in
those at the advent of the aeon in Krta age. By
their own individual right, they took birth in the
golden age.
rpgrfr <j TTpnf&T сгсЬтт f ^ R h s ra n n
ЗТПГ ЗГЩ: WZTRif
Four thousand of the Varsas remained by
divine counting. The primeval golden age, they
enunciate as one of four hundred of Sandhyas
i.e. twilights i.e. morning as well as evenings.
?пт: згзтщ jrfaRfrcarftn
ч ш ш yfdyrdlsf^r ч 4 # гг лпт:нч я ii
Then on those progenies in thousand fold,
even getting popularised, neither a repulsion nor
a resurrection becomes possible.
rfT: l
*М«1£<НП v;%l^feld«yi:im^ii
Resorting to the mountains and oceans and
having repose without the housing abodes,
shorn of sorrow and spirit, abounding solely
blissful (were) those progenies.
cTT t fqcbm^lftuqi ^чщ Ч^гТЧЯ¥Г:1
чт : ч 4&ssTT4ifrwui4'xii
Those ones, taking to wilfiil movements,
perennially happy-minded, the animals and
birds and not then happened to be the crawling
ones.
Vayu-Puraga
4Tf^TT ЧТТсЩГсГ гГ1ГОткг^ТЦ: I
Ч ЧгМгГЧЩ гГ 4TSSrfafcT4l Ч «ГПЧЧН
Neither the plants (Udbhijas) or botanical
germinations, abiding in the hades, sprung by
unvirtuous norm, neither the roots and bulbous
fruits or exulent roots nor seasonal germinations
and the like.
T rtaB pJ: c&Wt ЧТсВЙ (gUH#d<lU
iRriWifWflT: dildlWWi TF& Tf^TII4^ll
ffspart ^ mfwzfor -пШш:)
45rauf*fl гГТШ m
The time affording bliss of all cherished
ends, neither height of heat nor cold, the
cherished ends suited to the minds of those
everywhere all around as such rise up on the
earth, meditated upon by them, spirited up by
sentiments. Their success affording force and
colouring that one obviating the maladies
(existed as such).
ШШ: fw # R I: I
гтгат %чт:
By the physical form not fit to be endowed
with sacraments, those progenies of youths
stable, of those emerge out of mental cravings
the progenies in couples as well.
m чгщ *T ^ W fSTERl r f a cTT: W T I
rRfl дапжГЯЭ' ЗПТТ ЧШ с(Ч:11Ч^11
Simultaneously, their birth and form
(emerge) and they all die simultaneously. Then
likewise truth, want of avidity, forbearance,
satiety, bliss and self-restraint (come about).
rfT: Tfcif W T tf:
f r t тгепчт згтай ^ п т п ^ о и
They had no distinguishing marks in their
forms and features, longevity, conduct and
activity. Their actions were spontaneous and
voluntary, without the intercession of intellect.
ЭЩ&: f i r m cpfan:
ч wsrssm т а : » ^
Chapter-8
In the age of virtuosity or the golden age, the
non-alignment of good and sin, the
establishment of the orders of society and stages
of life, were not there nor even the intermixture
of castes.
зй тай чдтвгй MtwTMi
Traf 3w4Vd4ciftdi:ii^ii
A version antipathy, endowed with these,
they all behave unto each other; having equality
of form and age, all those were devoid of
depravity and elevation or inferiority and
superiority.
FW RTT ^ #Tl
Mostly blissful and free of grief, they all
take birth in the golden age, perennially happy-
minded, high-spirited and force-endowed.
rto rt # ч нгеншт firaiftsf fa n fs # i
т о т f w r e r m t M w nrn
The gain and loss were not in them; nor
alliance and antipathy; nor likes and dislikes.
By mind, the objects of those prevail as such
having no lust.
4 f c w f o fit ^ %l
SJTR PT ^ r r a t Щ Ч т р # 11$ Ч 11
Neither they desire to obtain antipathy nor
do they take to gracefulness. The meditation is
supreme in Krta-yuga and in Treta, it is called
knowledge.
И^тТ ЖШ W (ir) ЩТТ1
w тзт#нт i m t н
In Dvapara, the sacrifice assumes prevalence
and in Kali Yuga, charity becomes suitable.
Golden age being virtuosity, Treta as the hazy
horizon and Dvapara endowed with haze and
gloom.
Hi# HW WfbcTVR HI
cbM: <jhci #T ОТ ■HOMI (н<ч)<ЯН11^\эII
In the Kali Age, gloom is cognizable under
force of the conduct of the age. In the golden
55
age, the time is this one. You may know its
enumeration.
■Eraift H ЩЬНГш ННГтт WTI
Wri?Tt HTH f^odlfq ^ *its4*HII5<MI
cRT НЩТ Щ^ T fH 4 rR T :l
The four thousand divine years constitute
Krta age. In the portion of the period at the
expiration of the age, in the divine eight
hundred years, the people had no longevity and
suffered no hardships or pain.
HH: ИтГН^И^М
MKibifvial чщФи ^ % :i
Then in that age of accomplishment, the
period of extirpation between the two ages
passes off, only one fourth of the entire
Yugadharma (characterising in Krta age)
remains.
ybiirai4it|dld|4||44ichl<rl зрГРГ sJI№ o||
W S ic iF y rl? <j i r e r o f ^ тта г § i
цй f # f h^tii^ ii
And when the culmination of the period of
extirpation is over at the end of Age, the
Dharma of the period of the junction remains
but one fourth. Thus, when Krta age passes off
entirely, then all Siddhis of this age too
vanishes.
rPRt f e # w rat чтчнпч^гат: i
Rtfe-UI W\ dfw^dlE|l4-d> fiHril^ll
In that accomplishment of mental activity
gone down to a persevering norm, a different
culmination comes to the fore in that application
of physical effort in the Treta Yuga.
TPlf# HT W # H 4HWl ^ У3,1fddT: I
3 1 # H T :* 4 3 # 4 ( W ) еп Р н W q R II^ ^
At the culmination of the creation, eight
types of mental Siddhis were got initiated by
me. Those eight phases by the serial order
decline gradually and are lost.
56
d id # Rrf^dfd dT # 1
d^R#g d % ri^j|fdmd?r:iit9*ii
dUikuWK^d: d#f#£R (d: Tijd:i
In the beginning of the Kalpa (the aeon) in
the age of Krta, this attainment is only mental.
In all the Manvantaras, in accordance with
division of four Yugas, the accomplished
activisation is initiated by the adherence to the
maintenance of order of society and stages of
life.
# d T р г а г dli^d #dTdTc(d d t? T d :l|t9 4 ll
fTdfiSEltyren #
$#dl «ПТ: ^rlddl^:llV9^ll
By the exertion, education and agricultural
activity, endowed with periodical
fructifications, all those phases of fructification
periods get culminated in three phases by
mutual conjunctions.
dd: f w # # # ^pjd d ^ T ^ i
^ f l 4 ^ f i l i # I W l T : l l \ 9 '3 l
d f # # # fdt?t f d%ST§ JRlfwrfl
Ш^гГШГШТ^Т: d f lt rRfTll^dll
Wiydfd d^T f t f e «R-wVld W il l
HW f#gt JWU'WPWT r^tcf^dllV9 4ll
О best among the sages! When the part of
Krta age goes to a culmination, then in the Treta
age, a portion of Krta remains. When that
activised phase of Krta having culminated, in
the beginning of Kalpa at the beginning of the
Treta age, the attainment of remaining
progenies become defunct by the time-honoured
factors and not otherwise. The accomplishment
gets bedoomed and then another Siddhi
assumed that form.
3TOt dfddd Щ[ йЭТсЧЧГ d rftl
ящтГ ^fgw^4dii<i о и
The paucity of irrigative sources having
gone removed, then by the medium of rainfall,
by the clouds thundering ones or endowed with
lightning, there ensued the creation of rain.
Vayu-Purana
d<£i<d ddT ^pTI d d # ijfd#ddtl
yrgruraKi drat <|gtraj ^^tfwiT:ii<i
Only by a single effort by that rain, the
surface of the earth having got association, there
took insurgence the trees of those ones
overgrown in the habitats.
v9 vd
drat # d : ш ш \
The enjoyment of all those then gets
assumption and by those in the Treta Yuga, the
progenies take their norm.
dd: dH#d d?dT dTOFld f##dTdl
ТШШТгГШ dTdW UTdifra^rsqd^lli^ll
Then by a greater span of time, by the
process of inversion of those, the emotions of
lust and greed assumed regeneration suddenly.
dd^dfd dlftw dlfddTdt dSJStfd^I
d^T d t d ddfd Jj^uenrld
That which comes about in case of women,
the menstrual activity at the time of life
enforcement, that does not happen to be by the
force of conjugal felicity once again.
drat dd: d fd d drardnt dddfadl
d d #3d d # d dlfdt fddd ddTII^mi
Of those that again come about the
menstrual activity every month and then by that
very process that may happen by physical
union.
drat d<d)leWlfdr=H-4lfa dTWUWdTOl
•s
Of those by the appreciation of time, a union
may come about every month. At an untimely
occasion, the menstrual courses coming about,
the creation of foetus came about.
fcPT^UT drat dчЭ dd dd#T ^TfddTl
yuivdfdl dd: d # ^TRd JJ^if(d-dl:ll<iV9li
By the inversion of those, by that over­
bearing time, all the trees stationed in abodes
get demolished.
Chapter-8
TTiT TJ^fcrr:!
WlfoT тГ WII<J£II
Of those appeared again those trees
stationed in abodes. The costumes get created,
along with the fruits and ornaments.
cRTTrfff TRgf %TRfT ЩТЗкЧ%Г.1
Srf^Srraf^T rTT
Then those having got demolished, agitated
and having senses dazed, those meditating upon
the existent as such, meditate upon that success
or attainment.
'jhilrl TITTFt
зтт%3> 'ЧЩсИ'гГ nsni^oli
Invigorating honey without the bees,
possessing sweet taste, scent and colour, exuded
in them in every leafcup.
r ft rTT ТЧ Тп1г
s9 »0 ^1
f g p i w r fegm w i fsRw^TT:ii^ ^11
By that, they maintained themselves at the
beginning of the Treta Yuga. Invigorated and
ennourished by that achievement, the progenies
become free from disease (lit. fever).
ТЧ: chiell4t\u |^ MHell'Higdl'tji rTT:I
Щ ctf Trrf^rai
At the passage of time, they were again
encumbered by greed. They forcibly took
possession of trees and extracted from them the
nectar (of flowers) and honey.
m n йчшзАтгт ччнШфйч h
W I W w f c h ^ l^ : ghf^c^rfcdrTl i^ ^ 11
Due to this misdemeanor committed by the
people, the wish-granting trees perished at
certain places along with honey.
mcrcfcr гщт ш § 114*11
In that very surviving situation, by the force
of the period of extirpation between the two
ages, there got created then of those the twins or
couples grown up as such.
57
TJtertTRRI -isl^iilcKUnRi ^ГИЯЧИ
By the cold, winds and sun shinning of
terrible norm, highly anguished being afflicted
by these pairs of opposites, they brought about
the coverages or sheltering abodes.
R&clift f?
§ef srfqtergT
Warding off this pair of opposites of heat
and cold, they took refuge in the buildings
earlier, having been such as moving harmlessly
and wanton-willed.
s9
4§t§ гП14\Э||
As per suitability and happiness, they lived
in homes, in deserts, in inaccessible waste­
lands, in low-lying regions, on mountains and
near the streams.
ш Ф з ^1 ^ntfrn ^TTWr^tTI
wraVi тгаг<етч f e r n ^114 £ii
They take refuge in the forts or intractable
regions of the arid soils, the never ceasing
waters as per combination and desires in even
and uneven spots.
anWRef 1яЙкТТ ЗкТ vUdlWNHUT^I
сТгТ: Tsfclft
Those habitats were started in order to
ensure security against heat and cold. Then he
created the Khetas (small villages) and (bigger)
towns.
TITOtlfW W R TF t H ^ cfR C W fw 5Г1
ui’«ididl4(4«h*sm4tf4^Vil'n<ltoi Wii^o о ll
And the villages or hamlets as per
divisibility and likewise the female apartments
or towns of the interior areas, their extensions or
extents and dimensions and the intervals or
spaces between the establishments or harems.
тгащ т (fiRTT
TRtSsrffq MdlUirP гтгтт тгф ^||
58
Tfegy , created as per intellectual
understanding* having measured repeatedly,
with personal fingers, the measurements
calculated by minds.
ctfT d3fpl4e(if{J| d:ll^o VII
зщт|гГ: я^т^гт огтщ: ятт?г заяВ
dIH: <-ydl ^ТКРТОТ '1Т1Щ1ШтЩЧТГЩТ11^о ^ ||
The areas as per measurement of fingers
which are called Pradesa, Hasta, Kisku and
Dhanusa as such. A ten-fingered (.Angulas)
joints measure area was defined by the name of
Pradesa. The distance from Pradesa to eight
fingers is called Pradesa. The Tala (a measure
of height) is known by the ring finger and
Gokarna is assumed (a span from the tip of the
thumb to the ring finger) as such.
3if%dT fddftdTd IK?Tlfpl TSIHI
The area between little (finger) and thumb is
called VitastO- which is of twelve Angulas
(finger-breadths) and Ratni (the distance of the
elbow to the end of the closed fist) having the
Angula joints by counting as twenty one.
£W'$¥lf?lMter fR : «иГ£с»ПЙ ft
By twenty-four, a Hasta may be so as such
equal to Angulas and Kisku is known as of two
Ratnis being of forty-two Angulas.
ш Ы * ti
v3 чЭ ■О
Four Hastas or two Nalikas2 make one
Dhanu or Danda and two thousand Dhanus or
1. A particular measure o f length defined either as a
long span between the extended thumb and the little
finger or as the distance between the wrist and the
tip o f the fingers and said to be equal to 12 Angulas
or about 9 inches.
2. V.S. Apte & MW. Skt. Eng. Diet., taken HlfeHl as
I But the context here is the measurement o f
distance or length.
Vayu-Puraga
Dandas, therein a Gavyiiti is understood as
suclA
3T# qjrTJprrftT %5R dRb^tll
«ГЬчЭДч ^iPl^Vl'Wd: fR:ii^ot3ii
Eight thousand Dhanus making a Yojana
thereby defined as such. By this Yojana, a site is
so fixed.
t i f i t o fTfart ^ftrr 51
-ф[ц rm fsrfirtni^ii
There are four types of Durgas (forts), in
which the three occur automatically, the fourth
one is the artificial Durga. I shall now talk of
the structure of that.
it m4d&lldeblcjuHJ
*gfisr«sr< ararchnite
Huge palaces, lofty ramparts and fort-walls
('Catakas)34 are built around. There is a
Svastikadvara (principal-gate) and a women's
apartment (Kumarlpura) likewise.
w tm tw g rt front Ш m
^?T ^8T ЧШ# ТШТ:11^0Ц
The main gate is closer to the water channels
having been dug up as such, having
measurement of eight or ten Hastas which is
being deemed as the best ones. Others opine
that nine or eight Hastas is the best one.
4 W n t 35Г ЧПЧ1ЩТ ^
Шетегш Ъ 5*rfoit
The boundary of the peasants or small towns
{Khetas)5, the cities and the villages and of the
3. Dhanurdanda comprises o f four hastas or a pair o f
Nalikas (Dhanur or Danda = 4 aratnis or hasta,
Brhat Samhita XXIV.9 as per Dr. Ajay Mitra
Sastry). Two Dhanuh-sahasras, the Gavyuti
becomes tenable. (India as seen in the Brhat
Samhita o f Varahamihira. p. 343.
4. 4id=bl^ad - •=nd=b means a through bird as per
dictionary and lexicon. But here the context
demands some term o f architecture. The meaning
being obscure, an equivalent not found.
5. 13Z: fdWR: - Abhidhana Cintamani IV.38, p.
Chapter-8
three types of Durgas, is defined by the waters
and the hilly spots.
The enclosure and the length of three types
of the forts and the enclosure of Yojanas1 being
longer to the extent of half of the eight parts.
y'R^oFPcpff fTffl
cqtjR
A town amenable to east and north having
extent of half or one-fourth of the maximum
length is the best one. It should be established in
the shape of a fan segments, the breezy spot
having situation.
f r t F t t ST c fc f Ъ 4 4 t Ч ЯУГШ 1
ЩШФ* f^cRSi Щ t f t fWI W l l
Globular, truncated and longer one, a city is
not recommendable. The square one or
quadrangular, straight one and situated in a
quarter may be a commendable city.
f g^Hgyrdi tnrm
ЗЕТ 14^4 U
The city of eight hundred and twenty four
Hastas dimensions at the opening with central
portion as smaller but polished one, they do
recommend as unavoidable.
зтаг mjffrsti PrayHPi
я г ч р £ fozsrar тт <rf|: 11 w 11
Eight hundred Kiskus (or cubits) in extent,
they call a prominent establishment. On the
outskirts of the city, a Kheta (the stretch of a
half town) and the village flanked as such.
w tt # m ^ зш гч т ^ % : i i ^ ' 3 i i *1
2. The stretch o f half a term is Kheta.
1. A Yojana is a measure o f distance equal to 4 Krosas
or eight to nine miles. (Skt. Eng. Diet., p. 169. V.S.
Apte)
59
From the Nagara at a Yojana is Kheta and
from the Kheta, the Grama2 is at a distance of
half Yojana. The furthest limit is at a distance of
two Krosas and the limit or border of the Ksetra
is at a distance of four Dhanusas.
fcreM f^ri V n g r): pT:i
Having the extent of dimensions as twenty
Dhanusas, the area of the quarters was created
by them. The area of Grama was also of twenty
Dhanusas and the area of the boundary is just
ten (Dhanusas) in extent.
ffciwluj: три
рт^нгптттчпшщег: тп ятп тн тп
Ten Dhanusas wider is the illustrious
Rajapatha (main-road) known as such having
no hurdles or obstacles of men, horses, chariots
and elephants having movement of easy
acceptability.
Sjqfa xRgrfr ^ т ш и г ц т щ If: p T T :i
:ll^ o ||
Of four Dhanusas, the branching lanes were
created by them. The residential lanes and the
intermediary passages and the twofold forming
a pair of the intervening lanes.
s n w : tfp i: T p : l i ^ i l
The Ghantapatha3 of four quarters and the
interior of a house having three quarters, the
Vrttimarga4 of half a stepping and Prdgvarhsa5
2. A measure o f length equal to 4 hastas Ш
4<]j lisl 7JT4 $ЫН< ^i%
Yajnavalkya Smrti 11.167 p. 264; 4)J: Tff
Tfiwt wf i -anfr fipph
W F l 1 Manusmrti VIII.237.
3. тгачпА 4 ue.t4«T: I according to Kautilya
quoted by V.S. Apte.
4. The enclosure route comprising o f sacrificial
chamber or any enclosure room.
5. A room in which the family and friends o f the
person performing sacrifice assemble, (MW p. 704).
60
known as a Padika, a simple stepping stone or a
support beam.
3TWW trfcrrf
# 5 ^3 ччщпЫщ ill V ? II
The Avaskara (the sweepings), the water­
courses all around to a single spot, such spots
having been created and the houses were
created subsequently.
тот й '^гагсй tprrer
ТОТ eFjf ^ rrcgTfa ^ f c itjl т р ;||^ ? 1 1
Just as earlier trees standing in houses
remained, they were thought of for being
planted once again having deliberated.
ТОТ: Т?ТПЗТ Ч гП#аг W M T :l
Ш WS§ ТО1*УТОТ ТГЩfd4TTOT: JTTII^^II
The trees vanished away and those branches
did not move away. Therefore, the other ones
risen aloft this way, went aslant as such earlier.
TO T < p re < T I f : W I W T r E e T O T R T T
They observed carefully how the branches
had gone. They constructed the apartments in
accordance with the growth-of the branches.
Hence they had been called Salas (apartments).
Tic* s r f a g j : W t H T O : w n s N r T JF lftrr m
гГТЧТгГТ^ TicTT: Р?гт: ^ Щ TOII
This way became eminent from the
branches, the apartments as well as the abodes.
On that account, those apartment became
popular to the ideology of residential norms.
TOWRJ TO: srarroftr гтт: I
dW^jgifoi w n ar srwKefo ^ciTni^vaii
The mind gets pleased in them and they
please the mind as such. On that account, the
houses, the apartments or enclosures and the
palaces obtained nomenclature.
fTOT dflTOTOTOTOTOctfUIdUfa•dTOI
Ч&Ц TORT PU$ t T O T II^ II
Vayu-Puraga
Having created their conjugal copulation or
having rendered them, having been exposed to
conjugal copulation, they devised their
agricultural mainstay, the wish-granting trees
having vanished along with the vernal glory.
fc<4l<j«uchr'h*d! ^ 1
to: w : ii ^ ^ ii
Agitated owing to grief, those very
i progenies, being thirsty and hungry, their
regenerations got revived once again in the
Treta Yuga.
clTdMfflfc&TSTZRIT ffre iT O T f? ТОГО: I
T O flJTOTORT? fll^ o ll
Accomplishing the agricultural activity of
the different norm, the tendency of those
became such by lust of those, the waters of rains
that percolated by stepping norms.
rT^dr^ld: 'isTOifr fromT:
ттщчш: TTfroR froft ^ii
т р т :М
By rains emerged the currents or springs, the
dig wells or moats or oblong ponds or ditches
and the low lying streams or rivers or canals.
^ 4W lc(4T TOtTO 3TTTOT:
3TO TOST TOTO^II^II
And on the distant side, watery stocks
accumulated on the land routes by the contact of
the water and the earth and the plants took
provenance.
O C\ s3
3T1WTWT:
ЗТ^ГгЧф'УШННТ
Fourteen types of plants grew up endowed
with the flowers, bulbous roots and fruits in the
villages and forests without ploughing or
burning.
cfajT rtotsj
d i f f e r того mutism 5 1 1 ^ yii
The trees and underwoods or bushes grew
up bearing fruits and flowers of seasonal
Chapter-8 61

growth. And in the Treta age, there grew the Having avidity gone, having souls restrained
growth of plants in agricultural produce. or controlled, who happened to be living
therein, those of lesser intelligence, who
entertained maritaties and activated unto them.
M : 44<UdNrii tftT ^ 7 T :ii^ 4 ii
ЙЯТ «fcdfRli eJjcfPd ^2Ig3M|qciH^
’mfsRTSsfa' ^dHTTcIvH
v3 rTI
O
By the plants in the Treta Yuga, there grew
the progenies of which ones; then again grew And acted on behalf of those and owed
up the lust and the impassioned outlook, by the inferiority to them, took to service acts unto
inevitable objective, under the exigency of the them being of lesser attainments.
Treta Yuga. Tier f q y f d 4 v l4 Я Я Я Я T T W H J
ШШ: Я$#ЗП|ВТ T^rTRI I 11 rft ^Я Т ?TT STTErszfr t w i t T T C fT II^ ^ II
ШПГ jf WcIHMI This way mutually opposed or connected or
Then again, they forcibly occupied the having refuge sought as such, the medicinal
streams, fields, the mountains, trees, clusters plants owing to that defeat, assumed a tricky
and medicinal plants. appearance.
fy^kMuw zf ^ oiiusMidi: W II TRET f|W W t f^raJcTT Щ1
щящт чнегпй стт ъщт %3rt% i
The accomplished-souled ones, which I have Gone defunct, having assumed a visual form
described in Prakrta-sarga, these were bom as like sand by the handfuls, by the force of the
human beings according to Brahma’s plan. Yuga, the earth expanded of the habitats as well
as arid one.
ягпгщг jtRsidWcdii^dii
T O TJffcr h % T q w q % ЯТ T T :II
Ш: Яс|^чн|^ ^пят
ггтетга t r it c t % ггаш тт: я з п ^ п ^ ч п

They were tranquil, powerful, endowed with
activity and distressed. Then given to
acceleration, they took birth in the Treta Yuga
once again, the Brahmanas, Ksatriyas, the
Vaisyas, the Sudras and the vindictive ones or
treasonable ones.
'rnfarn чс№1<№
^ 5 WT?lW 11 ^ о 11
They were recognised among the castes of
yore by professional (segregation), sophisticated
as well as nefarious. Herein for them, those who
became dominating, disposed to veracity and
non-criminals.
^ТГсГтт fadlrUIH) ТЯ йячЭ h
:l l ^ l l
They get fruit from the flowers and then
flowers from the leaves. Then, on then having
gone defunct, the progenies became agitated.
jnj ^sri^ai; iMiqfaqi
Overwhelmed by hunger, they went to
Svayambhu Prajapati (the self-bom creator), at
the beginning of the Treta Yuga, being desirous
of obtaining means of subsistence.
5Г?и штгт W tpm i
ГТ||^\Э||
Having understood their impulse of mind,
Svayambhu Brahma, the adorable, having
thought over the suitable, by a perception,
revealed by physical verification.
 62
W T : 1 Й 0УТ з т № т г -$m \ Я т Ц ^ Ч Ч : !
$т У («4 еГк Гм Ц I*ljl 1 ^ с 11
Having understood the plants as consumed
by the earth, he milked once again the earth
making Sumeru as the calf.
mft 'tiimtuiiiw riT: трг:и^<?и
3TftRZT: 'СВЯМТёЫ-dT: "ЩГОН^ГГЩ Ш:1
s f tir a s r ? щ т |г с г тгтщ тт 3 T n r a f w n : l l ^ 4 o n
Having been milked this cow then by him,
the seeds were produced on the surface of the
earth. Those seeds then (fructified) into plants
and fruits of wild and parochial norm. These
plants, then having culmination in the ripening
of fruits, assumed seven by seventeen varieties-
the rice grain, the barley grains, the wheat and
, the atomic sesamum seeds.
Щ ттт f^RlST С&ШЩГ ЧёБТ:1
ЩТ t r g w fteqjctT: ^«Я?вШ:11*ч W
Priyangus1, Udaras, Karusas with peas, the
Masas, the Mudgas (legumens), Masitras and
Nispavas along with Kulatthakas12.
з т т ^ щ г щ д ^ - тптен^тт: т р и
^ R T T 3 T № im t <T Щ И П аГ г ш т : т р т : 1 1 ^ 4 ^ 1 1
Adakyas3 and the chick-peas (Canakas)
were known as seventeen species. This way of
these plants, the rural species were enunciated.
щw it амлэБантцчзн
The herbal plants meant for the sacrificial
purposes also being unwild and wild, were of
1. Panic seeds- Name o f a creeper said to put forth
flowers or blossom at the touch o f women fyd1]
W 4F I also Malatlmadhava, III. 9, p.69,
M.R. Kale.
2. ■'Thft 1 tjrFT: згй %ct
ф Н'З'П: I Зцй+414^ (jo|<lc|4|f I Nighantusesa VI.392-
393 pp. 212-213. (L.D. serial No. 18).
3. 3U5^tT W (p. 213)
VSyu-Ригаца
fourteen varieties; the rice grains along with
barleys and Маха beans, the Godhuma or wheat
corns, the atomic awns and the sesamum seeds.
fsrajiw m # зтМ w f rrfwcEii
ртш ^гг тгс%$тн?ч'*п
жкггрптт: трт #сТТ зттазтет ш^тп^ччи
These have seventh as Priyangu and the
eighth one as Kulatthika (a kind of grain or
com), Syamakas (a variety of rice grains),
Nlvaras4 (the rice growing wild or without
cultivation), Jartilas (the sylvan sesamums),
Gavedhukas (a special food of the sages),
Kuruvindas5 (the wild grass eaten by hogs),
Venuyava (bamboo seed) and Markataka (a
kind of grain, the unwild one and wild one),
these plants are known as fourteen.
зртат: m m irm s p r atam q r wi
smrpfcFW згТщт г л ш т щ и
These ones were the preliminary products of
the Treta Yuga, the plants shorn of fruits and
uncultivated ones, wild and unwild ones.
<f$?T Jj*4cW I W < ^ W ^ U N Id * l: l
wtdflfq
5 Jet ТсЩсП1
ЗЩЧЩТЩГЩТ t ЗТ№ТТ ^Г?ЩЧ<4П
The trees, the bushes or underwoods or
shrubs, the creepers, the winding plants, the
spreading creepers or plants growing after being
out obtaining growth with roots and fruits being
of the species of grass. And affluently grown by
flowers, the earth becomes milked. And the
seeds that were (bom) by the self-bom one
earlier, fructifying with the seasonal flowers,
these very plants grew up here again.
шщ armstn ч я<1? й ш; 54;i
Ш: Tf H re t q r q tf d l f c j ricFR f l f y 4 <?ll
<рГс«)
4. HloiK'k( q-isills: ^Ч1и1ч><*1Нч>1 +1ч1 - Abhidhana
Cintamani IV.242
5. ^KRT4T тдш Ibid, IV.259.
Chapter-8
When the plants grew up with the stretched
out fingers or to the extent of stretched out
fingers, they did not obtain growth again. Then
for the purpose of agricultural cultivation, he
devised plans as such.
фйч^1*г| ii
Brahma, the self-bom, the adorable, having
seen the success of those bom of action, from
that time, created the plants ripening by
cultivation.
sfu c gwra
' i о<т сггакт d d ^ w i w r оa i
WIW4W t r a w : W In the natural establishment of the four
The agriculture having got fmctified, then
the self-bom one, established the jurisdictions,
the way these were initiated mutually.
^ чГ^^к^ттицтйшгЧсы:1
f « T : W W 4 R T ^ B T F T II^ ^ II
Those who were masters had (to follow)
prescribed conventions and established them as
K$atriyas for the protection of others.
^ Iq rik T W T i
м ^ а д г щ « и ^ о щ гГм^зи
Those who stood closer or worshipped to
them all, as many ensured intrepidity and those
who were bearers of truth the way it came
about, (they were) called as Brahmanas.
gfalH 1V 4 HlVWPd T ? <j f 5roqi Mld d i^ d l t l l ^ ^ l l
And the others who were powerless, for
whom the profession pertaining to slaughter
(got ensured) established like Yamarajas i.e.
butchers or land-cultivators (applying
implements), they take to the act of liquidation
on the earth being free of indolence.
<т flHT§: chldlVII^FtHH4«hl^l
?tftW 3T % T d T :ll^ 4 ll1
1. ■iHfclsPfl here is an ungrammatical
Parasmaipada Atmanepada - S4^H H I
63
ТГ: I
^ ЩТ ^ оццщгяч: 11^ S11
To them, they may call as Vaisyas, the
cultivators of land, as organisers of means of
subsistence or livelihood. And those taking to
remorse or grief and relenting those ones who
got engaged in service, shorn of radiance or
mental and physical powers, to them, he defined
as the Sudras. Their activities and duties, Lord
Brahma, the supreme being, enjoined as such.
itfw fj ЯЩкГЩ rlltfcMw TT<%:l
ЧЧ: ТГЯШТ rTT
orders of society, all around, those progenies
once again out of infatuation adhered to those
dicta of morality.
W T rHisf f ^тагшг^т ^ тг$: 11 щ с 11
ЗТТ 15(03 '^ c ^ T 'N lc l'q
дГЩПЛТЧТ ehtlbijdl-yyiSSf^lWI
Щ учН cflfui'jif flftj f^IT «(eflll^oll
Unadhering to the duties of the castes, they
got involved in intricacies. Having realised that
matter in the real norm, the Supreme being,
Brahma, ordained for the Ksatriyas, physical
strength, the army personnel and warfare. The
performance of sacrifices, teaching and the third
one as alms begging for Brahmanas, the
Supreme being ordained as such as their
avocations and for the Vaisyas, he ordained
animal husbandry or cattle rearing, trade and
agriculture.
ftl<*4ra№ ^1ЩТ оЩЯЧИ
tHWRiift f e&qffbr тТТ:11^э*Н
The Supreme being ordained for the Sudras,
the subsistence by arts and crafts and service for
hire. The duties allotted to Brahmanas,
Ksatriyas (Ksatras) and Vaisyas (Visas) were
usage
normally so.
64
еьчЫЫ ш <*<щh o i m i ^ n
The common duties for all these (three), he
ordained as sacrifice performing, studying, gift­
offering and allotting the tasks meant for
livelihood for mutual exchange.
HMtRt ЩПЛИТ T P TSJR f e W 4 l l ^ ) l l
By accomplishment, the Supreme being,
allotted for them the status within the spaces of
their populace. For Brahmanas, endowed with
activity, the status of Prajapati1was enjoined12.
ЩШТЩТ
e|?t|l4i ЯШТ WR
The status of Indra was allotted to the
K§atriyas not fleeing in battles. The region of
Maruts is assigned to Vaisyas who subsist
themselves as per their duties.
TTRIcf яШ тЫ pRdRI
WTRFTlfR gurfqt ЩЯГГШТ^ТТ WW11 Ч11
To the Sudra castes who abide by their duty
of rendering service, the region of Gandharvas
is assigned. These are the regions for different
castes who observe their prescribed rites.
rFT: ЩГГЛТЧШ^TSSSRTRI
■ёПЧЯ'Й
Then the orders of society having been
established, he established the stages of life- the
1. A kind o f sacrifice performed before appointing a
daughter to raise issue to her father failing male
heirs or procreative energy or power. (Skt. Eng.
Diet., V.S. Apte, p.375).
2. A form o f marriage in which a father gives his
daughter to the bridegroom without receiving any
present from him or a kind o f past or penance
lasting 12 days, food being taken during the first
three- once in the morning, during the next three,
once in the evening and in the next three only if
given as alms and a plenary fast being observed in
the remaining three days.
Vayu-Puraga
house holder, the act of celibacy, the retreat to
the forests, along with the act of alms-begging.
зттетшядтГ i
dulefeqliui ir 4
:l
щат dimymiimw зттяшяш чтат:и^э<м1
The Supreme lord organised these four
stages of life primarily. Those who do not
practise the duties assigned to their caste, they
say, incurred the loss of the (fruit of) holy rites
even if they maintained the activities of the
Asramas. Brahma established these Asramas by
name.
x( t трйд f e r o s 11*V9%11
Then, for the sake of their implementation of
the actions, Brahma enjoined their field of
actions, their movements, restraints and
punctualities.
TJpS®TSS$PT: ^RT;|
ш т т ш т щ т ъ я% т *ni?<ioii
The one comprising of four orders of society
as the preliminary one is Grhastha, as the initial
stage of life. This stage is the very basis and
support of the other three stages of life.
^ГШПТ ell
% 'w w i
I shall dilate upon it as per due order along
with restraints and jurisdictions. The following
are briefly the religious duties of the
householder- Marriage, maintenance of the
sacred fire, entertainment of guests,
performance of sacrifices and Sraddha-karma
(the sacrificial oblations to the manes).
T j^ w T t fens? urEnfTR: i
чэ Сч “s * '
The one having wand-wielded, zone girdle
Chapter-8
worn, sleeping on the ground (i.e. downwards)
and matted locks wearing one, the service of the
teacher, the alms begging for the obtainment of
education- these are the duties of a celibate.
The rags, the leaves, the deer hides, the com,
bulbous roots and fruits may be possessions.
Зй Th£r сРТт?£Г
A bath in both the twilights (morning and
evening), the sacrificial offerings as such is the
ordainment for those abiding in the forests­
having flails-wielded close at hand, alms
begging, no act of thievery and purification.
з ш г ^ с г г а т г щ ^ IT rT 8-RTl
ЗТЯтГЕГГ rT
Non-delinquency, paucity of professional
avocations or physical exertion, compassion
unto people and forbearance, ire-evasion,
service of the elders and teachers and veracity is
the tenth one.
snf; ТГШ:
ч щ v^eriqsraift r m ^ i i
This code of conduct of ten characteristics
has been enunciated by the self-bom god. For
the mendicant or recluse, these are five vows
and five likewise, the auxiliary vows.
The purity of conduct, modesty and the
tendency of unequalled deeds or achievements
(apratikarman) and uprightness or honesty, a
reasonable outlook or correct philosophy or
love of wisdom)- this way are the five auxiliary
vows or ways of action.
■qfa hftsThl srffatT ^PrTII
Attentiveness and concentration of mind, of
the sense objects or senses, four or seven alms
begging, observing quietude or quietness, pure
65
closeness of thoughts, specific emancipation
and renunciation- these duties (they) speak.
Tii й trcrr 3Ttwr 3PW цгетт w t i
All these stages of life have been enunciated
by Brahma himself for beneficence, veracity,
honesty, austerity, forbearance, mental
concentration and sacrifice preceded by
restraint.
йзт: w nsr grnft f r o w
4 frrsqf^r ЗЧТпйи^оП
The Vedas along with their (six) arigas, the
sacrifices, vows, the precepts or voluntary or
self-imposed religious observances or
obligatory avocations which are defined as
such- these do not get accomplished on the
appearance of depletion of ideas in case of one
given to depravity.
orf|: chT#ir тгаШ Hfwreftr <яг<гач1
Of a person depraved by internal emotions
even when taking to heroic actions, the external
activities even do not get achieved any time.
' О
The one who may even bestow all by a
polluted inner conscience, by that, he may
become a sharer of spiritual good, since
ideology here constitutes the real nonn.
tnf ^ctT: taiwc щщтТ tnrew n
йщ тгпчччШд Rfew hi
This way, the Devas along with manes, the
sages as well as Manus, ordain the status of
those in that when come to a stationary state.
3tt£iynf?T*r?tWrfrrr diMluriU&PtdBIhl
<Tйчт RTcWR rtc^
Trarefari tr w i rd Pd'ciVcbTtrtTi
шзттагё -р ж я ! ^ iPbAi wut :
66 VSyu-Ригаца

There are eighty-eight thousand sages living tPTts^rr PTTfTl: I

in perpetual celibacy or abstaining from sexual
intercourse and it is their region that is assigned ЗПгЧЯГ: ТЗЖГТТШ ОrTvZnsNrrtRT чЭtTh \4 о о II
to those who live with their teachers. The Then in the Treta’s middle, there ensued the
sphere of the seven sages is the abode of progenies bom of the minds, from out of
heaven-dwellers. The region of Prajapati is for personal bodies quite similar ones to the self.
the householders and the region of Brahma is зпй зэтт tti
for those who have renounced all worldly ties or
samnyasins, as apt within the Vedic knowledge. ШГ374Т WT: Щ О^11
^TfTRTPgrt T8TR qRWfai 4 fsfgRh Then that Treta Yuga, the first one having
reached its middle, in due order, then he started
^HMiyfauii % тзгй oqcrfemT:n^ creating even other progenies, the mind-bom
Of the Yogins, the status is of immortal ones.
norm, of the ones having variety of thoughts but
of those having varied mental anguishes, such a <rt: ТГЗТТ: Ft38rr^tc$m:i
status never gets enjoined. These are the regions ypjtferqtfT^rtiTT ctrafai^ TnfesT:ll?o^ii
for the people of different stages of life who The Supreme being created then the
abide by their allotted duties. progenies affluent in Sattva and Rajas,
'<34 FT! fa ftfd 'd l: I accomplishing the ends of spiritual good,
material gains, lust and emancipation or final
anil ^ : 11^ ^ 11 beatitude as also of economics, animal
The four paths i.e. modes of activity, husbandry and agriculture.
enjoining devotion unto the gods, have been
enunciated by Brahma, the one taking to the fwsgNr ЩЩГГ 4TOWWI
systematisation of the world in the primeval SjrfoT t f w “Ш ш : MTlIRo^ll
Manvantara' on the earth. The Gods and the Manes, the Sages and
Manus likewise as suited to the age and as per
w rr cmt irt Tfa: т р -.i
bond of duty, by whom, those progenies were
гЙЦ fq^TFTRt 1 1 6 11 created as picked up.
The paths are meant for the devotion to the y t f w t <RT
Gods and their gate is called the Sun and ' rrfTtRPmsrrf T=rzmcr:i
'Л
likewise for the devotion of the Manes, the door srfrp'spfjзтзтт: Traf RFrat:ii?o*n
is called the Moon. Then the duty of provocation of the self-
bom having come to the fore, the progenies in
tjcf gofenpit t Ф т Ъ # гщп entirety of various norms, the mind-bom ones
permeated all over.
This way, the allocation of the orders of trafarr
Cv -щ тщт Trmiwr: i
society and the stages of life having been done, f й цтафшгет ш о цк
when the progenies bearing souls of the orders
of society endowed with the stages of life do The persons who have been mentioned to
not get resurrected.1 you by me, as having resorted to Janaloka
became Devas and other subjects here, when
1. The period or age o f Manu comprising o f about 71
the previous Kalpa passed away.
Mahayugas = 12000 years o f the gods 4320000 cTT:
human years or 1/14th o f a day o f Brahma, MW pp.
786-87. ШЦ ШТ-.ПУ ||
Chapter-9 67

On his meditating upon them, all those came

to the fore for a specific generation, in order of
the Manvantaras, considered as ones, being in
the first one as the youngest one.
о о
W ^ T :IR ° ^ U
By popularity and by serial orders, they
were construed by all those ends of healthy and
unhealthy norms, the progenies.
dr*4LbH¥lMU| ЗЧ1ЗДПГ TTSTftr^l

I: I
3 T T # n s f 5T3TRT Ш ЧЧ\ t
By the residual fruit of that activity, there
were bom by the breeds of gods, demons and
manes- the birds, the beasts, the reptiles, the
trees, the vermins of the hades by those and
those ends, appeared forth. And in the motive of
subservience or dependence of the progenies, he
created from his self.

HTwilsKTTOMidii
***
Chapter-9 67

The Suta spoke- Then on his meditating

upon, there were bom the mind-bom progenies
and by those bom of their bodies by the
activities along with resources, there ensued the
Ksetrajnas (individual souls) from the limbs of
that wise one. Then desirous of procreating the
group of four living entities, Devas, Asuras,
Manes and the human beings, he applied
himself in the water. Then as the self-bom god
Brahma engaged himself in meditation on
creation, exertion appeared on the part of the
creator. Then from the thigh of that one, the
demons as sons grew up.
Щ : Ш : T # fdy^F*i-ui-T^dismT: i
*wt w : at щ *r hpt) (rft) FTim
The breath being a synonym of word ‘ora/z’
by the scholars, the birth from that was
calculated of the Asuras or Demons. By which
body were created ‘surah’ or gods, that body he
abandoned as such.
<lfd<dldrll
Ш d4№gHI ilWWd)
That frame was abandoned by him and a
night appeared instantaneously whereby that
one, dark abounding one, became night
u rn TOtfteEmnii assuming the form of a lady.
Chapter 9
Narration of the creation of Gods and ^jT ■§тшт Mildly 11
others The progenies of the self-bom lord were
TJcT fell'd enveloped by gloom at night. Having seen the
gods, the lord of gods assumed a different
TTFTOt(TI) ш\:\ frame.1
сТЩТТТЖ^: Wll^ll
1. Abandoned, rejected, cast or thrown off,
cRTt ^TfTftcpTF^ ^ ^pilMIRII neglected, Skt. Eng. Diet., V.S. Apte, р.ЗЗ. Зч1с(4:
jpf: - A son that is abandoned by the father and
T^TrtRT ■H4’4<4'ddN
! mother or by both and adopted by a strangers one;
рПгФГШШ^Т t # ЧТШ^ip T II^II o f the twelve kinds o f sons among Hindus,
Yajnavalkya Snirti II. 132. 'Зг^ЕТ 'jgirl 3t54fdSl
rTOfwtFCT: 4$ ЯЗШ5<ЯЗгаШ:1
C\ 4%ci ^ci: umrRgvqirrgvqi w ft ut й ■рч,
^TtS^ ^ШЧТгЧ^Ш ТГ
Cs s5 4 W
s3 :im i HR^Idld 3Tqfu^: 3 3Sthll
68
ящ т hwt^ rt д а FTs^rg^Ti
ш д а т p r f w w ffa re ra fa rfa : f a iR id ii
Abounding in life but unspecified to that
one, he united himself with it. There too that
one getting united, a well-being of the lord then
became apparent.
«rat ч т ! т т д а т
faosfa т\т&ч ^ т : я^ шг: ичм
Then from his shining mouth got generated
the gods or deities shining forth or gambling as
such. By him were bom the Devas reputed as
such.
ёт: яга;: atterui it fararosfai
д а «дат far ^onitii^on
Which one in the game of the creator, in
heaven or light was declared as such, in that
very brilliant frame, the gods were produced by
him.
^ гга ч тд а тж ш !
З г Щ ITT ТШТ F W M R I d l l ^ l l
Having created the gods, the Lord of the
gods assumed a different frame. Abandoned as
such by him, that body instantaneously got
regenerated from the hand.
d *4 l< ^ : g r f f r f a ^дат: t m i ^ i
т т т д а щ ^ ш д а т н ^ д а т 1тТ5« р ш п
From that, the diurnal activity assumed one
and he became as such. The god collectively
united upon him. Then Devas assumed a
different form having only the Sattvic attribute.
^ д д а д а щ ч ^ ш д а з ш к п д а 51^:1
i w r -щччдпдат н progenies even, he take leave of that body.
Recognising those sons as fathers, the lord
then mediated upon them and created the father­
like Manes from his two sides, between the
juncture of day and night.
ттттй' farR t c ^ i: 'чзда
•о fa r -о гпп
*ч
дат Щ fa rR W i rR IT otlfa(fa) ? r T ll ^ ll
Vayu-Purana
Hence, Pitrs are Devas and their fatherhood
is due to that. He abandoned the body after
creating the manes.
msftfmiT ггттгртта: iT&mr(ir) датгп
д а т т ^ т датчт u f a f a ^гттп ^чп
That frame abandoned by him, then assumed
the (frame of) twilight immediately. From that,
the day of the gods became as such and the
night, the one of the Asuras i.e. the demons
became as such.
дагёкг <т t M m rR: m ftftwri
д а п ^ с т щ т г : it 3 щ д а ) д а щ д а т п ^ и
In between the two, the frame that was of a
father, that one being greater, from that, the
gods, the demons, all of them, the sages, the
Manus likewise got created.
й ЧхШгТЩЧЩ^- ЦПП! W ftt ТЩ1
rfatofa it тр^тт Щ % далтш н^и
From the mind of that one were bom the
sons of mental proclivities. Then having seen
his own progenies, he again gave up his body.
ifawitwgnfa «г д а т ifts^prarg:i
т з т :т д а ш : # 3sr шшфЩ Щ } i 11
That body then taken leave off, became
moonlight in no time. At the generation of the
1^11 moonlight, the progenies became highly
jubilant.
т я т п ч н д а т д а ч тд а т ( i f a ) датм
( ^ jt ^ s r r f a д а т щ rim fa (fa ) 5 4 1 1 ^
From mind of that one, then the mind-born
progenies took birth. And having seen the
iTOftfogrr щрйч ^йдат тпшдаштгп
rRtn^fafa ТПЩТ даШ1ЧТ ЗГЗТТ:ОII
That body then taken leave off, became
moonlight in no time. At the generation of the
moonlight, the progenies became highly
jubilant.
Chapter-9
srofegT ТЩГгЧЧП
TTSTTТМЙТ ^ W ^TtrFTT *Tz 0 tll? *11
This way by that great, these bodies were
taken leave off. Instantaneously then, the day
and night and the twilight along with moonlight
took birth.
ЗЯШТ WIT WTtirairh^^iTMl
т г А ш т ^ т щ TTf^: ttt t гТ гтВ ^ ш м ? ?n
The moonlight, the twilight and the diurnal
glow automatically endowed with life, the night
endowed with gloom, became one as endowed
with three watches.
гГРП^сГТ f8[cq<FclT fgT: ЩТ: ЩЩ t l
i|f4frl4l f^T ЦЩ clfcpTCFT rTf^TTII*} II
From that, the gods of the divine frame,
overjoyed as such, were bom from the mouth,
whereby the birth took place during day time
and hence they became stronger during the day.
cRTTЦсЩТНЙ 5ШЧЩ^5ВГЗД:1
momrr тйзртртг f w r h 1* * 11
By the body, the lord during the night,
created the demons from the thigh. From the life
forces, the ones taking birth at night, became
intolerable at night.
TjeTT^cT qfgtzmrit Щ\
fqrpit wrarRt awlri 1 4 1 ^ 3 # 11? 411
WRT^r ■о о ftfwffr wf^cT f|l
ТТ5ЩЧ1 WIT xKwfarfwft
Of the Devas likely to be, along with the
Asuras in the earlier Manvantaras passed, as
well as not yet come, of the fathers as well as
men, shall become the causes, the four in
number, engleamed by moonlight, night, day
and twilight.
g42JT55f TTSTPlfa-.IRvall
ш predominant among men, the other 2 Sattva and
In whom shine forth then the waters, the
word ‘Mu’ stands etymologised by those
69
seeking inspiration from the mind. Having been
accosted during the circumambiating light,
Prajapati spoke again.
TTTSWti^cllH T|gT 3 ^«l<;Nc(4l4e(i^|
Having seen these waters, he then created
Devas, Danavas and Manavas, the Pitrs and
other intellectuals (learned men, wise men or
sages).
ЬТЧТфгЧ Щ ЗШТ ШТГ5-У1Ч^Л'3:1
3 ^ тягетчтищт \ 11
Having flayed that body in entirety, then the
Supreme lord created another one. The one
being a corporeal doll or a bracket female figure
or a perceptible image endowed with Rajas1
and Tamas (i.e. materialistic tendencies and
morbid proclivities) that became associated as
such.
Obsessed by hunger, then in the dark, he
once again created another one. Created by him,
these having selves comprising of hunger, got
ready to procure waters.
awrerarft щ т зтЬерщ *n
Т18ПТШт р г sh№k4Rl f4WTT:ll^ *11
% р% Щ 1Т Г5Т Ч Т ^Т ы 1ST:
fFr й дтфттт щ \ 31Ш: f^fw T :ii^^n
“We are preserving these waters”, this way
talking, those Rak§asas (demons) in that light of
reminiscence or having light brought to mind,
having souls irate and being night-rovers, talked
like that. “We shall make the waters recede”,
getting pleased, they talked this way mutually.
1. The second o f the three gunas or constituent
qualities apart from the Sattva, Tamas, supposed to
be the cause o f great activity among creatures being
Tamas predominating among Devas and Demons,
(Skt. Eng. Diet., V.S. Apte, p. 462).
70
By him then, by activity, the sacrifices along
with the Guhyakas of cruel acts (were created).
•щгп w f t snft «nc^ar fgvn^irri
*T f^fcWIrffi a^srtrt ^ fi'tycZTrl11з э 11
The root 'Irak^a is considered to have the
sense of protection. The root 'Iksi is used in the
sense of destroying.
riRjgT irfsstoTTCT %7гг:?М^т( ?) ztm : i
WlW^^rfWT ^ (RJSTltRT <T5^113*11
Having seen them with displeasure, the hair
of that wise one withered. But due to cold and
heat, they grew up once again over to that
master.
#IT nfed'til оЕПНГ -444trfccicfTl|^fp^|:|
omwiR: тр т оЕпнг
As if the snakes released off from my head,
on that account, left off as such, the wicked-
souled ones released as such were called as
snakes that way.
ifat fe lT :
Owing to having wings or falling down-
they were Pannagas and creeping ones or
crawling ones as Sarpas. They had their abodes
below in the earth under the sun and the moon.
fsi4iweb4H.il? ^ ii
The highly furious self-bom as bom out of
his wrath, that same entered into those beings of
poisonous nature- serpents who were bom
along with them.
'НчЦщсП гТгГ: ЗКЙ1^1ЩТгШ(г1Т)ЧГ
'cbfhvv4lni^ яшт: fMfvrdlVl41:ll^<ill
Having created the snakes out of wrath from
the irate soul, he created by the ferret hue those
ones or he created the wrath-souled ones by the
brown colour. These became ones as flesh-
eaters.
Vayu-Рцгйца
тдш ^rtt: fh w t:
тега! гщтп^п
Owing to impish tendencies, they were
called Bhutas (vampires) and Pis'dcas, the
carrion-eaters (lit., owing to eating of raw
flesh). Even as he was singing words, the
Gandharvas were given birth to.
N9
"ЛТЩ ^ ^rlftll'ko II
The root 'idhay means ‘to drink’. Since they
were bom from drinking the (musical) words,
they were known as Gandharvas.
эщт^гГЩ щ ti 3nj:i
dcT: cfOTfa cRfatS’^RHII'^il
On these eight Devayonis getting generated,
that Supreme lord, quite voluntarily, created
those vertebrates from the food.
aiaawifi щгаЫч ciqtvifti
?f ^»к*4($Н1иич(ч|Г#? II
From the covering ones, those Vedas or
metrical portion and from food, those
vertebrates and from the void, the god created
the clusters of birds.
cRfTS^fHI
m w tin fxn
From the mouth, the creator created the
goats and from the chest, the sheep and kine.
Then from the stomach and from the two flanks
and feet the horses, along with the elephants,
the Sarabhas (octapuses), the oxen or bisons,
and the antelopes, the dromedaries or camels,
the mules and those of different breeds.
ЗЙЧЕТ; ШТЧрФ ТШЩЦ tffftffl
TTcf w iw f: ^SlHitesssfr ТГ*Г:11*ЧИ
The medicinal herbs, the bulbous roots and
fruits were bom from the shags. This way
Chapter-9
having created the animals or cattle and
medicinal herbs, the Supreme lord organised the
sacrifice.
jf la iy iy a rRftl
pert trat
Then on that account, in the beginning of the
aeon at the opening of the Treta Yuga, the kine,
the goats, the man, the ram, the horse, the mule,
and the donkey (were bom).
V<4l4<l ^RT: хг^гчзгптг:ii'tsvaи
To these, they called as the parochial cattle
and now you leam about the wild ones, the
beasts, the bipeds, the elephant, the monkey and
the birds as the fifth one.
W : ^вт: ШЧЩЖЩЧТ:1
RFR g p i й з %<|сРЫ II
Xf ^TRT WTTRTsrTcfl
wzjfa frann^ii
гг
u n ft гГЗШЩо ||
гг ч% цщ^ ф щ |
ц«ьйу1адг«До|ш^|<|?ч1о ^ ^пц qn
SFJfrer
The rodents and the cattle were created and
the seventh one the creeping ones. From his
front mouth, he created the metre Gdyatrl,
Varuna, Trivrt, Soma and Rathantara and the
Agnistoma among the Yajfias1. From the right
or southern mouth, he created the metres such
as Traistubha metre (name of a Saman arising
1. Agnistoma- Praise o f A gn i- A protracted ceremony
performed by one, who desires to go to heaven, the
performer is a Brahmin who maintain the sacred
fire, the offering is the Soma, the deity are Indra etc.
and the number o f priests required is sixteen; the
ceremonies continue for five days. It is the chief
modification o f Jyotistoma, a Practical Vedic
Dictionary, Dr. Surya Kanta, p. 6.
71
from a Rc in Tristubh metre) and the fifteenth
stoma (a song of praise), the Brhatsdman and
Uktha (a saying, song, praise) verses. From the
rear or western face, he created the Sdmani,
Jagatl metre and a fifteenth stoma, the Vairupya
and Atirdtra2. From his northern mouth, he
created twenty-first (stoma hymn), the
Atharvan, the Aptorydman (an amplification of
Atirdtra sacrifice), Anustubh along with Vairaja
metres.
11ч 9 11
SRrifa 4 4»T4FWJ:l
355ПсгатЙ STcTTft W'RFFTRT зт ^ п ч зп
The lightnings, the thunderbolt, the clouds
and red rainbow and the like and he, the
adorable supreme being, created the birds to
begin with in the aeon. And higher and lower or
bigger and smaller beings grew out from his
limbs.
SMIW? трш % тгятчй:1
эдт гщет f t 114*11
Of Prajapati creating the creation of the
progeny of Brahma, having created the group of
four to begin with, the gods, the demons, the
manes and their progenies.
гкт: spfa w9Rifnr 'Emftrr
-Ч*Ус(!Ш ЧFII "ПЩ^НЧЧИ
ЯТ^ГЩТИТТ ^Itr^TtFTRI
3T5ERT Tf ЩЦ ^ W R 7 1 fR 4 ll4 $ ll
Then, he created the beings, both mobile and
immobile, the Yaksas, the Pis'acas and
Gandharvas and likewise the bevies of the
Apsarasas (nymphs), the Naras, Kinnaras, the
Raksasas, the birds, the cattle, beasts and the
reptiles, the unexpendible and the expendible,
the stationary and non-stationary.
Ы ъ cRTTfar у|сядап
^лГШЧТ: RR: RR:II4^II
2. An optional part o f Jyotistoma; A sacrifice
performed overnight (Rgveda VII. 103.7).
72
And whatever were their activities assumed
as such in the creation to begin with, those very
get into implementation being created as such
again and again.
VRtlfcrrfT: ЗГЧ1Й rTWlxffTRT
Carnivorous or noxious or hurtful or beasts
of prey and non-injuring ones, gentle and cruel,
the spiritually good and bad, the true and false,
calculated by him as such, they do conform to
that. Therefore, that same appeals him as such.
Varied norms among the mighty beings and
among the images having objectiveness of
senses, the dissociation of beings, the creator
brought about creation of his own.
<T ЗП|: ^ Ъ RRc|T:l
fofw rft fefT: ^rfirera»T:ii*oii
Some say that it is human effort and others
say it is the karma, while still others such as
fatalist Brahmanas, call it the destiny that
decides the nature of beings.
чМ if W#R9WIcTrr:l
ч xte; r ^тп зч й * ч ? ii
The human and the divine act (fructifies) by
the instinct of the tendency of an outcome or
fruit. In fact either of the two alone does not
suffice. They are inseparable from each other.
Т ^ёГ (* ) гГ xt R ^ R 5Г ctT St^l
W IW ’-H*R$R:ll^ll
Neither one is superior to the other. Neither
one alone nor the two separately or collectively.
The balanced out-looked ones, firm in spiritual
good or spirited norm, define objects as
dependent on activity.
ЧГЧ rf 4RRT фг1н1 rf RRIRRI
fRift 3T r|«?:II$ 3 II
Vayu-Puraija
Name and form of the beings and the
manipulation of deeds that Mahesvara created is
just from the word Veda or from the words of
the Vedas.
ж п ттт 4 iw n f4 - ^ r:i
3T^cTRt tTT^raTRt ^snf?T 'R:ll^'tf|l
The names of the sages and which ones
constitute the philosophies (Drstayah) or
outlooks or observations or wise sayings of
those bom at the culmination of night (i.e.
sinister deeds), those very, he observes as such.
4RTWTTfuT '4^1
< Ш %TT9T I S 4 11
Just as in season, the marks of a season are
of many forms with the lapse of time, those
very are seen the ideas at the start of the aeons.
?|£hS$ Jf^RT MigRlfocR RR#qjH^II
This way the activities having been created
by the creator of provenance, unspecified at the
end of the night (i.e. the obviation of sin), are
seen as manifest having taken recourse to the
mental accomplishment.
in? RRlfR rRlftTT WIcRlfur ill
rTT: ТШ: ЩГ R ЪфФч sfrR ?T :tl^ll
This way stood created the beings, mobile as
well as immobile, then the progenies created as
such of the wise one, did not assume a growth.
R l l ^ J R Л R J il i m ^ ' H ГгЧЧ1S ^ R I
¥3 rWTIIS,dll
RTtf% rT cffc® r fa RRTTRI
R ef щ ттГ fq g R r r t : ii^ ii
Then he created different sons bom of
mind- Bhrgu, Pulastya, Pulaha, Kratu and
Angiras, Marici, Daksa, Atri and Vasistha, the
mind-bom ones, the nine Brahmas (the creators)
or Vedic sages or seers. This way these ones
have been determined as such in the Purana.
Chapter-9 73

ctat «i^ic4<*Ni t TridT i adorable, the supreme being or almighty god or

^ |\э о 11 most exalted (Prajapati) thought over.
Of all these being the Veda-souled ones, m v жшптчтг:
■O
wfts<§RTtraf?r:
-O 9
i
s

expatiating upon the Vedic lore or expounders О ^ri4)44:iiV94ii

of the Vedic lore, Brahma, the creator, then, From the wrath of that one was bom a
created Rudra bom of the soul of wrath. Purusa bearing gleam of the sun having the
■ЯеБёЯТ#<? 8П? xT Cs тп£зг:1
Cv
frame of half male and half female in radiance
like fire.
31JT ^ WT FHHRIrtR: RRFJJI^II
The mental resolve and the duty or activity
of the earlier ones, the primeval one- Brahma rl|e(H<lM)i|dllV9^ll
(creator) created in the beginning as also he “Everything has become full of lustre and
created the mind-bom ones, similar to himself. equal to the sun in splendour. Divide yourself
TERR UU4ch fo g W rt TRT7HRI this way having spoken, he became invisible
there and then.
rtaftrr тгта w n
beigesi %rr m :
Ч ^ vTT% ftTT^T: TRTfRT:l
^ ^ ^tcTTFTT fgRRTTT: IIti ^ 11
ТГ 3# :l|V9V9ll
Having said so, split up in two parts, a male
Rlch^d Hch'RTIM|
separated and a female separated, he, the
Supreme lord generated eleven times the
They were- Sanandana, Sanaka, the scholar personal half.
Sanatana and also Sanatkumara, the ddlrhl^ MglcMH: Tpf q^IrtRlI
omnipresent or omniscient. They are eternal,
independent, unattached to worldly life and :IIV9d.ll
hence they do not procreate. All these being
ones as having knowledge acquired, having Ш vTtoFT ШЧЧШ тГ11<ЭЧII
passions and rivalry controlled. When they
By him the great-souled ones were spoken-
remained dispassionate this way, Hiranyagarbha
“Having taken into consideration the
(the Brahma bom from the golden egg or Visnu
multiplication of the mobile ones i.e. world
or the soul invested by subtle body or
seeking inspiration for well being, for the sake
Sflk§masarlra or one having golden foetus)1, the
of escalation of the populace, make efforts
unindolent, having confided in the world or in
1. Golden Foetus- Name o f Brahma as bom from a
golden egg, formed out o f the sea deposited in the
all for the establishment and welfare of the
waters when they were produced on the first populace.”
creation o f the self existent, according to Manusmrti
ТЗсГЧтШЗ TRHM:I
*1.7-9.
flddicy,ciunr^g rtctItt 1^?TT:ii<ioii
Tf trg This way addressed, they wailed about and
fafau: tRI:l зтч "ШПЙ 71Щ fled along all around and on account of
■qfcPMTprq с1$ивчс|<^ч тЕтщртчтФН
w n q stigT : I This seed became a
golden egg resplendent as the Sun; in which the self who is therefore regarded as a manifestation o f the
existent Brahman was born as Brahma, the creator self existent.
74 VSyu-Ригаца

bewailing and fleeing, they became well-known KalyanI, Khyati, Prajfia, Mahabhaga, and Gaurl.
as Rudras. These are well-known in the world, the
universal form of the noble one, owing to the
Щ Tlcf S<rhcH4 adoption of different physical frames.
г1ч!чнти1 ■«c5<ri)c»>4'U<uJii:ll<s^11 ^piT ^SJ|c«44cJvi:l
By them were circumambiated this entire
triad of worlds along with the sensate and тШ 5 *1! язг згщШУмййн
insensate creatures. Of those ones, there were щ ш тЫ ^ трвтт 7 crt( ^TcMiRicbii
no successors in the world as subservient to the Й,|1ДМ^еЫ>Ч ^оЩЧГГП^Г^^Щ|1й<?11
entire populace. Therefore, listen succinctly of that forms, as
^eb4HTIdflcTH
•O ( faWRTTST RtJTW:l per earlier narration- Prakrti, Niyata, RaudrI,
тге ш тгг R^mmi ?и Durga, Bhadra, PramathinI, Kalaratri,
Mahamaya, Revatl and Bhfltanayika. During the
Having force of ten thousand Nagas transition of the Dvapara age, you may listen to
(serpents) of innumerable norm, the Gana
the names of the Goddess as (narrated) by me.
overlords became highly valiant. And there,
which one was the greatly affluent one, was the TftcTtft згК уд а s m i ^ ia ip -h I w ri
half-female framed one of Sankara. gnrrfl ^TT^t Oil
^ftsifelT t R T W ^ n lW l
<^t|eb^ebc)|^R)||^ ^||
I declared before you earlier, the lady sprung ЗЖТ(ШТ clftpiT ЗГЛАЧТ#Г?Ш%ТТ1
from the mouth of the self-existent one, the half
ттдтЕгот(^тт) -щщ Rп
of the body, the right-sided one was of that one
and the left-side being white and black. GautamI, Kaus'ikT, Arya, Candl, KatyayanI,
Satl, Kumarl, Yadavl, Devi, Varada, Krsna,
ШЩЧ ^^ wrtram
ЧЭ Pingala, Bahirdhvaja, Suladhara,
rt f О т %гт ^тчетт ^тштт ^ ParamabrahmacarinI (highly observant of
“You may divide yourself (into two)”, this celibacy), MahendrI, IndrabhaginI, Vrsakanya,
way was talked to by the self-existed one, the EkavasasI, Aparajita, Bahubhuja, Pragalbha,
Devi or the goddesses. О Brahmanas! She, SimhavahinI, Ekanams'a, DaityahanI, Maya,
however, talked that way, became subdivided MahisamardinI,
into two parts being white and black. m \m f e R i м итч^м
гГЩТ 414# gg^nfir i
^тч1чй<штТ<л ^Aldift ^гашЕти^п
w w ^IT ^59Т чтчтрг rfr^rT;!
arouii ^фци|| и ш шг^гп ^ tRlfRT Ч1ГЕТЧ1 fa lR f Ч W Ic r:ll< ? 'k ll
ш t # chrdiui) rta чшсгшй^ и Amogha, Vindhyanilaya, Vikranta,
75TTfrf: ЩП RfrRFTT чШ г feRTTI Gananayika. The names of the goddess (stand
%)^ЧЧ«П55чкт: ^r^fdWic)4idlldt9ll enumerated) as per serial order. Of Bhadrakall1,
I shall relate her names. You may listen with
1. Name o f one o f the Matrs attending on Skanda.
due attention- Svaha, Svadha, Mahavidya, Name o f a village on the right bank o f Ganga.
Medha, LaksmI, Sarasvatl, Apama, Ekapama ■Чч=ы[(г1 44t5t<J %I
and likewise Patala, Uma, Haimavatl, SasthI, U llM cR=lft>I4i and <pffrt Ч5Ч>1еШ feptT
Chapter-9
the goddess, the names proclaimed by you as
such in real norm, those men who recite as
such, they do not come to the fore and are not
embarrassed.
згпнг ш й cnsfd ctTsfir ulster cm
Mitr'd ^ gTsftr Wrsftr дтп^чп
snfirafb rt ^rafg(%) чтчНч Л г и
In the forest as well as in alone or solitary
path, in a town or in a house, these ones may be
taken recourse to as protection. In water or on a
land route, from the tigers and thieves at the
spot of goblins in particular and in teeth of
afflictions (mortal agonies), all of these names
of the goddesses may be pronounced.
Srfefl'WU TpRTRigfa: ^Tl
3Wf^rt WMRt T^rmrrt W ^ d l l ^ l l
By the Piitanamatrs1 having assumed the
role of malignant planets or omens for the
children, one may use an amulate with these
names for protection of the children.
i 4 *Ш Kcbl^l
зттщт ^н'чП=гн ^тттп^гп
The two lineages of MahadevI as Prajna and
Sri are declaimed as such. By these two,
thousands of goddesses are assumed as such by
whom the entire universe stands
circumambiated.
She created the profession, an embodiment
of Dharma or spiritual good and afforder of
ol^iUlid I Bhagavata Purana X .2 .11, p. 880.
1. Putana- name o f a female demon said to cause a
particular disease in children and to have offered
her poisoned breasts to the infant Krsna who seized
and sucked away her life; regarded also as one o f
the matrs attending upon Skanda and also a Yogini
or a kind o f disease in a child ascribed to the
demoness Putana.
75
bliss. And at the beginning of the aeon, from an
unspecified source of creation, they created the
determination.
rftw згзпл: ■§fm
шип^сп-да^ 4 жИ%НЧ11*о о II
Of Brahma, a son named Ruci, the mind-
bom one, deserves to be recognised as such.
And from the breath, he created Daksa and from
the two eyes Maricin (i.e. the Sun).
гП1^о^||
Bhrgu, the sage, was bom from the heart,
having birth from the water or Varuna. From
the head, he created Angiras and from the ears
Atri.
4Ч'М<Й 4
From the Udana2, he created Pulastya and
from the Vyana3 (the life wind getting diffused
through the whole body) the Pulaha. He created
Vasistha as bom from Samana and from Apana,
he created Kratu.
S l f q w i i 45
Щ1Щ: Ш1: ш т \ трт:11^0^ц
He created Nllalohita and Bhadra in the
form of conceit (Abhimana). This way the sons
of Brahma as bom from the one bom of life
force, stand recounted as twelve.
4 R 4 T : трТТ f ^ f a T ^Ш :1
% w 4^T «jlgratfeFf.l^oYH
This way these should be recognised as the
mind-bom sons of Brahma and Bhrgu and the
others, who were non-expounders of Brahman
or Vedas.
2. One o f the five vital airs or life winds which rises
up from the throat and enters the head, the other
forms being Я1и1, ЗТЧРТ, 4 В Я and °4Н.
3. One o f the five vital airs that which circulates or is
diffused through the body, personified as a son o f
Udana and father o f Apana,
76
TJprfgR: ЩМГ^Г £П^: MIWdfdd:l
W WT t ЮТ:Il^o ЦЦ
By those ancient householders, the pristine
attitude of life was brought into being. These
twelve create progeny along with Rudra.
Щ:
Rbhu and Sanatkumara- these two lived on
perpetual celibacy (keeping abstained from
sexual intercourse). Bom earlier before others,
these two were the ancestors of all.
Ш ^ Ш surrounded or covered by the stream, the ocean
On the lapse of the first ancient aeon, both
the accomplishers of the world, shone forth in
the world and stood having rendered contracted
or preserved their semen or radiance.
ЩсП
О Й iftiwiitfuilcniluil
ЗРтИ У ЩЦ У I^о 6 11
These two, having self induced to Yoga,
having super-imposed self in the self, so that
they may adhere to the cherished end of
progeny as well as lust, being endowed with
great virility.
ЧтГРТ cKlfddhll^ll
Sanat continues to have the same form and
features as at the time of his birth. So he is
called Kumara. Hence his name is mentioned as
Sanatkumara.
tfaT %4?TT f^oSTT c^TUTI^Wr:l
%tJTcRT: 4^{^HH<|idi:ll^o||
Of them, those twelve lineages, the divine
ones, endowed with the qualities of gods,
endowed with activity, equipped with
progenies, were adorned by the great sages.
ампгкф HfoRdg
ЧЗ<т№у1ЧМТ f^CTT: Tr^RcT:
Vayu-Purana
This way sprung from the senses, with a
view to create the people, from the self-bom
one, culminating in ‘Mahaf and the like,
specific as such, a modification or modality
came about of the creation automatically.
ТГСГ<р:11ШП
W ^rdrr ^ ftfrriiw n
Decked by the planets and constellations, the
gleam of the light of the moon and the sun,
and the mountains and by the towns of different
varieties and by the Janapadas (inhabited
countries) exultant as such- in that unspecific
grove of Brahma1, Brahma spends the night.
s9 N
farytfr: w i w r i
^ :< g q w V l:il« 4 li
зттзгТсГ: ^1%TRM ^ г: Ш : 1
^d^riraR cTW?II Wb II
This eternal tree of Brahma is bom of the
seed of Avyakta. It grows up through his
blessings. Intellect constitutes its branches and
the sense-organs its sprout. It is having good
flowers in the form of Dharma (spiritual good)
and Adharma (evil or vice), having the fruition
of fruits in the form of bliss and woes. It is the
source of subsistence or livelihood or
maintenance for all the beings. The root of that
tree of Brahma is Brahman.
1. May be the country o f Barma (Myanmar)- a
country in the Eastern India as per RamSyana IV
(Kiskindhakanda 40.22) and Kavyamimarhsa o f
Rajasekhara mentioned along with Anga, Vanga,
Sumha and Pundra Janapadas. 314 ТГг) Уы1 fe y
frlfrpjfr? c(^- ’г рсжр 3PfraT: '>ичч1:1 LL.3-4. and
also “Geographical Encyclopaedia o f Ancient and
Medieval India.” - Dr. K.D. Bajpai, page 75, part I.
Chapter-10 77

3to*jtb еьки| 3RT Vais'yas from the thigh and Sudras from the two
feet. All the orders of society (therefore) were
«йчйзчя?: Tmf зпршт ^:ня^эи procreated from his limbs.
The unmanifest cause of the creation is
Т#£ГС: 'ЧТ)5оМтЫс'ийЦо4|тЬ^Чс|^|
eternal and endowed with the form of Sat and
Asat. This is the creation of grace of Brahma
(Anugraha-sarga), which is the natural alone or Mahes'vara, the supreme lord, is beyond the
primary creation of Brahma. unmanifest. The cosmic Egg has procreation
from the unmanifest. From the Egg then was
born Brahma by whom the worlds were created
11U 6 11 as such.
Six creations headed by Mukhya are
secondary (Vaikrta). They exist in the triad of ff?T cU^wIrb ЧТЧ
times who identifies with them.
***
irni: тгштегтаг «щит W T*mT:i
f^csfr -potf w rerr
TjcRijT -ft ftf 4RI: W c4 4 W :lim il
The creations of the mutual norm then, were
deemed as the source in them, the two divine
well-winged ones or beautified-leaved ones,
endowed with two combinations, two branches
and two cloths and coral plants or young shoots.
The one who knows the tree and no one else of
his own self therefrom.
C\
yw f«Wi: wqPd N3

it
ft?T: щий тпггг «Нтт:

Whose crest or elevation the scholars belaud

as the heaven the sky as the navel, and moon
and the sun as two eyes, the quarters as the ears,
and the two feet as the ground, that one having
soul as uncognizable, is the procreator of all the
beings.
WUTT: Ш М
ф т : чт т \
ч%щ\ ъ ^tr:
щггг тщи: чнятдш:I I ^ l l
From the mouth of which one, the
Brahmanas got procreated and from whose
chest, the Ksatriyas in the forepart and the
Chapter-10 77

urn ^TTTts^TRT:и
Chapter 10
The description of Manvantara1
"Ш
Cs ЗсГГсГ

fid'flrld ЗПрЩ И1свзфтт|

гтт ч тгзггг: ^ятн^м
ЖПШщА ЩП
Ш: Т( f%q^ftwnf4%TIRII
The Stita spoke- This way, the people
having been existent by Brahma, the creator of
the world, when those progenies fail to get
carried on by some reason, then Brahma, solely
enveloped by Tamas and aggrieved as such,
created intelligence which leads to a definite
decision.
1. -4rtiH<K^iK«y,Rd tfhcb cTtjcjr
Manusmrti 1.79, p. 23. The period
or age o f a Manu; this period according to
Manusmrti 1.79 comprised 4,320,000 human years
or 1/ 14th day o f Brahma. The fourteen Manvantaras
making up one whole day. Each o f those fourteen
periods is supposed to be presided over by its own
Manu. Six such periods have already passed away,
we are at present being in the seventh and seven
more are yet to come. (Skt. Eng. Diet., V.S. Apte, p.
424. MW pp. 784-785).
78
srarortrft frerfwRi
ТГЗГШ^ mifarit с|^ чй icf ST*fa:ll3 II
Then in his own self, he saw the Tamas
element, the restraining one. Subduing Rajas
and Sattva, it was reigning as per spiritual good.
wzfo Ш; ^ Jidrid:l
ТТЩ1 o^dd Wd^WWI^UTTTIIXII
Tormented by that grief, the Lord of the
universe felt grieved. He dispelled Tamas and
Rajas (the cause of great activity in creatures)
overpowered that gloom (Tamas).
гГгПТ: TrffR fT % feОR ТГ °iWra?H
s9
^T^iTRRI IЧ11
Then that dusk became dispelled and a
couple from these were bom. And from the
assumption of criminal tendency, violence
erupted up and as such bom of grief.
Then on that couple having taken birth,
having soul for the feet, then the god was
overjoyed and resorted to such a norm.
WT rR ?Rt 9fipT dlMulOft) ЩЩЩТПТ1
fgOTSeFRteT Ш c(?4^TRWtS^TI |t911
Then that Brahma took leave of that
personal frame being of no glamorous gleam.
He dissected that body into two. By half, the
male being assumed form.
ЗЙЧ RTft ТГГTRcef сЦ^Ш\
w iR f m '«1ЧЙ ^g ^T f^tiiiii
By the half the female1 being, by name of
Satarupa got created. Then the supreme being
created the earth (supporter of the creatures) and
then he created the desires also.
ш f^r ttffRT ощтгг fafgan
д а т : тгт щ: W friisn
1. Male half o f Brahma as man and half as Satarupa.
Vayu-Ригаца
That one took refuge in the heaven as well
as in the earth by the greatness of Brahma and
that body, the pristine one, stays having
enveloped the sky.
R 41ft ■^IrlWIT ci|4Jt|i|nl
ТГТ TTW WTg^^n^oll
That woman by name Satarupa was created
from the half, that female one. She performed
severe penance for million years of highly
impracticable norm.
WrpTTT ROT УсТЧШ1
^ Rtf W it HdWkllHWI
Then she obtained the male being, the
husband of refulgent fame. That one, verily, the
primeval being, the male being, is called Manu.
R«!2TT TTTIW. Ш\ VldT^Rdlfodltftl^ll
rRIT 7T TRj Wif flT4loBT tf d b ^ l
о т : тЫЬт: ттдат^тпгат%н^11
Seventy-one sets of four Yugas, contitute
what is known his Manvantara (reign of Manu).
Having obtained the wife Satarupa, not bom of
any womb, the husband (the man) sported with
her. Hance that sexual urge is called as Rati.
The first copulation that one got initiated was at
the inception of the Kalpa.
tO T iW l' fsrtrei
ТГ "ЩГИШЩЧЩ ^ТГЗГШTR: TfJtRIIYSII
Brahma then created Viraj, the first progeny.
That Virat became the man (Purusa) and in the
form of the king, he became known as Vairaja
Manu2.
¥ сЬггзг: зга r M : tt TRf w
О
f r * RчЭ : i
оЧЗПЧгШ^ЧИ*V
I
2. In Rgveda X 90.5 - he is represented as born from
Purusa and Purusa from him. In the Atharvaveda,
VIII 10.24.5 XI.8.32, Viraj is spoken o f as a female
and regarded as a cow, being elsewhere however
identified with Prana.
Chapter-10 79

g -ft rrcrt c rc fi The Yamas were earlier made

rri | xi r^trft rtw ш п: wfwTTtit^^
That was the creation of progeny called as
Vairaja and in that creation, the Purusa was
Manu. And from the Purusa of Viraj, the heroic
one, Satampa gave birth two sons, the best of
the sons, named Priyavrata and Uttanapada and
two daughters of great felicity from whom these
progenies got procreated.
4 T R T R S T O S R jfit: Т Г д Щ д Г f f ^ 1
wrcnp?: н ъщч <этдзгат:м^||
Two auspicious daughters were named
Aktiti and Prasuti. Svayambhu, the supreme
overlord, offered Prasuti to Daksa in marriage.
ЯШ ТГ ^ T R T T ic b v h l M T R o iR I
шггсМсГ wttc^ tii^ ii
Daksa should be known as Prana and Manu
is called Sankalpa. Manu gave Aktiti to Ruci
Prajapati.
ЗТШ ЗГТ f t f T 4 R H P I ^5% : ^T O R I
Rim
In Akuti, the auspicious couple was born
from Ruci, the mind-bom one. Yajna and
Daksina, the twin bom ones, took birth as such.
Щ Щ ^TC TTR Tt Ъ W ^ ? T
7JTOT W fK S T d ! ^ T :
In Daksina of Yajna, twelve sons were bom
known as Yamas, the Devas in the
Svayambhuva Manvantara.
•ггщгт трп -гщтгт RWOTRRR Ь тд?тт: I
arfrni^cr mfl # I P :
Being the sons of Yajiia, one of the twins
(Yama), on account of that they have been
known as Yamas. Ajitas and Sukas are the two
ganas of Brahma known as such.
R TRT: R tf d f b ttW l R R : W
n9 -O
tT RRcRT Н)ёРШТ:11? ^ II
Cv
circumambiated because it was the name of a
divine denizen. In the procreativity of the
daughter of Svayambhuva (there got
procreated) the lokamatrs (the mothers of the
world).
iM
# W 45T4RI: W r: ттт!тт:1?311
In her the lord Daksa produced twenty four
daughters. All those were of mighty affluence
or fortune and ones as having eyes lotus like.
Аргтч^гщ ш: Traf: RRhflT R>mm:i
RRf feiwr RmtiR'kii
All these were wives of Yogins and
Yogamatrs. All were expositors of Brahman
(the universal knowledge) and universal
mothers.
ад Rfg^TT f§BRT cWTI
?nfRT: M g : ehlld-WRkvftlRb
The first thirteen were as Sraddha, Laksmi,
Dhrti, Tusti, Pusti, Medha, Kriya, Buddhi,
Lajja, Vapus, Santi, Siddhi and Kirti, the
thirteenth.
RRR^f SThf ^fRPJTt: R*J:I
йрпий?п1ч ЗтЩ fa[%nfq
Lord Dharma took the daughters of Daksa
о || for the purpose of his spouses. They functioned
as door-ways for creation ordained by
Svayambhuva Brahma.
ПМ: %gT 'srateRR irdbi^i ^TRRT: i
-mfo: ¥ И TTRfR: RtffT: RRTRV9
TTlfflSJRljlRT RT Wl^l 7RRT гГУГТI
ШШ: RRT41RT RRvR R^R:IR<ill
Besides them, the remaining younger ones
were the eleven daughters, endowed with lovely
eyes. They were- Khyatl, Sati, Sambhuti, Smrti,
Prlti, Ksama, Sannati, Anasuya, Urja, Svaha
and Svadha. Other sages then espoused them.
80 Vayu-Purana

Э[%ТТ: рЩ: Ш :! M W ^Tpffl

>£И«<%1Ы^188Г iwuffTEI&cj WIR <?II p t олщтщ) дч):
They were- Rudra, Bhrgu, Marlci, Angiras, Of Buddhi, the son was Bodha (Knowledge)
Pulaha, Kratu, Pulastya, Atri, Vasistha, Pitrs as also Apramada (Absence of errors), the both
and Agni. being so as such. Of Lajja the son was Vinaya
Tpflr w m щ 'qm m i (Discipline) and Vyavasaya (Exertion) was the
son of Vapus.
жЫг ^Tl 1} о 11
$TT: yilf^dsnftr ftr^hrrzpTi
For beneficence, he bestowed Sati unto
Bhava (i.e. Siva), and Khyati unto Bhrgu. To 4IVI: у4^Чч :||^^эц
Marlci, he offered Sambhuti and Smrti unto Ksema (Welfare) was the son of Santi,
Angiras. Sukha (Pleasure) of Siddhi, the son who took
зШ $cf й ш т wi birth of Klrti was Yasas (Fame). These are the
sons of Dharma.
^F # 4TR 3FT^ft ^||
chlMLU t ^sqt Тё^ГГ М^ШгП
Unto Pulastya he bestowed Prlti and unto
Pulaha K§ama, unto Kratu Sannatl and unto
Atri Anasuya. Harsa (Pleasure) was the son of Kama, bom
3wlf сйщпт -ЩЩT^ ^Tl in Devi Rati. This way this creation amenable to
bliss of Dharma stands well proclaimed.
MWqrinft сЩ*Й(?)113 ^ц
51^ fgM f4^Fif?rSJT^TTpfri
Unto Vasistha he offered XJrja and unto
Agni Svaha. Unto the Pitrs, he offered Svadha. I ЧЧ ЧТЭ) TJcf rfll^ ll
shall mention the progenies born to them. From Adharma (Unrighteousness) or Himsa
(Evil Violence) took birth Nikrti (Deception)
^ q^WMll: W Г: WRfelT: fw<TT:i
and Anrta (Untruth) as well. From Nikrti and
TFctn^g ^I^Wd^iWRlI^^ll Anrta (deception and untruth), Bhaya
All these wise ones, the affluent ones, stood (consternation) and Naraka1were bom.
well-organised in all the Manvantaras till such
time a flood came about.
1. Hell or Internal regions (corresponding to the realm
SFgl ШЧ t pf T?W:l o f Pluto; there are said to be 21 different parts o f
such regions where different kinds o f tortures are
fcSTFJ tWT: ргсррЭТ: Ш inflicted upon the sinners); name o f a demon king
Sraddha created Kama (Desire) and Darpa o f Pragjyotisa. According to another account, he
(Arrogance) was known as the son of Laksmi. carried o ff Aditi’s ear-rings and Krsna at the
Of Dhrti, the son was Niyama (Restraint) and of instance o f the gods, killed him in a single combat
and recovered the jewels. According to another
Tusti, Santosa (Contentment) called as such.
account, Naraka assumed the form o f a elephant and
ЩШ rfT4: TEfUTth ^ёТРТЗГ: ЯгШШ1
v9 чЭ \5 •О
carried o ff the daughter o f Visvakarma and
outraged her. He also seized the daughters o f
fensrrcjj 4V: ЗГГШ WTTT^ini^mi Gandharvas, gods, men and nymphs themselves and
Of Pusti the son was Labha (Gain) and the collected were than 6000 damsels in his harem.
son of Medha was Smta (Learning). Of Kriya, There it is related more transferred by Krsna to his
own harem after he had slain Naraka. The demon
Naya (Justice), Danda (Punishment) and
was born o f earth and hence called Brahman.
Samaya (Law) were declared as sons. (V.S.Apte. p. 281).
Chapter-10
W ^ 5 8 T ITT "ЦГОТ ^ II
The twins Maya (Deceit) and Vedana
(Agony) were bom to them. Bhaya begot of
Maya, Mrtyu (Death), the wrester of life.
TRtSTtS^tn ’Bf srf|frir* *11
From Raurava, Vedana gave birth to
Duhkha (Grief). From Mrtyu were bom Vyadhi
(Disease), Jvara (Decrepitude), Soka (Sorrow),
Krodha (Wrath) and Asuya (Spite).
jjtHTRm: T*JcfT igl% ^|£j4h^ oii: i
'qrafefal w t err TFf wfteRT: *qar:irs*
All these, pre-requisites of unrighteousness
or evil, are known as such as having grief
entailed as such. Of these no spouse or son
stands enunciated. All these are known as
undefunct.
_N_ - - v; N fr- , Those having a hundred and thousand arms,
ъ£гцц dlW: Wu 8i4H<Ji4cb:i
ЗГЗГГ: ^ f r T ФГ^ПЛТ
This way stands (enunciated) the Tamasa
creation bom as such, the restrainer of
righteousness. ‘You may create progenies’, this
way was erranded Nilalohita (i.e. Siva) by
Brahma.
Tkfi ЯТО?
4lfirajT?r ВГfl4tW4RTn41rtR: W ^ in m i
He having meditated upon his spouse SatT,
created his own self-bom ones, neither the ones
excelling himself nor inferior ones to himself,
but being the mind-bom ones equal to himself.
ITpT % ЩW I U | ЦBHtil4(1
gr^gTSSctR: ^
A thousand among the thousands having
costumes for the elephant or antelope hides,
quite similar to his own self, all of those were as
such in point of radiance or valour or
intelligence, strength and knowledge.
81
«KMlfirR t i l ' l l »
They were Pingalas (tawny-coloured),
equipped with quivers, Kapardins (matted­
haired) and Vilohitas (dark-red), the
costumeless ones, the white-haired ones, those
having killing eyes and the Kapdlins (bearing
skulls in their hands).
qpsqiPcffcq'usr few risr
TfSRt rrfqxjrsr сЩШН:11*^||
Of many forms, formless ones, universal-
formed ones, the guised-formed ones, the
charioteers, the armoured ones and the
bucklered ones (i.e. those having shields
wielded) and those furnished with fenders or
protecting planks.
ЩЩПсТсГСрГ fdcZ||=q|qRir<^hRI
»У£6 11
the divine ones, the terrestrial ones and those of
the ethereal regions or atmospheric space.
Those having foreheads, eight jaws, those
having double tongues lolling as such i.e. the
flying snakes and triple-eyed ones.
^ЩПЙсКТУЩ f?lIa«bU<3)JWiH:||**||
The vegetarians, the flesh-eaters, the
cannibals or man-eaters, the ghee-drinkers and
Soma-quaffers, the ram-eaters or ram-keepers,
the gigantic-bodied ones, the dark-necked ones,
the peacocks or gallinules.
Those equipped with quivers leathern gloves
(talatranas or talatras or talavdranas), the
archers, the armoured-ones or arm keepers, the
squatters or ambushers or staying quiet ones,
the mnners, the yawners ones or the stretching
ones and the crouching ones.
82
3 1 « n fiR lS « r *T4Ht
N9 S iT m rfW T I
щ ^ г яШ зг з Ш чгщЪ щ 1^ *ii
The teaching ones, the mutters, the yoking
ones or associating ones and the meditating
ones, the burning ones, the showering ones, the
luminaries or shining ones and the fuming ones
or smoke screeing ones.
_ _ «A -^ ■■ . . C- .
^41't «joifrWIsrsr
The grown up ones or the old ones, the best
among the intellegents, those thoroughly
proficient in Vedas or very learned persons,
(Brahmislhan) and those having auspicious
looks, those having blue necks, the thousand­
eyed ones and all those that were night rovers.
Wf ^rhRtlWf: ИЧ3 ll
Those unscannable to all the beings, those
given to mighty mental concentration or given
to conjugal ties or Vaisnavas or Saivas or
meditators and those of great splendour, the
bewailing ones and those getting emollient and
applying ones in thousands.
Ц П ^ г Э Т 5 $ |д ^ Р Ч Т
He created the fresh form of best of gods.
Having seen these, Brahma spoke out to these
and created such progenies.
ТГ31Т^fecSTWTTI
3 R IT : f e Я * rt(3 R T g ■ ф ^ З ^ п ч ч и
“By you are to be created progenies equal in
norm to that of yours and not excelling you.
You may create others; may it be all well to
you. The progenies have gone defunct (as such).
тоячзгй gnrifar SRI VdifirajRwiTi
4ii :ii4^n
iRfi: 4$) feratet wf
UyT %t W ^rgT f e w 4)cTH)^rlT;ll4t9ll
VSyu-Pura^a
The progenies shorn of death shall not take
to tasks”. Having said so, Siva spoke out- “I
shall not create the progenies endowed with
death. May it be all well to you. I stay here, you
may create progenies. These that have been
created by me are ugly ones Nllalohitas.
W W IT -Щ $ 5 3 ffi4 5 ?l4 4 faiiR T T :l
'Rfewffe 4TR
A thousand of thousands determined as
similar to self, these will become Devas, known
as Rudras of great prowess.
Ъ *£ЧРЧ1 JffespTT:!
qfe^^fl? ^ШТ:11ЧЯП
On the earth as well as on the atmospheric
(space) known as Rudras or known by the name
Rudra, traditionally known as Satarudra, there
will happen to be the Yajniyas.
qfeeifer Tfe ТЩ1
TF9RRR ^cfT VffeGRTt? SWTtll^oll
h wi fy ft)£(^r)-g
Along with the Devas, all will become
sharers of the sacrifices, till the final period of
dissolution. In all Manvantaras, the Devas
which will take birth as bom of wanton will
with them, being given to perform sacrifices,
TRT:II4*II they will continue here owing to non­
destruction of the Yugas.”
WT «feKTTlM* ?I1
ЯАГсГга IRJT Ф т fKIHTUI: ш § ; |
tfe Яспт щ % ЯЧТГИ^И
This way spoken then Brahma by the wise
Mahadeva. Getting over-joyed, the Lord of
progenies replied to Bhima- “May it be so. May
it be all well for you! The way it has been told
to you, О supreme overlord!”
w m тчщй щт tfewfesHi
сщт wgfe ^ r r ч я н га т t trt : 3n
When so assented by Brahma, everything
happened accordingly. From that time onwards,
the lord of gods did not create the progenies.
Chapter-10
w rsrtffi %Й5Т*Ш rffi: wiglrfa Tp:li
The trunk stood shorn of any physical
copulation till such time a turmoil or dissolution
came to the fore. Since he spoke out- T am
stationary”, he is called as “Sthdnu”.
*TR сТЧ: Ш( ^ШТ qf?T:l
Ц||
m гп1ч e^HiPf
flct^cU^ql^ct yilrlRwt: TT?!I4$II
Knowledge, renunciation, supremacy,
austerity, truth, forbearance, fortitude,
creativity, self-awakening and stability- these
ten qualities remain steady in Sankara, in all the
gods, the sages accompanied by demons.
34^4 Щ TI%:1
34$frT XT1ЩЩШ1
The god that excels by radiance is so termed
as Mahadeva. He excels Devas by his glorious
prosperity; Asuras by virtue of strength; the
sages by his knowledge; and all the beings by
his mental concentration all around.
гтч$г ш чг ел? wiftr чцлрп
4Т|ЗПТ4 ?TRT5r TTT«R ^ Ш ф Ч: 11ч 6 11
The Sages replied- Mental concentration or
meditation, austerity and truth and dharma
(piety), О great sage! You may expound before
us being the source of knowledge of their
supreme being.
шт йч тг mfaT 4ft sresftr t fs^mi
TTmilh R11
And by which very act or spiritual deed, the
Brahmanas may attain to a stable situation or
mobility, that all, I am eager to listen about the
Mahesvara Yoga, О Master!
83
gpptcira
TOsrof; чттот f Т&Щw?lfrfi;i
41$cRf шагт ntrfj
Vayu spoke- Five duties in the Puranas have
been enunciated by Rudra, the act of the
worship of Siva, the way it has been declared
by the Rudras of acts untainted.
- ^*- *&
. Г Л4 • » „А Г
% stp* fe«n?raT:ii^ii
TJrfWF^Sr sraf; q^Rlfbldl'-.ll'O^ll
By Adityas, by Vasus, by Sadhyas and by
the two Asvins (the divine Vedic physicians),
all over by Maruts, by Bhrgus and whichever
are these other abodes of gods, by Yama and
Sukra and others and likewise by those ending
with the time of the Manes, by those and others,
these duties were adhered to.
rt $ 4$TtUlcptfHI; >ПЧ^1йнРгФн Г:1
ЭТТТЙ ч!чФШ:
They, verily, the groups of sages, having
actions or duties come to a cease, clear ones like
the autumnal aerial route, propitiated at the
twilight, the self within the self.
frbfyyfsd т а 7i44it t Гяччта; i
fsnpT 4134 3RT иэ>Н1
Engaged in the cherished benefits of the
teachers or elders and the well-wishes of the
teachers or elders, having taken leave of the
human birth, they move like Devas.
4WTW %iffiHT: TO «rat: ТЕШЧТ:1
dF4c(htrM4FH(trT) 3r44I4lf|[4KRTlU34ll
By Mahes'vara who is termed as one having
five-moded duties of pristine norm, by the
application of activity, you may know the five
eternal Dharmas as being addressed to.
m& TEwfrssr штат
TRTat ^4 4riTsfW4^ spqf: «chlfddllibs5,11
84
These are- Pranayama (the restraint of
breath), Dhyana (i.e. mental concentration or
meditation), Pratyahara (restraint of organs or
withdrawal of senses from external objects),
Dharana (steady abstraction of the mind) and
Smarana (memory or reminiscence). In this
combination are deemed as the five modes of
activities.
?тггт5 # МТ ^ T fb r R II^ ^ II
• In the specific serial order of these, the
definition as well as the reason, I shall enunciate
as well as the true norm or reality, the way by
Rudra, it has been enunciated.
m v n m F jfo m ft m n r n s s w u
Ш м : tjTtW Tr# ■цш)тРтетат11^й ii
The suspension of breath activity
(Pranayama) is so called because of the
restraint or control of breath or even all round
extension or stretching of inhalation as well as
exhalation. That too, is termed as threefold-
slow, medium and high.
smiTHf ъ fa ire r ъ :i
жгатоготт тт т а t тдтмьэяи
The very restraint of the breaths which so
exists, is called Pranayama as such. The extent
of the restraint of breath is of the norm of
twelve matras1.
R # gKVUflpKjf ззтшг д а т тд?тг:1
R K IW fSbcjyIdydf^lfTHTlf^ef;: 11й о II
The slower one is one as having twelve
matras and likewise Udghatas (breathing
through the nostrils as a religious exercise), are
also known as twelve. The medium Pranayama
is of two Udghatas and twenty-four matras.
ШР. Rsf#lg#T|
Rfi# frTR:
1. One matra ~ time required to pronounce a short
vowel.
Уауи-Ригаца
The best one is Uttama Ргйпауата having
three strokes and thirty-six matras. It is a
generator of sweat, tremor, grief, and known
thereby, the excellent one.
Rtrfe ятштатчэ
sum tt w t r щ и w fr£m ii6V i
This way has been declared the definition of
restraint or stretching of breath as threefold. Its
extent and specific mark, you may understand.
ft# m c r o ft m ts# m t p jt # i
RcRRTRRT -g j: TTW 31(#II<S^11
A lion or an elephant or any other wild beast
(mrgo) in the forest on being ensnared and
served, attains to tranquillity.
(M T STT# 4 f # lR ^ T U W IR I
# T rT : Rotim -ГРТ ТГ R^lMTTRTt 5 Г # И ^ ^ 1 1
And likewise, the breath is difficult of being
suppressed or restrained for all those who have
souls unaccomplished. Being put into practice
by Yoga {i.e. mental concentration or
meditation), that same may attain to actability.
ТГ % M T f% ?: f # ) 3TSftT < p # : l
R fT # T lc T II< iq il
RfaTTR TR t *Г Щ # 1
Rfam T < W rM ? T R R kT : I I ^ I I
Just as a lion or an elephant becomes
powerless and tamed by disciplining and lapse
of time, similarly by placing the mind with the
Manda (slow) type of Pranayama, it comes
under control. Similarly the wind (life-breath)
lives by being placed under mind-god.
rw t f | w r riiinw&d # m rfw :t
Mr ш r# ш
The way Vayu (wind-god) assumes
subservience through Yoga in application, then
voluntarily the breath leads wherever it desires.
mt f # шт msftr
згчмвт чтчщпттг трг«т: #ra#n<sdii
Chapter-11 85

Just as a lion or an elephant even stays of all sins or absolved of all sins, he attains to
owing to ensnarement, for the intrepidity of eternal Brahman or beatitude.
men, it strides towards the wild beasts.
ff?t «forget iut yiuyRb чт
w hRfcidsrra- cTRpf ^ПТ15КП^Г:11?о ||
* * *

Just as well-acquainted, the Vayu or breath,

having face turned all around, being meditated
upon and restrained, may obviate all
malignancy or sin.
muiidifa m m R raw h
yuivqRl
Of a Brahmana or a scholar endowed with
the restraint of breath and having soul
restrained, all the deformities get obviated and
he becomes stable in spirit.
*nfr wizrJ sraiRr R ra w h
HluiWIMg flc*PT:IIS qil
The austerities that stand performed and
whichever are the vows and regulations and the
fruit of all the sacrifices that may be, the
restraint of breath, assumes a similar norm to
that one.

ТТОГ «Ш1К11Й гГ Ш1ИН>ЧЯ?М

Pranayama is equal to the penance and
observance of the holy rite of drinking a drop of
water from the tip of Kusa grass once in a
month and continuing it for a hundred years.

One may bum down the defects by

Pranayama and by determinations, the sin. By
the restraint of organs, the sense objects and by
meditation, the qualities of supremacy.
d-wi^Tfe: w sfrnt Hiuiwranil 4 ^ 1

Therefore, always given to mental

application, the Yogin (the meditator) may be
adherent to Pranayama. Having soul obviated
Chapter-11 85

Chapter 11
The observation of the purposes meant
for pacification of Pranayama

1 ^ ttW R T % с Ш Ч * 1 Ш Ч « 1 |Г ч efTI
зте^тш ш чщ*цгп*эд*ий rui^i
w r e m f tr iw T :i
ШЪг\ Ч^ТгШЧ: W l t f ^ r
Vayu spoke- For a single great day or both
day and night, for half a month or fortnight or a
month, for an Ayana, (sun’s passage north and
south of the equator), period of duration of this
passage, half year or time from one solstice to
another, for years or Yugas or aeons, for
thousands of Mahayugas, the sages given to
austerities, the great-souled ones, wait upon
Prana with a divine gaze.
3TcT 3 ® ^
Т Ш ih r fsr^ U T W n 3 T * J :ll3 ll
After this, I shall dilate upon the purpose
behind the restraint or suspension of breath or
its stretching out as also the fruit specifically,
the way spoke out, the adorable supreme being.
ШПТТЦТЩ5Т tl
?TTfFT: З Г И Щ Г ^ § « 1 4 ,1 1 - 8 11
The purposes are four of Ргйпйуата. These
you may understand, viz., tranquillity, passivity,
composure enlightenment and the fourth one
happiness.
yUiehufvHHi 3 зл^отт ад^чс(Ц|
Ъ d%T14J14l
86 Vayu-Purana

Actions whether terrible in form or quite at hand and bom of the happiness of the
auspicious in nature, if performed by oneself, spontaneous hour.
do bear fruits here and hereafter in due course.
Ш\ yiuiitimw РЯрЩ
ЗТТОЧ ЗГ ё П |^ ||
f| w i i tftht After this, I shall dilate upon the
But the quelling of evils and sins committed characteristics of Prandyama, its posture as per
by parents, cousins or other relatives or a factual representation and the practice of Yoga
mixture of both is defined as tranquillity or precisely.
peace.
3jfet T O fi^ l T O ill
c4ta 4WR*w>rai f t чгчшчГч w t :i
зттач wrerrro чггтиязп
Щг\т\ц 3 ^ 11^11
To begin with, one should pronounce the
The restraint of sins even such as ones ‘От’ syllable and having bowed to the sun and
having soul for greed and pride for the purpose the moon, he should assume the Svastika
of peace here and hereafter accords the posture and also the half posture Padma.
definition of austerity.
ТОЗПЧЧЗГЗПЧШ
s9 n9
Ч: TlfTOtsfq-
\Э
Wl
ЪгЩ ТОГ '4<ЙКЙ ЧгЗТ
:E4lui1 rT The one having knees parallel (Samajanuh)
Of the sun, moon, the planets and stars, the and the one having one knee in process and
domain may be similar as also of the sages of even raised aloft and even well-composed,
repute having affluence for knowledge and having assumed a firm postured pose, paralleled
scientific understanding. as such, having encrouched the two feet.
3fdldRHIHHi rt ^ Ч -ЩЩЩ xt|
ччш чт^т титан з а й щ и ЧтШш ШЭГ ftStT Я31ЧЧ ЗГгР.ПЯЧИ
Of the gone bye and impending ones or Having face covered up and eyes
those not yet arrived and of the present, of the concentrated and having supported the chest in
visual-perceptioned one and of the enlightened front, having covered up the scrotums with the
one, they attain to equality and their brilliance heels as also the penis.
or light or radiance may be called austerity. farct iftat *TI
чгеащ! 4lfW2T Ш
татары згащ ff?r 11яо 11 Having head raised up a bit, as also the head
The senses, the sense objects, the mind and and the neck, having well observed the tip of
the five breaths whereby that pleases, that the nose of one’s own and not looking towards
obtains the definition of Prasada or pleasure or any other direction.
satisfaction or classification. ш : зпЕшаг Т5ШТ tjt: тг^ч
*nf: TO: sium iw sdfet 4W: ЗГГЧЧ^ЧТЧТ%:11Я^П
чч: w ЧЧШТТЧ1
This way, the primary Prandyama being of 44dl4l4) ИгЧЩНЧЧ*^ПЯй11
four kinds should be known as having fruit Having covered up the tamoguna or the
Chapter-11
malignant tendencies by rajoguna, the material
gains by rajas enveloped by sattva or spirit,
then having assumed a posture in sattva, attuned
for Yoga, well-concentrated, the senses and the
sense objects, the mind accompanied by five
breaths, having controlled in a group, one may
take to Pratyahara (withdrawing in himself
these together).
Ч^гЧ1сЧНЧ1гЧр||^П
The one that may abstain from lusts like a
tortoise encrouching or shrinking its limbs from
all sides, that very way, the one having personal
lust or happiness (dormant) within,
concentrating in one spot, just realises the self
in the self.
Having replenished the body, however, from
within and without, (quite) pure as such, by the
application of the navel upto the throat, one
may take to the abstinence.
сьншц^ ftwfira tier rTi
таг этлташ!
The winking and unwinking may be
recognised as simply consistent for a Kala and
the Pranayama shall be held for twelve matras.
УКи||(^|^1ИПТ1 e( STTWgn^l
ш t sifararm ^ ^ и
Dhdrana consists of twelve Pranaydmas
and a Yoga is of two Dharanas, and likewise
endowed with a Yoga, one attains prosperity
(self-shining in his own splendour).
ч т ч к ч к С янган
ЯТПТШТ^Т q-rhW f%TRt fqUdlrm:IR^II
v3
cfaT: yui^iiPd iTRl^l
He observes the Supreme-self being
illumined by personal radiance, having mind
restrained by Pranayama. All the discrepancies
87
of such a Brahmana get alleviated and one
becomes well-composed in spirit.
Tier cj- шщпшщтшпт: hi?>iii
fm i TT^T ijft: i
зт^тттт % ^т[ч<[чнгЧ1<^<®1^11?ч11
This way having food regulated (lit.
controlled), the sage (observing silence),
engaged in Pranaydma, shall conquer Yogic
stages and ascend higher and higher. The great
ground (i.e. stage), if not subdued (overcome),
may generate many defects.
fqqeltlld 4 Tt^farTT rfrT: I
чФч WЭДТ iTRr dHlPjd:ll?^ll
a n fq ^ r тяш w r r S3
t
It creates or augments inordinate
attachments and delusion. One may not ride on
an unvanquished one. Just as water is taken by
applying force through a pump, so also the
Yogin should drink in the wind with effort but
conquering exhaustion.
qnwt rT l^T е(сГ с|ЭТ5 rTTSS^IRt9ll
ЧШ1ТГ j w l ^ггЫгзгг ■ цлеНя’!
STROTT ЩЩ TTJTTTIRd II
The wind should be retained with effort or
measures, in navel, in heart, in throat, in the
chest and in the face, in the nasal crevice, in the
eye, in between the brows, and in the head and
after sometime in a different aspect, the steady
abstraction of mind or holding the breath
suspended becomes Dharana.
4 |U |N H y q K |!9 lrtl|U ||i||4 : yt
TRRTf ШТЩТ #cT STRTrrf?T Hcblfddlll? II
By the all-round restraint of Prana and
Арапа, the Pranayama becomes defined as
such. It is the steadying of mind that is called
Dharana.
fr^fdfyqqiuii <TИгЦЩТТЩ ТН(|ТгТ:1
TT^TT WTRT^ TT
88 Vayu-Ригаца

The withdrawal from the sense objects is one get aggravated in the body as creators of
termed as Pratyahara1. On accumulation of all deformities.
these, accomplishment of Yoga or Siddhi takes ict oilou^trtl
place.
ara<er v f t m m vfTT rTII^II
tWfrMVH яйтгет S I R t
Dullness (regarded as one of the
GTRfrF: TRT *11 subordinates feelings), deafness and dumbness-
Of the Yoga bom of that, the meditation these are attained by him. And likewise,
forms the pre-requisite of accomplishment. blindness, loss of memory, decrepitude and
Endowed with meditation invariably, one may disease.
realise the self like the moon and sun.
4%3RT: HfwPd зщнта)
*м ццччтй g 3 ч 1%3 rri dW3?tbM
и4 *11 These deformities become aggravated in the
On non-acquisition of spirit, a perception caste of that one who is aligned with ignorance.
does not get apparent and even no observation Therefore, a Yogin may get aligned with pure
of the concomitance of improper time and knowledge having got into mental
space. concentration.
зттегкпй cft cnsfa ^ТЕзтщгШ ?ranrj ЗГСГЦтТ: Щ Г <IMWI4±(loWkldl
?тт?ТЕГ '^luW ^щщггиззп йчт
cfTsft -T^clrljlch^ill Undelinquent invariably one may not attain
M ЯШ Ч Ш55£СШ: ^RRII^XIl to deformities. I shall dilate upon the treatment
A Yogin should not practice concentration of those deformities quite in due order.
near fire, in the forest, over a heap of dry W w f r ^ зтчт: шщгатщто^шт:|
leaves, in a place infested with low creatures, in
a cremation ground, in a dilapidated cowshed, %тщ qciiqq^wii
'•? <0 чЭ
ЗЧтаШТ^ТИ^о
V
||
at the cross-roads, in a resonant spot and one The way thosedeformities arise out of
full of flight, in a sanctuary and near a well or a Pranayama, theymay get eradicated, if the
river, since these are place of disturbance. patient drinks thick, sticky gruel (while it is)
4 rT oiJ|ehH^d^:l very hot.
s9
WT SETR ЧТПТ 8Ц1ЧЧ1: T^T sM^toOn)
Now should he do so when overwhelmed
with hunger, displeasure or excitement. A By this active mechanism, the gout and
Yogin is one who is perennially given to tumour get assuaged. As a remedy to fistula and
meditation with full concentration. the like, the (following) treatment may be taken.
M # fqfo t l srartJT w t сгт д т cm*
tTFT fedchiwi: 11 3 ^ 11 crmf% m i fadarr
Having determined these inclemencies, he Having partaken of curd or Yavagii (the rice
who takes to delinquency, the defections of that gruel) the gout or rheumatism may go upwards.
And having exploded the gout joints, it may
1. Abstraction, yc4l6KA?c|lPj'4lIJll*| |с<ч4|*-Ч: t-l4i$Rt:
Abhidhana Cintamani 1.83.
employ it in the domain of gout.
Chapter-11
dRTSfd 4 fd^Tri: 'W I^ K IU li R^R STRATI
Щ TO -thcR^d ^ffd:irs3ll
Even if no improvement may come out, one
may practise Dharana in mind (lit. head).
Taking recourse to, the body of that human
being shall retain the Sattva alone.
4 (3 )d lc j^ y d iy id
rrrqrr RrfTR:ii-)mi
341
T
fRfdjcRT >a
«hcJfd ddT R d i3 ^ -H-tsTl
v9
I
HH-HI R ^ d Ш Т ^ Г И ^ Ч II
In the event of fistula deformity, this one
may be implemented. In the event of the tremor
of the whole body of the Yogin before taking to
the act of meditation, this cure may be betaken
by which he may be comfortable. Having
supported some tangle in mind, he may keep
patience as such.
4<l<U ltf STRSTR cbtiddVI R STRATI
ш и д # dT R ffR R l M R few W R TI Г* ^ 11
In case of chest deformity, one may bear the
vital breath in the chest region and near the
throat. In case of skin eruption, talk delirium, in
deafness in both ears and the like, (the
following procedure should be followed).
fajgRsrft згй : d 4jfa:l
RTO ^fRdRRrift dd: RRR^ RUTH'S
•o van
In the region of the tongue tormented by
thirst, he may apply the oily substance (roasted)
on fire with the help of threads. Concentrating
on its fruit, a Yogin becomes happy.
Ф RdfcTRT
In thisis, leprosy and white leprosy, one may
take to very nutritive medicine. In whichever
area of material gains he may be, he may take
recourse to, in that very one.
driTtdRRd fara(tR)T*i ^ фч\&^%ач1
d VIehi^d R d fa £TRdR (tir)Td d T ^ d ll* * ? II
89
dfsr dfcr yfdsm шщ gntd drgdd)
R d 'ifaR R RT ЧЩ d d : 3R R FlfTO dfdll4o||
Of a Brahmana, in case a hurdle is bom in
mental concentration, this treatment should be
arranged. His crest should be struck with a
bamboo-spike or the wedge shall be placed on
his head and beaten with a wooden stick. In this
manner, when he will struck by terror, the
consciousness shall get revived.
Ш RT H tR friW F R TM Tdd OTTddl
sfddTGT d d : R W riRTht dfsT R R R ^ im ^||
Or, of one having consciousness lost, the
support may be given by two hands. Having
revived his consciousness, the support may be
assumed on the crest.
fdRRTOT R R
s5 # d dd: RTOTd R
<0 # l
3TR|4b»U| R # q R^T f a jf d R td fd d liq ^ ll
One may partake of food, staple one (lit.
greasy one) and little in quantity. Then alone
one may become happy. By an unmortal spirit,
when one understands Yoga (mental
concentration), he becomes agile or spry.
f^cR R rter ЗШ ЧГч R RERIdl
nm ram d?R^ <#Ч1Ч RRdim^u
(Then), one may support the aerial route,
terrestrial route, the atmospheric space, the fire
and all that getting burnt by Pranayama, all
may become controlled.
3RnfT ddRT dfdW IdJ
dd: RRriR RtTRT dRRR(tlT)RT ТОЙТПЧ'ЙМ
yiUlliiinifa-n dfRcf fdTOI sRtd)
фШШЧ^Ч<1У R
Moreover, one may take to the physical
structure and may then take to the norm of
extraction. Then having propped up with Yoga
on the crest of the supporting one by the fire of
Pranayama scorched as such, all that may attain
to oblivion.
90 Vayu-Puraqa

'flH'WM: dcd jT STRATI expounded by any means (to an undeserving

person).
d'О htetT f^TW £ГГТ^гаТГ: 114^11
Having kept in mind, the virility, austerity, *ГгсГ nS

truth, a person may assume support. And having cpjhnrr -q-W

о
t-Hluidl wi
drunk the fruit of poison or essence or extract of 7RT: тштШёЧ
water, one may get relieved of pain or anguish.
зтгщт 3 ll
^ET: ttHUI TJ8ett фсс|| TRilT Strength, freedom from ailments, absence of
ife; <fK^T ^msrsr ш prefer ^тт:пч\э|1 greed, the lustrous complexion, happy accent
W&W WR\ Ъ frR: wryld WTferi and suavity, the auspicious flavour, the small
quantity of urine and feces- these are primary
^ щ и ш гт «щщт tri^ arr^rrimdii signs or inclination of progress in Yoga in the
All around, having rendered the ground body.
accompanied by the trees or mountains, one 3TTRTR tlcT ч с Н -dT ^
may think in mind and likewise having kept in
mind, all the oceans and the gods and by a
thousand of ewers equipped as such, the one If he sees himself and the earth blazing and
understanding Yoga should talk ablution. And one entering the other, he may understand that
in water to the brimming of throat or neck, he the time of accomplishment of Yoga has
may assume the Dharana on the head. approached.
«fd^dlfddifdai 4l<3lrH5fo?fSebl4| «fagignul cnyylib Mlipdiibi)
#ЗтЫ>Ц5П7г%: fq%IFTtqFff^PTll4<?ll Ч|йеЬ"Г^5КП^Г:11^|1
***
When afflicted by the back-current of
poison, he shall perform Dharana over all the
parts of his body. He may drink in the clay from
the ant-hill with the leafy cups of sunflower
plant.
fefef^Tdfarfy'Ird fofdt
оЦПЗШГЩ WT^T о ||
This mode of treatement is well-known as
established in Yoga, expounded as such
succinctly by the reasoning, established by
mental concentration.
cbai'tWdtydJ
31^ 5TdVdll^^ll
d-W!dl^fdiif»IHI 4 W-dioOT efiSRFTII^II
You may understand me while expounding
this definition to a Vipra (Brahmana). If it is
expounded out of delusion to an undeserving
person, the instruction proves fruitless. On that
account, the tendency of Yoga is not to be
90 Vayu-Puraija

Ю Т ^rrsez?T ^:ll
Chapter 12
The assessment of Yoga sickness

Cs

srt ^ ? ra^ n fh тт а т гг -m m i

'Hlg&iPd ^ ^dfcTW ^f|qr:l|^||

After this, I shall talk of the sicknesses, the
way they crop up and the defections or
deformities that creep in case of a man having
realized the realities.
тгянггШ дш^гш^тш зет
•О s3

The one conversant with Yoga but afflicted

by evil spirit, may be enamoured of women,
season and long for human enjoyments and the
fruits of charity or bounty.
Chapter-12
3)Гч*Ы ? f ^ O T R гШ1
4im«4 m
Such an afflicted person desires to perform
deceptive activities such as maintenance of
sacrificial fire, oblations in fire, performance of
sacrifice, wealth and heaven.
He comes within the domain of ignorance,
endowed with such tasks, know him as
overpowered by an evil spirit and having
thoroughly understood, he may be dispersed.
mu
^Тт^Т1Щштш:1
Фгщ W ^ ^ cf^nril^ll
^ !Щ^пгп#(Тт:1
felT ёЩсЦ- дагт flcSdWIefTdlPl fll^l
Invariably, being adherent to Brahman, one
gets rid of the Upasarga (sickness, disease or a
change occasioned by disease or misfortune).
Of the embodied one, having misfortunes
vanquished and having overpowered cessation,
the calamities tarry along belonging to the three
qualities of Sattva, Rajas and Tamas.
Perspicuous intelligence, hearing voices, fatal
observation of gods and circular motion of
whirling flame- these verily, are called as the
pre-requisites of accomplishment (Siddhi). The
learning, the poetry and the art- all these are the
handiwork of expressiveness.
ferctfsfafd'gfcr 3WTcB$ct ЩТТТЩ1
«JUTtfcT ^KIoy)d<=iJraWl4t Vldlc(fall<SII
The objectives of learning persist along the
pre-requisite of supremacy (which) listens to the
words fit to be heard even from a hundred of
Yojanas.
91
A Yogin being omniscient and conversant
with Dharma, may be one endowed with
delirium. He just takes cognisance of the
Yaksas, Raksasas, Gandharvas and the divine
human beings.
Щ ТЩ вМ 3 W fe l
That great Yogin knows them as also the
pre-requisites of the foreboding evil, Devas,
Danavas, Gandharvas, the Rsis and the Pitrs.
He is vigilant on all sides. He may be termed
as delirious-goaded by inner conscience. The
Yogin is made to move in delirium as such.
w* тг4 yuiyiifai
(mrlf q n Ш # 1ГЦЙЗчШгЧЧТ 11^11
By delirium, of one having intellect
delirious, the entire understanding gets perished.
The profesional activity creates grafts in the
mind or destroys the intelligence or intelligence
becomes overbearing on the mind of one who is
guided by his inner conscience. Of one having
intellect obsessed by professional jealousy
(Vartana), the intelligence fades away.
mtfm тршт 4i m trm ii^n
ш щ щц w %r^m4f%Ri^Ti
^RT^WlkrftmiRI IV* 11
Having covered up with mind, the white
raiment or a blanket likewise, then,
subsequently, one may think of the supreme
abode of learning and from that one may
calculate one’s own failings that came upon as a
consequence of changes occasioned by
diseases.
WTT :ll ^4 ll
з п Ао тташ
о зтта#й чч:
о w
о :i
92
сШПЦтБ: FRT ЯВТГ FfWRTTl ^иГ^:11^И
The wise one may give up whatever
accomplishment may he cherish for his own
self. The sages, the gods, the Gandharvas,
Yak$as, Uragas (i.e. Nagas) and the mighty
demons, that are involved in creating
obstruction, come again and again. Therefore,
given to mental application, a great Yogin,
should always partake small quantity of food
and senses restrained.
ш tth: stRTJit TTfSr
#гат ETTW# rwrql iFR m ril^ll
nmtefR ^ ■H^rroraivi чгс т?сг wi
Similarly he should lie and repose in the
subtle body and perform Dharana in the head.
Then alone, of a Yogin, endowed with mental
concentration and senses restrained, the changes
consequent upon of a different norm, attain to
the state of life infusing agents. Then one may
take recourse to Dharanas of the earth, waters,
fire, ether and the mind. Then the striving
recluse should perform Dharana upon his
intellect.
rtar ^gT q fr^ d i
«птччтщтч ■д$чт r f i R o i i
He should discard instantly whenever he
sees the marks of accomplishments (Siddhis).
While he performs the Dharana of earth, the
earth becomes minuter as such.
3 T F 4 R T R lrf f r e t Г
зтптГдпжтипзт зтгч: ^чт %н^и
One takes to egoism invariably and the earth
and the scent come upon of one subsisting upon
waters; the waters assume a minuter form or
bearable from.
#чт тчт: ^$чт 1 ЩгГ#тчт:1
M ттгтчтттгг ^5г: тга?т яск%м??п
Vayu-Purana
The colder fluids emanate, quite minuter
ones as peers to nectar. For one bearing
radiance, the virility becomes very normal.
зттгчтч TRm ^гш^гач^ч^п
сгщ штггчтчттч тп^ч:
One takes himself to the virility and realises
the establishment of that virility. For one
holding the virility becomes very effective one.
ЗТТгЧТЧ TRFt Щ Ц\9 ^CRT*I4
ЗТШ^Т yuqqimw °ЦТЧ FT^4 Я с^И ^И
One takes oneself to be the breathing one
and may revolve in a circular way like wind.
For one supporting the aerial route, the
atmosphere becomes highly tenable.
^ ч umai 'FM
ЗПсЧН 1ЧоЯГ е||^: ^ Ч : ||
Observes the circular circuit minutely and a
sound gets created in his case and takes himself
to be perennial and the breeze or breath
becomes long standing.
тот чж y rw T tR: ^ ч
■ЧЧШ"H^cTRT 4 Ч Щ
Likewise for one bearing mind, the mind
works quite intricately. By mind, he enters into
the mind of all the beings.
dqJ/JI ffig uqi <4^Ttqi
FrTTft m ^4TftTT №<^1 -гг^ ^mf^IRVall
By intelligence when one may take to
understanding, then having understood, he
becomes intelligent. Having recognised these
seven subtle objects, he becomes a knower of
Yoga.
TlRoUi# <pg?IT Щ Ч
Щ 4^ ^
^4TftT FittTtiifq чтчштну ^ n
4feRf?r tt m Я 1 у у |^ :1
% ТЩГгЧЯ ЩЧЯТ 11^ ОII
Chapter-12
The intellectual one takes to self-abnegation
and by intelligence, he may attain to the
elevation and wherever he becomes attached,
having attained to the specific mark of
affluence, therein verily, he becomes addicted
and meets his ultimate end by that. Therefore,
having understood the intricacies commingled
within one another, whosoever takes to self-
abnegation, thereby that Brahmana or scholar
attains elevation or supremacy. The sages of
divine perception, the great-souled ones,
become visible as such.
rTTOWfew : o&tf: Утилиз ^11
Addicted into the intricate fallacies, those
discrepancies creep in automatically defined as
such. Therefore, a determination deserves to be
adhered to, in matters of intricacies here.
TR Tf f e F T S F
fofeTT W ^TTfoT 43^- rf тфдтчв
дат fqferfeT: irt
From affluence gets generated impassioned
outlook and Brahman or the Vedic lore is
known as endowed with detachment. Having
known the seven intricate fallacies and six-
limbed Mahesvara i.e. six auxiliary lores, the
superb one, the one knowing the Viniyoga (i.e.
detachment), one attains the highest bliss.
fcTd^TdT
Omniscience, satiety, the knowledge of the
eternal existence, self reliance, perennially non­
obliteration of power, the capacity of indefinite
norm- these six traits of the all powerful
Mahesvara do enunciate those conversant with
Law or Destiny.
f e f inrart тот я'ч*М1
93
ттщет cri%: wfftsffesjTTOT
ГыуТад fefi тот rt штШтт-.и^чи
The practising Yogin with Brahman as his
permanent asset, perennially gets immune from
sickness and becomes one who has riches for
the Vedic knowledge. Of a Yogin having life
forces controlled and passion conquered, there
remains only a single fallacy of all cherished
ends and achievements in physical frame,
internal as well as external. When the twice-
born (Brahmana) concentrates his mind
anywhere he enters it.
'PdRllfe^d cTTSfT Ы VcR RflftT cRurad i
FrWT яГсги^ %WT
He may overpower the beings and may even
commiserate or shake the people. By this, he
may assume a form having given up one form.
R4T 3JT f? WBiRWlfet W
3H<r4lf^f5RilTtlir 3 3Tlfer #5ЦгГ||^П
Mind is the opening for the Yogas and may
even take to the primeval norm. In matter of
giving and taking, the word Aditya gets
etymologised.
fjlTR farfiRT R B lt [ cK tR: I
By this tendency, the Yogin, lustless and
deprived of minute observations, having
transgressed the instinct, gets honoured in the
region of Rudra.
V^ rsR
^
TOC\TTчЭR TTTORI
чЭ *4
The Yogin who has attained the status of
supremacy and attributes, becomes Brahman
himself. He withdraws himself from the
positions of Devas.
feiRfir feiraia- тщг^т w w r h i
RTwiaT w тгегаЫМЫ s3 ii
TOR# Ш ^ УГ5ИТА1Ч Тта#И'^П
94 Vayu-Purana

By the etiquette of Pais'aca, the Pisacas; by

that of the Raksas as the Raksasas; by that of
Gandharva the Gandharvas; by that of Kubera
the Kuberas; by that of Indra the Aindras; by
that of Soma the Saumyas; and Prajapati by the
Prajapatya, one may captivate.
9ГЩ
Г 9П#т(пт) WTI
m ш чЭ g-trawwrwcf
He should give up the position of Brahma by
the special Brahma procedure. Addicted therein
and gone delirious, he does take to a norm
therefrom.
fast дЩПВТ ftfi: ЭДМЙЯТЙ t c9%TI
ЗЩ55ГЩЧ: W4R %jf: tfcprdl ^ II
Perennially adhering to Brahman and
concentrated, one may take leave of these spots,
not getting ready for such spots, the Brahmana
may become one as gone everywhere.

5I??ita*irsr:IIS9ll
94
\ \ m W ^Tt58W r:U
Chapter 13
The description of the affluence of
Yoga
After this, I shall dilate upon the quality of
Aisvarya (supremacy or overlordship) whereby
through a proper Yoga, one may bypass all the
worlds or people.
(ТЗЩЗпрг^д^ ^TlfrRt
^f^r(U T ) 3HPTR ftcfrsjrTIRII
Therein the overlordship or affluence of
eight qualities is spoken of in the case of
Yogins. All that by the application of a serial
order being enunciated as such, you may
understand.
Vayu-Purana
3#ГЧТ rrfW ЪЦ tT%rrr yifH^ Efi
yicCTUi
crf^qta JR ehl4lcM4(fadTI
rT^nftr Ш Tn#£Flfwq;ilYl
Anima (the superhuman power) of becoming
as small as an atom, one of the eight powers or
Siddhis, atomic nature Laghima (the
supernatural power of assuming excessive
lightness at will), Mahima (power of increasing
size at will), Pmpti (power of obtaining
everything), Prakamya (irresistible will) and
Is'itva (superiority) everywhere and all over,
Vas'itva (the supernatural power of subduing to
one’s own will) everywhere, wherein (abides)
Kamavasayita (suppression of passions) that
even should be considered as varied one, the
supremacy of all cherished ends (fulfilment).
тгтазг frtcrsr w fbr
3TTcf£f ЧЩ Ш ЧЩШЧЪ II
There are three types of Aisvarya- Sa.vad.ya,
Niravadya and Saksта (i. e. minute) gets on to
its norm. Savadya is that factual fallacy that is
of self as comprising of five elements.
£гсспг ШТ 4R Ч1М ТО T^rHTI
?%nfbr t ЩЩ11ЦII
Niravadya likewise is also known as one
having self comprising of five Bhiitas. The
senses and likewise the Ahankara or egoism
stand recognised.
cT? Ч-ЗГНсИгМсЬ TR :I
'$f^llf&T T F s N '5»йг|^сЫЧ^1||гГ :11^11
Therein sponsored by Suksma or subtle or
atomic one, the one having self for the five
Bhiitas, the senses, the mind, the intellect and
egoism become recognised as such.
ггат ЗТ^ГФТ x ft ЗРсТЩП *s4lfb}d ’ЕЛ
Likewise are the powers of omnipresence
and discrimination pertaining to the Self. The
Chapter-13 95

combination of these three types is found in the the Yogin can enjoy all objects to the utmost
Suksma type alone. satisfaction and he is not obstructed anywhere.
444ghU|WlP4 dHlcHJ Tf%TT4i ri
fTFT WT ¥|4|c|i4i^:ii^ii f?Tr stcrfg яГ^мм ^mfern?4ii
Once again of the eight qualities, in those In the triad of worlds for all beings, weals as
very (fallacies), the (structure) prevails as such. well as woes crop up. The one understanding
The structure of that same shall I declaim, the Yoga becomes an overlord or powerful by
way the adorable one talked of it as such. classification.
McRT TT&CsTrfa О
-vd!cTWlf44rt: ТЧЧ:
^
I efY-hlfa ^ Ш^Ч
C\
tcTl'dRl TTEnjERl
srftrmr ^ ш ш yfdfydhii^oii
In the triad of worlds among all the beings, In the triad of worlds endowed with beings
the unaccentuation of the life force stands mobile and immobile, all the beings are fit to be
remembered or is well-known. And the controlled. They become capable in all the
superhuman power of becoming as small as an avocations of one desiring as such as being
atom as per ostenbitility stands established willing as such and even do not become so.
therein as such. яя Ы|ск| Trarrefti
ucS^dHi тлт^Щспт! =гя5ят w & jfc r ч wfa ян^эн
Trarfq’ w £ ( я м ш ч ^ н т c t^ rii^ n Where there is suppression of passions or
In the triad of worlds whatever is spoken of desires, in the triad of worlds having beings
as difficult of acquisition for all the beings, that mobile and immobile, (therein) by desire may
same becomes easy of acquisition to begin with the senses assume an existent or non-existent
by the power of the Yogins. norm.
w m trcr w w trj i ЯК: wyrf ш тегт w i mw«m
W t fgato гг?т? Ttpraii^ii я я Ш т я #oaid) ч и
Hanging and floating in Yoga may be its The sound, the touch, the sentiment or fluid,
perennial form. The swift movement normed the scent, the form and the mind, do assume
may be its second pre-requisite among all the mobility by its desire and even lose their
beings. existence.
MeRT Я # : МГЧОД ёГ1 ч 'jiiiirl ч f g ^ ч Гс»аг11
Ч^Щ ^nfq ЯТ ЧТЧ ЗёЯН11^11 4 4 4^1d ЧЯ
In the triad of worlds, the ability of the Ч Ч 4 fi=nrf?T <*<W4I
acquisition of anything is called Prakamya
T f f o ёМТ f a f o i l d Ч Я М ^ о Ц
(irresistible will). The Mahima (greatness) also
falls under this category. This is known as the Neither it is bom nor gets defunct; neither it
third Yoga. gets broken nor dissected; neither it gets burnt
nor enswooned; neither gets evacuated nor does
slHleKl C\ о
Ы|сРТФТЧ т рь ч 1v it get commingled. Neither it gets enfeebled nor
gets percolated and nor does it get perspired or
In the triad of worlds of all the beings, the badgerved. But is activised everywhere and
triad of worlds is known as inaccessible. Only does not get transformed.
96 Vayu-Purana

зтфегш^ щ ■ ш ^к^йгт
srauTf cpjfer c b ^ d iR ^ ii
It is (everywhere) as one having fonn of
scentless norm and void of sound and touch,
accentless and unsyllabic and even likewise
being one endowed with syllables.
fittmisN- xf *pq%l
ЩЩ WWT ^ ^1Ы1тх||ЧфЦ:11^||
One enjoys the objects and yet does not get
aligned with the objects. Having understood the
extreme subtlest Brahman because of his
subtlety, one attains final beatitude.

Because of the accomplishment of

Apavarga, he becomes all-pervading. Because
of the circumambiation, he is called Purasa.
And from the form of subtle, that Purusa is
established in supremacy.
j|0(H< ^
^^pydlyrfd ЩЩ tfPTtRWT1
3tw f cTtt W4 XRWIR'iill
The variation of quality in affluence all
around is termed as subtle. The affluence being
irrepressible, having acquired excellent Yoga,
one may proceed towards path of liberation, the
highly subtle super-abnormal step.
?f?r 4gi4<iui ctpreftfe 4i4

***
96 Vayu-Purana

Vayu Spoke - And having arrived out of

knowledge (to this stage), one may not take to
action out of passion. Having enjoyed the
objects endowed with Rajas and Tamas, one
becomes attached there.
Ш fpR P tf f W w f R494^1
Чуьч^Чй1г1|1?11
Likewise one having acts done in a
reasonable norm enjoys fruit in a blissful norm.
On that account, thrown down from that status,
one attains to the mortal frame.
щ Iff ТТТШЩгЙ!
WT WT W hll^ll
Therefore, Brahman (the eternal knowledge)
is highly subtle and perennial declared as such.
Brahma alone may serve as such and Brahman
is the highest bliss (Brahma symbolises the
learned man).
TifenTCJ WTCt Wtfgfa cl#l
ЭДГЙтрТсЩ НТЧТЗТЩТ: Ж W R im i
The exertion for sacrifices of life is
practicalised by mighty material gain.
Repeatedly, one becomes a victim of death.
Therefore, renunciation is the foremost bliss.
m t sarHufcbi 5щга?гчттпт:1

Therefore, absorbed in meditation, adhering

to the Brahma Yajna (recitation or study of the
Vedas and other sacred texts), he may not be
capable of being enveloped or circumambiated
even in hundreds of Manvantaras.
<[gT 5 fc|yeil<s4
11згст
144WIcH4I
Chapter 14
The observations on the development of And having seen the divine Purusa of
Foetus omnipresent form and one having got the
superimposition of pervasive form, the. one
ч *пч1*ртга>4 i whose feet, head and neck are formed of the
тиго шщт ^rsftr щ<т\
чЭ
qbr чЭ * universe, the Lord of the Universe and
Chapter-14
Vis'vabhavana (universal presence), one having
universal scent or flavour, ornamentation, the
one having universal costume, the supreme
overlord.
Ч*1гЧН "QW# eAuqqj
341ишч^иГмпк
By kine and speeches, the earth thoroughly
expands the flying one and the spirited one, the
great-souled one, the best intellectual and the
sober one, and the wise one (Kavi), the primeval
instructor, the subtler than the subtle one, the
one greater than the great.
■gfar Ч rT
WT ЪёРЧсП%1
ira^r HchiviMi
But it is not with the eyes, but with the
mental concentration called Yoga that they can
see the omniscient, ancient instructor who is
subtler than the subtlest, greater than the
greatest, the Puru$a ofgolden complexion,
devoidof sense-organs, endowed with or
without exterior symbols, devoid of attributes,
conscious, eternal, all-pervading and pure. By
means of Yoga, they see the steady light.
3i (4tfr) 4iruNi<ldf4i^|[:ii^ii
■ншрт 4,3):
и yu^cbubi
яг ri
ч %с(%гг:м^ом
By manifestation, getting radiated by his
own radiance, having tongue, flanks, feet,
stomach and hands not fit to be borne; gone
beyond the objects of senses, though still
97
extremely subtle one, the single one, He can see
without eyes and hear without ears. He is
beyond understanding nor there is any
understanding. He knows everything, yet he is
not known to the Vedas.
ЧЧЩТЯТ ТРГ ТЩТЧТ
To him, they call the Purusa of vanguard
position or primeval being, the great one, the
sensate one, the omnipresent one and the highly
subtle one.
TPfifd ^ tRT: W lf ^ r % гШ Т И ^ ||
To him enunciate the sages in entirety in the
world as the Prakrti1 or the nature (as
distinguished from Purusa), the original source
of the material world and concentrated in Yoga,
they all visualize it mentally.
TlcRT: 4lfrl4 Idl’d n4dlf^fiMI4tsi4J
ffd 4 d # ^ "Ычщгаг fdgfdll^ll
From all sides, from hands to the feet, from
eyes to the crest and face from all sides, in the
world endowed with Sruti or learning, that
Purusa stays, having covered up everything.
4)*тч %?пч Tpfog- wid4H.i
«ef^dHi dWIo^lldl 4^11^11^11
The one meditating upon the Purusa, the
primeval one of all the beings all around, the
Is'ana, by the all round application (of mind), he
does not become deluded.
ШТсЧТЧ WldTK ЩЧТгЧНЧоггаЧ!
iTdfrRR rrt Щ d | a w Ч 11 11
Having meditated upon the supreme
Brahman, the sole supreme-self, the soul of all
the beings, the great-souled one, the supreme-
self as such, one does not get infatuated.
TJcRf ft? W W t fe R 4 T ^ m f% l
1. Consisting o f the three essential qualities, i.e.,
Sattva, Rajas and Tanias.
98
Just as the wind is to be admitted as evident
through its movement in clouds, so is that of the
soul (Atman) that moves through the bodies of
all. Since the soul abides in the body, it is
termed as Purusa.
ЪЩ UnTtoff c( ybbynftlffWdUII^II
4^g :)W h 11Г wzfc f | TT: 44:1
ddW s9
TF^cblei s5cTdielel Hlu Щ ^'И^И
* From the body of the father, in every limb,
Then by the exhaustion of merit due to
specific activities, he is bom and re-bom in the
womb by tlje mixture of semen virile and blood
as a result of the mixture of male and female
flesh. By the union of woman and man, time
and again, gets generated (a generation) and
then at the time of (development) of the foetus,
Kalala (an embryo short time after conception)
gets imbibed.
ehl^h d>Hd(H) rllfg H'flNrll
(jfilth y W xjk тШгГ:11^П
дтачт Tnr^frdtiRoii
v9 <IW1 WT JW TR:I
дщ*.
v3
йдт tsidibH^Ti'^ "s
^‘ ii
By time or within time, Kalala even
develops into bubbles. Just as a clay clod
pressed by the wind in the potter’s wheel and
shaped by the hands (of the potter) attains
multifarious shapes, so also the foetus united
with bones and impelled by the wind becomes a
human body with proper forms, features and
mind. The wind assembles them together and
from the wind gets generated water.
'Jieiiw4cdd уiUi: УТСПТччЭ5рБ fctct^i
From water, Prana (vital breath) gets
generated and from the Prana, the semen virile
and sperm gets developed, the blood segments
thirty three and semen parts fourteen.
Vayu-Purana
'ятяЫ чй ?TfTt fdWdi
ш щ ттФшгК:
From the fragmentation is formed only half
a Pala (two karsas) and is deposited in the
womb. The child in the womb is covered up by
the five vital airs.
% : yi(UTrtlc£|ff
JF u l г М ЙУ ^ fy Id Ml 1 7 * 1 1
the form gets amalgamated. Then from the diet
of the mother, the yellow albumen become
invigorated.
4 T fo : ш тте п т) % ^ Я Щ 1
:117ЧП
By the insemination into the stream of the
navel, there ensue the props of vital airs of the
mortal beings consolidated upto the nine
months having neck developed.
■y^ii^ST 3PFqtoTFFT:l
117 Ъ11
Covered up by all the limbs, attained to a
disordered combination, having developed for
nine months, he then comes out through the
vaginal passage with the head downwards.
cFBRT cpffa:
’Igr 11? 11
Then by sinister deeds (in his life), he attains
to the hell Asipatravana (where the trees have
leaves as sharp as swords) or Salmall where he
is cut or pierced.
шт WbFmf5H4.i
■ q d P R T Ш & ! tr tT T : f W T h n ^ f . - W T I I ^ ^ I I
In the hell, he is rebuked and threatened. He
is forced to drink blood. These are the terrific
tortures, difficult of bearing, which he has to
undergo in Kumbhlpaka hell.1
1. A particular hell in which the wicked are baked like
potter’s vessels.
Chapter-14
w ^ii44rd fgfe^r: ^г^сгдщп^т ch
Just as waters though parted attain to their
normal form, so also the truncated and pierced
beings in torturing hells regain their original
form.
Tjcf й: чгё^МЧН: Чс|аЦ с1:1
f it gftt err ^ %?R4(lT)ll?o
This way, the individual soul enshrined in
the human body by those self-created sins,
being tortured as such, may attain to the grief by
the deeds, rendered redundant as such.
ТТ^сГ ^ TRJot
Tl^cT w фтБоЧ ^11
Man must go alone to the abode of death. He
must bear the punishments alone. Therefore,
one may take to the good deeds alone.
4 IR irfw c f^ ^ -d M fl^ fd l
fvET У^ТЧд'Л^ГПЭ ^ II
None follows him who proceeds along the
path of death. Only the actions performed by
him follow him.
rt fret ящГсига Pdfcl9l%g1:
shl^R: <нппч^а^Я^1<1:1
4Rj|d^<41VI<)4r
^vi4y4dra4iRr:ii3 3 ii
They perennially cry in the abode of Yama
where they get pierced or when tortures are
inflicted on their bodies. Their bodies being
tortured get withered up and suffer extreme pain
caused by evil harassments.
gnfan тгсш сгтат fq^oafri
drtWgl dFMIdJ^dRrcAdll^ll
The sin may forcibly remove everything
desirable resorted to by him by action, by mind
and by speech. Hence, one should perform
meritorious deeds.
99
4ii(^idift шчтРг oFqtfirr
чттт ЧТЩТ 411
In accordance with the sinful actions
committed by him previously, the embodied
being undergoes six types of worldly
transmigrations of Tamasa nature.
чтчкг тлдя-р? щ ш ц\
yjwidi^mra-$тdHU^d w l^4:ii^^n
The animal spirit of a human garb (gets on)
and from the animal spirit one may assume the
breed of a beast. From the breed of a beast that
of a vertebrate and from that of a vertebrate to
that of a reptile (becomes apparent).
Widtdi ЧЧ: Ш ) dld^PiM?) чт:П^'эи
From that of the breed of a reptile, one may
attain to the insensate norm, there is no doubt in
it. Attained to the state of insensateness, he
evolves into a human being.
diHIH’ddidc^JHJd^d 4R«bUdd:l
ф&Ц % 4dbdlfd: W * ^ Ic K lf tf & ll^ ll
Revolved round like the wheel of a potter,
he gets on to a fame. In the world having end
for insensateness, the man and the like become
regenerated.
Й й ш ! ЧРТ fltsr tfftc|#l
yiRdef^Tft- w f r wrf?: MRch)farT:ll^ ^ II
The Tamasa one i.e. the materialistic-
conceptioned one, predominant in the mortal
beings, gets on repeatedly in action, and the
Sattvika, even the creeping one, Brahma and the
like gets on enunciated as such.
ftyrraRT: tt <П*чтч1
J «bdci ebd<ri гПТ:11'*о ||
He is to be declaimed as one having ending
in a Pis'aca (breed) in the abodes of the heaven,
in case of the mortal beings. In the Brahma,
only Sattva predominates and in the Sthavavara,
the Tamoguna predominates.
100 Vayu-Puraija

гГ<|3?1ГОТWHRt тткг fagwraj ТЗТ: l

rcfa %i r % ^ m h s r ^ 4 : 1 1 ^ 1 1
гШЧ Ш ^ fesr: wRwridi
4i44i*«l ячг0п№гГ:п
RRSI SF3lft I^T riw fe r TRT^TIl'ii^ll
In the midst of fourteen spots, the supporting
beam is Rajas. The very agony of the mortal
being on the vitals having been acrimonised,
then how shall the wise one remember the great
Brahman, goaded into an emotional candour for
a primeval duty by virtue of a sacrament. He
takes to a perennial mortal garb. Therefore, one
should meditate perennially.
100
Chapter 15
The observations on the Pasupata Yoga
Vayu spoke- Having understood this
world’s transmigrations as of fourteen modes,
one may take to action, anguished by the torture
of the world.
TFT:
■ЩЩ тш ^14dWt^cK:iRll
Then revolved round by the wheel (of
transmigration), he brings to mind the world.
Therefore, constantly meditating, the one
applying to the one, engaged in meditation.
ттат ччк^аИ wsscrtt тг w fa i
тр ШИ: ЧТ sqtfrfa % <p4:ii?ll
Thereafter, he may take to the Yoga, the
way he looks upon himself. This is the primeval
Vayu-Puraija
one and this is the finest light and the veritable
bridge of best norm.
wm ч ?nw:i
TT^T %4Tr4R4fftr ^
ff^ j fWFlfzmi
gTT?T5EI=mfrf): ^iai^fcHdtpW4H4:ll4ll
Developed in case of the beings, this is no
perennial revelation. Then to this bridge, the
Soul, the very fire, having appearance all over,
the one knowing the Law or sacred injunction,
may implement that which is intended in heart
by the beings. Having offered eight oblations
and having kept that in mind, he may assume a
pure garb.
isiF t тт дапыц-д<1?г: i
3PT:
RTUII^fd rtrRrlFT ШШ fngfTT: ^RTTI
зтчнгц- fgakT тт тгчгягШ rnwii^n
3^RRT Ш*Ш?Т oUMlilfd Xf W 4 T I
тзгзтзд'Ь |я т М я # т т «итоги i i <j i i
The Fire connected with all people
(Vais'vanara) stationed in heart as per amiability
and primeval legacy, having partaken of the
waters, the one waits upon having observed
silence. For Prana, the first oblation is ordained
as defined and for Арапа the second one, for
Samana, another one. For Udana the fourth
one, and for Vyana, the fifth one having offered
oblation by the Svaha invocation, one may
enjoy the remaining one as per desire.
3TT: t p : F T fF W T щщщ f c p P&Pti
$ НПЛНТ ТТЭНТТОТОТ TJjfr ЩШ faw«1ch:ll<i
Then having partaken of the waters once,
having sipped thrice, one may touch the heart.
От is the knot of the vital airs. Its soul is
Rudra, the very self being one as specifically
quiescent.
TO TO# fTTTO4: ТОПТО IJcW IUTIAIilrW iTOI
TO #T O 4TO ft TOIRTO TOtT# f T O I I ^ o l l
Chapter-16 101

That Rudra, verily, is the vital air of the Soul Gandharvas, Yaksas, Raksasas and the Pisacas,
(which may) bloat forth voluntarily. You being too partake of Anna (food).
the eldest one among the gods, the fierce one, a
ciiyyirh 4T^j4rral<iPrtcv4ui что
clever virile man or Vi§nu.
srsilrGgcT I ***
TJcf W |% I
tnf&T q rfa $( xrrfoRT tp g ^ i 113Щ
You are one as one affording immunity from
death. This clarified butter has been offered as
oblation, quite auspicious one as such. Saying
thus he shall touch the heart, the right toe and
the navel with the right hand.

Then once again having sipped water, one

may touch all over the self.
ЗТ^ТЩ) ЧПГ*Ш3Tft fgtf Tcf ^1
yiUlNRIddlldlll^H
The eyes, the nose, the ears, the heart and
the head, the two selves which are called as
Prana and Арапа.

згё ynnwTSTTR' xm^aii

Of the two, the Prana is the inner soul. Its
outer aspect is called Арапа. The food is the
Prana (life breath) and likewise Арапа is death
as well as life.
s ti w хг fgffcr Ш1Щ y^ciwson
fisifVRvM %ЩгП|^ЧП
The food is to be known as Brahman and a
procreator of progeny. From food, the beings
get generated and by food alone, stability is
cherished as such.
cFT dF4lc(jf
fGT ^ т г а т :м ^ и

The beings get ennourished by that. Hence,

it is called Anna. The Devas and Danavas do eat
the food oblated in the sacrificial fire. The
Chapter-16 101

изщ
Chapter 16
The observation of the pre-requisites of
the Purificatory Rites

s9

Ш Щ1Щ)
^<481*1 ^gJftTT w t f | 5ГТ55Я*Ш Н9,||
Vayu spoke- After this, I shall dilate upon
the pre-requisites of purificatory rites or
righteousness or honesty, having adhered to
which, the pure-souled one may attain heaven.
<r # епчт цч1н1Чт1ц x^qi
ЧЦ НИХГЧт!: ШЧT dfr^eiqV dfrlR II
Ш ЧЩ ХТЙ Ш % Щ 5 5 |Й Щ ^ -|
зтсппч for ш 11
Among the sages, the one craving for waters
meant for the purificatory rites is called the
supermost substratum. He who may be non­
delinquent in them, that sage does not come to
grief.
w Ьдзптаг: ш q fr q ic fy fr fri
Xlft:
О v
ХЩ
О
: Ъ аО тшш <rfoimi V

The honour and dishonour, these two are

called as the two, nectar and poison. Honour is
ambrosia therein and dishonour verily is poison.
Engrossed in the cherished well being of the
teacher, he may abide with him for one year.
frail адqnraw ъ тт^т -tfoti
MlteiH^i a?Tgfcr ^ M M iq q y riq q iim i
He should not be negligent in the minor
observances of vows, as well as the major
102
duties (Yamas)1 (the second of the eight
principal steps in meditation in Yoga). And
having obtained the permission therefrom the
acquisition of knowledge becomes exquisite.
rTCgBTcTд&Чи! Щ5ТОТ 1хЙгГ11^||
By the non-refractoriness to moral
obligations, one may roam about on the earth.
One may traverse the path well-marked out (lit.
purified) by the eyes and may drink water well-
sieved by a cloth.
anfcsai ч Jh^aViGkewfaMjifcii
One may talk in terms vindicated by truth.
This is the dictum of law. In the Sraddhas
(obsequial rites) and Yajnas (sacrificial
performances), a knower of Yoga may not
attain to the state of a guest.
tier frfpras) tjBt) sr^fw fcwKuiii
clffr fepf
чч f^?r: i
ttk w ra w и ч>НчН fqdeb WT fauqleft ^ifrfcdlsftr 3TI
This way a Yogin is required to be non­
violent, this is a thoughtful norm. An intelligent
Yogin should go out (for alms) when the fires
(in the kitchen) have become smokeless and
have been extinguished and the people have
practically taken their meals.
чгп^о u
Unmaligning the area of jurisdiction of the
suave, concentrated as such, one may take to the
alms begging. One may take to alms begging
among the householders, the way one does it
among the residences of the cams (spies).
1. жЬЖТЧЧ^Аа-П 'ЙгЧ ■Чг=ь4 иеж: I (ЧЧЧЩtt: Чс4)4
Pir44FT tj Amarkosa II.7.49 p. 68.
чч) '^r+itfi уйгед[ё’НЙ: Ргачя^здчт
ТШЬч|4||[4: I (Mallinatha
Kiratarjuniya X. 10 )
Vayu-Purapa
«rgr 3 щщ xti
The exquisite one and the most excellent
one, a tendency for this one, stands enjoined. In
conformity to this, the Dvija (Brahmana) may
act this very way among the modest
householders.
^7% ЯГВт 1 Щ 1
Ш гГИ^И
fbtcpjfe щ р л
^w t и щ т а «лчеь^ ii
Among the devoted or fidelity observing
ones, the controlled ones, the learned
Brahmanas, the lofty-minded ones and
subsequently among the unwicked ones and the
downgraded ones, the activity of alms begging
among the three orders of society is deemed as
a degraded activity. The alms begging consists
of Yavagu (rice gruel, sour gruel made from
rice or from any other kind of grains such a
barley, butter milk and Yavaka2 (food from
barley) or gruel.
cf *ШТ УЫ>1 II
The fruits and the bulbous roots ripened as
such and the oil cakes, incens, saffron or
asafoetida and the like as per capacity. This
way, all these have been spoken by me as the
augmentors of the Siddhis of the Yogins.
31% ^: trrer 41%
W i^trl 4#rhlfafalbiiv||
qrfh'f'r #cT Tlibt ^ l q u i ^cUTII^II
Among these the most excellent is that
which is received by way of alms. A drop of
water whatsoever enjoys by the tip of a kusa
grass every month, who enjoys the alms as per
judicial norm, he is distinguished as the one
on
2. 4icl4>: Abhidhana Cintamani IV.24J
Chapter-16 103

having staple regimens. For all the Yogins,

Candrayana1rite is considered as the best one.
snzr *uf4^Wlg4thl4J
TJefe| #OT ilrcnfT VlfrtFTTЩ

9l'dlf4 ЧТЧТЙШ1 The sacrificial activities in entirety are quite

in conformity to the Vedas and in a sacrifice,
щ щ f t w : trRcbtfdri г: i the Japa is deemed as the foremost in case of
the learned ones or scholars. Meditation,
divested of attachment and passion, is better
One, two, three or four times, one may take than knowledge. On acquisition of that, one
to this rite as per capacity. Evasion of theft or goes to the eternal state of salvation.
non-pilferage, celibacy, non-avidity and self-
ЯПТ:
abnegation are the vows of the mendicants.
Non-violence and absolute alms begging, non­
irascibility, the service unto the teachers or
elders, purity and the little quantum of food ят^шт ? n 4 f^ § ^ T : ir э 11
taking, daily self-study- these are the restraints
Restraint, quietude, truth, sinlessness,
or vows declaimed as such, having original
silence and honesty among all the beings, a
source for semen, having body for merits and
knowledge beyond the domain of senses, and
bound by the actions as such. likewise the uprightness- all these having spirits
m \ % -jfcTRui) fayfiid i purified by means of knowledge, have been
ятай focnfw:ii3oii declared thus.
And likewise like an elephant in the forest,
for men, a provision is ordained or is obtained
quite in a little time, restrained as if by a goad.

Concentrated one, adhering to Brahman or

This way, when the seeds of his acts are
burnt by the fire of pure knowledge, he
becomes sinless, freed from bondage, quiescent
and he is called Mukta, the liberated soul.
Vedic knowledge, undelinquent, chaste and
likewise self-exultant, having senses controlled
the one having lofty intellects, the great sages
unabominable and unmaligned ones, may attain
to this Yoga.

1. For details, see Manusmrti, X I.2I6-219. A religious

observance or expiatory penance refuleted by the
man’s age (the period o f its waxing and waxing). In * if *
it, the daily food quantity which exists o f 15
mouthfuls at the full moon, is deminished by one
mouthful every day during the dark fortnight till it
is reduced to zero at the new moon and is increased
in like manner during the bright fortnight. (Skt.
Eng. Diet., V.S. Apte, p. 206.)
104 Vayu-Purana

113Т8Г-ЩЩ?Т)Г58ЩЧГ:|| ^ ЛЗГ:!
Chapter 17
The description of the law of the One having restraint of speech or control
over words, one having control in actions and
Ultimate Stage of Life
control in mind, these (being the group of) three
pre-requisites, as the definite ones, the one who
represents each of these by a long staff is
зпзптчс^нт ШЩ declaimed as Trldandin1.
Ш: ЗШ2Г ^RtRri4*{ll?ll
STcriWt
Vayu spoke- Having taken leave of the
stage of life triad and gone over to the ultimate
stage of life, he, subsequently, obtain the д а !
highest knowledge by the end of a year. Ч щ ebt’l&dll
3R?rm ipi tsr fagfcgfagffimini One staying as one having love for
Ш 'ЧгПТЧШ кГ II meditation, having senses controlled, having
Having sought permission of the teacher or abandoned both the actions good or bad, having
elders, one may roam about on the earth and taken leave of this body by law, he neither lives
may take to the knowledge, the very essence (of nor dies any way.
wisdom) which may be the means to an fftr wtTSIMfitfijehaR чщ
instruction. ^TH^TtSS2TRT: 11^V911
•k к к
3rfg еьннг$$п^Д<4 y n iw w d ii^ ii
This is the knowledge, this is the object fit to
be known, the inquisitive one (lit. thirst one)
that may be taken to. Even one having age of a
thousand aeons may not acquire what is fit to be
acquired.
fadsKlSTt 'tfbslTSRt
ferra ipgaT SJTrfar кгй ifa nqt
Having attachment given up and wrath taken
leave of (lit. won over), having food of
measured quantum and having senses
controlled, having closed the doors with
wisdom, one may concentrate mind this way in
meditation.
TTfrg Ъ e ft rWTI
Чфп PfcFT xTSl frE: W ШТПЦ11
In desolate, open spots, in grottos and forest,
likewise on the shore of streams, one may be
invariably given to application of mind.
104 Vayu-Purana

«
(

<

113ШШ^ТГ589ВТ:11
Chapter 18
The description of the provision for the
expiation of Recluses

m зхн! sra$ufr ftsR P r 1

yrafgRTTft m\\\\ 12

1. A religious mendicant or Samnyasin who has

renounced all worldly attachments and who carries
three long staves, tied together so as to form one in
his right hand or one who has obtained command
over his mind speech and body.
cHKu^seR%rrg: cbltRq^tbl ^ ЗТЙЙftftrh:
d-°4cl 11 Manusmrti XII. 10.
WrT: TJc&Riq: qfoftST
¥ И Я % I Yajnavalkya Smiti Ш.58 p. 366.
2. hitya = hitva- an ungrammatical usage.
Chapter-18 105

Vayu spoke- After this, I shall talk here зтат 5 frsRT щ щ д эд Ш fafqfdvHi
about the determination of the recluses and the
expiations that stand performed uncherished as чЭ
ebqWld44 ЭДТПЙП
чэ

such in their true norm. Having approached the woman out of lust,
one may instmct the expiation. And likewise
m - ^ э д Й э д г э д т :1 one may take to rigid penance (Samtapana)1
ЧТЧ тГ Шэд ШтЁ cU^trq:ebHWd^||^|| endowed with Pranayama.
The men knowing the delicate laws do talk Ш&г тттЩт:1
for the sake of lust even, the sin having been
spoken of as threefold (norm), bom of speech
mind and physique. At the conclusion of the expiation,
concentrated as such, one acts upon the
ttdtf 1ЭДТ тШ WTrTl guidelines. Having come back to the hermitage,
Ч щШи Ч ЭДЭД fdydlfd ЧТТ one may become an alms beggar, quite free of
Constantly day in and day out, by whom this indolence.
world stands bound, neither the action nor this ч ч(ч)тктЁ эдгс чШч\: i
one stays along, this much is the foremost
prediction. эдШч гг ч gjfer: ^tw :ii?oii
ЯЩ ^сГ ЭДШ 4О 3TTOW cTIWRtfMIN The vital normed or acrimonising expression
~ vd О %Э
of the one seeking inspiration from the mind
% щ эдпти^м does not get lost or does not cause any injury.
Owing to the specific determination of the Even then, this treacherous act deserves not to
age, a single moment deserves to be put into be taken in hand.
action. The staid one may become undelinquent
and Yoga becomes the best strength. зт^гтшШ: Шагэдгеэд^ Шчм
4 f | 4Н11сЧ<
Шят 11 чт чтт 135 т
There is no sin which persists day and night,
ЧТЧтаВТ ЗГ?шШ Ф%ЧЧ чШэдТ;11Ч11 this is a well-known fact. But the violence has
For men beyond Yoga, nothing greater is been enunciated as such by the Devas as well as
discernible here. Therefore, those seeking by the sages.
inspiration from the mind, determined on duty
or piety, belaud Yoga as such. qddc^fdUi ятч ЗППТТ
Шггат fosrm ы|иМччччч| чщ шпттШ т а ^ эдчм ^и
чЭ N.

^gT щ т m r. ж эдёзШ dfb^Tiihii The wealth which is so called as the

Having evaded ignorance by knowledge,
having obtained the supreme supremacy, having
located the higher and lesser, the intelligent
ones attain to the highest region.
ЭДЙ Шч faajait i lM w if f rfl
^ЩЦЭДГ Ы шШЭтТ {эд^ШрэИ
The vows that are of the wandering
mendicants, the auxiliary vows are also of the
same type. On the vindication of one after the
other, expiation is brought about.
outmoving life; that same wrests the life of this
one whosoever pilfers the wealth of which one.
Pet TT 5ШЭД fraFfrff ЭДГ5ЕЭД: I
mrr fq^qmvta^Kraui эдри^и
Шэдт рттаг^ч чгаштШч я%:п
TFT; ттэднтатч ЧЧ:
Having done so, that wicked-souled ones,
1. U P p -nbrq Й1 t f t tlfi: 4+<l=ll4e||««r
'9ШЧЧ ^Jcrqil Manusmrti X1.212
106 Vayu-Purana

having conduct variable and delinquent in
austere resolves, once again given to
renunciation, may adopt the vow Candrayana
rite by a formalism, enjoined by the scriptures
for one year. This is the well-known ordinance.
Then at the conclusion of the year, his sin
truncates.
3T%TT TfifodRt ЗЛТЩТ ЕЧТГГ ftTTII^4ll
Once again having taken to malaise, he may
act as a beggar unindolent as such. Non­
violence unto all the beings by action, by mind
and by expression (is claimed as such).
OTTIclft ^ f^T: MVFflHJ
epfr ^КИищу|Гч cfTII^II
The mendicant, if, he kills the cattle and the
beasts without any lust, then also he should take
to expiation followed by expiation as also the
raw or unbaked obsequial food fit to be offered
in honour of the departed spirit of the dead, are
not fit to be partaken for the recluses as also the
perceptible salts.
in|>ehlfrlsb4 for ЯШ%тТ
Ш1Чс4ч згфтг сТгТ: 4l4ld<4«k}lR?ll
On the evasion of each, an expiation
consisting of Prajapatya and Krcchra rite is
ordained. Then alone he gets free from the sin.
о4|Гг(5ьч|та| 4"
If there is any other violation, mental,
physical or verbal, he should consult expert men
and whatever they ordain, he may act that very
way.
TW S TO te *R 4 1 4 lfe d :l
Cn О

Candrayana vow.
■ЦТ Ч чн!^ 'Л1|'4г111? ^ 11
smftTdsji й згштштгщ A Yogin of pure intellect, looking upon a
In case, a recluse may seduce a woman out clod of earth and lump of gold alike, behaving
of sense-weakness, having seen her as such, on with purity of mind towards all living beings,
that account by him are to be resorted to sixteen attains the domain of exquisite norm, the
Pranaydmas (the breath restraints). definite and perennial one of the saintly people.
After attaining that, he gets free of the rebirth.
f^ciT wivi-w fgrrw № i3 i
Ш щ ч ш ш яги11il(M'VTci cwriiuil u i^ii
Of a Brahmana gone down in a day, an
expiation becomes obligatory and an abstinence * it i(
for three nights and a hundred of Pmnayamas.
ТЙ Ш 1 'SRv'lci <r snW T:l
yiunqiilq ^|^т?цт 1щ*ТТ % T:ii^ ll
If he has nocturnal emission of semen, he
should take bath and perform twelve Dharanas.
He becomes pure in soul and free from sin by
performing the Pranayama.
Tff cfTin w ^ t rT&cf
З Ш Й tTcfat rl 5|-i^lcTcfUrrfT STIR о ||
Edible food, honey or meat and likewise the
106 Vayu-Purana

Chapter 19
Dilation on the unfavourable symptoms
especially of approaching Death
3RT ^ sragsrrfa SlftgTfa5: 1чШ£ГгГ1
ТЩ гЦ5гЧЯГ:11^1|

1. frpiuil '
Chapter-19 107

Vayu spoke- Hereafter, I shall talk about the 3T# ftsm 4?d^uii
unfavourable symptoms of misfortune and
jftt # ёгт -щ#arf?m<sn
death. Please understand that, whereby a
specific knowledge, one anticipates of ones own One who may face lightning in the cloudless
demise. (sky) imbedded in the southern quarters or
water or even a rainbow, he may not survive for
зряшт gej 4m tp w ri more than three or two months.
^ ч щггт чг Шт: ^ т щ г л 'ш п ? n ЗЩТ Щ '5ЩТ <TOS# 3TTf4R f t Ч 4?ftft
He who may not see Arundhatl and Dhruva
^s?tTR tr r e i ^ ч ftftftr^ ii
(the Pole Star), the shadow of the moon and the
passage to the next world, that person may not In water or even in a mirror who fails to
live beyond the span of one year. observe his reflection or image or sees one’s
self as headless as such he survives not beyond
4f$4eR i xj ТЩЩ1 a month.
■гг: xt Л г MWid;cfjT^vnr4<4ji^ и w fe сщтОш)7^ frarft <=m
He who may see the sun as lightless and the arftim тт n
fire as light endowed, may not live beyond the
span of eleven months. One having body having the putrefaction of
a corpse or that of marrow, death becomes
с Г Г Г дCvг ё e & f f a cTT TОlc T o f W M l apparent for him upto the end of half a month.
iragrer m w fi c&r ттшгщ и щгг t ■5TTd4ww fMft croc^pftn
One who may excrete urine or secretion, fftctr) m ч тт ftftfti
gold or silver, either in perceptible form or in
If one having taken a bath as such, the hands
dream, may live only upto the end of ten
and feet get paralysed, or even one who may
months.
see smoked crest, he may survive not for ten
ЗШ : ^TSfri 731Щ> ШИ M days.
ei^ir croft m ш щ ? и W Ш MdhilWlfq
He whose feet crack either in front or at the ftft: тдш ч f f t s i щц
back, or becomes dusty or marshy, lives only Whose vitals the interrupted squall or breeze
for seven months. acrimonises (lit. tears asunder) and he who
<Ш5: ЧРШТ Щ Ч)ЙЧ1 touched by waters may not feel horripilated, his
■*6qr^ щ ТЗЧ: g^WTroRrrf?ra#iis n death becomes a certainty.
If a crow, a dove, a vulture or any other bird WTOSft § ftftrTRI
of prey settles on his head, he may not go
beyond the span of six months. He who may go singing towards the
T: ч щ с ^ о т ел f { : \ southern direction by a chariot equipped with a
Ш о(т tg^Ti pvi|'€^: тщ 7ET4fcfftiiV9ll bear or a monkey in a dream, his death becomes
a certainty.
One who may get encircled by the rows of
crows or flock of crows or ravens or by a тэтщ TfrsRft ёщаг inf^Ti
shower of dust or may face a hideous shadow, fts ft 4
he may survive only for four or five months. If he sees a woman wearing a black
108 Vayu-Purana

costume, dark-complexioned one, singing along He who may pant repeatedly during day or
and leading towards the southern direction in a at night and fails to discern the smell of a lamp,
dream, he even does not survive. to that one, one may know as having death
close at hand.
Щ зтщг ертгг w ^
ЩЧ -an ^rarrt й^^д^ч(ад?т:и^Ч11
If he dreams that he wears black rags or that О хГТ55?ЦЯ Ч iT iM dl I^ ^ 11
his ear is broken, it shall be known as a sign of At night who may observe a rainbow and
imminent death. during day a constellation of stars and may not
see the rejection of self in other’s eyes, he even
3TT faW d t f W K I
does not survive.
HdstlW cFTtrf WlfcEf
If he dreams that he is immersed in a marshy
sea upto the head, he may find his death close at ч ш т хт с ш tra fd
hand. Whose one eye may percolate tears and the
two ears get dislocated from the juxtaposition
ЩЩ^1Ш рРШ spfjpTRI and whose nose becomes aquiline, he may be
xr^grt ЗДТШ $T4 Tf гП^Т: 11 11 deemed as good as dead.
Ashes, cinders, hairs, a dry stream, snakes- фШ|| tsRT f^jgT Ч^МШ хГ ч<зЧ,1
he who may have a sight of these in a sleep,
7Ги| fxjfatffc cTPT ■grpqfWtlR'k II
does not live for ten nights.
Whose tongue may be black coloured and
Staffer М-Й-bstHldh rough shod and mire-coloured may be the gale,
Ш Tp? 4 vftclfall^ll the cheeks may be flat-normed and ruddy, his
He, who is belaboured in a dream by dark death is closer as such.
complexioned, hideous-figured men, having тпщщд 4?:i
weapons raised aloft and is pelted with stones,
he even do not survives immediately.
Dishevelled haired and laughing along,
\ц\<$ НгЧчПн w й fjran dancing and singing, a man who facing the
southern quarter, may move along, his life
At dawn or at sunrise, face to face to which meets its end in that very quarter.
one comes a fox or a jackal, howling along, that
man may have age consumed. ira^rrw i r w r f w : II4SH
^ WldHUW ^Tl Whose sweat drops percolated out of sweat
being of the shape of white mustard seeds,
assume such a form continuously, his death
Of which one having an ablution assumed
becomes closer.
alone, the heart gets pained abundantly and
teeth crunching becomes in vague, to that one Щ cITTRM ctfsfq ?Ш: T&S^TT:l
anyone may declare as having life consumed. tHtsftT 4 TRr:||9t9ll
STS: ЯТПШ f^Tl Camels or even donkeys in dream yoked to a
xf 4t ^11 chariot are inauspicious. He may also not
survive facing the southern quarter.
Chapter-19 109

j( rfffi W ) Ud^4 '4t ^fTI In a body having an injury predicted and a

desire in that having appeared, having taken
tito я vjuj^ircbuf r <s11
я xr^rf?m■
leave of fear and woe, a wise man may rise up.
These are two extremely ill omens, viz. he
does not hear loud noise with his ears and does wA\ ят ^ ягетя) 1яедщ t
not see bright light with his eyes. TRl5fdWM> c$t ЯЯяШиЗЧМ
*Tl P l4rlrw C | 5 R ^JTRt Я He should then start from his house and
walk to the east or to the north. With an
я rtlRiBfd ъ : я тт absolutely pure and chaste mind, he should sit
In a dream who may fall in gorge wherein in a level spot, isolated as such and devoid of
the opening may not be there and he who human beings.
becomes unable to emerge out of that gorge,
that marks the end of his life.
ят^щ ж т я т т = н я : w w w я я щ\
wRd<*l4Plfdyg[ ЯЯГ^РЯТ(ггГ) Яе$ГСЯ11^11
гГ ^ Я % Г
тгя(я)
TtRTяя
чЭ : -нмП.^чнп
ЯЯГ ^ th f ■fdcUdWl ТТЯЯГ TJcTTII^'slI
■pTRT t k l гГ я т^ г-
M lh^«c|U l сНЯ1йзГм dHlfddl
1 д а ш Шятгг тт^п^оп
ЯГПТ1ЯЯ& зШ Я 3$Г Я(Я)ЯТНЗ£11
One is certainly in terrible situation if the
eye moves upward without steadiness, becomes He should perform Acamana, sitting in a
red and begins to whirl round, if the mouth Svastika posture, facing north or east. Having
becomes hot, if the umbilicus is porous and the offered obeisance to Mahes'vara, he may prop
urine is very hot. up, having body, head and neck equally poised.
His posture is similar to a lamp, stationed in a
f ^ T ят TraPf void or calm spot, fail'Mo make a nod and that
t зятк r я зМ япз ^11 is termed similitude. In a prime spot of eastern
During day or night even, who is struck and northern quarters, he should adhere to
openly and who may locate a killer, killed as meditation with Yoga. Lust, concern,
speculation and pleasure are the weal and woe
such, he fails to survive.
that are viewed temperately.
'■ М 'Ч Й W W : I
f r n r я я ш тгег утят!щ тяяяяШ 1
ЯТЯ^'Я^Я ЯЯЯТ TRT ^TcJrlHII^?ll
ши! Я ТЯгГ 1ЯгЯ щ$1: ТЯуГЯ яятп ^ п
The man who at the end of a dream, realises
Having controlled with mind all, one may
a fire ordeal and may not recorrect the memory,
meditate upon Sukla or whiteness. That way he
his life also entails an end.
survives in breath perennially in eyes as well as
ma W 4 f ^Tejj Я УЯ % ЯПЯсГ: I touch.
ТтК ф ш т Г ч я т я y r d h 4 fe id :ii^ ^ n яяйт Я ЯЯТ M l
The man who observes a blanket united and ^Risnf Я f^TRT Щ $ ^Я RT^Ttll'efo ||
a ruddy one or a black one, even his death
comes closer.
умяаута ^rsftr ептитт xrfSr ШТ^ТПХ^П
d f o M i l H O TFirll
In the hearing (ears), mind and wisdom, as
сЯЗЯЗТ Щ also in chest, one may bear and having realised
по Vayu-Ригйца

the duty suitable to time, as also the gathering

all around, he shall perform Yoga-Dharanas in
the parts of the bodies twelve times. He shall
perform hundred or hundred and eight
Dharanas on the head.
4 ffRT
dd^l4<^4l^;ftui II
3l% FW l ФтГ 4 ^r^TIIY^II
Without Dharanas in the Yoga, the breath
does not function properly. Then, with that, one
may inflate the body with Omkara, well­
concentrated. Therefore, a Yogin (a self-
controlled meditating person) may not move
and may assume an undecayable norm or
endowed with rectitude.

4iAcbWd^il5smr:ii^ii
по
||3Wf%Tt5STFI:ll
Chapter 20
The observations on the pre-requisites
of acquisition of О т к а т
о[Що ЩЩ
зтст ът
flrwr ^ "trwq;i I^11
Vayu spoke- Hereafter, I shall talk of the
pre-requisites of the acquisition of Omkara.
This' one being of three vowels should be
known as a consonant endowed with sound.
ш чтш fg jfa u w m #
■днШ injjuii faglFUNIU^UUlfiHVqjRII
The first Matra is known as the lightning
gradation and the second one is the gloomy one.
The third one, may one know as having the
working of a syllable.
щ fgfmT
ГччИнлшчадуЛ згдтшг Tjfcfr ^apsirtii^ii
Vayu-Ригйца
The one sprung from the Gandhara note is to
be known as GandharvI, having the touch equal
to that of an ant, observed as employed on the
head.
rWT ^ ThUtf H Ufa ftcrffa Tjsfftl
HwifRW <щгд- vm jnui
Likewise employed in case of Omkara finds
its exit in the cerebrum. Likewise the Yogin
consisting of Omkara may become and as
having a syllable in a single syllable.
ш т «ГС: Tift ЦПсЩЩ[ rTvrWmWl
^|<с|т1-ч<41 4 ^ 1 1ЦII
The sacred syllable ‘Orh’ (Pranava) is the
bow, the arrow comprises of the soul and
Brahman is the target of that. By one attentive
as such, it is to be pierced like an arrow and one
may assume a form of that norm.
DHtd '4^1
3lifiHddil) "d<IWl HlchT-WdnTTO:ll^ll
Orh being single-syllabled is Brahman,
having step placed in a secret spot. От, this
way comprises of the three Vedas, the three
worlds and the three fires.
О Cs
■щщтщ f^taT: WTT&T:i№ii
The three steps of Visnu are the Rk, Saman
and Yajur formulas or hymns. And the four
Matms herefrom are to be known in reality.
W? |тЩ gft dHl ЧТТН^ШТ sOPTI
ЗТШП^ГП тадт: тФя: T?W:llill
Therein, the concentrated Yogin, may attain
to the Sdlokyata. Of that one Akara (the letter
A) is to taken as a syllable and Ukara is to be
taken as Svarita (the circumflex accent).
W lf щШ ш ^
Makara or the letter Ma is to be taken as a
protracted, lengthened one (as a vowel, pluta)
having three signs of indicating gender, Akara
is Bhurloka and Ukara is Bhuvah.
Chapter-20
franrsr М Ы )|
зтщтгш ччт ч т ш : f^ w T i^ o ii
The Makara accompanied by a consonant is
ordained as the world of heaven or syllables.
Откат is the triad of worlds and the crest of
that one is the heaven (the world of Indra).
’дзчщ ъ щ гё w rf^ w rd i
тщ щ цчщ ч q ^ ii^ n
All that having end for Bhuvana is called the
Brahma-step. Matra-pada is the Rudraloka and
Amatra is the Siva-pada.
тч? «zjRfgyiom шч$ тгччш^|
This way by a specific concentration, that
step becomes closer. Therefore, one having love
for concentration, always that syllable becomes
Soul as having no Matra.
рзт q w tt т а ш qraf ч т ч ч ч ч п ^ п
By one cherishing a universal status, an
adoration is required to be undertaken. The first
sign of interjection is smaller and the longer one
is the subsequent one.
Ш: Mdd'df xft
тзчш т а factor
And subsequently, the one prolated one is
the third one declared as such. These signs of
interjection may be taken up as only in serial
order.
■STrafcT4 cfTcf^cT ff|
? % n fb i ччг srravn?qfq ч : ^ т м ^ ч п
Till such time a capacity becomes feasible,
the senses become retainable meditating upon
the augmentation of the mind, meditating as
such which one perennially (exist as such).
Slvnguraqfa ^T*$ujyidbtf4l44fdl
чг& щ & я й й ч ч ) -гт^Ггт w t т т т : п ^ п
q ч M i qчЭw nчЭn j чтвгат ' чЭ
111
< р т т чш что fhw H ii^n
Ш Щ Г ТО? ЧШТТ (ЩЩЯЧТЧ!
Here, one may hear of the eight Matras and
may achieve the fruit even. Every month who
may perform the horse-sacrifice for a hundred
years, he may not achieve that merit the one he
may achieve by a single Matra. The man who
may sip water every month by the tip of a Kusa
grass for a full hundred years, he may achieve
the (same fruit) by a single matra.
3gTTci*4 Щ т Tfo4cTlcR Ч згЛкЯ'4 1 1 ^ 1 1
xf qt(4T)4Fj ЧШТТ dcfcfiiqqrdi
The fruit that accrues from the true
expansion of the Istapurta sacrifice or from
truthful utterances or refraining from meat, one
can obtain the same through a Matra.
gwnqt ^TTwqfqgfqqm11^411
W гЩсПЯЖТ!
One can obtain through one Mdtra the fruit
which accrues to the heroes fighting for the sake
of their overlord and not turning their backs.
q о т сптойщ q 1R о i1
The fruit that one achieves through a single
quantum cannot be attained through austere
penance or by sacrifices with plenty of gifts.
Еш ттцsnWsft Tjpsnqf ч qrfqqrqi
The half Matra. there, which is known as
prolated, shall be pursued by the Yogins who
are householders.
тптт fc^iqur
And this may be specifically the definition,
equal to the overlordship.
^rfqqi § ibgRf
srfoTTntrfq tTT%f: 11? ^ 11
Of the Yogins, specifically in the superiority
of eight types of definitions, Anlma (the
superhuman power) and the like may be
112
understood as such. Hence, a Brahmana may
adhere to that.
Pcf f | Tip;: ^ifclctf-d) l зтцщш hidHMifiimrdi
m m жщ fgsT: 11* * 11
This way, verily, thoroughly concentrated as
such, the Yogin, pure or chaste, controlled,
having senses checkmated, the way he realises
his own self, then he achieves everything, О
Brahmanas!
жфч TrmTft '^ о й ч '^ зв т
ЧНГ?1Н1<с||чШ sll^lUll SyRflRlefi:ll^4ll
The Rgvedic hymns, the psalms of the
Samaveda, the formulas of the Yajurveda, the
esoteric laws of the Vedas, (i.e. Vedopanisads)-
all these are acquired with the knowledge of
Yoga, by a Brahmana concentrating on
meditation.
ЧМ 31W: ТГ cT'dl^rll
C\ Cs C\ О
ffcP n w m ТЦЧ11Щ11
Having assumed the state of an abode of all
the beings, he becomes elementless. The Yogin,
having taken to this act of concurrence (or
passage from one point to another), attains to a
perennial status.
гшг rKj$df wpjwwdmaihi
n3 n N S 'S V
y f lf r fe№ hn<oPi -фЩ f ^ R et§T4TI I V911
Moreover, meditating upon the four-armed,
four-faced Prakrti known as Visvampa (the
universal-formed one), he sees it by his divine
vision.
swiiten
жф: у м : тпшттг t^(^) w ir (4T:)i
ЗГЯ) ^H4lU?l54Vlrl
щ т ч \ q^nrrra^t5^T:iR6ii
Creating many progenies of beautiful form,
a single He goat (i.e. unborn individual soul),
uniting with one She goat (i.e. the unborn
Prakrti) of red, white and black complexion (i.e.
Rajas, Sattva and Tamas gunas) reclines as
Vayu-Ригаца
such, and another He goat leaves aside this one,
having enjoyments enjoyed.
fsilvHalil
ЖW W : ЩЩ
ч й дч: iHTRTt? ’TOtiR'Hi
Eight-syllabled one and having sixteen
hands and feet, four-faced one, three-crested
one and single-homed one, the primeval goat,
having understood as beautiful and creator of
many ones, the intelligent ones, attain to
immortality ‘От’. The Brahmanas who make
‘Pranava’ understood, they once again do not
become as transmigrating.
w •о щ м тгкншт mmfo щ w о ti^ o ii
Therefore, this is the soliciting syllable
Brahman, known as Omkara which should be
properly understood and meditated upon again.
этан Мит теля- %сг у|я1нш?га*тп?
Having taken leave of the rotation of
transmigration (because of meditation) and
having the bandages of bondage released, one
attains to the steady, void of qualities, the
beneficent status as such. This way has this
been dilated upon by me, the mark of the
acquisition of Omkara.
фтг нР&дтга w q w p ira
■•Ч^ПГО) 44:1
Obeisance be to the lord of universe, the one
acquirer of the optimum of determinations, the
one who waits upon the great one. That is in
your interest, the way an obeisance is to be
offered to Brahman.
Ыщ-щ
'О твтачМщтвт ж\
g W tM tfe rf^ ^ ftc r 91^1ЧчЩсЧ^Ы(?)
Chapter-20 113

(Obeisance) be also to the all pervading one, For all times to come, Rudra is the bestower of
the one void of qualities, the one having the fruits of all desires.
Yoglsvara adored. Like the lotus leaf purified тт ф ш т ш wiftdhi
by waters, one may wait upon Brahman, the
ятзщит t&pj m t чтч yu^iifan^n
scared one, the sacred most of the sacred ones.
Just as from the stalk, the ripened fruit
ofoliuii xrfgt hfsraur qftqfrtH Tjfs&in shaken by the breeze (becomes) (dislocated),
rT<rfЧЩТШУIodЧТЧyi4WT4ритгш likewise by the obeisance of Rudra, the sin gets
obviated.
т ф т ^ (^ )г Т , srfgtsTRW Ч cRS,
W 4i§5?TOW»U: T P & n fa R t fcT:l
Slf^TPFM vf sffw
ЗТ^сГСЩсБТТ! 4 Td£tfRctn^lrfll34ll
w 4 ^i т^г: -tdRra' 4ieh^ddU.4iRsiR{il
Just as an obeisance to Rudra is sure to yield
ёГТВШТ ^cfRT f^Rcttrr 4 rTW щщщйщгг fruits of all the sacred duties or pieties or duties,
^nfer arfe&rft fejfNrt ^ t ^ й an obeisance to other gods may not yield that
much fruit.
4RWTT dRBSKi ^ Rqt Щ
dwifotjcfui w t a тфдтч;i
ФТ:11
ЖГгГ
ffo w r ш 4вчг^ чч ff?n
Hence, a Yogin, having three sacrifices
жсШ фбнг (performed), may adore Mahesvara. Brahman is
By the sacred one sanctified as such, by the ten-extentioned and likewise Brahman is widely
sacred one the short as well as the long one, the awakened.
prolated one as such. This way is this. To that
'’Откат', the word, the one having no form of aJlgrc T& f: ш д Ы Ш д а т и
spars'a (the consonants of any of the five classes йч rR w fesuR? ччш ? tr?raw :ii^ii
of letter from Ka to Ma), void of sentiment and The lord created everything at the opportune
smell, one may wait upon for the sake of time with Omkara all round. Visnu was also
obliteration of ignorance. Of that one, the form created by him as well as obeisance.
is universal. Obeisance be to one having the чщщщщг яягсг: О jwti
idea of effacement of ignorance, the Yogis'vara чЭ ~ч

by whom this heaven and this earth, the terrific щц Щ TRrti^dll

ones (exist as such) and remaining strong as The obeisance of Pranava praises the
such. By whom the aerial route remains master. Yajha praises Pranava and to Yajna
steadied or propped up and by whom Naka praises the mind.
(vault of heaven, upper sky or firmament) and tR: trwipRd
of the two, the intermediary space and these
virtuous ones, the hearts of the gods. Vis'vampa W nfT qRTHt t qSTRRRII
of the one has no simile to Prana and Арапа ■Щ sqR TJ Щ RR^RT^RII^II
and Откат is the sacrifice and constitutes all The mind eulogies Rudra, therefore, the
things. The sacrifice is Veda and Veda is status of Rudra is Siva or beneficent. Therefore,
Namaskara. Namaskara (obeisance) is Rudra, he who makes one understand these secrets of
obeisance be to Rudra, unto Yogesvara, the the Yogins, as per serial order, he may achieve
supreme overlord. This way is the adoration the highest step.
abode of the accomplishment, the true one. оттаяв
Obeisance be to the morning and the midday. чЭ
114
ИЗТ^Ш 58Щ ^:11
Chapter 21
The observation of Kalpa- An aeon
ЩТ: 'tfraffafa ЧТСТ:П^1
Among the sages peers to fire, abiding in the
Naimisaranya, a wise sage Srutidhara i.e. one
having hold on Vedas, was there by name of
Savarni.
«RcfT WIf cncHtfqyiRcj:)
тщц m fsrar^ ш ^ я ш пv
He (Savarni), being skilled in speech, taking
to continuity for the well-being of those taking
to sacrificial sessions, having gone in front of
them and having approached them with
modesty, asked Vayu of great radiance.
fern чттитёщ дот t
: нэп
Sarvani spoke- О supreme being! We all
observing everything, are eager to listen
properly with pleasure, the tale connected with
the Vedas, pertaining to the Puranas.
Ш ЯгШ & Fl®rapqWR44:ll'tfll
How did Lord Hiranyagarbha (Brahma),
from his forehead obtained Rudra, the god with
radiance, as his own son?
Ш ЩWdltjLl ЩП giTFRRT9T:l
ЪЯЗ #5Г Ч<4ГгЧ^ЩШ XRRiq II
And how did take birth Brahma, the
adorable, the lotus-bom one and how became
effected the Rudradom of Sarva, the one bom
from the soul?
сШ xTfguiTT Ttl4
fgugw fgm jw w t .-ii^ ii
Vayu-Purana
How the attachment of Visnu with Rudra
became highly in ordinate? How all the gods
became permeated by Visnu as also all the
ganas.
ч ^ fg m jw fg s fa ^ i
тщ «щ т п л т з>ая й ?fT :iiV 9 ii
Nor like that Visnu, the movement of
anyone becomes possible. This way do the gods
sing perennially there is no doubt in it. How
Hari offers obeisance to Bhava (i.e. Siva)
perennially?
■ ^ тзггге г
ттдтд^згг 4 W 1 5 : T rrg fn rn w h fi
Зт£г ЧЩ гШ m l 1НтРТ:11й II
Siita spoke- This way having been dilated
upon, Vayu, the adorable one, spoke to
Savarni- “O Good man! Rightly has been
parried a question of an excellent norm by you.
%щщ q-R-rpci щгщ;
? i< * 'W *П 1<? II
■ SP^nfq fto * W F T c TII^ o II
l8fWlTJP55qq«IT Ъ ЩгТ fcRTl ЧЩ
The birth as son of Brahma the way it came
about of Bhava (i.e. Siva) and the idea of birth
from a lotus of Brahma, the way it came about,
and the idea of being Rudra of Sankara (the way
it came about), the attachment between the two-
Visnu and Bhava (Siva) and why Visnu offers
obeisance perennially to Sankara, in details, you
may listen to as per serial order, while I am
dilating upon.
q fyW T E l 4? f t * H :l l ^ l l
W T: ЧТЧ У ш п :1
ЩЩ: Т Т Ш ^ Г Т ЪЩg ^ n f f r f a ^ R T T I I ^ I I
At the culmination of the Manvantara of the
great-souled one, the last one, О best among the
Brhmanas, there was the seventh aeon, the
Chapter-21
present one, the one that of the Boar Incarnation
(of Visnu). Of that I shall offer the details.”
U ld fu |*,d W
Ichdni еырЫ Зк'Т: ТПЧеМ ЩРТI
ЩIWint cbddW TFT: y f f f tjrsJdlPII^II
Savarni spoke- By how much time the
Kalpa (the aeon) comes into being and how
possibly? What authentication is there of the
aeon? This you may let us know when we are
inquiring.
d ish 'd Id
■tRRTCitJTT ш я т а д ш т ( м ) w r a w t r i
Vayu replied- Of the seven Manvantaras,
the tenure of time as per serial order, I shall
dilate upon succinctly. While I narrate upon,
you may understand.
cfrfcfat | I T # t 3 T # child W ild i l l
fg q fe r W d T l ^ f d ^ T n f t d w f T r : ll^ 4 H
Two thousand eight hundred and sixty-two
crores and seventy Niyutas (millions) of years
constitute a Kalpa.
T d # rT d # T W f T T f # T T II^ II
In the counting of the half of an aeon, all this
stands dilated. In the earlier narration, the
deduction of multiplication, the advance of
years, have been indicated.
# ^cf d#FTt еЬ)<ПчШё*т(г1:1
| *T 7 T d T T # ^ d d ld ld d d lld гГП ^эИ
The surplus of years would be one hundred
and seventy-eight crores, two hundred thousand
and nine crores.
4#U | WTJR
■Ц®Г Id?ld: chrui^fc^Mu^n: 11 11
Upto Vaivasvata Manvantara, this should be
recognised as the period of Kalpa, by the
115
Manusa Pramana or according to human
calculation. Half a Kalpa is multiplied by two.
ЗНШНГ ТТШЙсфг WiPPTI
w o t ^iHwrmT тш#тч11^11
This alone is the time limit for the seven
future Kalpas. It shall be known as the view of
the Lord himself.
HTTVlUd Jlddlld W T(U (TI:ll?o||
The time limit is fifty-eight million and eight
thousand. Another eighty-four shall be included
in this.
iq v ^ c i
If.dAhHW crafa <f M W tird:ir^ll
The seven sages, Manu and the gods headed
by Indra- this much is to be recognised the year
advancement of time as per authentication.
ТП? TRFrft Ы TTRETRT: ychlfd'd:l
y u id H ia ' % # T : тттктт dcihung- ■e Ti r ^ ii
Thus the Manvantaras ending with human
beings stand enumerated. Those that are the
gods having end for Pranava and those that are
the group of gods fit to be made successful or
accomplished.
f # # tst % IdAll: 3>ft ^ tput:!
3BT *гГ ш щ : тт снЫйп
And all the gods that are perennial ones,
they in groups live upto an aeon. The aeon that
exists now is called the aeon of Boar
Incarnation, wherein fourteen Manus, headed
by Svayambhu do exist.
W l: Ш:
43
ЧШ : ь П т Ш т : !
chTPlT^I chHUII^'l
The sages replied- On what account the
aeon of the Boar Incarnation has been
declaimed as such? And on what account, the
116
god having Boar Incarnation has been
(likewise) declaimed?
cFf CJTЩТ?) WcfRbgg fbb4lr4d»:l
cm?: gjgggig ^fgggi?чп
Who is lord Varaha (Boar-incamationed
one)? What is his source of provenance and
what is his nature? How the Boar got into
being? We wish to know this.
cltl^w g g W t gf&rasf x} chfajd:|
grogs' geo ggo: дк*кд sr-^ri щ дтн^п
ggggrogt д я г g*g дтет g д,Гг»Ш1
ggrf ggg^grfg gen^i gengg^Rgii
Vayu spoke- The way the boar took birth
and for what purpose was he created, the aeon
of Varaha (Boar-incarnation) the way it was
made to assume the idea of an aeon, and what is
the interval between the two aeons of this one
having been initiated, all that I shall dilate upon,
the way having been seen and even heard of.
ящгт шч: grggt Higiirf) Tifer: w i
gw*gg w ^ ‘- w : TgggiRdii
At the inception of the universe to begin
with, Bhava was the first aeon which deserves
to be understood, as the adorable one, the one
being the joy proper incarnate as such.
sn»HerRfg? fgsj- шн дт ^оч'й'ндч)
<gg: g j ^ g t w r s ^ i R ^ i i
And this divine Brahmasthana had been
acquired as bom of divine agency. The second
aeon was that of the earth and the third one is
called the penance.
g g a p f fgfrg: T»T pg gi
Ш: Ш Ч^ TP'iil^oii
The fourth one is to be known as the Bhava
and the fifth one as Rambha and the sixth one as
to the Rtukalpa and the seventh one as Kratu.
зщщд goirgi^4:i
gifggt gyro: g*gt т р :п ^ и
Vayu-Purana
The eighth one may be Vahni, the ninth one
as the bearer of oblations (Havya-vahana). The
tenth Kalpa is Savitra and the eleventh one is
the one of Bhuva.
&тд$>гш gtf?Tgftg gglgvi: i
g^VRg w f f отагсг gg й TER: ИЗ? И
The twelfth was the Usika and the thirteenth
was the Kus'ika. The fourteenth was Gandharva
wherein Gandhara was the musical note that
prevailed as such.
ggraRg
чЭ gen mg) gg xDfedi:i
W H f WrT: g^gr ^Д: w r %гт:иззи
The way a noise got produced and there
Gandharvas rose aloft. Then Rsabha Kalpa is to
be known as such the fifteenth one, О
Brahmanas.
gpro) gg two: w t gfrgra%T:i
gjcg; д^упт gg g'5g:ii^,kii
Where Rsabha, the musical note got into
being, the fascinating one for the people. Sadja
was the sixteenth Kalpa wherein six men were
the sages.
%f?RSr S^TTcr^U
чггет ддтт: ^ с г т : ч и
Sisira and Vasanta (winter and spring
seasons), the Summer, the Rainy season,- Sarad
and Hemanta (the autumn and the season of first
snow)- these are the mind-bom sons of god
Brahma.
зош: ^ 1gtegn
g ro o m s t : g^fg;
In the sixteenth Kalpa (i.e. aeon), these sons,
fully accomplished by Sadja note, were bom.
From whom bom the six ones was bom
instantaneously Mahes'vara.
гГЩЩдШ: *щзт: :l
дд: w g s : д^тг дтд^оГтд ?fg тдд:и^дц
From that rose aloft the musical note Sadja
of the type of ocean. And from that the
seventeenth Kalpa known as Marjallya.
Chapter-21 117

progenies. Nisada performed austerities for

divine thousand of years, abstaining from food,
шщ ттетггтт чт ^ т Т 5Щ ^т having senses controlled.
Marjallya constitutes that act, whereby he
created the Brahma (kalpa). From that one, the Т О Ш ТЩг1щ W T # ^ f T d 14^:1
eighteenth Kalpa, the Madhyama, is enunciated TFTtWT §:fF3W ^fcl4lfW cfi{N*4 II
as such. To him spoke Brahma, the mighty radiant
ilfWRT FS2PTT ЧГС W t ^ctrfqf^Trf: I one, the grandfather of the people, who had
•O C\
arms raised aloft, distracted owing to austerity,
s m : FT#*#* ^ f w ^ : 113^11 aggrieved and hungry as well as thirsty.
And wherein the note of music of the gamut
Madhyama adored by the note of musical scale 4$ ?ITnT
called Dhaivata took birth in all the beings from WWTf^tTK: FT^IT: F^TTW FT ^МГ^НИЧ{^11
the Svayambhuva (Brahma). “You may sit down”. This way the
ЭкЯТГ*^TRcfc: FFfTf:l
grandfather spoke to the son. Since Brahma told
this quiescent son to sit down, he came to be
tT R t ^T чЛеГМяЗ1
>Э
9^ЩТ:
^
FTTT:l|-tfo||
"О known as Nisada, the note of gamut.
From that, the nineteenth Kalpa, the Vairaja
TJefiflSTfcra: cUFqt W T t ft*iT:l
came to be remembered, wherein Vairaja, the
adorable happened to be the Manu, son of TIMtSTTR: FTTTFTSr Т5ТТГ cBfR T^cT Flll'tfiSII
Brahma. 5^щтТ TTFTFTT: Ш: Т#ТТ FT4T:l
TTW W 5J smforr s n fe :i
The twenty-first Kalpa is to be recognised as
Pancama, О Brahmanas! the Prana, Apana,
з ш т е тттатй ^зтп згщчШт!
Samana, Udana and Vyana (the five vital airs)
д а # F3F: f e w Г: ^ % t: ii * f ii are the five mind-bom sons of Brahma. They
His son, verily, the pious-souled one, were peers to Brahma. By them, demanding
happened to be Dadhici, the duty-bound one. some purpose and endowed with expressions
Prajapati of mighty radiance, the Lord of was cherished Mahesvara.
Tridasas i.e. gods, thirty-three in number, ■^mrcrilFlMlT: тщ|5геНщсЧ$Т:1
cherished Gayatrl yajamana (the sacrificer, the
reciter of the sacred chant Gayatri metre verse, ФЩ Щ : lw jyw W n *>4 F d w t : i i * <? ii
the obviator of all sins), the very Prajapati and As he was praised in chorus by those noble-
from that took birth the musical note, the souled ones, the fifth note (Pancama) of the
melodious one, the son of that Dadhici. gamut became melodious. Hence the Kalpa
became known as Pancama.
TTcTt (%lfdq: 4fB&fdd:l
g j^ lF ^ Ш cKFFT f^ n it it^yrr^T: 1
^ ff^ri ^ 11
m тф ащ п чоц
fcRTR ш \: FFlf fahlefW гШТ5?ТЧё^1
ъфщщ тт 3Tcf^f%gTFTO4;i
Фгщ® ^ f-BT^rn 11**11
чф f^grraRFFT я т т ш ^ г д ч л т п ч
The twentieth Kalpa known as the Nisada
came into being. Prajapati having seen that the ФФт ЩШЧ: ЗИТТГ HtddPhlrW: I
one bom of Svayambhuva, stopped creating the 4IWRT хга=5Н di^4lr4^:ll4FII
118
The twenty-second Kalpa is to be known as
Meghavahana, wherein Vi$nu of mighty arms,
having assumed the garb of clouds, bore
Mahesvara, the divine one for a thousand years,
having costumes for an elephant hide. Of him
panting as such, overborne by weight, from the
mouth, emerged out the stupendous-figured
one, the Kala (the poisonous serpent coluber
Naga), the consumer or extirpator of the people.
Hence he is read out by the scholars as Vi§nu,
the son of Kasyapa.
rfhi4 3ii
ЯГШУ WTI%rTi
Cintaka is to be contemplated as the twenty-
third Kalpa, the one thoughtful one as such, Citi
was the son of Prajapati, the illustrious one. As
Brahma was meditating on, the twins- Citi and
Cinta were bom. From that ‘Cintaka’, the Kalpa
became enunciated by Svayambhuva.
rM ftsp w trg ЩЦЧП
The twenty-fourth Kalpa is known as Akfiti.
And likewise, a Devi and Akuti as such, a
couple came into being.
яят: Щ rrarssfjfir qqqqfr:i
гНЧТгН WTl jFJ 114^11
Since Prajapati asked Akuti to create
progeny, he should be regarded a man, and the
Kalpa was named after him.
qwf%ftPT: eEFTt : qfteflfdd: I
f^rrfdsj сгат ftsp w (T m )w ii4 ^ n
The twenty-fifth Kalpa was declared as
Vijnati. Vijnati, likewise a goddess, created
twins.
ЩШ: чЭMdehmW
f^TRT t ■HWffd fa?frfdW rRT: Т?сТ:11Ч<М1
Of one desirous of progeny (lit. son),
meditating as such in mind, the spiritual one,
Vayu-Puraga
having been called so, the one known as
succinctly, derives the name Vijnati.
q^f%Td TRT: q*qt 44
Sjsft xf ЧЩfajq W ^ 1 1 4 4 4
The twenty-sixth Kalpa is called Manas and
the goddess is named Saiikarl and the couple
become evident.
ЗГЗТТis Hrw hvj w й тщп
dWirtNiiWtfleHl^cqd^ wq^dlll^oli
The progeny of the one, meditating upon
and desirous of procreation came about,
whereby owing to the procreation of progeny,
there happened to get birth by Svayambhuva.
Then owing to the possibility of procreation,
there came to be known as Bhavana-Sambhava.
The twenty-seventh Kalpa happened to be
known as Bhava.
чЫчшЧ тот Spft f o p «44fldl
qqq is п р я ч е т д а т : qr^fBT:ii^?ii
MTBkHg qt sqR ТЯЧ1гЯНРЪ<^1
aifHW MtlSdTl Яс^Т Т^Ч*ПТТШТТЕрГ:11^11
■qq foq rXfoF^T ТГ ЩЩТ:1
Goddess PaumamasI gave birth to twins.
While Brahma, the great god, desirous of
creating the subjects was meditating on the
great Atman Isvara, Agni became a circular
sphere surrounded by cluster of rays. Huge­
bodied as he was, he enveloped the earth and
firmament and blazed.
crtr cpJ ^ tr* forif ta rtfro q ^ n ^ ii
apfcjgqT wirqwf^r?f#qt^Hq;i
чттят щащ qfo%m 1^411
Tfo: TETqqkqgeT:i
^ тщ!Шт: 11^ ч 11
qwfiq^qr ^ГРПтТ c^%SJ^T(?)|
qHTFqqftr цшт: чтрГу-г: п^ н
Chapter-21
Then at the end of a thousand years, when
the sphere of light was complete, he saw the
sphere of the sun overpowering it. Since the
lord sun of complete sphere invisible to beings
was seen by Brahma, Paramesthin and since the
Yogas and Mantras revived and rose along with
the sphere and since this was seen, the Kalpa
was called Dars'a, whereby it got accomplished
in mind by Brahma Paramesthin.
iJTT ^ WclWllM: Tftufartft Ш т р и
3WRT t TjWrrnTT Щ 11$ 6 11
Earlier, adorable Soma (the Moon) having
full moon night, was remembered as such
(being creditable for the human world) and
likewise in the festival of new moon day and on
the full moon day, it was remembered by the
Yogins.
39? гг iftutore Ъ it W fS fjr i'f W : ll^ ll
4 ct3T 4 * U I^R l^^leb l^d l€ n I
ШЧ1^Н1?Ч: TRTtTf сГнпедн 33?5?Т Щ||\Эо ||
о Ш § f^Er TTR ^ (h S H q jl^ ll
shjtTp ?
9raf T T p p r l f M i i ^ ^ ii
Щ pT fetnuiR'Hil
З ^ с г т р тргет n u iJ j10c iH 4 | f 3 ^ : ii ^ ^ ii
On both the fortnights, it is to be united for
the desire of personal well-being. The
Brahmanas who perform sacrifice on the new
moon day and the full moon day, they have
never to return from the Brahmaloka ever. The
one having borne, no fire controlled as such, the
staid one, trodden enroute even, should
concentrate his mind swiftly and chant this
Mantra gradually- “O Agni, you are Rudra,
Asura. You are the earth and heaven. You are
the sun. You sever our noose with your sword
and blaze.” A twice-born person should repeat
this hymn well, within his mind.
119
3#Т Ф т ТПЕТTfcdte TT3W?3I
rii'dyifaTt *mciR>iHl т з «trr:iiv9^u
шш: тт ТЗГ5Г f ra ^ i
He, who enters fire, he goes to the
Rudraloka. The Sruti declares that fire is the
moon and the lord Kala is Rudra. Hence, he
who enters fire does not return from Rudra.
SlgltevifaM: tSFTl ^ N W l R T t l l t i ^ l l
The twenty-eighth Kalpa is so declaimed as
Brhat.
?п §т: дчеычтч зщ эт ч еч с? згл т
w m <^сУ 1Ч Ш т Ч П 'З Ч И
КГГОЧЕТТЧ
WMsI Trprat f P : 'fl<Sdtg«:i
п Н 1м <*l^d: ЗйгЗ? ?ЩГЩг1т9^%РЗ%:11'эз И
While god Brahma, desirous of sons and
procreating the subjects, mentally meditated on
Brhat and Rathantara Samans, the Brhat Saman
came out with faces all round. Hence the
meditators on truth call this Kalpa Brhat.
з т ш г т Н щ т з ш щ чш\ч\ уц -iuid: I
As per measurement of eighty thousand
Yojanas, a Rathantara is to be recognised, the
highest optimum of solar orb.
On that account, the egg is one being
unvulnerable as such, the solar orb. The solar
orb, the one that exists as the Brhat Saman,
becomes vulnerable.
fecfT fgsrr iTrillrRRl 3 3 p T :l
OTldPTRldTSJ 3RT w b l^ ll
Having pierced this one, the Brahmanas or
scholars, the ones having souls for Yoga and
having vows quite sedate to a gathering,
initiated as such into another Rathantara.
PRTT jfrii Гс|^ЧЬаГ1гЧ39?ЧЧ1
зга: m еьс-чн! fora t 9W T IM 011
120 Vayu-Purana

This way by me has been exposed the

variegated spiritual love of wisdom.
Subsequently, I shall dilate upon the details of
the Kalpas, the auspicious ones.

чктащ ч'<ч«ы*»Пл<*ч
Э
чЭ
4RT: 4{lUI4bMKTil54byinil:ll<i ^11
О tongue, eulogise Narayana, the supreme
Lord of the triad of worlds and always a highly
commiserating one. For the release from the
latch of bondage of old deeds, there is no other
means than the primeval being.

? ii

** *
120
II3T8T Щ Й ? Т Г 5 8 2 М :||
Chapter 22
The illustration of the numerical figure
of the Kalpas
3lrq<adf44 ^ 4>c4Wi 5
W& t и ч ш wwit 1Ш*и 411^11
The Sages spoke- All this is highly
marvellous in regard to all the Kalpas, О great
sage, the secret expounded as such as also the
organisation of the mantras.
4 dcnfqfctd fefefntf r'lldiU (4£icll
^ГРШШгТ: Wfh сЬ^^ПэУТ
In the triad of worlds, something remains as
unknown. Therefore, in detail, expound before
us, all the numerical figures of the Kalpas.
ЗТЗГЩ -. cbtiffiibinfir
Ш Ъ w bi 5 Щ№. Т^%Т:М^11
Vayu spoke- Here shall I dilate upon the
numerical figures of the Kalpas (enumerated) as
Vayu-Purana
such, the prima-facie argumentation of Yugas
and Varsas of Paramesthin Brahma.
A thousand of Kalpas constitute one year of
Brahma. And an eight thousand of this become
known as the Yuga of Brahma.
wtcht jj fgWT fsppT dsrnm II
I P : f^ridcblrTW Зг1гй4 Heft'd 41
T№ WIT sra^nfq ~чш\\ II
One thousand of Yugas is created as one
Savana and a thousand of Savanas, redoubled
and entripled as such, constitute the staying
period of Brahma, all this stands enumerated.
There counting, I shall dilate upon quite
visually.
ЧТОТ: MRctffdtf!:!
Ы grw s^m fir 4|У1*чч11^и
Twenty-eight Kalpas have been calculated
by names. And before those, I shall dilate upon
the nomenclature of the Kalpas.
TWTHT ЩСШ TdR^lfWIWI
cb'rMW TTtmTfr q-dldlRiSJ -Щ\\6\\
After that, you may understand the Saman of
Rathantara as also whatever is the provenance
of mantras and the nomenclature at the end of
the ICalpa.
Зкат! fgffer: %ld?i)^d:i
^ттетсчтч' sgrw r ц щ ш г т м ? и
W W W : W 4IW : W I ^ W : f w t l
'OTW 4 ? i k i : frtTR: Micicbi44:ii^oii
The twenty-ninth Kalpa may be known as
Svetalohita. During the period of this Kalpa,
while Brahma was engaged in supreme
meditation, a son of great splendour resembling
the Fire-god was bom to him. He was white-
turbaned, white-wreathed, wearing white
constumes and wearing a crest knot.
Chapter-22
W ТЩгМ M t
gw ^rra^nrii^ii
Не had a terrific face, extremely fierce,
nicely staid one. He was white and ruddy hued,
refulgent with the beaming frame. He had a
huge face and white radiance.
t RW. eTldl^r # f^wm?sr:l
<ртТ vTIdiyidK f^WT t^PHTII^II
дтщррг ^ йдагг iiif'iHi cr^ i
cfcRJ <сЦЗУ'| WT ^
Having seen him, the man, the illustrious
one, Brahma, having face turned all over, paid
obeisance to that Kumara, the one bearer of the
populace, the one having form of pervasive
norm, Mahes'vara, borne to the primeval being,
the god, the one having soul pervasive as such,
the one being best among the Yogins, the lord
of gods being god as such, Brahma, the
grandfather of the populace or lokas.
TTgfcsfRT Ml W WT % Y*II
Having enshrined in heart Mahadeva, the
supreme-souled one, Is'vara, the one having
taken birth instantaneously, then Brahman,
Brahma, verily, thought over.
?ПгЗТ W ^TT fgT 3PCT(d:l
Having understood, then Devesa (the lord of
gods), overjoyed, gave out a laugh, the master
of the universe. Then, from his side were
manifested noble-souled, white-complexioned
sages, refulgent with the splendour of Brahman.
"RWnT: ^IdW^R^RT:!
ч^ч: 11^ 11
Appeared forth the great-souled ones having
white garlands and unguents (betaken)-
Sunanda, Nandaka, Visvananda and Nandana.
f?|KH4d t ТЩТАТЯГ ^$<T Щ1 <Mf cfTRTI
ЩгшГ Ш Ш тщтч1ч:11^0||
121
m %щщ: ^W TIIU II
^ й t %зтт:1
ЯШМГЧЧЧ1 snrfar
% чтчШ т famHT $л>н*5в:1
«^Hl<*4fd*ut rni? ОII
The pupils, the great-souled ones, by whom
then Brahman was chosen before him, the one
having gleam of the white colour, the great
sage, by name Sveta, took birth of mighty
radiance and from him took birth that man
(Nara). All the sages, engrossed in Pranayama
and absorbed in the realization of Brahman
became absolved of sins, free from mala
(‘bondage’ in Saivism). They all having sins
obviated, chaste ones, having radiance of the
norm of Vedic lore, having gone beyond
Brahmaloka, proceed to Brahmaloka.
?ldRdVN4: TrRt ЧРТ Jrartf&T:l
7Ш Ш ЩГгГЩT^nfqmTtpTIR^ll
Vayu spoke- Then the thirtieth Kalpa is
termed as Rakta, wherein the Being of great
radiance assumed the ruddy hue.
ЩШ: рШЩЗТ ^ЩТ: trW t:I
Of Brahma Paramesthin meditating upon as
such, being desirous of a son, there was bom
highly radiant Kumara of physique ruddy-hued.
WTT^fTWm MPTcfRI
TT rf ^|T fRR ТгБЗНгаЧ) R 3 11
эдтч^т crag- fw tftw n
Nd 'О v
■ЩWРЩГ т а д а tRTrqf^T: 11? * 11
The one wearing ruddy-hued costumes and
garlands, ruddy-eyed one, endowed with
prowess, that same one, having seen Mahadeva
Kumara of ruddy vestments, attained to highest
application of mental concentration or
122
meditation and recognised Vis'va as Is'vara, that
one having offered obeisance, the one endowed
with fortune, Brahma, the highly controlled one.
duA'd flirt а^НгЧеЬ cZrf^Ffldfll
■цд stnflt
Then Brahma extremly meditated on
Vamadeva, the form of Brahman. Thus
Mahadeva was meditated upon by Brahma, the
Paramesthin.
TRW TftfflflrSfl
О %
ецшт чгаАгтяСщ) fro m sii^ n
щ ТГГТШТ ьцпчнм w r i
flt щщ fliRt fl^iflifl:и^^эи
m тщтгд Апдуннм1у<Н'
цс|чсьд| аа: зг(% д)^ш flfltg sn
With a mind endowed with joy or
satisfaction, he spoke to Pitamaha Brahma- “By
me, desirous of a son, meditating as such, for
you, I, О Pitamaha, was seen with utmost
devotion with the application of concentration.
О best among the beings, on that account
having attained to utmost concentration in every
Kalpa, endowed with great austerity, You will
obtain me, О highly spirited one! I being a
meditator of the lokas, an Is'vara.” Having said
so, then Sarva (Siva) gave out a boisterous
laughter.
flrRflig TflrTflTRSRgTTSI flflTRoFT: I
ggqgtfeldTRT fflTf:
Then of that great-souled one, four
Kumarakas took birth, the great-souled ones,
shone with pure intellect.
fayilefi) few m .-l
WWT tf^uKflbiii дкт зтадд'стПн:11^о||
They were- Viraja, Vivaha, Vis'oka and
Vis'vabhavana, the ones suited to the Vedic
lores, equal to Brahma, heroic, diligent and the
persevering ones.
ТгШТЩЕГСТ: ^ чЭ
J-rfilffl! ЧА7НГЫЧ!:ПЗ 911
Vayu-Ригаца
All wearing ruddy costumes, ruddy garlands
and unguents, having limbs smeared in ruddy
ashes, ruddy-faced and ruddy-eyed ones.
flflt g w w gjgmfrR:i
■gupflsj тщ?цнт ш flgmtfflflflTii^^n
#chRi f^Miurt HflflfliggTi
sprfq^TqfriR %дщщ-. тдортиззп
gfl^g т^щщ sfgsT ь*цо£мц|
They were well-versed in the Vedas,
industrious, noble souls, eulogising that
Brahman Vamadeva, imparted instructions in
piety for showering grace on the people who
desired to receive instructions from them. Then
at the end of a thousand years, they re-entered
Rudra, the eternal great lord.
трзпчт
flW lcjt f l? f f b T W R lW : l
% тгтаШш fgflHT 9щга^тг:и
MR Id) TTfWT^fl II
And those that were the others, the best ones
among the Brahmanas, practising Yoga for their
communion with lord Vamadeva, attained the
lord as they are his devotees and attached to
him. All those freed from sins, malice and
attaining the splendour of Brahman, shall
proceed to the Rudraloka, where there is no
return to world.
ctrarutfl; chvuyoyifatjMtui чш
s3
lrfg?Tt5Kfm:iiy^ii
***
122 Vayu-Ригаца

\ \ m

Chapter 23
The description of the application of
the Incarnation of Mahes'vara
^rrawrcr
sD

ОёЬ'ГЙуГтЩ: ШЪ: ч Ы г т ffr

щг ш ттщЬ гг: чЫ пЫ чтщ т^и
Chapter-23
Vayu spoke- The thirty-first Kalpa was
known as Pltavasas, wherein Brahma of mighty
radiance, assumed a yellow complexion.
ЩШ: Wf%T:i
mgtfrit Uldctfd)c)i4iiy и
Of Brahma Paramesthin, the one having
desire for a son, meditating as such, there
happened to be a Kumara of mighty radiance,
the one having costumes pallid-hued.
:• qlwrdsm Ч ■oЩТ1
M'ldioitlqi
A young man having body pallid-scented
and unguented and pallid-wreathed, having a
pallid-hued investiture thread, yellow-turbaned
and mighty-armed one, appeared there.
W «WRtfefc tjrpT effect т а I
W W HlchSlIdK т щ т Ч | 1^М
Having seen him engrossed in meditation,
the supreme lord of universe, Brahma, mentally
bowed to Paramesvara, the bearer of the lokas.
Mt КПЧТЩЯЗГ «ГЩ ЩЩ}
ЗГФ?Ц^ТП f e f e rj-
Then given to meditation there, he saw the
supermost hideous cow pertaining to the great
god and dropped out of the mouth of
Mahes'vara.
tp q ^i
w d w iw i
TTfrr: UlddR: ЧЧ: ^4:11^11
She was four-footed and four-faced, four-
handed and four-teated, four-eyed, four-homed,
four-jawed and four-mouthed one, endowed
with thirty two lokas, Is'varl, having faces on
every side, the great radiant one. Having seen
the great goddess Mahesvarl, once again spoke
123
Mahadeva, the god of immense splendour, who
is offered obeisance by all the gods- ‘Matih
(intellect) Smrtih (memory) Buddhih
(knowledge)’, this way singing along time and
again.
fejWiclcd 'МЙЧ |^||Я И
“Come along, come along”, accosting
MahadevI (as such), he got up with hands
folded abundantly, having surrounded Vis'va by
Yoga, being under control the entire universe.
3152Г|сПгГw f e W rit wt
HflUlHi feisriw
Then spoke Mahadeva- “O Rudranl, you
will become his consort for the sake of
beneficence of the Brahmanas and shall exist
for the realistic purpose.”
зт^тг TTcfimw swraw: ччН1вн: i
Unto the son, desiring and meditating
Paramesthin, the supreme overlord of gods gave
the four-footed great goddess Mahesvarl to
Brahma.
ddRtl KTRWfer f e f e r
WT IWfeTPRWiTSf: Rdlt dT I II
Then having recognised that one by the
application of mental concentration as
Mahesvarl, Brahma, fit to be offered obeisance
by the lokas or the populace, sought refuge in
Mahes'varl.
41Мя) w writ &thwii Щрт ^ P d d : i
ffelT t f e f t f e l t Ш RfetufeTRII^II
w w f e w rito v rtp m i
ЗРШ5
Well-controlled Brahma then, having
meditated upon Gayatri or Raudrl, having
muttered chants about this Vaidikl vidya that
was given to him and the great goddess bowed
to by the people of Rudra-loka, he resorted to
124
the great lord (Rudra) with great concentration
on him.
сШгГЩ tr^cft qVR RR: TgrHTI
%34 *ПЧЙчИг W R R R4:II^4II
Then unto him, Mahadeva, once again,
offered the Divine Yoga, Aisvarya (power or
supremacy), Sampatti (riches of knowledge)
and Vairagya (detachment).
sraTffRt rr% Фшт ? 1 й ш
cRTtSER Т Ш Т ^H T: ЯТ^&ТТ: f R T W t l l ^ l l
% И : RfaR&jfT: 11^911
Then the god (Is'vara) gave out a terrific
boisterous laughter. Then of this one, all around
appeared the refulgent Kumarakas, wearing
pallid-hued garlands and costumes, bearing
pallid-hued scents and unguents, having heads
decked in pallid-hued or yellow turbans, having
faces pallid-hued and hair pallid-hued.
TR7RT sll^uiHi ft$tRRT:ll^ll
Then having lived for a thousand years, at
the end of the period, these having souls given
to Yoga, took the ceremonial baths, desiring the
welfare of the Brahmanas.
anf^q R qfrt sfqgr T%4t%RRIl^ll
Endowed with the application of piety or
spiritual good or duty, having sermonised that
Yoga unto the sages, having protracted
sacrificial sessions in hand, they got access to
Rudra Isvara.
itcfiiTrc fgfsRT тпш й rI w ti
aRisfr {vradEhETl адндш
jrfWcr Tit т ч & т п ? ^ii
This way in this very process, those who
took shelter in Mahesvara as also others too, of
Vayu-Purana
souls-restrained, concentrated on meditation,
having senses restrained, they all having got
obviated of the sins, become sinless and pure
and are endowed with the splendour of
Brahman. They enter lord Rudra never to be
bom again in world.
чЭ
dcHdfWK) с&ёй RtcTRof чЭ
|
R fR R T fiBdgiERl % R T R R :lR T H
Vayu spoke- On the passing away of that
pallid-hued aeon of Svayambhuva, then got
ensued another Kalpa, which was called Sita
(black) by name.
<|%f ^ r q4rrpi4n
ТЩсЬТЧ: RRR ^i%RTRTORT§:ferr:IIT^H
When the universe was turned into a single
vast ocean and a thousand divine years had
elapsed, the afflicted Brahma, desirous of
creating progeny, thought over as such.
fd-d-mtHW чдадчту 4 rrT:i
ЧЭ
fJWT: RRRqSRTT sqm : R ^fgR :ll^ll
While the lord was thinking and meditating
for desire of a son, the complexion of that great
god (Paramesthin) turned black.
зп^&т fRTTRTRi
fuirguf ц^гсл4 -$щчг4 та^готитчи
Then observed the mighty radiant one, a
Kumaraka appeared as such, a dark-
complexioned one of mighty virility, getting
refulgent by his own splendour.
Rrfe ^JlTrrRrhETRIlT^II
That one wearing a dark costume as well as
a turban and a dark sacred thread, the one
endowed with a dark crest, dark wreath and
dark unguent.
TT it ^gT R iT rR R R R i U H ufeuH Tl
Chapter-23
He having seen that great-souled one, the
divine one and one having terrific deliberation,
offered obeisance, the lord of the gods to one,
the lord of the universe and a dark tawny-hued
one.
Adhering to Pranayama (restraint of breath),
the illustrious one having kept Mahes'vara in
heart, took refuge by mind in Yatls'vara (lord of
ascetics), the one absorbed in meditation.
ЗГЕГГШ WT I F 11с||Л^ггч|
^ 8цт5ГсШ^т ? f w : W lfg4:ii^ii
Brahma then contemplated upon Brahman
as ‘Aghora’. Paramesthin Brahma, thus
meditating upon Brahman, the adorable Rudra,
released a boisterous laughter of a terrific noise.
3MTFTTTP&T: fitnTT: ^ b u |^ |J M ^ m i:ll? o ii
n3
ЩТгЩЯ": CvO
«ьиКсы:i
9 s
фоттт: : фштттЧ1: фштатшт:!!
Then from the virility of that one, a dark
ones, having dark wreath and unguents, four
high-souled sons got provenance, the
Kumarakas, the dark-complexioned, dark-
costumed, dark-wreathed, dark-turbaned, dark­
faced and dark-attired ones.
^l-gcbulrcr I
By them, a violent boisterous laughter, a
mighty angry growl of a terrific norm as also a
highly abnormal obeisance was proclaimed time
and again.
Then at the conclusion of a thousand of
years, as per mental concentration, having
propitiated that aspect of Parames'vara, the
greatly fortunate ones offered unto the pupils.
125
qtftq wtotst: ytavh ттат
з Ш Ш ш ч Ttf^T fa w a rq i 1 3*11
By Yoga equipped with mental application,
having taken recourse to Siva by mind, took to
the unblemished unqualified spot, the one being
a universal supreme spot.
qFT4 % I
Tqfcqfo 1*ГЩЧ?1ТTRnft
This way by this Yoga or mental
application, those that were the other
Brahmanas, (they) will remember, being ones as
knower of Yoga, the Rudra of indestructible
norm.
<ЭВс^ фШТ^Ч <ЩТЯ%|
3rt: тгаШ: чтевпз^п
Then on the passage of that Kalpa having a
dark tenure quite horrible as such, another
Kalpa got insurgence by name ‘Visvampa’.
№ f% <TW * 3^: # W3TI
ЩТЩ: pqcsrpfq kifrt: чтй%Ч:из^эп
Ч£ТЧТс(Г fgWTT RTPdfitl
The dissolution having got retrieved, the
mobile and the immobile beings having taken a
resurrection and when Brahma, desirous of a
son, meditating upon, there appeared the
omnipresent Sarasvatl of great sound.
fgyWfht IcffcHW fg^rwR
зга g щтг^т Згштт ^ fqgmF: 11
c(ctirlviN ЯЧЧI
зМ ? 1 Н ТЧШЧТ 4 4 t S ^ r f ll* o ||
Then lord Pitamaha, having a Yogic
communion with his Atman, mentally meditated
on Is'ana, the lord of all, the omnipresent, who
was clad in costumes and garlands of a
universal norm, and a sacred thread, having a
turban of universal norm, who had applied
universal scents, having universe as his abode, a
mighty-armed one, bowed to the lord- “I bow
126
to you. От! О Isana! Obeisance be to you. О
Mahadeva! obeisance be to you.”
TTcTbUMUd m 5tTO fbrfTW-TI
тага чтат%т: ifartst й
To him absorbed in meditation and offering
obeisance, therein, spoke out Is'a (Siva), the
adorable- “I am pleased with you. What do you
cherish for?”
таят s w r p r r rafra: *jrar p w r i
тага ш д а P i: зпта
Then having gone to a prostrating posture,
having belauded Mahes'vara with words, spoke
out Brahma, pleased as such with a contented
mind.
feW'M ^ f^FT fewPTTI
“What is your universal form that pervades
and rules over the universe,” this one I desire to
understand and who is (this) Paramesvara
(supreme god)?
WW) гЩЩТ^Г r i P i l l
р Р т а тЩс^гТТ pt'^ratiiY'sn
ri$r|wi f e w n эта т р и
йятетат сйзтатта fefefef cnsft
Who is this Devi Paramesvarl, having four
feet and four faces, four-homed one, four­
mouthed one, four-tusked one and four-teated
one, four-armed one, four-eyed one and
pervader of the universe? What is her name?
What is her Atman and what is her prowess in
activity?
тага
т$щ w Tjfecrfrai
ртгатак pnnfew f w fra^iix^n
Mahesvara replied- The secret of all the
mantras, the sacred one, the one enhancer of
virility, you may listen to this one, the most
esoteric one, at the primeval creation (the way it
existed) as per disposition.
Vayu-Puraga
W *Tt cfife T p:l
^fptR WTraT тат: p fe w ira : Tpitllff^n
This one, the Kalpa or aeon that is the
existent one, is known as Visvariipa, wherein
the gods such as Bhava (Siva) and Manus as
thirty-six are (known to have existed).
n rra rc fp <?Tsfa р т ш rarr f e p
prcrgfe s w r a iraffew it
O Vibhu! This is the thirty-third Kalpa since
you have occupied the position of Brahma.
p ^ W i^ :t
чш1тга dT^jujra
O great sage, О lord of devas, know that
previous to your existence, a hundred thousand
self-bom deities have passed away.
зттр^т 4 fe w a u p fe ЩШ: I
РМ'оиЛШТШ ЧЧ тшгаЧГПгТ:11Чо||
3 n
On the idea of happiness, that one (your
predecessor) is to be known as Ananda, the one
of mighty sun-shine. By the austerity of
Galavya lineage, you happened to be my son.
rafe тащ Р т а та) feuifefe: feran
l i M t i щрц[ зт1%ттт P frara:ii4?ii
sstr к п ч та : pffefeuT sfeirr rife^fetl
cfnffe: pffe: TRWtn
wfe: gfg: fera *fe r fm p f e : яЩитич ?
In you, Yoga, Samkhya, the ritual of the rite
of the lore of austerities, the moral ordour, the
veracity and that which is Brahma, non­
violence and the series of progenies, the mental
application, the quietude of physique by
meditation, knowledge, ignorance, intellect and
fortitude, glamour, calmness, memory, the
retentive faculty modesty, purity, the speech,
satiety, virility, shame and forbearance became
well established.
p fe p ra iT ftra ■gifranw^ferTTi
p ife fefig ш p n r a w # ^rferiikY ii
Chapter-23
She is one having twenty-six qualities,
known as twenty-two syllabled one, the natural
one, your mother, О Brahma!
^4T Ы
4
ddiufd:
Cs
^ m чЭ^ : l
« ch lfd d lll4 4 H
This venerable goddess, the progeny of
Svayambhuva, the four-faced one, the very
origin of the universe, glorified as Prakrti,
stands declaimed as the ‘Gau’, the cow whom
the meditators proclaimed as Prakrti and
Pradhana.
ЗР5ТТОШ H l^ d i
fЫ fwiroi
имЛ ш fgsiwTT % ^ ^ т м ч ^ э м
This unborn one, ruddy-hued one, the white
and dark-complexioned one, the one bringing
forth the universe, is beautiful in form. While I,
the unborn one, endowed with intellect, have
visualised the universal-formed Gayatrl as the
universal-formed cow.
Ifcidckcil q^l<d: ЗТ(т^)^ШШге7Ш1
ch^lcb^dcf dSITII4dll
This way having spoken, Mahadeva gave
out a boisterous laughter, with noise
reverberous and explosive and streaming forth
with a ‘Kahakaha’ sound.
RP&TT i^STT: f>4U‘« I:l
f a # fvrauil WзтёГчпзд' gfgynq <>и
Then from his sides, divine ones and
various-formed Kumarakas took birth, having
matted locks of hair, clean shaven ones, some
with tufts and some with half-shaven heads.
(T inylrhd TjtTpT •HHgl'Jl'tt:
s3 -O ^
I (also) became white-coloured.
згёщдт g У!Ч|Пт?см T #£ rrm i^°ii
Then those, highly radiant ones, propitiated
Mahesvara for a divine thousand of years by
means of Yoga.
127
f?rgRf PiiidirPH: ufgsT: ?n
They instructed decent pupils about
righteousness and Yogic practice and self-
control. Then, they entered into Rudra Isvara.
д вгед гд
чЭ
ggf fg r q w w r щ п н 1<*Гчьш^:1
чЭ чЭ
здтгг д д д дгрд % ш
Vayu spoke- Then Brahma, the grandsire of
the lokas, struck with wonder, gone over to
Mahadeva with a mind endowed with devotion
and spoke out the words in completion- “O
supreme being, how this whiteness of yours has
come about?”
4<WHe|W
чЭ
&т: g>gqt ддт ц т # г £ w w f s g g t r i
УгПШПЧ: ^rWlFT: ШШПЩ: % сГ :||^||
Bhagavan spoke- When Sveta Kalpa
happened to be, I became Sveta (white) at that
time, white-turbaned one, white-wreathed one,
and likewise wearing a white apparel.
%grfwmtmr ^ ^gcgg%g#f|g:i
й ч я т ч т ъ fg fsiiM : У д д д ф г д д т
Having white bones, flesh and hair, white­
skinned and white-red coloured one. And by
that name, the Sveta Kalpa, he came to be
known.
^ggtnf ggr ^ rq i^ iiiid i sr^iTfftRrm^mi
And by my grace, the Lord of Gods
(Devesa) was white-limbed one and white-red
complexioned. Then Gayatrl known as Brahma
^ 4 gtPHT ЩГ^ЗТШ: THTrR:ll
BglRRlirl s l l d c ^ ^cf Mchlfddhllh^H
128
On account of which О Devesa! I was
stationed by you in a secret or covert spot
recognised as such by austerity of my own, bom
instantaneously and pristine one. This secret
Brahman then came to be known as Sadyojata.
On account of this, attained to covertness,
those Brahmanas which ones shall realise it,
they will go situate to that one, to the one
difficult of attainment to a retrogression or
retribution.
xf ттТСсГЩ ЧТЧ Ч Ш :\
Whenever, however, I happened to be one as
named ‘Lohita’, by name, that same by the tinge
brought about by me came to be known as the
Kalpa Lohita.
ттвш ТГГ:
Then, that very one cow Gayatri came to be
known as such, being endowed with mddy
eyes, teats, the one bearing semblance of blood,
milk, red bones and red flesh.
Then by the idea of its being ruddy in colour
and by the inversion of the colour and owing to
the refractoriness of Yoga, I assumed the name
of Vamadeva.
dsnfh f | * m \S t PihdCT4ll
(q^tld: ^dctufd IFpLII
#tS? cTmdtfd I P # *#T #tc#||t9^l|
Even then, owing to the idea of great
spiritedness, I, owing to the restraint of self,
came to be known as the best among the Varnas
(or orders of society) or colours well-known as
such by dint of the complexion. Then, I,
‘Vamadeva’, as such came to be known by
repute.
Vayu-Purana
% c ||# c ld % rild d : l
Put af# w i fw n i^ ii
ni4T4faiM# 3tt щагсГил
ITpdlch T [ f# # T II
And the Brahmanas who shall recognise the
status of Vamadeva and having recognised this
RudranI, Gayatrl, the mother, О supreme one,
having immunity from all the sins, free of
defilements, having radiance of the Brahman
(the Vedic Lores), shall proceed to the
Rudraloka, the one having difficulty of
attainment of the transmigration (lit. repetition
of breath).
Щ[ g # W t фШМ# ЭДЩ;|
ВДфгЫ P cP# Ч<сЬгЧ: Зе#1РЭ'*И
And when this one, once again, dark-
complexioned one, being terrific (became as
such) by the colour created by me, came to be
known as ‘Krsna’.
w m зпгпштп c&t# ншгдт?ял
ОТГ sT^RT UU4IbMLIIt34ll
There I, a peer to Kala, i.e. dark-
complexioned one, the Kala, the radiator of the
lokas, came to be known as such, I, О Brahman,
the terrific one of terrible prowess.
гп т Ц д р ш # тгг ч# п
On that account, those who shall understand
me as one attained to terrific norm on the
surface of the earth, for them, non-terrific and
tranquil, shall I become being inexhaustible.
dI#W w l4r# ^ Ш hVd# 4J#Tl
Ы ч#Р2П# WIIV3V911
On that account, those who look at me
having gone to the state of ‘Visva’ on them,
beneficent and pleasant shall I become on the
surface of the earth perennially.
dWtlxcl fdWTf t I
felWIT Ш IT4c(lfrTTIIt96 II
Chapter-23
On that account Visvarupa as such, this
Kalpa stands enunciated. And likewise, this
Savitrl as Visvarupa stands enunciated as such.
vf ir ‘tffrTT tnr fra i: I
flfflWdt: 4ЩТ t Ht*7T4rTT:ll^ll
All-complexioned ones, the sons of mine
that happened to be, the four as such, became
well-known as the feet agreable to the lokas or
people.
dw w у э т it
On that account, in my subjects, there will
be all castes and colours. As per colour or caste,
that will become all consumable and they will
be pure according to caste.
4Tt^t 'vJdpWI
ггетг|[ш vt t ii it 1 ?ii
Moksa, Dharma, Artha and Кйта, the group
of four (shall come about) and on that account,
the knower and the one fit to be known shall
happen to be fourfold as such.
vrmmr w m ш гчщ (щ г)т ш 1
spfcr V4 трШ:П6^11
The aggregates of living beings, four and
four stages of life, four pre-requisites of law or
moral ardour and four my own sons.
^Ft| ТГЕПТЕТТЧ1
ёЩЩЩ4qfETSTf?ni6^ll
On that account, the universe being of four
stated Yugas, having mobiles and immobiles,
established as fourfold, shall came about having
four quarters.
qcifc&tssar %icrHfcb: w fertssr ЩРШ\
Cs vp
BhUrloka, Bhuvarloka, Svarloka and Mahah,
Janah, Tapah, Santah, and after that Rudraloka.
ЗЩ1Щ: «jdTdtcb: w t сЩ$Г741
wi vt didigr^R ^1 1 4411
129
The loka is known as eight-syllabled one
and at every place, that syllable, Bhuvam,
Divam, Param and the four quarters.
ч р к : ШЧ: д-адТсШ?): w ri
fcldicfj) f | Щ-. ЩА:П
Ш Н Г * : trt ш ч Щ trarffi4T 7*244114^11
Bhurloka is the first quarter and Bhuvarloka
subsequent to that. Svarloka being the third one
and fourth one is known as Mahas. Therein,
loka is the foremost spot and the quarter as four
likewise.
fr&T &iiMddJ<43l*i:ii<'t3ii
Void of mineness, unegoistic, free from lust
and wrath, shall be seen those knowing that
given to application of mind and mental
concentration and adherent to others.
ifrm A m ^si т ш * i
dfi)|rc( g^tej; rjdwtqKlI
c rw 7 ^ 4 t t щ й « т :1 1 4 4 и
On that account, four-syllabled one, this
speech has been located by you. On that
account, all the animals shall be four-footed
ones. On that account of these shall happen to
be four teats.
T T tW Ч4ГО5ГтЬ)
■O
4 7 4 R T 4 4"OW B E s4i 4 :)
ЗГГПТ^гГГ 74^44714^11
Since Soma charged with Mantras, exuded
from my mouth, О Brahma, the soul of all
living beings will drink milk contained in her
breasts.
dwiriil444 ^ 4(tfd4J
ЩЩГсТ 4T44 cR drtll^oll
On that account, endowed with Soma, all
this stands known as immortal. The four-footed
ones as four-quartered shall happen to be and
the whiteness likewise thereby as such.
ч$щг fgqraj t тфдтИ
^дт 4 4 W I T Ttlfadl # * v r r f g 4 t ll
130
rTWlt flh^T: ЯТТ: з?зчт:||^[|
Since the goddess Savitri, the promoter of
the welfare of the world, was seen by you again
as two-footed, after performing the rites, so all
human beings will be two-footed and two­
breasted.
^fsrr Tn&rch
р т тогщ чйгатчг тгспщп
Since this supreme goddess of great prowess
who sustains all living beings, was seen by you
as the she-goat endowed with all colours, hence
the universality of forms of she-goats.
<ШПтТ t qfaisqfti
v3
Likewise on that account, the multiformed
form of all the He goats shall be. And a He goat
of mighty brilliance shall assume provenance.
3j«iUArii: ^3T '5% gniVHtl
сГРЩсРЖГ im : t^ptrr §щутч:пя*11
Of an infallible semen, all over in the mouth
of this one, a fire as such (shall happen to be).
On that account, circumambiating one, fit to be
sacrificed, the one animal-formed one, a fire,
(shall happen to be).
сРШТ ■PlfetlcRHI % t SS-Ztftr t fg3IT:l
Having selves construed by penance, the
Brahmanas that will observe (the phenomenon),
on the idea of an Isa and that of a Siva,
ubiquitous and firm as such.
WW4)f^R4ThRAIeRcfl
S3
ЧГЧ
ЧЭ
КГФ «rfei
N3
Freed from Rajoguna and Tamoguna, having
given up the humanised form on the earth, they
will go closer to me, which is difficult of
attainment for a regeneration.
1ЩТЩ ЧуЗТ ЧЧЩ forfTRf: 11 »з11
Vayu-Purana
This way addressed by Rudra, Brahma, the
adorable, О Brahmanas, having offered
obeisance, restrained as such, once again spoke
Pltamaha i.e. the supreme sire as such.
■4%^T:(T)l
Brahma spoke- О adorable lord of gods! О
Vis'varQpa! О Mahes'vara! О Mahadeva! These
bodies of your are paid homage to by the lokas.
faycReW chf&*5hld ■q^TfSTl
skw дт f r a ^ r t ^tf^T t3T 11ЯЯ11
О Vis'varQpa! О Mahasattva i.e. greatly-
spirited one! At what time, О mighty-armed
one, in what generation of the Yuga, the
Brahmanas shall happen to see you?
cfT rfrTTFFt sqmlTFT «Б?T
щщз т?та=цт Щ fgtjfif?rf% r:ii^o o ii
Or, by what application of mental
concentration or by - what Tattva Yoga
(contemplation of true principle), your bodies
are capable of being seen by the Brahmanas?
о
гРШТ 3TI
ч 11^0 ^iI
КПЧТЧТТ Ч%)1?о1?||
Bhagavan spoke- Neither by penance, nor
by the fruit of charity and piety, neither by the
concomitance of the fruits of the places of
pilgrimage nor by the sacrifices endowed with
gifts; neither by the teachings of the Vedas, nor
by the riches and implorings and nor or
instructions, I am capable of being seen by the
mortal beings, without the application of mind
of the high order.
ШД\ fosqjfa'Je|2toR:l
«ifaKTdte ^ТТЯТ 5 сГГСЩГ ЧЩ
Chapter-23 131

Narayana, Visnu, the lord of the triad of the being shall become fit to be activised as
worlds, is fit to be tackled as such. He shall be Narayana.
famous by the name Varaha i.e. the Boar- ccfirfa gfcfcEfr затаила:!
incamationed one.
■asir^ich-tU'Wii'uf ffmprirRTBT: 5rg:ii?o<?n
Then you also, О Deves'a, shall assume a
rT2T «ifa&lfdll form having four faces- the one fit to be offered
obeisance by Brahmaloka, Visnu alias
Four-armed, four-footed, four-eyed and Narayana, the supreme being.
four-faced one, then having assumed цадсй w i та
‘Samvatsara’, will become ‘Yajfia’ formed as ■гщт ffiJHftfc W ^ rq ;n ^ o ii
such. Six-limbed, three-crested, three-spotted
one and three-bodied or framed one. And in a single-oceaned inundation when
you will see the sleeping Puru$a, Hari, the
f>?T fcTT1ТЦТ Devesa absorbed in meditation, as a great sage.
Tn^tr9R:3T(TSrT)frf4 ЛгМШНl^oЦ|| сТЗ(Г eft 3PT fBFT 41%rHfll
The golden age, (i.e. Krtayuga), the Treta,
ЗРфгГРтШ) WTErf^RT ЧЧЧЖЧИШИ
the Dvapara and Kali, the four ages (Yugas),
the four feet or quarters of this one, the Aras Then to you two, given to infatuation or
(i.e. the fellies of a wheel) and the Kratus, the fainting, having radiance or prowess vanished
sacrifices or the Prajapatis or divine away, as vying with each other, having not
intelligence. understood at night by my mental
concentration, as such.
Щ: rTI
#адЩГёГП=Г1
язпи •с1кшап1?о^||
таг к п ч щ |^ т $т ч и т а в ш и
His arms will be four Vedas, the seasons, the
openings of the joints or joints and the faces, the The mobile and immobile lokas intertwined
two mouths will be two Ayanas (transits of the within each others’ womb, having attained to
sun) and the eyes are four. utmost astonishment, having recognised the two
Mdnusas (a male and a female) by mental
ffftJT WrftJT I concentration).
fifth cTI rRTSf чзшта:
Cv tRRW: таш :1
w r : serafNr зшгчт # traTffcfw тартан
The three heads are the Parvans i.e. the Then you, bom of the lotus, the lotus-
festivals of Phalguna and Asadha and the navelled one, the primeval being, marked by a
Krttikas. The three spots that happened to be lotus, in the kalpa or aeon, shall attain to
terrific on account of the divine atmosphere and formidable popularity.
the regenerative dissolution, the two As'ramas ddfdfWdcjl Ш WT:I
came to be understood.
tRffanf?1^5TT:
•О sD
ЗПсЙ Н№УсЫг)Ч: I
rich cbTtfWffT 3'Щс% HJcffw.'l
ЯТЧГ гШ '«fspzrfflt^^ll
srfas# ищт *TTsfr fawjwUiyui: jwhi^cxsii Then in that seventh Kalpa, the Varaha one
And that one, when got established in the of the supreme being, once again Visnu of
garb of a Boar and when Visnu, the supreme mighty prowess, Kala, the annihilator of worlds
132 Vayu-Purana

will be bom as your son and known as
Vaivasvata Manu.
ТЩ ТТОЙТОЙГ
« чЭ -О
НЙ Н^ТОТОГНЙ
О Ш ТО Т О Т НТО ТО Т ТОТ
sifronfa i w iftH: ЗЙтот
In that Kalpa when the four Yugas have
passed, I shall become a great sage named
‘Sveta’ endowed with a crest (overhead), at the
end of the Yuga.
ТЩ BPld HfwTOfR&l
ТО:%ТОТ: H>NTOil qfTOriTO HHTTOT||?^H
On the pleasant peak of the Himalaya, the
lofty mountain peak ‘Chagala’, the four pupils
of mine shall happen to be, concentrated as
such, associated by Siva.
fTTWTO ^ШГ: %HH)%r:l
tTORTR) ТОТТОЙ сКЧ1НИ:1Щ^И
Sveta, Sikha, Svetasva and Svetalohita, the
four great-souled ones, the Brahmanas, gone
beyond the Vedas.
н гй ^gT TORTI
нитоМ nfrorfro
Then those ones, abounding in or prolific in
the Brahman (or Vedic Lore), having realised
the utmost activity of Brahman or Vedic Lore,
shall proceed situate to that one having
difficulty of attainment of transmigration.
ЧТО TOT fgrfhTW toli
PTOrfrofo setrt: тотг тот я ^ й н и ш п
гГЦТ HTtH^lcTOfa ( д т о т ) т о т T O T H : I
НЙНГ d^vdlttilTO^rTOn^ll^ o ll
Again, there will be bom the patriarch
Vyasa by name Satya in the second Dvapara
age. Then for the benefit of the lokas or
populace, the one named Sutara, shall happen to
be one as I in that Kali age, out of reasoning for
the grace of the lokas.
HH lfa ТОТ Tt TOT
’•A
ЧЙТОЗТ ТОТ ТОГО: I
д а т е ? того:
There my those sons shall be bom named as
such Dundubhi, Satampa, Rcika and Ketuman.
ТОТШ Ч1
bTHi* ЙТЙТО W I^ ^ T O T II^ ^H
Having obtained yoga and likewise
knowledge as also Brahman of the pristine
norm, they shall go to the Rudraloka, the one
being difficult of attainment of transmigration.
гртй TOTt TO? -ТОТТОТТГТОТОГО: 1
TRT W ^ТОЛТрТ HTORf TOTTfTO%ll^?ll
In the third Dvapara, when Bhargava will be
Vyasa, then I shall become one as Damana at
the end of the Yuga.
ТО Й t T TTfcM fcf TOTRt ТОТ TOTO:I
s3
frorrw far^nsr froror: TOTOTOTrii^Ttii
Even there shall get into being my four
sons- Vis'oka, Vikesa, Visapa and Sapanasana.
НТО ТОГО НЙ&Н toW : i
They too, by that very process, endowed
with Yoga, being of great radiance, shall go to
the Rudraloka, having difficulty of
transmigration.
T O R T O TO T T O R T te ffT T : T T O ri
T O T ST O i Й Т О Т Т Й T O T T O T H : 11
HHTfT ТОТ Т Т Т О Г Щ Т О Т ^ tot T O tt : i i ^ ^ ii
ЙТОЙТ ЙТОТОТГ ^TOHT: I
T^TSSET ^TTt g-fcTR:II^V911
In the fourth Dvapara when Vyasa came to
be known as Angiras, even then I shall be as
Suhotri by name. Even there, my virtuous sons,
four as such, having riches for penance, shall
happen to be as the greatest among the Dvijas,
having soul given to Yoga and punctilious in
vows. They shall happen to be Sumukha,
Durmukha, Durdama and Duratikrama.
того Tjtrorfw ^ r t froro htoM totoi
у fta ft й н г ч т й т H fro ifa ч ¥ T O : i i ^ « i i i
Chapter-23
Having obtained the movement of Yoga, the
minuter or subtle one, free from defilement,
having sins consumed (lit. burnt), even they
shall proceed by the same route, quite
unsuspiciously.
W l SPH tcf ощ щ -ф т
rnftr ЗЩГ чщ ТСЩШТ:11^^11
And in the fifth Dvapara when Vyasa shall
become Savita, even then I shall be one as
Kanka as a great ascetic.
aquiraf Hicbui 4нпгШ
ч згч м и fa R m : ' ^ s ^ r t i i ^ o i i
For the sake of grace of the lokas or people,
the one having soul for Yoga, the one not taking
to one task only, the four greatly fortunate ones
having morbidities immuned having breeds of
pure noun.
ЩТ TFT srf^Etf^r <4luir4H'l 4<ssMI:l
TFTcR:
Щ: Рн^гнт: I
ЧсНЧМ тт^Щ^Т
My sons having soul for Yoga, being of
punctilious vows, shall become Sanaka and
Sanandana and Prabhu of which shall be
Sanatana, Rtu and Sanatkumara, free from
egoism and pride, they shall come close to me,
being difficult of a revived approach.
■qfTcfif тр: Tppqfrir ^ f^Ttl
сЩТЗЩ? TTftlKnfq 4TOT:II^^II
Then in the sixth transitional epoch, Mrtyu
Vyasa, when happen to be Vibhu, then shall I
happen to be Lokaksi by name as such.
f ^ T l S r TFT cl f ^ S F 'dlFTTlTRT ^ д Г г П : 1
ЯЙЬОЙ h^mihlSR^Rt FTteTFFTr: 11^ Ti 11
And those pupils of mine, having soul for
Yoga, punctilious in vows, shall happen to be
the greater fortunate ones, four (in number)
well-approved of by the lokas or people.
133
f£TFTT IF?
^VrTAIRT ЩТгЧТГШ 11^411
Sudhaman, Viraja, Sankha and Padrava, the
ones having souls for Yoga, the high-souled
ones, those all are having sins obviated (lit.
burnt).
h fo Т$ёГ TTFfoT TrfqHffd Ч ф[Ц:\
mb ч щш: 7 !г ш т :н т и
тщТгГ^ГГ: ТТСГТТГЩЗКШТ:1
я Г^еиГтт <шг
They too, by that very path, shall proceed,
no doubt in it (is there). In the seventh Parivarta
(transitional age) when Vyasa (shall be)
Satakratu, the one by name Vibhu, highly
radiant one, who earlier happened to be as
Satakratu, I will be bom in the Kali age at the
end of that Yuga.
irffacEtfa ГсПэига: wfrn ^ и т cr: i
fFtlfh TTTT F трт trfgfETf^T fT) H^TII^qi l
‘Jaiglsavya’ is known as such, the best one
among the Yogins. There even those my sons
shall happen to be in the Yuga thereafter.
TTTTW: сщ т ц: -§3i?R:i
гЙсГ тртЬт sq u q fd , W % f T : l l ^ <?ll
Sarasvata, Sumedha, Vasuvaha and
Suvahana- they even by that very path, resorted
to the application of mental concentration.
ТТ^Щ^Т тщ?ЩЧТ
^ТШГЦТГоЦШ: (T (lT ^ T T ftt2T fd )ll^ o||
They shall happen to be the ones, the high-
souled ones, adhering to the Rudraloka. In the
eighth transitional age, Vasistha shall happen to
be as such.
g fa ^ S Y T T f^ o T Ш Trft:l
dijyfHgr hfrapfr w i ч? т ф щ :н ^ ? ц
Kapila and Asur! and likewise the sage
Pancas'ikha and a great Yogin Vagbali, all those
highly radiant ones.
134
ЩЩТПрЯГ &4lfddl ^ЩсЬгЧЧГ: I
■чшФт 'чГчьейчт
Having obtained the Yoga of Mahesvara, the
meditating ones, having sins obviated (lit.
burnt), shall go situate to me having difficulty
of the law of transmigration assumed.
hftcpfsy ч т одщ: Ш Ш тщ\
ТЩТЩЩ^кт(Гч ^та)чтгтчтот:11^^м
Then in the ninth Parivarta (the revolution or
transitional age) when Vyasa Sarasvata (shall
there be), I then shall assume this title of
R$abha, from baptisation.
ТТТТТрТRR RRT srfozjftr R^5W: |
tRlTRST wf^TTOCTII^'ill
Therein also those sons of mine shall take
birth- Paras'ara and Gargya, Bhargava and
Angiras, highly radiant ones.
srfirafcr RprRHt sTT^PhT ^WTT:l
tr? у п ч и згр ы ^ т^ ч п
There shall be born the great-souled ones,
the Brahmanas gone beyond the (jurisdiction) of
Vedas, all of them highly excellent in the
strength of austerities and conversant with the
conceptuality of the curses.
tTFfor RtRlrfeT rl4 :1
SJIRRFf ТГЧШШhfqujfo d fe ^ l l ^ l l
Those austere ones as the ascetics also by
the same path enunciated by Yoga, having
attained to the activity of mental concentration,
shall proceed along likewise.
ё у гв ^ У Г Ч ! 4TR 4 T W : I
•гщг Rforr я ч : и ^ и
In the tenth Dvapara, Vyasa by name,
baptised as Tridhama, shall take birth. Then, О
Brahmanas, I shall also take birth as such.
QddfetsA ТЩ ТТГгЙ|
ЧТЯТ * Р Т Ш f w * Т Т Т Ч Ш % ТЭ Т ^ 4 : 1 1 ^ 4 1 1
I will be bom on the beautifiil peak of
Vayu-Purana
Himalaya, on the loft mountain Bhrgutunga.
The peak is known so after the name of Bhrgu.
p b r r r % чзгт q f o a f c r ^ 9l d l : l
=Гг1ёпШтТ(Т)Ш:
There even those my sons shall happen to be
having vows austere as such- Balabandhu,
Niramitra, Ketusmga and Tapodhana.
ФПгЧГЧТ RpTRHt
чГф*|Рг1 TOT г: и оu
Having souls for Yoga, the great-souled
ones, endowed with the application of mental
concentration, shall go to the Rudraloka by
austerity, having sins burnt.
TTcfii<vi ЗЯТ § % ^ т ш ) ч ГуьцГгИ
гГс(ТЗЩ?
In the eleventh Dvapara, there will be Vyasa
as Tisthad (or Trvrt), then I shall happen to be
on the Gangadvara, the very yoke or vanguard
of the Kali age.
ЗЯТ RTR U^MiqH^ci RR 4dcbi:l
t#
5TW: -дат н)«ь£ш т:11^и
And there even highly noisy ones, my sons
named ‘Ugras’ shall appear as such. They will
be endowed with great power, well-behaved
and well-known in the world.
я м r# sr rtr ^ftaacii
^sftr ^ cr RpfoT Rfasifci RTT RfRRII^4 3 II
They will be Lambodara, Larhba, Lambaksa
and Lambakesaka, having attained to the Yoga
of Mahesvara, established as such, for the
Rudraloka. They too, by that very route, shall
attain to an exquisite state.
■gi^t <t vmcHt RsmfR:i
щщ:
In the twelfth transitional age, the great sage
Satateja shall happen to be highly spirited one,
Vyasa, the best of poets or the excellent poet.
Chapter-23
Ш5Т2ЦГ Stf^Rfa 4Hl£d4il
cRMmia ^m trrem r че^ г щ ч ч н
Then I also shall happen to be as named Atri
at the culmination of the Yuga. Having attained
to the grove Haimaka, I shall take to Yoga.
3W fa ЗПТ rf ТШ Щ1ШЯЯ^Ф1Т:1
•О s3
щтт
Here even those my sons having unguents,
ablution and ashes smearing (done) shall
happen to be, having yoga of high order as
amenable to the Rudraloka.
T t # : WtfQ&SJ W :
sznq^tR T gW :II^Ч 'эII
They are Sarvajna, Samabuddhi, Sadhya and
Sarva. Devotedly engaged in Yogic meditation,
they will go to Rudraloka.
BRTl^r tr: шй trfrgf ^T^xtt rTI
ф Я чтшпй ч т счтещ чщ| | ^ч d 11
<^TStZ|£ ofriM R 4^14 fa: I
w r тг^гГ 7г«тщч1ич^и
In the thirteenth revolution having arrived in
due order, Dharma Narayana by name, will be
Vyasa. Then I will be born as a great sage
named Vali in the sacred hermitage of
Valakhilya on the mountain Gandhamadana.
rl?nfcr ТЩ й рГТ ‘MfebElifaT 7PTlERT;l
fP T c lfa # f^TSTRcMTII^oll
There even, my sons shall happen to be
having riches for penance- Sudhaman,
Kasyapa, Vasistha and Virajas.
з ^ ш :1
c$=T'yHWlifal hfabilfaf 4 W 3 T :ll^ ^ ll
Endowed with the strength of great Yoga,
chaste and Urdhvaretas (living in perpetual
celibacy or abstaining from sexual intercourse)
by that very path of Yoga, shall they abide by,
there is no doubt in it.
135
ад: traksr
rRifr трЫщ яйщтРт f f r r f ^ i i ^ ^ n
4?) Ш TftrTtrr ято 4mfeti
W f ТЩЦ RR tT^TRII^^II
In the fourteenth revolution when Suraksana
is the Vyasa, I will be bom again at the end of
the Yuga in the family of Angiras, (and be
called) by the name of Gautama, the excellent
knower of Yoga. That forest will also become
holy and be named Gautama.
rljJTfa ЧТЕ гГW 'MfabifPd gtcTT <Ш1
5:11^*11
There even in the Kali age my sons shall
take birth, by name of Atri, Ugratapas, Sravana
and Sravisthaka.
EtWTRt RWtRt &LrR^VwRltin:l
ftsftr ^ TTPfor ■b^Hl«rfH=llftM:ll^4ll
They will be great-souled ones, having souls
for Yoga, adhering to the Dhydna-yoga, by that
very medium (lit. route), the denizens of the
Rudraloka.
rET: mft triwf ш \т \
зтн№щ оЦТЕТ EfaffiT W : l l ^ l l
Then on the arrival of the fifteenth
transitional age arrived in serial order, the
Vyasa Arun! who shall happen to be in this
Dvapara (age).
^fcMlfh ЧТЯТ 4c(f¥HI: fSc^fT:!
Щ Ь $ т ГЧТЕ Ш iWTTRWRI 1^^911
q fg s # 4cJ?n4sr t?4cT:l
Л Т Ш Т т 'т т т т ^ ч и
That time, I shall become Brahmana by
name Vedasiras. There will be a very powerful
missile Vedasira by name, of Parames'vara
(Supreme lord). There will be a mountain
Vedaslrsa. I shall be resorting to the Himavan
on its excellent peak, the source of the river
Sarasvatl.
136 Vayu-Puraga

^ 4>l rPTfgRT: | Mahalaya. This highly sacred region of

Mahalaya shall happen to be a Siddhaksetra.
ffirraipr g^rlk:
ФтТгЧНГ TWTRT rrirrfv RR H ЧЧТ ЗЩТ #R^f?R:l
й^гг чвЬт w t T* -пчщт ^rii^vso и RfaKffcT Ц^1гЧ1Ч1 tp%Tl^R6^r(T:ll^^ll
Even then, the sons of mine shall happen to Even there my sons those shall happen to be
be having riches for penance- Kuni, Kunibahu, the ones knowing Brahman and knowers of
Kus'arlra and Kunetraka. They are having Yogic Yoga, the great-souled ones knowing the vital
souls and being great-souled ones, absorbed in points and free from egoism.
Brahman and Urdhvaretas as (living in SdSZft сПЧс(сШЩЩТ# R?TRR:I
perpetual celibacy). They also became the
residents of Rudraloka through the same way.
They will be Utathya, Vamadeva, Mahakala
HcT: RtgTriT rlTfa bftcpf О ТИ | and Mahalaya. They will have hundreds and
°гггсв ч w r r я т е dc(T о т : и thousands of pupils and the activity of
Then on the arrival in due order of the meditation (shall come about).
sixteenth revolution, lord Vyasa will be bom by гЩ'Т сБс*Г Ш й ВДчгщЩ:!
\Э
name Sanjaya. й <т fft? f^ T rI srrii
r^TSTzit 'hi<*4if чрг чш?г:1 M 3Tf^ST:
W TMof 4RT V^cRRII^II There will exist then in that Kalpa all those
Then I too shall happen to be one having endowed with mental concentration, gone closer
been baptised as Gokama. On that account shall to the Yoga, having kept in heart Mahes'vara,
happen to be a forest named Gokama. having thrown their step in Mahalaya and
entered into Siva, the indestmctible.
dsflfa rTW fT#3W:l
W rit ^ :EEra4tssT ffwfdri *T RitTRR: rifwwift&i
STREET RRRT fgRHT:
There even those my sons of great radiance Those that are the other great-souled ones, at
that time of end of the aeon, with a mind
shall happen to be Kas'yapa, Us'anas, Cyavana
endowed with meditation, will be pure ones and
and Brhaspati. They too, by that very path, shall
having undefiled intellects.
go to the highest spot.
Rc^T Re>RTR IJIH) c[gT R FfW RRRI
гТТГ: #3T ^PTPldl
fof *RR(¥T 4cli^|l44N li^o|l
Щ[ Ф(Щ& нтш) ЧТЯТ
Having gone to the sacred Mahalaya and
Then, on the seventh transitional age having having seen the Mahes'vara-pada quickly, shall
arrived in due order, shall happen to be Vyasa make the animals or beings ferry across the first
by name Devakrtanjaya. ten and the subsequent ten (worldly oceans).
гщгатгщ trfm n fk н & с к Ш т ч ш и 3TWrc$c&f£f?T rf cUTfe^r 4g|ufdR|
%4^%T§rt ^ tw iim rr тгш^гаттч^т r?F3crt: ii ^ ii
ftnggtt ЧЩЩ 4?lrRmil^\94ll Having made the self ferry across the
Then I also shall happen to be GuhavasT by twentieth great ocean, by my grace, they will go
name on the highly lofty peak of Himavat called to the Rudraloka, having fever shaken off.
Chapter-23
xrfWf xrj я ^ 1
гГ^т щтЫг MT м т т ч чт^ит 4f4:ii
ттзтзмт ^Rpznfit f^reroit чпт чтят: и и Even there, my those sons shall happen to be
Then the eighteenth transitional period will
come about and the sage Vyasa named Rtanjaya
shall happen to be. Then I shall also happen to
be one named Sikhandl baptised as such.
чтй f^ngnst Ш XT^fT: И
fwftrgqt <тч rnfr ж1ч^г#1^Ш 1 i^ ^ ii
In the Siddhaksetra, highly sacred, adored
by gods and demons, on the peak of Himalaya
there will be a mountain named Sikhandl and a
grove also of Sikhandl, waited upon by or
inhabited by Sages and Siddhas.
rrsnftT тщ Ь Ч ИТ ТРТТЯТТ: I
■O
wrarasr 11u ^ 11
Even then those my sons shall happen to be
having riches for penance- Vacasravas, Rclka,
Savasa and Drdhavrata.
XTTHTrHTHl Чё'ШтсИ: тМ %^WTT:I
ИМ 4#SJt gTTf4T^ll^d4ll
Having souls for Yoga, highly-spirited ones,
all those gone beyond the (knowledge) of
Vedas, having obtained the Mahesvara-yoga,
they will go to the Rudraloka.
^ *Ч)4к)|
° Ш Ц ЧЙГсТГ ЧТЧТ ЧГГЩЗт! Ч?Т^Т: 11\ 6 $ 11
Then in the nineteenth Parivarta
(revolution), having arrived in due order, Vyasa
shall happen to be by name as Bharadvaja, the
great sage.
iHW? зтгтчтсШ чтят: i
тм srerg&r 4^T:ii^t9ii
There even I shall happen to be by name
Jatamall on the pleasant peak of Himalaya,
where exists this hillock Jatayu.
137
M tf t ЧЧ rf ЧЯТ ф щ & ъ Т#ЗШ:1
%МЧПТТ яЩЙёГ: cMfoSOTII 6 1)
of great radiance- Hiranyanama, Kausilya,
KaksTva and Kuthumi.
фшт Ч1ЧЩЧГЩ: ^ ^ ^TTRT:i
ИМ xn|?rt HRt 4ftMf4T Ч 11%C % 11
They will be Isvaras (i.e. god like ones),
having Yoga for their pre-requisites, all of them
perpetual celibates, having obtained the
Mahesvara-yoga, shall proceed as such, there is
no doubt in it.
ЯТГ f%f?T4 Tnf hfrcjrf ИЧЯТ jj|
T*RTTМШТ qferfrr 4RI4fd:im о ||
Then in the twentieth Sarga (creation) being
a transitional age, arrived in due order, Vyasa,
known as Vacasravas shall happen to be of high
intellect.
ГТ^ТЗХЕЩчГсМТГч ЧТЯТ:)
ЗТрш (мЫ ч Я^ЩрсТ Ч^Т ЧТГ: 11^
Then, I shall also happen to be one as named
Attahasa. Then fond of Attahasa i.e. boisterous
laughter shall happen to be the men thereon.
Trier T^firat я^тПгП.:!
4f4erf?T Ш$гпчптШн:11^Ч^11
There verily, on the peak of Himalaya, there
is a great hillock Attahasa or one Attahasa
Mahagiri (by name) shall happen to be one of
great radiance, waited upon by Siddhas and
Caranas.
MTft ЧЧ Ч И \SИТ Yrf9Mf4T 4#4TT:l
ЯтТПгЧТЧ! Я>ШМТ Knf44t 1чМ 9М :11^^П
There even, they my sons shall be of great
radiance, having souls controlled, highly-
spirited ones, meditating ones and of controlled
VOWS:
ИМ Tntsri ^RT % ЯТТ: 11^ * 11
138
They will be Sumantu, Barbari a scholar,
Subandhu and Kusikandhara. Having obtained
the Mahes'vara Yoga, they all shall proceed to
the Rudraloka.
RR: RTR <T|
ciwwfa: т ф cJiret rrt r ^fw rcr-.i^M i
Then on the arrival in due order of the
twenty-first transitional age, when Vyasa
known as Vacaspati shall happen to be, as the
superiormost of the sages.
тщ тзя? 'trfgwift- ? t w rt r r t r r : i
RUR e^TRcR R^TIl^^ll
Then I shall also come here as one named
Daruka, from that shall come about the sacred
Devadaru grove as such.
rfflfR RfspRfRT
k# *Hvib?r rcrrmtii^ ii
There even my sons shall happen to be of
mighty radiance- Plaksa, DaksayanI, Ketumall
and Vaka.
уипвлч! пёкРМ! frem ^ЕГ*гШ:1
RTR RPTRIWR R3 HIHIWfTSRRT:ll^<SII
Having Yogic soul, the great-souled ones,
controlled and perpetual celibates, having stuck
to the best Yoga, the sinless ones, then will
attain the Rudraloka.
5if§n?r jT ЭЩТ: ^RHTRRl ^ЩТ1
cT^rstzit RfoRifR rtttritrt ReiTRfRtiimii
In the twenty-second Parivarta or
transitional period, when Vyasa Suklayana shall
come about, then, I too shall happen to be in
Varanasi as a great sage.
ЧТЯТ t cTIfcft ФЙ RR ^cfT: Я Ш : 1
Rt ^ I? о о 11
By name verily, as Langalin, the terrific one,
where the gods accompanied by Indra shall look
at me in that Kali age, descended down as
Halayudha i.e. Balarama.
Vayu-Puraija
RRffR R R % RRT
чЭ
RfRERfRT R-ОR lftfaR :!
RIIT о
There even those my sons shall happen to be
nicely pious ones- Tulyarci, Madhu, Pirigaksa
and Svetaketu likewise.
rtsfR R#8T RPT RPR SRM44IRU||;|
farciRT gimfRST t^ ckir Tiiwr:iR°Tii
They too, having obtained the Mahesvara
Yoga, adhering to meditation, free from
passion, absorbed in Brahman, will proceed for
the region of Rudra.
n M RRWr Rfr:l
cRTRt Rf^TfR ЩП c^TSt RfefT RR:IR о 3 ||
ШТ RTR RglRiTRt RfRRR: RRrfRRTIIT o^ll
In the twenty-third revolution, when the sage
Trnabindu shall happen to be Vyasa as Brahma,
then, I shall be again one by name Sveta, a
stupendous-bodied one, the son of a sage,
highly pious or dutiful.
m С&ТЯRfPRlfR rHJTMtimRl
^R chRTiUl RTR RfRlRfp TT R < iR : IIT ° 4 ll
There, I shall render the time whiled away
on the best of the hillocks and from that one
shall come into existence a mountain named
Kalanjara.
RRlfR RR Tt tpTT RfWRT R#RR:I
З^ТГЗТГ ^?i|«TS4gr ТфЯ: =hfc|>c( R ||
RPR R%Rt RPT R^TtRT RRT f | rTll?o^||
There even those my sons shall happen to be
highly radiant ones- Usija, Brhadukthya,
Devala and Kavi. Having obtained the
Mahes'vara Yoga, they shall go over to the
Rudraloka.
Rfiopf RRRT RfRtRfwi
RRIf RfRRT dfWRhlfRIcRlI
RTR P^ranfl R ffR c r f^ lR o ^ ll
In the twenty-fourth transitional period,
Vyasa as Rksa, shall happen to be. Then О
Chapter-23 139

Вrah 'a! At the end of the aeon, in the Kali age, as one by name Sahisnu, baptised as such, in
I л great Yogin named Sul! in Naimisa, that culminating aeon Kali, in the holy forest of
tow 'ytheYogins. Rudra.
rraiftrwn чЭ, <т rfihftt TTh d W
о T 'nfaKffrf M lfe r: I
ЦШгПЧЧ:11
ЧВТёГсТЙгТТ Щ p i T t l R o i|| ЯТЩtrr|jgt ЯВТ TRiK^r гйс! %||0 ^11
There even those my sons shall happen to be There even my those sons, highly pious shall
the austerity performing ones or austere happen to be- Uluka, Vaidyuta, Sarvaka and
resolved ones- Salihotra, Agnives'ya, Asvalayana. Having obtained Mahesvara Yoga,
Yuvanasva and Saradvasu. They even endowed they will proceed along that very way.
with Yoga and shall attain to Rudra having
Wlfciyifrltl tfThFTHl
vows as nice ones.
CHIHchUi)! cZIMt
w F # 34: ш w *4 ri
The twenty-seventh transitional period
having arrived and calculated as such in due
On the twenty-fifth Parivarta having arrived order, when Vyasa as Jatukarnya shall happen
in due serial, when Vasistha as Vyasa or the to be as one rich in austerities.
great Vyasa when shall be by name Sakti. q fe n ft WRTPtf Fg^W4l:l
rRTStzif TW:i ячщ tfatowra яРпге
gftfcpf тптттга ч т ^ ч гГя я ч п ? ? о ц Then I shall happen to be as the best among
Then even I shall be Dandl Mundis'vara, an Brahmanas, (named) Somasarman. Having
overlord having reached Kotivarsa, the town reached Prabhasa-tlrtha, I will be well-known as
adored by gods. the enlightenment of the soul of Yoga.
asnftr m й w 4(ад1ч{ зегчвш: i rTinfr ЧЧ й Я
ЧЭ
ЯТ 4f^bllFd cmtERT: I
ЧНПгЧТТТ R$lc4H: зщгчщ: зютщи д м Tor
There too, those sons of mine, shall happen There even those my sons shall happen to be
to be come out in a serial, having soul for Yoga, the ones rich in austerities as Aksapada,
the great-souled ones, all of them perpetually Kanada, Uluka and Vatsa.
celibates.
ЯТШсЦНГ R^TrRRT fapcRTT:
Ш1ёГ: ЗПадчЫ: tpusNf ТГсГГ§Ф:1
яге MHl* Ml 44T:iR
щщ -tf%9aR Tfatarfo h \4 11
Having souls for Yoga, the great-souled
They will be Chagala, Kumbhakarsasya, ones, free from defilements and having
Kumbha and Pravahuka. Having attained to intellects pure, they shall attain the Mahesvara
Mahesvara Yoga, they shall proceed along that Yoga and shall go to the Rudraloka then.
very way.
3TgWt ЯЧ: Ш RfMtf *4141) I
Ч^ГсТ?Т Rfictif jj сЦЩ; Щ 1 ; |
4Tr?Rfd:
Ч^кцГц BfewRfa RTOT:II
In the twenty-eighth transitional period
wm яге ^ 11 having arrived in due serial order, the illustrious
In the twenty-sixth transitional period, Visnu, the grandsire of the lokas, will be the son
however, lord Vyasa will be Paras'ara. I shall be of Parasara.
140 Vayu-Puraiia

■q^r pfaKlfa оЧШТ ЧТЯТ |тгач: W:l pfwfcr

ТЩТЧ&Ч qtFET ^5ШТ: 4WTTrm:ll Endowed with Yoga, the great-souled ones,
qnr^qt qf^KifdiR^oii the Brahmanas gone beyond the Vedas, having
attained to the Mahesvara Yoga, the ones free
When shall happen to be Vyasa by name as of defilements and perpetual celibates, shall
Dvaipayana, the master being, then by the sixth proceed to the Rudraloka and never return.
part, Krsna, the best among men, from
Vasudeva as the best among Yadus, shall
happen to be as Vasudeva. |Г<ф W iq -ЧЧУ ifcl ^rqrr^bM Id I R ^ V911
TT^TqT? чГсГЕгпГц qtWTT ЧН1ШЧЧ!1 This way has been illustrated by me the
rrrqrfqWRrafq ®l#qifUHUeb:ll? ? ?ll signification among the incarnations starting
with Manu and ending with Krsna in order of
Then I shall happen to be Yogatma by the twenty-eight Yugas or aeons.
Yogamaya for creating a marvel among the
people having frame of a celibate. pfcpqfd TTcR fw tw R T q^l
Ш fqqPTt q J ^ W IR ^ d ll
WT4 W F W W ЬНГ^ТЧЧЧУТсЬН!
Then shall happen to be in the aeon, when
щ п ттн т f ln r a k u fq it
Krsna Dvaipayana as such, therein the
In the cemetery or burial ground, having subdivision of the groups of Smrtis, the very
seen the dead one as deserted and the world as mark of dharma or piety, shall exist as such.
having no leader, for the sake of benefit of the
Brahmanas, I entered (shall enter) that body by ЧТР
Yogamaya.
f^sarr W i t <qqT w f q tqm RTi
qfa^nfir tt^ w чтят: 11? i 11
Into the Divine Meruguha (the grotto of
Meru), the sacred one, along with you and also
with Visnu, I shall happen to be, О Brahma, as
one by name Nakuli, named as such.
q w iT h ju tf r q lq q q TTcTTi
qfatqfa T ЕкэШ
Kayarohana will be the name of a
Siddhak$etra then. It will remain famous till the
earth lasts.
TTSnfir PR %W qfqtqfa
ff^ra^q 4F% f w s t qg Tjq qi R Я Ч11
There even my those sons shall happen to be
as the ascetics as- Kusika, Gargya, Mitraka and
Rusta (by name).
qmqrRT Ч^ТгРТЧТ W W q ? w n :l
ОТ рт|щ qBt farcer ^ЧЛТТ:11
140 Vayu-Puraiia

11ЭГО О
Chapter 24
The conversation between BrahmaA and
Visnu reclining on the couch of Sesa
(Naga)

-О

rRBnfr Ш 3$ fUTft « fgg:i

Ы ■gPTt г! f?TEEf Ш w 4 w ii ^ii
In the Bharatavarsa, the sages calculate
Yugas as four viz. Krta, Treta, Dvapara and
Tisya (i.e. the Kali age), the group of four
Yugas.

w : m
W th r SF3Rf Th <H4c4)cb W jnt:l
Chapter-24
Tier TtgetfwsJR rPBIl^H
A thousand cycles of these four Yugas
constitute a day of god Brahma. The seven
Ganas starting from Yama and others and the
fourteen Romavat groups in their physical
bodies take shelter in the Janaloka, having
auxiliaries equipped as such. This way, the
Devas had gone by from the Maharloka to
Janaloka and Tapaloka.
с^сГТ: Tfi t#3RT:I
гШТЕГ TRfasI «WlftHTWimi
C\ О *S
The Manvantaras having gone by, the Devas
all of great prowess; then all of them having
gone overhead, the concomitance of the
denizens of the aeons (came about).
ШЩ ^[сГТ: Ш гЩТ1
Фкцщ тютш ct чщежнчн
Having gathered with the Devas, the Devas
along with fourteen Ganas, at the time of
dissolution, have left the Maharloka.
4У|сКЙччЭ ^ cT^TI
YRfR Hd W d ЩТТПТ
'c v чЭ -о -3 4 О -О 'чЭ
d?lfs| cfiwifad ^
w td d fd ^ fd8T^IIV9ll
When the elements and immobiles are left
behind, when all the regions from the Bhuvar-
loka to Svar-loka become void; when Devas
whose duration of tenure is a Kalpa go upto
Janaloka, god Brahma then collects the Devas,
Rsis and Danavas and establishes them all, at
the dissolution of the aeon by burning and rain.
■STtecTfa: W : WTT w cf: чГ<УЬ(Ь:1
УНчГсГЧПТ d d t d d d l li l l
The seventh aeon that passed by and by me
that stood enunciated, by the oceans of vast
waters, seven (in number) and become one as
such- that happened to be a sole single ocean,
terrific one, divisionless and gloom enveloped.
141
Чтений
f e n # # c r f d |f j:ll^ ll
TKldUiq-tii^qiu); ^T)S1R: УЪЧ1тТО:1
ЗЩсП^4'6ГН^1 cdtdjRT dlPtb-cdrlll
In that sole single ocean, the lord is holding
conch, discus and mace. The lord of Sri
(LaksmI), Hari, looks like cloud gleamed one,
the lotus-eyed one and diadem-equipped. The
eighth Purusottama or best among men issued
out from the mouth of Narayana. He is eight­
armed, broad-chested one, is called as the birth
source • of lokas. Having thought over
something, having soul restrained and having
adhered to Yoga, the Yoga knowing one,
continued to recline or sleep on that vast couch
of the hue of gold, of that one having stretched
out the hood of the great lord of hoods, of
unparalleled radiance, endowed with thousand
hoods and of mighty height.
Й гТ5Г уммч f w n jrofympm
ЗТТсЧПТЙГ yfeisf W ЧТШ d Ч^ПТП^П
This way reclining by Visnu of powerful
norm, taking respose in soul for the sake of
sport, the lotus was created in the navel.
VlddbHfawlu? d'bUllfdcydriBdl
cHTcfild dfrirdd WRIT TWfyWTi |?^||
ТТЙ dTfddTW Trifpj ^dTfd:l
iiw 11
Having length of a hundred Yojanas, having
brilliance of the fresh sun, having staff of the
norm of adamant, having the onslaught of high
orders by the power-equipped one, by
ridiculous ease situate to that very one, sporting
as such, the one bountiful god or bountiful unto
142 Vayu-Ригйца

the gods, Brahma, the one bom of the Who are you? Are you one having a
primordial egg of the gods, the gold- universal form? And what purpose have you to
complexioned one, highly-controlled in senses, serve by me?” This way as he was talking, the
four-faced one, having eyes dilated ones, came adorable Pitamaha (Brahma) replied.
closer voluntarily. wn гщгетат я^гчй:1
feriTT 4 ^ 4 -p^trr TFlfeRTI жгфщтчгегш: тгё # rifa ?n
4ZR W TI 11 “The way you are, I am likewise the same;
By the one endowed with glory and the creator of the beginning, a Prajapati or
laudable, nicely radiant, emitting sweet smell, to creator of progeny or a lord of the subjects. I am
that one playing with the lotus, Brahma adored Narayana and everything exists in me.”
him. ■Hfawi Pt Я^евфпн
ТГ ЩЩТФзкт fm \ т а г %D3t fgw4cr:iR?ii
ш
tfrara «й 'Hriisvid зттЫт ч гщ ш ш ч||^и етн^гп^гамт! Ttfesf w 3^ ч?эгч1
Then having attained to marvel with a f4T4IR№ £V4RT4p4144tfMllt)3ll
speech endowed with laudability, spoke out-
“Who are you, sleeping over the middle region
of the waters, having refuge taken as such?”
3T2TWThTSTd: Ягзт siw*d Ш:1
ddfdB'd ll^ ll &i\sTQ wtRTt # 4 чч: ттотшп?ч11
Then that Acyuta (Visnu), having heard the With great wonder, having heard the
auspicious expression, being one as knower of sublime or having heard the utmost object of
Brahman, rose up from the couch, having eyes wonder by the Brahma, the creator of the world,
dilated owing to marvel. that one permitted as such by the adorable,
Vaikuntha (an epithet of Visnu), the very birth
ЩЗ•oШТёГГтГС ^ Utx| fcb-cHI source of the universe, out of curiosity, being a
ЙН-ЬГ<^Т Я#* Щ tRrqf W :llUH greatly-controlled one, (MahayogI), entered into
the mouth of Brahma. And having entered into,
And gave a reply under- “That much is
he saw the eighteen continents having all the
being done the way it is required; the sky, the oceans and mountains, the highly radiant one, in
intermediary space, the earth and I am the the stomach of Brahma, the seven lokas having
highest point, the mastering over.” the primeval pillar as Brahma, endowed with
wtewcFfti числит : vimsrJirii
NS >3 s3 *\
the four vamas i.e. the four orders of society,
the pristine-gloried ones. On seeing all these,
W W M ; # 4 *BlriRbd:ll S3
Visnu, the highly-famed one, repeatedly talked
\3
Wti
Сч
Ш Щ rf ^ffertT:il^ll
О * * of the great prowess of the penance of this one.
Having spoken this way, again the adorable
Visnu spoke out- “Who are you that have come
over here situate as such, the adorable one and rffit 4RT % ^ rfcPIl^ll
from where? And where else is to be gone and Promenading about in different worlds,
where, verily, is your resort? having variety of stages of life (Asramas) or
many hermitages, Visnu, then, with the
c&r w fe j f% ъ й w i
Cs
culmination of thousand years, did not see any
TJcf fcrruf TR^pET fqrfT4?:lRo|| ending.
Chapter-24
<щТУ*гг cRRnfaтящ i the pores of his body. The lord then wished to
3 M id y u 4 ^ ifa d i4 ? 4 s ^ g ld ji^ ii
Then having got out of the mouth of this
one, the one having abode for the lord of
serpents, Pitamaha, then being one as having
the foes, spoke out.
tPM^IlRdsq- rT ЗТЧТ: ehlHfdVI 4 *TI
4l?tRt Щ фЩ d d H y i R i l l
“O adorable one! Neither the beginning nor
the intermediate interior, nor even the ultimate
end, neither the time, nor the directions, do I
observe inside your abdomen, О sinless one!”
farim^rdd ?ft:i
■цсиний tHia цдт tpr T n w ri
Having said so, Hari (i.e. Visnu), spoke out
once again to Pitamaha- “O the best of the
Brahmanas, you too, enter my belly and see the
incomparable world within.”
*н:яцк4! cjTwf f ^ r ?г^п1яччг wi
УТШТТ fRcfPR?: 113 ° 11
Having listened to that speech causing
gladdening of the heart and welcomed, the same
Pitamaha entered into the abdomen of Hari.
сТЙсГ hildiHl'ife: 4^RTf5f%I^lfePR: I
And stationed in the womb as such, looking
those very lokas or worlds or people, that one
being one as having prowess inscrutable as
such, observed the ultimate end of Hari, of the
one being the primeval god, having promenaded
as such.
ЗТШТЗЗЧЧ сНЭГ fadWejW
£Kifui ^crffoT fgsmr f^oj: i
Having understood the arrival of that
Pitamaha, Visnu, the omnipotent one, closed all
143
resume his happy deep sleep in the middle of
the vast ocean.
■^R fi^TSSrlRt RTW 5H4fa<dll3 3H
M<U^dlj4|jfor ftrdT4?:l
ЗЗЗЩГЩЗсЧЧГ Ш ОtlbcMI-ccldlRd:!!
sD
fgTTRTTfg^sr: wrtf44irf3r:ii3'tfii
Then having seen all the doors closed as
such, having created a subtle form of the self,
he found the door in the navel. Then four-faced
Brahma, through the stalk of the lotus,
magnified his own form out of the lotus. He was
stationed within the lotus having gleam similar
to the one held by the hollow of the lotus.
UdlWW u c*>ir<T<<d:i
yefifaft w f -цщ dW Iuta рЗЧ И
During that very interval, there arose a clash
between them on the point of entirety
(superiority) in the middle of the ocean.
mСч ш щ
^jqRil'dlrdl spqt
vnyiPam'^ddi tp p g k ra r^ :ii
ЗТРЩ5Ш ШЧЧТТ [:II3^N
Suta spoke- Then, the one having soul or
self unmeasurable, the master of the living
beings or spirits, Is'vara, the trident-wielder,
Mahadeva, having coverage of costume in gold-
coloured bark-garments as such, arrived there,
where the eternal lord Hari was lying on the
couch of the hooded serpent’s body.
#5* fePPHdW
^dr^tfaicbivl yydiw)gPcKoi:ii
ctЩШ ^ 43714113^11
While he was walking quickly, suppressed
enormously by the two feet, very stout water
drops kicked forcebly got generated in the sky.
They were highly hot and highly cold and the
breeze blew there vehemently.
144
rRJjjlJT silpT fgrajwrawi
f? 4УН1ШЦ; дпчгТ ш ^ т f? r m i
gjT ^ W f%ETRM II
Then having seen that, the great marvel,
Brahma spoke to Visnu- “The drops of water
are big and hot. The lotus is also moving
terribly. May you reveal this doubt to me? What
else you want to accomplish?”
cfTcFT
Having heard this type of sentence issued
out of the mouth of Brahma, the one adorable as
such, the extirpator of the demons, the
irresistible one or one of unequalled deeds
thought within himself.
f% Ч ТГЯТЩТ 41d4-4r^lfrHd4l
ъф Tl %w i l i i o II
“Could it be that another living being has
taken abode in my umbilicus? It speaks
agreeable words though it does disagreeable
acts.”
ф щ тгсш щ ш
f% %thciiwff4^bcb>
чЭ
^TdWT:ll^?ll
This way then having meditated by mind, he
replied in rejoinder- “What may there be, О
adorable one, in the lotus, a delirium created as
such?
1% wji -ц ф ^ci zfw Шгачхггт i
What has been done by me in that, О God,
that you are talking agreeable of the inagreeable
norm. О best among men! On what purposed,
you may dilate upon factually.”
■Qcj fctM гтШ ш <т d^nmj
Having told thus by the lord of Devas, in
accordance with the convention, Brahma,
having splendour of the lotus, the quarry of
Vedas, the omnipotent one replied.
Vayu-Purana
WU Tpfraft Tlf <£gTWIT Will
^gT; ^TvRf4 W rTmTWRHl 1^X11
“O Lord! That one who entered your
abdomen earlier at your behest, that very way in
my abdomen by you were seen all the lokas.
That very way by me were seen all the lokas in
your abdomen.
rRTt cpfs^TRT этрргет
ЧЧ ЧгНТШ^Ч ш ^ T ^ ftW T II
зтт^т щтт^т н diftp yfddifn ъ т уви^чи
Then at the end of a thousand years, when I
was returning as such, О innocent one, surely
owing to the idea of jealousy, by you, desirous
of making me amenable to yourself, all the
pores were once again closed.
ctcTTW TPfTJTFT Tin Ш11
ггзтг чгест ч ф ц 44J^ i№ ^ 4 : ii^ ^ ii
Then by me, О highly fortunate one, having
reflected within my own mind, an entry was
obtained in the navel and an exit through the
lotus stalk.
xp я% -tmmrTTsfr а ш 5 ^ ъящч\
^Щ5ЧлШ^штГ: сь|<м1иич1ч'нГм<*1И'к'э||
Lest there should be even a little of setback
to your mind any way of this type.” On hearing
these words of Brahma, Visnu spoke thus.
У-ЧЧ13ЧМЯ W qq|5&hc|i'Md сУВИ
г9Т cfT сп18ЩЩТрт
ЗЩ>Тunfbr 'Wcl'ifaT yfddlfd W ЧЧ:1Г#<Я1
“That one which a task by me has been
resolved upon for you, with a view to
blockading you by me, in a sportive mood, quite
voluntarily, all the openings were closed
immediately.
Ч гГ5^ЩТ5ёГР-ЧоМТ TTRI: hySST й STcfRI
TPf tpfcr cfirdiui tRraTSSI cRT pcfll
dfm^yityqidw trit^ ch srofii^n
Chapter-24
I need not be construed otherwise by you.
You are honourable and adorable for me. You
may tolerate all that whatever has been done by
me regarding you, О beneficent one! Therefore,
О great Lord, being urged by me, you shall get
down from the lotus.
ЧЩ444 yishlfq Tfrf йФ ш W (l
4 ЧЧП^ЖРЗЩЧ11Чо11
Neither I am capable of bearing you, the one
radiant as such, and you are a preceptor as
well.” Then Brahma replied- “You may bestow
a boon, I am getting down from the lotus.”
fennjwEr
w r чщ w i f t t ?Tl44T4i
W3i?43>:ii4^n
Visnu spoke- “You may become my son, О
killer of the foes! You will attain to a pleasant
joy, the one having riches for truth, a "mighty
Yogin. You are fit to be adored by me, having
soul for ‘Pranava’.
srarrgfw %ld^wfafa44iJT:i
4<ayjftRdVlci ЧТЯТ ufybirfpii!
w r *r щ тптгнч^и
From today onwords, О Sarves'a (Lord of
all), having ornaments and turban white, you
will become popular by the name of
Padmayoni. You may become my son, О
Brahman (Brahma)! О you being the overlord
of all the people or lokas! О master!”
Ш: 4 ’tFianw i 4 * W
ТТЩ-т а ШРЧТ WTrFRtim^ll
Then that adorable Brahma, having got a
boon from the diademed one, “May it be so”,
said so, having soul-gratified and having spite
gone away.
1Ш4ачггт554тчт w rra b r ч?тччч1
^ т т HKHumsdii^ctldimYii
To one drawn close as such and getting
closer, the one having radiance of the rising sun
145
and one having a huge face, having seen the
highly marvellous being Narayana, spoke out as
such.
зтя^тГ wftcftt ^ «тяГ?|<|^;|
4^f%gRTfgrsr:ii44ii
4ТЧ 4MT%FfT PWTsFTTl
4?4T 45(414)5^^(1145,11
«Б: TIF44 w f^m rt
^тгщ 4gf f^Tt тэт 4 fw
“Unmeasurable, having a huge face and
(protruding) jaws, dishevelled hair, ten-armed,
having body like a trident or bearing trident, by
eyes being one as having facing all around, a
master of the lokas of his own, a hideous figure,
the one having the cincture of Munja grass,
growling along boisterously, with a penis of big
norm, stimulated on high- Who may this man
be, О Visnu, the one being a storehouse of
radiation, highly refulgent one, who is turning
hitherwards having circumambiated all the
quarters as also the heaven or the aerial
atmosphere?”
4J|cHptbU|^|U|49(^dl
tr^art 4c#PTlcl4 44T f e i 4415^11
ГЧ 4Щ55сТ4?Г cZTfefrg- 5fHI?|ill:ll4<SII
^ilpitfciWTScaRj 4<JJ444:I
iTim^T 4 4ТсГЧ 44Щ4Т4 T44T 4?ll
dl^airl ЩПйГ 44 41^454(114411
This way having been spoken, the adorable
Visnu replied to Brahma- “He (lord Siva) has
been coming quickly wading through the ocean.
By keeping his two feet the whole ocean is
agitated with waves of waters by a mighty
speed in the sky. By the shadows all round to
the extreme norm, the lotus-bom is saturated,
(then) on the breeze bom of nose, being made to
sliver along with you, the huge, lotus is
swaggered repeatedly independent as such as
bom out of the navel of mine.
146
тг ТЛТ«фтсГгЯ # ц ч т ^ п ^ Ф ^ :!
The adorable lord Isa being such as having
no beginning but a creator of end, is all
powerful. I and you by a eulogium may adore
Godhvaja (bull- bannered god) Siva.”
fRT: hit ifftcrrer cbvHHj
Wpnt bflcficfidlt Ш xT fRITHdl
cFtS-q-^: ?TcRT чт g n ^ 4 fM * x Z ^ II^ II
Thereupon, the infuriated Brahma spoke to
Kesava, the one having gleam like that of lotus-
“You do not recognise me, the prime cause of
the lokas and also you own-self, the very
creator of the universe. Who verily, is this
Sankara, who bears contrast to both of us.”
Щ2Г rtr5HRT5f cpcKl О RiujK'mM\9
dl
xiRcdc'
Having heard the furious words, Visnu
rejoined- “0 beneficent one! Do not talk like
this disparagingly of the great-souled one.
"ттгвтТтгж! surf Щ^:1
^РРТ: ЧТМ:
He is the master of the Maya and Yoga, the
form of Dharma (virtue), difficult of being
suppressed, the bestower of boons. He is the
cause of this universe, the eternal lord and is the
indestructible one.
site: зйсгяг згаШеБ Ясщй|
The life breath alone here of the beings,
shines as the sole illumination or light. He is
god Sankara himself who is sporting with (his
subjects as) childish toys.
W RW «3ifaW4:l
3TW чт1ч irwrf4oi:ii
■гг: ТГ ггШт: f?icr:ii^ii
The indestructible light is the principal unit
and the inscrutable dusk is the primary element
Vayu-Puraija
of this one. Having pre-requisite as creation or
creativity, all these constitute his names.
Whosoever he may be, he is sought by ascetics,
distressed with grief.
tj^T гтГ|?г: 4Нкн:(
i^citfThlSsr fg w n ЩЗТ fquj|4'm4dll^^ll
Не is the procreator and you are the seed or
semen and I am the primeval source of
procreation.” The primeval one, this way
spoken to, Brahma, the soul of the universe,
replied to Visnu.
■ЦгЙ ^ЧЧоЧтЬ ТЩгг
“You are the source of procreation (womb)
and I am the semen. How (then) becomes the
procreator (sower of the seed) Mahesvara? This
subtle suspicion of mine, the unmanifest one,
you are required to palliate.”
xte идгчЕг
ЧТЩП^гг
And this way having understood the creation
of Brahma, the organising dictator of the
Universe, Hari dilated upon this question
having identity of utmost norm.
згтчрщтй faradi
trgrT: ЩЧ тч fv id q ^ lfw i ТТЦТТП'ЭО ||
“A greater secretive being than him, none
other exists as such. He is the highest abode of
the great one, the beneficent one, is the pedestal
of those having supernatural powers.
хГШГЧН yfaytd c£)dfwd:l
(чедн: ^ччачтБ: т га ш
The lord has split himself into two and
entered within self, well-sustained as such. He
is devoid of all attributes, the minutely indistinct
one, Mahes'vara being endowed with all the arts.
STW 3PIUPI44UJ
w 'miffгг м
He is well-conversant in Maya and its deeds
and the one trudging on the untractable path.
Chapter-24
Earlier his penis deposited you as the seed in
my womb for the first creation as such.
Rfa ЯЙ rP^cfra cRI^Rbtrdl
Ц'ЧК 3II
By the defunction of time by me that semen
germinated or ingerminated in the procreative
source having no other end became a golden
egg in that uterus or womb.
W ift tfyrcitfoimug
ЗЙ ЩЭРТГ df^etToRdTTli^^il
For ten thousands of years, that Egg
remained static in the waters. At the end of a
thousand years, by Vayu, that was divided into
two.
'<£41c m i f t # <WcW44 Ц#:1
ЗсЯ rFPT ch4<£4^d:llt94ll
One os the parts of the crust created the
heaven and the other created the Earth. The
membrane, enveloping embryo of that one of
high elevation of mighty thickness, that
happened to be the mountain of gold.
ddWWl^c&Tftll ^cft Щ-Л
f|7WWf ЯТсГТЧ? # гЩ^ЗТППЭ^П
Then from that having soul awakened, the
god, the better one of the gods, the supreme
being, the golden-wombed, the adorable one
and I was bom as the four-armed one.
й сгтаят i ТЩЯЯЯ
eflchit^ rTII
ЩТПТ^5ЯЩ<Тс1Г11'5^11
Then, at the end of the thousand years, by
Vayu, that was divided into two and having
seen the world as a void having no stars, sun,
the moon and the planets or constellations-
‘Wbn niay he be? This much having been
meditated upon, those your sons then assumed
form.
гГТЭТ(Ш) ЩШТ: RcklETcTI
147
^тпсгащутг: ячгц5пчщ1Щ:ИУбИ
The good-looking ones, the sons, who
passed away as your ancestors once again. At
the end of the thousand years, from there shall
be your sons, being peers to the fire of the
universe and having the eyes like the lotus-
leaves.
<ЕГЯЧ^Т:11
ШЪ: ЩШсТ % и
The illustrious ones- Sanatkumara and Rtu,
the two of perpetual celibacy, Sanatana and
Sanaka and likewise Sanandana took birth at the
same time. They, by intellect, could visualize
those objects, beyond the reach of sense-organs.
ЗгЧЗТ: ЙЫ1с*Й Щ7§1Й=Г %l
Ч1ТЧР W e&qff&T HN^fcwftctmidoll
They were born as having controlled mind
and deprived of the three torments. They said
that they would not take up the work of
creation.
ЯТЯ ^ ТТЯЯ гГ ЯЯ:
The life shall be one as having little of
happiness, abundant in grief, endowed with
decrepitude and sorrow, having death and birth
time and again likewise.
^ ТО1Ш1
ftf^ T г!ШЯЯ ^fcjqctyg
The heaven, then having gone to the state of
a dream, the woes and likewise the hells shall
be there. Having understood all the adventure,
the inevitable shall prevail as such.
ЯГЯ ТЕЯЯЯТТ Я' rra' Щи tWTI
ЯЯТЯ ЗТЯЯЯГ: 4М£Г<53:11
<т Pr^biw
Rbhu and Sanatkumara, having seen you,
stood subservient to you. The three sons Sanaka
and others, having taken leave of the three
148
Gunas1 by the knowledge of the revolutionary
lore, got indicated, being highly powerful.
Сч о о
Then on the three Sanaka and others having
got vindicated, you will become thoroughly
infatuated by the Maya of Sankara.
^^ WT 'W ft %54Efl
chb^lmfut ^Tlftr 4|$c||ft ^П^ЦП
This way in this aeon of agitation, your
consciousness gets lost, О sinless one! The
terrestrial ones, the remaining aeons, have
become extremely subtle.
ТГТ^tfT ihjft ЧШ WR: W ad 'll
13? Я^тт 11С\ 11
And that this one, the Maya of the supreme
lord, is so defined. And that this mountain Mem
is exemplified as ‘Devaloka’.
%W R тП55гЩТЩгФ?Т1
Щ1& щ г ш тят w pi
yu[cj|r4HMwisJ ЧЩ^гЯТ(гЦ)
rMTT vh*
You will realize your greatness. You will
realize your self through your own self. You
shall know me the lotus-eyed one. You shall
approach the lord supreme Siva of great Yogic
(power), an offerer of boons to all living beings.
Having approached him, the one having soul for
Pranava, you shall bow down to the preceptor
of the Universe. Should he be infuriated, he
may bum us both by his very breath.
TJcT ?iiccii vr^WvTI
1. The Pauranic writers identify Gunas with the triad
o f god s- Brahma, Visnu and Rudra. They have
accepted the Sarhkhya theory o f cosmic evolution
but they have added Isvara or a supreme deity and
have given a popular garb to this evolution for mass
education.
Vayu-Puratia
Щ <?II
Therefore, having understood that lord of
great Yoga, I shall be valorous keeping you
ahead. I shall eulogise the lord having
refulgence of fire.”
згщтчтш: fv^T ш : тг WSTSTti
зт^ёг Trfiretej Уг)цт^тн^с| ггн
0II
Suta spoke- Then having kept Brahma in
front, that Garuda-bannered (Visnu) recited the
following stotra, uttering his past, present and
future names pertaining to the Vedic hymns.
тггсггят
чЭ
тшич-гштп
О
ЧЧ: #[5ГГ%Чг^Г ^rf^r яг*т:п^ ^11
ЧЙ tcbU3fгТУI
чч) ^ rg ra гш ччп
Obeisance be to you, the adorable one of
unending radiance, О virtuous-vowed one, or to
the one of virtuous vows. Obeisance be to the
overlord of the Ksetra, the one having seeds, the
trident-bearer. Obeisance be to one having no
male organ of generation and to one having
male organ of generation or phallus image
raised aloft (or to the phallus-shaped image of
Siva), the one having the radiance of Visnu
(Vaikuntha). Obeisance be to the eldest one, the
best one and the one having priority not
acquired by anyone, the earlier one.
ч ч ) р г ш -фнпгг w t a T c m r ^ ч ч -.i
ч^тгч «й?ттч йч*1НПсвгч ^ rii^ n
Obeisance be to the one fit for the offering
of oblations, the one fit for adoration and the
one having birth spontaneously, obeisance be to
Gahvara (i.e. an impervious) as also for
Dhanesa (i.e. lord of wealth) and one having
golden-hemmed costume.
ччтй ijcTHt згчзтч ^i
^ntfcP?RTRi 3°Ч1ЩТ 44:11^*11
Chapter-24
Obeisance be to the one, the source of all the
primeval beings such as we, and obeisance be to
the one, being the source of all the materials,
pellucid for all the activities of Vedas.
ufroit jro% rte dmuii w m чч:\
4*% %РК4 44% ■Hiisuw 44% 44: i
44Г 44% 4 4 : 11^411
Obeisance be to the Lord of G rah as
(ominous ensigns or plants or comets) and also
to the constellations. Obeisance be to the
progenitor of Yoga and Sankhya. Obeisance be
to the Lord of the sages of the Dhruvas and
Nis'Ithas {i.e. polar stars) and the nights.
4 ^ 44 % 44: i
зц*Й4Т sr 44% #шят 44% 44:ii<^n
Obeisance be to the creator of the thunder of
clouds and lightning and also to the creator of
oceans and the islands.
44% %4 сщкт 44% 44:i
44t 43Т4Т 44% 4%Т4Т 44% 44:11^11
Obeisance be to the creator of mountains
and to that of the Varsas. Obeisance be to the
creator of rivers and to that of streams.
44#4f%44% <р(пщт 44% 44: i
«w k Rydldi 44% 44:11^6 \\
Obeisance be to the creator of medicinal
herbs and to that of the trees; obeisance be to
the Lord of Dharma, Dharma i.e. Yama, the
very creator of circumstances.
44t T4T4T 44% 45П4Т 44% 44:1
44: ^ftriRT 44% diHHi 44% 44:ПЧЧИ
Obeisance be to the creator of Rasas (fluids
and sentiments) and to that of the gems;
obeisance be to the creator of Ksanas (the
moments and festivals) and also to that of Kalas
(a unit of time).
fa%444% ЗсГ 371УТЧТ 44% 44: 1
3#TT4T%4T4T4t 4ШТ4Т Ш 4 4 : И ^ о о ||
149
Obeisance be to the creator of Nime$as
(winkling time) of Kasthas (or 1/30 K a la s as
measure of time) as also to that o f the days and
nights, the half months, fortnights and months.
Cs t 44% 4 W 4 T : 44% 4 4 : \
4 4 : Щ 4Ч
44% 4 4<l%44 4 0 4 44% 4 4 :ll? o ^||
Obeisance be to the creator of seasons and
also to that of the numbers of P a ra rd h a
(infinite) and to the most excellent one.
4 4 : ОQR|U|44% W
\Э
J 44% 44:1
щ й Щ4 w m 44%s44r4§j%i1 ^о ^ и
Obeisance be to the generator of Purana and
to that of the Yugas, obeisance be to the lord of
the four-fold creation and one having eyes of
indefinite number.
ehc'dl^Pw.&Hi cffifat 44% 4 4 : i
44t f w o r 44% щт(%44%
Obeisance be to the one, being the creator of
the V artas (the anecdotes as well as the
economics, agricultural activities and the animal
husbandries) connected with the emanation of
the aeons. Obeisance be to the source of
universe as also to the lord of Brahma and
others.
faaiMt тт% %ar teawi 44%44 :1
44T 9ГШ4Т 44% 44ГТШТ 44% 4 4 :ll^ o 'tf||
Obeisance be to the creator as well as the
Lord of the lores, obeisance be to the Lord of
vows as also that of Mantras or Vedic chants or
secret counsels.
fariuil 44% %4 4? mi 44% 44:1
4 F o[4T4 4 4 4 p ( 4ТТПТЩ44Т4 4 П ^ о Ц ||
Obeisance be to the Lord of the manes, to
the lord of the beasts and cattle or fauna;
obeisance be to you, the one being the chief one
of the speeches and one being the ancient bull.
Зг% 4Щ :% 44 41
4 4 : TRHFTt 44% 4Tc[%^44T4 4ll^ o(= ||
150
Obeisance be to the one, having well and
beautiful hair and also the one having eyes and
head raised aloft and also to the lord of the
animals and the one having flag marked by a
cow, a bull and Indra.
IMNdVl Яск ftr^ R t W T Ч Ч : I
1[г!^ЯЩТОНТ ■ЩГШя к 4ri:ll*o^||
Obeisance be to the Lord of the Lords of
intellects and also to that of the Siddhas; and
obeisance be to the Lord of the demons and to
the Lord of the corporations or guilds of the
Devas and Danavas (descendants of Danu).
тегактт xt я к ^ rn u t я к чч-л
яякяяятчктт к^ПЛТ я к ЯЯ: 11 6 11
Obeisance be to the lord of Gandharvas
(Musicians) as also to that of the Yaksas,
obeisance may also be to that o f Garuda,
serpents and the birds.
hlchuik ъ ?l^<hchutfa $ Ч Ч : I
eKHW iaikw я ^ к я к 4 4 :ii^ o ^ ii
Obeisance be to Gokarna (a cow-eared one),
seated on the Bull and the spike-eared deity.
Obeisance be to Varaha (the Boar-incarnation
of Visnu) and also to one, the unmeasurable and
the Lord of the Rak§asas.
ЧЧ15ЦШПТТ я к W 4 T h k ЯЯ:1
ЗЩШТ я к r k к ш т я к ЯЯ:11^о ||
Obeisance be to the Lord o f the Nymphs and
to that of the Ganas or attendants of Siva and
also to the Lord o f waters and the luminaries or
lights.
НЧ15ЯЯ HlirHlddil khrl gkrl Чч: I
* n i^ n
Obeisance be to the Lord of Laksmt, the
Lord of Sri (i.e. glory) and lord of Hri (modesty
or discipline or bashfulness). Obeisance be to
the group of strength and weakness or army and
the civilians or even to the one not fit to be
exasperated and the one fit to be exasperated.
Vayu-Purana
чч: k k k w i k k ггп^и
Obeisance be to one having long horn and
even to one having one horn, a bull having a
hump. Obeisance be to stability and the
physique as well as radiance and one having
fine refulgence.
чC\ш ъ Фтеят ъдчяш $ яя.-i
■^ci^ssr к т гя ’SFriT iglidrira II
Obeisance be to the past, future and the
present as also to the valiant one, the prowessed
one and to one who traverses beyond.
щ$т cftuiiiq чч: к м я гя m
я к OTI Чогл^г ЩЩЩщ я ш п ^ ^ п
Obeisance be to the bestower of boons, the
superior one and omnipresent one; obeisance be
to the gone by and the one likely to be, to one
being beneficent and being great.
якя ЧЧ: «ckdW xj\
vH lil W HH’t d k Cl4ri с|<й1Ч rTII
я к crift k$mi ш щ я ш w im m i
Obeisance be to the lord of all, the great, the
birthless one and the one having approach
everywhere. Obeisance be to you, the Janaloka,
to the penance and the one being a bestower of
boons. Obeisance be to the adorable one, as also
to the form of M o k s a (salvation) and the people
and the Hell (N a ra k a ).
Ш WWW ЦГСГ 41МеШ ЯГI
s rik frn k ки та чшт к к п т я яп i w ii
Obeisance be to Bhava and the one
worshipping as such, the sacrificed one and the
one making to perform sacrifices and the one
growing up all around, the indigent one, the real
one and the one void of qualities.
ЧЧ: WWT WFTFT ЯТТ: W iw iW ЯП
|т^т эрщщц tti i^<э 11
Obeisance be to the snare, the hand or a
cubit, as also to one who is a personal ornament
Chapter-24
or one nourishing the person as such;
(obeisance) be to the one having been offered
an oblation and the one having been bodily
invoked as such and the one fed abundantly.
чч эшга w rm чч-, 11^ 11
Obeisance be to sacrifices, the Is ta , the
P u rta , to the Agni§toma and Rtvik. Obeisance
be to Rta, to Satya (the truth or existent one)
and to the lord of the Bhutas (the beings).
^toKRt t r ^ n w g - r m w n
Obeisance be to the member of sacrificial
council and to Daksina (gift of sacrifice), one
having the carrying off of the purification after
the completion of a sacrifice (Avabhrtha).
Obeisance be to the non-violence unto the
people and also to the veterinary science and the
medicines.
Obeisance be to the bestower of
contentment, to the Tryambaka (three-eyed
one), the one endowed with flavours. Obeisance
be to the overlord of the senses and remedy and
to the lord who is wearing a garland.
fagR fg w rrc йщагёдага sri
ТГ^Т; TllfuNlifR киыГчнгч iflim il
Obeisance be to the lord of universe, the
form of universe and one having face and eyes
pinioned all around and the one having hands
and feet all around, the Rudra and beyond the
measurement one.
Tht сьоцта % гш.м
чч: Tfsum w r a &сцч\ц
Obeisance be to one, the one fit to be offered
oblation and one fit to be called upon or praised
or to the Manes; obeisance be also to the class
of Manes fit to be offered oblation as such.
Obeisance be to Siddha or accomplished one
151
and one fit to be sacrificed and to one who is
cherished one, the indestructible one.
w rrra -флтга
ш ч щ фита 'rtwto ё п т п
(Obeisance) be to the highly valiant one, the
highly staid one, to one not fit to be agitated as
also to the activity of agitation, to one highly
wise one, to one having a virile semen and one
highly refulgent and to the sun.
RtTf 4R: 'Rwfa
sj cTTRtejftWT €T(
Obeisance be to the nicely-winged one or
Garuda and one having similarity to gold, to
one having hideous appearance or uneven-eyed
one, the three-eyed one, tawny-eyed one and the
highly radiant one.
4RT | Щ 3RTFT fiTUTtg стг1%стггг гШ ^ Ч П
Obeisance be to one who obscures the vision
and to one who is having pleasing eyes and
obeisance be to the smoky one, the white one,
the dark and the ruddy one.
'Ц^гТШ«Г
Obeisance be to the flesh, the tawny one, the
yellow one and the one having a quiver and
obeisance be to one having a specific quality
and one having no specific quality.
4R ЧЩТЧ й 4R;l
ЧЧ: tpgRI ЦШгТТгг 4R) 4R:ll
ЧЧ: W lF t WfTOrZtR t
Obeisance be to the sacrificer and the
adorable one and one fit to be subsisted upon.
Obeisance be to all who is fit to be a beneficent
one, the aged one and the fondled one.
Obeisance be to Rta (the moral order or ardour),
the truth or the existing one and obeisance be to
Satyasatya i.e. the non-existent within the
existent.
152
44t ^ 44J4Ulk 4 supporter one. Obeisance be unto intelligent one
чч: Tilled и
Obeisance be to the lotus-coloured one, the
one destroying the death and also to the form of
death. Obeisance be to the azure-hued one, the
white one, the tawny-hued one and the ruddy
one.
44: 4Л4П4 4T4$sfin5tl
44: f^qR5TT4 c F d f ^ l l ^ ^ l l
Obeisance be to the handsome one, to one
having colour like that of cloud and twilight or
that of cloud of the even tide and the
multifomied one and also one having hand
occupied by a skull, the one stark-naked and to
the one with matted hair.
зштата irasyra щта 41
ф¥'1Рк||^°И
Obeisance be to unmeasurable Sarva, the
unslayable and the excellent one and also to one
who supports from the front as well as the rear
and to the fire.
g<(k 4*$' r k 7t4T4 еьГчси’Мtil
31*44^44 k W T ^Г11^ ^11
Obeisance be to the impassable, the great
one, the hurdle one or an obstructive norm,
Kapila (i.e. the tawny one) and to one having
body refulgent owing to the shine of the sun, the
strong one and the one having velocity as such.
Гч4ткй t f k g r a т а к т а згдш 4 4 i
ттккздппнта ктагота f w f u ^ n ^ ^ n
(Obeisance) be to one having wielded the
Pinaka bow, the eminent one, the one
promiscuous as such and the one stretched out
as such, to the one highly intellected one and
the one having rosary of beads grasped, the
blue-naked one, crested one or tufted one.
fk r r a fk r a u ik k f e t r a sirra 4 i
^ккП 4та р т а 4 4 4 4 k f p r a i ^ ^ 11
Obeisance be to one variegated, one of
dappled hue, the wonderful one and the
Vayu-Purana
and to one satisfied as such and the one not
established one.
44: 844П4 уТ14Тта 4 4 4 ? 4 4 !4 41
73^414 4Q74I4
Obeisance be to the tolerating one, the
tranquil one and the one striking with the
adamant, to one the killer of the demons, the
destroyer of sacrifice, the dark-throated one and
a perpetual celibate.
s rfk ra frin-did к т а т а а д и 4 4 i
ттакта Я 4кта ? fra 4 k 4 ^ 4 4 : 11^ ч 11
Obeisance be to the one, being the destroyer
of enemies, the annihilator or Yama and the
one, a bearer of sharp weapons, to one nicely
exultant, the delighted one and the saline-boiled
one (belonging or relating to a desert).
ЗПЛ4$Р4^ТТ4 4тШ4Т '?тй?Г4 41
fn°4T4T4 4 ^ 4 З^Щ17Т4 41^^11
Obeisance be to Pranava (the word От) and
the lord of Pranava and to one, a refuge afforder
of the devotees. Obeisance be to one being a
hunter of the deer, the one skilled and the one
destroyer of the sacrifice of Daksa.
так н та 4Ш4 4 % т к ? т а т 4 4 i
4Г44 4 TIM 14 7T44T4 4 k k l ? ^ l l
Obeisance be to the one, being the being of
all and the being itself and the one excelling the
Sarvesa, to the piercer of town, to the tranquil
one, the highly-flavoured one and the one
having fine arrows.
4ШТГ <м(Ф11¥114 4тк4Т4Ш 4 41
4 R g ra 4 4 4 1 ^ 4 1 4 411^ d 11
Obeisance to the destroyer of the teeth or
husks of Pusan and to the destroyer of the
vision of Bhaga; obeisance to Kanada, the best
one and to the calciner of the body of Cupid.
k : ch<M4*ld 4Pk(544I4 41
trai4T44cFrar8h к т а т а ^ т т а 411^ 4 11
Chapter-24
Obeisance to the terrific orb of the sun and
to the one, harnessing the lord of serpents and to
one, the ender of the Daityas and to one who
invokes divine shouts.
4*гсй ТП415Т5П4 4 l ? * o ||
Obeisance to the perennially exultant in a
cemetery and to one who bears three eyes.
Obeisance to you, the guardian of the life and
bearer of the garland of skulls.
4 % d l4 41
чтчттМкпт^огтт: firasjw 4 1 1 ^ 1 1
Obeisance to that God who is worshipped by
various beings full of pleasure. And to one,
having body of a man and a woman and the one
doing good to the goddess.
441S4T Зг4#ЯТ4 411^11
Obeisance to you, the matted-locked one,
the wand-wielder, the one bearing a sacred
thread of snakes. Obeisance to one having
disposition for dancing and to one fond of dance
and instrumental music.
4 4% jRdvRew 4та% 4 4 : i
«Sd«h«w4i Ф трт 411^3 и
Obeisance be to Manyu (anger) and to one
disposed to singing and obeisance be to one,
singing happy songs and to one with bangles in
the hand, to the terrific one bearing a terrific
form.
fawtauiFT Ф п 4 44Я444Т4 41
f4c£44l4<fcir4 45T4T4T4 % 44:11^*11
Obeisance to the horrible one, the terrific
one and the one churning down the good
fortunes. Obeisance be to one, having songs for
the collection of Siddhas and also to one
endowed with great fortune.
44) 4тШ|5ШТ4 ^Гёг1И4^ПМ14 41
45% %4 tr : 4114*411
153
Obeisance to the one having boisterous
laughter given out and to one having explosion
of roaring released, to one roaring, jumping and
to one overjoyed as such.
44)5^414 £П4% ЯргаЯЩ
S4i4% %4 53% 4 4 : ii и
Obeisance to the marvellous one, the
sleeping one, the racing one and to one started
off, to one meditating, to one yawning, to one
impelling and to one becoming emollient.
4F1% Sited %4
444f^TT4 44414 44514 feS4T4 4|!>*^П
Obeisance to one walking, playing and one
having the body with hanging abdomen.
Obeisance to the Krta, to one who shakes, to
Munda or one with a shaven-head and to the
dread such one, the trembling one and the
wicked-handed one.
4 4 344%4T4 fcHctfulUlil # 44:1
44) f%f!5%414 ^ТШ 4^Ш 4 411**511
Obeisance to one having the garb of a
lunatic and to one having bells ringing along.
Obeisance to one, having a hideous garb and to
one, having wrath of terrific and atrocious
norm.
315*1414 5)414 5 )44 )%%Щ14 41
4 4 : fS414 41514 4514)41444 4II**<?II
Obeisance to one not capable of being
measured, the radiant one and to the radiance
and the one, void of qualities. Obeisance to the
dear one, the talk and the one bearer of gem and
a seal.
4441)444 4 4 4 4tY<Jff%4(4
чЭ 41
44T 44П4 4Щ14 4*414 44414 411*4 oil
Obeisance be to a baby, the body and to the
unrivalled owing to merits; obeisance be to the
guild corporation, the secret one, the movable
and moving one.
<г1)35Ш) f%?4 4f*T: 31%) 4444%f4%)l
4%3T )454)4Т414)$ЩТ4 34)51411*4*11
154
This earth is one as being the bearer of the
lokas (the people) and the two feet stand waited
upon by the Suave and your abdomen is the
abiding abode of all the Siddha Yogas.
m rm
In the intermediary space, there is the
atmospheric region adorned by the cluster of
stars on your bosom that appears like the route
of the stars, the garland endowed with glamour.
f^TT S$T ^1^Г ч с1К !
The ten quarters are your arms, adorned by
armlets and bracelets. And having a
circumference outstretched, a veritable peer to
the cluster of dark clouds, your throat is
englamoured, the illustrious one, decked by a
golden string and an uncomparability of yours,
difficult of suppression or irresistible as such,
owing to the hideous norm of the jaws, is quite
comfort giving to you.
4414IHT<2>dlWl№ ?MtRT # # cfisrqi
3#И^ЧЧИ
The crest region having a turban of lotus
wreaths, how does it shine the light in the sun,
the body in the moon, the steadiness in the earth
and the breeze in strength.
^apwql тот ^ m
^ d r T 4 P lb iI( W ) < M ju n ^ d lP l^ y i : 11?ч $ II
Heat in fire and gleam in the moon, the
sound in the sky and coolness in water, these
qualities, the wise men knew as spurtless owing
to excellence of expressions.
vTTr SPZlt WRTnff -q|«T:l
трггат# TSRten::ii^4^ii
The muttering and the receptacle of
muttering, the great Yogin, Mahadeva
Vayu-Purana
Mahesvara, sleeping in Рига (the town), abiding
in a grotto, the one moving in the sky, the one
prowling during night.
smarraT fencn $ рщ ч :11?ч й 11
The quarry of penance, the father of Guha,
Nandana, Nandivardhana, the horse-crested
one, the bearer of earth, the creator, having
vehicle for beneficence or ashes.
cfcgc# eTfSPTT#T
ФшА 11^ЧЧ11
Deserves to be known as the guiding one, a
leader, a bearer of yoke and one having
shakability, difficult of (achievement), one
having a big chariot, terrific acting one, highly-
renowned, the winner of wealth.
tra fe jt S5|# U#
«Pi# ^ щ р т: щ ^ти^ои
One fond of a tower or bell, having a flag,
having an umbrella, the leader of an army,
armoured, sharp-edged-speared one, conch
bearer, snare-wielder and the hatchet-bearer.
3FIW W : in# ^cuwiR4^q:i
тага w s w M t u #
You are unapproachable and sinless one, a
hero, О King of gods, the extirpator of foes.
Having propitiated you earlier by us, the
ertemies were killed in the battle.
jfctemn: W tTW ОБТЩТ
Being fire as such you sipping along all the
oceans, you do not get satisfied. The storehouse
of wrath, having soul gratified, the destroyer of
lust and bestower of desires or an accomplisher
of desires, the loved one.
W arft ^ iwrf#T:i
^Rmoq^r: chivt^riiii: Щ: TT<5ifcqd:il^3ii
Brahmanya (the one fit for the status of
Brahman), a celibate, the controller of sex-
Chapter-25 155

organs, adored by the good persons. You are the beneficent for us everywhere. Whatever you
imperishable treasury of the Vedas and sacrifice are, you are the same, obeisance be to you.
is established by you.
ffir «tagigiiut dip'll ЧТЧ

r^fir crt и ie it *
Fit to be offered as oblation, the Veda, the
one guided by Veda, the oblation-bearer. On
your being pleased, О Mahadeva, we shall
become gratified.

9^IT HlebM i Ш <e|l(44i«b

w m : TTf^pST: WT гЭТ 1srf3^n-
‘ Ч ЧЩ fdVlPdll^4ll
You are the lord of BhavanI, having no
beginning, the star of radiance, Brahma, the
creator of world. You are the primeval creation
as such. The Samkhyas (the philosophers),
having understood you abundantly by the
Prakrtis, unperished meditationed ones, do not
attain to death.
*U\U3\ PoMd-rhl
О
W<m 54HRI

^ еь41я(3°ЧЯ)41ЬЯ*1^11^ ^ I
The mentally-concentrated ones, perennially
concentrated, having realised you by Yoga, take
leave of the objects of enjoyment. Those others,
the mortal beings, having sought your shelter,
purified by the actions, attain to enjoyments,
guided as such or enjoy the non-enjoyments in
the quarter.
ЗТЯТВЩГ ЩГ fer: WVl(rhd:l
с Ш ш тгаг w f R j w t м < ц т < я ч :н
fM t Ч) ЯсГ W& trtsfrr ^TtsfTT ЧЯ)5Я| h \
The way we understand the reality, having
no measurement by capacity, the greatness of
yours, enfamed as such, the unferriable, the one
of the great-souled one, you may become
Chapter-25 155

\ \ m m fk ? h s m m : \\
Chapter 25
The description of the obtainment of a
boon from Sankara of Visnu• •

■нГч«*(?м rft TTgf^ra^rar: i

fiRI^ 11? 11
The Siita spoke- Having seen them as if
drinking together, the one having eyes dilated,
crimson-hued like wine, the consort of Uma, the
odd-eyed one, the destroyer of the sacrifice of
Daksa, the Pinaka (bow)-wielding one,
Khandaparasu (variant epithet of Siva),
surrounded by goblins and three-eyed
Trilocana, became highly overjoyed on account
of his own reputation.
гТгГ: тг ч теф т: cticRinjci гШ):1
-q^mFT:
Then that adorable god, having heard the
words ambrosia of those two, even knowing full
well, the greatly fortunate one, spoke out with
pleasure.
qcRft P^IrPlTt
STcTC^imi
“You two are great-souled ones, mutually
beneficence desiring ones, got together in that
terrific water spate, being such as having eyes
of the shine of lotuses.”
156 Vayu-Puraga

dlddd^ldTFTt ХЩЦТЧ.1 m f w a r a ? я^|сы ч згзтрт£ р {1

чтщ^гЕТгтт f ^ rm t^rit f^trn

^ ■н<зчЫ'гчГц-самк^г1 г^чтич ii
Those two, the great-souled ones, having
looked admirably at each other, spoke out- “0
adorable one! What use it would be for you to
know the truth? Where, moreover, is the
comfort of endless norm barring aside the
wanton movement by you.”
-3414 fnmi
f^<Ui|4|4 W <JjWT 0X1^^4,11^11
Having listened to that talk of those two,
having welcomed and having allowed, spoke
out the adorable god in a sweet and pleasing
speech- “О, О Hiranyagarbha! (The Primordial
Egg!) or Brahma, to you alone, О Krsna! I talk
as such.
ЯсЕЗТ W ^ I W I
ttfpM t TW fT^TWfhl
■ЦЦРРЩ f% Щ Щ П сНЧ-НЧЧ1ЬЭП
I endowed with perennial argumentation, is
pleased by this devotion. Both of you are
honourable and even highly competent for me.
For you two, what best boon among the boons, I
may offer?”
ТЩШГТ [чч1$гТ:11<£ II
By him on such a talk having been given to
Brahma, Visnu spoke out- “Speak out, speak
out, 0 greatly-fortunate one, the boon that is
cherished as talkable.”
М'ЛГеЬгаЪткЩf^OTt fcf?4,l
Ш: FTт а щ и eftqj; 4didWTll,?ll
“O Visnu! I am eager for progeny. I want a
son, a bearer of the Yoke.” So spoke that
adorable Brahma, eager for a boon, out of desire
for a son.
г? '4%^RTTI
ft rm ш т ftw t Гч ь 1ч ^ : п ^ м
|?T R сГЩ w r f w n r <£кИз»1Н:1
ЪЩЪ dlcRIlfd FTf II
Then Vi§nu spoke out this to Prajapati, the
one eager for progeny- “A heroic, a peer to
none, a son that you long for, a bearer of yoke,
with the status of a son, you adorn Devadeva
Mahes'vara.” That Pitamaha, having honoured
that talk of Kesava, having welcomed him with
hands folded to Is'vara, the bestower of sons,
Rudra, spoke out the words, being desirous of a
son, along with Visnu.
^ R RWFffiT: тшптет !ч?гщ:1
ЩТ ir ЯсТ RTSfR | % : l l ^ l l
“О you, the soul of the universe! In case, the
adorable one is pleased with me, desirous as I
have been of a son, perennially you may assume
the status of a son like yourself, a bearer of the
Yoke.
4FR Ч<Чб 3T^ :|
rRR eft ЯТ21Я? #c3T 4 W ТП ^Ш ^П
fdbcbHWHMN rT Ч1«Гч ?Ч9ГсГгй€Т:|
ebl4WKWT ehfwfelTlcI FTsRT||?4ll
STftWrf) тГ cRRM Ж М Flhfruifdl
О
3Hr^chi<vi % Ш fafedi: miu'i^ c|: ii ^ ii
BTS^ 'cFTg^rirdr t R^FfT: 1
R^TfRT t Hcdldl^Pddl гЩИ^ЭП
If you are pleased, I cherish no other boon,
О Mahes'vara! Having listened to that request of
that one, the adorable one, the killer of the eye
of Bhaga, spoke this expression- “All right”. О
good-vowed one, when you will be
overwhelmed by anger at the non-completion of
a task, undertaken by you, I shall be bom then
from your forehead, one of the eleven Rudras,
Chapter-25
the cause of the vital breaths. I shall wield a
trident in my hand and shall be accompanied by
my Ganas.”
J W f i <|адт wti
ЧЧЫ1У4 ^ifir ёГ m ади^И
After bestowing incomparable favour upon
Brahma at first, he told Visnu- “This boon I
confer on you”.
щ sierra Tt^mrnr fawpfefo? ад: i
ТП^ёрТ ^ Tjf^l
1^11
S3 s3
He, however, the greatly-fortunate Visnu,
replied with these words- “All this has been
done, О God! In case you are satisfied with me,
then there may be established a devotion in you,
О cloud-vehicled one.”
ададгшт Ъщ: ffiroih'd адтад)
Шштт щ адт ад Tfcrtsi ад ададад о и
This way spoken, then the god spoke to
Kes'ava- “O Visnu, listen the way, I am pleased
with you, О perennial one! О Lord!
ЯёКЩёПНЗЛ?} ёГ W Tt ё! Щ[
^ ^ii
Whatever is apparent and whatever is
oblivious, whatever is mobile and whatever is
immobile, all that which is of a universal form,
is the soul of Rudranarayana i.e. the conjoint
form of Siva and Visnu.
SfcfRlfar?
ч щ я щ адт яададт? чадчir ? 11
I am Agni, you are Soma; you are night and
I am day. You are moral order and I am a static
norm (Satya- existent situation). You are Kratu,
a sacrifice or divine intelligence and I am its
fruit.
ададнад ад адз^гадт адт адт:1
ЧТ fciyif-d адт: ЧДфёТсы1ли{: 11
зададт Т1% гг rte л й ч к п
157
You are knowledge and I am one fit to be
understood. Having taken to muttering of
(syllables), the men adhere to for me on your
becoming pleased being of merited inclination
or avocations. At the dissolution of the aeon,
there is no other alternative then we two.
задад а д й ttt чад
адгч^пш й адг ад ёад* n
You construe yourself as Prakrti, the
primeval creation and construe me as Purusa,
Siva, the beneficent one. You are a half-female
of mine and I am the same of yours.
^ ёг W ^ ^ ir ч 11
The left side being great as such for me
azure-hued, the one having definition of the
illustrious child and you being other than the
left i.e. right side and I verily, blue and red or
Nilalohita.
ccf ёг %1 ад fgmrt адёп? iw :i
And you being my heart, О Visnu! And I
stationed in your heart and you being the doer
of entire deed and I being the supreme god.
ад% ад^гг т адт
ад чади ад! fe ич^и
So come along, О child! It may be all good
for you or hail to you. I shall go, О lotus-
gleamed one!” This way having spoken to
Visnu, the adorable god, became out of sight.
ад: ^ w is w ■ j t .-i
ад: ?ft:ii^dii
When the lord had vanished, the delighted
Visnu, lord of the earth, entered water and lay
on his couch.
w ад ададЫ адщг:
ш ц а д т ади йчг фщ адшадпадп
The lotus-eyed one, the lotus-bom one,
having mind engloated as such, Brahma, then
158
assumed a seat on that couch, the lotus having
gleam of a lotus.
ЗЗД сЕТНЯГ dsflujyftwfjftl
W Tl ти%гя1г1Г4о ||
dhtnicbisr rro?nfMh
churam w d^ frM u
Wlfcrr dTWT iT f g ^ l l? ^ l
Then within a long span even there,
compereless the two highly valiant ones, highly
spirited ones, two brothers Madhu and
Kaitabha, having eyes ablaze, englamoured by
darkness or shining with the tips of the feet, the
valiant ones as if laughing along intreprid as
such, shook that lotus, having gleam of the fresh
sun and plucked the petals, both of them,
Madhu and Kaitabha.
■(JcfJJekelf <T rff ^ II
And the two spoke out the words- “Fit to be
engulped, you will not exist”. Having said so,
the two thereon, became out of sight.
^reoi 3 сгсМст тгешгс[сг:1
msifui ^ f tR r f^serr 3и
Having understood their cruel intention, the
lotus-bom one, having got awake or alert,
started realising his own importance or
greatness.
сьЭДсычгч чтгтг ятлмртег^т ^ n ri
Ш: TT iRHfirR ЗШНг ТШсТёРТИ
$ащ£я1тНге^
When he did not allow the movement in
point of disjunction of the pericarp, then he, by
the lotus stalk, got down to the surface of the
earth. He saw Hari (Visnu) within the water
having the upper scarf of a black antelope hide.
tt ъ <т таити HdhScfidi
^ «ПТ ^ 3^113 ЦII
And he made him awake and to the one
having woke up, he spoke out- “O God! I have
Vayu-Puraga
danger impending from the vampires. Protect
me, get up and create peace.”
ш-. ч wnfepnj: шзтчГкч:1
Then that Visnu, the adorable, the controller
of the enemies, with a laugh (said)- “No fear be
entertained, no fear be entertained”, this way
spoke out the sage of his own.
Cv Cs >
Since you have uttered at the outset, there is
a danger to me from Bhiitas (spirits). On that
account, by the words beginning with the
Bhiitas, you will exptirpate those two demons.
?ПТ: mc(1^(ui
BhUr, Bhuvah and Svah i.e. the earth, the
atmosphere and the heaven, then entered that
self-bom Lord. Having circumambulated,
Brahma returned to his (former) seat.
^ W ff ТТШгТ!
fowl
'd’dHmPd P4; ii^ ^ ii
When Brahma had gone, Lord Visnu created
two brothers- Visnu and Jisnu out of his mouth
and instructed them- “Both of you should
protect Brahma having known the arrival of
Madhu and Kaitabha.”
(ушШиод WfTl
The two (demons) created a form similar to
that of Visnu and Jisnu, the victorious ones,
being the most Suave ones. Having assumed
that similar form, they stood there in front.
(ТгГЙ «rpuj ^RJUT сШ:1
ЗРНТТсБ ^ФТЯТЧТ ^ У #Ш
Then those two demons spoke to Brahma,
the cmel words- “Of us fighting as such, you
Chapter-25
may become the questioner, an umpire, a judge,
an arbitrator.”
^ q m il
^ 5 W r W w гЩТИ'й^П
Then those two having entered into water,
having harnessed the water by their magical
tactics, took to a fierce fight of which one was
cherished at that time.
Ы <T4JStmRRf ftfod WTI
Of those fighting along, a divine century of
years passed, but the ferocity of war of mutual
norm did not get revoked.
^ai£W^l4T|4c(-<Tr fejdf^d'l I
wt адн‘ччтч^1и'йи
Owing to the institutional status of the mark-
twain, the two endowed with form, stood
engestured as such. By analogy, having mind
agitated, Brahma attained to meditation.
(ттт<гг w r f^afcr
ш щ cbsrt rran)n
ёГ ёГ cRTt q^rg^TftiTI 1-^411
Having understood the distinction between
the two, Brahma with a miraculous gaze,
ensnared an armour into the two minuter ones
as sprung from the lotus fibres. And he chanted
a sacred syllable making target the body upto
the zone girdle.
ШТП
rTt HjfgRfr
While he was muttering the chant, there
grew up a girl sprung out of the universal form.
The lustre of her face was like the splendour of
the lotus and the moon. A lotus was in her hand.
She was very auspicious and chaste. Having
seen her, the demons distressed as such,
suffered change of colour out of fear.
159
tfrr: яйщ <rr щ и т ш f^mi
сШгГ ^WRTctfT ff? ^ m frf^ ll'k ^ ll
Then Brahma spoke to that girl in a sweet
voice- “Who are you here fit to be recognised
as such, speak out the truth, О unblemished
one!”
тлят чтфнг ^tt c?p*n щатщ w f a w i
tit тггат й ш т т :
Having adored with peace Brahma, that girl,
having hands folded (told)- “Know me as
MohinI, Maya of Visnu and his messenger.
m W T R T 5 t ЩЧГПТТ ARRMtl
зге гт: ш ч я г т а г ч то ё ш т g i r s ? i
О Brahman! By you being invoked, I
reached here haste imbued.” And Brahma
having mind happy unto her, gave a secondary
name as such.
чт ёг oqTjfdT щ г а ^ 'q'qdfqarim
что й f^ErfWimhoii
“Since you came here as (soon as) this
Mantra was uttered by me, you will be known
as Mahavydhrti (the great utterance).
З^сТТ ёТ fonTT гГСёГ1ёЯ%|
And risen up having exploded the crest, you
will be called Savitri. Though you are born of a
single part, you will become such as having
many divisions.
Riurifr 'arcPRTfa **кмчч|Ги| rti
ЧТЧТЙ ^
О auspicious-faced one, due to my grace,
these and other minor names derived from your
activities will be applicable to you.”
чтртт qteJifTTi <r ’drfii-wn€i<n^i
ЗРТТфТ ^ tm t W * rT 3II
Then the two (demons) being tortured,
begged a boon of this one, entailing their death
as irrevokeable and status of sons for him.
160
“All right”, may it be so. Having said so
quickly, Visnu took Kaitabha to the abode of
Yama and also Jisnu took Madhu to that (i.e.
the abode of Yama).
^Tf fdWRT fabURT Wl
Шч датт cfchMl Ямсьтикнпччп
*МТ ^ПгЩ
й«Д|Ч1 farapiT чф гт Г ш ги
Ш очГгТЛ'Н ЦП ГутаТЧ'ЯШ1145,11
This way, those two demons were killed by
Visnu along with Jisnu, the vanquisher one. By
Brahma, overjoyed as such, by the desire for a
good of the people, the status of a son by the
Isvara offered in the form of self, know it this
way. When the fight of Madhu and Kaitabha
with Visnu and Jisnu was over, Brahma
addressed Visnu as under.
зга- Tof W : yepfenr:!
^rt w w h ^nftr дта^ич'эм
“Today a hundred of years has elapsed and
the time has arrived. I proceed to the spot,
horrible having a flood collected therein.”
четтгта cram W trcRtW i
rtfj fqraicRt ficm щ Т ят я ^ ч н м ч г п
At his instance, the lord effected
Dissolution, making the earth devoid of
immobile beings and making the mobile beings
settled in Prakrti.
^ Щ ^ %3T %WTT TlffTI
“О Govind! О enhancer of glory, welfare
unto you. If thus the ocean has been diffused by
you, tell me what I shall do for you.”
srra ^roT щ згаг тщ\
таттг w r a r нщ
“О You! Listen please, О gold-hued one! О
one bom of lotus i.e. Brahma, my words.
Vayu-Puraga
Whatever form has been obtained by you from
the god, it is out of desire for the obtainment of
a son.
t ш ш rnTTs^tj^prit w t i
dgfdvifa 4cfri4 трг mis, чп
Having made him successful that way, from
me, you became free of a debt. You may create
four types of beings and part away.”
згагга -щ й ftrrfm ? :i
rnt «gVrirwq cPT3JT TTrTt -q?TTIIS91l
Having obtained a hint from Govinda, the
lotus-bom one, Pitamaha (i.e. Brahma), having
a mind to create progenies, then performed a
penance of austere type.
тт^ст г п т п ч т ч
сТсТГTlipIT Щ&Ч ^-ЛЖТШЕГТ otra^TIIS^II
Of him, this way taking to austerities,
nothing came forward. Then within a longer
span, his wrath became augmented.
dWfaridiWIdiT.'IIS'kll
ТЩШВТТ WTRm:
уchiaid)vi Г: Wfe4T:ii^4H
From those eyes, endowed with wrath, then
percolated down the tear drops and from these
tear drops, embodying wind, bile and phlegm,
having huge hoods, hefty life forces decked by
Svastika marks, having shags dishevelled,
sprang forth snakes of vimlent venoms.
зт^г isribW тщг srf^ll
Hl^4lfvrchl ^ ШфЫ Ш\ ТВТ11РЛ^11
Then having seen the serpents bom in
advance, Brahma censured himself- “O, fie
upon me, if the result of the penance is like this.
In the very beginning, it has become an
extirpator of the lokas.
гтет
^ t штгпчот^:||^\эи
Chapter-25
Of him, violent faintings came about bom of
wrath and intolerance. And on account of the
heat of the swooning, Prajapati took leave of the
life.
3iTrWcRT rt ш : Rs^Rrani
tl^IVtdd R^TR) clR elf c^ll^ill
From the one having unequalled virility,
from the body of that one, with the endowment
of compassion, those eleven Rudras of the soul
sprang forth, while they cried about. On account
of weeping, they were known as Rudras. Their
Rudra designation is due to that.
% R£i: tdpj о шин ^ yiuiiR) dqirMcbi:!
Ш UTtrpjWt ^TRT: R&JrPRrafR^:ll^ll
The Rudras are veritable Pranas and Pranas
are as good as those. The vital breaths deserve
to be deemed as existent in all beings.
3FRRRI
O
4fTc{T4
V
RI£tRT
NP
RfcTCR R |
RRT STUIRfifl RRfRWFTt' 4'lHbfir^d:ll
•о
;ц\эо ii
То him who was highly terrific and who had
the character of the Suave, the trident-wielder,
Nilalohita i.e. Siva offered the vital breath
abundantly. Then, from the forehead of the
lotus-bom one lord, there emerged a being, the
eleven-souled one.
s^TOT: -Rrs^lftnuTRlfiR: R TTR:I
RsL teifddW'HIdl-HcrHI
згятотгатг ^ rtr сга:п\э^)
The lord who offered to Brahma, the
Pranas, became his son. Lord Rudra, having
face beaming forth, then spoke to Brahma,
having life-force revived a little, the sublime
world.
TURTRRT RT $ i g R R j j t # R R T S S rR R :!
RT R 4<RTSScR3T R £ R R T ^ f R i f
“Call for me, О Brahman! You deserve to
take note of your ownself. You know me your
161
son as Rudra and be gracious to me, О my
Lord!”
RRR R RRTRRRI
ftraTRf: RRRRRT^t:
M: tfrRTRfrant: ImrRBfhrRT fRRi
3RTR RRRFRgIT ^rf|tRTdVR:IIV9YII
Having heard this word of that one, ample
and fascinating to the mind, Pitamaha (i.e.
Brahma), having soul exultant, with eyes having
gleam of the blown lotuses, having life force
revived, by pleasing and sombre tone, spoke out
Brahma, the adorable having radiance of the
pure gold.
Rt Rt Щ RsjlRTR WfJtmSR4frteRTII
cBt RRTfep^^RTRR i W ЯсЫ^ИгЦсК'ЛРЭЧП
“О, О! Speak out, О greatly fortunate one!
You are pleasing my mind, who are you, the
one having a universal form, stationed as one
having eleven souls?”
RRRtFTRRRclT R^SRRrlRRTI
Ш: iRRRc^l frfRRTlIT53RFt: WHO $ II
This way was addressed by the adorable
Brahma of unending radiance. Then replied
Rudra, having welcomed him along with the
self-bom ones.
Rtf RTRf WFRTlImt IrotTH R?|
RRf
О
*TRR ^f?T TRHrRl
«О
RttfR sn%:IIOOII
Cv
“О Brahman! I have been asked for a book
by you along with Visnu that you may become
my son, О god, identical with you is the one a
bearer of yoke.
Sp О
iRRT^ TR3T cTtRJTRR Rt|*R$RIIO<ill
By those well-known in the worlds and all
those bom of the universal soul, deserves to be
acted upon as such. Give up grief, О Devesa!
You deserve to create the worlds.”
TJcf R RRRHtFTRUT JffaRRT RRT)
r£ RrRR^RRT RTcTbnffRRIlO^II
162
This way having been spoken, that adorable
Brahma became one as having mind pleased.
To Rudra Nilalohita, at the end of the world, he
spoke again.
ТЩТ^Т RR ёШтЫ W . ^ W Щ\
«М Щ Тг4ЯCсИ \ Ч'| сТЗРШгШ ЯёП1
bllfcfartU m 5 M я Г щ 7T3R:ll4o||
You create progeny along with me, being a
help meant for my undertaking. The seed when
you are for all the beings, therefore, then you
may become endowed with that, “All right”,
then this speech Sankara acknowledged as such,
R4tSTT ЧТсТГСТЩ?ЩТ сТсГ:11
fuTfT cfa' dd*dl fe$RclfuuftRll£ ^11
Then that adorable Brahma, adorned by a
black antelope hide, before his mind, created
that god, the sustenance of the beings as also the
tongue and the speech then of that universal-
formed one.
3§T JJ'dR'k RkTJJI
To Bhrgu, Angiras, Daksa, Pulastya, Pulaha,
Kratu and Vasi§tha- the highly radiant ones,
created the seven mind (bom) ones.
Ш 4TUtSRRI*fur Щср c № l l l ^ ^ l l
The sons of the same sort as he and also
others he created, bom as universal ones. In line
with the trail of those ones, the kine or speeches
were bom from the mouth.
тзстйтплш йтвдвп ih^ ii
To the Vedas, headed by Orhkara and the
deities honoured ones, this way proclaimed as
such, Brahma, the grandsire of the lokas or
people.
1Ш-иттт^т-ч?га'га w ^ r w : i
THTT: ^ R I ^ [U T ТЩ Ш Щ П М Ц П
Vayu-Ригаца
To the mind-bom sons, Daksa and others,
spoke out, the adorable Lord- “Create the
progenies along with Rudra, the wise one”.
Щ ЧЩ T ^ T rtjR ТГЗТПТ СМУШ<11
RUfwrat HR Ш1: Щ TcRTTTT?II
WURt^r b z q |w il< ^ ll
Having followed the great-souled one, the
leaders of the subjects or progenies then- “We
are eager to create progenies along with you, О
Lord. This verily is rhe message of Brahma as
also of yours, О Mahes'vara!”
ftfcnGRt
•О
UTRRT TTBm:l ЧЭ
W U R SSR T3R W R T U T PJW rT $ f T T : ! i < ^ i i
Wif^RWBRTFm #дптщтт(^г)гядпч;||
Ясптт: тщэч#гг 'Фачнчч g : 11c c 11
By them, having been addressed, the
adorable Rudra, the Lordly one, spoke to them-
“0 Devas, the sons of Brahma, revive the vital
breaths from me. Make these sons of mine, the
Brahmanas, the foremost of the first bom. Now,
you deserve to create the seven lokas of my
own-selved ones, having limit for the stability
of Brahma’s primeval existence at my instance.
Be it all well-being for you”.
rl^cTMA il: т д а f^ jf r ld q j
ШТ55^ТЧЧ% ТИТ Ail ^fesqfAll^ll
Having been spoken this way by him, they
replied to Rudra, the primeval one, the trident
bearing one- “0 Lord! Everything shall come
about as per your command.”
STRUCT UUTRt ТОЩ 1
RRTrRR ЯсТШВ: татч%:11
Ш U4TfTAT Щ Й тгат: ЩЧТЧ? WTII^oll
Having adhered to the order of Mahadeva,
the creators of progenies or the Lords of the
subjects, Daksa, the great-souled one, spoke out
then- “You are the greatest leader of the
subjects or progenies. Having kept you in front,
Chapter-26 163

may it be well with you, we shall create the

progenies.”
TTcrqf^fvt $ зг^гчш 'mform
t: Щ ЯЗТТёШТ: y^rrqfvi:li
Ш: w aft WT ^fw^3PTii^
“May it be like this”, Daksa accepted the
saying and started creating the desired progeny
along with them. Then on Sthanu (i.e. Siva),
having stood at the creation, Brahma created the
Sarga i.e. the primeval creation.
зтгггрт скгй t ттсг^гатт: i
©ч чЭ

щ : ttw trsj

rlftt 1Tf#RTRT
When the seventh aeon passed, there were
bom Rbhu and Sanatkumara, the denizens of
the Tapoloka i.e. the world of austerities. Then
the Lord created other great sages, the mind-
bom ones.
Vfir «tbtftjwr УГЧН1т6 Ц^4)<ГиГгЧfrlPdЯЦЯcfU?4 ЧПТ

* * *
Chapter-26 163

in me regarding the incarnation of the trident-

wielding Siva as to what is the reason that the
Mahadeva avoid the previous Yugas and takes
incarnation in the terrible Kali age (only)?
3lfw4-cr-d> ЯТЯ |c|Wcl ЯЯТ1
3MTR- MF PTTfe^5TfiT %%ITII^II
And in this Manvantara, having arrived as
such of Vaivasvata, О Lord, how did an
incarnation assume form? I want to know that.
Ч ТГрГгГ
fgWIryvSdl Ml
«wsnuwтщтящ MiMimi
Nothing is beyond your cognition here in
this world, as well as in yonder one. For the
sake of instructions to the devotees, for me
inquiring with modestly, speak out, О highly
wise one! In case it deserves to be made
understood, О highly-intellected one!
HlMVT ЗёПтТ
ттсг M ctr i
fMI? c||^^ehHq^d:ll4ll
Lomasa said- This way inquired of the
\ \ m 4^[fcrvftserw:n adorable Vayu, engaged in the well-being of the
universe, the highly radiant Vayu, being offered
Chapter 26
obeisance to by the people, spoke out like this.
The observations on the genesis of
S v a ra s (accents) or Sounds
TJrfMHW МЯТ m
rir^ щ m m з э ш w ^ iimi
m шт “This is highly confidential in the world that
which you question me. All that you may hear,
О son of Gadhi, being talked of quite serially.
мйтыР щ и filадч,д^<ж1Т'лihii^ti
Stita spoke- О highly-intellected one! ЯТТ |lcb|U^ <|%
Marvel are the secrets, which you have revealed egMTV: ЯМ WT ИгМТЧШ §:fecT:l№ll
as per factual representation out of regard for Formerly, when a thousand divine years had
blessing the worlds. elapsed in the vast ocean of the water, Brahma,
(T?r й м в й p-gwcWKd desiring to create the subjects was distressed
дптщ з# г mщ ^ щ г т и and he began to contemplate.
Ц м мпИ trafftrr змттт <5п№г tii^ n
•О Сч
HwMMwr ят^ст:
Therein, there prevails a great apprehension И°ФРЯ: Им
164
Of him absorbed in thought, a lad sprang up,
a divine-flavoured one and ambrosial-
expectationed one, talking in a divine voice.
4T4W ччга!ччгт
ff4
Talking of which one an audibility having
form void of worlds and touch, scentless and
bereft of sentiments, the- god, the four-faced
one, assumed (his form as such).
ЧЧ4 Т КПЧЯрЯЧЧ 3TTWRT
^чПТПТШ Чн4-1( ГчпЧ 445-3i| |^o ||
Then concentrated in meditation, having
taken to austere penance, he thought over by
mind, the group of three as to what sort of
lineage it was.
чч^г f e m i w шср&А щ т ч !
On his thinking over, sprang forth that
eternal syllable, void of expression, touch and
form aind reft of sentiment, scent.
a w fim чт ч ч ч £ т srrfa n ysifm
кпч4 41 44т 4 ^ 5 4 :1 1 ^ 1 1
He observes his own excellence as well as
the form in the worlds or among the people;
then meditating upon, he once again sees the
god.
^ Trfe Ъ ч)ч фЩ Ч4Т ^4:1
cftfrpj Ш Ч?ЧЧ Ч Ч5Й Ч г ! Ч^ЧРсЬЦИ^ И
Neither a white one, nor a red one; neither a
yellow one, nor a dark one, having a colour
assumed, a woman may not see a eunuch.
4jflTC ЩЩТ fW4T$rf% (ТЗДТТЧ!
ЧЧЧ f€W<I4H44 11U 11
After knowing it, he contemplated over the
syllable for a pretty long time. While meditating
thus, the syllable came out of his throat.
ЦЖЧШ ТЩШ1Ч: в1ч&4:1
чт arfasR t зт(ч* ю ^ т ч i т ф д ч -л ^ ч и
Vayu-Purana
It consisted of one single matra. Its sound
was very loud. It was white in colour and very
pure. That Orhkara may become the Veda, a
syllable (known) as Mahesvara.
ч ч % ч ш ч т ч ч ч тщ t w j ^ t i
m g ^ -r $т ч ж чт ^ r : m : ч ^ ч - . и ^ n
Then deliberating upon the syllable of
Svayambhuva, there appeared a red one, that
was known as the first god.
ЧИЖ? JOT ЧЧЧ ЧТ1%ГЧ1
т ч т 4 ^ i ж ч w t 1% ч г а т ч ш R R tu
Чс^ГТ ЧёЯсТЧТ: ГсЬЧdf^fd Hldv^dllV^ll
Rgveda’s first (Mandala) of that- T glorify
Agni, the high priest of the sacrifice’, having
seen this Red (a stanza), Brahma once again
thought over that syllable, being highly radiant,
the creator of the world (saying) as to what it
could be?
ч ч ч ^ ч г ч ч (ч ч ч ч 1ч ч з«г т ф а т м
%ЩЧЧ$ТЧ 4# f f ^ 4 %nf4^4IIUH
Of him brooding over that way, created a
syllable of two syllabic instants, being of two
syllabic instants owing to his being a lord.
ч ч : ч ч 1|ч ы ч % ч ч т ч т е
Slf&T д ТЧ> Ч ^ } TJfT ЧТТЧЖ:11^И
Then again, he reflected upon a syllable of
two syllabic instants and appeared forth the
blood therein or the red one therein, having
caught hold of the point of dissection, that
sacrificial formula.
ч?т mm: ч ч ф ч ) 4 : чйччт 4 4 :i
чрчч тжчтччч fgviTw чч: 454: iro ii
The fierst Mantra of Yaju is ^ <41 etc.
‘For the food stuff to you, for vigour to you, we
resort, О Lord! May the creator, (Devah) Savita
(the god being the inspirer of goodness) once
again, (grace me).’ Rgveda is one of one
syllabic instant and Yajurveda is one as of two
syllable instants.
Chapter-26
ddf ^ %dd d ^IjJT ^ dd$tT4l
fluid f e r a w r сгщн gdfter: 11? ?11
Then having seen that Veda, having two
syllabic instants as also that syllable,
deliberating upon that two syllabic-instanted
syllable, Brahma, the god, once again (reacted).
<rcr fwdddHW arfanr: тгагагзг ?i
ЦГТ ЗТШТ
While he was thinking along, 'Откйга' got
provenance. Then Brahma deliberated upon that
syllable Omkara.
зтатщяш: TfidTfei xfa
3Pd ЗТШТ% TJUIRT '^dldillR ? II
Then he observed the stanza drunk as such
i.e. assimilated as such, having taken its
eruption as such- ‘O Agni! come along for
enjoyment, singing for one, offering oblations
or come Agni to the (sacrificial) food, being
lauded, (come) to convey the oblation (to the
gods), sit down as the ministrant priest upon the
sacred grass.
ddST ТГ ч ф щ ddNMfejdMJ
Idcptf illdMdUldl'ebK
Then that highly radiant one, having seen
the Vedas come closer, having deliberated
upon, the adorable one, the three-timed one and
the three-syllabled, three-coloured one or
pertaining to the three castes and pertaining to
the three sacrificial performance (savanas), the
Orhkara is known as Brahman.
ddld feydBllfdlciuf 5
fdfdd fdddtlR4H
fddTd fddd «Nr f w i «Nr TTTWdl
dWIrfdSR ЦГГ t 3W:IR^II
Thereafter, owing to triple combination,
three-syllabled, that word, deserving a visibility
owing to being fit to be seen or otherwise,
endowed with a juxtaposition, triple lumination,
165
triple bliss fullness, triple word indications or
syllabic instants, triple steps, triple
combinations being perennial, then lord Brahma
thought over Aksara.
сгадщщ зет m ^ i^ :i
rf4t«Brt ^cRfgd:lR^n
On that account, therefore, that Ahara
(indestructible one), the form of Brahman of
Svayarhbhuva, sees the four-faced god of
luminous radiance. Having created that
Omkara, he deserves to be understood to begin
with, that one of Svayarhbhuva.
HUicttnb ^dTT (^очч1а dEd ddSjR^II
dWlfdfNfpM t ЗТсйШШсГТ: T»idT:IR<£ll
From that four-faced one were bom the
fourteen varied normed Svaras (accents), that
syllable or the indestructible one to begin with
which was quite handsome or initial one. On
that account, the sixty-four letters, starting from
Akara and the like come to be understood.
dd: cfdlfat d
3F*IWJ arrefr <T1w: j n m : laTtlR'Sli
Then for an ordinary motif for the letters of
Svayarhbhuva, the form of ‘Akara ’ i.e. the letter
‘A’ to begin with stood as such as the primary
accent or vowel.
ddtRter. WWW 4*14431:1
ddd: fd^TT 4Wd^W:ll^o||
Then from those vowels, fourteen Manus of
big faces were bom. They are the divine ones,
the leaders of the Manvantaras.
dddTTdWT dST ЗШТТ WBf|Td:l
ddldWT: 44Hsdld: 'Ы^п’Г: ddT4fd:ll3?ll
The fourteen-faced ‘Akara' that stands
known as Brahma, that is proclaimed as a peer
to Brahma, is called Prajapati having all the
letters (under control).
166
дязщ ЖФхТЩ *g: w r o : т р м
эш тд R Rsra^R:ii3 3ii
From the mouth of that one, Svayarhbhuva,
the first Manu (became) known as 'Akara ’ that
deserves to be understood as the white-coloured
one of Svayambhuva.
fedl'MI'H ytsH-HFU (ЗТШТГ t RtsT: V ^A
ЧТЯТ Wlilfaq) ЧТЧ efrtf: ШТдт ЗЯЙИЗЗИ
From the second mouth of that ‘Akara’ i.e.
the letter ‘A’ (vowel as such), known as the
Svaroci$a Manu was bom. His colour is
yellowish white.
gfou g ЧУМН1) ЩШ cR:l
’M'gAtr. ТГ xlTSSf^RTT W : "^RT: 1 >s 11
The third one from the mouth of that one
'IMra', the best one among the sacrificial
formulas, the one being an embodiment of
Yajur, Aditya, from which it became known as
Yajurveda.
|«bu: ЯТtgfWl' <тЬ«чиЬ ищцсгд|
Ш: тга&т $#гг:нзчм
'1кйга' as such, the one as Manu, deserves
to be known the red-coloured one, endowed
with vigour or prowess. From that 'Ksatra' may
ensue and from that the devoted Ksatriya.
rgsqig ■дишэг зсттк: я н ъяяи
тт ярчтщт:
From the fourth mouth of that one, ‘Ukara’,
the letter or vowel is proclaimed as such. It is
copper-hued and the Manu is known as Tamasa.
ш щ дш ш гг чт
iftfRRt RtfalNr TRgnftr TdftwN: 11^1911
From the fifth mouth of that one, 1Ukara’
verily, gets provenance. From the colour yellow
one, the Manu is known as Carisnava, the
wandering one.
Ш ЩТдиТтГЩ sifanT: cfifoH: 4*24:1
Ш: wrfoflRT: 4Г 4^ldMI:ii^6ll
Vayu-Ригйца
Then from the sixth mouth of that one,
'Откат', the vowel 'O', was understood. It
was tawny in colour. From the sixth was bom
the superior-most Vijaya of great penance.
р Ш Т ШГ cN W dl 4 jj:l
>l«hKSl 44ТЯГЗ quTd: ЯН
From the seventh mouth of that one Suta
Vaivasvata Manu, ‘Rkara' the vowel or letter
therein from colour, is known as Krsna as
black.
зтетта- ^tsrirW y qn rciufa:i
чч: 4iraf4rcro4rfii'#oii
From the eighth mouth emerged the long
Rlkara. Due to its black colour and being the
similar colour of Syama to the black colour, on
that account, this is known as ‘Savarni’.
тпзПтТ Чсптгчяг д ч ч т : ччгч:
f g t t -спЛчапГч tp g j Mjh^iriii^^ii
From the ninth face of that one ‘Lrkdra’ as
the ninth one stood remembered. Smoky as such
by colour, that was known as the Manu (named)
DhUmra.
Ч?нтд триггер чрттт: зтдчзцй!
TRftfe cT*ft tfldfuieKt тд:11^ян
And from the tenth mouth of that long
‘Lrikara’, the mastered one is called as such.
Similar one and having a similar colour, shone
forth the Manu (named) Savamika.
целит
fWffT Ы Ч&КГ11А311
From the eleventh mouth of that one ‘Ekara ’
Manu stands enunciated. Tawny-hued, having
shine of that colour, Manu known as Pisanga is
so called.
SJS.Vird ЧГСзПтТЯГ РШТТ ЧТЧ
fq ^ T яч я?вг^ ||')ол|
From the twelfth mouth of that one ‘Aikara ’
letter was so called, tawny-hued, having shine
Chapter-27 167

of the ashes colour, Pisanga Manu stands so in regard to the junctions of vowels and the
called. transition of Kalpas.
STteEltr сЙ 35ЦгГ|
тщЫщТТ^гЯ 3tW ft <Й ЗтГ«Т: 11^411
From the thirteenth mouth of that one it it it

‘Okara’ letter was bom. Endowed with five

colours, this is called "Okara’, as such the
excellent letter.
ЗТШТГ ей ЗЙТ|

From the fourteenth face of that one,

‘Aukara’ letter is so called. It is of variegated-
colours and is known as ‘Savami’ Manu.
Ш cFrfe ^FT :l
f^ fT % тэгй cjuj?rwym^'3ii
This way, these Manus, the letters or vowels
and syllables became formulated. These should
be recognised by reality by accent as well as
nomenclature.
щ iiTni^fdT ft h
ЪЦПЫ Uch^dfll'kdll
Mutually concordant vowels are assigned to
Varnas due to their similarity in colour. Their
logical connection or natural sequence is stated.
■Mqdtf: q-WMIfllfcl cb<r4^11:)
'dT4TdT3n4t
адЙН ^trfer *ПЙГ5Й:1
~dF4t# d t: W ^f?ni4oll
Since bom in the same Kalpa, they are all of
the same colour. Therefore, in this world of
subjects, all junctions (combinations or
transitions of Kalpas or letters) are of similar
colour. Due to its same nature and its
expressions with logical connection, in future
also, they all will be of one natural sequence
state. The groups of letters are formed by their
places of utterance as the distributions of castes
by their professional equity. This is the practice
Chapter-27 167

11Ш imfg#5S£rnr:l|
Chapter 27
The enunciation of reasons for the
name acquiring of Nllalohita

Ч£ГгЧЧ:1
4^lc!clW Tmatnfftftr:
The sages said- In this Kalpa (aeon) by you
has been declaimed the emergence of the great-
souled one, the great lord Rudra, along with the
spiritually virtuous sages.

W Vtm W4PHd:l
EKdlVlIW ^ n fir 4TRTf? WIRII
Suta replied- The creation of the primeval
aeon has been declaimed by me succinctly.
Now in details, I shall enunciate the names
along with frames of Lord Rudra.
згтотига тщ^аг: ^ m ^ r i
оОШ § qfi*Mw** f II
Mahadeva procreated many sons in the
eighth aeon from his wives, on the extinction of
which one (what happened) you may listen to.
'
rnss?4*wcsi m иктга<т: twt-.t
vP О

t ф т а ! •$[i ftt&facr ^sranm i

At the beginning of the aeon, thinking about
the son of his own personal identification, О
Lord, appeared forth then in his lap, the prince
Nllalohita (of blue and red in colour). He held
168
him who was blazing in brilliance and crying
terribly.
Щ
W T if ?btWFffill4 II
Having seen suddenly the weeping prince
Nllalohita, ‘Why do you weep? О Prince!’
Brahma spoke to him this way.
^ т о яги! i ftrarnii
| з ЧТЯТЗШд а Р : #З^ФТ:11^|1
He replied- ‘Proclaim a name of mine, the
preliminary one, О grandsire!’ ‘You are Rudra
by a nomenclature of the gods’. This way told,
he wept again.
f% WW T 54W PTI
ЧЩ |f? fla w I д а lit w i w i m i l
To him weeping as such, Brahma spoke
again- ‘Why do you weep?’ He spoke to
Svayambhuva that baptise me a second name.
sfereW |гг 4P=rrsf% д а р : ^ д а г : i
f% <tf|D fl if щтг д атута ятагтчжп
‘You are Bhava by the baptism of the
Devas’. This way spoken, he wept again. ‘Why
do you weep again?’ Brahma spoke once again
to Sankara.
gifcr |f? I д а н : д а т а <nri
fyicHW чтятз^т дар-. ^ -р д а т т ч и
‘You may designate me a third time’- he
replied to him (Brahma). ‘O Lord! You are Siva
by the name of gods,’ he was told. But he cried
again.
f% TtfU tfl if sTpT TTPsraf?)
If? I щч дагтгг ^ д а ч ; | i^о 11
‘Why do you weep?’ This way Brahma
spoke to him weeping as such again. ‘You may
baptise me a fourth time’- this way did he
speak to Svayambhuva.
ЩПИТW WUcr д а р ; ^ р д а г : |
Vayu-Purana
О Lord! You are the Lord of the animals or
beings (Pas'upati). Having been said so, he wept
again. ‘Why do you weep,’ this way Brahma
spoke to him who was weeping.
т а |f? I чщ д а р : д а гга щ
fyrcW |er ятчт5^т дагР 11w 11,
‘Fifth name you give me.’ This way having
been spoken, he replied again- ‘You are Isa by
a name of the gods.’ Having said so, he wept
again.
f% <lf|4lfd if W T ^ 5ЧТ5Г*11
^ I ЧТ? |? ffl д а г а м if я ^ п ^ п
To him who was weeping- ‘Why do you
weep?’ This way Brahma spoke again, ‘Give
me a sixth name’- this way he spoke to the lord
once again.
Ф щ д |гг qTRTsfa д а р : ^ д а т :1
% ttfW ? if WWf
‘Bhlma’ i.e. terrific, You are by the name of
the gods. This way having been spoken, he
wept again. ‘Why do you weep?’ This way
Brahma spoke to him who was weeping.
ш п |f? I что д а р : д а га rrart
|^ ятят^1тг д а р ;
‘You may give me the seventh name’- this
way spoken, he replied again- ‘Ugra’ (violent),
You are by the name of gods. This way spoken,
he wept again.
f% ftfld ffl if W T ^ i f
ЗТЩТТ |f? I ЧЩ f^«Tt 3 4 < ^ ll
tt? i|g ^ чтчг5^т д а р ! Ш тт? ? i i ^p и
‘Why do you weep?’ This way Brahma
spoke to him again. Weeping as he was, ‘You
may give me an eighth name?’ When he was
told, ‘You are Mahadeva by name’, then he
stopped (crying).
qraifl 5ГЦОТГ HlMc^tf%rf: I
я!сгга чгспИж w hi (? irilvild^ii^ii
Chapter-27
And having obtained these names from
Brahma, Nllalohita (Siva) spoke out- ‘Assign
bodies to these names’.
'ЦЧТ' HIMl W M I
^ wi i^611
y^iyidci:i
r lj = R I: fti'dftd c t ll^ II
Then were released or generated the bodies
after these names by Svayambhuva- The Sun,
the Earth, the Water, the Fire, the Air, the Ether,
the initiated Brahmana and the Moon. This way,
all these are the semen virile of Brahma. Rudra
should be worshipped and honoured in these
bodies, and as such, Rudra (thus worshipped)
does not harm them.
чтч&т й w ylrH ^f?r ^тм
щ к тт w W TwraRi
rrflr^l rfrl'ETm dWI<l4l Tp:IR^H
Then spoke out once again Brahma to the
god Nllalohita- “Your second name has been
proclaimed as ‘Bhava’ by me. The body for the
same shall be the waters”. This way having
been spoken, the stable element of the nature of
Rasa (the lymphatic constituent in his body)
entered water. Hence water is known as Bhava.
dT«lTdT 'Middled
^ddl^cHIx^d ЯгТЯТ WT: Tgd:IR?ll
From which one do obtain provenance, the
beings and they are named Bhavas. Creation of
beings is by means of production and
purification.
dH tR Td RTtd x l ЧТЧТ cJ^fcT TT^cfTI
Сч \9 s9 s9
Ч ^Т%(7ТТ)^Щ w 4 11? ^ 11
On that account, one should not pass urine
or excrete in waters. One should not bathe
naked in waters and nor even spit out in waters
any time.
169
^сГ Т Ш f? E :H R W d ^ rT I
4 3 fa : TlfW dtsfir cfTIR'*ll
One may not take to coition and may avoid
the head bath and none shall look into water
sportively while sailing by boat or standing still
on the shore.
mdliRAiyKllrdldd gSEvJFT: Ibfedl
fdduU^d^iai 31rW 4 R d ^ d lR4ll
Owing to body of Bhava being formed of
waters, they shall nowhere be defiled. One shall
avoid small quantity, decolourised, insipid or
foul smelling waters.
ЗТЧТ TTtfq-; TT43SJ d W d dildd^d dT:l
The source of waters is the ocean. Hence it
is ocean that is desired by waters. Having
reached the ocean, waters become pure as well
as nectarine.
dE4lt(4) 4 7TR5 cbmdlRT ТГГ: I
ч r ^ r w «rat ^ r : тгсН' Tjtstg c fifo u ^ n
Hence, on that account, one may not
checkmate the flow of fluids (waters) as they
desire (to go) for the ocean. Lord Bhava does
not harm any one who behaves with waters
always thus.
RT <3>uji?ilfeuMj
5>|4wfafd ШЩ iTR5(TWrftril
гПЯГ <J cR^RT ^ciRtqqiipiii
Then spoke out again Brahma to that god
Krsnalohita (i.e. Nllalohita)- “To your third
name which was mentioned as Sarva, let the
earth be the third body.” The ground or basis for
that may be by name ‘Tanu’ (declaimed as
such).
RTFS
df^VI diTT 4fTOHIW: 3^11^11
This way having been spoken- the firm and
stable portion of the body called the bone
170
system entered the earth. Then that earth
became known as ‘Sarva’ as such.
dFMMidfd ЧГ шкщ cfTI
Ч щ т ж Ч %ТЧТ% Rift %3*ПТ113°П
On that account, the wise one should not
leave faeces or urine either in a shadow or on a
staircase and not even pass urine on his own
shadow.
f?rc: gjgffr зтч так
д tj% с г^ W r й ?raf ч
Having covered the ground with straws and
having head covered, one may evacuate the
bowels. The one who keeps on like this on the
earth, to him Sarva does not do any harm.
r#SsldH4<sifdl tT%cj
fyrrc ?frf шг? чт % w rn ^ ? 11
dq'Well
t crmt^TRT
rTTmdd qRelcldWd c)|^#gK^|
fd7T4%71HT %cf %<%f%4f%rT II
Then spoke out once again Brahma, the
adorable to NJlalohita- ‘Is'ana’, that has been
declared as such the fourth name of yours by
me, the wind shall be the fourth body. This way
having been said, the vital breath which was
stationed in him in five forms, named as Prana
entered Vayu. Therefore, Vayu is called Is'ana.
On this account, one should not censure the
elongated Vayu (as) Is'vara himself. To one this
way endowed with, the god Is'ana does not do
any harm.
4!j>|L|d)^Th W жЬц ТЩЦТТ1
W ft ЧзЖЙЧТ dddUdlsfarW %II?4II
Then spoke out once again Brahma to that
god Dhumralohita- The fifth name that has
been given to you by me as ‘Pas'upati’, let Fire
(Agni) be the fifth body corresponding to the
same.
Vayu-Puraija
Чт!3[Г {£lf44dF4ldl^|4fd: 4fW:ll3^N
This way having been said, Fire-god entered
the fiery element in the body. On that account,
Pas'upati is called Agni.
^KFIFd ЩЯ: ^Ttrr: Ч^ТОсЧТ $)ЧУ>|и1:1
ч41й| ч4(и|:и
4 Ч 4 JWTII^II
The moon became known as ‘Soma’. The
soul of that one was the group of medicinal
herbs. A person who during the lull moon or the
new moon day, worships the lord thus, to him
Mahadeva does no harm.
hiTdfa m \ Чти jj tr^4T:i
^%чтчт
ЗРТШГЩТЙТГШ4 Ч^Щ fifi: TT^T cf%4ll3<£ll
The sun safeguards in the day and the moon
safeguards the subjects in the night. During one
night (once in a month), the sun and the moon
come together and that is the day of new moon.
One shall always be in communion with the
lord on that day.
Ч51Ш1Ч1 чт41*щ ddfodfafa: Щ1
Рсшй щ э д ^rfs^fr ^ чеччиз^ п
All this universe is pervaded by these bodies
and names of Rudra. The sun that moves about
all alone is also known as ‘Candra’ (moon).
4|<УеЫ%Ч Ш1:\
'^cFHIrHI ^Tfwt Ш. faded«% fmfRTpTlIl^o
By the light of that sun, the people see with
their eyes. Rudra, in the resplendent form of the
sun, drinks water with his rays.
ЗШ % 4fa% ^dlUMMHIrMefilft ЧТ1
djiMwra ■ш% ^ ^ d fa d k ^ ii'^ ii
Food and waters are eaten and drunk. The
body of Bhava (self-bom) grows and flourishes
by these.
<4<41 ТГЧТ: *tdb %ЧШ1
©\
Л ttt щщц rnrafa нзп:11*?и
Chapter-27
It is his body called earth with which he
bears by a stable mind, all the progenies or
subjects as such. It is the body called SarvI
which supports the progenies or subjects.
ЯсТЙШТ ЯсПЧТ 5TTUT^ftfa:l
J ^TRl Ш ШЩТ: ЯТЙТЧТ w n t:?
And as long as the gaseous body of Isana is
stationed in the bodies of living beings along
with the functions of the vital breath, it is the
vital breath of beings.
hldlftWffa WRT ЩсЙЧ Я1
Cs чЭ
Ш: Miytffil W Mlfrtdil ^rfrfRr5£JHlltr^ll
That which digests the food and beverages
drunk, in the stomach of living beings, is called
Pasupati’s power. It is called the digestive
power.
^fbRifui ^1
сггат: м т о к tit Ф тт
The holes or apertures in the bodies created
inside, for the sake of free circulation of the
breeze or breath, constitute the body known as
‘Bhlma’.
I ^ felfd^^cnfcITTOI
W 4 йчРтТ T ? 4 :ii* 4 i
The Brahmavadins (propounders of the
Vedas) initiated into the sacrificial
performances, have their bodies in the form of
Ugra. Ugra is, therefore, known as Dlksita
(initiated Yajamana).
4ЯТ «d lR w ТПТ ftsicPTI
TIT ЧЧЧ^ЕЙ 4ЯТ cF^TTT: Tnfbm fW4:ll*V9ll
sj О Brahmanas), the wife of that one is known as
That which conceives, contemplates and
exists equally among the people is the mental
body. It is called as the moon abiding among
beings.
4=TI 4 4 l vrafd % 1 Ч Ш : ЧЧ: 44:1
4tar) -gj ШГШЧ Щ й: fq^T: Щ\\
ц я ^ Щ ^ ч т : TW- HYdi i
171
The moon is bom again and again emerging
fresh everytime. It is led in accordance with
their desire by Devas and Pitrs. It is known as
the great lord of nectarine nature, full of water.
d W 4T ЗКГЧТ ЧТЯТ 4 4 41^1 Mchlfuclll
Ч4Й тдз#гт 4ЯГ 45H4WI: ? 1% Т: 11*ЯИ
Of the first body of the lord known as
Rudra, symbolized by the sun, the wife is
Suvarcala and the son of that one (is named)
Sanais'cara (Saturn).
«то я ч щ т : тдш ч h
dWlbUSsT Т^ЧТ tpqj ЧЧ£ГТЩ^ГЧТ TW:,m°ll
The second body of the lord is known as
Bhava and is symbolized by water. His wife is
known as Usd and son as Usanas (the planet
Venus).
^l4^u 7JT 4 ЧТЧ 'ШЧЧЧЧ: Т^ЧЛ
44:11* 4 1 чяг fMfc#f4 ^RT:II4 ^II
The third form of the lord Sarva, symbolized
by the earth, the wife is VikesI and son is
Angaraka (Mars).
f^TRW ggsfotr дт 4j:i
4W W l f?W ЧТЧ ЩЭТТ4 H*t)'Hd:ll4?ll
Of Isana, the fourth body of the lord and
symbolized by the wind, the wife is Siva and
son is Manojava.
чтят ч^чЫ 5 ччттМЦ: т р :1
чяг тдш -щщ w?SJTfq ш : д а п ч з
By name of Pas'upati, the body which is
known as Agni by the twice-boms (i.e.
Svaha and son as Skanda.
ЧТЯТ Щ5ТЧ -ЩФтт ЧЧТШ^Т ЗЧЧЧ1
f^T: tFtr: Tfd'RdVT
The ether ‘Akas'a’ is called the body Bhima,
his sixth name. Of that one, the wives are the
quarters and the son happened to be Svarga
(Heaven).
172 Vayu-Puraiia

зят <R: я- *дап

heft ^ртт ЪЩ ЩИ: p f ЗЯЧ^ИЦЦИ
То the seventh body of the lord known as
Ugra that happened to be symboloized by the
sacrificer, the wife is Dlksa and the son is
known as ‘Santana’.
зтягсещзт q^TCT^ii! ^ rt: i
heft f Ttftjwt тгщ тзщгет адг: т р :и ч ^ и
The eighth body of the great Lord is known
as the Moon. The spouse of that one is RohinI
and Budha is remembered as the son.

cRTTЧЩ5Щяйчтч ЗЧЦftll4 ^ll

This way have been declared by names, the
bodies of the great Lord. They should be saluted
and bowed with respective names to each body.
Я&: TfforiT ф щ п
ddfad’mfa: -щи
hft % ТГ: 114^11
By devotion to these bodies and the names
of the Lord, viz. Sun, Waters, Earth, Wind, Fire,
Sky, Initiated Priest and the Moon, the devotee
attains Sayujya (unification) with the Lord
himself.
ф ш rmsswrn фг Ф т тут: i
ЯТЛёГ ftpft -ЩhtajT ЗГ 313®lc(ll4 ^11
This way unto you, by me has been dilated
upon the secret glory of the terrible Lord. May
it be all welfare for the bipeds perennially and
also for our quadrupeds.
ITdrlfrcfc efE R M i 4 T h f a : -Щ 1
ф щ «РТТШ^PJJ3 W3tT:ll4oll
This way having been declaimed the origin
of the bodies of Lord Mahadeva along with
their designations, now listen to the progeny of
Bhrgu.
172 Vayu-Puraiia

3wigife?iis&iw:
Chapter 28
The illustration of the creation of the
Sages1

дчГ: Т э т Ш ^ г г фдтг ■gtsf§:tsRTt:i

■^тг^1Я<Гг1Ш «4yiuigdTfn^n
^ ШгпШшй M^i^ufd-ciiRuflii^ii
Suta spoke- Khyati bore to Bhrgu the holy
lords Dhatr and Vidhatr living throughout the
Manvantara. They were masters of happiness
and misery and grant auspicious and
inauspicious results to living beings.
W3%T <TSff*Rt Ы \ tftcfenfMtl
"Ш<т 4TWri ^ чйчшга i
TumoTirM^I bhTait^ оегзтрши^ п
Their eldest sister, the chaste goddess Sri,
the purifier of worlds, became the consort of
virtuous and handsome Lord Narayana and
produced the two sons of Narayana- Bala
(strength) and Utsaha (energy).
и щ а щщт: w r t ггй ^oitriiR-ui:!
% cf#T ^ЦЯГТч Mtii|cb'4tlII4ll^ II
Also to goddess Sri, those moving in the
celestial domain and those who pilot the aerial
cars of the gods, of meritorious deeds, were
bom to her as mental sons.
| rf
чЭ
TOT€
fetTcraWrg g |
-О \Э

?rat:

1. The complete series o f the different dynasties is

found elsewhere only in the Vayu. In same way, the
Brahmanda, the Matsya and the Bhagavaia Puranas,
describe. The Brahma PurSna and the Hari Varhsa,
the Agni, Linga, KDrma and Garuda Puranas have
lists o f various extent, but none beyond the families
o f Pandu and Krsna. The Markandeya contains an
account o f a few o f the kings o f the solar dynasty
alone; and the Padma, o f a part o f the solar and
lunar princes only, besides accounts o f individuals.
Chapter-28 173

TJcFTOp WRHll f^IRWtTT 4R fefT: I

чч^с|Д1Т^Titigr ш<5»о^й wcr 111411 ф И ф (3t) % Ш : ятат Ш w f*cT :ll^
Her two daughters- Ayati and Niyati were Of Virajas, the son happened to be a learned
known as spouses of Vidhatr and Dhatr scholar, the one by name Sudhaman. Of
respectively. They had two sons- Pandu and Sudhaman, the son was Vairaja, who sought
Mrkandu, firm in religious vows, eternal and refuge in the eastern direction.
the very storehouses of the Vedic lores. сч1д>чм: wrofaiT ^mf w : ш тон м
чЭ чЭ "Ч
Markandeya, (took birth) as son of Mrkandu
4 cNt: "Ылитит Ф щ : тщгщт:11Я?М
from Manasvinl.
Не was the son of Gauri and a valorous,
7TWT Сч righteous ruler of the worlds. Parvasa had great
щташ: TgriT: 11 fame and he was the most excellent of all
Ganas.
tTrj)Tld3T fffT T^TRTTjpRTt ^WTT:II^II
Vedasiras was his son bom of Murdhanya. tfcftmrt w
49
знчпчш t w ti чЭ

The sons bom to Vedas'iras in Plvarl established чцщш Ъ sfttRT TTcf «*T?i[44c( ^11
the family lineage. Those sages were well-
versed in the Vedas. They were popularized as
Parvasa with Parvasa gave birth to two sons
Markandeyas. Yajnavasa and Kasyapa. These two were
makers of the Gotra (race) and were bom as
gfinrc® Tjpwwgr rnftfhi^ii ones, firm in duties or piety.
Pandu with Pundarlka begot a son named nicncM^qll
Dyutiman. Of Dyutiman were born two sons, Tpfr cf& nm bSJ ЧШТШТ НЫЗШТ:11^П
Srjavana and Dyutimanta. And Smrti, the wife of Arigiras, gave birth to
rrit: 53 ® tlttsj wNimtTrwq) two sons and four daughters who were pious
and renowned in the world.
жт%: ^hirt: тгятпми
Their sons and grandsons had alliances with fipfarafr ffsN r Т Ш ^RbfrRcWTI
the descendants of Bhrgu. Now listen to the W lf4 Ъ зШччТ гГШд^П^ЦИ
progeny of Marlci when the Svayambhuva Sinivall, Kuhu, Raka and Anumati were the
Manvantara had passed. four daughters. Bharatagni and Klrtiman were
the two sons.
тт^штгГ: фЛчкт ftsrtacm згй: m
49 «9
тетй тть% Tnnri
Сч чДчД чЭ •s
Сч

ffg : уГйГ^чг 4m ггат гпчМ т: ^bttii^ u %tiWTT

The wife of Marlci was Sambhuti. She gave ётШпёГ: it t т р :м ^ и
birth to a son Pumamasa, and these girls too Samhuti gave birth to Agni’s son, Lord
were bom- Kusti and Prsti, Tvisa and the Parjanya. Another Hiranyaroma Parjanya was
beautiful Apaciti. bom of Marlci and he is known as Lokapala
tJTjfaTO: THWcdt fl (guardian of the world) abiding upto the final
dissolution of the world.
ЙТ5Т ^ «iffe rNf tnf^l I*о 11
Ш Ш gTFWll
Pumamasa begot of Sarasvatl two sons-
Virajas and the righteous Parvasa. cifrg <111уэ 11
174
To Klrtiman, Dhenuka gave birth to two
sinless sons- Vari§tha and Dhrtiman, both being
the most excellent of the descendants of
Arigiras.
Ш: 44 t$j То4п?то i t o s w .i
314^[4TSf4 HT
Their sons and grandsons who happened to
be in thousands have passed away. Anasuya
also produced five sinless sons by Atri.
4TOIT 4 4 f f 4 ЧТО ш ЩР4ТОТ -ETTI
ЧЕРТОГ ЗГ5ТШ:11^11
She also produced a daughter by name Sruti,
who was the mother of Sankhapada and who
was the wife of Kardama, who was himself the
son of the Prajapati Pulaha.
зтойчй: ?T#8R: 0?!%TO)
TOT^STOlft 4£ldTdl: W T S ^ fT y d h lfd d T tlR o ll
Satyanetra, Havya, Apomurti, Sanisvara
(Sanaiscara) and Soma, the fifth one, are
glorified as the five sons of Atri. At the end of
Svayambhuva Manvantara, they passed away
along with the Yama gods.
cTOt Ч 4 Ш T f w frf# T T t ЩТТОЧТ1
ЧТО TO 3W :IT O ?ll
And the sons and grandsons of those ones,
by Atri, the great-souled one, in the
Svayambhuva Manvantara, were born in
hundreds and thousands. ’
Sjjrdl ЧНТгЧТОга^ЧТ 44lf?TTOlTOT4T5TO44l
ч^то^ч шчточ: тдст: тоточто%5чйн^11
■RSTOT ^дсГЩ2Г fTOTOTO ЧТО 4 4 4 : 1
Priti, the wife of Pulastya, gave birth to a
son named Dattali. In his previous birth in the
Svayambhuva Manvantara, he was known as
Agastya. Devabahu was the middle and Vinlta
was the third son of Pulastya.
чтзчй 4#rcft Ы и й что fepm
Ч^'4'jH h I TJTTOT TOJ4T ^ITOTH^ 3 II
Vayu-Ригаца
Their younger sister was well-known as
Sadvati, the mother of Parjanya, the radiant one
and the pure wife of Agni.
ч1<ууТОЧТОТЖ&Шfa ТГНЧ\ЭЧЧТОГ #14:1
d’dlrl: ЧТОЧ ЧШ ТО43|Ш#Ч|^4ТЧ11
mI h TOUI |fa fsR^nro: TOJ4T: ТОТТЧТО%5чй|ТО*
The son of Priti and the sage Pulastya, the
wise one and the wife of Dattali, gave birth to
many sons such as Sujangha and others well-
known as ‘Paulastyas’ or scions of Pulastya in
the Svayambhuva Manvantara.
$TOT 4 441ТО4ЩТ4 ТЕГЯТЧ%:1
4 r ilf H d J f l: Т О ^ # Т Ч Т Й 4 : Я Ш 4Т1ТО Ч И
Ksama produced the sons of Pulaha
Prajapati. And they all were of the radiance of
fire whose fame became well-known.
"4 % O T # 4 й 4 4:1
^TTOT ЧТОГТ 4 fa 4 T tlR S ,ll
Kardama, Ambarlsa, Sahisnu- these, three
sages or Rsis and Dhanakaplvan were those
sons and the virtuous daughter Plvari was also
born.
СБИТОГОffa: Ш\ ЭТОП44Ч4Щ4Н1
44 ^ 4 ЧТОТТ ЧТОЧТ 4 # 411^411
Sruti, being the wife of Kardama, the
daughter of Atri, produced a son named
Sankhapada and a girl named Kamya.
TO ^ 5F4T4f4:l
fafat ТОТ: ЧТОЧТ ЦтЧТ
That same Sankhapada, the illustrious one,
the ruler of worlds, settled in the southern
region, gave Kamya in marriage to Priyavrata.
ЧТОЧТ fiTOsl4TcTO$’ _
■<?!fl4P41;i4 44 4: ^4 iT44f44tTITO^H
Kamya from Priyavrata obtained ten sons
similar to Svayambhuva Manu and two
daughters who extended the Ksatriya race.
тргГ SRcb^4TY4 Т # О Л # Т f4?J4:l
Ч^ТТЧКУ f44?T ^ <*1444: gH«ZTOTII^o||
Chapter-29 175

The well-known son DhanakapTvan or The well-known daughter of Markandeya

Sahisnu begot a illustrious son Kamadeva from bore to Rajas a son known as Prajapati
Sumadhyama. Ketuman, who was the mler of western region.
jfeul "ЯЩТПТ: 4al *lufd: ^riTTI wrftrr ч щ к к к з к ш т twtttri
Ы 'ЧтаЫк ЩТ 3T Trt 3 ^^rRT:ll 3F5JT:ll?dll
riMRdrhi шт:и?^и Vasisthas are known by their Gotra names.
Of Rtu, the son suited to Kratu took birth The scions of the great-souled Vasisthas passed
and the progeny was auspicious. Neither of away in the Svayambhuva Manvantara. Now
them married and remained celibate. They were listen to the progeny of Agni.
sixty thousand in number and were known as affkfnkr ■yHcRT: y«blfrid: I
Valakhilyas. fdkWss^fTssif riiuii^td jraT:ii?<?n
зшлтгтшУ h f k k f^rerrcri This way this serial ordered illustration of
the creation of sages has been completed. Now
Having surrounded the sun, they moved in in details, you may listen to the progenies of
front of Aruna. All of them will roam about the Agni.
sun till the world is finally dissolved.
TcRThfr w
'O
quifTrtfWdl ^ k
--a -o
dW fsrksKJFI: i r c 11
4<ftfW Ш rf ^ хто^гНГОгГРТ t i l ? ? II •k к *
The two younger sisters were Punyatma and
Sumati. They were the daughters-in-law of
Parvasa, son of Purnamasa.
згакт dfagTd l l t l
xj -щщ kit чизчкл ^4Sd4ni?*ii
Seven sons took birth from Urja, the wife of
Vasistha. The elder sister of those ones,
Pundarlka was the slender-waisted lady.
*FR|- Ш SrfkTcT: ТГО1Ш Ttfpr fom
STRt f k t drikiGT dfagT: W кзрТГП? 4 II
She was the mother of Dyutiman and the
beloved queen of Pandu. Her younger brothers
were seven and were famous as Vasisthas.
тя:тркгктрг d: i
^T4T: т к TiTPk: тдзт:и?^и
Rajas, Putra, Ardhabahu, Savana, Adhana,
Sutapas and Sukla, all these came to be known
as the seven sages.
TSlk ^5^qd4|lchUgdT d ? lfk k
ЯЗкЦТ TT3RT ЗГ5ГТЧк1Т11?\Э||
Chapter-29 175

Chapter 29
The description of the lineage of Agni

srgnrrt itfw: gsKtrwirrai^i smurtiisii

>га ч ш ЩсПТРЩ-Q: 7Fg?T:i
^rf%T: rtiRii
In the Svayambhuva Manvantara, a mind-
born son of Brahma was the deity identifying
himself with Agni. Svaha was bom of him.
Pavaka, Pavamana or Pavamana and Suci or
Saura (solar-fire) were the three sons of Svaha
as such.
fqifeiwTR^ # 7^5 ч: ^ T : i
ш щ %гщГоГ cmt w m f a 7TTf=r t i l 3 II
Pavamana is the fire which is obtained after
churning. Suci is remembered as the solar fire.
Pavaka is the fire originating from the lightning.
These are their specific abodes.
176
еЬоЧёП^Ч ТМгП
TpTrimi
The son of Pavamana was known as Kavya-
vahana and from Pavaka was born Saharaksa
and Havyavaha was the son of Suci.
&ПЧТ ^cJIFTsfa; fbcpt gio£Ten?q:l
TffT^TTOW <TW W $J ^ТГ5^Т;11Ц II
Havyavaha is the fire of Devas, Kavyavaha
is the fire of manes, Saharaksa is the fire of
demons. Thus, these are the three fires
pertaining to three, viz. Devas, Pitrs and Asuras
respectively.
ягчгг^ч'| TiflmPT^rapgsi^ii^ii
Of these, the sons and grandsons are forty-
nine in number. I shall now talk of their names
along with their division separately.
hm w i t щ т : w :i
а д чщ fwr:i№ ii
Vaidyuta, the secular fire, was the first son
of Brahma. His son Brahmaudanagni was
known as by the name Bharata.
Щ: m ait -ЩЩTtT:l
3PgTTts«tc5uii4T4 qfor: w r t ^ i i
Vaisvanara and others were his sons. They
were Mahar, Kavya and Aparh-rasa. Amrta was
first churned as such in the Puskara ocean by
Atharvan. That Atharvan is the secular fire and
Dadhyari was the son of Atharvan.
tTWRT tt ^T^SWITT трТ:1|^||
Atharvan deserves to be known as Bhrgu
and Arigiras as the son of Atharvan. Therefore,
that worldy fire Dadhyati was the son of
Atharvan.
m 7T: WTRtS^q^fei: ^ferf^T; t^ : I
it ffeit ’h i^ rq lsf^ w : 55цгт Tg?PTii?oii
Vayu-Purana
Now the Pavamana Agni, which is
remembered by the wise as Nirmantha
(generated by churning) should be known as
Garhapatya fire from whom were bom two
sons.
^T?T: ^phtsfr^: im ta^ll^ll
Sariisya is the Ahavanlya Agni that deserves
to be praised as Havyavahana. The second son
was declared as Sukra who is consecrated by
reciting sacred Mantras.
^ S3
Tgrf:ii^ii
Likewise Sabhya and Avasthya were two
sons of the fire Sarhsya. Sariisya Havyavahana
which is known as the Ahavaniya fire by the
Brahmanas or scholars loved sixteen rivers.
35T$Tf xj qtfstf W P M l
rii^raff fcTriTdi xi M^mfirngifhTii^ii
f^Wlt cb'lfvrqTl' xfQ ?mf ЖЦ Ш\
qrtat THwf 4Nr тгатг т т и^и
They were- Kaverl, KrsnavenI, Narmada,
Yamuna, Godavari, Vitasta (Jhelum),
Candrabhaga, Iravatl, Vipasa (Beas), KausikI
(the river Kosi), Satadru, Sarayu, Slta,
Sarasvatl, HradinI and Pavanl.
cTTTJ '9t5?TT9T55rt[R h(crri^
ЗПгЧН огщЭТЯЩЙШПЩЩ сГЯсТТГ:11^Ц11
In them having distributed himself into
sixteen parts, he deposited himself in those
sacrificial fires Dhisnls.
fewftri A tii^ ii
Dhisnls move about in the sky. Those that
are bom in them are called Dhisnls. They are
proclaimed as Dhisnls as they are bom in
Dhisnls.
Chapter-29
?ЙгГ % ч#тргг Ш \$\\
Ы fafftuiki ^ зчФзщг %5тяггт:11
гПЗЩТдед- WF14 еЬ)<ФпЧИМ1 гИТИ^И
This way the progenies (lit. sons) of the
rivers were bom among the Dhisnls. Out of
them some fires are Viharanlya1 (portable) and
some are Upastheya (to be worshipped at their
spots). You may hear them in brief being
dilated upon as per requirements.
Щ : W^U|).S4%T:
fcrateRt чгптагс ш ж чгаинн
Rtu, Pravahana and Agnldhra and other
Dhisnayas are kept in front as per spot in the
Santya day in order of the sacrificial
performance.
31Й^МсПт±1И1чФп 1$ЩгТ 5&ЩТ1
«Щрч: ^T11j4 f ferfobd^Rch: 11^ 11
Now listen to the serial order of the Agnis
which are not fit to be declaimed as such being
not fit for ordainment. The fire Samrad is the
second one fire stationed on Uttara-vedl.
uyisfa: II# ЗЧйвРн dlp£di:l
fg#7T: # 5 ^ ^# 1 1 ? ОII
Samrad fire is known as eightfold.
Brahmanas worship them. Beneath it there, the
second fire Parsad is seen.
Hdcjcite я # чщ far«ns#i
ti
тг r я11
When the mantras “pratadvoce nabho” etc.
are recited four times, that fire is conceived.
Brahmajyotih named Vasu being at Brahma’s
abode, he is accosted as such.
TTfswioq^l
ftp p ТГ з а й м а м
Not generated by the sun, through oblations,
that fire is located at the Samitra (cremation
1. Viharanlya fires are eight in number. They are
regarded as the sons o f the stationary fires.
177
ground.) The terrestrial fire of the ocean or the
submarine fire is reckoned as being at Brahma’s
region.
w s j h tt з а й м а м
Rtudhama, the lustrous fire is said that it
lives in JJdumbara wood. Brahmajyoti Vasu
fire is reckoned to be abiding in the Brahma’s
abode.
3 ^ 1* 4134 ^ 41: t у п я п р Й Э Д >:1
Ajaikapat is the Upasthya fire. This lives in
the front of sacrificial hall. Ahirbudhna is the
Anuddesya (not kindled), which fire is called
Grhapati.
TteTC& r TffiT: Т Й з т о г щ Ц й : T ^ T : i
cT# д у п и г # <T d ^ d l ^ I R k l l
The sons, all of them, of Samsya came to be
known as Upastheya by the twice-boms. Then I
shall talk about Viharanlyas and their eight
sons.
^ d y d l^ d V -ч Ъ 'к Ы Ш fym idlSPTl
Щ Ш W T d iP Id n ^ ll
Rtu, Pravahana, Agnldhra stationed there are
Dhisnls and on the day of Sautya (the particular
sacrifice) when Soma is extracted, they are
carried to their places.
q ^ W ry d l flfa :
'STrldKg fg d fa : 'Ш з а й п ^ и
The son of Pautra, that Agni was
remembered as Havyavahana. The fire Santi is
Praceta which second one is called as ‘Satya’.
d S tT s fa fd ^ c l’td ТГ 3 5 Й |
*fcf: тай f2ro?ai^ii?dii
Then Agni, Visvadeva is named so on
Brahma-sthana. Avaksu, the son of Acchavaka,
is recognised in the place of the earth.
d y iU lfH : U d l4 *d Я # Т : # щ т т э й |
3 I R W aRfSPRJ Ч М Ы к : ycb\fdd:ll^ II
178 Vayu-Purana

The valorous fire Usira is recognised as tTcT:

Nai$thlya, the eighth one Aratni is regarded as
son of Marjall.
tijsHTT f^rnfrm ^ %i
ЧЩТГ ШЧТ ЗЗгЙ||?о||
The Dhisnyas that are fit for being
promenaded by the clarified butter and Soma
juice, of these two, whichever is the one named
Pavaka, that is called as ‘Apamgarbhah’ (foetus
of waters).
#scr»i«rr fto : тгщ с щ щ щ т f s ^ i
f w t i i ^ ^ ii
That Agni is to be known as ‘Avabhrtha’
having acquired, is offered as oblation into
waters. Reclining in the heart, that Agni having
been endowed with Soma oblations that
remained in the belly of men.
t# rtT i| тТгзГчтГч:
Then fire Suci, the son of the sun, was
kindled by Gandharvas and Asuras, by churning
in the Лгаш'-wood.
3TRRftrT5ST VRgPJTfr w зплШ|
чЭ чЭ
arm! frflRFq^: тт ^iniTimri: ^ rii ^ ii
The adorable one named Ayus fire is
concecreted in the animal. The son of Ayus was
Mahiman, who was recongized by name
‘Savana’.
TT9R: TfJrRI
IT 4 ? W I : I I ^ 1
That fire identfies in the Pakayajna
(cooking), and sacrifice is blown as Savana,
and the son of Savana fire was the famous
Adbhuta.

4<*4<lfejd: TTTT?R^T:l
Manyuman, the wise fire, is the son of the RRiSI%50r Ф Т Н Т IpT T T ^ li^ ii
Jathara Agni. Mutually raised up, that Agni Of Adbhuta (the wondrous one) the son is
became here great and powerful unto the Vivici, the Agni, that one is known as great. In
beings. the Prdyascitta (the expiratory rite), he eats the
трт: т т Г ^ 4 -*р т Т -Rcfife): T ffT :i clarified butter oblationed of the sinners.
ftra?PT: tt тпр cj^diytci:ii^^ii iraf ^mferin
The son of Manyuman, Agni, the terrific one 3i4l<*ciwi^ciisr тгтгц
is called Samvartaka. That mare-faced fire
abides in the ocean, drinking the waters.
The son of Vivici was Arka, and son of that
■ R p en ftR : R3T: fo m a ^ l fire (Arka) are- Anikavan, Aasrjavan, Raksoha,
$П*ТГ 4JWlftT TT d ^ u n ^ i^ ^ ii Pitrkrt, Surabhi and Rukmavan, who abides in
The son of that one residing in the ocean is gold, gems etc.
recognised by Saharaksa and the son of wr
Saharak$a is Ksama, who bums the houses of
RtrfiT: S h l^ ll
the men.
The fourteen fires are the progeny of Suci
;БоЛТ^Ч: | 1 Щ 4'WRfrf ^ ^ tTRI
Agni. All these are called Vahnis. They are
t r ig ^ W R : W ych lfd d T :ll^ 4H consecreted in sacrifices by mantras.
kravy&da Agni, the consumer of carions or
raw meats is the son of that one. It eats men that
are dead. These are recognised the sons Т<ТТФТ%5чЙ ч4 чН*Нг)5^ПТТЙЧ: 1Г8^II
чЭ Сч

(descendants) of Agni Pavaka. In the first creation having been passed over
Chapter-30 179

along with Yamas, the best of gods in the In the seven Manvantaras from Svarocisa
Svayambhuva Manvantara earlier. Those Agnis and others to Savami, they shall be known
or fires were Abhimanins (presiding lords). through their different kinds of forms and
ill**] г)гИ|г!г1'|(Мб1 purposes. The present fires exist here along with
the existing gods and the future fires exist along
with the future gods.
These ones fit to be moved along among the
sensate as well as insensate objects having pride
of an establishment in the world, earlier were
the Havyavahanas. This way has been dilated upon by me the
discipline of fires as per factual representation
in details. Now, however, is being dilated upon
WII the sequential order of the Manes.
c(^i?Rlvr: w h TRt:ir*'#n
All these fires are established in the three Ч1<ЫЫГ^Г)582ЩГ:П^||
types of deeds- Kamya (depending on desire),
it it it
Naimittka (occasional) and Ajasra (constant).
At the passing away of the earlier Manvantara
along with the fair Yama sons, by the sacred
great-souled ones the gods, in the first interval
of Manu.
ЧУШ^ WR\U ^nf^RlSr
jj HU(s4ld4d1dMW<№fi|ll,tf4ll
Ч-с|чГ(ч r^TOt
This way, I have declaimed the spots as also
the occupants of the fires. By these ones has
been enumerated among the gone byes and
those likely to come along and in all the
Manvantaras, the characteristics of the fires.
73$ # т $ #егущшш
3T3TT4t TRT?T: ^ql'ldbM^Tsr й ll'k^ 11
All of them were remembered as ascetics
and all those the Avabhrthas (i.e. the sacrificial
bath), the masters of the progenies, and also
they were known as Jyotismantas or endowed
with illumination.
wkiRimiRm ftaT: JHieiu4$g wtti
чАч■o -o ннклчмчЬлЗ
=<4$ °г4ш^£Г 'ЩВЧТТ: l
3r M : t>oA: gf#$54Midi4i(:i|-kiii
Chapter-30 179

Chapter 30
The description of the lineage of the
Manes

snptrr: ^3RT: Tprpri

wntffr tnf?
(4<jeF4'-44ww ^rf|d: fonfoTs ch
rrat f^rapf: trnjrfit g ^ iiR ii
Stita spoke- Earlier in the Svayambhuva
Manvantara while Brahma continued creating
the progenies, these waters became generated
and the men, the demons and gods. When he
thought upon Pitrs, the manes grew up as such.
Their creation having been spoken earlier, their
details shall be dilated upon.
гшжччщтщ ^gr
[ч^=чягчн« <?lTraf$raT:ii3ii
Having seen the (creation) of gods, demons
and men, the god Brahma spoke out of one
considering as the progenitor. While he thought
upon Pitrs, the manes grew up as such.
180 Vayu-Purana

■ЦЩТ^Т: чччтг тдИпдзй ^щлтп

щщ: farrr ^тт ffr.-im i 4WJ2J TTt4T%4T|4Tfrfril<ill
The six seasons such as Madhu {i.e. spring)1 Madhu (Caitra) and Madhava (Vaisakha)
and the like are called the Pitrs. ‘The seasons months deserve to be known as Rasas (fluids or
are the Manes and the gods’, the Vedic Sruti sentiments) and Suci (Jyestha) and Sukra
declares thus. (Asadha) are Susmins (lustrous). Nabhas
(Sravana) and Nabhasya (Bhadrapada) stand
JRRftf TT% ^нЫнШгМГч! declared as the divas (the life infusing agents).
tr* тчгФтч ^дчтят i r R ^11411
г чггТ% ^rewr^Tfvfii
In Manvantaras all of them, gone by as well
as coming ones, these ones took birth earlier in TT?(fT) ifc Щ М ЧТ T # l l
the Svayarhbhuva interval of auspicious norm. чч(чт)^ TTTRggr ^inaM | W M iis it
ЗТрЧЩТЧТ: TJJcTTЧТЯТ 4STT ti The Isa (AsVina) and Urja (Kartika) are
ambrosial. Saha (MargasTrsa) and Sahasya
зтЕгзгпчягат rlwrro^ T^irfii4:ii (Pausa), these two are considered as Manyuman
ЗТЙЩ1тП: Щ<\\& if44ft5dl^dl44:ll^ll (ones endowed with grief). Tapas (Magha) and
They Pitrs are known by name of Tapasya (Phalguna) being the winter-seasoned
Agnisvatta2 and Barhisadas. Those of them ones, are terrific and cold.
who were householders, but did not perform чччтгшшго ччйчт чготжт t arafi«Kii:i
Yajna, they are called Agnisvatta. These manes
ТТШ^ЧЧТ^ЧЧЩ ^ll^o II
do not maintain the sacred fire regularly.
The states of timings of these are six, well-
y-idiTPly 'iT тршйчт: 4 )i# r : i established as months by name. These Rtus or
T$4T cff^W t Гчч<^1ч^9и|:|| seasons are said to be sentient and insentient.
ЩЦ: ftdfr ^ГТ: ^ ^ Ш ч д ч Т 44:i№ii ЖЧЧ) sHptJT: f4^4rc^,si^r4Tf44:i
The sacrificing ones that were there among чЭ Ш 4 4i44ftfeTT:l|^ll
them, those ancestors are called Somaplthins. Rtus or seasons are to be construed as the
Those who mainain the sacred fire are known as sons of Brahma. They identify themselves with
Barhisadas. The seasons are the manes-gods, the months and fortnights as their stations.
that definite conclusion in this Sastra stands
confirmed.12 чепчтчт o u fd ^ u r ?Тчт: W 4 r frm r if4 4 : i
зт^ттч w тшт =544^T44rf4 m iи 11
1. The entire time between sunrise and sunset is
1ТЧШШ W14Tf4 4n4T14W ^4fW T:l
divided into six different seasons such as the f4Ttw чтят: grwgfctf % f3F^nrT:n^ii
Vasanta (spring, etc.). According to certain
authorities, the entire morning time is designated as
By the contrast of places, these Abhimdnins
the spring, while others aver that the spring sets in (deities who identify) will be recognizable. The
the first half Prahara (a hour and a half) o f each days and nights, the months, the seasons, the
day. Ayanas (the sun’s passages north and south of
2. The commentators conceived that the distinction is the equator) and the years constitute the abodes
derived from the Vedas. The first class or of the deities. Nimesas, Kalas, Kasthas,
Agnisvdttds consists o f those householders who
Muhurtas, days and nights constitute the unit of
when alive, did not offer burnt sacrifices : the
second o f those who presented oblations with fire. time.
Chapter-30
wfTTt % g ёйтПсгег!^с[с|Шш:1
d^4r=IMdlc4MWl''Cl^4if4 PistacUI^II
These are stationed in them or these identify
with them, therefore they are known as
identifiers. You may understand.as I explain
them.
TpSu'iii'fopsra: ^ЩТ тщп тттШШтг: I
frifaisr ЭкТТ: 45ЩТ gg?if ^ f<4^4i:ii
ir | ^ 11
The units of time are the Tithis of Parvans,
the junctions; the fortnights are the halves of
months; two fortnights constitute one month
and two months constitute a season.
ЗЙШГ ripzrabi IS4R # M l
Three seasons constitute an Ayana, the two
Ayanas, southern and the northern, constitute a
year (Samvatsara) which is well-fixed period
(Sumeka). These are the positions of identifiers.
jgdcf: gfc&TiTT д а т <J 421
зщдзгг: тщ
Seasons are the sons of Sumeka which are
divided into six or eight parts. The sons of the
season are remembered as five (viz. human
beings, quadrupeds, birds, reptiles and trees).
They are characterised by their seasonal
changes.
WnpTftTT:l
зп&тт: fiiaitrgmi^n
Because the mobile and immobile beings are
bom of Artavas or the seasonal changes etc., the
Artavas are Pitrs or manes and the Rtus are
Pitamahas (grandfathers).
ТЙёВТтТ ТГСТОчГ % R T ^ TTSTTfRT: I
v3 -O C\
ТГЩТёЩа:
From the Sumeka are sprung up and get
defunct, the beings or progenies. On that
account, Sumeka is remembered as the
Prapitamaha (great-grandfathers) of the
subjects.
181
Т9ПЧ4 W lf4 4 t # W R lrtT R : «cg|fddl:l
^ тдат: 11^ о 11
Because of their having the same name, the
same essences and the same nature, Sthanins are
proclaimed to be identical with the sthanas.
TFsmrfd: t# w tt d Ttamrt Rrr:i
C S3 ЧЭ
The one who is recognised as Prajapati, he is
deemed as Samvatsara (year). Samvatsara is
known as Agni and is also called as Rta by the
Brahmanas.
4£dig ЩТсГ) TJT4T55Tf|f^ sitflclWd:l
ТПТГГ: ^ y i4 rl4 i W S S tfd T :
From Rta, the Rtus sprang up and then the
months. The seasons deserve to be known as six
in number and the five Artavas are their sons.
wdTPJTt ^ дщ щтч;1 r ? 11
The flowering period of bipeds, quadrupeds,
vertebrates, reptiles and immovable beings is
recognised as Kdldrtava (the seasonal change).
2Г MchlfdrlhJ
ftfd fl frarr Y ll
The state of Rtu (the seasons), and Artava
(the activity of seasoning) is called as
fatherhood. Therefore, all Rtus and Artavas
should be remembered as Pitrs.
RcbrdTft
rfFHI^sftT ftdT 3TFfdT ffdd: ^W4II^4I
All the beings, then took birth from them
from the time of seasonal menstrual courses. On
that account, we have heard that even these
Artavas are also Pitrs.
■Uefa
v3 v3 R*4di:
wmfvtnfrri #гГ зят^ш и ^и
The identifiers with Kala continue to stay in
all Manvantaras conditioned and regulated by
their identification with their positions.
182
3 lf4 4 ra T dfsuq: fhrRT fgfelT: тдттт:1
^ПгГ гг | cF^T
There are two types of Pitrs known as such-
the Agnisvattas and Barhisads. Two famous
girls took birth from the Pitrs.
foT rf snfroft fo r vm i ffo jffo epmi
M Slfof ЪЩ: ^W II
They were Mena and DharinI, by whom this
universe was supported. Both of them are the
auspicious ones, beautiful, propounders of the
Vedas and practitioners of Yoga. Pitrs gave
both their daughters for the sake of spiritual
good.
а Р т а ш % яТшшт foT p tTFRTti
\Э О
«nfroft HFRTt fo r WW TgrTTIR ^ II
Mena was the mind-born daughter of
Agnisvattas and DharinI was the mind-bom
daughter of the Barhisads.
fo fo r sjRwf чтя ra fo f i Pracetas who were skilled in Dhanurveda (the
Г ч а ш fofog: т д н т % # Ф Ш я : п ^ о ||
The Barhisads, remembered as Somaplthins
gave the virtuous DharinI to Meru in marriage.
3l(4M W R d m fo t Ш\ f f o f o c^;|
t g ^11
Mena was offered to Himavan as his spouse
by Agnisvattas. Their grandsons were known.
Now listen about their grand-children.
foT tr^ff f o r a Wild I
P f l TrfTgTT fo r W T m tfctufofon
f o r a w i ^ : РГШ: PP: TgiT :il39ii
Mena, the spouse of Himavat, gave birth to
Mainaka and to Ganga, the virtuous stream that
became the spouse of Lavana-ocean (the salt-
ocean). The younger brother of Mainaka was
Krauiica from which the continent Kraunca got
its name.
fofoT strut) xfofo^folimtTfrapq;^
f o ffo l: P F W 1for a:i i3 3i i
Vayu-Purana
fo n хг ftfo p fo r foraransfofo g r:i
sngfolTSTqffo. hfot ffolidtfaffl: TgpT:ll3*ll
Of Mem, the spouse DharinI produced
Mandara, the son replete with divine medicinal
herbs and also the three daughters well-known
as- Vela, Niyati and the third Ayati. Ayati
became the wife of Dhata and Niyati was
married to Vidhata.
О Сч
fof pfot griffon язтт:1
■gfo УРК1<Э?Т1 i*F-imctil4fdf<dlhll^4ll
In the Svayambhuva Manvantara earlier,
their progeny was glorified. From Sagara, Vela
produced a daughter of unblemished norm.
wratfiTT sr mgfo jnrata«#T:i
w n f Ш52Т w g # gyr nr^foorffo:ii
^ irfowr тпт ggfo^T w it : ii?^! i
And the daughter of the Sea called Savarna
became the spouse of Praclnabarhis. Savarna,
married to Praclnabarhis gave birth to ten
science of archery).
fot Ш ЧШ Prfo foforrerg:i
By the curse of Tryambaka (Siva), Daksa,
the son of the self-bom god Brahma, was reborn
as their son in the Caksusa Manvantara.
TJTcgra га: WTf^5t?PTRR: i
TrTvT: ТГш gspt irifornrr^arw gn
■elli§14'WMi| fo? P5T: ITgf? I3 6 11
Having heard this, Samsapayana questioned
Stita- “How did that Dak$a was bom as a result
of the curse of Bhava i.e. Siva in the Cak§u?a
Manvantara earlier? That you may report to us
inquiring as we are.”
fgJrR: дагатщ ^RTt g^niSRIT W 4 I
ratsraiw iw w T i^^ii
This way requested, replied the Suta
(narrating) the episode of Daksa and regarding
the curse of Tryambaka, after addressing
Samsapayana.
Chapter-30
здгрголнртг fT8T cFttf Ш chlfddl W l
финн ш: fm s ’u i ^ n ^ i i
ddW«l$flT: Tie# -iJefWI fw ^ ll^ o ll
There were eight daughters of Daksa that
were named by me earlier. He invited them
from their homes and welcomed them at his
house. Then adorned as such, they all stayed in
their father’s house.
Ш m \ ЧЩReft RT sqn«bW ftt
ЧГ5*р1с[Т55г*Ш dt t *11
Of them, the eldest one named Sati, who
was the spouse of Tryambaka, was not invited
by him out of hatred from Rudra.
З Щ Ш qfft 4 cK<lf%I-4^R:l
-dmidi щг(. fw :ir* * n
Mahes'vara, the son-in-law of Daksa, stood
within the radiance of his own brilliance, never
bowed to his father-in-law.
Tffit Tftft wft: ТЯТТ: ЖГГ: fud^MJ
R P T T R Т ГГ ЗТ Д Ч Щ сТ Т T R T t ШЩ
Ф ТТёЭТ: 4yimwdl4sll'8^1l
Then having known that all her sisters had
gone to their father’s house, Sati also, even
uninvited, went to the house of her father.
Unaccompanied by those, the father offered
adoration, unhonoured as such to Sati also.
гТШНШТ ftrlt #*ft sBtaKtfSdll
^гакшщг зцкгетт fee twrftmi wfti
s3 Gv
згощ тщ пчт дизнГтг R fffn rirs'tf и
Then that Devi, highly infuriated with anger,
spoke to her father- “How is it that you have
done this despicable act of dishonouring me by
extending greater honour to younger
daughters?”
31# tsftgT с#ЩТ f f 4
pWchtSWlcflt ТГШЙёГС:1Г*ЧИ
“I, being the eldest and the superior most, do
not deserve your adoration.” Thus addressed by
183
Sati, Daksa with his eyes reddened with anger,
replied.
щ тт йет Ф ш ^ ®пнт ж т чч\
шп 'RTTuft ft Щ Ш TTflll'Shll
“You are the eldest and superior most and
also honourable always for me. Their consorts
too are all highly honourable for me.
ф т & ufogisj щтФп: ттщ^ш: i
^ITWT: ft ^«ЫоНЙН'киН
О Sati! They are best among the
Brahmanas, great ascetics, righteous and great
Yogins. They are better in qualities and are
more adorable as compared with Tryambaka.
R fftg U fft: зт% тг: x p if: 5Kd:i
игр агат ^штгттг щшхйи
Vasistha, Atri, Pulastya, Arigiras, Pulaha,
Kratu, Bhrgu, and Marlci are the best of my
sons-in-law.
тгргозтчт тггг ft ?raf т а xtifft i f f тщп
ft4 ч w n f f t Ttfftgwft I f ft чщ -.и^яп
«О Сч вч
Sarva (Siva) is my enemy. You are his heart
and soul, and vice-versa. And you are his
devotee, therefore, I do not honour and
welcome you.”
#ШТ: tprq^T:M4o||
This way spoke Daksa with a thoroughly
infatuated mind, resulting in a curse to himself
and to the great sages mentioned.
m m ftrat tit ft
=nfR: m
tTWrSTTlTBTf ftffft# гГТгГ г р ш г ч ^ятт! 14*11
Thus addressed, the wrathful Devi (Sati)
spoke to her father- “Since you have insulted
me, who am spotless in speech, mind and acts, I
cast off this body, О father, bom of you.”
ddARTclMR4 TTcft <|:UM<(4f&1ll
3l9r#S3R ftcft qqtfiAn(Ar) тфэТЧИЧ *11
184
Then having offered obeisance to
Mahes'vara, the goddess Satl, dejected and
infuriated due to the dishonour, spoke.
ЧЧ*|ч 4TWTI
я я т т ёпГчсь! ч ч .- ii
я& ч anfe:ii4^n
“Wherever I am reborn again with another
refulgent body, even there I, being innocent and
righteous one, shall attain the status of the
righteous wife of Tryambaka alone.”
«ЧЦЙЧ1 дШ55гШЧ T R l^ l
щчшкт gnw ччш53гФТ:11ч^и
And there alone squatted as such, she sat
there itself with her Atman in Yogic
communion. She mentally retained the Agneyl
Dhdrana.
ffiT ЗТР^ЙЯдгйч 5ГЩЧТ
т а г шчпцчи
Fire emerged out of all limbs of her body
and was blown by the wind, from the Agneyl
Dhdraria and it reduced her to ashes.
ftEFT Я Я ^cTtSST
w n i щ яч1ф|т ш т т ч у ш :п
jpfaft гг HilcfRW: 114^11
Then having heard of the death of Sat! and
having understood the dialogue of the two as
per reality, the trident-wielder Sankara became
angry on Daksa and other sages.
c$r Я р * ЧПТ TTT W (l
щтещрпт: Wlf: ЧТЯН 'ет^мччэм
W ntclW WQ ЧЧЯТ 4^4:1
^ 4 4 # iratf4srr:li4dii
“O Daksa, since for my sake, pure and
sinless Sat! had been insulted and all other
daughters were belauded along with their
husbands, they will die and shall take birth
again as persons not bom of womb, when I
perform another sacrifice.
Vayu-Purana
^ $fi?WT 44t:l
Slfaotnfctf ?T Kdjq; И4 %II
They will be there when Brahma will offer
oblation in the sacrifice of Indra in the Caksusa
Manvantara.” After cursing the sages, he
addressed Daksa again.
Фт тт ЩПЯ& w&ibi
^fratraffri: Tfbr: тгеТ
тш: и^ оп
“Caksusa shall become the king in the
lineage of Caksu?a Manu. He will be the
grandson of Praclnabarhi? and the son of
Pracetas.
чтят wfhjt « H f iw f w i
ЗЯТТЯ ynRsRT #cT t qigfotftlHi ^11
In the Cak$usa Manvantara, you will be
reborn again, by the name of Dak§a, through the
womb of Mari$a, daughter of trees.”
Щ TTSnftr % fawwfituifq
3 4 : 3 4 :1 1 ^ 1 1
Dak§a spoke- “Even there also, I shall
create an obstacle, О evil-minded one, in the
rites related to Dharma (spiritual good), Artha
(material gains) and Kama (love) time and
again.
ЩЧГтЗ Я$гГ ЖЗчНтЩсЩТЧ^Т1
ч тзт t % з т т :|щ з и
Since for my sake! О cruel-one, you have
spoken cruelly of the sages, on that very
account, the Brahmanas shall never worship
you in their sacrifices where they worship gods.
gwrrssjrfTT ш : f r зтчятв^чт я% 1
f|er -m ф з ii^Tss^i^qidii^Yii
O Cruel! Having offered the oblation, they
will offer water in your rites. Here only on the
earth, you will live having taken leave of the
heaven, till the end of the aeon.”
Chapter-30
cdlebMI
ЪЩ guftwift i4^wrWB4:llS4tl
Rudra spoke- Among all the Lokas, the
Bhuloka is called the primeval one. I shall bear
to him at the errand of Brahma.
ЗГШТ <рГГ ЕГШ :
ШЩЩТЧШЩ ШЧ 4 сЛГОЗ^ТТИ^И
On this Earth, the worlds and all the suns
stand surrounded. I will support them here
constantly, but not at your command.
rTCJeM % ^cfRT гГЧЫИ^сЬ’Я 'pl^l
чт? t : тг? srta^nfir Ml diEdPf й
ddt ^ b: w f tjt# r^ ii^ ii
The four orders of the gods, even enjoy at
one place. I shall not enjoy with them, then they
will offer separately. Therefore, he (Rudra) is
not worshipped along with the gods, but he is
worshipped separately.
HdTsfqoElTgm ^ J&U[rfIfiKtereil
'Alcfh?T 3c4# Ч1ч№г?11^И
Then invoked as such, Daksa by Rudra of
indomitable radiance, in the Svayarhbhuva
Manvantara in a different garb, took birth
among men.
f«c|T сЩТ ^ПЧЯТЧЫ W 41
чтч ч ц # : Ш 5 а д '^ : w n ^ n
Having recognised Daksa as Grhapati (the
householder), the Lord of the knowledge, the
master, Daksa, performed great sacrifices with
the gods.
ЧЧТЧТ сГПрТГ ^ ЧЕШТЧШ y W lil l^ o l l
Then Devi Sail that happened to be in the
Vaivasvata Manvantara, having been attained
to, the lord of mountain (Himalaya) in Mena,
gave birth to the goddess Uma.
Ш 4■О *
Wt Cx
ЧЧ: ЧЩЧТЗЧсКП
О 'ч
щ^ггт з д ш т ч чт ^ :ii
185
■aic^rssfd Ш8П5
That same adorable goddess Satl, being
earlier so later on became Uma. This one
became having fidelity (vow) associated with
Bhava (i.e. Siva). By her Bhava or Siva was not
dissociated till such time the god desires to live
in the Manvantara here.
ETTfa ЧфЩ
■Щ2Т HKNU'l ЧТггТП'ЭУII
fe n f cfcTdf ^5%: rflwjbed'll
сЬЯТЫЧИ
ЧЧдМчГ й: Toll's 3 II
Just as Devi Aditi assumed a vow of fidelity
to Kasyapa, the son of Marici, Sri or LaksmI is
devoted to Narayana, and just as SacI to Indra,
IClrti to Visnu, Ruci to Surya and Arundhati to
Vasistha- these Devls will not take leave of
these consorts any way and in the aeons rotating
along, they take birth once again along with
them.
УтгЕгат t €П§гёчЙ1
Ul
MWWcifjSbi: ?T^T:l|t9'kll
This way in the Caksusa Manvantara,
Daksa, the son of Pracetas, was bom as son of
Pracetas and the grandson of Praclnabarhis.
ттаЬтт тг з # т п
# tljMirfd Ч: ^?ПТ1№Ч11
In Marsa from ten Pracetasas once again the
king came about. By the curse of Rudra, he
produced the second one. This way has been
heard by us.
rl Tit ^rf|rt t ч#гт: i
ant' ^ЧГТП hof
\5 C\
ill
Bhrgu and others all the great sages took
birth in the primeval Tretayuga earlier of
Vaivasvata Manu in the sacrifice of great god of
one bearing the body of Varuna.
186 Vayu-Purana

There was the peak of Meru well-known in the

ЗГИТШсГЕТ e^Hl xlWgvpJ rf #Ч7Т:1|\Э\ЭИ
This way the enmity of Prajapati Daksa and
Tryambaka, the wise one, continued from their
previous existence.
^TER I
3RT 4 -Rlrfrr W tfdHTt
n9 s3
fcMKflll№<SII
Therefore, no remorse is required to be
entertained regarding the enemies herein in case
one gone within the different caste and
manipulated by good and evil. The fame does
not desert a being. Therefore, that should not be
done by one knowingly.
'Ш:
о зт^ящэпзМ гмт ^
triad of worlds (named) Jyotiska, Savitra (i.e.
the solar normed one) decked by all the gems
immeasurable and irrepressible, on that best of
mountains, adorned by all the minerals, being as
it were a couch, the god (Deva) shining forth
became squatted.
y'lHTMITdl И М far* ЯТ^ЩТ5ЯЖТ1
auRrUtar EfTfPnf cwwftRfNrotiid^n
W ТЩМТРТЩ^^ f4W t cpfrI
Ш t w i f r TRTT -5 ^1%: qfl^lRd: IInfill
^пицц)щ: eTmi4)Hi-Hpid: jpjti
зчтей "гщтгсгт^тчт ъ ч^тдТч: 11
ЧгЫгеЬЧКЫд^зИЧ^ ^cf Ч<Ц^:11ЙЦМ
m Tsm :i

с^г^т ш didi^s^ni фэ& ш г чщ чШ ибцп

fgrrWTRW ЗГЗГТО^:я II ЗГЩТ^ЩЕЩ ^4N^<^cBVI:l
The sages said- О Suta, how was the Зс?\ fare: Ш§ГТ ^Tfar:ii<sv9ii
Asvamedha sacrifice of Prajapati Daksa, the son The daughter of the Lord of mountains (i.e.
of Pracetas destroyed in Vaivasvata Himalaya), perennially stood closer to its side.
Manvantara? The Adityas, the great-souled ones and the
Vasus of unmitigated radiance, likewise the
^оЩ f it 41crfr4« Ш
great-souled ones, the two Asvins, the best
сщ ягет^Щ: тг щ : TTtfer: ^ m n among the physicians, and likewise the king
здияртп^ он Kubera (Vaisravana) surrounded by the
Having construed as having been effected Guhyakas, the Lord of the Yaksas, the (great)
Lord, the Illustrious one, the one having abode
the death of the Devi, how did please the irate
on Kailasa1, waits upon the great-souled one,
lord of Atman of all beings and how was Daksa and the great sage Usana and the great seers
along with the Yajna tackled along? This we headed by Sanatkumara, those headed by
want to know, tell us as per factual Angiras and likewise the sages among the gods,
representation. the different ones and Vis'vavasu, the
'Ш' ЗЩтТ Gandharva and likewise Narada and Parvata,
the bevies of the nymph folk, gathered there in
ЩТ great number and blew along the breeze,
'Writb* ЧЩTTTftt I d f a d 4) I 11 comforting one bearing many scents being pure.
ЗрАчтЩЩ ТГсГёТ1ЖЧЩ^5сПТ1 мим-dr |4rerarri
dfw^cj) frrfT^I ^cJyidtofMrTlI •M66U
fcr «лм ?ni<s з ii
1. A peak near lake Manasa or the trans-Himalayan
Suta spoke- Earlier, О best of Brahmanas! Kailasa range.
Chapter-30
TTSl^ci ТЩТЙ WTRlf^T гГЗГt l
«Rnfr ^ <ш5нт!т
Cv
Endowed with the flowers of all the seasons,
florescent as such, the trees likewise, and
likewise the Vidyadharas, the Siddhas as well as
Tapodhanas (the Ascetics) thoroughly adore
Mahadeva, the lord of beings there. And the
beings of other (status), having borne with
forms of varied norms.
тщгсщг Гчупз1£Г ч?пгят:1
*ТрГОЩТ Ц Т ЧН1М£Я'а?ГёГг1Т:11^o il
d^%FRTW:l
ТфдЩ fWBI'UII
TnjfT ^ГёТ ^WTR
Raksasas, the highly hideous ones and
Pis'acas of mighty physical strength, the ,mighty
followers of the lord of having various forms
and holding different kinds of weapons, stayed
there as peers to fires. And lord Nandlsvara,
abiding by the errand of the adorable one,
wielding the blazing trident, shining with its
own radiance.
STST 7Я^#кёТ1^аГТ11
тф |Ш t ? II
Ganga, the best among the streams, bom
from the waters of all the places of pilgrimage,
the one having form of Devas, thoroughly
adored him, О best among the Brahmanas!
тп? щ «питая ^tWTR: f f i f i l : !
cyc(fe»rf:ii<?^ii
This way that adorable, becoming radiant by
all the sages and the gods of nicely equipped
fortunes, Mahadeva become well-established.
TTT f ? w r : T $ t ЩТШТЧ^1
T lfl# ^ ^ 14 ^ 11
Earlier on the peak of Himavan, at one
auspicious place of Gangadvara, occupied by
Sages and Siddhas, Daksa began his sacrifice.
187
ШШЩ n # vid*d4f>mi:i
ТПТРТИ
Then in the sacrifice of that one, the gods
headed by Indra, manipulated an idea of going
there, having gathered together.
'Й(Зч|ЭД*1гЧЙ I
They by their own shining aerial cars, the
great-souled ones, having radiance smouldering
as such, came to Gangadvara, the one approved
by Deva. This is a popular hearing.
ЛШй: hfr^RT Щ spirit cRRil^ll
#Г оепчч1Г# щ Ъ ъ w rfcirftw :i
я д а т ! чящ у^ рЛтчн^ 6 и
On the Earth as well as on the intermediary
passage and those abiding in Svarloka, all
having hands folded, waited upon Daksa
Prajapati, who was pomiscuous by Gandharvas
and Apsarsas (nymphs), encompassed by many
trees and creepers, crowded by the groups of
sages and was the best among the pious ones.
3TTf^HT: ЩИТ ‘K'JJ: ТПИТ: Ttf
fasp r Щит: ^зтвштщтаРпт:11<?<?11
The Adityas, Vasus, Rudras and the Sadhyas
along with the Marudganas accompanied by
Jisnu, all came along as the sharers of the
sacrifices.
зБФтт: зтгчщд шщщ sm rasnn
Сч
ftRrelH ЗГРРТТ ЩЯШТ 1?Оо 11
The consumers of Heat, Soma, Ajya
(clarified butter), and Dhuma (smoke), the two
Asvins, the Pitrs (i.e. Manes), came along with
Brahma.
tjfl щз) ir щит ^cRrmra^or Щ
1яо ?11
зтщ дт зтясГ: т й тп?
ТЩНЙ f e w n ^rufUHl $41441:11^11
188
These and many others, the groups of
Beings likewise, the viviparous and the
oviparous and those bom of sweat or moisture
and those bom of germination (plants) etc., all
those invoked through charms and all the gods
along with the spouses, became present
stationed in the aerial cars like smouldering
fires, as it were.
3T4WRR rter TTHTRt W M W II
C\ C\ C\ Cs
ЧТ: qiqq^T4)fd q ? | ЧТ5Г 3 ||
Having seen those obsessed by wrath,
Dadhlca spoke out the word- “In adoration of
the unadorable and non-adoration of the
adorable, a man attains to sin of high order.”
There is no doubt.
тгсптёЕггг § fsrsrf^: qq^nmrcdi
THi 3 ippdU STf4ll?o*||
Having said so, the Brahmana sage, once
again spoke to Dak$a- “Why do you not invoke
that lord, the adorable, the protector of the
subjects”?
33T 33TcI
Ф$ W#T:l
Ц*Г$?1 ГсНУГ’Id I 4T^j g f a Tf%«rT*TI I 4 n
Daksa spoke- There are many Rudras of
mine, the trident wielding and having matted
hair. They stay with eleven forms. I do not
know any other great god (Mahes'vara).
flifo liW ra lra '^?Tt q ЙЧЙЯ: i
w s? qpqtqwfR ^ п т и
Dadhlca spoke- Of alb this one is the sole
charm whereby Is'a was not invoked. The way
above Sankaras, I do not recognise any other
god, that very way of Daksa, the great sacrifice
shall not happen to be.
VSyu-Ригаца
ф(: TIW
Daksa spoke- “This way for the leader of
the sacrifices, the receptacle of gold, the
clarified butter, poured as such, having been
sanctified by the charms endowed in the ritual, I
carry along unto Visnu’s image all of Prabhu
and of Vibhu, all that is fit for oblations.”
ттстнз ззш fnrcir WTDredt щп
SfxPi -ЩйЙ Ф ЧЩФ гРЦП^о С||
On knowing that Devas had gone, then the
daughter of the lord of Mountain, the chaste
lady spoke out the word to the god Pasupati.
•ЩТсРёЬ ТЩТ irf ^ T : УЪЬТ<Р|Ч1:1
ff| Ф ч if
Uma spoke- О adorable one! Where have
gone the gods headed by Indra. О knower of
truth, speak trully, I have got great suspicion
herein.
d^rr чщ -RfmFt язпчт hfitwr: i
fqq&q ш ш fdcrraiR:ii??oii
Mahesvara spoke- Daksa verily, the greatly
fortunate one, the best Lord of the subjects is
sacrificing by a Horse Sacrifice. The gods are
proceeding there.
щФ qpffFT feqsf q Tldtefa #1
^q dT ? rf^ q t o
Devi spoke- О greatly fortunate one! You
have not gone to this sacrifice! By what
interdiction the proceeding is being interdicted.
Chapter-30 189

thought, overjoyed as such spoke out- “O

Devesi! О you having slender belly and limbs!
^сг «cftdcyfiiMHj Do you not know whether this word of yours is
Tfrr ti% ч ЩЩ<J4ehfciid:iimii proper as such.
Mahes'vara spoke- О good-fortuned one! All 3fii srlUlfa fdiduddd
this has been done by the gods alone. My share S tr m R f % -ц ф Г TRT:l
in all the sacrifices is not allotted (to me).
rarer %
4c(Tl|l4l44vH
Cs w f t n cRctlUlfHI
т *t ■grr: ярт shTm :ii^n I, however, do know О broad-eyed one! By
О good lady! By the earlier devised means, absolute concentration, the saints speak as such.
the Devas do not give me my due share in By your delusion, the god Mahendra, the triad
sacrifice. of worlds, thoroughly infatuated as such.
^дспгг ■цшей Ww r :
Ш*(т) itw hi4tPd Ttznri
Ьгат щ п fwTiii^^ii rit 9ГЩЩТТ
Devi spoke- “O adorable one! You are w f e : <*^44Rf ег ятттн ш м
excellent and invincible among all the gods by In my sacrifice, the eulogisers offer praise in
your own merits, radiance, fame and glory. Rathantara-saman (psalm), fit for singing. In the
Ф ч f UfmnT 'ЧШ: I Brahmasatra, the Brahmanas eulogise me. The
Adhvaryus manipulate my share.”
зтйсг цяэшчят %Фрг tm ntninm i
О good-fortuned and innocent-one! By this
interdiction type partiality, attained to great
agony as also to a tremor of mine.
TTffr Tl4i4id oTT^ft w h ir r чw t : ii^ ° n
f% ttr щт f w i ctT Dev! spoke- “Absolutely, О lord! Though
злЬщ 4(d4nigJI not born of Prakrti, in the entire assemblage of
ЩЧ women folk, you praise as well as offer self­
protection, there is no doubt in it.”
щ гет сп

What charity, restraint or austerity, I may ЧШсЧГС W rcW4W ^1

adhere to, whereby my husband, being the
adorable one, beyond the range of thought,
today may attain half of the sacrifice or atleast
third share of the sacrifice.”
g c ||U |i
Pfg: ^ftdlMcIWI
Ч тщшг <t t p r a r e i
чт ffR cTER I^V911
To the spouse who was talking like this, the
adorable lord Mahadeva, the one beyond the
-ЦW n ft ЩТТ1? WTT^ cHdfuiPii^^n
The adorable one spoke- “I do not praise
myself, О goddess of gods! You may observe
and come closer as to whom I do create for the
sake of holding a share, О beautiful lady! О
handsome dame!”
Л fem ri
This way having spoken to the spouse,
dearer even than life, the adorable lord, created
190
a marvellous face from his mouth, that
resembled the fury of fire.
^xi*u^i4iful ^hTOT^iEnfTOT^I
tRgftwt щиН, W n^T II^^II
yU'^qm ^PZRT тй^фН'ццщц)
сЩ ТЧ ^ " R F R # d 4 ^ 4 ll^ 4 ll
d^lebtH faffRl ЧГ^сЫ
Rra%| MH^ta h f^ u f
He was a thousand-crested god, a thousand­
footed and thousand-eyed one, a thousand-
malleted one and having hands occupied by a
thousand arrows, the one having hands holding
conch, discus and a mace and bearing a
refulgent bow, bearing a sword and a hatchet,
highly hideous and awe inspiring, shining with
a terrific form, having ornament for a half
moon, wearing the skin of a tiger and effluent
with mighty gore, hideous-jawed one, revolving
along, having a huge face, having a bloated
belly, lightning-tongued, hanging lips, long­
eared and being difficult of approach.
C\ *s
TTII^II
xte ^2RT WtlfocT ШЧсРТI
3ti<4»ui^iRdiwi4i
His hands rendered shining with the
thunderbolt, having hair refulgent by the rays,
circumambiated by the arrays of flames or
clusters of flames, ornamented by the wreaths
of pearls, becoming radiant with the radiance,
as if being fire of the end of the aeon, having
ends or comers of the face tom apart upto the
earlobes, having four jaws, awe inspiring as
such.
тПЯ^аг Чб1Ч*>чи^8ПТТ1
Tpraif^cRTii^^ii
Vayu-Purana
He was highly forceful, greatly radiant, a
great man, a Lordly one, one having a
stupendous figure fascinating the Universe,
having the halo of a huge banyan tree,
instantaneously shining like the hundreds of
Moons and like the fire of Cupid.
iigtfisrei ftRratapjRpS q^uid'dlciHqUqi^hi
He was having four huge faces, white sharp
staves, being rich in prowess and might and
radiance of mighty terrific norm, having gleam
of thousands of fires of the sun of the end of
aeons, being lovely owing to the shine pellucid
of thousands of Moons, having radiance of
Mandara, having medicinal herbs in entirety,
shining and being a peer to Himalaya, Kailasa
and Sumeru.
Фтга&т UftMiJ ТЩТЧЧЧ1
ЗГЕПЩЛТЩ V\
dujqfqui sbfygJi и
He was having gleam of the Suns of the
aeons, highly-prowessed one, having a nose
lovely one, a huge face, terrific cheeks,
refulgent eyes, having face shrouded by the
flames of fire, having costume of the hide of a
lion, engirt round by a huge serpent, having a
turban worn, having a moon on crest, some
where terrific and somewhere temperamental.
чЭ О CS
ЧН1Ф£ПЧНЧЧЧ1
- O N
He was having crest endowed with
numerous flowers, having unguents and scents
of various norm, having body variegated with
many gems decked with many ornaments.
He was having garland of Kamikara flowers
shining as such, having eyes rolling among to
Chapter-30
ire, having body variegated with many gems
and decorated with many ornaments.
ebb'llfd
Somewhere meditating, having soul
concentrated somewhere, wiping off admirably,
somewhere singing, having universal soul and
somewhere crying time and again.
*TH от: IRST ^TT fff:l
Knowledge, renunciation, over-lordship,
penance, truth, forbearance, courage,
supremacy, self-alertness, an abode as such
having been endowed with merits.
w УШ: Щ#Г: f w : t
зтщ т i ^ ^ 11
Having stooped or kneeled down with
knees, bowed down having hands folded,
standing as such- “O Deves'a! Command what
task I may accomplish for you?”
d§c|lrl3S%T W тфят:1
ш щ %птт Tifr ^rviw
To him spoke out Mahes'vara- “Destroy the
sacrifice of Dak§a”. Having listened to the
consent of Deva, VTrabbadra of great prowess
(Mahabala), bowed down his head to the feet of
Deves'a Umapati (consort of Uma).
iffit 3*У1Л1ЧтЫ
IT 5 R jT :ll^ < D I
Then like a lion got free out of the bondage
quite easily, realizing the cause of anger of
Devi, the sacrifice of Daksa was demolished by
him.
tfRRT и ч£г4Нп ч~$$т 44w<\\
ЗПсТГС: If f lT T % f HR H l f U g h H im ^ o ll
And by the wrath of Devi, a highly terrific
Bhadrakall Mahes'vari was born in the witness
of all and proceeded along with him.
191
IT 135 Shictw<£ciin4:l
ТзШНГ Tf^5i4|^cfi:ii^^n
WJTRl
That lord Vlrabhadra, residing with the
Pretas and the very obviator of the wrath of the
Devi, created out of the crevice of the pores,
Ganesvaras (his attendants) of terrific norm
which are the followers of Rudra, highly heroic
and having prowess of the valour of Rudra.
I^PTRSRT: Ilf n f
f w?TT5?I Uft5rVT:ll^?ll
Ш
All being the followers of Rudra, all having
radiance equal to that of Rudra, they all fell
down then instantaneously in hundreds and
thousands.
нн: згш^т hih)hhi
f n т?щ£т 5PRTT: n f
Then the sound of shrill raucosity as if
reverberating the sky, (developed as such). And
by that sound of great norm, the heavens
dwellers got frightened.
■ ц & т тщ тШ г c p n f ъ щ татп
fl^ rfO ^ ffjT T : сТРЛМНИП^ЧП
The mountains broked into pieces, the earth
quaked along and Meru swaggers along, О
Brahmanas! And the oceans (Varunalayas) got
commotioned.
3 IR fl ЗсГ H ta rf 4 xT ftRTff Ч 1 Щ : I
W ^ 4 стяш: 11^ s 11
The fires do not get enkindled nor even sun
shines forth. The planets do not gleam forth nor
even the comets and the stars as such.
hhrtt ч т е т т а н т ч fc rr ч иг ^ w : i
ттщf | fd ftrfh id f a & f o ^ Ч ! Й Ш : и ^ 1 э ||
The sages even did not clamour forth,
neither gods nor the demons did so. This way,
the gloom having hovered along, those
192
disdained Rudraganas started scorching
everyone.
3iprf% ЕГГШЧТ И1Ш^Т:1
ШТТ WHrillidfo xTII^<ill
яч^(чт гтггг хгт4 й ^суРгГrraTst^i
smncjfa згата^т сгга^пт tMisrai: 11 ^ я 11
They released sounds of lion roars. They
were hideous and highly valiant ones. Some
terrible of them started uprooting the sacrificial
poles and others shattered the sacrifical place.
Some others were dancing all around and
rushed along with the velocity of wind and the
speed of minds.
WhntJTTf^ ^rtRf ШТТ fcf ThWHIdll^koil
The sacrificial utensils were shattered as also
the shrines of sacrificial performances. Because
of this, the sacrificial place appeared like the
stars scattered along in the sky.
^ЫЧНЯ$ПЩТ TRTh: crgvfiqcrr: I
т а а д т f^zn: 09S^4r<?rffch'l:ll^ll
4|Tnf^rf^RTT ■gif^TT tRTriTT: I
5xxl(c[xlrf4 Rfmft ^nftTT fgfenfq хП1?Ч^||
hWcblft Щ г Ы dSTOtfrl
The heaps of divine foods, drinks and the
edibles, being of the similarity of hillocks, and
likewise the streams of milk, the slushes of ghee
and milk rice porridge, the honey, flour-cakes,
waters, divine sugar, treacle powder and sands,
the six chyles and the other ones, the canals of
treacle, the mind-fascinating ones, the varieties
of meats and the edibles or eatables of different
varieties, the drinks of the divine norm, the
condiments and sipping ones of other norm,
were eaten with various types of mouths. Some
of the above items were looted along and others
were thrown away.
Vayu-Puraga
'Rmfcr ъ ТГ5Г9Т: n
^4^:11*4*11
Out of the wrath of Rudra, having
stupendous figures, bearing semblance of the
fire of the dissolution, they crushed the armies
of gods and terrifying everyone, they sported
about assuming different forms. They seized the
celestial damsels and molested them.
it 11^4 4 M
Urged by the wrath of Rudra, the Ganas,
being peers to Rudra, demolished the sacrifice,
though it was well-guarded by Devas.
О ' C\ *n
%ccR Я4«&П:11*Ч^11
The others produed mighty roars creating
terror for all the beings. Others severed the head
of sacrifice and roared terrifically.
Daksa, the skilled Deva, and Yajnapati (the
lord of sacrifices), started fleeing in the sky in
the form of a deer.
тТЧ^ЗУ'Ч'УТгЧГ Щ Т сГЩ«1ёТ гЩП
f x r ^ r R fv ifr R ? T T II*4 £
Vlrabhadra of immeasurable self, having
measured (lit. understood) the force of Daksa,
chopped off the huge crest of him within the
intermediary space.
цат: згаггаЩсг
з ф г ^ ттф гг f?TT: PT^T 4 fid 411
fttpffiT R f w i l ^ 4 4 ll
Daksa Prajapati then irate and lost his
consciousness. Because of the kick on the head
by the infuriated Vlrabhadra, he fell down on
the ground, being aged and weak.
Chapter-30
зп яЩ ф к тн т tTT: efitert
Ш^^П^ёГ&ЧТЗЗ'Зд c^gf: ^ N 1 ^ Oil
The thirty-three crores of Devas of pure
souls were untarnished by a snarl and were
bondaged with noose as strong as fire or lion.
щчфщ, ^з^пчт -щ ж т : w L n ^ i i
Then Devas went to the powerful and great-
souled one Rudra. Be pleased, О Lord Rudra!
Be not irate unto your servants.
cffit ЩПфТГ %сП 3Dfiqfd:l
Then the gods such as Brahma and Dak§a
Prajapati spoke out with palms joined in
reverence- “It may be illustrated as to who you
are?”
4 xl 4 rJT S S f^ Ч ’ЕГ 4lfif4?TSSTRT:l
Vlrabhadra spoke- Neither I am a Deva, nor
Aditya (i.e. Sun); nor have I come here to
devour or eat; nor with a view to meeting the
Devendras (the lordly gods); nor even out of
curiosity.
ЗИЧ?|(фп¥1Й штн Шз; RT%I
ff^T ^ITrt Ь ^ Ч |Г # н Ы |1 ^ * 1 1
For the purpose of demolishing the sacrifice
of Daksa, you take me to be one having come
over here. I am known as Vlrabhadra, emerged
out of the wrath of Rudra.
v w id l ъ с(огтт: jEteiififtfan
TtfsRTT ^ c W ^1Й^Гч^135ТШ |1^Ч11
And Bhadrakall deserves to be understood
as being emerged out of the wrath of the Dev!
(the goddess Parvatl). Sent by the lord of Devas,
she has come closer to the sacrifice.
W TPF3 ^ cTt ^44IMfdMJ
m sFl^rsftr cTtc(R 4 ^rT: 11^ $ 11
193
Seek refuge, therefore, О you Rajendra! (O
Lord of the kings) in lord Siva, the Lord of
Uma. Even the wrath of Rudra is preferrable to
the grant of boons from a Deva.
зшг 33ТГsnfcjrit Ж :1
rfl^yiHW VBrrqif&T Rt^RRII^Vall
Having listened to the words of Vlrabhadra,
Daksa, the foremost of the upholders of the holy
rites, propitiated the trident-bearing Mahes'vara,
lord of Devas.
щк щ ш f fa^nfaf i
^ Я)ЧЧёМ(й|1^й11
The sacrificial pavilion having been
demolished, then the Brahmanas fled and the
constellation Mrgas'iras blazed like the hideous
and terrific great fire.
: е^Гчй,: чП.гпГ*с():|
:i
f¥l«n¥lrlf44l^:ll^oii
ЯТЩЧЙ тЛчШГ <ftf: WEtR *ЩгГ:1
fsrerer TT^fr ^fg
When the attendants screamed having faces
pierced by the spears, when the uprooted
sacrificial poles were scattered here and there,
when the place was filled with vultures, hungry
for the flesh rising up and flying, when the
sound of hundreds of vixens by the flapping of
the wings pervaded, the Lord of Devas, the
conqueror of the enemies, perceptibility being
of ubiquitous vision, having restrained his
Prdna and Apana strenuously in their places,
directed his vision of all sides.
ЩШ
rf3T: *ie|<S«£l444JIWII
Suddenly, the God of gods came out of the
fire pit or altar of fire. His splendour was at par
with the Samvartaka (the fire of destruction)
and the radiance of the thousands of suns and
moons.
194
4S^S^4dt чат чИчн pfa ТТГШЧП^^П
The adorable lord laughed loudly and spoke
out this expression- “O Daksa, on account of
your ignorance, you are ruined. I hope you are
well disposed towards me now.”
f^SsIdVgfeHi 1% chPfiftl ^1
^ TRIP#: I
Having smiled, he spoke out the sentence-
“Speak out what may I do for you?” After
relating what had been narrated to Devas and
their preceptors, Prajapati Daksa, with folded
hands spoke to the lord. He was terrified,
apprehended and frightened. His eyes and face
were filled with tears.
Щ fsRT:i
^ ^ ^ и
ЩЩ PtcTPfw ИЩ Tlfw^l
т^иТГфг! rrrqfeg PfRTPTT%$nPII^II
<!^зшнн щ згайч ^ i О you having ears like a pitcher
“If you, my lord, are pleased, if I am your
favourite, if I am to be blessed and if I am to be
granted boon, I would choose this. The
requisites of sacrifice are collected by me with
strenuous efforts over long period. They have
been swallowed, eaten, drunk, chewed,
destroyed, powdered and scattered in this
manner. And by a vast period of enormous
stands stored with effort, that may not go futile
for me. This boon do I choose (from you).”
ёН:1
Sipfej^ sq$r 4 t TF5TT4f?T:ll^ II
чрщщщ^ттг HddcIT^qp^^PII^ Oil
“May it be so”, said the adorable Нага, the
fascinator of the eyes of Bhaga. After receiving
Vayu-Purana
the boon, Prajapati Daksa knelt down on the
ground and eulogised the bull-bannered, three­
eyed lord, the presiding deity of sacred rites, by
his one thousand and eight names.
1ПШ1В ^<4<Hc)4^rdll^?ll
Daksa said- Obeisance be to you, О God of
gods! О the destroyer of the army of the
enemies of gods! О Lord of gods! О excellent
among the gods! О you adored by gods and
demons!
fawner ?гщг
4ifcii4T^d TF^rT5%f?mw:ii
чтфт: Tfclkl^T f t s f a l l ^ l l
О thousand-eyed one! О hideous-eyed one!
О three-eyed one! О you dear to the Lord of the
Yaksas (Kubera)! All around you have hands,
feet, eyes, mouths, heads and ears. And you
stand circumambiating everything in the world.
Ty^uf mfujcbof
О pike-eared one! О you having huge ears!
(Kumbhakarna)! О one residing in the ocean! О
Gajendrakarna (elephant-eared)! О bull-eared
one! О hand-eared one! Obeisance be to you.
■yrdfctf w f a l 7ШЯЧ1
Jirai-d чшШтГ cWTsf^R:ii^'*ii
Ш
О hundred-bellied one! О one with hundred
revolutions! О hundred-tongued one! О
hundred-faced one! The singers of Gayatrl verse
and the regular adorers, worship you.
You are the guardian of gods and demons
and you are Brahma and Indra (Satakratu). О
lord of the deities! О you huge-imaged one! О
you upholder of the waters in the ocean!
(Obeisance be to you).
Chapter-30
w 4ЩТ ?gT5S-#l
4TTtt й JPfVyifa ’Blqqfa 4&ЭТ411Я<^Н
All the deities stay in your body like cows in
the cowshed. I look at your body as Soma
(moon), Agni (fire) and Jalesvara (ocean).
Ы g p t 4^wf?i41
f e r r gn4 gjRot 4 wft 4 > w l4 4пя<£^и
I see you as Aditya, Visnu, Brahma
accompanied by Brhaspati. You are the action,
activity, being creator and the means.
зтагёГ 434^14 1$4 тш<4<444|
44T 4414 45(14 щсгга 4ii^<(.ii
You are the non-existent, the existent-cum-
non-existent, the indestructible source of the
universe, obeisance be to Bhava (Siva), Sarva,
Rudra and the bestower of boons.
4$T4T trait rter 4'444'4ebUlfrl*)l
$ ш т BrvrtM^ f ^ n ^ w f w n ^ ^ i i
Obeisance to the lord of beings (Pasus),
obeisance be to the killer of Andhaka, Trijata
(having three matted locks of hair), three­
headed one and the bearer of excellent trident.
344444 fw rm Г^цтяга 4 44: i
445ja3T4 р т а 444314 m m 4i i ?4° n
Obeisance to triple-eyed one, the three-eyed
one, the destroyer of Tripuras. Obeisance to
Canda (the fierce), Munda (one with a shaven
head), Pracanda (extremely fierce) and Dhara
(the uplifter).
'<[и¥ЧШЖФа|'ггт t 44:1
44te*5^u3^?u4 f « ' 4пш и
Obeisance to Dandin (wand-wielder), the
one having ears clung one. Obeisance be to
Dandimunda (the wand-wearing and clean­
shaven one). Obeisance be to Ardhadandakesa,
Niska (body-less) and Vikrta (the deformed
one).
faffed 14 4Щ4 ЧК91У1У % 44: 1
4444afdW4 f?i4T4 4 44Г54Т йияя^и
195
Obeisance be to Vilohita (mddy), Dhiimra
(coloured), Nllagrlva (blue-necked) Siva, who
is without a compeer.
O' Cs
44:
Obeisance to the form of Surya (sun),
Siiryapati (the lord of solar orb), the sun-
bannered god. Obeisnace be to Pramathas (lord
of attendants) and the bull-shouldered archer.
44t f^juqrrofcr 41
fpuytrdil 4 4 :11ЯЯ*11
Obeisance be to Hiranyagarbha (the golden-
wombed), Hiranyakavaca (the golden-coated),
having crest formed out of gold and to the Lord
of gold (Hiranyapati).
4441414 с(0314 41
44: 4ШТ4 4T44I4T4 % 44:11 ЯЯЧII
Obeisance be to Satraghata (the destroyer of
sacrifice), Danda (the staff) and Parnapanaputa
(one having a cup of leaves for drinking).
Obeisance be to Stuta (the worshipped one), to
Stutya (one fit for praise) and Stuyaman (one
being eulogised).
44?414$44§4Т4 в44г1МШЧ-)|
44t 44T4
Obeisance be to all, edible and inedible, one
being the inner soul of all beings. Obeisance to
Hotr (sacrificer), to Mantra (chant) and to one
with a white banner on the flag-staff.
44Г 4414 4*414 44: % frf% tfl4 41
4441 41441414 ?lf4fll4tfW414 41Я<Я'ЭИ
Obeisance be to the bowed-one, the one fit
to be bowed unto, and obeisance be to Kiliklla
(a joyous shout), one lying down, one who has
lain and one who has got up.
%ШТ4 41441414 4^14 414 41
чЭ чЭ
44t 4(?4?ПгН14 41У4Т^У1тГ14Г|1ЯЯй11
Obeisance to one who is stationed, mobile
one, one who symbolizes a mystic sign and the
196
crooked one. Obeisance be to one who is
disposed to dancing and one creating mouth
into a musical instrument.
Obeisance to the one greedy of securing
presents in dances; one engaged in the songs
and musical instruments, to the eldest (Jyestha)
one, the best one (Srestha) and to the killer of
foes.
jftn fo fra w ^ I R o o l l
Obeisance to Kalana (creator), Kalpa, Ksaya
(complete dissolution), Upaksaya (subsidiary
dissolution), one laughing terribly like the
Dundubhi and cherished by BhJmasena.
sura xi ччт ftrd чщгГ ^ t r a i ^ i
ЧЧ: efidTFfgWT fydl44«fSBIT4 rTIRo^ll
Obeisance to Ugra (the fierce one); the ten-
armed one. Obeisance to Kapalahasta (having
skull in his hand) and to one fond of the ashes
from the funeral pyre.
Mteoirir Ф т tfw d m ra sn
Фтг й$нч$пгг ^ 'i ^ r J i < * f | u i i i ^ o ^ i i
Obeisance to the terrible, the awe-inspiring
one, one observing terrific vows, to Vikrtavaksa
(one of deformed chest) and the one having
curved fangs sharp and tongue sword like.
N5 N3
яотг ставт цщщ ftnm crutw
Obeisance to the one greedy of roasted and
cooked meat; one fond of Twnba-vina (a gourd
like lute). Obeisance to Vrsa (the bull or holy
virtue), Vrsya (most vigorous god), Vrsni (the
mighty) and Vrsana (the fertilizer).
снгаьгга erasra чч: Щ срот ъ\
чщ й crew сгггпт сги? о * и
Obeisance be to Katamkata (Fire-god),
Canda (the fierce) and the one endowed with
Vayu-Purana
limbs. Obeisance to Varakrsna (super dark),
excellent one and bestower of boon.
WTt gtffa ctTcTW3WW: ЗПгПТга rTIRomi
Obeisance to one having nice costumes,
garlands and garments; the excellent and
surpassing one. Obeisance to the rain, wind,
shadow and sunshine.
<тЬЙЧтЫ<!
fe|{c|Tbfqeh<il<t cHRo^ll
Obeisance to the attached and disgusted, the
auspicious god wearing a garland of beads.
Obeisance to the Sambhinna (the pierced or
broken), the variegated, the hideous and
isolated.
awV«ftW4W vftviUcRra' sn
ЧЧ: '9Т1ЧТЩЧЧ: (И Ш Щ iTIRoislI
Я,<ЬЧ1^Ч|^ЛЧ ch
'^f%CCTPlfSRIT«T STIR о i l l
Bow to the god with non-terrible form and
to one terribly terrific. Obeisance to Siva,
quiescent and extremely quiescent one, to one
having one foot and many eyes, single-crested
one. Obeisance be to Vrddha (old one), Lubdha
(greedy one) and to one fond of distributions in
sacrifice.
T W tfrfiw fW ЧЧ: ХЩЧЯТЦ
ЧЧ&ЩТЧ W W W W ^RHnji%riTT119 o ^ ll
Obeisance to the one having body adored
with five garlands, Pas'upata. Obeisance to
Canda, Ghanta (equipped with a bell) and one
who consumed the vitals with his bell.
FTgWTrrauSRT yu£[4l<rtlfyuid Wl
w ftw чч\ Ш Щ ртш т ги ^ ° и
Obeisance to Sahasrasataghanta (one
having a hundred thousand bells), one fond of
series of bells (ghantas) and to the restrainer of
Ргйпа. Obeisance to the renunciation
(incarnate) and to Hilahila (a sport).
Chapter-30
щр&пта щ м Цщ^мггг ^1
ЧЧЩ ?T«T4 fq^t ^11
Obeisance to one who produces the
“Humhum'' sound, who takes us across and who
is fond of Humhum sound. Obeisance to
Sambhu, who is fond of mountains, trees and
their fruits.
riKcbM m m m
Ч4Т |Ь|4)Ч£г1|А| W IR^II
Obeisance to the jackal having flesh in the
womb, to Taraka (one who takes across), to
Tara (ferry-boat). Obeisance to the overlord of
Yajnas, the one who has fled.
m m m m чччтч w i
d4Wi!4 ЧЩЩ tffelt 444 ЯТГ:ICR о
Obeisance to the carrier of sacrifices,
religious gifts, the goal of penance and the Sun-
god. Bow to the shore of the worldly ocean and
the excellent lord of lightnings.
ЗТЯЗШтаЧгЙ 44tyfc4?r4c)l4 41
чч: 4IR ^11
Hail to one who offers cooked food, Lord of
cooked food, to one bom out of food.
Obeisance to the thousand-headed and
thousand-footed lord.
ччЖчтv3 ИЧИ
Obeisance to one having tridents ready in
thousands, to the thousand-eyed one. Obeisance
to the child-framed one or one assuming the
form of a boy.
d H H i rfa Trfnlr 4 ЧГёГЭЙЗЧЧЛЧ 41
чч: чи^м
Bow to the guardian of children, one
sporting with children. Obeisance to the pure
one, the enlightened, the agitator and the
unwoundable.
4d>^$>U4 t Ч Ч :I
чч: ч<еь41чв1ч Bicb4t44di4 чп?^эи
197
Obeisance to the one having hair dishevelled
and the one of unbound tresses. Obeisance to
the one having faith in Satakarma (six
prescribed rites) and the one engaged in three­
fold rites.
^tnfelMluii fef£jd^ycW)4He)fd} •
ЧЧТ Ч!Ч1Ч W M ЧЧ: cfiHcbHR 4 II^ < £ II
Obeisance to the one who makes individuals
of varied castes and stages of life duly function
as per rituals. Obeisance to loud sound, Ghosya
(one worthy of proclamation) and Kalakala (the
murmuring sound).
<-Ь««КтЬ^и||4( 41
ЭЗДТЧ ЛЗДЧТЧ Ч11^<?П
Obeisance to the one having eyes white and
tawny, black and reddish as well; the one
bestower of virtue, wealth, love and salvation.
Hail to slaughter and the slaughterer.
ч'нэчга tiiwОtw t 4ffniw^ чч:1
44t ЧЯ^ЧЧЧТЧ гщщгнчтч 411? ? О11
Obeisance to Samkhya, the exponent of
Samkhya, the overlord of Yoga. Obeisance to
Rathya, Virathya and to one interested in
crossroads.
|?TR 44tt*T Wll
3tfd^cM I«llil oihW'oihh ЧЧТ5ЧТ h \ t ч ?ll
Obeisance to the one with a deer hide for
upper garment; to the one having investiture
thread of a snake, О Is'ana, О destroyer of Indra,
О Harikes'a. Obeisance be to you, О green­
haired one. Obeisance to the sole controller of
indiscrimination. Hail to you, О manifest and
unmanifest god.
чпч ччч^ ччччг tya\4H
4 % WTRFT 44tS4T rllR? ^11
Obeisance to you, О Kama, bestower of
desires, destroyer of the god of Love, slayer of
the haughty and arrogant, Sarva (all in all), О
bestower of all, omniscient and twilight red.
198
тщгаст щшт^г тт?Ш1
тщ тщ щ т щ щ ш
О powerful, mighty-armed one, highly
powerful, lustrous, great cloud, excellent-
visioned, great Kala, obeisance be to you!
g^nf^Rmfrnti
cj<*aHlFdHc||4rtrill
ШГАЩ 44tS4J %11^’R'iSII
Obeisance to perpetual ascetic with stout
and worn out limbs and matted hair, to one
wearing bark garments and deer-skin, to one
with matted hair resembling blazing fire and the
sun, to one clad in bark garments and deer skin.
Bow to one resembling a thousand sons.
WTcfif h^ldNl^i#3n
ri^iei^ ттз$ ч й ш н п ^ ч п
Obeisance to you, О one having hundreds of
maddening revolutions, having tresses half
filled with the waters of holy Gariga. Bow to
Candravarta, Yugavarta and Meghavarta.
я я щ д гсш %i
ЗТтШШЯ ЬтБТ гг Ч^Г:ICR? ^ I!
You are Anna (i.e. food), the creator
(Annakarta), the bestower and maker of food.
You are cook of the cooked food as well as
enjoyer of the cooked food. Obeisance
(therefore) to you.
try ill
You are the lord of chief of Devas and the
four types of living beings, viz. viviparous,
oviparous, the sweat-bom and the germinating
ones.
<<Р|сГОД(^Ч1чГч siglfeO cR B R ^ll
You are the creator (Brahma), the maker of
the mobile and the immobile as well as the
dissoluter or dissolver. You, verily, are the best
Vayu-Purana
among those understanding the Brahman and
the scholars of the Vedas.
fhriW "ЧГТЧТ •o W f : \
jfeeKTTClPl
You are the highest source of Sattva (the
living spirit), the storehouse of wind, waters and
fire. To you proclaim the Brahmavadins as- Rk,
Saman mantra and Orhkara.
Wlrnsgffr: TfiJTI
m fc t чтош «г^гат^яг: ii'r^ о м
You are the offering in sacrifice, sacrificing
itself, the invocation. You are the solemn rite of
oblation with mantra. The best among the
preceptors, the Brahmavadins, chanters of the
psalms of Saman, sing of you, О great God.
а д й ящзтазг wmstiMWTi
cbtr4)'MfH4d(i
You are endowed with Yajur, Rk, Saman
and Atharvan mantras. You are praised by the
knowers of Brahman and those well-versed in
Kalpa (auxiliary lores) and Upanisads (esoteric
lores).
sdiiuTi: grfsBTT ^?ггг: с гт к ш
The Brahmanas, Ksatriyas, Vais'yas, Siidras
and those that are of inferior castes, worship
you alone. The clusters of clouds with rumbling
and thundering sound sing about you.
*гщТ чгцЦ чу wi
You are Samvatsara (years), Rtus (seasons),
months, fortnights, Kalas, Kasthas, Nimesas,
Naksatras, Yugas and Grahas (the stards, aeons
and planets or comets).
(pnurr Щ f| frrfhTTt (VRsRlfui ill
■ртщгг ТЩТ «УсП^ЯЧЭ- 4tfTRFriR^Y
You are verily, the hump of the bulls, the
peak of hills, the lion among beasts, Garuda
among birds and Ananta among the snakes.
Chapter-30
gftrtcfr fg^yHi -Ersmnt «r ^ t
cRT ЩЩШ xf WRt tj|R34U
You are the milk ocean among oceans, bow
among mechanical contrivances, thunderbolt
among the striking weapons and truth among
the holy vows.
fc®T TFffl Щ!: т?ТЧГ:l
оящтш ctii4*itrf
You are desire, antipathy, passion,
infatuation, forbearance, restraint, tranquillity,
business, perseverance, fortitude, greed, lust,
ire, triumph and defeat.
Щ Щ ?R t M l
йтТТ Wrtf xt ^TSTZRf^t
You are the mace-holder, the shaft-holder,
the bow-wielder, the Khatvarig!1, the holder of
bhurbharl (cymbols). You are the truncator, the
piercer, the striker, the leaker and the
annihilator.
sraM: MR Pcf tJI
wt%: ^rfer: RMcTift RRTfa^riR^ii
You are the Dhanna endowed with ten
qualities. You are wealth, love, Indra, oceans,
streams, puddles and lakes.
ш т а # foftesgr: pprar тртч%щ;|
You are the creeper, the medicinal herbs, the
winding plants and grass. You are the animals,
beasts and birds. You are the initiation of
materials, activities and their attributes; you are
the bestower of flowers and fruits at the right
time.
3TTf??JRI2J t m s RMMtfR Pet
{dr^Tf rilfed: fjEJTl 4lciftf«il5b9i:iRyo
You are the beginning, end and middling;
you are Gayatrl and Omkara mantra; you are
1. One wielder o f a club or staff with a skull at the top
considered as a weapon o f Siva and carried by
ascetics and Yogins.
199
green, red, black, blue, yellow and likewise the
crimson.
efiggj MTfiTT Ш Ш П
frptftfTT ^cnjferrtaRTT RcBIR^U
You are tawny-hued, mddy-hued, dove-
coloured, azure-hued and the gold-semened.
Therefore, you are known as gold-
complexioned.
WrPTTOT xf дат W i f e tra xTi
(^ f^ ssr IR Y? 11
You have names consisting of golden letters;
you are fond of gold; you are Indra, Yama,
Varuna, Kubera and Agni.
You are full-brown, Citrabhdnu (i.e. fire,
sun, Bhairava), Svarbhanu (Rahu) and Bhanu
(the Sun); you are the oblation, the oblation
offerer, the Нота (sacrificial performance), the
Huta (what is offered in the fire), the Prahuta
(the offering in Bhuta-yajna), the overlord.
ftrof P M 9 f MpiT PlrnsflPRI
t f e Ъ R^RRi xl RfRRlR'S'tfli
You are Suparna (well-winged) and
Brahman. You are Satarudriya among
Yajurmantras, the sacred most of all the sacred
ones and auspicious most among the auspicious
ones.
fnf(: ■wleh'tdali P=t
rm тщxi t r r c t r r r s j шч д а т п у ^ ц и
You are the huge mountain and the little
one. You are the tree, the individual soul and
atom. You are Sattva, Rajas and the Tamas
Guna\ you are the creation.
RRTTSRR: RRRgJ Зс^ТГ °R R ТТс(
r r s - дат
You are the vital breaths such as Prana,
Арапа, Saman, Udana and Vyana. You are the
wink of the eyes and you are also their
expansion and stretching.
200
с=тт%п^г ^ ^ чщтага#
You are LohMhga (red-complexioned),
wielder of a mace, having curved fangs. You
have huge face and huge belly. You are white-
haired and green-moustached. You have three
eyes and hair lifted up.
Ш^зг#5ТётГ ^fcT: ш%: gsvft д^-.п
You are the one having framework for
music (both vocal and instrumental), dance and
one fond of singing and playing on instruments.
You are Matsya (fish), watery, water and
conducive to watery life. You are speed, time,
Kail and Kala.
foanHgr <э>тнч1ун:1
arotsw fr:ii w u
You are Vikala (improper time), Snkala
(suitable time), Duskala (bad time), Kalanas'ana
(destroyer of Kala). You are Mrtyu (death),
Ksaya (decline), Anta (end) and the destroyer of
the earth.
tret tretait щгеЫ) сг^ тп^ цоц
You are the Samvartaka fire and clouds of
final dissolution. You are Ghata (a duration of
time), Ghatika (master of Ghata), Ghantika
(having small bells), Ciidalolabala (having the
strength in swinging locks of hair) and the
power.
11* Ч V I
You are the destroyer of Brahma; you have
fiery mouth; you wield a staff; you have shaven
head; you are the holder of a staff; you are the
four Yugas, four Vedas, four Yajnas and four
paths.
гКтятГсШТ R тШ<ЫсЬЩ ?l
S3 О
^ R fsra t srafswrswRuiTiipi:iR4^ii
Vayu-Purana
You are the one conversant with the four
stages of life and an organiser of the four orders
of society. You are fond of the perishable and
imperishable; you are knavish, uncountable and
the lord of innumerable Ganas.
F?lv4t?T: f?rfvd4T 11^4 3
You are the one wearing Rudraksa-garland
and costumes; you are Giris'a and fond of
hillocks. You are the best among the artisans or
architects and a progenitor of all arts and crafts.
WIT
W1?T Ш cltfdtSR
'S ЧЧШ s3 HI I
You are the destroyer of the eyes of Siva;
you are the moon and the destroyer of the teeth
of Pusan. You are Svaha, Svadha and
Vasatkara, obeisance unto you. You are
Gitdhcivarta (the hidden eddy), Gudha (the
concealed one) and Giidha-Pratinisevita
(resorting to hidden things).
You are Tarana (one that takes across),
Тйгака (liberator), Sarvabhuta-Sutarana
(liberator of all living beings), Dhata (creator),
Vidhhta (dispenser of destiny) and the preserver
and supporter of all living beings.
rPTt ЦТ гГ -Ш Ъ
чтатгпт
You are Тара (austerity), Brahman (the
creative learning), Satya (truth), Brahmacarya
(celibacy), honesty, the soul and the maker of
all living beings, the living being, the spirit and
the source of everything that was, is and will be.
fv rr-л 'д аит: tprrcrt js fc fr ^ w f c ir v s ii
You are Bhtih, Bhuvah, Svah, the origin,
Mahes'vara and Isana. You are the quiescent;
hard to be subdued and the destroyer of teeth.
Chapter-30
НгтаЗ штаЗ тчщ$ чтеш
4 \Э V»
<*{и|<етГ1м| :ftRT: 11^ ч <i 11
You are Brahmavarta, Suravartta and
Kamavarta, obeisance be to you. You are the
destroyer of Kama’s body; you are fond of the
pollen powder of the Kamikara flower.
sfhTW: ф Ш W :l
•чЭ '' sj> чЭ \Э -чЗ
d d jtil dghtsll flfiTOTg: ЩГП^ЧЯН
You have moon-like face and also a terrific
one. You are pleasant-faced, wry-faced,
faceless, four-faced, multi-faced and one always
face to face in the warfare.
xrft f^TTSI
3rai%T M^ldUdl ^ s n f t TWfir?T:liyho|l
You are golden-wombed, a vulture and an
ocean. You are the foremost immense being.
You are the destroyer of evil, chastiser of the
wicked, the wielder of the rod of punishment
and fond of battles.
7ТШГЩ m f w rw B i
xt £Tdt snJf^rW.IR^^II
You are the foremost of bulls, the rider of a
bull, the bull-vehicled one. You are the
promulgator of Dharma, the creator of Dhamia
and the best knower of Dharma.
'ЫГсНВйш hlfsRt ЧН pet ’ЕЛ
fagfetTST ёБЩрт?
You are the guardian of the triad of worlds,
the protector of the earth, bestower of honour
and honour incarnate; you are stationed, stable,
fixed like a pillar, motionless and shaking.
^Ш ч:1
You are unwardable, dispenser of brilliant
poision, unbearable, untransgressable,
unsupportable, unshakable, incomprehensible,
unconquerable and the victory.
7W: WTlf: WT: #ГРлт 5^ТТ58Г
зттГ a r r a t ^ щтй^т °m1irnsr ? ii^ *
201
You are polite spoken, the moon and the
subduer. You are chilliness and heat, an
unquenchable thirst. You are the mental worries
and one approaching diseases. You are remover
of ailments and diseases.
W Wl ifToiim
R>Hslui) 4US4lebl^: 4U^(j«bMHlcW:IR^4ll
You are bearable, the sacrifice, the deer-
hunter, the storehouse of ailments, handless.
You are having a tuft of hair. You are lotus­
eyed and lotus-visioned.
You are a holder of the rod of chastisement,
the wielder of a staff, adorned with staff, with
shaved head and the one drinking poison,
nectar, wine, milk and Soma juice.
W fW T «fWTfER: 1135^11
You are the drinker of honey, clarified
butter, a drinker of all highly strong. You are
the one fit to be carried by a horselike bull, you
are the bull (strong person) and the one having
eyes like those of a bull.
fkWMl cftcKRt c-tlcK^mi
w Гчь1Ч?;п
srfRTiWan ^cb<$5TOlfad:IR$<ill
You are well-known as Vrsabha (a bull),
one honoured by the people. The sun and the
moon are your eyes, Pitamaha is your heart.
You are the fire and water. You are the lord
achievable by pious rites.
Ч Ц 1Т Ч ЕГ h lfd -d : ТТТПТЩВТТ 4
4i*ir«i ргат чшшгггт f ^ r i R ^ i i
Neither Brahma, nor Govinda and nor even
the ancient sages, are competent to understand
your greatness in perfect reality, О Siva.
ii enfant Her 7$r fen n
202
Your subtle forms do not come within the
vision of my sight. Through those, you may
protect me like a father guarding his uterine son.
Т$Г -ЩТ^ГСПШ5? rfctFm tATYPTHI
%tT+>Rchutl т а я щ п ! w R f f a ii^ n
Protect me, as I am fit to be guarded by you.
О Innocent One! obeisance be to you. The
adorable one is always compassionate unto his
devotees and I am perennially devoted unto
you.
■ц: ргшщгЕГ §& t: i
fd«^ch: WTM ТГ TTRTSTd fq^T:M^V9?ll
May that lord be my guardian invariably or
perennially- the Lord who after devouring
thousands of men, abides all alone at the bottom
of the ocean.
4 fo% r ftr a w : W W : Т(Чс$ГТ:1
Wlf^T ^HIW*A ^rillAR ЧЧ:\ПЪЪ
Obeisance be to that one having Yogic soul,
whom persons of impartial outlook, abiding by
Sattvic qualities, having conquered their breaths
and having sleep vanished, see as the brilliant
light, while in Yogic communion.
WffiT TIcfcfTnf? ITTRT ВРч1тдА|
At the arrival of the end of the aeon, having
engulped all the beings, he who sleeps,
stationed in the centre of the water, to him I
seek as refuge sleeping as he remains in waters.
Ф т cR$T # 4 ЯТЙ Щ т|
iWcO<5> W ш Ы ( ^ 1 AlPlfr-Ari rTIR^qil
Having entered into the mouth of Rahu, you
engulps (or eclipses) Moon (Soma) at night, and
devours the Sun too. You are the fire
accompanied with Soma.
^ р т ш : TW ^JT :
^ m far* 4PTIRt9$
And those that are the men of the size of
thumbs stationed within the frames of all the
Vayu-Purana
physical beings, may they protect me
perennially. May they nourish me and make me
flourish.
Ь riMdrfridi ттаМтгФтшг h
Ы wrrgrg- otrcrt
s9 >9 >9 wn^v9V9ii
May the Svahas and Svadhds reach them
who have gone up from the womb and who
have gone beneath. May they be appealing to
them and attain them.
^ ч ftefcr yifaRT TR^lRT rt\
rT fEqfRT
By whom the beings established within the
frame weep and induce to weeping as such,
induce to joviality or joy and get horripilated,
obeisance be to those perennially.
* ?ТЩ гП
Perpetual obeisance to those who are
stationed in the ocean, in the forts, in streams,
on the mountains, in the caves, at the roots of
the trees, in the cowpens as also in the deep
forests.
хщщ&г
O n9 w mn9 n3 w m>9
Perpetual obeisance to those who are
stationed in crossroads, in the lanes, in the
quadrangular courtyards, in the assemblies, in
the shelters of the elephants, horses and the
chariots, and also in the resorts and dilapidated
gardens.
тщчщт «йч f<yim family ^1
*r i <&гМиргат Ъ гг ^ 4 # ч ч 1 1ъбчи
Perpetual obeisance to those who are among
the five individual beings, stationed in various
quarters and the opposite quarters or specific
quarters, in the midst of Sun and Moon, and
also within the rays of the Sun and Moon.
TOIdrHRIT ^ ^ ^ ^ d-WldHhdl:I
Tretefr qrr^Kj-sr farm и
Chapter-30
тг^чт: w f it : -%щ\ т е а д
And those who have gone to the
netherworlds and beyond them, obeisance be to
them, obeisance be to them perennially.
Perpetual obeisance to all those who are subtle,
gross, lean or short.
# pti ' Cs V c$T 4
You are all in all, О God! You are the
overlord of all the beings. You are the inner
soul of all the beings; on that account you have
not been invited to the sacrifice.
q # rl4 гЕГ 4 ftq fo rT : 1 1 ^ * 1 1
Since you alone are invoked by sacrifices of
variety of gifts and you alone are the doer of
everything, hence you were not invited.
m cit ч м let i7tf|cT: ^ г а т r^rari
TJlPRpgiRWSftr ЙЧ ref 4
Or by your Maya, О God, of subtle form, I
been entranced. And on account of this reason
too, you were not invited.
31# ? -ЦЦ ?%5T w t# T ?ТТЩ Щ П
# T lffR # 3 t% T Ъ 4 4 *T #?T:l!
Be pleased, О Lord of gods! You are the
sole refuge of mine. You are my goal and my
foundation. No other alternative is there for me.
■рЙёГ ТГ tq^cr fsHTriT ЗГЯТЧ#;!
Having eulogised this way Mahadeva, that
Prajapati stopped (talking). The adorable one
too, quite gladdened as such once again spoke
to Daksa.
hR'dPlsf# й ТЧЙчЙсГ ipcTI
ЧсНЧ1ч R 6 £ 11
“I am highly satisfied with this hymn of
yours, О Dak§a of good rites! What use it is of
much talk here? You will come closer to me.”
203
f# r ? T :ii :l
dl«WqiSfl4JI
Then Siva, the overlord of the triad of
worlds, conversant with the appropriate use of
words, spoke out consoling words and said
again.
3tffil
Щ 4 rd # d4]RT ^raTll^oll
“O skilful Daksa! No wrath deserves to be
entertained towards this one, a veritable
impediment. I am the destroyer of the sacrifice
and none else is visible as such.
WIST rT 4# ^pPTI
3TW9?Tt
Once again, you may acquire this boon from
me, О nicely-vowed one! With your face
beaming with delight and with a concentrated
mind, you may listen to me.
c|F4WyrdUl gi
Of a thousand of horse sacrifices and of a
hundred of Vajapeyas, О Prajapati! You will
become a gainer of fruit.
TT2J ТТТгТ M T ^ ? II
Having quoted the Vedas along with their
six ancillaries together with the Samkhya and
Yoga and performing penances inaccessible to
Devas and Danavas, the Pasupata rite has been
evolved by me.
ijd fad 4)
^RtftTTqjl IЯ * 11
This rite is accompanied by objects of
worship. It is evolved in secret and is
unintelligible to the unintelligent. In some
respects, it agrees with the functions of different
castes and stages of life and in some respects it
is contrary.
204
'^cfq|Ml%l4IU[i jT ЩП ЧЩЧкТ sFTRI
It is construed by the analogy of meanings
of the Vedic passages. It is conducive to
liberation from the bondage of individual souls.
It can be followed by a person in any stage of
life. О Daksa, the Pasupata vow is auspicious
one and an emancipator of all sins.
s w tafafer «rafn чкььгщ
^ ТЩШРГ «Р[: 11^ ^ $ 11
О greatly fortunate one, you shall derive the
benefit of this holy rite. The fever or anguish
may be taken leave of your mind.”
TTWfe:
г: 11 ^ ^ vs 11
Having spoken this way, Mahadeva,
accompanied by his spouse and followers
attained to invisibility of Daksa, being of
prowess, fabulous as such.
з г а м гг ё щ т 'p f t $ п р ч тт
xt щ т одящтг^ги
FT^ficTHT M ^ fgylT:!!^ ^£11
Then having obtained his due share as
spoken by Brahma, Bhava i.e. Siva, being a
knower o f' ie holy rites, divided the fever into
various cla: >es. For the sake of appeasement of
all the beings, listen to me, О Brahmanas!
W r fw r R t 4FTFTT W TT4T f?TR R A I:l
ЗЩТ jj fenfgqfdi ^^Р1ьс)Гч||у <^||
For elephants it is excessive pain in the
head; for mountains it is bitumen; for waters it
is the bluish tinge and in serpents it is the
slough.
lafrch: ylpiunuiiMtH: YfefhTMi
^TRTFfd ^ R g ^ F P T Il^ o o ll
For cattle it is Khauroka (cracks in the
hoofs); for the earth it is barrenness. О Knower
Vayu-Purana
of Dharma, to the elephants, it is delirium of
eyes.
WTS^cT WS^IFTt f ^ n i ^ s r ^JITP I
^ГЯТрТ: chifo-BRr sen;: M I Ч?ТсЧ$Т:1130^11
It is the opening of pores to the horses, the
splitting of the crest to the peacocks and the
ailment of the eyes to the cuckoos. A fever is
declaimed as such by the great-souled ones.
ЗТЯНТ ftrl^ is r A № 4; ffPTI
'^JcRRIMfil ТГ^ЧТ M Ff 4cR:||
VlifrMfa t f%P: ЗЩТ ^
It is the development of bile to the goats. To
parrots, it is termed as Himika (frigidity) and
among the tigers, the fatigue likewise is termed
as Srama, О Brahmanas!
FcFTWt M ^ТГ ЧРТ ^<№01; |
H&nfalfofajT: 113 o^||
О Omniscient one, it is fever to the human
beings. It can enter human body any time, at the
time of birth or death or in between.
(ттдфл rtsrt чтч ^ i p i :i
This radiance of Mahesvara is a veritable
terrific Jvara (fever) by name. Is'vara or god
shall be worshipped, bowed and honoured by
all the sentient beings.
f4t МТГсЧ%чфтгте:
ч£гЩТ ъ: wuT^ai чт :11
PPI tRPT: ^ M I Р5(Т MT
O O ' о
FWT chi41^ W PBtfdcTR11^ о Щ|
If a man having mind of broad intention and
quite concentrated mind reads the origin of
Jvara (fever), that man becomes free from
diseases and endowed with all delights, he
achieves the cherished ends as stipulated in
mind.
W enft с(Шя:
Chapter-30
He who listens to the eulogium invoked by
Daksa and propagates that, he does not attain
any inauspicious norm and attains to a longer
life span.
WU c|R£l «Vieu^cl
rCT Wdi ■wctMi ЦгИш:11^о^э||
Just as among all the gods best one is Нага,
because of his Yogic power, that very way this
invocation composed by Brahma is the best one
among all the hymns.
"шШтг 'nRhmwni Г«гаш% *гт:пз°<зп
By those cherishing fame, kingdom or
supremacy, bliss, overlordship, wealth, age and
money and also having desire for acquiring
education, he deserves to be eulogised having
taken recourse to devotion.
anftat ^SJUdWl s r a f e i
сГТтрЯг! ЩТТГ 4 W l l ^ o ^ l l
Diseased, aggrieved and niggardly,
frightened by thieves and awe-tormented,
appointed into the regnal duties, such a one
becomes free from great fears.
з т тког трпят ^ wntfspi: i
?? c=fl^ ятсгт тщт p ^ h rw il^ ?o||
By this very body, he becomes the lord of
the ganas or attendants. Having attained to bliss
in this world, he assumes the nonn of a gana.
ч rf fq^rrar m ч чтт ч ^ р тв ш : i
fltRrsq TJi cTWЖ W^IrT ^11
In the house of that man where Bhava is
eulogised, neither Yaksas nor Pis'acas, neither
Nagas nor Vinayakas, create obstacles there.
WIT mRl ^mcTll^yil
A celibate woman who listens to this with
nice devotion will become the object of respect
of the families both from her father’s and her
husband’s side.
205
^рртЗГ ^ wf
ЧЩ Haifa ebl^fui
If one may even listen to it in entirety or
may propagate it in absolute norm, his all
avocations attain to accomplishment
unobstructively.
ччщ\ RiRtd т а т а дгсттзщстщ?рт|
Ж? Ж Ш rTW W<34WMcbl<Rl Id11 11
Whatever is thought over in mind and
expounded even by talk, all that of that one
becomes valid as re-invoked in point of
eulogising norm.
ЧВГЗ-Wiy ^оЩ 4\
Rimct: сТ*Тч Riiitld и
rirT: lt т^птттятщ
|l4tdtrTd^5rM^ ЩЩ^ТВТШ чмссМ
After offering oblation to the Lord,
accompanied by Guha, the goddess Parvatl,
Nandis'vara, as far as he can, practising mental
control with self-restraint and united in Yogic
communion, he may pronounce the names as
per serial order. He will attain his cherished
desires, highly purposeful objectives as also the
sources of enjoyments. On death, he will attain
heaven, surrounded by a thousand women.
pracfvfar т а err mrr егт жГш%:1
О О чЭ
46^-fid Wit LJeSmR: У4т^||
■дтш тачн:
Engrossed in all the avocations and endowed
with all the sins, studying the panegyric
composed by Daksa, he gets immunity from all
the sins. He will be worshipped by gods and
demons after the death and attains the same
residence of Ganas.
c m Гсгйутьч Гс)чмч Гснш|
3rmdBWieHtiii4) цси
Like Indra equipped with the ritual, he
becomes engloried by an aerial car and steadied.
206 Vayu-Purana

During the time of ultimate dissolution, he

becomes the attendant of Rudra.
'ф и г -омШ: 1 щ ш ; щ : I
«пат 5 eh w f^ ll^ II
So said, the adorable lord Vyasa, the son of
Parasara. Neither any one makes this episode to
be understood nor does it becomes laudable for
any one.
*JfT Srsfir tfj: 4iM«hiRui;i
^>9)4^14^:11?^ о и
Having listened to this absolutely esoteric
one, those who may continue to be the sinister
doing ones, the Vais'yas, the women and the
Sudras, they may attain to the Rudraloka.
«пчЗам Шгздг: w
чЭ
n^Nri
чЭ -О

b£rTlch<Miq>f?r t чте W ^:ll3 3 W

Не who discourse this before other
Brahmanas on every Parvan days or festival
occasions, that Brahmana attains to Rudraloka.
There is no doubt about this.
?ftt «HiTgiyiiul dip'll ^ylrbWcTl ЧПТ
ft^rtssamni^oii
★ **
206 Vayu-Purana

(.Pitrs), the tale has been propagated. In

succession to the Pitrs (i.e. manes), now I shall
dilate upon the lineage of the Devas.
ЪЩ Ч® 1’H t i
4тт w m : 44 % ^ ^ c c n ^ i i
At the opening of the Tretayuga earlier, in
the Svayambhuva Manvantara, the gods or
Devas were famous by name of Yamas who
were earlier the sons of the sacrifices.
зтЭгат щгшт: щ т I^rtt h
тчЭш ; jwrd'itcrwtb
s9
У1ЛЧ1И1
\Э
w
чЭ
4 F m T : im i
Ajitas were the sons of Brahma. Jitas and
Jitajitas happened to be the sons of
Svayambhuva. These were the mind-bom
named by Sukras.
dfHTRTT W 1 )4 ^ T 4 t W 3 4 : ТРГГ:1
W l t i W W WH4II
There were three groups of Devas known as
Trptimanta. All were thirty three (in number)
during Svayambhva Manvantara and were
known as Chandogas (chanters of Samaveda).
■y^4dlid|f ^ 4)44: ^J44) 4f4:l
f% nw зргпШ^й sg%: 11 $ 11
4 T 4 4 ) 4 f ^ 4 4T4T cKtirldl: I
navSkRvitesqra-.ii Yadu, Yayati, Dtdhaya, Sravasa, Mati,
Vibhasa, Kratu, Prajati, Visata, Dyuti, Vayasa
Chapter 31
and Mangala- these were twelve, known as
The description of the lineage of Devas Yamas.
^f444T:ll
тта-ршт ът LULiyun^Rfi 454TT) т рф 4 4 4 R I 4 T I I '3 | |

4T ^ rtrfir^ ? cbsit vh^4MWI»i ?ii 4Т)4Г f t l # 4 4 # ТГШТЙРЩ4l

Suta spoke- Into this consideration, the sin-
destroying story about Daksa herein
acknowledged as such, has been narrated by
Siva.
Зит ?тт TradfddTi
fhrTOTmRqiftti <dW^|Utd: щтти^п
In the context of the lineage of the manes
4ftRT f4^4Tir 4f4STStJ44RfTIMIl
3Tf4Tf ^<*154
<|^»*| %sn зШс1Т:11ЯИ
Abhimanyu, Ugradrsti, Samaya, Suclsravas,
Kevala, Vis'varOpa, Supaksa, Madhupa likewise
Turlya, Niharyu, Yukta and Grava etc. were
twelve in number known as Ajitas. The last
Chapter-31
group of gods consists of Yamina, Visva,
Devadya, Yavistha, Amrtavan also Ajira,
Vibhu, Vibhava, Mrlika, Didehaka, Srutis'ma,
Brhat-sukra (Brhacchukra), the Gods as twelve
were well-known.
^ШТТ^ ej)4d-dj "СЩШгГТ: 11^о ||
These were in the Svayambhuva
Manvantara, the Soma drinkers endowed with
radiance, Ganas, endowed with virility and
highly strong or powerful.
w lire) fern аду ц) fw :i
cT^T 11\\11
Visvabhuk, the first lord, was their Indra.
And the demons were their cousins and
kinsmen.
31# й dWrUT ^ т Ш : | | ^ | |
Suparnas, Yaksas, Gandharvas, Pisacas,
Uragas, Raksasas, along with the Pitrs (Manes),
and Nasatyas (As'vinikumaras) are the eight of
the Demi-gods.
wmSRTTSifmT: MsrtlWRi TT?W:l
зти^м^чу| 3ttw ъ егш
In the Svayambhuva’s period, the progenies
of these in thousands in number passed away
who were endowed with power, beauty,
longevity and strength.
1чгг% тпш ■ 4 3 :1 1 ^ 1 1
In details, they are not being dilated upon
here. No context may exist here even. The
creativity of Svayarhbhuva here may be
understood, the present Manu.
ЗПТЙ ^T:I
•5ГЛТ^^#Ш i # : fqgf*T: ТЩП^ЧП
The past creation should be seen through the
present Vaivasvata Manvantara, regarding the
subjects, gods and sages along with the Pitrs.
207
Ы WTIfRl сП^г4)Ш1
CV
Rflfgg- трГСсЛ: Ш:11^Н
тш w ^ s ^ i <sj
ЗТт%дгШщу т|щ i|*nfafa%:ll^ll
w rfi
trI: таШ агШ w RfhiW:ii^ii
Among them, the seven sages that happened
to be, you may understand them. Bhrgu,
Angiras, Marlci, Pulastya, Pulaha, Kratu, Atri
and Vasistha- the seven as such in the period of
Svayarhbhuva. Agnldhra, Atibahu, Medha,
Medhatithi,1 Vasu, Jyotisman, Dyutiman,
Havya, Savana and Putra likewise were the ten
sons of Manu Svayambhuva.
сиадГтЫ щгох^т tpth: Rsrfo^fti
д ъ ^цт!щшт w i n ^ 1 1
They were illustrated by Vayu, the highly
spirited ones, the kings in the first Manvantara.
The Asuras, Gandharvas, Yaksas, Uragas
(Nagas), Raksasas, Pis'acas, Manusyas,
Suparnas and the group of Apsaras were their
families.
4t JfRRIRRRotJui
C\ cfiB c|4?TVHf4l
W fi г|Щ cMTIRoll
It is not possible to narrate in a serial order
even within the span of a hundred years, owing
to innumerability of the names, the counting of
those in a family.
ут t
д а д а ш зтга^ггчя%5^1
О S3 О
с&Т&Т сПрТ51ЙсТТ 3 ra 4 I^ T ^ :lR ^11
In the period of Svayambhuva which ones
were known as Vrajakulas, passed away in
course of formidable time elapsed in the order
of Ayanas, years and the Yugas serially.
1. Medhatithi is the author o f many hymns in the
Rgveda and we have therefore Brahmanas and
religious teachers descended from Ksatriyas.
208
g; тт* мигали: и4чшч?НёБ:1
ЪЯЧ Ш*: f% тт v %ЧТс*Р5Г:11??
The Sages spoke- Who is this adorable
Kala, the predator of all the beings? Whose
breed he is? What beginning has he got? What
reality is that and what is the progeny?
тЩ: ёБТTjpT: ^ ттгщщчщг:
ЙЯТЩГгТ: <£tsWc4T PjRSIffi? tfEs5dWIR3H
What is his eye? What frame he has? And
which ones are known as his limbs? What
named he is? Who is his soul? This much may
you speak to the ones, questioning as such.
TTrf 3c||r|
5ГЩТ cblrl'tlqS.ld: -cic(|c|eu4dl4l
ТП^ттещ: тг 3tZ^ii? yii
Suta spoke- May the origin of Kala be
listened and having listened to, may it be
deliberated upon in memory. Sun is the source
of his origin, Nimesa is the beginning. He is
called Samkhya-caksu.
TT: I
Ш Ш ЯТОWW cbbTTArahll
■HiydRMIdldld^lcm ТГ 'SMI4%: 11?ЧII
His image is the night and day and the limbs
are the Nimesas. Samvatsarasata or a century of
years constitutes his principle, Kala (the
minutes) is his name and he is the Prajapati
having soul for the present, the past and the
future.
ТЩЧТ VkWrWTT сБТНТсТШ
Now you may understand the five divisions
of Kala by means of days, fortnights, months,
seasons and Ayanas (Uttarayana and
Daksinayana).
Ш Ш m iTt % fa: т1тЗгШ: I
: 11? Ъ11
Vayu-Purana
сгшт: W1WT ш : TT
rfaT <T 3 x 3 щ ф (
Samvatsara is the first year and Parivatsara
the second, Idvatsara, the third one and fourth
one, the Anuvatsara. Vatsara the fifth one. The
group is known as Yuga. I shall talk about their
principle. You may understand as it is being
declaimed.
s b d t f a w 'гг: R tx f : ТГ 3
чЭ чЭ О
3 3 :1
ТТТТ: c b ltflfa : чГгскШ:11? ? II
Kratu (sacrifice) and Agni (fire) that stands
enunciated, is recognised as Samvatsara. The
dark fire of time which is the essence in the
Sun-god is called Parivatsara.
з!? Щ Т р Т 3 R T ТШ ТГгг: 1 3 3 :1
3 #3: зтрЗ о ii
Soma (the moon) which is of the nature of
the essence of waters, which has two
movements (the bright half and the dark
fortnight of the month), is the Idavatsara- a
determination such as this has been recognised
in the Purana.
гщтгг ЗЧЙ dWlAHfcr: ‘«HAHfa: |
ЗТЩ 3 АТ|сЬ_4АГ ТГ ЩчШ 3330113 ?П
And the one that heats the worlds with his
seven times seven bodies and who makes
people to work actively, that Vayu (wind-god)
is Vatsara.
3 i* ie b u ig c ^ : з ^ з г д щ гп теггт
3 % Г З Щ з : ||
Ы Ц ЗтЗ <*ЫзМ 133)33113?11
Owing to egoism, he who while being bom
out of Brahma, roared thrice is Rudra. That
Rudra who was bom red-blue in complexion
out of them is Vatsara. I shall now dilate upon
their essential nature. You may understand.
3|^Яггг^Чг41М)^ЬН1гЦЯГчЬ1Ч^:1
3 [ 3 з т з з з з г 3 ) f 3 : ч ц т з т 3 f 3 f t e R : i i 3 Ци
By the combination of limbs and minor parts
of the body, the Atman of Kala is Prapitamaha
Chapter-31
(the great-grandfather). He is the birth source of
Rk, Saman and Yajus and the lord of five
(senses).
ТТГРЩГ TT TT 33F5TT4%: I
О - Cs
зп?н: 4icf?4H-c^rf?r Trsf 113 x 11
That Yajus, Soma, Bhtita (elements) and
Prajapati is termed as Sarhvatsara by those
seeking inspiration from the mind. And what is
Agni but Surya?
■ гШи: # w f ih i ^ 4 H H i гг 'fiT W H ii^ m i
dduR'*: ЗШЖРТ 'Щта': ЗГЗТта^Т:1
fiTOtssjf: fqriTOitit^^n
The Sun-god is the arranger of the divisions
of time such as days, months, seasons, Ayanas
(equinoxes) as well as of the activites of Grahas
(planets), Naksatras (stars), cold and heat, rain,
Ayiih (span of life) and holy rites. He himself is
an evolute being born of Brahma of kindly
disposition. He is the son of Brahma, the Lord
protector of all subjects. He is only one and he
is day, month, season and Pitamaha.
31|Пь-Ч: TtfedT 'filTkfcHI
чрчт Ьч W&r:ii3\9ii
Не is Aditya, Savita, Bhanu, Jlvana (the
enlivener of life) and the one honoured by
Brahma. He is the source of the origin and
cause of destruction of all living beings.
Therefore, he is designated as Bhaskara (Sun).
trmfwTi R^d^dUi: чПс|оНЧ:1
The third Parivatsara should be known as
the presiding deity of stars. As Soma is the
source of all medicinal herbs, he is called the
Prapitamaha.
3ini)ci: ■WcfHdMi
зт^гам: Ш Rwlw ЗРТ^Т^Г:113'?11
209
He is the life enforcing agent of all the
beings, the one endower of Yoga and Ksama.
He is the overlord supervising and supporting
the universe with his rays.
Rrafat ч4шГТ| RfwTTT^Mhfcri
dlftftyiicbR W ^?Г5^Шг«тг яьцд[г1: 1Гко и
The moon is the source of the origin of
Tithis (days of Lunar fortnight), junctions of
Parvans, the Full Moon and the New Moon. He
causes the night and is the Prajapati with
nectarine soul.
dF4lcU Гч<|Чк})Ч ^аду^<ЬШ<гЧ<*:1
H r U ||4 H ^ 4 ll^ U l< R k 4 ^ f4 IIX 9 ll
Л : wftTRt '^glMckRb:i
ш щ р тгте ш ч ттг сПЗЧТ ЗГ 3 fc k fe i:llX 9 N
On that account, he is fatherly Soma, the one
having soul for Rk, Yajur and Saman. He is the
propeller of all the activities of all creatures
through the working of vital breaths such as
Prana, Apana, Samana, Vyana and Udana.
ТЩЯТ
■HRHchHcbT'Ul: f e n : ^ ц т ^ Щ П Х З И
He is the organiser of all unified and
simultaneous activities of the five units of the
physical body such as the sense-organs, the
mind, the intellect, the memory and power.
ТГШгФ тгёёГРШТШсЩ: SMiP^RT:)
f^encTT RpST SWsRBIXXII
He is the soul of all beings through his
spatial forms such as Avaha, Pravaha (the
names of two of the seven courses of wind said
to cause the motion of the planets) etc. He is the
creator of all beings. He is the Prabhanjana
(violent wind) always energetic.
■гМчг^ТЧТ ^Г:1
ёгт: ЗРЩТгМгТ ёйзЛгЩ uftfcmr?: 11*ЦП
Не is the source of fire, water, earth, sun,
moon and wind. Hence he is Prajapati, the very
soul of all lokas and Prapitamaha.
210
ШтЫ cbMI^Rlо
When the medicinal herbs decline, the Lord
is adored by Devas, headed by Prajapati who
seek fruits eagerly desired by them. He is
worshipped by offering Purodasa in three
Kapalas (pots known as Ambaka), hence he is
called Tryambaka.
ттпй fr|JTT ^ ^ -щ t^ i жШ Й
?$гщщ Ч Ш : зйтКТ Ъ Ш : Нснру гГТ: ii^va п
Gayatrl, Tristubh and Jagatl- these Vedic
metres are remembered as Tryambaka. They are
the source of the origin of sacrifice.
Cs
It is remembered as Tri-Kapala as the
Purodasa offering consecrated for achieving
three means by the repetition of those three
metrical verses united into one and through their
efficacy.
^irOTUcpf % w i lira
Ф&Ц щ и t Strfi: ^ЩШТГ % t : l l
^OF favTII^ II
This way, the Yuga is mentioned by the
learned sages as consisting of five years. And
Sarhvatsara has been mentioned as one having
five-fold selves by Brahmanas. These five-fold
became a set of six selves with the name of
Madhu (spring) and other seasons.
ЖдтрпЗсГ: W DTHTd:l
WTRt % mfaRt <T114о II
There are five sons of seasons. Thus this
creation is mentioned briefly. This vital air
along is the life of living beings.
TdlcmwfA cftvtt щ<%%щ т в
^тд^га^т:ич^11
The destroyer Kala runs with the speed of
Vayu-Purana
the current of a stream with day and night for
his hands. Hence he is called the wind.
ЯЗГНГ *m: ЯШТТ:
%Ш: R ^I^R i HldilrMH: McBiidHTtim■RII
These lords of the subjects or progenies are
foremost among all the mortal beings. They are
glorified as Pitrs of all people and the souls of
all the worlds.
ЩЩЧГ l^infr с(сН1|<Ш'Тад<£с(:1
ШШ ТГрШЧ1:11Ч^11
Bhava sprung up from the mouth of Brahma
engaged in meditation. Hence he is the sage,
Brahmana, Mahadeva, the very soul of all
beings and the great grandsire.
фдг. '*Г<%ГН! yu|c(|i|l4-qgirll
3TTrP%^B mm'kii
The Lord of all the beings is identical with
the sacred syllable Pranava. The creation of the
limbs of living beings is due to the entry of the
soul into the body.
WRT: ill
Cs " чЭ
w fw T T w p t '#4frfl^:ii
з*я%иччи
Agni, Sarhvatsara, the sun, the moon, the
wind- Lord Rudra, the soul of Kala, the all-
pervader always condenses these. It is called
Idvatsara because it causes exhilaration and
blesses the world.
«FTcIcTTqrric5lfFflRg%5R?TI
Everything is penetrated and permeated by
Lord Rudra in this universe with his own
brilliance, bodies and names by the relation of
the supporter and the supported.
Ш Ьт R c%ehlTJI^cfiTTaR4j|
W d ^ ic b r ^ llb ^ ll
Hence by the prowess of him, this second
contact of affiliation or beneficence is the cause
of supreme bliss to the worlds.
Chapter-32 211

ъГ Гч<^<с| xf chlc<lrc| ■с|1и1 ЧгЦЯЗТI

тгщт| зткт ж^йГ^тРФр-м 114 г. и
Because he is the cause of the general
distinction existing in Devas, Pitrs and Kala, he
is adored by the learned.
t # : wfat jrsrmfd:!
чщц; TT^tt 4Wt%T:ii
Sltaft T & m ti $ЙЩТ: f t : 44:ll4<?ll
The Lord of Lords, the Prajapati of the
Prajapatis and the abode of living beings is
Rudra, Nllalohita. He revives the growth of
medicinal herbs declining again and again.
iiddrii ^ ч d-^cRj ypiuid:i
4d41?44^chh||t= о ||
Thus the progeny of Devas cannot be
enumerated due to their multiplicity. Their sons
and grandsons are also too many to mention.
cfrt y^vini 4Uiicb4uimj
1тт^5чтячтт 11^11
Dilating upon this lineage of these lords of
his progenies or subjects, of elevated norm, of
sacred deeds, having stable repute, one may
attain great Siddhi.
diuyl^h ^TFlctufa
ЧпЫзт?ГГ58!ТЩ:11^||
* * *
Chapter-32
II3TST 1#?ТГ5еМ:11
Chapter 32
The description of the determination of
Pranava i.e. the sacred syllable i Om'>
ш sstf Rcjsemfa y u iw fgf%*nr i
After this, I shall talk of the real nature of
Pranava, i.e. the sacred syllable ‘Откат' as the
veritable Brahman. It is the Vedic symbol
consisting of three letters known as such right
from the beginning.
211
# -gt -цщ m i gntf dcidKrMTI
СЧ NO ^
In accordance with the letters, the presiding
deities are ordained. These are Rk, Yajur,
Saman (Vedas), Vayu (the Wind-god), Agni
(the Fire-god) and Jala (water).
dTHM 31$ГЦ^сГ 44 ^ 3T5tf^l
Ч^кЧТЧ! ^сПЧТ <T^Ш:МЗМ
From that very Aksara (syllable) then others
took generation- the fourteen great-souled ones
and the deities of the gods, originated.
ycmdv^ci ^ cpt: всЫтпГс)Ь1
Among these letters (откат) is
omnipresent, all-permeating, the knower of all
Yogas. It is lettered at the beginning, middle
and the end for the bliss of the people.
зт^ги^Яртт: 4 $ ^dPT^WTTHbii
The seven sages, Indra, Devas, along with
the Pitrs or manes- all emanated out of the
syllable, have really come out of Mahesvara,
the God of gods.
Hsdiyfa ъф я щзт trepri
тВТШгГ cblcTFd 444^1d:ll5ll
Here and hereafter, for the sake of
beneficence, they enunciate it as the greatest
region. Earlier has been talked of by me, the
Kala or time, known by the (name) Yuga or
aeon.
tficT ^гТТЩЧТ W*TC1^: Wl
WJFltW чЭ TjAcldll'all
The Yugas are Krta, Treta, Dvapara and
Kali. They move in cycles like a wheel.
ddlfgHI: 4VH4l4dl:l
4 VlshdPd rRTR 444l4frd4lr44lll<S II
The gods then became annoyed, being
subject to the control of Kala. They could not
212 Vayu-Puraija

become competent to adjust to his magnitude And this one, having gleam of a red colour
and control. with three licking tongues, the third one of
rf^T й ciMitdi w m зп^ ч-ci^uw t i yours remembered as such by me as the Treta
Yuga, О Brahmanas!
Щ1НЧТ: 114 И
ш г а яяшш -щщ ttf^ rrR i
fagTWtSW:ll
\W H \& я ?ЩТ114о 11 ш

?gT %rr: ebwfclgl tra^ll?hll

Then at the beginning of the Manvantara,
terrified by Kala, the sages, the gods and Indra Here, tendency for the performance of a
of austere penance, restrained their speech and sacrifices gets on from Mahesvara. Therefore,
controlled their minds for a thousand years and here the three tongues are the three fires*1. After
ultimately took the refuge in great lord Siva. worshipping the fires, О Brahmanas, the tongue
of Kala begins to function.
ЗШ % 4jieil ' О c\ о vS
I
TKfrt W TrfifqfvTtTI
ЗТТЩГРТ ^WTII^II
%c[t^ 5 7 U4T ЯШ Я|ШП1^Э11
This Kala is the lord of Devas, has four
faces and four forms. “O Mahadeva! 0 This terrific reddish-tawny coloured face
Mahesvara! Who can comprehend him? He is with two tongues is the Dvapara Yuga. I will
too deep.” remain two-footed in this age.
ЗТег ^gT <TсБТёГ Wd4yhl cidflnjiWiquijrT d<|q TrhHI^HdJ
Я ^doitfitfd m cf: Ш Ч : Я^ГТгИМИ^П T Jcb fa | ^ уцщ яя: я я :м и п
Then having seen that Kala of four faces, ?ТгГ: с*4н±1М Я!* тт4ДТсЬ'Я-МсЬТЧI
•ч» V

Mahadeva said to Devas- “You need not be cbvdTd д ЯШ ЯШ Я(ЯЩЯП44И

afraid. What are your desires (that may be And this one that is the fourth one having
granted as such)? gleam of a dark black colour with red eyes,
Tpf 4 <2WSV tjfertT:l single-tongued, dark and huge, licking like a
3414 %m4l444 <*IH: II
serpent again and again, is the terrible Kali age.
It is terrifying to all the worlds. It is the fourth
I shall accomplish all that. Your endeavour terrible face of Kala.
will not go in vain.” Thus the lord spoke again,
being himself the unconquerable Kala. Я ЯШ Я Й faclbr d R w d fa ^ Ш)| n5

<1^1W ЯШ % ёЩ*Й1 ёСТёПТШТ ЯШ -cnld ЯЯ dR + t^ictw tfdll^ о ||

Url^dffi ЯШ WT ЩёНШ t WITH

In that Yuga, neither bliss nor emancipation
comes into being. The subjects are consumed by
ЗШ^ с(Я: ШЗШ1 ЩЛ c N w t ЯШ:11^'*ц Kala in that Yuga.
This white face of his, seen with four
5ПЯ 'фгШЯ ЯШ#ЯШТ Щ Я 1
tongues, is the face of Kala named Krta Yuga
i.e. the Golden Age. That god, the best among ^ГЧТ ЯШЯ fWT? W®d^rfril4 ^11
the gods, Brahma and Vaivasvata is this face or Brahma shall be fit for adoration in the Krta
the principal figure. (golden) age; in the Treta, it is sacrifice; Visnu
<1<(г1£тЬс|и|Ьт ^JcTtei TTpT ТЩТ1
1. Three fires are- Garhapatya, Ahavanlya and
^ itd^dl W%lT:ll^4ll Daksina.
Chapter-32 213

in Dvapara; and I am adorable in all the four ЗдТЕГ

ages.

srfggjTOfg
f | дл^М •и? ^ i
Mahadeva spoke- “This Kala has four faces,
Brahma, Visnu and Yajna are the three parts four jaws and four forms. For the sake of
of Kala itself. But in all the Kalas, the four- security of the universe, he goes beyond, on all
formed Mahesvara is the very Kala itself. sides.
Sfif лрт) 'jh Ricii g': дпдг: ЧЩТЭТ fefil
дтм : 'denfr w rfw д л ш i r i
I am the progenitor of Kala, the creator of For him, nothing remains as unfit for
Kala and likewise the maker of Yuga or aeon, accomplishment in this (world) of mobile and
the excellent one, amenable to others or to the immobile beings. Kala creates the living beings
utmost. and dissolves them again in due order.
tnFTRS&fcBpT ЯМ #ЭДЯТ Qdeh'KUHdl зя^ guFFw сцтпт: ч дпдг:
M ^c(H| s5 11^ 11 <mm длн: длтай Ficfin^oii
flcfi’ Ч Ш C\ Ж ГОТТ:! All are subject to the control of Kala and
ч ЗГМ'trfhjRr: i r ч 11 Kala is not amenable to any one. On that
Therefore, having attained to the Kali age or account, Kala alone circumambiates
perennially.
Iron age, out of desire for the beneficence of the
people, as also for the sake of intrepidity of the ЧсПММГ Цcjfvhl-^cb-HHfd: I
gods in the worlds and for offering protection to gift iFcRmmt?
the people, I shall be born and be worshipped, He takes seventy-one steps, as mentioned
О best among the gods! Therefore, you need not before, which constitute a Manvantara with as
be afraid of the advent of Kali. many cycles of the sets of four Yugas.
цччтЫ4Ьп: "SMf c^cii ntfafcf: FTifl
ддг дпдг: ш лтд ддг
This way having been addressed, all the Over-stepping one, when Kala completes a
gods along with the sages bowed to the Lord of set of seventy-one steps, the Manvantara
the universe with bent heads and spoke to him terminates.”
again.
тгещдмт <т щтщ%Ш ч^ядя;|

WlrRTT тщтч\ This way having spoken to the manes,

gtanr: HcmdHi дм длидд§(1:11^'эи demons, the gods and the sages, the lord
became invisible there, after being bowed to by
The gods and sages enquired- How is this
them.
Kala, having four faces, highly radiant, of
stupendous figure, highly valiant, is terrific to fici ft длит
all the living beings?
214
Thus the adorable one, repeatedly creates
and annihilates the gods, sages, manes and the
demons in course of Time (Kala) again and
again.
C\
Тет ^П^ЦИ
That is why in every Manvantara, the great
Lord is adored by the gods, sages, manes and
demons due to fear of that Kala.
4Ui)4>d tr^rTII
dwv^ri тш зтсрМ ъ ^THii^hii
^gisr <5#Г ШЩ ^dlbUIMI
w* Ф ® Щ s p ftm w .n
^еИНМЛН ЩЩ cFTtf?T Ъ 'ФТ: TTT:II?V9I|
О Brahmanas! Therefore, by all efforts in
the Kali age, austere penance should be
performed. The fruit of the merit of a person
resorting to the great Lord is very fabulous.
Hence abandoning the heaven and descending
to the earth at the advent of the terrible Kali,
Devas and the sages desire to perform penance.
They are engrossed in holy rites. And having
attained to Kali, the Lord too takes incarnation
time and again.
Tier сЫН1тЛ TRcf i «До¥<:1
In the age of Vaivasvata Manvantara,
thousands of the gods, the kings and the sages
have passed away in due course of time.
H^ldlhdHl^dl: dilHkUMMKhlll^N
Devapi, the Paurava king, Manu and his
lineage bom of Iksvaku are endowed with
mighty Yogic strength. They wait upon the
passage of time (Kala).
o&frM 'dfTRf^ ЗсТТ^т) fwll
ттт^ t u r n TT:I I
Vayu-Puraga
ШГОГ'Г rl ^pctKJRrT McblfddTMI^oll
When the Kali Yuga tenninates and Treta
Yuga arrives, in that future Treta Yuga along
with the seven sages, the gotras (lineal lineages)
of Ksatriyas will be established. They are
narrated.
gPTTRT «Piy^ ф гт i № i : w i
# Ъ gp^lfk ?ll
At the end of Dvapara, the Ksatriyas became
firmly established along with the sages. When
the Krta, Treta and Dvapara pass away, the Kali
Yuga arrives, wherein sinful men pass their
time.
(dfd^Tpy shxdcfj fgsflrwfa тд?тт: i
The dissolution of the Ksatriyas for the sake
of Brahmanas is stated in Kali age.
тгяШшш тштчгг? Wt WU
n9 s9
ЖT: MldRh^ ^ t сг£й й c&HT TgrTTtll'k^ll
Then along with the Saptarsis (Ursa Major)
for the sake of progeny in every Yuga or aeons,
this way the dissolution of Ksatriyas is
remembered in light of the relation with the
Brahmanas.] And the men, sinister ones, that
happened to be, were well-known in the Kali
age.
tbcbdfiuii WHt Sjfa: TJjfui
Seven Manvantaras are well-recorded in the
Srutis and Smrtis.12 The serial order of the
termination of Yugas is the same in all these.
1. This verse has no relationship in flow with the
following verses.
2. All the sacred writings o f the Hindus are divided
into two classes namely Sruti or what is heard or
revealed and Smrti or what is remembered. The
Vedas constitute the Sruti for they are regarded by
them as revealed and the sacred Laws etc. now pass
under the name o f Smrti.
Chapter-32
ЧТСТТ У-МКТ хГ x?|<^cc |
wn # ufif?r#GT: щтпч\ 11*411
Within the mutual elaboration of the aeons,
there ensued the birth of Brahmanas and
Ksatriyas. Just as per dissolution or as per
abiding norm of these extended from them,
there ensued the Prakrti or the principal
element.
TTPUT ^
fFizr: wfi:
^ФШЧ| <T«r fosTfeRm^ii
When the Ksatriyas were destroyed by
Rama, the son of Jamadagni (Parasurama), all
widows were converted into unchaste women
(Kulatas) by the Ksatriya rulers of the earth. I
shall now dilate upon those who have gone to
the heavens. You may understand that.
ТГ5ПЧ: чЭ
фт
' 'О
^TT:l
¥5 ТЙ Rtif еьгг1Й1нЯ)^1тйан11'){й11
v Сч •s
They call Aida or Aila as the founder of the
Iksvaku lineage. The kings having legacy of
congenital heredity along with other Ksatriyas
on the earth and the kings of Iksvaku there took
birth in the lineage of Aida race. And verily, a
century got completed as such, of the lineages
having been consecrated as such.
¥ТсП*сГ <T Ф ш \ f^piT: TfcT:l
Since then of the Bhoja family, an expansion
became redoubled known as such. The Bhoja as
Ksatra swollen to a triad of hundred and four
times that got off as per ordainment.
rlMdlrilW TFSTHt
n9
¥PT it W ?Ш¥11Чoil
Among them happened to be the kings that
passed away, you may know them while I
narrate along. There were a hundred
215
Prativindhyas and a hundred among the
Haihayas.
W ^ $ЩЩтПЯГГfcTRt cflfW W?JI4 ?ll
A century of the Dhartarastras and eighty
among the Janamejayas. A century among the
Brahmadattas and a century of the lineages of
the Vlryis.
rPT: W cf TffaHT W еыГугеуп^ :!
Tlf fH<4d5i%¥r: 1149 H
Then a century among the Paulas and a
hundred among the Kas'i, Kusa and others. Then
the others, a thousand as such that passed away
were Sas'abindus. They performed the horse-
sacrifices by gifts of Niyuta (a million, a
hundred thousand ten thousand crores or 100
Ayutas).
ТГ^¥15ШТ: ^nRT^Ttsar TlpW:l
This way, the sage kings passed away in
hundreds and thousands in the period of
transition (Manvantara), the auspicious one, of
Manu, the son of Vaivasvata.
¥Т¥гЬеГ§сёПт*1 4 W& ГсНгНШjjl
t 3¥ ч ?тагат fa-w>ui gn
cfjj; ттзпк: 1ШГ ¥5dMl^frT: ЩИЦ^Н
Due to repetition and various in numbers, it
is not feasible to talk much. Therefore, this way,
quite briefly, these have been narrated and not
in details. It is possible to talk of all the saintly
kings who passed away in line with those
Yugas.
ёШ ш ■afttRTRl % eftebWK'qfa chl44ll
These ones as propogators of the lineage of
Yayati happened to be well-declaimed as
endowed with radiance who sustain the worlds.
216
ттчч) щ р щ
ЗТШ: TOTT«R
s3 n9 Cs
^114^11
tgiKuii^uiTt^ci тщсрЬсег # ч щ ;
ЧГ8Г|тБТ Hlfeehl^ WHT* sDtfct tim ^ll
They achieved five boons difficult of
obtainment of the Brahmaloka which are
longevity, sons, wealth, fame, and prosperity.
Those who hear and retain in memory the
account of the group of five of the wise ones, as
narrated the secular motives, they all attain to
the region of Brahma.
чтавЛ?: Trpnfbr erefaTT tETfR WTI
dT^lfl Щ W fiW ЬЙ11ЙУ:11Ц^11
Krta Yuga is defined as one of four thousand
years. A hundred of that is the Sandhya
(twilight) and the segment of twilight
(Sandhyamsa) is of that very.norm.
t 3^ 1
ггтфтащ.-ж w it w z r m rraTfer:iii4,?ii
In the Krta Yuga, the Prakiya-pada
(preliminary period) is defined as of four
thousand. From that the twilight is of four
hundreds and the part of twilight of that same
norm.
h u frfuT щ ш Ш Tt'tsTiir ■gf^r: щ \
riwifh д а Wrt?TfwFT: Tg?r:ii^oii
Treta is of three thousands by counting in
line with the sages; that also the twilight is of a
triad of centums and the segment of twilight is
of the triad of centums likewise.
w ra n
I w # g crcfat
Anusangapada (the appendage section) of
Treta by counting is of triad of centums. In
Dvapara, a thousand twain of years stands
reckoned with.
ffWftr W WIT# ft^TTRWTI
3Ml<yTrib)dTdw ичт тщ з ^ ш ^ н
Vayu-Purana
Of that one also, the twilight is of a centum
twain and the segment of twilight likewise is of
centum twain. The third prefactory note, the
third one of Dvapara, is declaimed as such.
сМв'гШ f щ : чят:1
TWTfh датт -ЦЩЩ: s m ^ ii
The persons knowing the enumeration call
Kali or the Iron Age as one thousand years. Of
that one also, the twilight is of a centum norm
and the segment of twilight being of the same
centum nonn likewise.
T f w n f r W F i r f r g ^ r f r jT f h l f T ^ l l ^ l l
The concluding section (Sarhharapada) was
counted as the fourth one in the Kali Age.
Along with twilight and its segments, the Four
Ages assumed nonn.
tcrpti
ТГс( VHletiWi w T5cT ^115,411
This twelve-thousand nonned, four-aeoned
period is recognised as such. This way by the
hemstitches of verses, the pentad of thousands
stands enunciated as such individually.
wirwiivi&fa | tt# wsrotfri
4tiui chct^I)
By the segments of twilight along with
twilight, the thousand twain of a different norm
is there. This way the learned men knew this
Purana consist of twelve thousand verses.
WT Ш frn T 1
-Ш rldWTIcj fasiM faftcT ^ P T II
€ЩЩ1^ дтгот $т щтт fwft?r д т п м ^ п
Just as Veda is of four Pedas, the aeon
likewise is of four Padas. Just as the aeon of
four quarters has been created by Brahma
himself, this Purana of four Padas was
declaimed as such by Brahma earlier.
Brra'Mltfc ЧТО
3TfWtosTTZT:ll3?ll
Chapter-33
n m ir e f w ta 2 jr a ‘:ii
Chapter 33
The description of the lineage of
Svayambhuva
З-ТсТ
Ч-ЗЧНЧ 3 1 % ЗЕТтТЧ РгМ % 1
3R? STPtRT 4TWRT:II^II
Suta spoke- In all the Manvantaras, on the
arrival of these having passed away, here, those
having dignity of similar norm, take birth by
name and form.
^ofTsr fsrfgsrr % rTf^tpcF^^siiPTT: i
T3c% c| 3Pf d^nRraifT-T:ll3 II
The various gods and kings that happened to
be in that Manvantara, the Sages and the Manus
all being of equal sense of dignity.
qgfw h я ш % сц*т з з т щ з т gi
Щсь)г4чи II
The creation of great sages having been
narrated, you now hear the narration of the
lineage of Svayambhuva in details, in line of
this earlier serial order.
TRt: здЩщ9ШЗ!Ч?т т?гаш шзтзгг:1
3rafi 3mihT3mf^mixii
3T33»pj di<c|dl yfdqd T4%%TTI
з^ттш чн w n tr тщппчп
•о Cs -o
firQsRTPI \Э iftt: З Т Оо З Ч о«Т1
м тзп Ш ^М Ш is 11
Svayambhuva Manu had ten grandsons
equal to himself, by whom this whole earth
became equipped as such with seven continents.
Endowed with oceans and various sub­
continents was colonised by them formerly in
the Svayambhuva Manvantara in the first Treta
age. They were the sons of Priyavrata and
grandsons of Svayambhuva. They were
endowed with progeny, Yogic power and
217
penance and the ability to create subjects. This
earth was colonised by them.
^1ЧЗЬ1ЛГ<!1ИЗТ1 sUlbb-dl otbfltldi
зет ^ тсщттш ъ & т язпчйирэп
Kanya, that exteremly fortunate daughter of
Kardama, the Prajapati, bore to valorous
Priyavrata sons endowed with progeny.
| yraj^iar ззщ г^кг ^ 3^1
Tdtf w : 3J3T: шттчШтт ^ n id ii
3P%gr д sDа й чЭ
■vHtUdbqi^fdm^oq: згач; згё pet тП1<*11
She gave birth to two daughters- Samraj and
Kuksi as well as to hundred son. Among them,
ten brothers were valiant and equal to Prajapati.
They were- Agnldhra, Vapusman, Medha,
Medhatithi, Vibhu, Jyoti$man, Dyutiman,
Havya, Savana and Sarva.
tnfeRI -4
3% qipJT gjqiwiSr f^ratSfcTll^o П
Priyavrata having (had) consecrated these
seven kings in seven continents (dvlpas) with
lawful ceremonies. (Now you) know these
continents.
■^3^#r?l3£nfq rR ТГШШГ: fR :ll^ ll
РТТгЧЙ <TcRtJRT ЗМ1ЧЦ|ч(ЧтЬс|М1
s3
зтзпч
He made the Lord of Jambudvlpa, Agnldhra
of great prowess; of Plaksadvipa even was
made by him the overlord, Medhatithi. In
Salmall, he consecrated to the throne as king
Vapusman. He made Jyotisman as the king of
Kus'advlpa.
w fm R T «Г 3T3TR q q ifd v id i
фщ зга
fira?RT:ii^ii
In the Krauncadvlpa, he commanded as king
Dyutiman and in the Sakadvlpa, Priyavrata
made Havya, the overlord.
218
Ф*ы1Йчвг xnfr tor ф~гТсгвгд:1
тозп: чсТОтоГч n'^i4Vd: ^титот^и
sfmfg^- ц^тт wr тшш тоЬг* и
That lord established Savana as the ruler of
Pu$karadvlpa. In Puskara, Savana had two
sons- Mahavlta and Dhataki. These two sons
became best among persons endowed with sons.
Wgleftd Ш TOR R?W-T:I
TOR $TSlTcl^TftT Sllrfe^HUS | ^ 4 11
Mahavlta was remembered as a Varsa in the
name of that great-souled one and by the name
of Dhataki also Dhataki-khanda became well-
known.
R ТОГО R ТОПТО ЧиГЫсЬЦ||
w s* чЭчЭ *4
cRJlTtS UMlReh ш ч гг Т Щ Ч Ч И ^И
King Havya gave birth to the sons, the mlers
of Sakadvlpa. They were by name- Jalada,
Kumara, Sukumara, Manicaka, Vasumoda,
Sumodaka and seventh one as Mahadruma.
W l i sdtfdRM cpf 5ОТЧШ1
R T O R R effort fSTfr ^R^lfddMIl^ll
Jalada is the first Varsa of Jalada, became
known and Kaumara, the second one known of
Kumara.
тоьчк ф ч w цстокто cgtffcmi
v9^ 6 О чЭ v? >
TOTtTOFTR TOlVildfogfolkl 11^11
Of Sukumara, the third one as Sukumara
known as such; of Manicaka, the fourth one
here was known as Manicaka.
cRptc^zr t Tjtf W t с|^Ц1й^Ц1
r Tc^ r it r ir r
^ то тгаШгРтм^и
Of Vasumodaka, the fifth one known as
Vasumodaka and of Modaka, the sixth one
Modakavarsa became known as such.
чцрт to r f i r t w тощто)
ттщ w чт^гЫ ч RHroffar to chiton
Vayu-Puraiia
Of Mahadruma, the seventh one became
known as Mahadruma. Of these by names, only
seven Varsas flourished as such.
WfAyTRTfrr TOT afdUrR-d ^1
«hViell ТОЧИШЬ* тт1ЩЙ1'У«ЬНсЬ;||
О ч5
cpgfoicr тотт ф л ш <T ^ I R ^ I I
Krauiicadvlpa’s overlord Dyutiman had the
sons- Kusala, Manuga, Usna, Plvara,
Andhakaraka, Muni and Dundubhi and the
daughter Dyutimata.
fot WRufch&H: тощптщ TO: ^jro:i
датRim I; qVcTrRTfq TficTC:IR3ll
After their names, the countries that
assumed names of Krauncadvlpa, Usna came to
be known of Usna as a country; of Plvara also
(known) as Plvara.
SRraTRcR^Rf ЗТОБТТЗГ
^ t TW-'II
чй тот <r w r it : i r ? и
The country of Andhakaraka also came to be
known as Andhakara. Of Muni, the country
known as Muni and Dundubhi of Dundubhi.
These seven countries within Krauncadvlpa
were very much glorious.
TOtfdTOd: fy rg fo TO #TO T:I
foprisNr TtwT ИТОГО qf?r:ii
TO: 5 T O ^ ? T O ; «hfTOT: Tg T U lR ’k ll
These seven sons of mighty power, were
bom to Jyotismati in Kusa Dvlpa. These were-
Udbhida, Venumat, Svairatha, Lavana and
Dhrti, the sixth son was Prabhakara and the
seventh was Kapila.
W t TOf %fcr c|U|lTU^P|
ф щ RRIcbTt TOT^ Ш Щ T?TOTIR4II
________ .
щ
r - ________£ ____ • ____ £
то m ятотоптi
____________
TO TOT chftlcHR WfdTOIRPUl
The first Varsa was Udbhida and the second
one known as Venumandala. The third after
Chapter-33
Svairathakara, the fourth after Lavana, the fifth
after Dhrtiman, the sixth after Prabhakara, and
seventh Varsa of Kapila is well-known as
Kapila.
rTRT tPJT: ftrftftT R R ftc f f t |
чЭ
Of those ones, the countries in the
Kus'advlpa came to be known on analogy of
their names, adorned by subjects and progenies,
endowed with the etiquettes of stages of life.
У Н г Ч гЙ Щ Т : Ш Ш
чЭ
f t c f 4 « ff t:l
чЭ чЭ
^ffft^ft fttftftt trf|ftiftsmi
^uftr
чЭ
от: ЧЭ
The king of Salmall, the seven sons of
Vapusmat were- Sveta, Harita, Jlmuta, Rohita,
Vaidyuta, Manasa and Suprabha, as the seventh
one.
&ftTft &fti&TCT TtfgftTft ft ftf%ft:l
ftfhftP J f t ftfa ftl ftfftTPI f t f t f l 7 f t : l l ^ l l
tuft) turRftlfft U RW lft ЗТРШ:1
о о
Of Sveta, the country Sveta, of Rohita,
Rohita, of Jlmuta, Jlmuta and of Harita, Harita,
of Vaidyuta, Vaidyuta and Manasa of Manasa,
Suprabha of Suprabha, seven these as the
guardians of the countries.
Tmflft ft ftJftfPRftTftTRI
W Rftifftfft: ftfti:
After Jambudvlpa, in the seven dvlpas, I
shall talk about the seven sons of Medhatithi,
happened to be the overlords of Plaksadvipa.
ftWT^Pftftftl^ft fWWft
OTPftSl §c$ft $ЧШ
The eldest one of those was Santabhaya and
then followed seven Varsas from that
Santabhaya- Sis'ira, Sukhodaya, Ananda,
Dhruva, Ksemaka and Siva.
219
ftifft Ы f tf tm r f f t T P f t w f t r r ЧТПТ5ПГ: i
fW w fft ^Tftrift ftf ^ ii
These were of those similar named ones as
per share-holding, were introduced in the
previous Svayambhuva Manvantara.
kdtjlaltl TFftl: ^jftf:ii^>Hi
чЭ
By these sons of Medhatithi, the denizens of
the seven islands in Plaksadvipa, the progenies
endowed with the tenets of orders of society and
stages of life, were created.
flft: W ft ftftf ^
ftJsRTftS' wr ft ftfti snfcsr fft?ft?T:i
WTftftR Tnf ftiftTTnr ^ftftii^^n
In the five continents beginning with Plaksa
and ending with Saka, the sacred rite was
known in accordance with the division of castes
and stages of life (As'ramas). Bliss, longevity,
forms (beauty), strength, and Dharma were all
common to everyone in the five Dvlpas
perpetually.
3TRTV ftFftlftft RftlftftPTII
You may know about the Jambudvlpa,
surrounded by seven countries. Priyavrata
^R T:ii3 ^ ii
crowned the eldest son of Kanya, Agnldhra,
highly strong, as the overlord of Jambudvlpa.
f t j f t RftT f t f t f t f f 3 r3 T T 4 irR ftA ftft:l
чЭ С чО
ftT fftf rf f tM R R ftJ ft 1
f t f t f t f t ^ f t h n f t f tf tf tf s f tf f tf tn ^ f t:i
ftft: JftRftlTR: ftftj ftftnftTftg и
f tlf tjf t TTHtTWfti ft5 1 % щ и : H J f t:l
ftftft: ftiftftTftRft rtai ^rrfftftlaftiitjoii
He had nine sons equal in radiance and
strength to Prajapati. The eldest was named as
Nabhi and his younger brother as Kirhpurusa.
220
Harivarsa was the third; Ilavrta was the fourth;
Ramya was the fifth; Harinman was the sixth;
Kuru was the seventh of them and Bhadrasva
happened to be as the eighth. The ninth one as
Ketumala; you may know their countries.
ч т*гя crtf ^ fq?TT ^ 1
тРцг ч tt# ^ f l w r a piiT^ii
ччч g fic w k 4 # i
W T 4Jc«i|*)чч I 11
4 4W^?ifdJdl c ^ ll
&T ТПЯТЙЗТ P # а я ) П *311
The sire bestowed Nabhi, the southern varsa
(subcontinent) known as Hima. He gave to
Kimpurusa, the varsa known as Hcmakuta; to
Harivarsa the varsa remembered as Naisadha;
to Ilavrta the central part of Sumeru, to Ramya
NUa-varsa; Sveta which to the north of it, was
given by the father to Harinmat.
znpit Щ-еМ) cpf 4<fT& ^ 1
ЯЩТТЧЧс^ Ч УГНЯЯ
ргчйч P F % ЧЩgRffai ипттт:11^чп
That which was next to or to the north of
Srrigavan that he offered to Kuru. And the varsa
Malyavan, he bequeathed for Bhadrasva. He
assigned the sub-continent Gandhamadana to
Ketumala. Thus (he apportioned) these big sub­
continent (among his sons).
3 F % R t eО T fid qTiRtR'uqfq^dl
чЭ чЭ
W P t ЧЧГЧТГ ШЩ ЧЧ^Т ^ 4 4 :1 !*^ II
AgnTdhra, in all these, crowned those sons
as such. And as per ordainment, the great-
souled one stood austere in penance.
W fa: pRT: щЦттг fW p i:l
f e w ччЭ М ; 4 $ : W 1чЭ W 411*^11
чЭ
This way, all those were incorporated into
the seven continents, by those sons of
Priyavrata and grandsons of Svayambhuva.
Vayu-Purana
ш^т f^tRwanfr -qqfaqp) 4i
Ы ТёГОШЧ: ftffig: ТГШШТТ цгт^г) MI'S dll
These were the eight auspicious varsas as
Kimpurusa and others. There perfection was
natural, very joyful and without comforts.
f c t h ^ d i ч ч щ Г я щ т р р ч ч x ii
£ г ч Ы ? ч н щ т я г 4 t4 4 R m w z m r:ii
Ч ^гптщггт Ч 11^ ч 11
There was no reversal in those nor any
decrepitude and fear of death. There were no
(distinction) of Dharma (righteousness) and
Adharma (unrighteousness). There were neither
height bom nor low bom nor middling. In all
those areas, there are no Yuga cycles (with their
classification, duties etc).
4I^ff TPf щртрт fjpnt dlRt^lSRU
чгВтехгзяртч il^cJTi 46i§Rf:imoii
I shall now describe the lineage of Nabhi in
the Himavarsa. Nabhi, however, gave birth to a
son in Memdevi, of great radiance; (named)
Rsabha, the greatest among kings, the ancestor
of all Ksatriyas.
p w : l
w : p Шрнтот^щ:мч?11
From Rsabha was bom Bharata, the valiant
one, the eldest one of a hundred of sons. That
Bharata having consecrated to the throne, the
son resorted to renunciation.
cnf ЩЧПЧ 4Jp44|
т г ш т а р т ч cpf ч щ ч т я т
Не bequeathed the Daksinavarsa (the
southern country) named Hima, unto Bharata.
Hence scholars know it by the name Bharata
Varsa.
ЩсГТЯЗЗсЧЧ) fHTgRprffFlfa «nf%: I
c rp ЧТЧ:
чЭ «я т ш ттпц^и
The intelligant son of Bharata, named
Sumati, the pious one or dutiful one, happened
Chapter-33 221

to be and his (own) kingdom Bharata son was Bhauvana. Tvasta was the son of
bequeathed for him. Having Royal Sovereignty Bhauvana and Arija was his son.
transferred to the son, that king entered the
зтШ я г Ч4Т: 44: 44:1
forest.
444 44714 T4T4%(RR: 4T^ 4 4 гГП^ о ||
sa ЗГ5ПЧМч^гТ1 N
Arija son was Rajas and Satajit was the son
fM4T441SS444t ff?T #4:114*11
of Rajas. He had a hundred sons and all of them
His son Taijasa, too, the Lord of the happened to be the kings.
progenies or subjects, the vanquisher of foes,
* ^ f4 4 l 4f§4T: 43TT:l
the wise one named Indradyumna, became
known this way. ^ 4 4T44 4 ^ BVRsrng fi4 44TII4 %\\

444# ftSFT 444 p H : l

Out of them, Vis'vajyoti was the chief. By
•O them, these subjects flourished and this Bharata
wlfir: 444 чтят чт|г тщчщип*ч
Э Varsa consisting of seven regions flourished.
I^R^TTdT # rlH-llfa «444:114 41
rtat ёГЩ4Т^44 44fc4 4T44t «Щ1
Cs s3
His son was Paramesthin. After his death,
$d^dlf%dilft dMHs4l^eb4Hfd:ll4?ll
Sobhana bom in family of Pratihara and in his
lineage. From that lineage, a son named By those ones, the progenies of their
Pratiharta, this way well-known, took birth even lineages, was enjoyed this country of Bharata
of that wise one. for seventy one Yugas of Krta, Treta etc.
Г: 4TT*f 4MH4<T 44444:1
3^4T 4% 4^Т 4чЭ 444444
<0 4T4:
n3 4^4:1
6
3^4T#4444 45fo4TO4Tf%Tf4 4ё§4:114$П
44mefS4^ 4<f TFTTTjSSI 4T?H71:ll^t)
Unneta was the son of Pratiharta and Bhuva Along with those Yugas, the kings of their
lineages passed away in the Svayambhuva
came to be known on that of this. Udgltha was
Manvantara earlier in hundreds and thousands.
his son and Pratavl also his son as such.
4 4 44T444: 4T4f ^ 4 hRd 41441
ш к ш\Э f4 4
О
: 44:
S3
ф44444
e \5
4ТЧТ
«О
44:i
:ll^*ll
tjsftshfr ШТ Ч47Т 4444Tfa 4 4 : 4^4:114^11
:l
Of Pratavl, the son was Vibhu and Prthu as
son of that one became known. Of Prthu, too, ТГЧТ'BfaRd 4ТГ%fft: 4ТЧ f4<4^ll^4ll
the son Nakta and of Nakta also came to be This is the creation of Svayambhuva (Manu)
known as Gaya. by which this universe has been filled along
4444 4 44: 44t 44W(fq 4T4t f44T4l
with sages, gods, Pitrs, Gandharvas, Raksasas,
чЭ o >o V
Yaksas, Bhutas, Pis'acas, human beings, animals
fcHIOTdl 4?T#qf «тТЧШЯГ ^4)5444114dll and birds. Their creation in the world gets the
Of Gaya, the son was Nara and of Nara, the rotation along with the Yugas.
son was Virat. Of Virat, the son Mahavlrya and
ЯТЧ"
of that one (i.e. Mahavlrya) the son became O w

Dhlman. ЯчШ?тТ5ем:113 311

***
4ТЯЩ 44F44T MstdHlftl 4Г4Ч: I
444444 Ш44ЙТ 3Tfel4444 4Т554ТЧ:Н4 Я II
Mahan was the son of Dhlman and Mahan’s
222
\ \ m тЩГ^#5ЩТ?1:П
Chapter 34
The description of Jambiidvlpa
зетэт хг ж{чФщ;|
m m Rnp: ^ et
The sages spoke- This way having heard of
the establishement of progenies, that wise and
excellent sage questioned StUa regarding the
length and breadth of the Earth.
gjRr фчт: Tngit m m m gr g»f?r jroti
Rp i Rt тет ч т ш т^тт:11? ii
How many continents along with oceans and
mountains are there? О lord! How many are the
Varsas (sub-continents)? In them which are the
rivers known as such?
W ifM W щ Hraididii r#ar ^ri
qqfaqTRwq Щ I
т: Ы RrwTu m r Ш 13 n
Explain factually to us in details, the extent
of great beings, the Lokaloka mountain, the
circumference, the size and the course of
movements of the sun and moon.
ТЕГ <Jct|r)
O'
W it Tm^JUTT fftpqt xte fWTRJmi
Suta spoke- Hereafter, I shall relate the
length and breadth of the earth, the enumeration
of the oceans and continents in detail.
щ Ф з хШ ^nftfbT ч ш ет: тртм
4^W rtk*tlul xT ci) chlcdtebl xTII
gqfaqiRqmi g
I shall tell you how many are the Varsas and
the streams in them. The magnitude of the
elements, the Lokaloka mountain range, the
circumference, magnitude and the movement of
sun and the moon- these all I shall tell you.
Vayu-Purana
ч сетует w itr Щ
There are thousands of countries and islands
in the seven continents. They are not capable of
being narrated in details with sufficient
evidence, even within the span of a hundred
years.
$r ci^nRr tt? i
m \ ччн1ш%щ wrrnRt sra^n^ii
I shall narrate the collection of seven
continents, along with the moon, sun and the
planets, whose extent, the men, dilate upon with
logical sequence and guess-work.
stfxRiu: w $ ч т \ ч ететЗгог ч щ т \
3JfiRraT: qf ъ щ xi jra$q(S[0%ll<ili
One shall not make conjectures about
inconceivable objects and worlds. That which is
beyond Prakrti is called eternal.
ясщггтй m t ЕШ1
I shall narrate (the extent) of Jarhbudvipa
having nine Varsas1. You may learn about its
extent and zones in Yojanas.
?етй=к w w jfr qi^HiTT ггетиетм
qtsr ^ :ii? o ii
It extends to a hundred thousand Yojanas. It
is (endowed with) variety of auspicious rural
localities and splendid towns.
ЧУгП^^ЩГ q^tRT: д < ^ ш ш ^ н
It is embellished with the colonies of
Siddhas, Caranas, Gandharvas and mountains
having the stocks of minerals and variegated
rocks. It has many rivers rising from mountains.
1. (1) Bharata in the south o f Himalaya, (2)
Kimpurusa, (3) Harivarsa, (4) Ilavrta in the east, (5)
Bhadrasva in the west, (6) Ketumala, (7) Uttara
Kuru, (8) Ramyaka and (9) Hiranyamaya.
Chapter-34
>л*с(Д1ч: Щ': 4RdiRd:i
q^Rr?xFT5S^rf: ^Шдч*тт^Ч:11
МТЭйч 44j)(aT Wtt: vRdlRd:ll^H
Jambudvlpa is vast, endowed with glory and
surrounded or engirt all around by nine
Khandas inhabited by living beings. It is engirt
all over by the lavana ocean or salt ocean.
tJPRpfaRZT fwTTTrtm W444W:I
щттгаш: т
о ц \щ : cH M im ii
згатшэтггсТ: 4 ^ # гёь%4Г11^11
All round the outstretch of Jambudvlpa,
extending to its entire length, are six Varsa-
parvatas having excellent ridges, streched to the
east. They extend to both sides plunging into
the eastern and western oceans.
Шчигчёг
|утгт Rm : 4JiT:ii^ii
The mountain Himavan is mostly constituent
of snow (Hima) and Hemaktita is full of gold.
And Nisadha is golden having the lustre of the
mid-day sun.
iffqnrf xhbgjfeJrR: Tgrttl
kjfdTofiRlRqiOf^r Щ Ш : T W % rf:ll^ 4 ll
And Meru known as the loftiest one is of the
similar hue of gold. Leaping up in symmetrical
shapes on all sides, it rises up.
ЧЯТётЫ TPsfa УМIcrRtЛUITfS^Rt: I
>0 O N3
9^ГПТГ5огГтБ^ФТ:11^11
On its sides, it has various colours. It is
endowed with the qualities of Prajapati. It is
bom of the umbilical knot of Brahma of
unmanifest origin.
bcfd: зш щ тш гдаг Щ1
4)лЩ ^ P J R W l й ч t^ T c g R T E ^ n ^ ll
From the east, it is white-coloured and by
that it is said Brahmanahood. In the south, it is
yellow and thereby its Vaisyahood becomes
apparent.
223
tr%^t тщта?г:1
гПТ41 ^gT 4<H^lvjchKU|M||^ll
On the west it is black like the aloe leaf,
having mighty prowess (within). By that is seen
its Stidrahood. It is very hard and renders
services to many.
v3
TrRqtlf Т^ТШгТ:!
ЙЧТ4Т $ШТ 4 4JTfdfd qiirf: HebtfddT:ll
^TfR: 4Я4т=гсГ: sfait cruk: qRrmiPT:ii^ii
Its northern side is ruddy-hued by instinct.
By that, its Ksatriyahood becomes manifest.
Thus all its colours are described. Its manifest
characteristic are described according to its
colour and effects.
4tagr %4чч: $1сЩ1^Г 1%Ttnpi:i
4^T®fij4tlf4T ^?TcRflNJ4T ||
The Nila mountain is lull of Lapis lazuli,
white-peaked, full of gold. Smgavan is golden-
hued, but variegated in colour like peacock
feathers.
тз%чЗгтштт: Rt^qKtim(4di:i
4 4 4 ^ 4 3 4 tk ll? ^11
These great mountains are resorted to by
Siddhas and Caranas. Their internal expanse is
said to be as nine thousand (Yojanas).
■qs4 k h rtl^ d 4 4 T 1ЩРТГ: 4 4 4 F T : I
4 4 4 яО 4 ? w f k f4 4 T k f: u 4 d 4\ЭI 4:11
4KJ HT4 т Щ Ж г Ш ч f 4 4 1 4 -5 :1 1 ^ 1 1
All around the great Meru, the Ilavrta
surrounds it in the centre to the extent of nine
thousand Yojanas. In the centre of Meru, there
is a smokeless fire.
f ктЬЧЯк с14ГтТ4Т1
qptfnT 4тк T O ^ i й 4тЫш:11
1 1 щ fkkfatf чкгстк 444341411 ? 311
The right side or the southern portion of
Meru is like one half of a sacrificial altar and
the northern portion is the second half likewise
224 Vayu-Puraija

of that altar. The seven mountains of the seven $с41<ЗЧЧ(ЧТЧТ)Т %Ч ТТОЧ1 что fewRi
countries are two thousand Yojanas long and as
ituw idi Ы fe w H ferom u
much high.
fewTORrororo thjhi
Beyond Ilavrta being Nila, is well-known as
чнптчт t w ro r f e r tile и Ramayaka (Varsa). Beyond Ramya being Sveta
ч)чш ftwsfe чтото Цчтчт is well-known as Hiranmaya. And beyond
Hiranmaya being Srngavan is called Kuru
(Varsa).
чч^ч^Ш # чп
sR :w r g feffe | ей ^[^ramrTi
Ы W8 ^dffaT ш iu ^ h ii
^feffer Ш WTO dfevTI^TOII^ HI
Their length is said to be similar to that of
Jambudvlpa. The two middling mountains, Nila The two sub-continents in the south and
and Nisadha are a hundred thousand Yojanas in north should be known as situated in the form
length. The other four mountains- Sveta, of a bow. There are four longer ranges (therein)
Hemakuta, Himavan and Srngavan are shorter and the middle one is Ilavrta.
than these. Out of these mountains, Sveta and arofei щ ftw row тдгтоi
Hemakuta are each ninety thousand Yojanas in
Щ 4feTO4t ifecl 4 dgTKhM
length. And mountains Himavan and Srngavan
are each eighty thousand in length. In their coffer Rtf&T чгГтЙпз ? и
midst, there are Janapadas. The Varsas are On the lower side of Nisadha, the
seven in number. Vedyardha is known as the southern one and
what is beyond Nllavan, that is called the
northern Vedyardha. On the southern side of
Vedhyardha, there are three Varsas and three on
й ч w r r f t ч т ч т з п ч й ч 4 TO? t : i r \ 9 ii the northern side.
They are surrounded by mountains that are ЧЧ)т$й) 4 fe^fe
difficult to cross on account of steep precipices.
ё^артточ чшт ftNtrwHffei чпззи
They are criss-crossed by various rivers. These
Varsas were mutually unapproachable. Animals з^чточ) тщтощчто
of different types live in them. #ЧЧТЧТ W:ii
f w чттч что fe ^ ro I «miMdWgPwicH^Tfur ЯвШсГ:11^'гВ1
Щ ЧТОТОГЯТ f e iW t In the centre of those stationed Meru, and
This Haimavata-varsa is well-known as Ilavrta is in the middle of Meru. To the south of
Bharata and beyond that one is Hemakuta Nila and to the north of Nisadha, there is a
longer mountain of huge stone slabs, named
known as Kimpurusa (varsa).
Malyavan. It ranges a thousand Yojanas from
Nila to Nisadha. It is sanctified as one thirty-
^fWirtR ^cf THtgr чГчЧГгрТОП^11 four thousand Yojanas in extent.
Naisadha and Hemakuta, however, rRTO UdWl fester: tfedt WTORTO'.I
(combined as such) that is called Harivarsa. зп что щ ^ fe ? p T :it^ 4 ii
And beyond Harivarsa, as also beyond Meru, In the west of that, the mountain
that is called (the region) as Ilavrta. Gandhamadana should be known as situated. In
Chapter-34
length and breadth, it is supposed to be like
Malyavan.
чЭ чЗ чЭ О А
зрзцш ^ зтчгчят ^ЬИ<*У:11^п
In the midst of two globes, there is the four-
coloured, golden, four-cornered, lofty, excellent
mountain Meru. From the unmanifest, the
elements of water etc. are bom.
здащд i)b4<3flcbfuicb4j
хшадгг 'ячьы огщ? Чзнрг
From the indistinct one, the lotus of the
Earth (Prthivlpadma) is evolved. Its pericarp is
the four-conmered Meru that is five times great.
Ш: wfr: UJWRl f d # fgyTWTT:!
тщШ М: ТШ1шШ:из<М1
чЭ чЭ
<3>П1гчЯ»(ч41п1гЧ1 Ч{?1гЧ1 4t>4l-d4:l
^т^А|уТ ч|^Т:|1
О excellent Brahmanas, from that then took
birth all the deities. The noble Purusottama was
bom with his Atman purified by many merits
earned in aeons. Then the great Yogin
Mahadeva, was bom, the eldest one in the
universe, who pervades the entire universe and
who is infinite and formless.
ч inficTT hfdEtphdrf^marri
There is no natural form bom of flesh,
marrow and bones. Owing to Yoga or mental
concentration and supremacy, he is one as
pervading souls of all.
dfafod ВЧРТ-Я <^сЬЧ41 ^IddMI
О V
chie^i hidden
From him as the cause, was bom the eternal
lotus of the worlds. As the natural sequence of
time, it occurred at the advent of the Kalpa.
yvdmfdufri^^ii
225
In that Padma was born God of gods, the
four-faced one, Brahma, the chief of Prajapati,
the lord of the universe.
v ЧЭ *ч
WllWfw eflzq%ll*3ll
His creation is the seed of the lotus
precisely. The absolute one of it, along with the
creation of the subject, is proclaimed here in
detail.
d*JJid «*i4 ddfciHiRFTt-s^rggi
ЧЧ11СМ1 Т П р Ш y fe g ) ВёИ^ЧИ I'tf'tf I1
The lotus that was raged by Visnu grew
from his umbilics. The earth was originated in
the form of a lotus along with the forests and
the trees.
Ытпч зрп?Т: зщрт %зтт:и^ц и
О Brahmanas, listen to the description of
this lotus of the universe in detail and its
divisions in due order.
'T?T$4IEJ f e r a w : 4ddfWdi:i
dd: chfuicbd4aii4j ^qfrtr ч*ын:м'*^11
The four very distinguished great continents
are situated on the petals. The mighty Mem is
stationed on the pericarp.
4RTdufb| ьп#т dcfd: %d
чЭ чЭ Cs
I
iftH d ^%ot ггрт щ fiwt dwrsdTdii^n
Зтн dw
t a j р й i p f т<хц g l i f e n ^ i i
dbUllf^BTclu^'qj' =Td Щс1ёБ:|
Figv?ftf?row dc&^d «elid'd: n* <?n
On its sides of various colours, the eastern is
known as white; the southern is yellow; the
western is back; and the northern is red. With
variegated colour shining brightly, Meru is
installed like a king. It is as refulgent like the
sun of mid-day or like the smokeless fire. It is
known eighty-four thousand Yojanas in height.
226
Ф ® : 4l^VH>yWir^dWT^cI <TI
T rw rafw : feWcT:moii
It is sixteen thousand Yojanas in depth
below the surface of the earth and its extension
also is the same. It is established like an arrow
towards the east. Its diameter at the summit is
thirty two thousand Yojans.
uRuing:
ущиы
Its girdle all round is thrice its lateral extent.
The circular arching is half of it. It lies in three
angles.
TMlRvirH^lfui -ЦШГЯ Wdrf:l
ЗПП^иЙ'ёВТрГ ЩФШ ч н УаШнчич^п
Its extension all round is of four thousand
Yojanas. In the angular calculation, it will be
eight thousand more.
ШТ^ОТ W R qfWR?: WRIT: I
t r p # r чынп'| М т н п ч зп
By the quadrangular calculation, the girth all
round is forty-eight thousand Yojanas.
ЧЕТ 1^оЗттШт^?Т:1
^пттщтт: Traf ^ГгГ^Ч'Ц^: ^pV:ii4*n
That excellent and divine mountain is
endowed with divine medicinal herbs. It is
encircled by auspicious golden worlds.
Ш ^ cimuii:
#ГШ Г ^ртШ1МГ<Ч'[ 7ТПТТ:ПЧЧП
There are the groups of Devas, Gandharvas,
Uragas, Raksasas and beautiful Apsaras, are
seen on that king of mountain.
^T cf
•О
dftddl
в ЧЭ Cs
^ l< i 'd’py ^3?IT ^ RRT4T^fefsrfBrTT:ll4^ II
That Meru is surrounded by worlds, which
are the purifier of living beings. Four countries
are situated on its different sides.
4 # ^KPTTRSr tf%R:l
ЗтГСТ :II4^H
Vayu-Purana
Their names are Bhadrasva (in the east),
Bharata (in the south), Ketumala in the west,
and the Kurus in the north, which (Kurus) are
the abodes of those who perform pious deeds.
difagiT <trt щ т
'ц ш т щшРд ч Ф : иг jra5Uddi:ii
^^KVrTIUlVllfdSr 3RTTT(T)4T4(arfBrn:l4<SM
The pericarp of that lotus is spherical all
round. It is extended in ninety-six thousand
Yojanas. The internal measurement is eighty-
four thousand Yojanas.
Rn?T?T Ъ iW lftr ^jRRT ЗППХГТгГ: I
cfRT WGTTRTfr f w W r f r iftRm :ll4 4ll
Its filaments all round are extended to three
hundred thousand Yojanas.
cTRTTRlfur "dmRT ddfdVIRII^oll
It has four petals to the four quarters, a
hundred thousand Yojanas in length and eighty
thousand in width.
Ш ■JTTST^ W ф ebft&rdfa V i s ’ll
dt с|и4чн1Чсбил: зешФ т
In that context, what I had related before
about the pericarp, you should listen attentively
to the description of that and know it briefly.
amfsRFt Trr<arf5isgr^ $ sTPjft:ii^n
Atri opines that it has a hundred angles and
sage Bhrgu thinks one thousand. According to
Savami, it is octangular and according to
Bhaguri, it is quadrangle.
^(Щ)чЫтггщ 'ТТПр ^ TRlcf: l
Varsayani opines that it is four-sided;
Galava thinks it has the shape of a saucer;
Gargya thinks it has twisted braided hair, while
Krostuki conjectures it to be spherical.
ш & щ ft qidifirqM fR: I
dd^dlfq ^ r a f $f#T ^
Chapter-34 227

The sages knew only those things which are The various quarters set up on that mountain
at the near of this king of mountains. But only have thousands of great Devas who are efficient
Brahma knows the entire range. to give all the desired fruits. They have
чПлтачч Ш TRrahbnnwn occupied the great regions there. Here is a
О -ч
pleasant assembly-hall of Brahma, resorted to
зАсЬсцЛйтда tllciu'ihhuia'wii^mi by several Brahmanical sages. It is known as
3TRT ЩУГ^сЬсЬ«Ц| Manovatl in all the regions.
«<wid4sl <т fgfe ^ ччНш чп^п 7Ы?пчнт Ъщщ щ н |Г<а)сТт5-нц|
It is fitll of gems and jewels. It has various trf^CTT ТЩТН\Э^П
colours and lustres. It is golden and refulgent The great aerial car of lord Siva, having the
like Aruna. It is very beautiful. It has a thousand
effulgence of a thousand suns, is there
knots and ridges of waters. It is like a lotus with
a thousand petals. Thus you may know that proclaiming its own glory.
Mem is the most excellent among the да fow m ft дан
mountains. dftsf ■мП?и{с|И1 да ch)r4ft\№'kll
4fuKarf5dW«$4f«ltefad^Ji&:l The group of sages and Devas stay near
дат ГдрнштГ:11Рл1э11 four-faced Brahma. The mass of lustre (of
fd4Hrar4: Brahma) is glorified there. I shall describe it to
you.
Wldififd44*d Ы TTcffuT trefoil 1^611
_ _ ... . С.. N ... Г- f 4 \ д а ш й sfafft: Зда?:1
ТГРТ ЧЩТ^51ТШЧТ8ЩЩШЩ1
зчтттчШ ц^: давМ: ^тШ5т:м'эчп
The glorious lord of riches, the thousand­
^ d S d 4 ls f:l eyed Indra, stays there, revered by Devas and
9TpT sf^Td'r Ш c|Ryfwf<cflcf5Tllhlh9o || the celestial sages endowed with great Yogic
Pillars of that mountain is studded with prowess.
gems and jewels. The altars are decorated with да даоть: wmrf^roTT3^Nr:l
diverse jewels. The rostmm of that is studded
with gems and golden pieces. On festival датщт:
occasions, hundreds of glorious heaven- Here alone is the region of lord Indra, the
dwellers moving about on aerial chariots, great sovereign, the great monarch, the
decorated with garlands of corals and illuminate refulgent as the sun. It is bowed to by all
all its sides with their radiance. The abodes for Siddhas.
Devas are laid in thousand of its beautiful dfa^cHlfti HfaBBT hRW 3dTTH
ridges. The four-faced lord of Devas, Brahma, ftteift 1^^911
the best among the knowers of Brahman or
Vedas, and the supreme one of heaven- Here is the region of Indra endowed with the
dwellers, resides on its upper surface. highest prosperity of the world. It is brightened
by the excellent immortal Devas and is ever
ЧЗГусНТЗЧиТ: Tpf: еЬИРЬ<г1Ч^:1 resorted to by them.
i^^<4>44i«h<rt41IV9^II
гГ5Гw w w ^fefojiifoidri dWWI'd^iat:
s3 muwfdftdWlhadll
О
TFTT TRtcffit ЧП TBfrfojh
о fep
о T T II^ II
228
чтчттягст^ятя1ьэчи
Я^Т^ЯЯ 5lfet ЯТЯТТ ЯТЯЗЯТТЯП^о I
In the middle point between the east and the
south and in the second inner ridge is the
famous splendid assembly-hall which is
refulgent like fire. It is very beautiful and
lustrous, inlaid with metals of diverse colours.
The ground is paved with various gems. It has
many coloumns made of gold rising high. There
are many gems-studded platforms, secret and
hidden excellent apartments on either side. This
famous spacious aerial chariot is refulgent and
fire-like.
TIT f? ЧТЯ gdIVITM Я?ТЯЯТ1
ЩИЯЯ 'TJTSlS: Н4ЯЯЧ1313ЧЯТ:1М
ЗЯТЯТТЯТЯГ)
ятя* ^тя я я T r f w f r : ^ : i i <j ? ii
That great assembly-hall of the Fire-god is
known as Tejovatl. The Fire-god Vibhavasu,
the excellent among Devas and the face of all
celestial deities, endowed with thousands of
leaping flames, is praised by Devas and sages,
who perform Homas (oblations) too.
зтЩсфН я $ 35цй|
Я^ЯТЯ Я TfaST Я*£ Ц(ТГ)Ъ Ч Я?ТЯ:!М?11
ЯВ1Н<ЧЧШН тр :1
я % яяяя я яп^|щтГц|8тчтт11^^11
The Fire-god is the intermediary and a
distinguished deity of Brahmanas. Though he is
indivisible, his splendour is shared by all. He is
the lord of splendour assuming various forms.
His diversity both as the cause and effect is
perceptible through concentrated mind.
W4f4
Ч?ГсЧ^ £|ГЯ<|^1ЯКГ4ЯЯ|>ЬЯ116Ц11
That Fire-god is respectfully bowed to by
great Siddhas, adorable sages, knowers of the
world and worldly affairs and those who
assimilate his prowess and exploits.
Vayu-Purana
ЯсТЯЯ Я?ТНЯТ1
U)
4 ЯТЙ> ЯЧТЯТ ЯЯЯЯТПй ЬИ -o
In the third inner bank is a great assembly-
hall of Vaivastvata (god of death) which is
known as Susamyama.
ЯЯТ W l
ЧТЯТ fiW lf4T ЧТЯ Ш Щ ТТЯ #TcT:ll<it9ll
The great assembly-hall of the intelligent
lord Nairrtya of broad-eyes is in the fourth
innner ridge. This hall is named Krsnangana.
Т Щ Ч 5 Я Ч Т Ш р ^ Я Я Я ?Т Я Я Т 1
^сгятяят чтят ^ я тая ) w t ii
■ЗЯ^ТЙЯЧ: ТэЯТЯТ сГЯЩЯГ Я?ТЯЯ:11й<М1
Likewise there is a great assembly-hall of
Varuna, lord of waters and son of the
Vaivasvata (Sun), in the fifth inner ridge. This
hall is named Subhavatl.
hTtrft Я8ТТ ЯЯЗЧТТЯЯ f?I%l
яяМ ^ тяя) ЧТЯ ЯЯТ ТГ^ЯЩШНб ^ II чЭ
There is the great assembly-hall of Vayu in
the northern quarter beyond that, in the sixth
inner ridge. It excels all in good qualities and is
called Gandhavatl.
ЯЯ^ЗЯТЧТТЯ^ : ЯЯТ1
ЧТЯТ 4^1 <ЯГ ЧТЯ
There is the assembly-hall of the Moon, lord
of the stars in the seventh inner ridge, having
raised platforms and altars of brilliant lapis
lazuli. Its name is Mahodaya.
яш вй зчп я^ I W ЯЩТЯЧ: I
d 'H T cld l Ч ТЯ Я Я Т
Similarly in the eighth inner ridge there is a
great assembly-hall of Isana. It is named
Yas'ovatl having lustre of the heated-gold.
ЯЯТ%ТТЧТЯЯТ^Г TjWTf4 f||
ЗЯггчТ <c|qTsdl4Tfq^lc(M( Я^МЯЩИ^ ^ II
These great auspicious assembly-halls,
situated in the eight quaters, belong to the eight
chief Devas, Indra and others.
Chapter-35 229

4{SWTJU'4WIH«[t: TRJII^U
The sages, Devas, Gandharvas, Apsaras and
great serpents, are residing there, who come for
worship.

This is what is known through many

synonyms of heaven, viz. Nakaprstha, Diva and
Svarga, by those who know the Vedas and their
ancillaries.
ridden^cjHiqfecrr^ ф'Н[?ЧТ1Ц|

This is the place where great-souled Devas

live. Therefore, it is said Devaloka in all the
Vedas.

lidVTdi^rl: 11
яттШ гдигл t тт w r rit^ ii^ ii
Those attain this Devaloka who perform
various observances, different sacrifices,
restraints or different kinds of auspicious rites.
Hence it is also known as Svarga.
T v- о v2 C\^

к к к
Chapter-35
II3T8T T H fW t5 S 5 M :ll
Chapter 35
The description of Jambudvipa
ШСчЗоГТгГ
trai сьГи|сьтнГч(?г cj-
дэШ щугпт ■дщШтЕГ:
Suta said- The root of the pericarp is
seventy thousand Yojanas beneath. This has
been described earlier.
229
#ПТЗЩсТ ТЩ i№riy#tf?T II
It is heard that a sphere of forty-eight
thousand Yojanas encompassed by the lord of
mountains is what is called Merumiila (Root of
Meru).
Щ TgcTT:li^ и
In all directions, there are boundary
mountains (Marydda Parvatas), the highly
elevated among thousands of mountains.
They are beautified by hedges, grottos,
rivers and rivulets. They have many ridges like
huge mansions shining with flowers.
О
:i
#frcfT frer: 3# ЧгТ^Ш:11ЧП
Their sides are decorated by minerals. Their
flanks are beautified by clusters of flowers.
Their peaks are golden brown. Many rivers
flow over them. All these mountains are highly
endowed with gems.
^ 4 f t £кГчI
:ll
■ ^ rtt fsfgl№hii$ii
There are matchless bowers with hundreds
of great birds resorting to them. Lions, tigers,
Sarabhas (a mythological eight-footed animal),
Camarl deer and elephants live there. They are
bounded by mountains of various shapes and
colours.
^igmi'WRfTT ^ w w : T5cT:ih9ii
Having an aggregate of ten hills, each one of
them is marked by the sun, lion and the black
deer. They have three rivers flowing in and out.
230
4 Cv Cv *
There are two mountains- Jathara and
Devakflta to the east of Meru, which run north
to south and stretch upto the Nila and Nisadha
mountains.
^(ЩИг)1^НиЫнсг|с1Г^||«?||
Kailasa and Himavat are situated to the
south and north respectively. They enter the sea,
extending to the east and the west.
fltPT cfa^Tfa ?r£r fSFT^rT: ЩН^оЦ
Now I shall tell you about the diameter of
Meru, the golden-mountain, О excellent
Brahmanas.
ХЩЧТ5Ж ЧТГТЗТ
Meru has four great ranges in all the four
directions. The earth with her seven continents
is held by them and does not move.
31ШЩгР|
A«f4^<e|M'l<Wl ll^ ll
Their extent is said to be ten thousand
Yojanas. They shine with many gems and
jewels of Devas, Yaksas and Gandharvas who
resides there. Many rivulets flow from their
rocky declivity and their beautiful caves.
: ^TTT%3WRct:i
The variegated lands of varied colours and
features shine with the clusters of flowers
blooming around the slopes and ridges,
abounding in red arsenic mines and yellow
orpiment.
f ll^ ll
Vayu-Purana
The caves with gems and gold, shine all
round with diverse colours. The place is rich in
vermilion, gold and minerals.
■bfiui: wrWruT: Irnggror-д^т^ггт:11
Set in variegated shapes and sizes of gold,
they are decorated in corals. There are beautiful
and delightful abodes of Siddhas with hundreds
of storeys. They are dazzling all around with
majestic palatial aerial chariots.
TR fr ЧЩЗ^РТТ TRT4T^T:l
tn^r TCRT: 11^^ II
Mandara is situated to the east,
Gandhamadana to the south, Vipula to the west
and Suparsva is situated to the north.
•ydrii: ^яШ ш :м^э1г
There are platforms of diamonds and Lapis
lazuli on thousands of their peaks, with trees of
thousands of branches. They are well-
established with firm roots.
ti^t
They have thickly grown smooth dark
leaves, with large fruits and flowers. They cover
the ground with shade. They are very lofty.
TTferTT: f^grTR^:!
твп^ГТ: £\ 4^'cTd: 11w 11
There have grown the four great trees which
are the land-marks of the continent. They are
dwelled to by Siddhas, Yaksas and Gandharvas.
^ ЧЩ®: *
aurwsmaifyuac
There is great tree Keturat (the king of
banners) with hanging branches on the peak of
mountain Mandara. There is a Kandara tree
also.
Chapter-35 231

TT^T^WWtoT
v ЧЭ v3 N3
The huge, sweet and soft fruits, falling on
the peak of the mountain are nectar-like in taste.
W ra*T#gr ^TtforT: ^<bic4^:ii^?n
It is splendid with excessive fragrant, full­
blown flowers as big as a pitcher and with ч ф чщ зтэгггг w g rf|4 tiR 4 ii
filaments spread out. They bloom in all seasons. On the top of this excellent mountain, the
ттртЫг irrssj 7T^rrss^f-<vi: i river Jambu with currents of honey, flows from
the table-land.
^ tr 'i ц^ч1^4\йг1:ич^и
The fragrance fills up the quarters to more ТТ5Г Cs
Ч1Ч Tratff 'гс(Ння'НЙ1
-O *S

than a thousand Yojanas around, wafted by the ■ ^ c n ric fiT T h d ri * T P # W R 1 W 4 J 1 ^ 0 | |

gentle wind. Here is fonned the gold known as
c U ^ fc t ЧТО *ТГ %5fT:l Jambunada, with the lustre of burning fire. It is
the matchless ornament of Devas which is the
destroyer of sins.
О Brahmanas, the continent Bhadras'va is
well-known as Varaketu, Here Vi$nu is directly • г^гщтцттти
adored by groups of Siddhas. ^^•^ТУТэУ STRfTWcTqjl^ *11
Devas, Danavas, Gandharvas, Yaksas,
Rak$asas and Pannagas (serpents) drink the
Ш5НЩЗГ5: IT TRTTTf^rT: ЧИП?'* 11 honey, the juice coming out from the Jambu
rfr rTTSSHfel fg4cFTTW:l tree like the sweet nectar.
г г т я т я т т т н э Ш 1 ч я гаУ т е г я т а т : п ? ч п IT ^ K ^ T D t' C\ -o
fe R T T I
s3

Earlier, the most excellent God Hari (Indra),
riding a white horse and accompanied by a
group of Rudras, traversed the entire continent.
Therefore, the continent is called Bhadras'va, О
leaders of Brahmanas.
# r e r f?RgT
TRT WT41H1 W ■Щё^ПЧ?1ТШТ!1? $ II
On the top of the southern mountain, there is
a Jambu (Rose Apple) tree. It is resorted to by
Devas. It ever blooms, bears fruits and shines
with garlands of flowers.
щит чтят it fcttsamT iH R 4 :ii3 iii
That eternal Jambri tree is well-known in the
world and is the landmark in the southern
continent. The continent is called Jambudvlpa
after its name.
fajJHWlfa #fI*T 4flr44:l
Ш : ^5^rm T FT 9^cr ЧТЗр1:113 311
On the peak of the great western mountain
Vipula, a great-souled one, As'vattha tree grows.
йн(^га1чт^г^: W J b rftr^ g i:i

Cn
It has hanging garlands and golden
Rch fldlRWCfiR: ^TTITiWIЧ?ГГ1^ШТ1CRV3U
platforms studded with gems. Its trunk and
Its roots and branches are extensive and of branches are very lofty and it is the abode of
nice colours. The tree is always bedecked with many living beings. It abounds in good
new flowers, fruits and branches. qualities.
TR=STT flftSTTM lfr rl ёТ1 I p n ^ : Ч ^Г : 1Т ?Ш 5:
UvMWLJflchThTft w fo lid,II 1& сГ : * d h H H i
232
It is rich with auspicious and sweet fruits of
the size of big pots, growing in ail seasons. The
tree is resorted to by Devas and Gandharvas.
That tree is the landmark of the people of
Ketumala.
ЩW щщт ЯШ STcRliddhl
ВЫ Ш 4R 11^ 5,11
О great Brahmanas, how the continent came
to be known as Ketumala. Hear, I shall tell you
the etymology of the name.
cj% TTiRmi
The Daityas on being forced in the tumult of
the battle, were defeated after the churning of
the milk ocean1.
4 p T # W fgf?HT ЧТОТ rTTO ^rflftrill
что тштеатоп щрзщт ёршй:пз<м1
When the trees shook, a garland wreathed by
the thousand-eyed lord Indra was put round the
trunk of that Asvattha tree (as a form of
worship).
ЧТ г$сГ Щррщ f W
^W fPTT rw ^ R u 1 :!!?<?ll
Similarly that garland is crowned with its
great fragrance. It never decreases and bestows
all desires. That fortunate garland is worshipped
by Siddhas and Caranas.
<Ш1 TIcR Щ Г fd fN d l
MdddRdi aifa что ччпжн'кон
The garland, gifted by Indra, shines in a
divine way in a form of flag-staff. Blown by the
wind, it glides divine and pleasing fragrance.
1. According to Bhagavata, Lord Visnu wanted to
make his favourites the gods, immortal and
powerful. He asked them to churn the ocean o f milk
so that ambrosia might be provided. The demons
offered their services to the gods which they did not
decline. Whcrq ambrosia was produced, Visnu,
assuming the forh fof a beautiful damsel, distributed
the whole amongst the Suras. Hence the quarrel
arose. It continuecHfor thousands o f years.
Vayu-Purana
гТГЯЭТ ita: hf^€JX)
к т о ?f?r шш! ^ TO■R%:l!'k?ll
Symbolised with the two names (Ketu and
Mala) joined together, this continent is
proclaimed as Ketumala, situated in the western
region with much extention. It is well-known
here as well as in the heaven.
rilfa TORTt :1
•О fliYTOi
There is a great fig tree on the northern peak
of that mountain, which is endowed with large
branches. It coveres an area of many Yojanas.
It shines with branches crowned by bunches
of garlands of pleasing fragrance hang loose. It
is the abode of Siddhas and Caranas.
: ЧТО: TTOTI
to ^rTTfwm < t Iropr: згаптг^н'к'кп
It shines with fruits filled with honey,
resemble as the pot of coral. This Ketu-tree is
the landmark of the northern Kuru country.
ЧЯЯ5ЧШ
•o °RTOT TOHTOT TOvptJT: ТоОГО: I
m Ш TffWPn: cfRTOl ТОГОf^RTcTT: 11*4 II
-o -o
Seven mind-born sons of Brahma, the
blessed younger brother of Sanatkumara, stay
there. They are known as Kurus.
TO! TOtPMjrfH:
' ТОТОЯТО: \Э
4uy * tfd f4 :l
3rH ^rw rt toIto шн TRiromiu^n
They were there endowed with sacred
knowledge and characterised by piety and good
qualities as well as meritorious fame. They
attained great region, the eternal and
imperishable one.
Я1Ч1%сТГ $ 4 : ТОНТЯТ e( ТЩТЭТЯ1Ч1
feiro % to fytsdifir ТОШ: fRTO: тозгп*£11
Symbolised with the names, those seven
great souls, the continent known as the Northern
Char гг-36 233

Kurus which is famous here and in the heaven

for ever.
cngrflrh 4FT
4Kf?Wt5KrrEr:ii^mi
"k к к
Char гг-36
H31W^f^ft5ETFT:ll
Chapter 36
The observation on the sports, pleasure
groves, pleasure gardens of the Gods
such as Caitraratha
rrat д а ! cr^sriftr w snw i
S F R W if a <U Jlfu| ^ c h M r W f t xT II^II
S3 s3 *
Suta spoke-1 shall talk of as per serial order
of those four Lords of mountains. They are very
charming at all times and seasons.
:eick1% i scattered splendidly.
This place abounds all round by Sarikas (the
bird Turdus Salica), peacocks, intoxicated
Cakoras, parrots, kingly bees and leopards.
%tTgFiT4T W HIfc^rl: I
Tra<hirchHMidsr ci^pt ^ i4di^:ii^ii
^с)еЬ1зНЙ:
wqifui ^TTl%:imi
There was the melodious sounds of the
Jlvanjlvakas (Cakora) birds, the sounds of
Hemakas (a kind of golden birds), the cooing
notes of inebriated cuckoos and the bleating
sounds of goats. There was the interesting
sounds of the golden swans, sparrows and other
pleasing chirping sounds. Thus this place was
beautified all round.
TTpFri^l
OThlcfcRT^fa !%?!% sbfo<<*crt%cTII4ll
The forest regions appear to be singing with
233
the pleasing sounds of the much lazy and
inebriated bees and also Kinnaras in some
places.
fagalEd ~4’<4ibricbfl4dl:i
ЩсГГ -Щ 1:11^11
Wherein trees, shaken by the gentle wind,
spray forth rain or shower of flowers. They are
beatable, englamoured by lovely sprouts.
fcbVH^!W«lll
xrut9ii
They are equipped with bunches and dusters
of flowers and copper-coloured tender sprouts
swinging gently due to the mild wind.
^IKII
О excellent Brahmanas, it was equipped
with variegated hued minerals of innumerable
norm, the stone slabs in hundreds and Sallas
(the bark or rind trees) and rinds of fruits
By Devas, Danavas, Gandharvas, Yaksas,
Raksasas and Pannagas (i.e. Nagas), by the
bevies of nymphs of the Siddhas or by the
bevies of nymphs and groups of Siddhas,
waited upon as such.
44hiBfui tERcnft ^1^ЧсЫ-ЭД1
Tjdf<VI4<Klfui ЧТЯТОТРТШ^ Tripoli
Attractive for the mind, there are the four
pleasure groves of the Devas, spread along in
the four quarters. You may leam their names.
чт ЧЧ& cRRI
fsfg|1gxT<
On the eastern side one is the forest by name
Caitraratha, on the southern (mountain) is the
Nandanavana. The western one may be known
as Vaibhraja and the northern is the grove or
forest of Savita.
234 Vayu-Purana

4Г£Г<Лч ftfayifa Э Д Щ 1 ' О чЭ О

зд«<-Ы|Рг <«nf&T $Г*И|Р) ^11??II fe s f) pfuiyFMSJ ^щшгант-Ц'.п^м

In these forests, interspersed as per serial
order, there are attractive enclosures, rendered gwntai Trnsj ftral ^ q i? r:ii^ ii
vociferous by birds. чЭ чЭ '

n^MMii(sicii^nf4 4 g irq fa:ii^ ii
There are fordable spots (tlrthas) or the
places of pilgrimage and great sanctifying
gardens, also the residences of great Nagas
which are resorted to by noble souls.
iw ift irowrf4 ж
чЭ О чЭ
Having waters pellucid and succulent,
beneficent and bliss endowed, rinsed by the
virtues among the Siddhas, Devas and Asuras.
4cidcHI з й - тт f w r w n
ш fwgctrm зцщгП:11^оц
This way, the great mountains and other
hills as well to the east of Mandara (situated) as
such, Sitanta, Kumunja, the excellent mountain
Suvlra, Vikanka, Manis'Ila, Vrsabha, the best of
mountains Mahanlla, Rucaka, Sabindu,
Mandara, Venuman, Sumedha, Nisadha, Deva-
Saila and others. They are known as the abodes
of Siddhas.
ТПТТГ ^ tIFraW;ll
^ cfiffddT W % t 4TtnTRTTfwrgIHIR^II

я*^УЧ1и\(Зеь^4^Н|4|4ч)^:1 To the south of the Manasa lake, these are

?МшТ rfll
щ тдт№ cflftr ^TlfiT ЧТЩ:11^ЧИ
There are four great lakes enhanced by
water lilies of huge petals and lotuses
fascinating to the mind, with huge leaves,
charming, fragrant and full-blown. These are
umbrella-like in appearance and size. I shall
proclaim them by names.
ЗТШГ^ Ж : tr-rtt v g w i
Orb i
There is the lake Arunoda1 in the east; in the
south is the Manasa lake; on the west is the
Sitoda and on the north, Mahabhadra.
ТГ Ъ щ ш : HpTT:l
dl<blc44H'lW^4 faRrHRPTII^II
The mountains to the east of Arunoda are
being defined as such, you may listen in details,
in their factual position.
1. The lake Arunoda lies on the north-eastern corner
o f Meru, near the source o f Sita river.
the great mountains, those that have been talked
of by me, you may know those as well.
efifafST 41НЧ14П? ЧII
morns' Ш ftfttl
RRHt f^WTST ТёТШТ^Г чФт:11?ЗП
тз^щ^Г ч^1чн1 h ^ f n : Гчушате; :i
тщ^Ыг^гг liriihi fwwFracTRm.'iRkii
^EtfixTT ч4гГшцт: I
f^TFl ЙтКТ ^ТПЖ^ТГ:11?Ч11
The excellent mountains- Trisikhara, Sisira,
Kalinga, Patariga, Rucaka, Sanuman, Tamrabha,
Vis'akha, Svetodara, Samtila, Visadhara, mount
Ratnadhara, Ekasniga, Mahamula, Gajas'aila,
Pis'acaka, Pancas'aila, Kailasa and excellent one
named Himavat. This way inhabited by gods,
highly excellent, the mountain lords, have been
proclaimed as (situated) to the south of Meru,
the illuminator of gods.
зрйщ тгшт %ггегтт:1
ЗтШТ % HSiylrrlKdl-H^ 4|«(1*ЧЧ,11^рлМ
Chapter-37 235

0 best among the Brahmanas, I shall Understand the valleys and canyons and as
proclaim those excellent great mountains in due also the ponds or lakes in the inter-spaces of
order, which abides on the western side of lake these great mountains as per serial order.
Sitoda. $fd tMiuglMtiul си<4я1тк Цси(с*.<4кЛ ^ГРТ
f^TT: PvifevMiJ %ЫгТ:1
Щ Ф -щ: т рт читает: 1Шэ и ★ **
\3 ч5
witlrar
О v
чснг^Ш!
'А 'О

сБШ® i tW W r a i n f i l l
TTlPwid^
f^TFt
I shall now illustrate those- Suvaksa,
Sikhisaila, Kala, Vaidurya, Kapila, Pingala,
Rudra and Surasa, the great mountains Kumuda
and Madhuman, Anjana and Mukuta, Krsna and
Pandara and Sahasra-sikhara, Parijata, the Lord
of mountains and Tris'mga the best among the
mountains. These are enumerated as the leading
mountains in the western region.
ШТГ ЗгКипГч $rfaw: i
% WU ^ n : RlxHren^ir ЭДШ1ТТ11^0||
In the north of the lake Mahabhadra, the
illustrious one, the mountains that have been
enumerated by me, I shall talk of them in due
order.
?i^cfidi <fwr irrq^r: i
ЧШ RR4HII3 ^11
RtR: cWcbV^S' VldVJ^ST R^T:l

ЗтШ: т д т :п ^ п
Sankukusa, Mahasaila or the great mountain, i
Vrsabha and Hamsa Parvata, Naga and Kapila
Indrasaila, the peaked one or Sanuman, Nila,
Kanakas'rnga, Satusrriga, the mountains
Puspaka and Meghasaila and Viraja, the best
among the mountains, Jarudhi, the lord of
mountains, this way these are known as the
northern mountains.

■ЩТ% ^
Chapter-37 235

пт ш й г ^ я ш т :11
Chapter 37
The description of the establishment of
the Universe
TTrf ЗсПгГ
Сч

c&P^TWI-rAui ?n
s3 чЭ

fcf^^yai 4HlWH^Iddlll^ll
Suta spoke- The valleys between Sltanta,
lord of mountain and Kumunja ranges are
flocked by birds and infested with innumerable
fauna or beasts.
faqh>H¥rd|itl4l fcRdluib VMdl'jHI:!
^Т тчтикТ ^Т Ш У<|сНЧИ?11
They are stretched along three hundred
Yojanas and escalated to the extent of hundred
Yojanas. There is an excellent lake with
luscious and pure water.
ТГпчрщтщттРТСТ w о f t ; ■о I

The lake decorated by thousands of

hundreds with white lotuses of pleasing
fragrance and great red lotuses of hundreds and
thousands of petals.

This is occupied by unapproachable serpents

of huge bodies. There is water auspicious as
such rinsed by Devas, Danavas and
Gandharvas.
ЧЩ Щ ill
236
The sacred lake named Srlsaras is famous in
the heaven, on sky and herein. It is filled with
limpid water. It is worthy abode of shelter for
all the embodied beings.
m щщчr тгегатет
Therein, however, is one Mahapadma in the
centre of Padmavana having the movement of
crores of petals, which has the lustre of the
midday sun.
o4lehlyi4'Jl<
4-dM24ddrfdd4IIV9ll
It is always sprouted forth and full blown. It
never spoils. It is highly globular and circular. It
has many lovely filaments. It is noisy with
inebriated bees.
wfrtptt T O l
tri c^nwnt чйчгчт ч ^ R T :ii< iii
In that Padma, the goddess LaksmI herself
always abides. Undoubtedly, the lotus is the
perceptible abode of LaksmI in an embodied
form.
ТЩТ ЧЧЧ)Н TRT cT? fctc^tciH Щ1Т11^ II
In the eastern shore of that lake, inhabited by
the Siddhas, there is a Bilvavana (a grove of
mermelos fruits) which is full of flowers and
fruits.
ЗТ^7Т1^УПЙ%Т#: «?« vi: ii ^oii
WIcbHMI
PPJfhdmn^n
yMrmf): o^tnf Trfaffem ii^n
It is hundred Yojanas in breadth and three
hundred Yojanas in length. It is endowed with
thousands of huge trees with big trunks and
thousand extensive branches and tops, half a
Yojana in height. The ground is littered with
Vayu-Purana
sweet smelling fruits like the nectar, as huge as
war-drums, some golden, some green, some
pale, some white in colour, all falling down and
shattering themselves.
чтчт tfEalcH чщ
A S3
feproi
чЭ *V
TRit: Trfem n^ii
By name that one known as Srlvana, famous
as such in the worlds. It is inhabited by
Gandharvas, Kinnaras, Yaksas and Mahanagas
(large serpents).
fet$cT TWIPM fqrP fwc^wrrfyrfiT: I
cx ftrsftci fq^'f^HPii^n
*4 •
It is crowded always by Siddhas who are
subsisting upon the Bilva fruits. Various groups
of living being inhabited as such perennially.
nfWcFT SFTcPTt Щ И т^ гЧ ^ 'с! f |l
In that grove or forest, the goddess LaksmI
herself abides perennially in corporeal form.
She is offered obeisance to by the groups of
Siddhas.
MfuiyHPq TTRT^I
VlddkHfd-wM f^ 'M ^ W d ^ ll^ ll
fgPcT U'U|4)fad4l
MbMH^HI^d «rrffT Pc|bl-df4c| f^ R JIl^ ll
In the space between the mountain Vikanka
and Manis'aila, there is an extensive Campaka
forest, one hundred Yojanas wide and two
hundred Yojanas in length. It is resorted to by
Siddhas and Caranas, surrounded by rich and
glorious crops of flowers. It shines forth
refulgent, as it were, as bestower of (materials)
perennially.
PcTlfyifatl
MbxrHVIBsliryUslt: 4lf?T d^PTIIUH
That forest appears to be yellow with trees,
with huge trunks and extensive branches
blooming with flowers and tops spread about
half a Krosa upwards.
Chapter-37
r^ig4Ruii^fwgwraT4faw}:i
IcRNkl Tl^ MTl^ldt-ufqdqJ I^ О11
The circumference of flowers is two Hastas
(cubits) and length is three Hastas. Their pale
yellow filaments contain pollen powder
resembling red arsenic. They are always in
bloom and sweet smelling. The forest shines
with these flowers. It is resonant with the
humming of inebriated bees.
That forest is inhabited by Demons, Gods,
Gandharvas, Yaksas, Raksasas, Kinnaras,
Apsarasas and Mahanagas.
ШШЗРТ cbV-MMWWT4H:l
Therein is the hermitage of adorable
Kas'yapa Prajapati, crowded by the groups of
Siddhas and Sadhyas and adorned by variety of
Vedic mutterings or musical notes within the
space of Mahanlla and Kumunja, these are two
mountains as such.
ТЩ rTlc^R fife I Yojanas and a width of a hundred Yojanas. This
May be for the bliss as such on the shore
inhabited by the Siddhas, of the MahanadI (or
great rivers) having fifty Yojanas length and
thirty Yojanas breadth, the lovely Talavana (i.e.
palmyra palm grove), is that one having crest
high to the extent of half a Krosa.
: чГ<<зтЫ^1чхг1:11
That palm forest is inhabited by Siddhas and
endowed with the fluid and scent of squeezed
237
(fruits) of huge size, surrounded by the glades
of auspicious Kumuda and Anjana (lilies and
collyrium), densely overgrown, non­
swaggering, having abundant essence with
firmer (lit. bigger) roots.
яя eim з^ЩсТ:1
fogcLlRHIl
It is the abode of auspicious type of
elephants, Airavatas known as Bhadra, the lord
of elephants of the great Indra. It is famous in
all the worlds.
gurcRTw
•о
ficTR TT^TRmfN
о
To the north of mountains- Venumanta and
Sumedha, there is a big stretch of Durva grass,
having length of a thousand Yojanas and
breadth of a hundred Yojanas. It is devoid of
trees, hedges, creepers, winding plants and all
kinds of animals.
7Ш wtrRi
3TTWT Шсрстшт рПкк!:11^11
Similarly to the north of the mountain
Nisadha, the mountain of gods, there is a big
rocky piece of land, having length of a thousand
is a land solely of a single slabbed (pavement),
void of trees and creepers, inundated by water
all around to the depth of one foot or quarter.
^ T T IR T titW ЧТЧШТТ: ycblftdltl
*Trt: чЗпт fsifr^T W cid44^i:ii?oii
This way have been illustrated the valleys of
intermediary norm of many shapes, to the east
of Meru, О Lords of Brahmanas, as per
previous illustration.
сгтамкь -o
11^ 11
238
H3T2ni%TteS2IR:ll
Chapter 38
The description of the forest Udumbara
зтгГ: xrt ^ ш п 1 ^ т т 1 ш т :1
Ш ^ПЩ: fy^Scrftdi: Щ.ЦЧЧ^Т:11^П
Suta spoke- After this, I shall dilate upon
the valleys between two mountains of the
southern quarter inhabited by the Siddhas. You
may listen about those as per serial order.
4d^WI4lVl rtl
^ ШТ^Т%ЩЩЦТГ11^И
There is the charming forest named
Udumbara inhabited by the clusters of birds,
englamoured by plants or saplings or trees
having tops lofty owing to brood curvature,
having plants or trees hugged i.e. inter-twined
by creepers, endowed with smooth and polished
ground, in the midst of leading mountains
Patanga and Sisira.
:i
tjcffaw *nf?r 4$l3i«itaA: 4 ^ : i m i
The glittering forest shines with ripe fruits as
big as great pitchers. They are ripe, coral-
coloured, charming and full of honey.
crf^^rreraf: f%4RT TUTTwmi
femur®-gfer smsfrufe ffemtiimi
Siddhas, Yaksas, Gandharvas, Kinnaras,
Nagas and jolly Vidyadharas subsist themselves
perpetually of them.
ЗРЕШдЩТГШЖШ ЯШГ W|^T:l
Therein are streams abounding in waters
having pure and delicious water. There are lakes
all round with tasty water.
Vayu-Purana
гШ9РТ чтчсрт: ch£'4W ЧЩЧН:1
тщ wiun«bluf
'О rfetfesrairmii
^
There is the hermitage of adorable Kardama
Prajapati which is attractive, overstrewn by the
groups of gods, having variety of groves all
round. It is circular extending to a hundreds of
Yojanas.
diycTU^ |
VldOUnfedlaf fg^'iHVR4«ra4llliH
'dhthlfdArech#: 4ugffe
i ч 11
Between the mountain Tamravarna and
Patanga, there is a highly sacred lake, spread to
the extent of a hundred Yojanas and extended
upto two hundred Yojanas. It is adorned with
white lotuses as refulgent as the midday sun and
full-blown red big lotuses with thousand petals.
M rFlfafel
Щ&: vftfad'tfd Ч т Ь н Ш ф л З : 115>о и
And likewise having waters englamoured by
sweet-smelling, blooming, red and blue lilies
with honey bees resting within.
w rm щ т т tfeR gijferri
The lake is highly sacred one resorted to by
gods and demons, inhabited by huge serpents
and adorned with a network of blue-coloured
lotuses.
firr risq- ^pfer 1ГШгГ: w rm .-i
iTbdldf e f e : l l ^ l l
In the midst of that is the Janapada, very
long one to the extent of a hundred Yojanas,
wide to the extent of thirty Yojanas and adorned
with ruddy-hued minerals.
ct'WlhR тщпэдг Mi^lMIchlTdlTJIII
4<4l<RlUTic&arf ferafe<R:ii^H
There is a flourishing city with beautiful
ramparts and high archways, crowded or
Chapter-38
thronged by men and women, abounding in the
affluence arcades.
TctfenfhcTcRl: :IRYH
The houses have turrets with fixed sloping
roofs, decorated diversely and separately with
jewels. The grounds are studded with gemslabs
of various colours. There are bed-coverings
smooth and variegated.
The town of Vidyadharas therein gleams
forth being auspicious and being made to get
illumined by the best ones with highly lofty
rows of palatial buildings.
чЭ
rRTfenr:i
O
f^ W R : ттз) 'tl|^4^?raf?r:ll^ll
The well-known Lord of Vidyadharas
Puloma is there, wearing a variegated or
marvellous costume, wearing a garland and
having radiance like that of the great Indra.
<iHHi i rTS
fcialtK^^«|U||^^i IT <l'J|<ldll^V9ll
He was the overlord of thousands of
resplendent Vidyadharas having brilliance
compared to that of the Sun and having
variegated appearances refulgent as such.
fa?iRstр у г а н а tra^RT^rr
-qf trft tffTWTII^II
Midway between the great mountains
Visakha and Patanga, there is a huge mango
grove called Tamravarna on the eastern shore of
the lake. It is pierced by the shafts of the five-
arrowed one, i.e., Cupid. The trees have
splendid boughs. They shine in various colours,
bearing fruits in all seasons. The grove is
flourishing and prosperous.
239
cMeb^cbl^lwi^:
тЩЩРЖЧРТГу THT^TtRoll
The fruits hold the resemblance of gold,
highly delicious, scentful, having sizes of the
big pitchers and thin-branched ones spreading
all round.
T R I^ R T T 4FTT f e m m W T I
Ш ^ 1 5 '^diqhhlR ?ll
Gandharvas, Kinnaras, Yaksas, Nagas and
Vidyadharas drink the highly sweet ambrosial
juice of the Mango fruits.
dWTSSgtRhfdHi V % R T P d lrW Ih l
srrt iw p R t
Therein that great grove of the great-souled
ones, jubilant ones, having the drinkfttls of
Mango juice, are heard the recitations (lit.
sounds) satisfied and exhilerant.
IR ^ II
Wra)vnfg3Rfixjif wiyrafsHRidii
fetid: ll
Between the space of lordly mountain
Samtila and Vasudhara, there is a Bilvasthall,
fifty Yojanas long and thirty Yojanas wide. It is
a level land sweet-smelling and flourishing. It is
englamoured by birds and rich in redolent of
similar norm. О Brahmanas! It is having trees
with fruits hanging very low.
The ground or clay underneath is humid and
damp. It is covered by tasty fruits of Bilva,
having resemblance of big (sized corals) in
colour, being shattered down.
% gj 4FTT2J c(|?Tt f^WITfyrc-.IRhll
In that natural- region live- Yaksas,
Gandharvas, Kinnaras, Siddhas and Nagas in
240
great number, perennially partaking the Bilva
(mermelos) fruits only.
fch'^T-i 1ч?ЕТ чГщс1ЧТ^||
«г# нфяРм ^cT.-ii^dii
In between Vasudhara and Ratnadhara, there
is a beautiful forest of Kimsuka (Butea
ffondosa) thirty Yojanas wide and lengthy to
the extent of a hundred Yojanas. It is having
blooming trees, covered all over with beauty or
glory of flowers and shines forth illumined as it
were, all round.
ЪЩ ~*тт I ^ R # Ш 1
WW ebiddlft 4 W d fl:l)? '? ll
By the divine fragrance of which one, the
entire globe or sphere is sweetened upto a
hundred Yojanas in the forests all round.
tmtlfagj 4)fad 41
That beautiful forest of the Kimsuka trees is
inhabited by Siddhas, Caranaganas and
Apsarasas. It is_adorned by various reservoirs.
ЧТТГ гТ5Г^ : 5ГЗПЧ%:113 ^11
Therein is a huge luminous shrine of the god
Aditya i.e. Sun. Every month, Prajapati Stirya
descends there.
Ш «ЬГН-W «fidft "grtrERI
f e j r a dUWffa I3 ^ 11
Therein, multitudes of Siddhas bow to the
thousand-rayed Sun, the best among gods, who
is offered obeisance by the entire populace and
who is the creator of Time.
^ R IW T R T T R <TI
Vayu-Purana
Between the space of mountains Pancakuta
and Kailasa, there is an impassable land, having
thirty-six Yojanas length and width of hundred
Yojanas. It is irrepressible by the small beings,
is swan-white from all sides, difficult of being
ferried across, difficult of approach for all the
beings and horripilating one.
fr^TT IRRilWT ^RcbtfddT:!
wroftifeRT: 1чг^^^йш:11?411
This way the intermediary valleys between
two mountains in the south have been illustrated
as per condignment in entirety which is
inhabited by the congregations of the Siddhas.
it f^f^T I
In the western quarter, likewise, which ones
are the stretches of intermediary chasms
between the two mountains, you may listen to
them in reality, О best among the Brahmanas or
Scholars!
3R R TR ffrtl ( r f r t F p ^ r : fv iR s T ^ i4 l:l
Within the intermediary space of the
mountains Suvaksa and Sikhis'aila, there is a
rocky and stony strech of land, extending to one
hundred Yojanas on all quarters.
ftc4dH 4 ^ 13i t tm ^ rm i
It is always perennially heated, highly
horrible, difficult of touch, horripilating as such,
inaccessible to all beings and terrible even to
gods.
4Ш faltflWrdi
g fp tH
In the midst of that stones land, globular to
the extent of thirty Yojanas, there is a horrible
place of the Fire-god where thousands of flames
are thrown out.
■ЩТ 'jejidl^K^ |cj'MN4:l
"jdHAlM’ TRT TrarRf IcTTJRBl'koll
Chapter-38
Therein fuel-less fire-god, invariably flame
wreathed one is always burning without any
fuel. He blazes there perpetually.
ЗтЗДс|еЬг1 Зт13'Н|сН^,нЫ) (ccdldr) I
For the sake of a presiding deity, which one
that assumes the part of Fire, that same bums
constantly the Fire dissoluter of the Universe.
vV'TtdYd^l craft ^fTl
In the midst of the two virtuous mountains,
there is an auspicious pond of Devas (Deva-
vapl). There is a tract (of land) to the length of
ten Yojanas, known as Matuluriga.
: 'О
cSHcbyYl
That great land stands englamoured with
sweet and ripe fruits of golden lustre and
delicious juice as honey.
dmsssrh -щщтщ
There is the highly sacred hermitage of
Brhaspati, inhabited by the groups of Siddhas. It
is very pleasant endowed with all the merits and
cherished ends.
Likewise between the' two mountains,
Kumuda and Anjana, Kesaradroni is situated in
many Yojanas in many lengths.
feorifi чRtjit| w ^WWdf t f # : i
^ууЫ«ь1^4т1мгчс1Т1^: ir*$ и
■цщ
•о тч1т5Т:
щ й ’mft э М : Ti^cUFil:
N» ЧЭ
и Kinnaras with sweet voices and having throats
That forest is shining forth with flowers
taking growth in all seasons. These flowers are
by the width of two cubits and by those triple
cubited length’s diameter, lunar-beamed-
241
coloured, pericarps resounded by inebriate bees,
They are charming and fragrant with honey,
ghee and dust or pollen-powder.
kehIVI fft Hldid ГЯ<i 11
There is the great resplendent temple of
Visnu, the master of the Gods. It is well-known
in three worlds and offered obeisance to by all
the people.
V'lrWdi:
nl f t4 ^ d fc |c |$ d 4 J I4 о ||
Between the two great mountains Krsna and
Pandura, there is a single tract of smooth rocky
land, thirty Yojanas wider and of ninety lengthy
Yojanas. It is single-slabbed region reft of trees
and creepers, having pedestal treading, cosy,
reft of uneven and high land spots.
W& •o
rf Ш Ш W -orf
^lll
In the midst of that lake, there is an
attractive grove of land-lotuses. It is decorated
with full-blown lotuses of thousand petals of the
size of huge umbrellas.
: 114? 11
That land is covered with beautiful and large
white lotuses, fragrant hundred-petalled lilies
having blue sprouts or petals.
l^n^l?(eRU3Hi ffeWinilf ’cl ftFft:H4?ll
It is endowed with the profusely inebriate
honey makers, the bees, the hovering ones.
sobbing softly, sing the glory of the flowers.
ЗФ?ГНЧ'У{ЭиЗ[£г|Т ftpTFJlT WFT^Rtl
242
That large grove of land-lotuses is resorted
to by Yaksas and Gandharvas and adored by
Siddhas and Caranas.
m r сТТЩГ
^ПТ1Ш ^cbl<)^4fui-d:|l4411
And in the centre of that lotus lake, having
circulation of five Yojanas, a Nyagrodha
(Pippala or Indian Fig tree) of a huge trunk,
decked by many hillocks (aroha) or elevations.
wVdwi: §<т%ич^н
ТТ^П7ТГ5ТТТШ:1
There the glorious moon-lustred lord Vi$nu
is offered sacrificial performances by Yak$as,
Gandharvas and Vidyadharas. He is a thousand
faced one, azure-attired one, the killer of the
enemies of gods i.e. demons. He wears blue
clothes. His face resembles the full moon. He
wears the garland of lotuses. He is blessed and
ever victorious.
In that shrine in corporeal form, Visnu,
having no end and no beginning, is offered
oblations by the Siddhas and Caranas by variety
of gifts of lotuses.
ЧТТТ feWFI
That abode is known in all the world as the
home of Ananta (Ananta-Sadas). It is decorated
with garlands of lotuses and other flowers.
rF JT f l ^ f y n s l ^1
4MTfdf*hi)fad4ll$o|l
As also by the chasm of Sahasra-s'ikhara
Kumuda having elongation of fifty Yojanas and
wide by thirty Yojanas, having peak of height to
the extent of the target of an arrow, hovered
over and ingabitated by various birds.
Vayu-Ригаца
rtoHVfRTtllS t;ii
It is all round equipped with huge trees
dripping forth honey, through fruits similar to
the body of an elephant, highly delicious and
permeating with odour.
ГШ559ПТ WPTKj ^fWJI$RW4l
Therein a well-known hermitage of great
sanctity of Sukra of sacred rites is there. It is
shining and resorted to by multitudes of sages
and gods.
€TI
In the centre of the mountains Sahkukuta
and Vrsabha, there is Paru§aka-sthalT, the
beautiful one, stretched to many ten thousand or
myriad Yojanas.
йяячпйаг
The ground is moistened with the fruits of
Pampas fallen from their stalks. The fruits were
Bilva sized, auspicious ones, highly tasty and
scentful ones.
гтт ^н1чч-дГгс(й
о
MWcbGtHrfl tiHl^ TOif днщт:11^411
Kinnaras, serpents, saints, live in that land.
They are intoxicated by the juice of Paru$akas.
The Caranas thereof are highly respected.
In the centre of Kapinjala and Naga
mountains, there is a beautiful region, two
hundred Yojanas long and hundred Yojanas
wide.
TIT f | 4ITId4fc(,dfddll
ЧЯТ^ЬЧ1Ь(Н)^гТТ £ы<1Н1й£Ш1^И
The land, that one fascinating for the mind,
is adorned by many groves, endowed with
Chapter-39
variety of fruits and flowers. It is resorted to by
Kinnaras and Uragas (serpents).
M f & T Ш HHIeHlfH rTI
ч1Н1?1)сЬсН|(ч *Г.||^11
^if54Rt ъ
3 td ^ frlH « *R i ^ chtiHMi eRTfr гШ ^ Я И
'd d liw t w cHtdtrglfd W W :\
4 c ) l ^ d l ^ l № ^ | 5 T : ^llfornfa ёШ 'Эо ||
There are attractive groves of grapes, as also
the Areca-nut palm groves, the glades of date
palms and the forests of blue Asoka trees. The
groves or parterres of delicious pomegranate
palms as also of walnut trees, linseedand
Tilakas and plantain trees are there. There are
small plots of tasty Badarl fruits. They are
auspicious regions, brightened by rivers full of
tasty and cool water.
ЧТVWMHidll'nit
Likewise between the chasm of
Puspakasailaand Mahamegha is the land of
sixty Yojanas wide and hundred (Yojanas) in
length.
m \ tnfuidFratsOT тго^тт m i
fg^RTril\9?ll
That is a level land like the palm of the
hand, hard and white as also dense reft of trees,
bushes or shrubs, wattles as well.
сйстт
TfT c E R d W m ЧШ
Void of variety of beings perennially in it
having no resorts. It is a forest region, terrible
and horripilating.
trgicFnft fra?fai gtWRhTtfr
There are great lakes and likewise the huge
trees, vast groves in entirety, lovely ones all
around as such.
243
ш гг cRHt ъ w r h f ri T5tm:i
Ш ^ TTCpT НЭГ Ч ^ Й И 'зЧ М
That land of lakes and groves is the abode of
Prajapati. There is no end to the number of
minor lakes there.
<л?Т 41Н1й1
#tm=j f^Tsyidi: шт^т ^ cRift ът ь,
The chasms, well-known lakes and groves
and regions are in various sizes of ten, twelve,
seven, eight, twenty and thirty Yojanas.
TTfiylTCT:
O ft т fTrac(T:ii^'3ii
Some of them are highly terrific Cimmerian
gloomed interiors or grottos of the mountains,
untouched by the networks of the solar beams.
They are always cold and inaccessible.
M IHHcRlft Tmfa %ТОт1ЯТ:1
#Tf^RnWfPr Tf^wfttr Wlf^T ^ril^dfl
О excellent Brahmanas, there are lakes with
hot water like fire situated within intennediary
spaces of the mountains, in thousands and
hundreds.
ff?r я^мттпгГ sjeHfa-yiti)
4RgWt5simT:ii^dii
it it it
Chapter-39 243

МЗЙ^ЧгПШ1Т9ТГ58ЦШ: II
Chapter 39
The description of the mountains such
as STtanta
ШЗНГГЕГ
Cn

ш : tit
% ^fqfegT ^ R i y\
Stita spoke- Here after, I shall dilate upon
on whichever huge rock or rock accumulations
{Siloccayas), whichever excellent domiciles of
the gods stand established.
244
Ш ?TTdWI ^«bfsTWCI
'^eb^id гаги«ьч: и ? и
And there, whichever is the lofty mountain
Sitanta (by name), having many outstretches
and which is the storehouse of mines of gems.
•о о water is abundant. The mountain is adorned by
: ll 3 II
There are the bunches of flowers in it. It is
the place of beings of good qualities. It is
decorated with sum of gold pieces, variegated
with gems of great values.
fdd4: : Дс||<^чГеЫс|>:1
W chl^-dtJm dl^:im i
The slopes rendered resonant by the bees, as
also by upper surfaces, having variegations of
golden-hued corals, crowded by flowers,
resounded by inebriate bees.
Triftft trM st ЧЬЧ1#% Rrofopiiqii
It is decorated with variegated creepers,
strings adored by variegated minerals in
hundreds, as also adorned by peaks, pied-hued,
by gems rich in flowers.
1ri4ciWI^4Hl^cbMtdc|U!l^d:l
R r f i # : d rith lc < * )u f^ lc h 2J и$ и
Equipped with many cascades, having
waters limpid and sweet. It is embellished with
many hedges abounding in flowers.
il 4 H
It is adorned by streams bearing flowers and
rafts. The inner crevasses of the mountain are
all around inhabited or roved about by
Kinnaras. There are many caves and cavities
frequented by Yak§as and Gandharvas, being
impenetrable owing to variety of underwoods,
fit to be enjoyed cosily.
V ayu-Purana
HHIWWiiraluf: W \\M : WISI^:I
О s3 ЧЭ
ч | ^ а г T r ^ iq ^ U ^ T R II II
Many animals frequent it. Good potable
trees endowed with many flowers and fruits
having cosy resorts. In that one having the
outstretch of many resorts in the form of grottos
having many interiors of crevices or caves. It is
a sportive garden of Mahendra, endowed with
the qualities of all types of cherished ends.
cT5T rUjcHM+U mR'JltrtcH TTfjtTI
Therein is the great grove Parijata1 of
Devaraja Indra, well-known in the three worlds
and is eulogised in songs as can be ascertained
from reports.
d b u n fd r d V i^ l^ H i^ l^ q i^ : l
двЫ й ^fcT ?cr*T% :ll^tl
By means of the excessive fragrance and
charming flowers blazing like the mid-day sun,
the excellent mountain is refulgent or illumined
as it were from all sides.
W tT W q ftr H ) cfcfh
MiR^id^w iraii 4i^ei4f4jf-d:ii
The entire hundred of Yojanas to that one,
the wind wafts the scent along of the flowers of
Parijata, blown out of the grove of Mahendra.
^IciufcJ^chtR: 1
: и ysn
f ^ f w r : l l ? 4II
The tanks therein are adorned with blue
lotuses resembling lapis lazuli with golden-hued
having filaments grown along; endowed with
1. A kind o f celestial flower, a favourite o f SacI, the
queen o f Indra.
Chapter-39
the waters scentful all over, resounded by the
inebriate bees. There are oblong tanks,
decorated by large-leafed red-lotuses,
fascinating, owing to hundreds of sprouts blown
up and florescent.
Cv
:l
The clusters of fish, thousands in number,
always shine within the water, having eyes
rolling along and decorated with golden gems.
Ш TftRl?T:ll ^Hl
It shines forth variegatedly all around by the
waters spreading along, refurnished by golden
gems as also by tortoises having many abodes.
4Mlc|dfer
чЭ чЭ
eiHli^R: М Й : W -dd:l
щ й Hgr TRi ^щ^гт^г^т ^ и
That beautiful forest of the intelligent
thousand-eyed Indra is adorned with birds of
different colour having gem like beaks and by
golden flowers of various types. They are
always inebriate while swooping down all over
perennially, chirping sweet attractive sounds.
By the hummings of the inebriate bees and
warblings of the birds perennially is enjubilated
that grove. On that account, it became a great
sporting spot.
riduWfe ч1'|4ГищтЫФЛ^1:1
чГир^-сШда: 444-dd: 114 ^11
МНИиЬсЫ'Щ ЧЧ1фНЧП ? ? II
чЭ *ч
The forest is lull of apes having pied-hued
limbs and having shags of variety of gems and
by multi-coloured specified animals of different
245
types. The mountains have glorious golden
sides, headed by pearls and gems, converging
down on all sides. Their peaks too are set in
gems.
-p fcT hUldtJ Щ гГ5Г ellHHdl |Ч Т:I
MlRMUrragtqiuli 4-d4lbdcbR4dl:ll^ll
Therein the trees and young creepers shower
forth rain of flowers of the Parijataka when
gently shaken by the mild wind.
VHdmdRio^: 'sfhff т<яй'Ч^:1
%ЛТ: $ч?ьсА ^гщ:11
4 ^ ^RTt 4 wcgmfr iRridd Ш: ЩТИ ?*ll
О Brahmanas, when gems, couches and
seats are laid all round the playing grounds, the
auspicious grove of Indra looks very splendid.
There the sun is neither hot nor cold. He is of
equable nature. The climate is always
temperate.
ctTffi riiarfdHWd 4Mi4tqifyc||Rtd:ll
•O
1:11^411
The breeze blowing in the months of spring
is rendered fragrant by various flowers and
produces excessive elation. It removes fatigue
caused by exertion and gives pleasure by its
mere contact.
dfrnf?K5Ff ^ ^c«RcC4SHii:i
II 4 S M
Rrarsrcrsr fe jm sr ^ -grTT:i
f4r4 ^5N<|i|UTi:ii^V9H
In that refulgent Indravana (forest of Indra)
Devas, Danavas, Pannagas (i.e. Nagas), Yak§as,
Raksasas, Guhyakas, Gandharvas of illimitable
radiance, Vidyadharas, Siddhas and Kinnaras
are endowed with joy and likewise the groups
of nymphs too are always engaged in sports.
q4d<M44 TT# RfTRmtTI
<|ТрГ (t) v'lcHINM ^Rrih^TW II 4 6 II
246
On the eastern side of that royal mountain,
lordly and highly elevated mountain of
Kumunja with many streams and caves is
located.
3# <мспч'( r ^t h h ^ ii ? n
On the peaks variegated with minerals, there
are eight big cities of high-souled Danavas.
c t p § r gift ai^chivRsiTf^:i
ттащташт чтчп^шт^нт:п^оц
On the mountain Vajraka with many
charming peaks and caves, the vast-normed
abodes of Raksasas, thronged by men and
women is situated.
читает чтч ^ ттт тщшг: сыч*Лчиг:1
m far* ч^гаёщтштт: и з
These demons named Nllakas can assume
forms as they please. They are endowed with
great prowess and might of great norm. They
live there for ever.
R^R^sftT w ftrr ТЩ ^1
^ iiw u i iw n d T : f e w чщ чят^и
On the great Mahanila mountain, there are
fifteen famous cities of the horse-faced
Kinnaras. r colours due to jewels and minerals, of mountain
ft^fafFTTTRRl ftffftT:ii^^u
Devasena as strong as Indra is a powerful
ruler. There the fifteen Kinnara overlords are
veiy haughty.
O тгггрц я я т а т ^ т гш
s9 ^ : i
Golden-flanked one, that mountain lord is
adorned by towns which is crowded with people
of different races.
^fyfchTI RlfrTchThT ^41-Hcfl: l
ч^тптгатазг ^ciu^viciRdiii^mi
Highly horrible serpents live there under the
Vayu-Purana
control of Garudas. They are hundreds in
number, terrible, fiery, inaccessible and of
venomous sight.
■RTFTSfh тщг#Г ^гЦЩШТ: W^?T:I
On the great mountain Sunaga, there are
thousands of abodes of Daityas, consisting of
mansions and palaces and having tall ramparts
and arched portals.
О N
On the huge mountain Venumanta, a triad of
Vidyadhara towns are there. They are thirty
Yojanas in breadth and fifty Yojanas in length.
ЗсТсБГ TfifFfiTST # ^ R I
ЙйЩсН1Ш ¥1*§<Ч1ЧШ>Ч1:113411
Ultika, Romasa and Mahanetra- these are
the rulers of the Vidyadharas there, having
prowess equal to that of Sakra (i.e. Indra).
^cR|? YfFlfwT
wrecP^ и
ii
q^lcfiy^cjgpjg: чпт дШтчи^он
S3 S3 *S
On the great peak which is of variegated
Vaikanka with caves and rivulets within, there
lives Sugrlva, the fierce and powerful, the
unthwartable enemy of serpents and the son of
Garuda with the great speed of the wind.
ЧГ #ТГ ■ЩГЩгГ: -цй: W Tlirfa:ll4^ll
That mountain is covered by the birds, the
very enemies of serpents of mighty prowess and
physical strength and the chivalrous ones of
stupendous figures.
1чг£Г 4fttyl<JJJd4(d: W:l
On the mountain Karanja lives Siva in
corporeal form, the bull-marked one,
Chapter-39
Mahadeva, Sankara, the overlord of Yogins and
Bhutas.
ЧП# 414=1: 4 ^ ffcRfluft: 444m:llY3ll
All the peaks on Karanja all round are
occupied by Bhutas and the unassailable
Pramathas with diverse costumes and features.
ш й сгсгог: cWdmfMdWmi
V» S3 Cs
4t%dif4 T^irn^mriruYii
The eight illustrious abodes of the noble-
souled and powerful Vasus are situated on the
mountain Vasudhara. This is being said.
TPrmfuit TWT4T4.I
4чгс9гч#т w n fr Rf&icimsidifa 4п*чн
On the excellent mountain Ratnadhatu, there
are the seven sacred hermitages of the sages
along with the abodes of Siddhas.
ЩШПЧгГ: WR RTTdRl
On the excellent mountain Hemas'rhga, there
is the abode of the great Prajapati, the four­
faced one. It is offered obeisance to by all the
beings.
R-iRfH diTT4^Taii^"di:i
45Г: imRfbl f4 A i 4 ^ 4 ^ 4 ^ 4 1 : 1 1 Y tall
On the mountain Gajasaila, the adorable lord
Rudras, thronged by groups of many Bhutas
(vampires or beings), rejoice forever. They are
being offered obeisance to by all the beings.
О S3 л '' ■tTSRTMl
Sn f^T R t 444T 4 4£ПЛТ ^ ifU d W ld l
cM SS4cH fa^(41 T C n ^ lfe r tT fr il * H
On the great mountain Sumedha, rich in
variety of minerals, the Lord of mountains, the
very peer to a cloud, englamoured by groves,
bunds and hedges of varied norms, there are the
abodes of Adityas, Vasus and Rudras of
247
abundant splendour. The fascinating mansions
of the Asvin gods too are there.
4IM|Fh 1в 4$31Н1 WlfcRTTfr Hhirldl
44 ЧЛРШ Ч?(14Е[^НЧ544:11 4 о ||
The abodes of Devas there are established
by Siddhas on the excellent mountain. Yaksas,
Gandharvas and Kinnaras are engaged in
worship there for ever.
TRJcHh<j 4b)dl ЧЧТтПТ1
тщшшчтвитгп 4 ?ll
The luxuriant Gandharva city Asltya is on
the excellent mountain Hemakaksa having
brilliance of the celestial Amaravatl. It has
arched portals and parapets of huge norms.
fegT цчгят чти fcgviifRH:i
4444: 4 ^ 11
The Siddhas are named Apattanas (city-less)
and Gandharvas are inclined to warfare. Their
ruler is Kapinjala, the king of kings.
3R# ТЩШгаШ: 45f2$f4 ^1441:1
M t w ч^1адч<г*ч1:ич?11
On Anala, the abodes of Raksasas and on
Pancakuta, the abodes of Danavas are there.
They are hefty ones, the enemies of gods and of
formidable prowess.
щпй чдтатег чдтгччи ч^и
On the Satasrnga mountain are the hundred
towns of Yaksas of illimitable radiance. The
excellent capital of Taksaka, son of Kadru, is on
the mountain Tamrabha.*ч Э
R R pR fraiW I 4p4I$S4<R ч щ и ч 4 II
On Vis'akha, the great mountain,
englamoured by many parapets and crevices, is
the great shrine of Guha, fond of having abode
in a cave.
ЧТ W W
чЭ v5
W W Ч£ГгЧЧ:ПЧпИ
-O
248 Vayu-Purana

On the great Svetodara mountain, there is fcTPTTPh Щ\ЦW ^ iq iq 'm ife q ^ xll
the city of high-souled Sunabha, son of Garuda.
q j d d f TjrcTl^'MrlHlfR ^ T II^ II
It is embellished with huge buildings.
There are four mansions of Vaivasvata
fq-?TTa& RlRcft fta f (Yama), Soma, Vayu and the overlord of
ЗЩр|4ч4г|Дь ЩсТНч^эи Nagas, on the excellent mountain Supaksa.
On the excellent mountain Pisacaka, there is .. p ^ ГЛ **^ f-f *\ тЛ .
|cn«W^4MMq£liy'tm4:l
the great abode of Kubera, frequented by
RrjfffHr ш Rr^rfim: w ^ -k ii^ ii
Yaksas and Gandharvas. That mansion is
embellished with great palaces. In their respective places, their respective
gods are greatly worshipped by Gandharvas,
6Reb«i gRcR): Kinnaras, Yaksas, Nagas, excellent
w ra w w г а д а н ч cu Vidyadharas and Siddhas.
On the Harikuta, the god Hari is offered
obeisance to by all the beings. On account of
the influence of the lord, that mountain shines
forth with great refulgence.
Гештагш rl ч^опм
ф<^1 II ч ^ и
On Kumuda, the abodes of Kinnaras are
there. The mighty serpents live on the Anjana
mountain. And on the Krsna mountain, the
cities of Gandharvas are there, decorated with
huge buildings.
тф : гньГупей q^rai=bitd>,un
Rrarsfwt ня щ 1 т га ч ^ я ч (? )||^ о ||
On Pandura of lovely peaks, having huge or
lofty ramparts and arched-portals, the city of
Vidyadharas is situated. It is bedecked by vast
mansions.

1
*w<ftoiki u p r Itmif^RPTii ^ ^i
On the mountain Sahasrasikhara, there are 1
thousand cities of Daityas of ferocious deeds,
wearing gold necklaces.
sS O
w r a m r зкщ ; hcpTtrTOT: i
W k i irfrntm
\Э -О
чщ tJcTT:ii^^u
-О \Э

On Mukuta, there are the abodes of serpents

and the groups of sages, always living happily
on the Puspaka mountain.
248 Vayu-Purana

urn 'riccfiR??l'5SHrpT:ii
Chapter 40
The description of the abode of Garuga
on Devakiita
tJET ЗЩТВГ
трг Ъ&ф f^rspTi
fsrwluf fw m ггрт ш Гл^ скту

w rfm зчтгтщ sftqcT:li,?ll

Know that all round to the extent of a
hundred Yojanas, decorated by huge buildings,
is the birth-field of the intelligent Suparna i.e.
Garuda, the son of Vinata. It is embellished
with a great mansion on the extensive peak of
the excellent boundary-mountain Devakuta.
t: yflyfoU:!

It is resorted to by many clusters of huge

birds of Garuda’s lineage. They are highly
prowessed ones, endowed with complete
virility, the enemies and suppressors of
serpents.
Chapter-40
43R T O rFW R :l
q g ld l^ y ^ T C I W ^ f H ^ M c I l f a H l i m i
There is the first mansion of Paksiraja
Garuda (the noble king of birds) who has the
velocity of mighty squall and residence in
SalmalidvTpa.
?r$<? t n w f e зйчг ^ TT^tTI
C\ чЭ C\ чЭ v v3
T lk l-w ft <T F t f * R : l l 4 l l
w n w i : TTOf^TT bd-d«IchKdUU||:|
461^4c h ^ IH i R t: ? тН^ртт с(^чШ сТТ:11^||
W ттафштт ■НЧ|(1ЧЧ1<*<Н чЭ 1:11^11
There are seven cities of Gandharvas on the
seven southern peaks of its charming hill, where
men and women live. They are forty Yojanas in
length and thirty Yojanas in breadth. There are
golden ramparts and archways rising up. They
are built by Devas and endowed with a series of
great mansions. They resemble clouds at dusk.
The peaks are of variegated shapes and colours.
They are prosperous.
ЗТР^ТТ 4TR "re ra f 4 ^ ld v f4 T I% '4 l:l
chdwdiT й яччттпг: и 6 n
The Gandharvas named Agneyas, being then
of great might and valour, the followers of
Kubera, the refulgent ones, therein have
excellent abodes.
hft Cs \Э
чтаятгт ЩТ^:1
чЭ
^ dilHcWVll^dqil ||
TTWfM: ^ d^iyicbKdH’UWI
dlRdVldf4yf^<HPddcHH^44l II
On the northern peaks of the lofty mountain
Bhuvana, there is a city, teeming with
venomous serpents. It is full of mansions and
palaces and is beautified with gardens and
parks. It is having arched-portaled huge
ramparts. The interior of the parks is rendered
pleasant by the sound of hundreds of musical
instruments.
249
PdViaVTqUdHHI
f^EPTII ^11
Know that there is on the mountain
Devakuta, the city of Sairhhikeyas, the enemies
of gods. It is difficult of bearing for the
enemies, having a circulation of thirty Yojanas.
It is inhabited by Siddhas and Rsis.
f S d f t f& d V Ilitfl " Ц ^ п Ш ^Tl
^ m d d U M lfa d P lId U lfftH l^ d H N ^ II
y d u jq fu ir d d lR l^ e h lR lT r H ^ d ^ l
fd^llH W §sftf fqrJT Mhfdd f^IcHIII ^ II
чн|(1мии<*)и? yi^yicbiTdVuiH,i
ч Г « 4 м ч Р |ч М Vlddl'jH4|A|d*I4ll ^11
чщ e h i^ iR m y tiu ii ^ r o ^ r i
^ ^ га г vzi 4 ifd fd a в ^ - ч ч и
■ R F iw m W чт f e r r m i ^ ч и
w
О Brahmanas, there on the charming ridge
of Devakuta is founded the invincible and
inaccessible city of the demons known as
Kalakeyas. It looks like a cluster of clouds. It is
well-known as Sunasa. It is on the next
boundary mountain. It has a series of great
mansions of different colours. It is decorated
with gold and precious stones in various ways.
Its streets are broad. It is full of joy,
auspiciousness and crowded with men and
women. Its ramparts and archways are very
high. The city is hundred Yojanas lengthy and
sixty Yojanas wide.
ГамГмУМЧ14|1Ч ^4yi<*rTdKU|qj| ^ ||
црщ ^татчтш ш т: gnTRsftnjmri
TPjf^T ТЩГВТР ТЩТФПТ11
On the right or southern peak of that very
one, there is the jolly big city of Autkaca
Raksasas. They have physiques well-nourished
and can assume any form at will. The city is
twenty Yojanas in width and sixty two Yojanas
in length, having golden-arched ramparts.
250 Vayu-Purana

чего <т
ч» v Сч ^ Сч
t fhT:i <ГиИмГш\чШг4 сгШсРзШ:!
Сч Сч
ЧчтИЧЧ
ЭтЫ 4upjtt: ii
yil<SIVM4^l<^dd^B4lfR4.n \6 II Фи: PT ifom iW '*Ът<1: ^ п ? ч и
The leading Ganas are hectically engaged in
worship with the the high-pitched vocal music
vz цймтйпч w и
and reverberated sounds of windings. The
m ч т г а г ч тч -lu rn d h u iM W i
Сч Сч "S Pramathas, the enemy of the Tripuras too, are
щт^ грт Фш рчмсьч-ы ч^Ггчч:и engaged in sports.
<|1НЧ1ЧНЧ Ш ч4н1^Ч felrTRII ^ о ||
On the central peak of Dcvakuta mountain,
there is the famous resplendent abode of the Here, the auspicious lord Siva, the
noble-souled, three-eyed god Mahadeva, known benefactor of the worlds is adored by Siddhas,
in all the worlds as Bhutavata. It is the resort of Devas, Sages (Rsis), Gandharvas, Yaksas and
various groups of Bhutas. It is built of Nagas (Serpents).
auspicious stones having gems and gold inlaid,
rich in hundred thousands of branches of trees. «йчщдтшГ ■gcRfsRmit чтч
The leaves are very smooth and splendid. There И Ъ о II
is a perpetual dense shade. The trees have their ***
roots deep into the earth bearing vast trunks.
The place is a circular zone extending to ten
Yojanas.
:l
йч\гач 31 Ч1зГ:11 ^И

II3 3 II

w r f w t w T ii ? з n
fTT 4r14rl4dl
Сч Сч
ТЛТ
СЧ чЭ
I

The city is occupied by Bhutas fierce,

valorous and with terrible faces. Also crowded
by those having faces of boars, tuskers, lions,
bears, tigers, camel-cubs, having huge faces like
those of vultures, owls, rams, goats and camels.
They are hideous and stout with long hairs, both
on the heads and bodies. They have various
complexions and features. They congregate into
groups and worship the lord of Bhutas (Siva) by
playing drums, conches, tabors, kettle drums
smaller drums and cow-faced bugles.
250 Vayu-Purana

ll^ c b x i^ iU v ^ sa rR :ii
Chapter 41
The description of Kailasa
W
Cs <ic||rj

tiHTO ^сМтЫЧтГсТО "рйПсФПЧИ ^11

Suta spoke- Having isolated beautiful peaks,
endowed with sprouts or wings, radiant like a
conch, Kailas'a is the abode of the devotees of
lord (i.e. Siva) who are of sacred souls.
чтгг w zft
^RRT VldHItl ТЩЦПШ t?II
^c|^4fu|^^|(^^li^<H'f>rWI
ч *т4чч м |М Ш ч^щсттчи з u
«ятегщгщ 44444 щТгФТ: I
ЧЧТ гЩЧТЕ[Щ^5ЧтЕ TJ^T ^?ПТ1т1
On the fascinating upper region of the peak,
the central part, bearing semblance of a Kunda
Chapter-41
flower, having a length of a hundred Yojanas
and breadth of fifty Yojanas, adorned by many
variegated gold and gems and decorated by
rows of huge buildings, having wide ranges, is
the invincible city of noble-souled Kubera, the
Dhanadhyaksa (the overlord of riches),
indomitable and endowed with affluence as also
endowed with joy.
ЦЩ ТГОТTRfi 4M(eb4«h4fu^dll
[chlrll Ч1М fcHsuidl
■О О ЧII
In the centre of that is an assembly-hall,
attractive one, decked by variety of gold, the
one named Vipula well-known as such, having
arched portals of huge poles.
drdbdeb 4FT *1МКн(сГч(чпЧ1
m ^ iP w w Tf%ni ^ c S c h m ^ u V d fiii ^ и
Therein is an aerial chariot Puspaka by
name, adorned by many ornaments. The huge
aerial chariot (Mahavimana) is lovely and
endowed with the merits, yielding all the
cherished ends.
iRRcj- cRUPifi
дщт ЧЩ |ад chdiW tWTT:IIV3ll
Having the velocity of mind, it can reach
any desired goal. It is decked by a network of
gold and is the vehicle of Yaksaraja Kubera, the
great-souled one.
d^chiT^tHI ^cTT ТсРЩ|
сЩрТ TR Tf fid'ddddPtid:IUII
There, the lord Kubera, the companion of
Mahadeva, lives. He is the lord of the Yaksas,
offered obeisance to by all the beings.
Пг1^-с1КиТ:1
сЩрТ TP ^9ШТГ: II \ II
With the bevies of nymphs, Yaksas,
Gandharvas, Siddhas and Caranas lives there
with the great-souled Kubera, the foremost
among gods.
Ш ТК1Ч?1Ч4Й сИТ ЦсЬ<сЬ-сйч1|
^5^: friiraTPT:ii
251
ЗЩТ^5$ПЗГТ SR W ■Ц'61гШ:1
W7TOT 1^^1:11^11
Therein, the lord of wealth has eight
treasures- Padma, Mahapadma, Makara,
Kacchapa, Kumuda, Sankha, Nila and Nandana.
These eight imperishable divine great Treasures
of Dhanes'a (i.e. Kubera), the great-souled one,
hoarding jewels are kept in the assembly-hall.
H^lpH-TMI^Wl <ЗН|ЦЦН|4|П|:|
гШТ ЗТЩШТ Era W:ll
That very way, this mount Kailasa is the
abode of Indra, Agni, Yama, Devas and
Apsarasas wherein Yakses'vara i.e. Kubera is
the overlord.
4?TftR:l
4 p w fel:ll ^11
The attendants of Devas first pay their
respects to the king of Yaksas and then proceed
to their respective lords.
m i k i Pm I чщ ж щ т
Ус|и)чГиГУ1ЧМ
■О 1 TRI4tMlt«bdl^hdlll ^11
‘
Therein is the great and charming water-
reservoir ‘MandakinI’ by name. It has plenty of
water and its embankment has steps plated with
gold and studded with gems.
3M4Jjlf3TRI W ЩТ) Ц^!рьч1 ^pril ^ II
There are lotuses of gold, endowed with the
qualities of scent and touch, also endowed with
blue turquoise-hued leaves and by huge lilies,
endowed with scent, adorned by the bits of
Kumudas (i.e. white water lilies said to open at
Moon rise) and the Mahapadmas (huge lotuses),
rendered englamoured by the ladies of Yaksas
n and Gandharvas and by the celestial dames,
252
having waters rinsed by the Devas, Danavas,
Gandharvas, Yaksas, Raksasas and Pannagas
(serpents).
чд) с(дЩ^тт:п
And likewise, there are excellent rivers-
Alakananda and Nanda. These rivers are
endowed with various merits and waited upon
by gods and sages.
cTPk vlcui'flw 4ef :I
' Сч Сч
тгЫчжт: щ^т -m u
ч^МУЧчМ11^<^сы1чЙй[чУ1:11 Чо м
On the eastern peak of this lordly mountain,
there are ten well-renowned cities of
Gandharvas, endowed with prosperity. They are
having length of a thousand Yojanas and width
of thirty Yojanas. They are decked by many
arrays of palatial buildings.
gy i^R^i vi ia iligJdFfra щ у : i
W rrfjfRt <)i<ra%^WTT:ii ?
Subahu, Harikes'a, Citrasena, Jara and
others- these are ten Gandharva kings having
physical valour of inflamed fire.
Ч1Ч1шртШг1: ^ II
^HfddNdRfHi rWlRyidlfy 4d<4)
HR 311
On the western peak of that very one,
bearing gleam of the Kunda and Moon, is the
abode of each of the Yaksas, eight Yojanas in
length and forty in breadth. The place is also
resorted to by Siddhas, Devas and Rsis. It
abounds in various minerals and has long rows
of lofty mansions.
favicfid^lPl ^ ^ 1
■g^Tssa TTtfigar ^ l i r a f t ргч'-нумп 'йи
The abodes of great Yaksas, thirty (in
Vayu-Purana
number), very rich as such, you may listen from
me endowed with joy and affluence all around.
тщ т#гд^гаш ш Rfbran^r:i
w : II? ЧМ
Thirty prosperous kings of Yaksas-
Mahamali, Sunetra, Manivara and the like, rules
over there.
*fsRTT I
Ш: II
Г: # с п ^ г а п т :
This way have been counted (lit. spoken of)
as Yaksas, having radiance like that of Vayu
and Agni, whose overlord is the illustrious
Kubera.
^ЧУА1УНМЧ1
fd*£fd^{hi)l3cb4ll4d<)dill ^4HI
On the southern or right flank of the best
among the mountains Himavan i.e, Himalaya,
there are groves, springs, precipices and grottos,
on the ridges.
зтякщик yicicu^MijFks^rli
к ж т г xrw fqfgR смГугсиГуни и
n9
Upto an ocean from an ocean, on the eastern
and western mount, there is a hundred of towns
of Kinnaras having been established at various
spots.
ТПТТЬщксТ ^4^41*^4,11 ^ ^ II
In the interiors of the Sailraja having groups
of many peaks, men and women rejoice. The
place is thronged by robust-physiqued human
beings.
ЧЧ^ТФСШТ:!
ш чмум kit ун^ткнтцц з о п
Headed by Druma, Sugrlvasainya,
Bhagadatta and others, there is the centum of
kings of those refulgent ones endowed with
prowess.
fe n ?) m t t h i щ ц к п ш т tt? i
dtTWiflcldl m ck) ЩЩЧТ11 3 ^11
Chapter-41
It was here that the marriage of Rudra
Mahadeva with the great goddess Uma took
place and this noble lady Devi performed
austere penance here.
(*<1г1^Гчи|| #cf ^XtT iblfedMJ
w( ^ ^ ^ II
It was here that Rudra assuming the form of
a Kirata sported as a hunter and it was here that
these two made a survey of the Jambudvlpa.
ётт: ttcrt щ т чятгГФМпт: i
• o ' О Cv sD
fe rg w E H m w T :из з и
And herein are the sport-grounds of Rudra
equipped with variety of flowers and fruits of
various shapes and sizes. These, with the
different groups of living beings, are delightful.
Ш PlRdflctWl: <£ЖУ1 trW : i
m feraf tr ^#rHi': 113*11
And herein beautiful eyed-ones, comely
dames, the Kinnaras, revel along or dally along
being slim-waisted ones, fascinating for the
minds and abiding in the grottos of mountains.
^Птщтгетгп ^ rr атящтщтш "фит:!
Tragferi^viifH^ ^Т5г war *ртт: изчн
Similarly it is here that the long-eyed Yaksas
as also the other bevies of nymphs and
Gandharvas, endowed with (beautiful or
handsome) limbs, move about with pleasure.
ЧТФ О ^ щО ц \ ■V
3TsJqi(l-i< ?гёв::11 3 $ II
Even Umavana (garden of Uma), well-
known in all the worlds, is also there. Here
only, Sankara assumed half-woman and half­
man form.
Ш ?НёПЛ ЧШ -ЦЗ ЩШ: 4¥R4:l
m ^dlrHi^: ^rfrrn и
And herein is the forest of Reeds (Saravana)
and herein took birth the six-faced Sadanana
(Karttikeya). And herein, having courage
ventured, he started to the Kraunca forest.
253
£ем11чт1чн ^
m ffK star: 113 411
Tch-ql fSTOrfi^RII 3 ^ II
Here itself is the chariot of Kartikeya
Skanda with lions yoked, having rows of the
networks of bells and having buntings and flags
(decorated). It was here on the peak of the
mountain Kraunca, where there are groves of
variegated-hued flowers and that Skanda, the
destroyer of enemies of Devas discharged his
Sakti (spear).
■iWifaftThg- Rf: чтт)г^:1
^ t^lR^I^M drqclHII^oii
It was here that Guha, having brilliance of
twelve suns, the enemy of Daityas, was
crowned as the army-in-chief by the excellent
gods accompanied by Indra and Visnu.
4fdWlcich)ariPi UtfRl-tllfa %5TT:I
m m сьштга wtrtfrrtPt *111*311
О Brahmanas! Promiscuous with groups of
living beings, therein there are the places and
shrines of Kumara.
ш 4to| W t чщ winter 3tnwfiR:i
: ф} Угй||*?П
Likewise, Pandus'ila by name, a sport venue
of the enemy of Kraunca i.e. Kartikeya,
thronged by many groups of beings, is there on
the auspicious peak of Himavan i.e. Himalaya.
<hHNtimRl^cj ЧТЯТЯЯЗШ *14^4:11*311
On the attractive eastern peak of that very
one is the well-known residence of Siddhas
named Kalapagrama.
(jchUgWI cffWFT Ш Ч & Щ *TI
fayiftww f^'w ^igicdgrw *ш**и
fr^ifui ^ 11*411
254
There are hundreds and thousands of
hermitages of the sages Mrkanda, Vasistha,
Bharata, Nala, Vis'vamitra, Uddalaka and others
of severe penance and purified souls, on the
mountain Himavat.
U^nRT^ElfTtT 411*511
CS “ч
cKti4d4ii^\3ii
wrferTi
сЬ1г4чНЧ^Щ fe w Л|ТЩ
О Brahmanas! Listen to the description
having been given by me of Nisadha in entirety
specifically, in factual norm, the western
mountain lord, the nice mountain, the source of
many thousands of streams, inhabited by many
beings, full of many gems, equipped with many
groups of Mlecchas, moved along by Yaksas
and Gandharvas, decked by holy spots and
shrines and an abode of many groups of
Siddhas.
fw tnf TT&tir fZ ^Trairffci'qftidi
-qnicbiuf II
On the middle peak or central peak, broad as
such and decorated by gold and minerals, is the
shining shrine of Visnu resorted to by Siddhas
and groups of sages, thronged by Yaksas and
Apsarasas and waited upon by the groups of
Gandharvas.
— Л 4miK£)<£|<)
j—
_. *\ p- ,
clW ^r :I
cR^: ТМй iri^^fcbchdl ТЯЧШ: IIЦОII
Therein, the great lord in corporeal form,
Hari, the one clad in yellow costume, the
bestower of boons, the creator of world, the
primeval one is waited upon by the Siddhas.
Сч чЭ Сч
Vayu-Purana
31ЯCbdH'dl iyirDFi'^h 114^11
^ Р%Т хпШЩгПТТ11Ч^11
згпчшгтга#1ст f^yi^Twycmi
T^RTt ТТ$ШTTfiliq-kll
In the very intermediary peak of that one,
decorated by innumerable minerals on the upper
surface of the Nisadha’s peak, having stone
slabs beautiful and bland, there is a demoniacal
town of the demons called Ulanghis. The city is
the glorious one, full of venomous snakes,
difficult to thwart by the enemies, extended to
the distance of thirty Yojanas, endowed with a
row of gardens, being highly extensive, grey as
such, enclosed by the palaces having golden
turrets and pinnacles and golden archways.
There are hundreds of lofty buildings with
sloping roofs in the main streets and thorough­
fares. The mansions and palaces are
incomparable. They are embellished with pieces
of molten gold. It is very extensive and always
joyous.
cR^cf ХП$ }ehcfrifilUlk#|
JjiSIH^yi ЧЩ §TTWTII44II
On the very right or southern flank of that
mountain with many abodes of Daityas, there is
an inaccessible city named Guhapraves'a or one
having ingress through the caverns in the
interior of the mountain.
flsfcr 4%ir 4lR^(iiR>lvibx|i}|
T^dHcWFini TRfigjft TTlftFI wim^u
And likewise on the rear side or western
peak over the Siloccayas (i.e. huge rocks) of
Parijata (or spiced mountain), there are
flourishing towns of Devas, Danavas and
Nagas.
m timf^Hi Р1ШН 1
#tTT diTCcRBid tj^Tliqtgll
On the great ridge of that very mountain,
Chapter-41
there is the rock named Somas'ila where the
moon (Soma) descends on every Parvan days.
з щ ш ? sfrtRT d T rrh fF m fq fem i
dPTHrfhii ч с и
The Sages, Kinnaras and Gandharvas wait
upon or propitiate here, the illustrious lord of
stars, the unabominable one,' the dispeller of
gloom i.e. Moon, the god in corporeal form.
-сртК si$i4i%iГчГг) тдгптi
ШЧ rT5Tm yw i ЩПЯ: Л f^ m ч<? ll
On the northern peak, there is the spot
known as Brahmaparsva, the abode of Brahma
or lord of Devas. It is well-known in the
heaven.
fegT: W iW I
Therein, by sacrifices, adoration and
obeisances, the Siddhas, Yaksas, Gandharvas
and Danavas worship the self-bom lord
(Brahma).
r^cfTSTStcR сф f^rHTl
Ttcч й r w ^ K u h li^ H
ТГ5Г R m ? ciP c%
And likewise is the shrine or abode of Fire-
god well-known in all the worlds. Therein the
Fire-god in corporeal form, is waited upon by
Siddhas and Caranas.
tl$cr ТЕГ сКЧ<&1
d l4l'4d n il|l< rl^ ll
ht FT&R <TfepTRII $ ? II
And likewise to the north of the fascinating
mountain Tris'rhga is the city named
Hemacarita, well-known in the three worlds.
This city is adhered to by Sages and Siddhas. It
is the very abode of many living beings.
fg5TRm r:ii
■ЦЩТГЦШТ: W i R % ^il^ll
Of the three principal gods, there are three
255
shrines or abodes. The abode of Narayana is on
the eastern peak, the abode of Brahma is on the
middle peak and that of Sankara is on the
western peak, О best among the Brahmanas!
t (f)^THT 3TfahF3q% 4T?TcfFFT:ll^ll
These mighty lords of Devas, worthy of
worship, are revered by Daityas, Danavas,
Gandharvas, Yaksas, Raksasas and Pannagas.
OTT tmfnT ftyrfur c w fy ^ fe d l
^ h ^ d P IM i riiW dll II
And likewise, the attractive towns of
Yaksas, Gandharvas and Nagas are here and
there on the excellent Trisrnga mountain and
the adjoining places.
^ ^ II
■гщпщ feuiuiT g Tpgrajuri i
RPTFTT 7T$TORi W toSTRT Ъ R ^ T ^ I I ^ I I
And likewise in the northern area on the
Jatudhi mountain of the gods, endowed with
many peaks, inhabited by Siddhas and Sadhus,
are the cities of Yaksas, Kinnaras, Gandharvas,
Nagas, Raksasas and Daityas in hundreds and
thousands.
cSH (TТГ&Й fri<44jyftdfrid I
Ч<»?1г Ч С ^ ! 11
4HIBTc|Wfyd4JI
RtTOq^f^criTlI О||
On the very central peak of that one,
inhabited by the groups of Siddhas, roved about
by sages and gods, adorned by gems and
minerals, there is a circular zone of thirty
Yojanas. It is englamoured by blossomed
lotuses, lily groves, Saugandhika (fragrant
grass), night lotuses, opening at moon-rise. It is
thronged by animals, beasts and birds,
256
promiscuous owing to swans and cranes and
hovered over by inebriate bees.
чтягтх^тщ^И f ^ f w r tf w r i
Rt«sU>4 't^ 451c't
45fT354^vi ЧЩHflWRH TR:I|\34II
There is a highly sacred water lake named
Anandajala, free from defects of water, having
water rinsed by Siddhas, having an enclosure of
thirty Yojanas, having blockade of lovely
fordable spots, birds and clustered by many
beings.
чзг ЧТЧ ^ПЖ:1
?^с)Я'йТ fg^TT Rifer dyd«Jcfvn: 11V9^ 11
Therein, Nagapati i.e. the serpent Lord or
Naga-lord, the terrible Canda by name, difficult
of approach, hundred-hooded one, the greatly
fortunate one, having the mark of the scar of the
quoit of Vising resides. There eight marvellous
mountains deserve to be understood as the
Devaparvatas.
Щ1ТШ: tpHL w n % жгаТ:1
•О О О
N3
TjTrT4oft:ll^tsil
4HKi4Tim4gj i тгf | raof fRr
иt94 ii
Hn 14InId hfnl «1119^ 11
Г: II vats H
The entire earth (wherein) is full of sacred
towns and shrines, also (equipped with) sacred
water lakes, (full of) many gold and silver
mountains and gems inlaid mountains refulgent
as such, the yellow-orpiment mountain,
vermilion and gold (mountains), (luxuriant in)
the networks of pure red arsenic, refulgent and
variegated by many minerals, many mountains
of jewels, the mountains of vast expanse being
Vayu-Puraga
rich in streams, crevices or caverns, huge rocks
having many shaped peaks.
% HHIcfufN
:l
RugeiK'if|,:iiV9<?)i
Ш ш icbfami:i
w n ^ r t ЧЩ: ii d ОII
These thousands of mountains are equipped
with the huge abodes of Daityas, Danavas,
Sages, Kinnaras, Nagas, Gandharvas of lovely
features, Siddhas and Caranas. They are
resorted to by Gandharvas and divine damsels.
They have vast ranges being inhabited by
meritorious persons. They appear like filaments
of lotuses.
P iR'jiih ч Rtog,Hl«*RtRi т^Ш1
feti ЯГ1ЧТ81чШTrait ^штгччтп 6 vi
The network or a range of mountains of
Mem is known as the world of Siddhas, being
variegated, endowed with many resorts or
shelter abodes, a frequenting spot of merited-
souled ones.
чтдтгапШщчт tiRr t ш т : тдш1
The images of Siddhas of no fierce
activities, stand in the middle. That place also is
known as heaven. Its order is thus stated.
traraf TicwRdii
ч тч га о Ы п й Ц ч я г а а Ш ^ т и 6з и
This earth is declared as having four Dvipas.
It is inhabited by people of all castes, statures,
complexions and powers. They partake of
different kinds of food and beverages. They
wear different sorts of dress and ornaments.
They have different emotional reactions.
Chapter-42 257

гГс^ТТГ ТЩЩЩ: tTfT^rn:l

sre n sh r % ш щ ч % ч т :н
ЗЩ Т: c C T g i^ а щ тн тя Ш га т :1 1 й Ч 1 1
The four big Dvipas inhabited by many
castes are known as- Bhadra, Bharata,
Ketumala (to the western side) and the northern
Kuru. They are the abodes of meritorious
people.

fibRT ж гш п w fl^nnidhii
О Brahmanas! This earth, in the shape of a
lotus and divided into four continents and many
sub-continents in entirety, has been
nomenclatured by me.
SlWgtol ВУ1<НёПШТТ1|
W lM Itn fibRT GtffWTTlU^ll
This earth of vast expanses having
interspersed continents, forests, groves and
mountains, is called Padmc. i.e. (lotus-shaped).

Bin)cfifitfd fcrtsoid ч гЯ 7 ^ щ г^ ||,й г||

The Loka or world having abode of Brahma,
having men, demons and gods, stands well-
known as Triloka and that is well-inhabited by
beings.

4Rrauh.'«^ET ■ ^ r# 4 tm f^ T 4 ;ii c <?n

That which is radiated or heated by the sun
and the moon is known as the world (earth). It
is endowed with smell, colours or orders of
society, equipped with sound, touch and
qualities or giinas (Sattva, Rajas and Tamas).
^ H)cb44J о
тта
> \Э
W4: ж№г<Ш:11ЧоИ
чЭ \Э

This lotus-shaped universe is known as

Lotus in the Vedas. This is the accepted order in
the Puranas as well.
чслГ^шг
чт^дяхдт1т9тГ5Е1Ш:11^ 11
Chapter-42 257

11зга f^ ra if^ i)s s s ra :ii

Chapter 42
The description of the celestial Ganga

ш т 'т : w r^ r ^Ы нтм
ч т m: эдтьччи
Suta spoke- From the excellent lakes sprung
out the celestial streams of sacred or pellucid
waters and also the rivers of effluent floods.
Those you may hear about as per serial order.
зпсьгаго^ (dythstfr trhT ^rfirato^i
ЗШГС: «<%1М'| ^cH4l4ydr*<;llr'!l
What is called the moon (Soma) of the
ocean of the firmament is the very mainstay of
all the beings and a quarry of nectar for the
gods.
шщгясгттт uuqicsi w i-*f¥m ifa4li
w a S fc iftrn re iT тгашт f£t4HY<cbin з и
From that emanated the divine river of
sacred waters. That stream of limpid water
flows through the sky through the seventh path
of the wind.
W -ЛЛШм facTd-Ш

It turns back on reaching the mass of

brilliance. It is resorted to by luminary bodies. It
extends to the full length of sky, intermixed by
thousands of crores of constellations or planets.
цг^щ ч1сы'чадч|Г41чп
•Щ гТТ fRTCrFT W ТГТ Ц II
While the lordly elephant of Mahendra i.e.
Great Indra moves about in the sky, he
sportively agitates the water within it.

i^rani ^ и
Even the Siddhas on their aerial chariots
when pass through the sky, they have a sip in
the sacred and holy water of this river.
258 Vayu-Puraija

сгшчт М ш ш т w Tlf^ST fJfitnRrifltfrilll ^Ч II

^ ( 1^)ггт ^Nd^cr 'ШИ'эи This celestial river then enters the excellent
Just as the sun revolves everyday, so this lake Arunoda in a circumambulating norm or a
river urged by the wind, flows through various clockwise direction, inundating the beautiful
places. Caitraratha (forest) with crystal line waters in
great number, tranquillising the force of dunes
t r a i ^ t f a r dRHHi ТТЧ-dd: I and also flooding the mountain Lord Mandara
тэт тгашт эт^зэтэтэттии with its eastern branch which is having lovely
Spread all round eighty-four Yojanas, it caverns, having many springs and grottos and
constantly circumambulates the Mem with great variegated-hued slopes, gold inlaid, being the
velocity. abode of all the Siddhas and of Gods.
fgfauu-RT ^1 #dRl
tlflhrUchdd hfddTSSZT UrT E£5f411' ЯII # T fe S T W rarat fttPTId 'BTlftriTtll ^ II
C\ чэ O

Being pierced through by the speedy squall,
the water currents of the river fall upon the four
northern peaks of Mem.
i)^dcTdI4)«r Tbfigwr fricffddTl
йсь14ч|ишТнн1 R° ii
From the comers of the peaks of Mem and
reverted along from the peaked ones, the
waters, divided into four, flow thus.
1н<м^нч*«кчч1
fqw d ч^тнп эттпшэт ddR'vwii
After flowing through the supportless
firmament for sixty thousand Yojanas, the
greatly fortunate one falls down from that Mem,
in four quarters.
Ш Ч?ГЧ1с(Ч ?ТГОЭТТ1
T R ^ fa i xrf?RTT % TT^TT^TII ^ II
This great stream, the sacred one, grand
looking one, flowing through the four great
stages or steps of Mem, falls again on the
eastern Mandara mountain.
Mcjufiw ^шчт
dchfq^Jcb-^jqn ^ и
kdldT-dl ^TW3friTI
^dl4?14d4dd>: Wlidd7Td$i:ll ^11
дат З ш щтщш и 'ф щ !
Converged back from Arunoda, the gently-
flowing river, falls on the mountain Sitanta,
having beautiful springs or fountains. This
mountain is the abode of groups of Siddhas.
TftcTTЧТЭТ'RfTWtT Ш 4^tl
ТГТ эт 3t^m>Rif44lii ?1эп
The excellent and highly pellucid river is
called Slta. Being enblocked within the groves
and bushes, it is further divided into many
branches.
jfidl'dfyuris.ai ЭТ35# dTh4dl
faтэтd щштэтт dwicffb -дэт^ттэти 11
From the peek of Sitanta, it falls on the great
mountain Mukunja. Dropped down again from
that greatly affluent one, it falls on the mountain
Sumanjasa.
dwwi<*rad m \m u
тгочятат '4 eh ^R fu i4 4 d ^n
hfuiM^dlR^rvIrir^iW ^ 11
That excellent Apaga (Aika stream),
honouring the mountain Maiyavan from there,
comes to Vaikanka and from Vaikanka, it
passes to Maniparvata and from Maniparvata to
the great mountain Rsabha of many caves.
ТТЩ#RW lfirr cfKd^l MdRdll
tlfddTSST H3T fT f^M lI ?o||
Chapter-42
Piercing asunder this way thousands of
mountains, the mighty stream drops down then
on the great mountain Jathara, inhabited by
Siddhas.
dFRIdfa Rgl$H ^<4<4vi d<ifjU|)|
tft rttii ё the triple-peaked mountain Lord Trisikhara. The
From there the river again falls on the great
mountain Devakuta, having end in the ocean.
Within the hollows of that one, the river reaches
the plains in due order.
ifcr vWravkfiPi 4\
cRlft ЧГ fdfcWlfal TTCtftT fcffenf-l xTIl ^ Ч И
W^RTT Щ П Ш faWT^cRWidll
d^t4^blRhdl ЗТ^тТТ ёТ ТЩТЧ^ТМё 3 II
Щ fl4I$l£l4 WWnft g w ril
in fe Ы ^ # ЩЧ^И ч ^ II
That one, this way (wading through)
thousands of (valleys), hundreds of mountain
lords, variegated groves and many lakes, the
river, providing waters as such, the greatly
affluent one, affording visibility in the vast out­
stretches, and joined by (many) thousands of
rivulets, flows over the great eastern continent
Bhadrasva and falls into the eastern ocean.
SWT TT 7ЩЧЩ^1
flit: У4Mfd 111 ? ЦII
And even flows over to the southern
mountain Lord Gandhamadana (by name),
having many water-falls and splashes waves
and ripples in various ways.
ттттагачй t i p ™ w m чтт т т ^ л л ч п ^ и
It then irrigates the Nandana forest, the
pleasant resort of Devas. This blessed river then
circumambulates the forests of Gandhamadana.
Hli-ll •Hcicil=h4 fT8TTTI
yfdvrbufn.fm чтчч ^сттчччиё'зп
It is well-known by name Alakananda in all
259
the worlds. It enters the northern lake Manasa
which is as clear as the minds of the gods.
M w iT^tftM R тщ f r f w t ЧТТ1
f e f t [ A b R d ^ L H W l ? 6 II
From the Manasarovara, the river flows to
fascinating one falls on Kalingas'ikhara from the
peak of the mountain Trikuta.
ebfcfff^lUKI^WT ЧТТ1 Шчттт ТТЛ
м ttrtr Гнч>у1<Гч 11ё II
Falling down from the peak of Kalinga, it
falls on the mountains Rucaka. From Rucaka, it
flows to Nisadha and from Nisadha to
Tamrabha.
diymf^lUil<i)yai ЧТТ fflfTRI
TTF4W4FT
О Cs
ЩТШТ ёГ t^TTRII 3 о ||
О " s '
Falling down from the peak of Tamrabha, it
proceeds to the mountain Svetodara. From that
to the lordly mountain Surnula and then to the
Vasudhara mountain.
F W Z ЧТТ ^ "Пёт
rRRT^RTT ЧЩ#Т TWlfR Гч^1!ёГ<*УИ 3 ^11
From there, it flows to Hemakuta and thence
to Devasrnga. From there, it flows to Mahasaila
and then to Pis'acaka mountain (south of
Manasarovara and one of the three-peaked
mountains).
Ш R4:l
д аСч й <0 ^ r a iR Iw te s m n ^ ё и
From the excellent mountain Pis'acaka, it
flows to Pancakuta and from Pancakuta to
Kailasa, the abode of gods and the huge-rocked
one.
TFT 1%T4IT ^chRFd4RTWI
{ччщтта<чТчй|| 3311
Rolling along in the interiors having peaks
containing many caverns, the excellent river
falls into the excellent mountain Himavat.
260
■frcT 4fT4S)l
^HlVIdl^cblft ИТУУЧУТ^ТЧТ^Ч^П II
ЭЧИТ *TiW lfin ^ n u r r w n ft wil
Я 1у у я 1 "гщттпт mm ^%oitc!^smii 3 ч н
That great stream tearing asunder thousands
of rocks or mountains, thus, flows with great
velocity irrigating hundreds of land surfaces.
Then it flows through thousands of forests and
hundreds of grottos or caves and proceeds
towards the southern ocean.
ТЯ Т ^fiTTI
УТ «ЯТ т Ы т Л 4ffT?44TII3hN
This fascinating one is one Yojana in
breadth; concealed within the bowels of the
peaks of mountain. It is held on head by the
God of gods, Sankara, the great-souled one.
TTcRt Г§чтутт'|<ч umurmfr чтщчтч)
sfhTeT:II
It is sanctifying, О leading Brahmanas. It is
obviator (lit. purifier) of heinous crimes or
atrocious sins. Owing to the touch of the body
of Lord Sankara, Mahadeva, the great river has
its waters rendered doubly sanctimonious in all
the worlds.
ТГЧЧПтаТ f^nfcTT
ТэУШЧЭГ: ЩЩГ:11^С11
ЬТЦГ^ЧУНТ 4fT ЯТТ ЯТ 4 4'iIM^Tl
чй ч ^ т чтят f | зтсвщ fegrtferm з я n
ч я т я яччт ^?тт ■гга- ч*;н?п
^W nfTFfTf^^TBT -€ЦТ1^||^о||
From all round that mountain Himavat,
through its many openings, thousands of rivers
spring forth. They are known by other names.
The river Ganga is resorted to by Siddhas and
its waters are drunk by Rudras, Sadhyas, Anilas
and Adityas. Blessed are the lands through
which this great and reputed river flows.
Vayu-Puraiia
ТЩЧТЦ ягЩЯй ЧТПЙЧ 1| Ч%ЧЧ1
ч т ч ш ч г а г г я н т w y ^ r f ^ f ^ f y c n r 11*^11
Now I shall dilate upon the Mahapada (the
great plateau lands) of Meru, the western one;
having quarries of many gems, being highly
sacred one and inhabited by the merit earners.
fodFi ■уничтя
fad 4H*5 faddl d'fHI I ХЧИ
The mountain Lord Vipula (Meru) have
caves (replenished) by huge waters (stretches)
and having interiors or hollows decorated by
neat slopes of posterior spots.
3rf*r m ^гяд гтт
сНЧ^Я
>s> ЧёПЧТВП ^TTfaTT 44:11*3
О 'И
Moreover, this one (the possession) of
Tryambaka (i.e. Siva), the three-eyed god,
having waters served upon by gods, having
breeze like speed and having expanses gone
(beyond) was made to revolve round like a
creeper.
: w f^cF T I
ГсСЯ1^Ч1Сгге^гЧТ ll**ll
It falls from the surface of the peak of Meru.
Its water is used by many living beings. It is
pure like the spotless silk and is splashed
extensively.
ТГСЧ f^TTW^feTTI
tjf?RTT TTT4nrfb[^mY4ll
This river of firmament inhabited to by
Siddhas and Caranas on its peak,
circumambulates the mountain and goes ahead.
^W N T t W R WOT5T 4fT cR 4l
и и у я I четячт чтчтчщяяТ^гт'й^п
Inundating the great forest Devabhraja,
Mahabhraja along with Vaibhraja, the greatly
fortunate river, having variegated flowers and
fruits, goes ahead.
H^pjf НУиЬя ЧТЯТУЧ^^ЩП
ЯЙЕТ %TOT: (y4^ch4,llY^ll
Chapter-42
Assuming the act of circumambulation,
bedecked by many groves, it enters the western
lake Sitoda of limpid waters.
-Ш тг&Т ТШ\
Чир>^ГтРТ1 ^ШШтИ'кйП
From Sitoda it goes to the mountain
Supaksa. Again this river of sacred waters, used
upon by gods and sages, falls from the peak of
Supaksa.
гГрттеег
йччи MdWHii тфнг
Going over to the peak of Supaksa and from
there having waters admirably truncated, it
drops down into the beautiful Sikhi mountain.
(TOPI TRlhKdMH Цо li
Thereafter the river flows from mountain
Sikhi to Kanka; from Karika to Vaidurya
Parvata; from Vaidurya to mount Kapila and
from there to Gandhamadana.
ЩЧФПТ!
faSTCRWtf W rlWIwl
From that excellent mountain, that one
reaches the excellent mountain Pinjara; from
Pinjara it flows to Sarasa and from there it flows
to Kumudacala mountain.
WFtt w si ъ f ^ r s n ^ i
ч * г |4 нЦ>1йгог^го1 ш\ 4^(f5iR4ji ч ? и
It flows to the mountains Madhumanta,
Jana, Mukuta. And from the peak of the
mountain Mukuta, it proceeds to the mighty
mountain Krsna.
From Krsna, it flows to the great mountain
Sveta, overgrown by huge trees; and from
Sveta, it ultimately comes down to thousand-
peaked Sailendra, the lord of mountains.
261
3T^cFTf*T:
4$ FTT^tRff 4ifM<lll
xnfetRl iTflM 4*11
Having waters augmented by innumerable
rivulets, this auspicious denudes thousands of
mountains. It then flows at full speed and falls
on the great mountain Parijata.
ТГЗТгП
щи ifRTdhTT rrcffuftn ч 4 n
The stream having many cascades shines
forth in the pinnacles of grottos or caves. With
numerous waves, it wanders through its many
bowels.
сгп^гттш^чт W$<$4^eh?l:l
jifciymd'FifHHi w ri щщЫгнч^н
Having fallen there accidentally and its
current being obstructed by rocky mountains
and boulders manifoldly, its waters are split in
various ways and it proceeds onto the plains.
viid^i'rtl щгаттт sididi ч%чтп^тич^11
The blessed river then irrigates the great
continent Ketumala, thronged by many Mleccha
tribes, and falls into the western ocean.
3 RrRi
-RW ^fW ^II4^II
It falls at the foot of Meru on the northern
mountain Suparsva, the one having flanks
variegated by gold and infested with huge fauna
or wild beasts.
ча^НтсгГ<г«Т1
Slipping down from the surface of the peak
of Mem, having waters splashed across by
breeze and being cast in the sky, it takes a
curved shape.
TdWSFTOW frnFTWSWt ^Tl
R rafo fan JT T w r a R r w r a r т щ г с ^ и $ о и
262 Vayu-Purana

The great river flows through the supportless f l f W I F T Т т а н ТГШ ТгГТ c f tf lT ^ c T R I

auspicious firmament for a distance of sixty
fNr TTftcnTTII^II
thousand Yojanas, throwing cascades of water
like a garland being scattered. From Nagasaila, it reaches the excellent Nila
mountain and the Varsaparvata. From Nila, the
Tjcf Ш Ш :1 low-moving one i.e. stream flows to Kapinjala,
fach)44IUWfclH! ^ ^11 and then to Indranlla.
HIT: Vt did Ъ TIT -q^l
■q^TcR Ц^ТЯРТ! ЗГ^ЛТШП^ TII ^ajffl^TcfT Ш ^гГГйТ f n t II ^ <J||
This way slipping down from the surfaces of Thereafter, it flows to Mahanlla and
peaks, inhabited by many gods and sages, with Hemas'rnga. From there, she proceeds to Sveta
its waters scattered by flowery rafts, the greatly and from Sveta to Sunaga.
affluent one, irrigates and circumambulates the
great forest of Sun-god which is the wild region g Т Ш Щ F IT Ч Т 1 Щ П
being the high land terrain, abounding in s5 «Э N *

innumerable gems. From Sunaga, it flows to Satasriiga. From

ТГПсГТ тщррг
-«ririoft fW^amrii $ 3 u
Thereafter, the beneficent river falls into the
highly sacred lake, inhabited by the greatly
fortunate ones, (named) Mahabhadra having
waters white as such (in herself).
TFTT f | Ч ^Ч Г П Ч рзгаТ !
4 ^ ) ТЩТЧТЩЧ51Ж1 fMrfeTII^XII
The beneficent white river is then called
Bhadrasoma. It flows rapidly and its shores are
far apart. The great and holy river Mahabhadra
flows thereafter.
^ ь ! ч $ к с 1 Я 'г а Щ сГ Т Т Л
m fnfTrfS fqqqraTSS^pirfaftll ^411
Moving speedily with many tributaries
flowing into it and dashing against many bunds,
the river falls on the ridges of Sankhakuta
mountain.
^ q ^ T g r^ ffi 4FT#T TRTt РШП 5, ^ II
Slipping down from the surface of the peak
of Sankhakuta, it proceeds to Vrsaparvata. From
the Vrsaparvata, it flows then to Vatsagiri and
then to the Nagas'aila.
Satas'mga, the great river flows to the flower­
decorated Puskara.
c)4T?q4ii ^ f?iis^iw ii^°ii
From Puskara to the great mountain
Dvijraja, highly forceful one and from there, it
flows to Varaha Parvata and the mountain
Mayura, the huge rocky mountain.
чтщй yfrifviisH frqqFTT55^T|TfxRtii \э т»
From Mayura, it flows to Ekas'ikhara,
bedecked with caves and crevasses and then to
the peak of the Jatudhi mountain.
Ifci fhflTTWrftrr cflT4FTf Mod’ll
4^c(i4'4d irani V9tii
This way rending asunder thousands of hills,
the formidable stream proceeds to the boundary
range (Maryada Parvatas) Trisrnga and Srnga,
having turbid peaks.
w ^ n Y ^ n i^ ii
■ёШ гатга Ш га^щ |
MidTFff щтгчт w m ч{жтпШи\з^и
Chapter-43 263

Falling down from the peak of Trisrnga, УТ^Г$НсГТ1 Ш М М 1

inhabited by the greatly fortunate ones, this
3H11tH4$I$V|| rmTS-ycRU^dlll 6
river of pure water falls of the ridges of Mem,
and urged by the wind flows to the excellent It is endowed with four formidable
mountain Vimddha. There inundating as such, mountains, four forms of serpents for support,
the greatly affluent one proceeds to the western eight excellent mountains and eight inferior.
ocean.
w fo tfe
s9 s3
<т
<9 О *0
friftl %P3Tlt?ttssmT: IIъ 'RII
ЖтШ Чё1Чй *■Л-&
dwsfd dC%oftl
fowlW Wd>4f fadqb^VIbWIII^II
w w t mf^TT ЗЖТЩТ gvkfcywii
щщИттт ■рэдгг згаттт WTTok4ii^^ii
On the formidable slope of Mem, inhabited
by living beings, on the northern mountain
Supars'va whose sides are the sources of gold,
the river falls into the bowels of caves, into
various divisions and descends to the plains
with wonderful flowery rafts. Irrigating the
Northern Kum region, the delightful auspicious
river runs through the middle of the continent
and flows into the northern ocean.
tJcf <тшзг ч ? и а д а 1 йчи)<«ы:1

This way, the four great streams having

limpid waters, falling down from the peaks of
huge mountains, circumambiate the four
quarters.

-q ^ ffd V T u ii \э it
Thus the earth of vast expanse have been
almost illustrated to you by me. It is surrounded
on all sides by Meru and other mountains.

r|dcU4H'F=Tdtlldoll
The earth is endowed with four great
continents, four forests meant for sports or
pleasure, four huge trees as the four landmarks
and four excellent rivers.
Chapter-43 263

u rn f5 it^ rf^ s s s rm :ii

Chapter 43
The description of Gandika
m змет
§ ^ттт ^ttrfr Ofeebll
■gTfar^RT ч^ц%щц

нзг cMg4«e*rtvi: ^ p n w : ^^тт:и?11

Suta said- In the vicinity of Gandhamadana,
there is a vivacious boulder above (named)
Gandika, thirty-two thousands Yojanas wide,
and thirty-four thousand Yojanas long, east and
west. The residents of this area perform
auspicious rites and are well-known as
Ketumalas.
?Г5ГёКТс^Т ЯТТ: Tfi Ч^|вГсЧ1:1
тга^тт: Гя^з^гят: и з и
They are all dark-complexioned, highly
spirited and highly strong physically. The
women have the lustrous complexion of lotus-
petals, all of them being good looking ones.
m W'PF*. -crtt:
ц п я: тр: сьтоаит чч№ё»:н
ш tfocn т ш f | ^штшгпти ^ tt
Therein is a divine huge tree Panasa (Jack-
fruit) having the palatability (lit. recumbence) of
six Rasas (chyles). It is veritable Isvara himself,
the son of Brahma, the one having speed of
264 Vayu-Puraija

mind and capable of moving about according to ш w ar

its pleasure. Having drunk the juice of its fruits,
(the men) there live for ten thousand years.

Suta spoke- О escalators of repute! The

зтгатайда иц и specific features of Bhadrasvas proclaimed by
Close to the Malyavat in the east, there is me are what have been cited by earlier Siddhas.
another huge boulder (Gandika). In length and Now listen to them in details.
breadth, it is same as the former one.
'^eTfjaVf TET5fiPT ydTTFI
Ч д а Ш f^EIT f e i 4Rd4W-HI:l
qifaT дагада даШдап ^ 11
Щ m cbTcHI9TS 431^41: II * II
fRRFTRT w i i ч#чт xt fenytaTT:t
The residents of the area are called
Bhadrasvas. They are perennially exultant or дат ^гтданг ^ датр дащсптм ^ и
ecstatic in minds. Therein is a splendid forest of I shall dilate upon as per reasonability and in
huge trees called Kalamra (black mangoes). full detail what I have seen and heard, of the
five principal mountain ranges, countries and
да rf ЧШ: &TT тщщтггг W H fil rivers which surround the glorious Devakuta
датдаатЫт: firq#RT:iit9ii mountain in entirety.
Therein the men are white-complexioned, cltfiwrTii: ^ПШГЕГДШ:)
highly-spirited ones and of immense physical
strength. The women are charming and comely %rrarofer q # дада4тт:11 ^11
in appearance, with the hue and lustre of lilies. Saivala, Varnamalagra, the excellent
mountain Koranja, Svetavama and Nila- these
five are the Kula Parvatas or principal ranges.
ЗДСТЙагППа® II6 II
TTqf q%r 3gfWTT:l
They have the complexion and lustre of
moon and their faces are similar to the full lunar сБЙдаЙг: Ibtt: ^WTsar Щ 1 :п *чи
orb. Their limbs are cool like moon and they There are hundreds, thousands and crores of
have the fragrance of lotuses. small mountains besides, which are offshoots of
these five ranges.
дат cpfof^nftnr rluimuRtlMuMI
MfirsTT I
«6МГ9ЗД Ш #9ГГ ШЗТ fw q 1 cH:ll Ъn
For ten thousand years, their age is TH THcbKkrtI'drill ch'^TVIfirKTT: 11^ II
stipulated as diseaseless. Imbibing the juice of There are many countries, thronged by many
the black mangoes, they enjoy perpetual youth. beings or variegated fauna, having many-typed
castes or species, protected by many kings, near
these mountains.
тгчтщ cftjfarasj зтшгцт fehRT: Щ Й :|
ШшНт fFTTCt ЖТЖтТ 5 fSHEeTOrfll t>o || swiftm згсдат: 3Ttfa?TT:ii ^11
The sages spoke- The extent, the colour and The lands are occupied by chivalrous and
the age of the people of all the four continents illustrious people of well-known names and
have been explained precisely and succinctly, valour. Splendid as such, they deserve to be
but not in detail. illustrated.
Chapter-43 265

itai <j ngifoT fgfenfq- xii

fn44uftfdaifa Тзччч gii \c и 9RW1T WhcTT таи ЧТЦЩА ^гоп
Many Rastras (kingdoms) of varied norms w r r f q^cfn rf хГ traT W I T ciqtam tn ^vatl
are established between the mountains in the tr fb i^ n -д д ш хг щ т а т т f ^ n f ^ R t i
lands whether plain or rugged and uneven.
Their names are as follows. fjH JM rirr хг ч и 4 ц | cFsrr '-плч<1 ^ р т и ^ с и
# i# r 1 RftrtfRT $пттзт xiretnraH ti
9ГЗШ fereiHT:!! ^ II
тгггг f g w r ^ r и щ ч т а т т щ г т ^ п ^ <? и
WRSFTT: ^FTW тщтш^П: 1|д4згг:1
f p r a f p ) чтн т w - < 4 ih i m i< r4 ti
ЩЧИГ хГ ЧгТШ x[ XTЧ<?|Т#11 ^ ОII
fllWtfi: uRciiiii: щгхШ:Щоц
And likewise the other rivers are-
Ш М ЩШТ: &*1«ШЧЧ1ШП Hamsavasati, Mahacakra, Cakra, Vaktra, KancI,
fgc(T: ?гтФдо§1^ Ttf'HchiuWiMcbi:и the excellent stream Surasa, Sakhavatl,
ШЩ Щ сМ :1 IndranadI, Megha, MangaravahinI, Kaverl,
Haritoya, Somavarta, Satahrada, Vanamala,
ЩПШТ ЗтПТ |чяВШ:11 ^?ll Vasumatl, Pampa, the auspicious Pampavatl,
fjahtfmi: ^ т щ 4frflVngr ^Шт:1 Suvama, Pancavarna, the sacred Vapusmatl,
Manivapra, Suvapra, Brahmabhaga, SilasinI,
tj% ЧГЙ- щ fgtsmrr чгсгаччц! w i i ъ 3 n
Krsnatoya, Punyoda, the auspicious NagapadI,
Sumangalas, Suddhas, Candrakantas, SaivalinI, Manitata, Ksaroda, Arunavatl,
Sunandanas, Vrajakas, Nilamauleyas, Sauviras, VisnupadI, Mahapunya, MahanadI,
Vijayasthalas, Mahasthalas, Sukamas, HiranyavahinI, Nila, Skandamala, Suravatl,
Mahakesas, Sumurdhajas, Vataramhas, Vamoda, Pataka, Vetall and MahanadI Ganga.
Sopasangas, Parivayas, Paracakas,
тщт щгтат чт[4сК1: ьГс<*)Шт:1
Sambhavaktras, Mahanetras, Saivalas,
Stanapas, Kumudas, Sakamundas, Tmw:n э ?ii
Urahsamklmas, Bhaumakas, Sodakas, These rivers of the great stream Ganga, have
Vatsakas, Aikas, Varahas, Haravamakas, been illustrated as the leading branches. Besides
Sankhakhyas, Bhavimandras, Uttaras, there are other small rivulets that stand
Haimabhaumakas, Krsnabhaumas, Subhaumas enumerated as hundred and thousand fold.
and Mahabhaumas, have been illustrated. These b ifh P R T с п Г ^ : ^ Ш т :1
and other Janapadas are well-known ones.
щ : T aifd fd тг 7 T fd :ii^ ^ n
% ftra fc r тщ д ш р tu r n e r т щ щ Ь т i Thus the sacred rivers in the eastern
ЗТЙ ifcn >llrirtgcnf|qill RXII continent have been illustrated to you. By the
They all are fed by the (waters) of the highly very illustration of these, one may become
sacred river, the great Ganga. In the beginning, sanctified, “this is my opinion”.
it was well-known in the triad of worlds as Slta
as the stream of cold water. Ч1Ч ТТГЩ ^ВсП (11 ? ^ II
ш xr ^ Rfbui -HdKriiuiwof Rra f^irai
т а ъ ш ъ э д # ^ т р и хдч^ычш ? ч и у^у|дтс|и|сш чятдч!?пт#шд)11
vntaiddl w 4^T<cfT%fti з4тт Ш т а М ч т ч т т а т а 1 т ч ;1 1 ^ ’1$11
266 Vayu-Purana

The country flourished as such, being vast,

consisting of many Janapadas, having highlands
overgrown with many trees and forests,
surrounded by many mountains, thronged by
groups of men and women, perennially
florescent or exultant and auspicious one,
equipped with many corn-groves, protected by
many Lord of men i.e. kings, endowed with
many musical concerts (Kirtana) and having
many quarries of gems or oceans.
4U4Rs4Tdl
ЩШГШ ЩТ*Ы: ЧШ: 4wfc{T:ll $ ЦII
In that country, well-known as such, men
are said to be lustrous in complexion like gold,
conches and sprouts. They have stupendous
figures and highly strong physique like bulls.

щ 4'^I'Mhit: ?Г5Г t ягат:и^и

Therein, the subjects (Prajas), highly
fortunate ones, accompanied by gods, take to
mutual conversations or concourses, sight
seeing and adhering to seats of similar norm as
of Devas.

EHriEHW m w ч
sifpTT ч мфс^т % cn ftu ^ u
Often ten thousand years, their age stands
stipulated. Among those great souls, there is no
distinction between spiritual good and evil.
Non-violence and true-talking prevails among
them by instinct.

Everyday by devotion, they employ

perennially the sacrificial performance,
worships and obeisances unto Lord Sankara and
Gaurl, the excellent Vaisnavl (goddess).
о ЧТЧ
нit? »
* *
266 Vayu-Purana

113Щ шес^тШП58ЯГггт:11
Chapter 44
The description of Ketumala

fwfi T7TJ fsR^UieT ч д а w^clrfl

*pjm кшггггг faribir uctifami *11
Suta spoke- The natural features of
Bhadras'vas have been well-declaimed as per
factual representation. Now you listen to the
dilation in details of the Ketumala.

W fa сьШгТЧП? II
ehVtWvlHl УЧ1М1 -ЦМ1 rf fg?toT:i
vTstt ^ячзтчт ri faw t 311
To the west of the mountain lord Nisadha,
the western one, the great-souled one, in all the
quarters, there are stretches of Janapadas and
the hereditary mountains, seven (in number)
and the streams in particular. It behoves you to
hear in detail of their descriptions.
fa?IJvl: W m : fiOTlt ^га^ТГ ffT4cfr:l
3T$TtaFf c(sfal4£J fwtT^TTtimi
Vis'ala, Kambala, Krsna, Jayanta,
Hariparvata, As'oka and Vardhamana- these are
the seven hereditary mountains (Kulaparvatas).

chlfe^ir^Wl щщф: n ц n
There are other hills of vast expanse;
hundred-fold, thousand-fold and crore-fold,
they deserve to be recognised as the offshoots
of the seven ranges of Kulaparvatas.
3R43T 4MMllcHI4l*<Hl:l
: II $ II
In and near them, there are lands and
Janapadas thronged by people of many castes
and creeds and which are protected by many
kings.
Chapter-44
% fgfen: yiydl: о
STKnfw: fggfon:iit9ii
They are well-known on the earth, famous
by their names and valour. They are endowed
with heroic spirit of their exploits sung by the
people of Janapadas they occupy.
тщ тШ fe fe n fr g i
A iw ltf gil СII
The are known by their own respective and
synonym names. Their countries are established
within the interior of hills, over-level grounds
and uneven lands.
cfiferr: чкг -jnq^KhWdcfil: l
HcRTsT! STHTTW 4I^Wdleb'licb-|:ll II
-wm i: ййцт: фыл|^ч(й|р«ы:1
д^тягдлтдатцои
а д в д [ ; дгеп: % н т: ч т д и ^ г д л : ^ р т :1
&Hfr: фШ!хп5П$г fgiT: ^чна^Йщц
ffTRT дЧЧПШ:1
н%дт: днщгощ дтгспгг: тщ)пядт:и и и
^аЯШТ ГГ51ЧШ1 дчгандд^Ш:1
сЬ'ЩНзНН WT: fd>fb*u^4iu^fqd»l:il^ll
джг fHHT gfT TR^cFffecHTT:l
dldl#©' Н^ТШ: 'Шд*Г:11 v*H
fdrtc^l: ЩсМТ^аг ддпп 4TiehiRtchi:i
^ткгат сПЩТ dlfr dfdiT«T^cfJT: аятт:11 ЯЧи
The people of those countries are-
Gomanusya, Kopataka, Tatsukhas, Bhramara,
Yutha, Maheya, Acalakutaka, Sumaula,
Stavaka, Kraunca, Krsnanga, Manipunjaka,
Kuta, Karhbala, Mausiya, Samudrantaraka,
Karambhava, Kuca, Sveta, Suvarnakataka,
Subha (the auspicious ones), Svetanga,
Krsnapada, Viha, Kapilakarnika, Atyakarala,
Gojvala, Hlnana, Vanapataka, Mahiva,
Kumudabha, Karavata, Sahotkaca, Sukanasas,
Mahanasa, Vanasa, Gaja-bhumika, Karanja,
Manjama, Vaha, Kiskindl, Pandubhiimika,
267
Kubera, Dhumaja, Janga, Vanga, Rajlva,
Kokila, Vacanga, Mahanga, Madhaureya,
Surecaka, Pittala, Kacala, Sravana, Mattakasika,
Godava, Vakula, Vanga, Varigaka, Modaka and
Kala.
Ь ftdfcr WWHIl: W it H
ч р ш W R T f ^ -tT F R m fW a m ^ ii ^ it
These blessed people drink (waters) of the
great stream Suvapra inhabited by Nagas (lit.
serpents).
дндат rmref wmi чтчш gfgi
fdchiurf fyfiswiHi g дан ^эп
'^длф няттп g
Фп STO^RTЩ WH ^ UII
3§H ?ir<37cTfi dcr ЦТПТГ^Тg WR5TRI
(d^lddf ЧТНЯТg W tm дшЧН)тШ1ЧИW II
дд^чтят g дагт gwragtafai
Нфщ w чрн! ч1^ч)цГчп^ои
ebiRi-^ rtg grcnt g HeiR^Hi
giffr fgwn g н^яфтп ?
Htaff gpsranff g w ^grwHHHTi
"-Э "s
t # T T -спчнК дан ^ t o t h ii л ч ii
ннщндщ h^ rt cqpH % gffdiw :i
^gfffeggfcH: Wdhil: нрщ: ^gTtiR^ii
They also drink the waters of the rivers-
Kariibala, TamasI, Syama, Sumedha, Vakula,
Vikima, Sikhimala, Darbhavatl, BhadranadI,
SukanadI, the great stream Palasa, Bhlma,
Prabhanjana, KancI, Punya, Kus'avatl, Daksa,
Sakavatl, the great stream Punyoda, Candravatl,
Sumula, Rsabha, Samudramala, Campavati,
Ekaksa, Puskala, Vaha, Suvarna, Nandinl,
Kalindl, Bharat!, Sltoda, Patika, Brahml, Visala,
Plvarl, Kumbhakarl, Rusa, MahisI, Manus! and
Danda. These are the excellent rivers frequented
by Devas, Siddhas and Sages. Their waters are
holy, auspicious and obviator of sins.
HTHTg^gwif 1чгй HH^ft %дн11Ч^и
Cs *9
268 Vayu-Purana

The land is flourishing with many

Janapadas. It is adorned by great streams,
abounding in the heaps of many gems,
perennially jubilant and auspicious one.

fiftfag "Tgifhj fr%tr

^TWTRiTltr cf: чГг*1Ш:11 ^411
The whole continent is thronged by the
abodes of men, rich in wealth, crops and other
articles all around. This is the abode of pious
persons. It is a Mahadvipa (the great continent),
the western one, resorted to by great-souled-
ones. Thus the natural characteristics of
Ketumala have been illustrated before you all.

* * ie
268
нзщ тщгГ^п?тГ5еЕМ:11
Chapter 45
The description of Bharatavarsa
чстЫг ■■wmwrft in % т щ ttoti
щ щ щ % щ %плнг w 17%: ii
зтта^ тг *шткг й xs ^agifwFrii ?n
Samsapayana spoke- О My Lord! By you
have been thoroughly illustrated the two
continents in the east and the west. Now tell us
about the people dwelling in the northern and
southern continents as well as those on the
mountains.
TJrT <$c||r|
W%7RT ч1нЙ=ИтА»Л ft
% Ттртщ, ЧШ rRTШЧдТ:11911
Suta spoke- To the south of Sveta and to the
north of Nila mountain, there is a sub-continent
named Ramanaka. The human beings take birth
therein.
Vayu-Purana
■н4|<*гч<*т: Игсгт щ т ^ га Ш т :!
^<^lfe4T№ 71: i r i Ъ fira% 4T:||^||
The beings fulfill all desires in all seasons.
They are free from decrepitude and foul smell.
Endowed with refulgent nobility, all of them are
good looking people.
TfiTTfo '§4% % т TTf%l tr^TTI
ЪЩ fhcRTT %4Р^Ш1Г81|
'Э
And there is a mighty, divine Nyagrodha
(the Indian fig) tree called Rohina. The people
subsist on the juice of its fruit.
% % й w rm r: trt fgr чч1т1ЧГ:11Ц|1
Those greatly fortunate people are always
delightful and happy. They live for eleven
thousand five hundred years.
тж щ 5 %mi
% fg4Wrf ЯНГ Ш |р т % % ll \ II
To the north of Sveta and to the south of the
mountain Smgasahva, there is a Varsa (sub­
continent) Hiranvata by name wherein flows the
stream Hairanvatl.
ТЩШНГ: 1 7 % w Ш ШЧЗТ:1
UcMcbfiLfi: 9 % : fira%4T:ii^9ii
Highly tenacious and nicely radiant men are
bom there who are Sattvic in quality. They are
bestower of desires in all seasons. They are rich
and comely in appearance.
P<$T^T W^nfoT cp%t %q%RT:l
3TTW 7M % % Т Ц r ill С II
For twelve thousand five hundred years,
these people of illimitable might live.
rffFF% щщф ЩШШ:1
сГРГ %ГТ гга" % % RRcR: II ^ II
In that country, there is a huge tree Lakuca
(Bread-fruit tree) having the recumbence of six
rasas (chyles). Men live on the juice of its
fruits.
Chapter-45 269

:т№т ёп Dropped down from the celestial world, the

men take birth therein as auspicious ones. They
nf&m vhndcH ^ % пчж и
are endowed with refulgent descent having
Й О Т ^ Ж^Г^МяЖП II youth of stable norm.
Three peaks of the Smgavan are lofty ones fofTTft ЖёШ %WTfd4%TT:i
and great ones. One of them is full of gems or
made of gems and the second one is of gold. %ёт w gjtfrut <|$r ftrafe ir^lWTii
The third one is full of all precious stones. They The mind-fascinating ladies give birth to
are embellished with mansions. twins who imbibe the nectarine juice of the
Kslrin (milk-yielding) tree.
-ЩЩ Ж ^ Ж 5 Й ёГ ^TOTI
ж а п ш cTg^ w t пн
ft2R
•О ЗТтасГ ТШ: Ж eta 1Ж #|

On the southern shore of the northern sea is Ж TTfa ёГ Ж ёт etcT % Ж ^Н U II

the holy country of the Kurus. That Varsa, the The twins take birth instantaneously and
sacred one, is inhabited by Siddhas. simultaneously and develops forth or grows
forth having similar conduct, form and the like.
m whttt wtohtw : i
They even die together.
Щ Й ёГ Я Ж Й thH'fc)W<nnf4 ёгп ^ II
There trees are sweet-fruited ones,
perennially laden with flowers and fruits. They 3 R T W '^УПсЬЩ f a r * (t'to|faqfetJl:|| ^ | |
put forth clothes and ornaments along with They are mutually affectionate like the
fruits. couples of Cakravaka birds. They enjoy life free
from disease, sorrow and suffering.
ttfe ire w тгчттчт: i
тТЖТ^ШТгТ ЖгГХПТИ^ II ЩЯ(ГЩ Wllfk W ёГ1

The trees are all desires-fulfilling ones, %WPfctf T ёП^шНШжг: II ? о ||

fruited ones and are fascinating to the mind. They live upto fourteen thousand five
They exude forth excellent honey endowed with hundred years. They are highly valiant ones and
scent, colour and fluid. not addicted to others’ woman.
3Tht Ж <|$ТТЖГ TPTfW.I эдазттчГч ё)жт ярдаг f w m 51
% 8TTfcr w <ШТ ir^RTtWIII ^11 arrest: #гг^гжщ ёжт1ж^т f|n
There are other charming trees called Kslrin. Щ ёцга сЬ1Ж1Ч [ч^шп ^
They exude forth milk perennially, like nectar То the north of the mountain Lord Jarudhi,
having six types of tastes. are the northern Kurus. The land therein is
ж ! dfamr glorified in all the quarters. Now listen to its
detailed description.
ТТ&Г: Ч*ЖТ ^TOTII 5>Ц(|
The ground in entirety is full of gems or ^TqfhgclTI
stones, having sand of gold, very fine one. All ^<4>ch3(c)4j^d1
<5 •O Cs ^11
around pleasing to touch, it is auspicious, free
•о
from impurities and thorns.
MWflTHihHiifrft RTpnrtrmfgrflii ? 311
^clHlchl-c^ulWJi -Jild-rl MMdl: ^TW:I There are two lofty Kulaparvatas
^ T lfW A T T W r: ёг Ш ^ ч т : И ЦЬII embellished by many grottos, caverns, clefts
270
and cascades. They are endowed with many
groves and forests, and adorned by variegated
minerals. They constitute many kinds of metals;
and adorned with all kinds of mineral ores.
They are equipped with flowers, bulblous roots
and fruits and inhabited by Siddhas and
Caranas.
3T«JT uidffiqjR*ll
That continent stands occupied with these
two of lofty norm, the huge ones, hereditary
mountains, with many hundreds of peaks.
l-rtST ifr№ '^4«hlW ЯТТЧН1
чгаШгт Ш тшт Я^Фтт qg'FRjIn ^ ч II
The great river named Bhadrasoma flows in
between these two mountains, named
Candrakanta and Suryakanta.
4$Wlcfi: f t "f4R4W iarni^:ii^^n
Thousand other streams of limpid and sweet
water, having sufficient waters for bath,
drinking and dipping of the Kurus, are also
there.
ггатгет тщрш: W5r?r:i
And likewise there are thousands of great
rivers flowing with milk, honey, butter and the
intoxicant beverage Maireya.
^ST: Vld^lSWrWrf: ^I^q4dl;l
3t^U*c|l§=»K’Mlf'l tfioTTfr ГсГОУ.Р. €ГП 9 6 II
There are hundreds of pools, full of curds.
There is a huge mountain rich in tasty food,
nectarine and ripe fruits of different kinds.
WciaR^T^Jtfq Cv ЩW lft ^1
WTTTTORTfT qgld^nfq 1T%:IR<*II
There are bulbous roots and fruits rich in
flavour, taste and colour. Their fragrance
extends to a distance of five Yojanas, highly
redolent all around.
Vayu-Purana
4RMufrl'efiRrfoi W lfur Ъ TT?W :l
There are thousands of flowers of different
colours and shapes. They are large, pleasant and
conducive to welfare.
Wyiftldlfa TF%:I
Я'<ТН‘| ёГСТЙ rTII 3 *11
Rich in scent, colour and taste and pleasant
to touch all around, there are forests of sandal­
wood, Tamala and Aguru.
SRlft W fenPf *TII 3 * II
The forest are in full bloom. Bees hum and
hover round. The forest abound in beautiful
trees, under-woods or hedges and creepers.
штШ ^ ti^w :ii з 3 h
Rendered resonant or tumultuous by bees
and birds, О excellent Dvija! there are
thousands of lakes rich in lotus groves and
lilies.
бЩЯТ^1ч£ГЧЧТ:1
t ll ^ ll
3TWrtnf^RRT:l
S3
f^ T T W T T РЧ Т: ЯЧЗЯ^Т: II 3 Ц II
There are the promenading spots fascinating
and comfort giving in all the seasons having
stretches of many merits. There foodstuffs,
garlands, unguents, beds, seats and other
articles of enjoyment are ever available. Birds
of beautiful shape and variegated colours chirp
there.
ЗШЙЗТ: TTcfo: ЯШТ RfaWtffi^n:i
fyiHRJSl ^ # ij?t: u^ ^ ii
There are pleasure spots or sport mounds or
sport pavilions all around. They are vivacious
ones, polished off with gold and gems. There
are stone slab enclosures, tree arbours and nice
plantain groves.
Chapter-45
■y^snft vtRTcT:i
'Mft^vidifa гаиз\эн
There are thousands of creeper bowers
highly comfort affording all around, and also
there are hundreds of the ground-floored
enclosures or houses, having gleam of pure
conch shells.
TtcnWnifetlfin raft flpranfcrail^ll
чЭ чЭ '
There are gold windows, and the lattices
bejewelled wonderfully as such, variegated with
gold and gems all over in fabulous norm.
жштг!ч хГ тт% :1
4MlchKlfui cII-hIRt *111^11
There are thousands of huge trees, fine ones
all around. Many-shaped costumes of fine
textures and highly comfort affording, are also
there.
■^%птчищ#итш <sq|fgmr: i
^ q ^ n w r TWlfur ^cT# rTIUoii
There are various musical instruments like
Mrdanga (tabor), Venn, Vina (flute), Panava
(small drum or a kind of ajumbal) of many
kinds and dimensions. There get fructified
thousands of Kalpa trees (wish-granting trees).
■ficftct ijWtlfR r a £ f t % ddj<HJ
raftft3rcfift ч тп т^ гч т^ п тн
31с[# €П(Чг1Ш >Ш1Ч«ЛЙспГш:1|^^|1
Everywhere are gardens likewise and
everywhere are towns all over of that norm. The
whole land is thronged by joyous men and
women. The breeze blows wafting the fragrance
of different flowers.
■ r a f tif tw r ч тга^ % чтт:
#т ft 'га7? d^iRt ^ unijtiu^n ^ ^к
That countiy is always comfort affording
and is remover of fatigue. Therein, the gods
descend down from the celestial domain and
271
take birth in the form of human beings. Thus
this excellent land is heaven itself, may be even
better than that.
чтатт: V'dldl^i: ч^кгат:)
згагага^ш: rafti-di впт: згат:п-*зм
The people living on the eastern ridge of the
Candrakanta mountain are dark in colour, while
those on Suryakanta are dark as well as fair.
They are excellent and prosperous.
rifra^v) ЧТТ: ш гага^чтшгг:!
W fct^iRni: cbinfrai fciT?t4:iu ^ n
In that region, the men are excellent ones
having prowess of the spirit of Devas. They
always enjoy themselves as much as they please
and are brilliance-endowed ones.
^9?гатп1шч^Штщгачшш: и•)$ч и
They are adorned by bracelets, armlets,
upper arm ornaments (Angadas), garlands or
necklaces and ear peduncles. They wear
garlands of variegated colours and coronets.
Their upper garments are of various colours.
з^)и№|1ен*щ: 1зга^??чт:1
згат: Tjsigradirs^n
They are the bearers of undecaying youths,
loveable ones and good looking. There the
progenies or subjects live upto thousands of
years in great number.
Ч Ш: згаэд?7?#? ч ^щ га? ftfsr:i
f t # w m gaiidd&wMdkviuii^ii
Neither they procreate nor do they decline in
numbers. A couple takes birth from a tree
competent as such and of an extraordinary
norm.
■щтпгайчгат: ratradfraf#!:!
ч f t # enrf 4 1 # : rara^ti'Sdii
Devoid of egoism all are such as having
common place belongings. Neither there
prevails righteousness nor ensues
unrighteousness.
272
Ч ощ Ы Ш Ш Ч ^ г г Ч R ёТАПТ:1
ipf дп^Г £ну*т£н йп^н
Neither there is disease nor old age; neither
mental confusion nor feeling of exhaustion. At
the matured up tenure, they sink down like the
water bubbles.
цдц-AWttftsM:
ret ч ftia i^ s fo s n u ^ ii цои
This way, they are highly easy going, devoid
of all the discomforts and the impassioned ones.
They do not observe the restrictions of Dharma.
For Dharma grows from misery.
ЗгЛТЛТ ЩЭТТТ Ч ТЩ? <Tg%Jti
тт^цШтгГтет 4RTwfg4ftFmii4^ii
тшщ1
ТэШ ч •Ru
Close to the Uttarakurus, in the south or on
the right flank, there is the well-known country
called Candradvlpa that deserves to be
recognised as the ocean affluent in the row of
surges decked with many sounds; having waded
through the abode of gods to a distance of five
thousand Yojanas, stationed on the lunar orb.
3 TfsFT: Tfrcto^Fmi
чятчщчйтгчгТ w i urmi
Hlc)^ All ч ? II
It extends to one thousand Yojanas. There is
all around a globular region endowed with
many fruits and flowers and imbued with acme
of prosperity and that very way elevated and
broad or spread along to a hundred Yojanas.
art чт ffiftcK: f^prRtntffgg:i
cbiRBa^rant: ^g^n^timtiii
fg ^ :i
T14d^d:ll44ll
In the midst of that is an excellent mountain
Kumudaprabha occupied by Siddhas and
Vayu-Purana
Caranas. It is lily-hued and has various gems
equal in lustre to the moon. These have all good
traits and shine in their lunar shape. There are
lilies of diverse colours, parks and gardens of
variegated hues. There are many rivulets and
caves. It is decorated with great ridges,
precipices, crevasses and bushy hedges.
From that very mountain, highly pellucid,
having water limpid like, flows down the
excellent stream Candravarta. It is bright like
the moon’s rays.
AA -h : R T R 4^rfg4W ^T4l
t r [TSctar*ш зг^тгдак: ii ч^эи
There is the excellent abode of moon, the
lord of planets. Perennially descends down
there, the moon, the leader of constellations.
m ’e h w чрчт ftar: r a«О gfr«nr:i
-О
Ч^1й)м ЯАА?Т ^ ^ ? тП 1 Ц й Н
And therein by name Candrama, is a
mountain very well-known as such. The great
country Candradvlpa is famous both in this
world as well as in heaven.
m ^ 'd lch iV T i: T oR F #m F R T :i
rFjJcblRTT; ТГАТ: RAT fA4H12KcNdl: II4 ^ 11
All the subjects here shine like the moon,
having faces like the full moon. They are
untarnished ones and consider the moon their
deity.
зт^рд ш Ш т: RteTT: RAT-HUT: Rоd A R :i
тгап аа ттгпгагттт ^ ? i t W : i ^ o i i
The people there, are highly religious, of
truthful vows, gentle and highly radiant ones.
They are virtuous-conducted ones and their
span of life extends to a thousand years.
gfgjЪч A fhTRT TT%RRT VchtffdFI
A jffc R W TfWTAT 5 ?n
Chapter-45
And to the west of this western continent, is
the land well-known as Bhadrakara, four
thousand Yojanas from the ocean. It is circular
in shape having diameter of ten thousand
Yojanas. It looks splendid with variety of
flowers.
fret ^rrfwirii ^ ^ II
Rich in fabulous wealth and grains,
protected by many kings, it is perennially
exultant and exuberant, adorned by huge rocky
hillocks.
m ctidH^KHgr xrfasrwi
Ш ^[T трн)%||5='*||
There is the Bhadrasana or Simhasana or
lion-seat of Vayu there, decorated by many
gems. Therein, Vayu in corporeal form is
adorned perennially during festivals.
d44l^'We|U|b!rW44ldfa,flf4dl:l
^5 Сч
1Ж1^5Ж5ПэЧТШ RraifeR^: II ^ ч II
The people living there have radiance of
burnished gold and they are bedecked in gold.
They have variegated costumes and wreaths.
cfJ^SRTt RfWFTT: i!sfcP$?ldldd:l
WRTm У7ТШ1 c |lf^ d l:ll^ ll
They are endowed with virility. They are
highly fortunate having age of five hundred
years. They are truthful-vowed ones and
endowed with glee. They consider Vayu their
deity.
Trgttg RwrffsR жшп! ЧЩ?) Ж*1
f% ebfcklPR йп$\э||
Suta spoke- And this way the creation of the
Varsas in the age of Bharata has been observed
by the ones conversant with the realities. What
more may I narrate before you?
273
OTWd ШЧУЩ gfhRrTT)
RFR: Wr^W^T-dthll ^ 6 II
This way having been spoken by the
intelligent son of Suta, the sages on the hearing
of the reply, questioned once again
subsequently.
ЖЖГ ЗлГ:
>9
щ cpf rRr R^nRRciidR:i
ш З # R R cT : M r e n f R R R R R ii ^ я H
The sages spoke- It is in this Bharata varsa
that the fourteen Manus, Svayambhuva and
others, exist during the creation of the
progenies.
ШЧ\
RRcgSJRT qx(^)t(ih5|eJjrr^46^a,Tril'ao ||
This we want to understand further, О best
one among men! Speak out happy as such.
Having listened to this word of theirs, spoke out
Lomaharsana.
yUifaicf^i ^cT: ~mvm riRrirriai
тгчт(%тт: иvs
The Suta (the learned one) in Puranas and of
pious mind, described this in detail to the sages
of purified souls.
driM
Rratf RR fafedld: <ЖЭТТТ jj Ж П ^ 1
RlTtfTR § eJBjRlfR RHPf R £г«Г1*Ш^11
Suta spoke- The creation, this one of the
Kurus has been narrated as per factual
representation. Now I shall dilate upon the
features of Bharata. You may understand them.
RUR<T$
ftRtRRT.TI^II
In the sacred tirtha or holy spot of
pilgrimage of the southern mountain Himavat
(Himalaya), stretching from east to west, is the
Bharata sub-continent, О best of Brahmanas!
274
д а т з т ч д а н т гг f g w з т п в ф п
ЗТ5Г eft crffiM lfq trfsfwqTTct даТ:1Вэ'к11
And likewise, the outstretch of Janapadas,
you deserve to hear of as such. Here I shall
narrate the progenies in this Bharatavarsa.
^ j | даП Т '^ Т Т ^ Т О ^ д а т т I
дат iirHgs-w frf= rrfrff щ дашэчи
This verily, is the midland landscape having
the eruption of auspicious and inauspicious
fruits, to the north of the ocean and to the south
of Himavat or Himalaya.
^ тщгда твт rftei чуда! w ri
Ч Ш TRTTCTt ЧЧ^ТгГ
■о
дазЙЧ1
^ г д а т о г а ч т ^ g if д а ц д а t p r i i ^
Since the varsa is Bharata by name, the
populace therein is known as Bharatls. Since
Manu ruled over the people, he is called
Bharata and owing to the exposition of the
etymological derivation, that varsa is known as
Bharata.
Ш: да% ЧГЩ чдай|
ч да 4чт «rrf < rf fgsfrrfnis'aii
Cs
It is essentially from here that one goes to
heaven or attains salvation. The middle course-
heaven as well as the end, the final
emancipation is attained from here. Rituals for
human beings are not ordained anywhere else
on earth.
-MKdwiTd rfrzr да ^ т : A
дагптдат:
Of this Bharata-varsa, there are stated to be
nine divisions separated by oceans. They are
mutually uncognisable.
crfreg[ TTTRcrff да%ЧИ1
4W §rfW T r fr fr T T s rfw i ^RTtrr: ПV3ч II
They are- Indradvlpa, Kasem, Tamravarna,
Gabhastiman, Nagadvipa, Saumya, Gandharva
and Varuna.
Vayu-Purana
ЗЩ cTдаЩ^Т #4: TTPlrfftT:!
r f i R R t T r f jj ir f S T t ^ u p - T t U l l с о II
This Bharata, the ninth dvlpa among them, is
surrounded by the ocean. From south to north, it
extends to a thousand Yojanas.
здатг 1ггатКдадагп^гадатда
fd4hdjfcT-wiuib. Ttpnftr rfNr p 6 p
From Kumar! to the source of Ganga, spread
along in the north in a circuitous way, it extends
to nine thousand Yojanas.
srft ircftfostrf 1даг?г:1
feRTIrTT WWRT 4 % ^ даЧТ: T fdT:lld?ll
This Dvlpa (or continent) stands occupied or
ii inhabited by the Mlecchas at the extremities
perennially. On the eastern boundary are
Kiratas and Yavanas at the western boundary.
9ЩРЛТ: r f w Rrf урщ дащ в
Brahmanas, Ksatriyas, Vais'yas dwell within
it, subsisting by sacrifices, warfare and trade
respectively. The Sudras live in different parts.
t crfT TT1KWT4I
w *<4erfwn e x и
There are mutual dealings among these
based on virtue, wealth and love, The different
castes are engaged in their own functions.
ШФЩШ TTЗ Ш М *raiifafai
чЭ
щ дат^датМ RFfftll 6 ЧII
i
As per tradition of the Asramas or five
stages of life, fifth being that of Sankalpa (i.e.
the firm determination to take to a task), people
perform their duties. They possess the human
tendency to endeavour to attain heaven and
salvation.
w r f дач) здагП
rf #ч тт сбШ п< ^ и
And he who conquers this ninth dvlpa
extended in a circuitous manner, along with the
Chapter-45 275

countries extending sideways, is declared an There are other smaller mountains with
emperor (Samrat). sparse population. The Janapadas adjoining
3W el chid t them are those of Aryas and Mlecchas.
W I3^: TpV vtfc&: i4^nftrf^W TiU t9ii ^ i w чш t i f r RraTHWdli
He who conquers this ioka is the Sammt, the гг ёгчит ^H^Td«rm<?'kii
conqueror of the intemiediary space is called ^rrsitfr fddwi ёг Rrmyn
Virat, while the conqueror of the other loka is TTfatft «ШТПТ ^ Xt ^ d t l l ч II
known as Svarat. I shall talk of those in details.
ch'iR^I w 1 qu^chl cram
TTO rjifpwtqcihll fepTT: оьеч4<11:1
■О чЭ s»
^RTf^d ^c%TT f^Rc|dJKRl :^TTII II
f # # W : W : ^ЕЧЩЧс^:И
The rivers rising from the foot of Himavat,
fgsqg- Mlftdldsr ^ c t cfitH4<&l:ll£dll
s» of which those people drink the water are-
Seven then in this varsa are known as Ganga, Sindhu, Sarasvatl, Satadru,
Kulaparvatas having well-knit combinations. Candrabhaga, Yamuna, Sarayti, Iravati, Vitasta,
They are- Mahendra, Malaya, Sahya, Suktiman, Vipas'a, Devika (Daika), Kuhu, Gomati,
Rksaparvata, Vindhya and Pariyatra. Dhutapapa, Bahuda, Drsadvatl, Kaus'ikI, Trtlya,
Ы W SR t ТГШФ11:1 Nisclra, GandakI, Iksu and Lohita.
arfendT: жФтшт f^ei%WT49T:iU4ii ddHjfa&icHl Rt-fTcl хП
And other thousands of mountains exist ciuif^n xiRiT ёга ш к т w t crami <?кэп
quite adjacent to these, of nice provenance, хпт ёрЬсрп ^ Pcffdvn ^ | с(суГч1
endowed with all the merits, huge ones and of
variegated peaks. fm \ ёг ш tniwiraRTT:
The rivers originating from Pariyatra are-
IRT: чгщдТ %ГТТ Vedasmrti, Vedavatl, VrtraghnI, Sindhu,
chl^ti^H: ■M-Mt'Hi Ач1«ь1 ^ о ii Varnasa, Candana, Satlra, Mahatl, Para,
ЧЩ (TlftWSOT 4|U§Gldd: I Carmanvatf, Vidis'a, Vetravatf, Sipra and
МтЩ ё г и ^11 Avantl.
wftpfcsRRTt ёГ $dtt IddehRMTI yijiMl ■yh^l^hll
v3 «О
ЯТТ^ёГ ^УТёП fhfrRMTII ^ 1 1 T R T fe T t ёГ ёГП <? II

The chief among them are- Mandara, the
excellent one among the mountains, Vaihara,
Dardura, Kolahala, Surasa, Mainaka,
Vaidyuta1, Patandhama, Pandura, the mountain
Gantuprastha, Krsnagiri, Godhana, Puspagiri,
Ujjayanta, Raivataka, Srlparvata, Karu and
Kutas'aila mountain.
ЗГ^Г r№T: hR^lldl ^RtT: ■Wvdl4'dlfd4:l
1. (Pauranika Kos'a, p. 4 8 0 - the name o f a mountain).
(Pauranika Kos'a, p. 133 vide Vayu Purana, 45.90)
ш ш Гчптстг «tnft chidYsrr Гтутт^Ш!
HIc-TJ'cHcH/ f k m n ёГ ззг*^ГГ с|Гс|с||^41|| ?o о ||
Пг)сТС'5Т1 ^fdPtdl IdJUTT Щ^с|Т dJRTdI
l i l t qfuiiq,qRehl:ll ^ll
The rivers issuing from Rksapada mountain
and having crystal-clear waters are- the great
river Sona, Narmada, Sumahadruma,
Mandakini, Das'ama, Citrakuta, Tamasa,
Pippala, SronI, Karatoya, Pisacika, Nllotpala,
Vipas'a, Jambula, ValuvahinT, Siteraja,
Suktimati, Makruna and Tridiva in serial order.
276
ТТРТГщЫгГ M«hT тщ гГ f t w
^ З Т ^ r c u f t # g Ш ? г а т |: f j p j f t i i ^ и
ттгат ^ ц ? г л Ш < p tf ^ R T f ^ r r д а л
^-едч1<ушкг чш: цщщ&т: ^tot.-ii ^ h
Tapi, Payosnl, Nirvandhya, Madra, Nisadha,
Venva, VaitaranI, Sitibahu, Kumudvatl, Toya,
Mahagauri, Durga and Antasila- these holy
streams of sacred waters originate from the
slopes of Vindhya mountain.
J|)<Tcr(t Ф ш й cfOTTT^HT8I ЧЩ?П\
TTfpT p ill hi *ЖТ 4 WLSWIl
^питепш § и щ Ш : р : н ^o'jsu
The rivers of the southern land rising from
the slopes of Sahya mountains are the Godavari,
Bhlmarathl, KrsnavainI, Vanjula, Tuhgabhadra,
Suprayoga and Kaverl.
ф<ШНТ diydUlf 40|4snVhd)Hlcldll
hc^lfh'dldlfrll ЧИ: TT^: V^dsridi: ^4T:il
The rivers issuing from the Malaya
mountains are- Krtamala, TamravarnI,
Puspajati and Utpalavatl. All of them are cool-
watered ones and auspicious as such.
did*<411 Ч ШЦЩ Ц -ЦП
H I^ R d d l TfETTII ^ o ^ ll
The rivers Trisama, Rtukulya, Iksula,
Tridiva, LangQlinl and Vams'adhara; they are
known as the daughters of Mahendra
mountains.
spfafcT В*Ч1<1 Ц WIT t R ! # l
fhT ^ I j f f W : TpT:ll ?o\ali
The rivers Rsika, Sukumarl, Mandaga,
MandavahinI, Кйра and PalasinI are known as
having source from Suktiman (mountain).
Traf: W T : Щ Ж Ч1: p ? : TTpyRti
fspgRg ЦШ: ^cft т<чпщт: T5HT:ll?oiii
All are the sacred ones like Sarasvatl. All are
like Ganga going towards the ocean. All are the
mothers of the Universe and are remembered as
the obviators of the sins of the Universe.
Vayu-Purana
д а dpHstrufr 'SRTCitsg Щ 1 :i
dllr^il дТТРЩМГ: vri4=H^g TMIfHI:ll ?o
т р т п ^9SRT ^STT:
дап: Г*ушц; р п : gnf?T^t?lRT:ii
зтгкщ w n sr cf%: ТЩ1
■qsq^TT ЧЧЩ: TTigSTtSlft Н<Шг11:11 ШП
Their tributaries and rivulets are there
hundreds and thousands. The countries in
Central Region are chiefly- Kurupancalas,
Salvas, Jangalas, Surasenas, Bhadrakaras,
Bodhas, Satapathes'varas, Vatsas, Kisasnas,
Kulyas, Kuntalas, Kas'ikosalas or Kaslkos'alas,
Arthapas, Tilarigas, Magadhas and Vrkas.
(These) are the Madhyades'a Janapadas that
have been illustrated normally or tentatively.
(щгет ^ -m w g f t p ti
Tgfenftf oRrRRt 4 Я^ТГ *RtTPT:llWH
To the northern half of Sahya mountains
where the river Godavari flows is the most
fascinating region within the whole of this
earth.
ТТ|ЩЙ1 4W Ш ТЖ Т ft fik :)l
Tmfpg# ^ arlw rew ii и
There is a heavenly city Govardhana by
name, constructed by Suraraja (the Lord of
gods) for the sake of well-being of Rama. It has
plenty of trees and medicinal herbs.
ч щ ^ ч ■gf^RT Trf&grcfcgflrlrm: i
TRlW.ii ^ * il
They were planted by the sage Bharadvaja
for the sake of Rama’s spouse. He made this
fascinating wooden tract, the private part of the
palace.
cii-|)*i ц ш г ш srmkr:
з т т ш т ё г т д ж т ч ^ с И й 4 у Г и ё с ы :1 1 ^ ц и
ТШщзр: TTfTrTTw r f w : i i W
W iW n <vi4if4cbi: i
Chapter-45 111

$Tfa4)4f4fciw sni w i ЗМИЙ ЗДЧ? ^РТПФДЗП^ Я :1

«fim frai ^rsSrr: fy^HlRbcbi: i Tmrgw %тят^=г xfHT: m w*
41«мЧ<1:1Щ611 трш я Р ш ^ г fR4T лчят^ш:1
ЗП^Щ ЧПГЯТ: JWRW еь^^сьт
+d*t4i^ Mlfs«hi зщ1: Щ11 ^^11 з ття к т: т щ М щ з т т г ^ п и з ш $h
The colonies of K$atriyas are- Vahllkas, RfpRT
Vatadhanas, Abhlras, Kalatoyakas, Aparltas, ЯГрПЗТ ЗЕРШ Ф |е^ЧТ:1
^udras, Pahlavas, Carmakhandikas, Gandharas,
Yavanas, Sindhus, Sauvlras, Bhadrakas, Sakas, f R R 3R T ч н з п1 н '<=Ы:11 ^ V 9
Hradas, Kulindas, Paritas, Harapurikas, Now the other inhabitants of the southern
Ramatas, Raddhakatakas, Kekayas and region are- Pandyas, Keralas, Caulyas, Kulyas,
Dasamanikas. And the clans or tribes of Vais'yas Setukas, Mu$ikas, Kumanas, Vanavasikas,
and Sudras are- Kambojas, Daradas, Barbaras, Maharastras, Mahisakas, Kalingas, Abhlras,
Priyalaukikas, Pinas, Tusaras, Pahlavas, Cai$Ikas, Atavyas, Varas, Pulindas,
Bahyatodaras, Atreyas, Bharadvajas, Prasthalas, Vindhyamulikas, Vaidarbhas, Dandakas,
Kaserukas, Lampakas, Stanapas, PTdikas along Paunikas, Maunikas, Asmakas,
with Juhudas. Bhogavardhanas, Nairnikas, Kuntalas, Andhras,
Udbhidas and Nalakalikas.
ЗТЧЩП%Я55Щ fcbtldhi ^1пч:1
t ^TT ЗРТТШТТЫ№РТ1
jjw r n fs r e h i¥ 4U iw fu n w « fT ii ^ o i i
Apagas, Alimadras, Tomaras, ^ ч к т : затаят cptf: Я?И ^ d ll
Hamsamargas, Kasmlras and Tanganas are the
castes of the Kiratas. Ззг 1Щ Г: и ^ <?и
ijRraaaig g ^ r wi 4 T f^ n w % % й r il4 H ^ d l:l
ятчёвщт: я я ф я : ^ о ii
Culikas, Ahukas and likewise Pumadarvas chrtililisr ЗТ Ш % 1^: Я?1
belong to the northern countries. Now you
w t a w ^пр=г f^sqgrf^T :ii ^ ^ i
know about the people in the East.
Now listen from me the names of other
зр р г ш : м щ people in the southern regions- Surpakaras,
Ш Ме|^-е|^||Ч1И^1 4M <3ftd:ll^ll Kolavanas, Durgas, Kalltakas, Puleyas, Suralas,
##тИГ: ЯР^ЛТ 4|-44^ehi:l Rupasas, Tapasas, Surasitas, all the Paraksaras,
Nasikyas and others. Those inhabite in the
Mi^frittisr япзш f^rw gfw 3iT :ii valley of Narmada are- Bhanukacchas, Samas,
ШП WPTlf^T: TfTHit -jHddi: трт:М ^ 3 Heyas, Sahasas, Sas'vatas, Kacchlyas, Surastras,
Andhravakas, Sujarakas, Antargiris, Anartas, Arbudas and Samparltas. Now listen to
Bahirgiras, Pravangas, Vangeyas, Maladas, the residents of the Vindhya mountains.
Malavartins, Brahmottaras, Pravijayas, Щ Щ ФШ Г IR'HISrRR: Щ[
Bhargavas, Geyamarthakas, Pragjyotisas, ЗгЩЩт! ^TWlfer Я^ТТ: Я?11 ^ Чи
Mundas, Videhas, Tamraliptakas, Malas,
Magadhas and Govindas are the Janapadas in ттгяят: '«Kfewdta' %тт
the East. RgTT WII
278 Vayu-Purana

3H4iwfu^<uff
СЧ о
naRra-.i
*ГСтщг: f^sq^5fqFgiftR:ll ^*11
Malavas, Karnsas, Rokalas, Utkalas,
Uttamamas, Das'arnas, Bhojas, Kiskindhakas,
Tosalas, Kosalas, Traipuras, Vaidikas,
Tumuras, Tumburas, Satsuras, Nisadhas,
Aniipas, Tundikeras, Vltihotras, Avantis. All
these are the Janapadas on the back of Vindhya.

frlfTT WWnf: $40ilWff«H: ЯЗШ:11«ЧИ

f W W # ? |ЩТ 7T|^T:i
flFTr# 4 im $ cf feMTdlWI4$:
Now I shall talk of countries that are situated
on mountains. These are- Nigarharas,
Hamsamargas, Ksupanas, Tanganas, Khasas,
Kusapravaranas, Hunas, Darvas, Hudakas,
Trigartas, Malavas, Kiratas and Tamasas.
rR^rfr «ТГО* cRcpsit % :l
Зйт tRTTmrt ъ урщти
Ы cRtgift- ЗЦ ^^Ы Ш и ^^11
In Bharatavar§a, the learned know of four
Yugas- Krta or golden age, Treta, Dvapara and
Kali (the iron age). I shall explain their natural
characteristics subsequently.
«fasTgrmt сгртя*&

* * *
278
\ \ m Ц-<да|ГШ5ёцтгт:||
Chapter 46
The description of Varsas such as
Kimpurusa
333533 3 3143 ЗтТТ Ч'Ач
дает) 333: ЧПЯт^нТч^'5и1Нч11ЯП
Suta spoke- Having heard this, the delighted
Vayu-Purana
sages, desirous of hearing further, inquired of
Lomaharsana.
зет cnf з^з m
зттгщд ч) чзт зет «Шз чш етзтп? и
The Sages said- Bharatavarsa has been
described by you. Now describe the Kimpurusa
and likewise Hari Varsas.
^ е т з ззг Г^Ш:1
етет wot f3f?3 эдти з и
Requested this way by the Brahmanas,*
Lomaharsana replied suitably this question as
follows according to the Purana.
з з етет
дат зз зг ззт ззт:1
ет^ПЗГПЖ: fchNh^T iu ii
Stita said- О Brahmanas! Whatever is your
desire for hearing, that you may listen to. In the
Kimpurusa country, there is a huge grove of
Plaksa trees comparable to the Nandana forest.
3?т Ш з: тдзп
ззпЫггу етт f^M W W R T :ii4 ii
For ten thousand years, the stay in
Kimpurusa is taken for granted. The men
therein are gold-complexioned and the women
are compeer to the nymphs.
3RT43I F li %дащ ззт:!
зтзч) зтеттш {четзгаязпетт-.ичн
All of them are diseaseless and unaggrieved.
They are pure in mind and possess radiance of
the burnished gold.
ctf Гсьтьч зтй 3 # ззз?: д а |
зет H g w : тё foafcr етрдзз^и^и
In the holy Varsa Kimpurusa, there is a
Plaksa (fig) tree exuding honey. All the
inhabitants of Kimpurusa Varsa drink its
excellent juice.
Chapter-46
зтг. щ
нщинттнтщт ^ г а ш я ч г т и п
Adjoining Kimpurusa, there is Harivarsa.
The men there get birth as radiant as gold or
thorn apple or safflower.
c|cJHlebl55§'dl: TT%:I
ЧТТ: fosp% ^T ^ГФТ11 II
All the people there are descended from
Devaloka and all have divine forms. In
Harivarsa, all people drink the splendid juice of
sugarcane.
QtfcldVl 'UifWlfal cPlfari H HcfT -gcTT: I
| чйгйчт ^гпчттат:11
ч ж т ш m Ф Й я ч ъ й 4tt: ii и
In Harivarsa, all people endowed with joy
live for eleven thousand years. They remain
jubilant in their minds. They do not suffer from
old age, nor do they get decrepit or senile.
ч я щ нянт тйтй чтят i ЗгГ^ПЧгфг 3TRR4f4b£rrarT: I
Ч НИ Ч ёт NsfT4Pd ЯЧсГТ:11 ПИ
In the central Varsa Ilavrta which I have
mentioned before, the sun does not blaze
fiercely and men do not get aged.
W I T : Ч-fjyuib wral4^roTT:ii
тяпщ рящ г ^зттгпгГ Ш ЯЧШ;|| п и
The sun and the moon along with planets are
gleamless in Ilavrta. Men there are lotus-
radianced, lotus-coloured and lotus-shaped eyed
ones. Their eyes are as wide as the lotus leaf.
^тщтгпшщш wrf^RT: ^ f e r : i
fuFw-h чтапйчт:
'О Т:11ПН
They feed on the juice of Jarhbu fruit. They
neither grow aged nor decay. They are high-
minded, having enjoyments enjoyed, and
enjoyers of the fruit of their virtuous deeds.
^dHlcbi-ocydr: ^ щтач* 1гзпгттт:1
ТТЯ^Т iW lftrr ёРЙЩТ %ЯТТТТЯТ:II ПИ
279
They are fallen from Devaloka. All of them
are non-senile and deathless. These excellent
men live for thirteen thousand years.
зтщщяит srtafo % c$ feeTT#i
^TTT: ^ <| 4dW^Hf^dll H
Hl3RF4t TWTfuT r r ^ f d W ^ T fHTHT:l
ёШТТ: ЦЧ-сГГЙД ^RW<3iUTT%rT:imil
In the Ilavrta Var?a, they live upto the full
extent of their ages. In every direction of Meru,
the sub-continent is twenty six thousand
Yojanas in length and nine thousand Yojanas in
breadth. It is square-dimensioned all round and
covering up the appearance of a saucer.
irfreT 4%TT ЧсШ$ЬК}П&1
: It ^кэн
In the rear or western part of Meru, having
the breadth of nine thousand Yojanas and length
of thirtyfour thousand Yojanas, is the mountain
Gandhamadana.
ёГ^Ш щ Ы Ьт чП/^<&1 Ч#НЯТН11
■щ^сгпгё^ нтсфт 5 1ii%cT:ii и и
Towards the north and south, it extends upto
Nila and Nisadha mountains. Its height is forty
thousand Yojanas. Its depth is a thousand
Yojanas downwards.
<J Ч1ЯЯТ 1ЧРУ^У|ЧТЩ НИЯЧII
To the east is the mountain Malyavan. The
extent of that one has already been illustrated. It
is to the south of Nila and to the north of
Nisadha.
Ы чт щтт№: трртргг: ТГ^Ш:1
тш т нут т е и ч°и
In the centre of these mountains, the great
mountain Mem of extensive magnitude lies
which seem to penetrate it.
!няшгяяпт: тнт<гн1Ч тдн:1
T:ii^u
280 VSyu-РигЗца

Its extent is hundred thousand Yojanas since Ъщ зпфн* f ererew -.i

the ocean is circular and since it sanctifies the
^ RlcfPrt ТГёТ w§t и II
zone of the earth.
The river circumambulates Meru and then
3ITOTOT: «rgwiT: 9TOTOT:l enters the root of Jambfl tree. The people all
fasRl чктотч: ич? и surrounded by the fruits and juice of Rose apple
Measurements are reduced in rectangular fruits, drink its juice.
areas when they are undemarcated. Coming to ч(тот ч чпт 4i
the middle they split.
Ч ^ Ч ^ Т Т Ч ^ Ч ^ Г ^ Wf5iaf4.ll ? я н
©\ ччп
' Having drunk the juice of the fruit of Rose
apple tree, they never attain to decrepitude;
The Jamburasavatl river is of the hue of neither wrath nor disease nor death they attain
liquified collyrium and flows from the southern to.
part of Mem to the north of Nisadha.
ЧЧ ^rtfTd ЧТО cRW ЧсГЧЩТТО!
что чзгспуда: 9чтчч:1
SITOrT TOTOt f TO^II ^ О||
Therein is found the Jambunada named gold
By name Sudarsana, there is a huge rose which is the ornament of the gods. It appears as
apple tree (Jarhbuvrk$a) of an ancient norm,
perennially full of flowers and fruits, inhabited radiant as the glow-worm.
or waited upon by Siddhas and Caranas. T fid i ёц&дегш! W T 9 9 J 9 :1
чтят Щ Щ 1 ТОГО 94% W4g3> *-|eh ^9ЧЩТ{И ^ ^||
'4tef4T4f ТГЩf TRt ЧГТОЧЩЧ:11 The splendid juice of the fruits of all Tana-
trees strengthens the people. It is the gold that is
i^RTSTFT "9%: IR ЧII
used for ornaments of Devas.
ЗШЧТЧТ 51
rWt ЧЧ ЧТ1Ч 9 94% Щ : 1
w im n il^ il
By its name were well-known the flora of
that continent. It is the biggest tree in Their urine and secretion in all the directions
Jambudvlpa. Its height is hundred thousand (spreads as such) by parts, and by the grace of
Yojanas. This lordly tree extends upto heaven. the god, the ground engulps all those dead
The length of the fruit is eight hundred and (therein).
sixty one AratnisK This has been counted by щ-Ящщ1! чатш 9 i fTOw: 9pT:i
the sages having visual perception of the factual
figures. 1ТОч%ч f%TOr: totorTOtot: ii ^ ? ii
Raksasas, Pis'acas and Yaksas all are known
WTRlft dRJoqf c&Effo fTOR* 9ТЧЧ1
О \Э ЧЭ •S
as hailing from Himavat. And on Hemakiita, the
rTWT w m : 4cffoj4 ЯТОШ» ?\э|| Gandharvas deserve to be recognised espoused
Falling down on the ground, those fruits by nymphs or Apsarasas.
create a mighty noise. The juice of the Jambu
9 ^ ЧТОТ9Т 1ЧЩГ ?№Щ^Ч8ТЩ:1
fruits assumes the form of a stream.
ч?тотт f9:ii
1. Cubits o f the middle length from the elbow to the %% <т Pd^^i^sTOTmi^'kii
tip o f the middle finger.
Chapter-47 281

All the Nagas like Sesa, Vasuki1 and

Taksaka live on Nisadha. The thirty-three
groups of Suras (i.e. Devas) suited to the
sacrificial performances roam about the great
Meru and on Nila, full of lapis lazuli, Siddhas,
Brahmanas and Sages live free from defilement.
с^ЧНТ dHc(RI I
kg: ftiTOlt Я ^ Ч гГ С И ^ Ч И
The Sveta mountain is the abode of Daityas
and Danavas. The mountain Snigavan is the
place which the manes frequent.
чщ гшs9 gifa>0 w ra rn fw О
r $1
plfoT xril^^ll
In this way, both mobile and immobile
beings have settled in the nine continents in
their respective places.
Ie(cj i l
ч ?пззгг b frw iM
The growth of gods and human beings is too
enormous to be enumerated. It is fit to be
cognisable as trustworthy by devotees desire to
gain experience.
ЧТО

* * *
Chapter-47 281

Himavat (i.e. Himalaya) is the mountain named

Kailasa (Rudra Himalaya). On that lives the
prosperous Kubera along with the Raksasas.
The overlord of Alaka rejoices in the company
of nymphs.
tT МЧ4 ^rMMJ
RFJ Hi Ml ФЧЙМ
From the slope of Kailasa is sprung up the
sacred, cold, auspicious water into a lake named
Manda. It is full of lilies and is a peer to the
autumnal clouds.
ctWlfsHT Wclfr Rgft ^WTI
xj 4ZR Ш 3 II
From that lake emanates the celestial stream
MandakinI, the auspicious one and the divine
one. The great celestial forest Nandana is there
on its bank.
RPJtAui' fRfTRI
Ш 1 М .Ш iranf Rcfa Rfcimi
To the east-north of Kailasa, there is a
mountain having celestial or lovely medicinal
herbs and fauna (i.e. flora and fauna) and
celestial minerals near the golden mountain
Suvama.
RTR fRft: 7T ^
ffTR RFJ ЧШ <ТсЩ:11 ЧII
\ \ m w E j^ft9Ttss5m r:ii That mountain is named Candraprabha
being pure and comparable to jewels. At the
Chapter 47 foot of that one is a divine lake named Acchoda.
The descent of the Ganga cRM'lQicRT RRo[% Ч Ш fTMRTI

TJtT ddM fR R iR m sr srtm тдсптп $ n

From that lake rises the divine river
fgMcId: Rl$ ^TRTt Ч1Ч R^rTtl
Acchoda. On the shore of that one, a great
rrfFttorlw Щ 7T$T&:ll forest Caitraratha stands well-known.
3141<lMUldMfhl Rtc£t W9R^PT:ll ^11 rffTR^RTf ГнсТ-HfH I
The Suta spoke- On the left flank of1 R^rMRIRfR: ^TRWRl: RforTfcTtlltali
On that mountain lives Manibhadra, a
1. A serpent, the sovereign o f snakes. In MahSbharata,
Vasuki is the king o f a clan o f barbarians called Yaksa, army-in-chief along with his attendants.
Nagas. He is surrounded by the cruel Guhyakas.
282 Vayu-Puraria

W IT ТГ2ГГ1 the mountain Vaidyuta, there is a sacred lake

Manasa inhabited or waited upon by Siddhas.
У ^ Ц Д Й Я Я ^ T lfa t fl1TT^RffirtTII £ II
The sacred river MandakinI and the stream nwidcdcA чЭ4*Jdi ТГС'Тс^37*гтач1'1
Сч

Acchoda flow into the great ocean through this tTOTTOff -ЦЧ ЧТЧ fe fP T II ^4 II
zone of the earth. From that lake gets out the sacred Sarayu,
$ншцВ*|ив1м1 ГунЫЫй w i;i the one sanctifying the Universe. On the shore
of that one is the forest, the divine one, well-
i R : W m feq- Trfrrii II
known by name as Vaibhraja.
cTlflirr ftrfT: TTfRI
Щ>т)|
rR^T tfffgo? ТТЧ НгЩ:11 ||
ЦПШТ) fTOTTfT ТЩГ^ЗЧ^Т5ВТТ:11
To the southern-eastern direction of Kailasa,
there is the great mountain Lohita. It is radiant ЗМ %^Ш ±|^У МVlrl<|d: И^ И
like the sun and has peaks of gold. It is adjacent The Kubera’s attendant and son of Prahetr,
to the heavenly mountain Pisanga that abounds the self-controlled demon Brahmapata (by
in red arsenic. It is abundant with auspicious name) resides there. He is a demon of
animals and medicinal herbs. At the foot of inexorable might. He is surrounded by hundreds
Lohita mountain, there is a great divine lake of Yatudhanas, the atrocious ones, being the
called Lohita. rovers in the intermediary space.
ТТЩгЩЩ; Т О Й rftf^ T : W TI зигш d
О О
fhffyTI
*ч

^TW T fa'V(M> -q?IcR4ll UU эгещ ■чЗтгй® w rm pR i яйш ^эи

From that issues out the sacred river
Lauhitya (modemBrahmaputra). On the shore
of that one is the vast forest of gods named
Visoka.
rrfwfjRl TrfurcRt <T?ftl
чМ : 4ReriR'd':ii w и
On that excellent mountain there lives the
Yaksa (named) ManivaravasT surrounded by
pleasing and nicely religious or dutiful
Guhyakas.
<g*bWl(n*HtdW43W fe ifi ufrll ^ II
Л р д а Мт: 1
rTWTR( Ш: WT ШЯТТ Г* II
On the southern flank of Kailasa, there is the
great mountain Vaidyuta abounding in
voracious beasts and medicinal herbs and lying
near the Anjana mountain. It consists of
variegated mineals and metals. At the foot of
To the west of Kailasa, there is the excellent
mountain Aruna. It is full of prominent beasts,
medicinal herbs, gold and other minerals.
т а ~фш: #tTFT^Tl тптйт:1
¥lld§>«T4$: fyTdOirH: ^4i^d:ll ^ l l
That mountain is beloved of Bhava i.e. Siva,
illustrious one, being a peer to cloud, covered
by networks of stone slabs, bright and made of
gold.
^|-Rcir4d)f^Rsl<l
Щ ОЯЗ j^ y ld l 1^4Tf€ld:ll ^ l l
It consists of hundred counted golden peaks
as if scraping the sky. This great divine
mountain is snow-capped and inaccessible.
df^Hfrorr ftcmfiT fhffylf f5#f|TT:l
On this mountain lives Lord Dhumra-Lohita,
the king of mountains. From the foot of that one
issues out the lake named Sailoda.
Chapter-47
a w r f i w t * f^ s iT чщ f^ c r n n
ТГТ 3ff%ST Fi^oTt^imii 4 %u
And from that lake Sailoda emanates the
stream named Sailoda. Between the rivers
Cak$us and Slta, it enteres the salt ocean.
f&z fe w w # i eh
gfcgiftui ^Н№1^5'с(«т4ЫГ ftfr:l! ^ я II
TT^Tt ЧТЧ R lftw ^RdHdy; ^4:1
" ^ r f ^ T l « f t i m il R ifr -.ii
On the shore of that one is the divine and
beautiful forest well-known as SurabhI. North
of Kailasa there lies a mountain Gaura by name,
which is the resort of auspicious beings and
abounds in medicinal herbs and yellow
orpiment. It is a splendid bejewelled mountain
having golden peaks.
ЩЦ «1^ cfiTir^TgdiTTl
ТЩ чтч m w r *ПТ№2Г:1| ^*ll
In the slope of that one is a greatly divine,
auspicious, gold-sanded, lovely lake by name
Bindusaras where went along Bhaglratha.
«fjlftftw <4§Hi: ТГЧТ: 1
« I f f l fc l « j j - i d l v « f t ^ f l i : 11 з ч и
For the sake of the river Ganga, that sage
king lived there for many years (thinking to
himself)- “My ancestors will go to the divine
range, if they are bathed in the waters of the
Ganga.”
Щ RrWTT ^cfr ЖЧ 5 yfdfadll
^TTW^WcTT -ШW9T 3rfd4U^II4SII
The goddess Ganga (three-routed one1) first
sprung out from there. Rising from the foot of
Soma mountain, she divides herself into seven
streams.
wC
s « fc rm n w fe ra sr % n w : i
IT R f f : ?icf тга »: ^Tcf:
1. A river flowing through three paths, viz. the
heaven, the earth and the nether-world.
283
There the sacrificial posts are made of gems
and oblong quadrangular sacrifical pits are
golden. It was after performing a sacrifice there
that Sakra (Indra) along with other attending
gods attained to Siva.
ftftt «41*1 N«il W S R T ^ rW rn T I
«ТТТГГ Tfift ^ frWTT ^ ^TlRdll
The innumerable stars of the milky way in
the clear sky, which look very close to each
other and shine brightly at night are nothing but
и
the goddess Ganga (Tripathaga).
S R lft# «ncRRTt 4 $ RcTTI
«Tehrim^ TftffiT ■dlqqiqqiu ? u
Wading through the sky and the heaven, she
proceeded to the terrestrial terrain. Dropped
over the crest of Siva (Bhava), she got
enblocked by his Yogic Maya power.
vR^TT % chRlohc&ldl: hftcTT: %TTI
f«T rFTf Й^ЧН: ТдгПТП3 о и
When the river irated as such, some drops of
her water fell on the earth and created a lake of
drops that came to be known as Bindusaras.
Hirr freg r c(gf чтт ч т т т fa m
ИТгГОТЧШ«ЧШ ЯЙ|| 3 ?lt
It is said that when the flow of goddess
Ganga was enblocked by Siva smiling as such,
she thought in her mind the idea of sweeping
away god Siva.
firr?T fasnftT«
?1ИТ Ж 1 3Tfwrpj ш . ^оцтМ Ш чи з ч II
frt<l'H|c(fdd тгг 4^hri
рЬЧУМЙЧ ft д а т ЧШТ: ^iehf: II
1ЧЩТ Wf?TTWi ФТЧ xriTTrTt «ЙИ 3 3 II
The idea was- “I will cut my way to Patala
and carry off Sankara along with my current.”
Having understood the atrocious motive of that
T fljiR v a ii one, Lord Siva intended to keep her in obscurity
in his body. Realizing the cruel intention of the
river, he confined her on his head, as she fell
fown with force on the earth.
284
^ F wtIci gnH jj ^дт ттзпчтш:!
«гсч^еш з ■*n
During this very time, he saw before him
king Bhaglratha, having arteries palpitating,
lean-framed and having senses dazed by
hunger.
з т чНчгшт? 4gre? гё*га Hi
f^efTS'W Ч ШЧ Рвш'ГЩ Щ:II 3 ч II
The Lord thought to himself- “By him I was
gratified earlier for the sake of this river.”
Becoming aware of the boon granted to him
earlier, he controlled his anger.
ipJTt % era: ягат з^сщгатпл sfra
iffit ■#? Т5ГШН
4gf wrffraraii dwrtrw чНчч: 113^11
Having listened to the words of Brahma
regarding the retention of the vow, the Lord
released the stream held up by him by his
prowess, for the sake of Bhaglratha by whose
austere penance he felt gratified.
m Бкь*4чн1Ч1: HWWfyviHi ч ч т
srt: я М ш рта p ^ vsii
As the river was being released, the current
got subdivided into seven (streams), three
facing the eastern quarter and three facing the
western one.
чзт: PfraT: нгачаа ш п
pfcrct ^ar чтач) зд ргатчтнз t u
The entire current of the stream Ganga was
divided into seven streams. NalinI, HradinI and
PavanI flowed to the east.
чтгтгг fp p яМ
TPfnrt гаччт чшт ^ ррч w w ii 3 <>и
And Slta, Caksu and Sindhu resorted to the
west. The seventh current led by Bhaglratha
flowed to the south.
triwprwt ЧТ чтт pfegT
TPrtaT %чт| Hirxoii
Vayu-Puraija
On that account it is known as Bhaglrathl.
That river proceeded to the salt ocean. These all
seven currents offer devotion to the Var§a
named Hima.
Ч^гГТ: W ЧШЧТ:
r:in^n
These seven streams sprung out of
Bindusaras, sanctify several countries normally
of Mlecchas origin or breed.
wrasfra ЧТ: Traf зтрга:1
bMimi^r ffnRitsr з^#дгаттрга 3ri
%IT f t r p r a I X ? II
They approach a place where Indra showers
the rain. They are as follows- Sirindhras,
Kuntalas, Cinas, Barbaras, Yavasas, Druhas,
Rusanas, Kunindas and Angalokavaras. The
river Slta divides the desert of Sindhu into two
and flows into the western ocean.
m raiRTpira чрттчт^чсШ1
WTR'l WUHeb'lAlj^clkRdlofS<*W|1
Ргглаяр^щп счгегччй p ^ ir p if is ii
The river Caksu flows through these
countries-Cinamarus, Tanganas, Sarvamulikas,
Sandhras, Tusaras, Tampakas, Pahlavas,
Daradas and Sakas. It then proceeds towards the
ocean.
чтщг ^шуттрт1гатгатщ^5Н1
f^raifirifT^ raira^fiTtar f^ faR iiisq ii
QR^r^lUIRsIflRII -й'ЭII
Шгацга f^4wraRftri
d^iiHchifvmirWis' я р Л rainfall
srptarisr e^isr rai
prri^FPigRrafarfr <щсгагГ ^ p ip is^ ii
Chapter-47
The Ganga sanctifies the auspicious Aryan
countries- Daradas, Kasmlras, Gandharas,
Varapas, Hradas, Sivapauras, Indrahasas,
Vadatis, Visarjayas, Saindhavas,
Randhrakarakas, Bhramaras, Abhlras, Rohakas,
Sunamukhas, Urdhvamanus, the places
inhabited by Siddhas and Caranas, Gandharvas,
Kinnaras, Yaksas, Rak§asas, Vidyadharas and
Uragas (Serpents), also the Kalapa-gramakas,
Paradas, Slganas, Khasas, Kiratas, Pulindas,
Kurus, Bharatas, Pancalas, Kas'is, Matsyas,
Magadhas, Ahgas, Brahmottaras, Vangas and
Tamraliptas.
Ш: ufdffrn 5ff%ST ^%urTd%di
arisnrssfif^ -фщт зггаЫчшй ^ПТГИЦОII
Obstructed by Vindhya mountain, it enters
into the southern ocean. The sacred river
Ahradini flows to the east.
атаПгШ:!
w чНтдяТтм ч ^ii
О C\ -О Cs
yraiflcr f^T Rani и
It inundates the habitations of the Nisadas,
Dhlvaras, Rsikas, Nilamukhas, Keralas,
Ustrakarnas, Kiratas, Kalodaras, Vivarnas,
Kumaras and Svamabhusitas. Then it vanishes
within the circle of the ocean towards the east.
The branch PavanI also flows towards the
eastern direction.
Ш ^T ^ sn q rftru ц * и
О
<т 3t%T ЧЧII
It inundates Apathas, Indradyumna lake,
Kharapathas, Indrasankupathas, the middle of
the garden Makara and Kuthapravarana. Near
Indradvipa, it enters the salt ocean.
285
Щ 4f^GTT Ч Ш Т Ш У Ы Щ jjl
The branch Nalini flows towards the eastern
direction with speed, inundating the Tomaras,
Hamsamargas along with Huhukas.
W RTTTSJ % ER lt firm m cJf3T frR fa l
сьи !ш ы <и |'|^ jtfzt ^ rrarg T iR fq 'H H ^u
Wading through eastern regions and piercing
through hills in several places, it reaches
Kamapravaranas and As'vamukhas.
-)ГччиёН«*1& f Ф т Ш R ^ f ilR II 4 6 II
Having gone over through the desert
mountains, it reaches Vidyadharas. It flows into
the great ocean at the Nemimandala Kostha.
стгат чщччш wsfosi щ щ [ : \
ffl: ^ ■smt g^f?T г [ Щ : 1 1 ^ Н
The branches and the tributaries of these
rivers are hundreds and thousands. They fall
into the ocean as the water is showered by
Indra.
щдШттатШ w ей чЭ чЭ -О
5 <4«Id fasj<hl«kchl ^ OII
On the shore of the river Vasvokasa, on the
peak of Haris'rriga famous for its fragrant
waters, resides a scholar named Kauberaka of
self-control.
4 W ^ R p A d k l: ‘« f e f l l : l
f^ T R e R T rR 4 R -W r« 4 l: T ? rfT :ll^ ? ll
Yajiiopeta, Sumahan, Amitaujas and
Suvikrama are his attendants. They are on par
with him. The scholars and Brahma-raksasas,
these ones the followers of Kubera, four (in
number), have been known as bearing
semblance of those.
flcTRcT ^ fw ^TT V ^ d = flR n i4 l
4tWU| ftrynn «ПЙ: ё(ПщЫЙ:11^11
286 Vayu-Puraga

And this way is to be recognised the Promiscuous with Kalpavrksas and pleasant
development of the denizens of the mountains. and sweet like Madhu or honey, Rudrakanta
Through mutual cooperation, their prosperity this way famous one, constructed as such by
arising by virtue of spiritual good, lust and Siva.
material gains becomes doubled. ЗТЙ rrnznr fatsqfdl:
*!4<*idw tjb д т т й чщ т е : i HIHI ЧТЧ If^Tl^fiwfWT:ll^o||
■qqftcRt 5 l r t 'dWI'w^lfrlbRd) W F I T I I I I There are twelve well-known lakes thronged
Behind the peak of Hemakuta, there is a lake by lotuses, fishes and aquatic birds. They are
of that norm named Sayana. The streams named as Jayas being peers to the ocean.
ManasvinI and Jyotismatl issue out of this lake.
vibttl w RMt ft ^ ^T®№pw:i
W f ^TSRT: TPpft T^qfepfri znft ftjjwraifH % ч д ^ н \э vi
w r fgwjij^ чпт dcJdMi) 115*11 From these lakes, Santi and MadhvI, these
They flow into the eastern and western two streams emanate. In Kimpuru§a and the
oceans respectively. There is a lake named like, the god does not shower rains.
Vi$nupada on the excellent mountain Nisadha.
yqgl-d TrfWT:l
dW I^i У яФ TTRraf XTЧТ1 fBgN 45TPrft:ll^?ll
■frfr: чймгчсгй ^ s^ sro t щ и ^ ч н Excellent streams flow here with waters
And from that one issues out the twain, from the subterranean regions. These blessed
GandharvI and Natvall. Behind the Meru or rear rivers flow through the mountains Rsabha,
of Meru, there is a great eddy Candraprabha by Dundubhi, Dhumra and Mahagiri.
name.
M^ildT fw tT FT3U|[W|fa|
Ш ■JlbzHd) ЩЩПЦ УРЩ1
iuuij н$мГч: fvl<rii^lit:ii
Ф ъ . <J FTTt 4 ^ 1 M U^tich'cidllhhll
зтатгет ч ^ й ч и з и
There is the sacred river of Jambu juice and
Jarhbimada, the auspicious one, the source of They flow to the east and fall into the salt
gold. Payoda lake on the Nila mountain is ocean. Others flow to the north over the
highly brilliant or shining like a lotus. mountains Candrakanka, Prana, Mahan and
Agni having extremities sunk low into the great
Ф $ FT flTRRrarr ocean.
4Гс11<5ГОсЙ W I WWtR4H«4II513II ^ Щ Г сГЩ2Г 4TFF$T ЩЙТ:1
Pundarika and Payoda- these two streams ЯсМ е ТЩТН ^ Ф т
emerge out of this lake. From Sveta, issues out
the sacred lake Uttaramanasa. The mountains Somaka, Varaha, Narada and
Mahldhara extend to the western horizon. They
v*MIpR I xT f T O T Ft verily, enter the salt ocean.
и р Ш Т : ЯНГ FT 4 < l*M s H I*c 'f4 ll5 < S II cHRt effl$ch£fa TfaTcRgtcf q% ;|
The two rivers Jyotsna and Mrgakanta rise
зттшгГ тщг^счт: ^ щт Ф и
from this lake. The sacred lake Madhumat is
brimful with lotues, fish and aquatic birds. fF tf^ i тНтгиV94 it

c b ^ ^ M M Ic h fa f FTCsPTI m Fier& hl ч то FTtefro: fira fo t t ^ e n i

f ? tft fqfifcr ъ ф ч 5 и 5 и tototftostt: # чеМ: ft <*3«ng*i:iiV95ii

Chapter-48 287

The great mountains Vakra, Balahaka and

Mainaka extend to the the southern ocean. In
the centre of Candra and Mainaka, to the south,
there is the great fire named Samvartaka, the
consumer of the waters of the ocean. It is
known as Aurva and Vadavamukha.
TlfagT f| xr^cTT

^WtftrTPT qlf^ll \96 II

The twelve mountains took their ingress into
the salt ocean because they were frightened by
the awe of Mahendra (i.e. Indra), who would
have clipped off their wings. What is seen
reflected in the form of a black hare on the
white orb of the moon is the replica of
Bharatavarsa divided into nine regions. It is
seen in the moon that rises here and not
elsewhere.
drill'd!tdtir cufyf^ ft TTtfr.-l
snfrT: с&ттотЫгГ:пи <?ll
These countries become more and more
flourishing taken into consideration those by
virtue of merits, by diseaseles.sness, by the
longevity of life, by virtue of spiritual good, lust
and material gains.
Cs
ЩТ^Т ЧТЧЩпШ •О
cjrfa cnfr ^11
чЗ

^ lI c W llI б о п
These countries are endowed as such by
people of different kinds and castes and other
beings endowed with good merits. This way did
prop up the entire Universe in stability.
«тЬт$ТО7пЛ УТииТтВ '4cRfdTOw'l что

* * *
Chapter-48 287

11^ i g ^ i f t y f i s s q r e : 11
Chapter 48
The description of subordinate islands
within the jurisdiction of Jambudvipa

epJ'W ЯТЛТЛТ fneTletn t

М 1 Я Ц^^ЦН ^||
Suta spoke- To the south of the
Bharatavar§a, you may understand an ocean, ten
thousand Yojanas in extent.
ifa m н ytsrwwl w w cti

There is a country in it extending upto three

thousand Yojanas and one-third of it in breadth.
It abounds in fruits and flowers.
О 4 ' \9 V

4f4rrT<fd4U 3 U
The hereditary mountain (Kula-parvata)
thereof is Vidyutvan. It has innumerable peaks
that decorate the land.
ЯП: ^ W J I
$ frrw ЩШ f^HHld'hUll'kll
There are thousands of streams there, with
limpid and delicious water. The lakes there also
contain pure water.
fcTWfufepqdq in
ш зд я r галл for л ^ т ш ч и
ЯТЯТТШЧШП^ чГсГгПТч тг?Т^Т ifl
йит d^ra^viift tt^ifui ^mrfSr ini ^ n
TTTfin ЬсРТТчпЫя if I
in^TRT^ERTftrr <TRRTIIV9ll
Within the crevices of that mountain, there
are many prosperous jolly men and women of
various shapes and features. In the many
spacious, long and wide cavities are established
hundreds and thousands of cities built into the
mountain. The towns established or
288 Vayu-Puraija

incorporated as such, are well-connected having illustrated the islands having many oceans or
got the provision of gates and mutually quarries of gems on the earth.
intersticed. гп
ir w m r r : i Щ1?|Гчгт *П1 *YII
They are known as- Angadvlpa,
The subjects thereof have long beards and Yamadvipa, Malayadvlpa, Sankhadvlpa,
moustache and having complexion like the Kus'advlpa and also Varahadvlpa. 1
colour of clouds. The subjects have the
maximum age duration of eighty years.
TRTFr^FMT^tuf гЩ^Ч dgfdWfbll II
W W T W T h J T : Ч 1Н Ч Н 1^ТТ О У 11
You may know about the Angadvlpa
tpftffgr: ич и thronged by many congregations or
They have the tendencies of the norms of corporations or guilds. Thronged by many
apes, subsisting upon fruits and bulbous roots. Mleccha tribes (ganas), that island is highly
Like cattle, they follow promiscuous, extensive.
unconcealed sexual habits. They are devoid of
physical and mental purity. They have no fixed
conventions. # n i стачптагати ^ ii
шф: ф ч ф : Щ * Ч Я $ :| There are mines full of gold and corals in
that island. It is variegated with rivers,
о4И541г11 3I44eRt :II 5>о ||
mountains and forests. It resembles the vast
That continent is full of such worthless men expanse of the salt ocean.
of puerile breeds of the human kinds. Similarly
other countries and islets shall be known in due m iishPiRnfa
order. m ш ст ф штч 1^911
fayiteiybjfcl хщЩЩгЦШ: ^ Ш\ Therein is a mountain named Cakragiri full
of springs and caverns of many types. The
u p w ft чглутЕ ~цшт ш ш : п w i
caves afford shelter to various living beings.
ЧН1Ш34ТЧ1$Н1:1
4T Ч Щ ЧТП^ТРЧ 4 ^ |p fft:l
d$ui£lqirdffui и *4 и
гкйгш ч г Ф т тгпдг ч^тчРгчи и
The group of islands known as Peacock
islands are extending to twenty, thirty, fifty, That great mountain spreads on to many
sixty, eighty and hundred Yojanas. There are a places in the centre of the Naga country with its
few, extending even to a thousand Yojanas. extremities reaching the lord of rivers, the
Those combinations of peacock-shaped islands, abode of ocean.
a group of islands of Barhinadvlpa and smaller ччй) чГм1г1чта я HKHicb4ifddH.il
islands, in thousands, extended as well as
(rraifxr шРгчгакт
•о 4^at шчПьм:и
о
enlongated, are infested by many beasts.
(чй) ЧЧсГ: ОТср. сьж-тщ <ти И И
f^ fe rra r4 T :i
Yamadvipa, this way called, is surrounded
Ш s f a l : Т П Т П Ш Т Т Ч Н Ш Ч Т сБ Т Т : % c fril ^ ll by many quarries of gems, There even is a
Besides Jambudvlpa, there are six other mountain named Dyutiman, bedecked by
islands having many resorts. Here stand minerals, a source of those rivers flowing
Chapter-48
towards the ocean and a provenance abode of
gold.
4*bld4l<M chH'ehW ёГН^ о ||
And likewise the Malayadvlpa is also well-
surrounded (by ocean). It is a luxuriant source
of gems, stones and gold. It is very prosperous.
ЗГО ёГ ?М Ш Щ Т{|
ЧНР$т0<|ДГОАиТ 4<mjdttfu^r|4.U^ ^11
It is also a quarry of sandalwood, also a
quarry of oceans, thronged by many Mlecchas,
and decorated by streams and mountains.
rlsT ЗЙЧТЧГ Ч^ПТ: 4<Jdi i'JtnichCl
Ч*1Ч?К1 fatsMId) eKM 4d:ll?^ll
There is the Malaya mountain endowed with
glory, the quarry of silver. This great mountain
is also popular as Mahamalaya.
%Tfa ЧЩ Jffei ёГ W
ЗРГСИЧЧ4 m ddl^HM^d^ll 4 ^ и
The second mountain Mandara by name,
well-proclaimed on the earth, endowed with
many flowers and fruits, fascinating one,
inhabited by gods, sages and kings, the abode of
Agastya is there, bowed down by gods and
demons.
Ш «ЫзНЧ1<*Ч 4H*IWI44'W %l
(d*'#^ui4t4l|4IW T
ddIWfd T^T: W 4 % 4 ^ T IR 4 II
There is another mountain Kancanapada
which is a second Malaya. There are many
hermitages there, resorted to by pious persons
and full of flowers and plants of all kinds. It
even outvies the heaven. There takes
incarnation the heaven, perennially on every
festival day.
Ш (ddididHil HHMIdfeTftrll
Cs s3 C\
289
fZrlt T^r ^MJIIehKdUuill
fd^dHWt fetf ^'Mmi<4lfcHdlll?^ll
R riiu yfd dl WfrTT H fT ЧТЧ w s f t l l ? 6 II
There is a great city Lanka on the beautiful
ridge and peak of the mountain Trikflta
bedecked with many minerals. That mountain is
having height of many Yojanas and having
grotto abodes and variegated peaks. On the
fascinating surface of the peak of that one, there
are arched portals on a rampart of gold or
golden-arched portals. There is an array of
golden mansions and palaces variegated with
turrets and gables of different colours. It is a
hundred Yojanas long and thirty Yojanas broad.
It is flourishing and the people there are happy
and gay.
ЧТ WURFfont 4JR ТЩШНТ Я3 1сЧЧ1Ч)
зтгашг а1е т М й 1 № щ п
чуч|ишшад| fnnzrt- щ ц \ \
It is the abode of noble Rak$asas who may
assume various forms as per their wish. Know
that great city to be the habitation of the
enemies of Devas, proud of their strength. Free
from all harassments, this city is inaccessible to
human beings.
tFRT i igef 4ft dfrlfod: I
JlltfufaiqyqRy ^ о ||
On the eastern bank of that island, having
the lord of rivers and streams i.e. the ocean,
there is a huge shrine of Sankara also known as
Gokarna.
dsWi'jd fg^q- ?l|j^444lf&!ld4l
WTRRferfH 4RTt^40TFr44ll } ?ll
Likewise, a solitary kingdom should be
known established on the Sankhadvlpa of a
hundred Yojana extension. It is an abode of
many Mleccha tribes.
Ш 7T|-Plfafa :l
4HKHi«b<: w i : w i^f^f^feT :ii^^ii
290
Therein is the mountain Sankagiri by name,
having gleam like the sprout of a (white)
washed conch-shell. It is sacred and a quarry of
many gems. It is inhabited by the merit doing
ones.
щ ч т т чвшч-41 i ЗН-Ч^еМГСгнА
■Щ чт 4RTR: <picra:ii^n
The holy river Sankhanaga issues out from
this mountain, and wherein Sankhamukha
named Nagaraja has an abode established.
чЭ чЭ ^ чЭ *4
н м ш ш ч ч и М ян кн 1«ж ( f ^ r i i ^ ^ i i
Likewise, Kumudadvlpa is englamoured by
variety of flowers. It is full of many villages, a
quarry of variety of gems and auspicious one.
f>4s(T ЯТЧ ЧЗГЧ1Ч1 '|g fe lfq c r |u i)|
чзи И ^ м Ф я \ w T ^ w i^ R ^ id ii^ q ii
There Kumuda named highly-fortunate one,
an annihilator of the corrupt-minded ones,
blessed sister of Mahadeva, is worshipped by
the people.
гШ cHlifsft ^ TRTt#5Fnrn^l
4HMlfd'H41cf|uT ЧН||уцЯЧтЙ И3 $ II
£Гта1-ЧЧг) ТЧЙгГ 9 f % 5 F nчЭi^ l
чЭ
Щ|^ч4ь1 4W Ш TW:
Э |} с Ь с К < ^ *|З Д ¥ 111<га: и ? i l l
Likewise in the Varahadvlpa, thronged by
many congregation or guilds of Mlecchas,
inhabited by many castes and having many
towns and flourishing spots, there is a beautiful
mountain named Varaha, englamoured by many
springs, caverns, clefts and grottos, endowed
with wealth and crops, luxuriant one, crowded
by religious-minded people, as also endowed
with many other mountains and forests and
equipped with many fruits and flowers.
^ТТЧТШТЖЯкп WPT&TTffOTTI
crmfl чгч ctc^t -щ чвнфи 3 я п
Vayu-Purana
From that originates the great stream of tasty
water, the bestower of boons, named Varahi,
having sacred spots on its banks. This river is
bestower of bliss.
гТЗГ ЛЧЙьи|^|
^ WTlIl'koll
Wherein the subjects offer obeisance, having
faith in no other god than Visnu, the powerful
one, having the form of a Boar incarnated.
TJcf cFfetT ■HM'dd: I
4Kd^l4^rT t ^ТПГ cf§fa*dl:ll*?ll
This way, the six southern islands or islets,
(established) all over, of the Bharata country
have been illustrated.
Цс|1)еьГц<( ^
^tpnTIU^II
This way this one varsa of many islands is
here talked of, alienated by the water of the
oceans, a fragment fragmented known as such.
TTigihr: WKsMid) f^ T t i i 'k ^ n
Thus have been described the four huge
islands, decorated by intermediate islets, the one
having ancillary islands is proclaimed the
extension of Jambudvlpa.
fRt атЬтщдтй ецуу)тй ycHfd-цш
it it it
290 Vayu-Purana

И :И
Chapter 49
The description of Plaksadvipa

HcR^lfa ^TfRTI
ifJTrW Wlrfr? fa^T *Г (ймЬтШГ:II ?II
Suta spoke- О best of the Brahmanas, I shall
dilate upon the Plaksadvipa precisely as it is.
Chapter-49
You may listen to it as per factual
representation which I procaim as such.
fgwnf^pTSTTPtr gRuri^: чтччя:п
ттчтзз^: чтчяТзч йчч F m ^ r : ii ч u
From the extent of Jambudvipa, the extent of
Plak§advlpa is double and its perimeter is thrice
its breadth. The Lavanodaka (ocean of salt) is
covered by this island.
m щщт fgg?T m i
ft ^HiotllRm f4:ll 3 II
This island consists of righteous Janapadas
and the subjects there have a great longevity.
There is neither famine situation nor fear of old
age and diseases.
r f r TcpTT: 4nW ч^чип:1
чягатчтччгтт ч а ш т чтчНч ^ j h iu ii
Therein are seven mountains rich in
ornaments and also seven rivers, which are rich
sources of precious stones. Their names, I
proclaim here.
t^fw ifdg % ЧМ ЧТЯЧТ ЧТЯЧТI
чгзсгтятт: Ш п т: я^чт: w h ч n
In these seven islands, Plaksa and others,
there are seven straight and long mountains
lodged in all directions.
тзЯ§Г5Й f ofgsnfa 4MS)4R<ijl«IWHI
Ш : ч^тт t)w P w :ii
ЯТТЧсГ ШГ ЧТЯТ t g# 4 d^ll $ II
In Plaksadvlpa, I shall first talk of the seven
huge mountains. Gomedaka here is the first one,
resembling a cloud. The Var$a (the continent) is
also named Gomedaka after the name of this
mountain.
fgcTfa: 4cRTSF5; q < $ 4 fa ^ 4 fe (rT :l
ЗГТщгтччч 4ff4MT:lll3il
The second mountain is Candra endowed
with all the medicinal herbs. As'vinI Kumaras
291
planted the medicinal herbs here for the sake of
nectar.
ЗТТТЯ ЧТЯТ ЧТЧ т#Щ Ч Т:1
ЧЛтачТ ЧТЯгСГрГТЩ? ЧТЯЧ^ЧГП6 II
•О ©ч 4
The third mountain is named Narada. It is a
fort-shaped mountain having lofty height and on
that account, it is an impassable mountain. It
was on this mountain that the sages Narada and
Parvata were bom earlier.
t #тТ ЧТЧЧ:1
V K ^ : ЧТТ 4^:il
iwtrt ww r^TT4Tf4ii <?ii
The fourth mountain therein is by name
Dundubhi. On this mountain, earlier a
Dundubhi (drum) was beaten by the Gods, the
sound of which killed living beings. The
Salmala tree by its drum Rajjudara full of ropes
brings about an end of the demons.
ШЧ: fiThcfcf ЧТЧ ЧЧТ1
ЧТ*[Ч ЧЩЧ #cf ЧЩЧ$ ЧЧкЧсТТИ II
The fifth one is Somaka by name where the
nectar was stored earlier by the gods. It was
stolen by Garuda for the sake of his mother.
ЩГЯ 44ЧЧl ЧТЧ ЧГ d^dl
ШтипатТ щ ф ч f44feT.11 w
The sixth one is named Sumanas which is
called Rsabha. Hiranyaksa was killed by Varaha
on this mountain.
Iw t : Ч Ш Ш -ш Ш аТ: W lfd d il 4 ? R I
чт ч*?ч: и чч»
Vaibhraja is the seventh mountain which is
radiant one glittering like crystal. Since it shines
forth by the beams, (etymologically) it became
known as Vaibhraja.
fmt дч^от g^nfiT чтчччч м ш 1
4ТТГ4 т ч чгё чтят ?пчШ ч^тчи и
I shall talk of the names of the varsas or
countries of these mountains as per serial order.
292 Vayu-Puraija

Gomeda is the first varsa which is a peaceful exulting ones, beneficent ones, pleasure giving,
country, steady and protection giving. There the people
are righteous. They observe the duties and rules
fwwt ЧТЧ ЧП^ЧЧ of their castes and stages of life.
зтго^ ^яч;ч
Tf^crcriTT: f T O T : з гз те э тч ж Ш т:!
f t iwtii
ч W tcTчЫГгчШ тг 4 m 4 W
The varsa of Candra is named Sikhara; that
of NSrada is Sukhodaya; Ananda of Dundubhi; All the subjects or progenies are free from
that of Somaka is known as Siva, that of ailments and are always healthy. Among them,
K$emaka is R$abha; and that of Vaibhraja is there is no influence of Utsarpini (evolutionary)
Dhruva. and Adhahsarpinl (involutionary) eras.
fa g ® ТГ? rTRtff:i 4 ЧЧТЩ53Т

ТЧ^ Ъ ^ЩТГТЧГЩ t : Щ Н ?4II ^НТСрШЧ: д а : V c R J m ? ? II

In these countries, Devas, Gandharvas, There is no division of time based on the
Siddhas along with Caranas reside, and are seen peculiarities of the four Yugas. There exists the
sporting there. time bearing semblance of the Tretayuga.
il4T 41® Tf^TT:l 4^41% 4 5 ^ 5 Тп£?Т:1
чпшат: w ^n ^ Т Т Ч Т Ч Ш # Т cblH^yfeHEH': ^ 4 T : l l ? ? l l
The streams flowing towards the ocean, in In the five islands headed by Plak?a, the
this varsa, are seven, one for each country. I activities of the seasons is according to those of
shall talk of the names of these seven rivers the particular continent.
known as the seven Gangas. rtf tiftefa тпЧёГГ: I
(3PJ44IT -fcPfo 1ЧЩТОТ Щ: I р ® ч а д зттРтт cff^R-^smi 4*11
щ т ffcir ^тгт: чгст:)иw и The people live there for five thousand
Anutapta, Sutapta, Nispapa, Mudita, Kratu, years. They are handsome, well-dressed, strong
Amrta and Sukrta- these seven are the excellent and free from diseases or diseaseless.
streams. тпэттчФ т w m n d sm т *а
№
S lfaw fcT ЧТ ЧЭГСЧГЯЩгет 1T?W :I РЧЩРТТ^Ч ^ 4 7TT47^4RT%4 SHI44II
44Г cpffir II \ 6 11 The blissful age, the virility, the appearance,
These streams along with thousands of their physical fitness and virtue are exquisite in the
tributaries flow towards the ocean. These are islands beginning with Plaksa and ending with
always flooded with abundant water because of Sakadvipa.
the grace of rain-god Indra.
Щ: slMWcidlf 9ЧегпЖ1Ч1
ЧТ: ferial TRT WW 4)
Plaksadvlpa is a vast one, endowed with
зчч<1® $гчс&® щ\ glory or beauty all over, endowed with wealth
дщЬтТЕГПЧШ: ТГЗП^ЩЗГ ^ % :||^ о Ц and crops; equipped with all the divine
•о

The Janapadas in these areas drink water medicinal herbs and fruits. It has trees laden
from these auspicious rivers, flowing quietly, with medicinal herbs and plants.
Chapter-49
зторТ: ч$*г: чкяктешт)то$: W W :i
итозатот ш кш чтч ч к fg^Tjqmi
W f ЧТО ЧТОТТТТН5ЕШ ■RVSII
Encompassed all around by thousands of
domestic and wild animals, the details of
Plaksadvlpa are covered by the details of
Jambudvlpa. О excellent Brahmanas! Just as
Jambudvlpa derives its name from Jambii tree,
Plaksadvlpa also derives its name from Plak§a
tree thereof.
ъ m tfjqfi'
e\
wrom# ^ чч^ рт %i
v Balahaka. It stands enveloping the sky, with
tt? hi
fk q itfW rr H: тнщщЬтон нШн:11
ang^cqf iTORFT Wtfr4 H fad№dll ? <?II
That Sthanu (i.e. epithet of Siva) is
worshipped in the centre of this Janapada. The
continent is also surrounded by the ocean of
sugarcane-juice. Thus the situation of
Plaksadvlpa with its extensiveness has been
explained. In serial order and in details, now
you know about the Salmaladvlpa.
iPlRT Vllrihd fhmWT I
ЗТТНЧЙЧ
TeTglfrtrpT кТОТк|чЙЧ TTOl^H:ll^o||
Then the third of the excellent islands is the
Salmaladvlpa. By the Salmaladvlpa, the ocean
of sugarcane juice is encircled. It is double in
extent as compared to the Plaksadvlpa.
Ш Ш 4U2J ifa ЧТОШИ^ *11
Therein also, are the seven mountains and
rivers fit to be known as the sources of gems. In
its seven var§as, there are sources of gems and
precious stones.
W : HTOcfr ЧТОqt<T:i
qtqprot: «|f-: %стгзпнпто^:и^?и
The first mountain is the solar-normed
Kumuda, endowed with peaks full of all types
293
of minerals emanated out of the network of
stones.
flak : ikd'-w-w зил! что k fd :i
^ff^ctqi^ro fasfHII ? 3 II
The second mountain is well-known by the
name Unnata. It envelops the heaven by its
peaks, full of Haritala (yellow orpiment).
днк: httfw-w «h i ?** tp :i
fasfHii^-xn
The third mountain in it is known as
peaks made of beautiful Anjanas (collyriums).
i m нчк&гг ч?гангт:1
kVTdy'cbTaff t n ydtfaM riemi^mi
The fourth mountain is Drona where are the
medicinal herbs Visalyakaranl (splinters) and
Mrtasanjlvanl (that which re-suscitates the
dead) of great potency or efficacy.
«fifST Щ Ш ткн: чтощкч:!
k^rorotRcafcmf ^токгччщн:11^^и
Капка is however, the fifth one, a mountain
of great height, endowed with divine fruits and
flowers covered all over by trees and creepers.
ЩЩ Ч%ЧГ tsra% r:i
4f|TO ЧТО TOfTH.-ll^^ll
The sixth mountain is the Mahisa there,
bearing the semblance of clouds, wherein a fire,
bom of water and known as Mahisa, exists.
ш : ч<£нш сь<ь<гато towi
ЧЧ ?ТОТОЙж1ч -ЩЦ НТОТО:11
y'dNfdWidid шнток ftft: чзччпз<М1
The seventh mountain therein is spoken of
as Kakudman. Indra himself showers rains of
gems voluntarily there. This is the procedure to
be performed in Prajapatya rite in honour of
Prajapati.
<f4dl: ТПН hfumfudl:!
ifat HhtfbT ткк 4 til
294 VSyu-Ригаца

fg^rcranr jj 3 %II of the continent which is named after it. It is

This way the seven mountains decorated by
gems are in S&lmaladvlpa. I shall now illustrate
the seven auspicious varsas (continents)
associated with them. The first one is Sveta
associated with mount Kumuda and the second
is Lohita associated with mount Unnata.
%<T ЧПТ f II.
The continent associated with Balahaka,
Jlmixta and Drona is known as Harita, that of
Kanka is named Vaidyuta and that of Mahi$a is
the Manasa.
ЩЕ: Шn» ^ s9
ЧПТ 'W
■л F W ri
ЧсГШ^сГ Й Ш !1 Х (1 1
Of Kakuda, the varsa is named Suprabha.
These are the seven varsas and their seven
mountains. Now you may know about their
streams.
4RhTtoT fggwiT Ъ rF£T 1ЫГЕЙ1
RlejRi: ШШ ig Ш : T^<TT:li'i£?il
These are- Pani, Toya, Vitrsna, Candra,
Sukra, VimocanI and the seventh Nivrtti. They
are the seven rivers of their respective countries.
НШТ щ щ тм
з^гагат: ч Г ш ш н « ф т щ f^ E R m i^ ii
Moving closer to these, the other ones, are
hundreds and thousands, incapable of being
enumerated. They are to be believed by those
who wish to know them.
4ift^VTi °r:
"48^ тщщгг-.н'й^н
Ш § ¥Ф<Д<Т:11*ЧИ
This way the enclosure or area of Salmala
has been illustrated to you. Like the great
Plaksa (the fig) tree in Plaksadvlpa, there is a
huge Salmali (the silk-cotton) tree in the middle
encircled by the ocean of wine equal to
Salmaladvlpa in extent.
Srfcf f sp%T sjTJJWТРЗГГ:1
In the northern islands, the people are
religious-minded. You may know them. As per
hearing or Vedic legacies and as per logical
sequence the way I speak, you may understand.
f ^ T f p j Я с щ г п й x fiT s J Т Г Р Т Ш :1
■§TR(cb: 4fT<pT: f i y i f l i l q ^rTril'k^ll
I shall describe the fourth continent
Kusadvlpa succinctly. The ocean of wine is
surrounded on all sides by this Kusadvlpa.
TPrfa RltWil Зо4чМ|ЫШ1
У Г 1 Р В Д « $T Т П Ш Т : 1 Г * <S II
Seven, verily, are the mountains there. It is
twice the extent of Salmala. Listen as they are
being described to you.
f y r g f t <T f ^ T : P E R t T
fp T R T W W W fg c friT T g f l 4 < l c l : l l ' ^ l l
In Kus'advlpa, the first mountain is known as
Vidrumoccaya; the second one is Hemaparvata.
^Rfarr ffrn rraw
The third one is Dyutiman by name
resembling clouds. The fourth one is named
Puspavan and the fifth one is Kusesaya.
PBt ^№тМтт W*TT ЩЪ:\
W ff?r ц рт чт ? ( T w w f ii ч
The sixth one is Hari named as such. The
seventh is known as Mandara. The word Manda
means waters and Mandara means that which
splits the waters.
fg rp rr: q R c n R fl:i
5 W spf qujqugH4 H Ч Я11
The intermediate space between these
mountains is twice their magnitude. Udbhida is
Chapter-49 295

the first varsa (continent) and the second one is

Venumandala.
ЯЙщАч fArrt tnrq^n ц Я4
фГЦ -щщ\ This way has been described the
W T ^ 5ГРЖ Ч 11 establishment or area of the Kusadvlpa. After
A A m iiq^ ii this, I shall talk of the Krauncadvlpa.
The third one is the Svairathakara and fourth fawi4l<fjiftui: TT jj $ ТфТ:||
one is known as Lavana. Fifth one is Dhrtimad t 11 s,o и
and the sixth one is Prabhakara. The seventh Redoubled than the extent of the Kus'advlpa
one is Kapila. These seven are the Varsa that verily, stands known as such. The ocean
Parvatas or mountains. named Ghrtodaka is surrounded by the
ij^ t| о т ш з п т А п т :1 Krauncadvlpa.
т А «г ^ттчгчт gA :ii4*ii ФШ : W4T
In these radiant countries Devas, АлсЧТТ ciltHchl с)|ЧЯГ^<*К<*:1|^9||
Gandharvas and the Lords of the Universe are In that DvTpa the best among the mountains
seen residing and sporting about. is the Kraunca named as such the principal
4 rtf ^44: ч А ^ЕфЗПЬгеЙёг gi mountain. Beyond Kraunca is Vamanaka and
beyond Vamataka is Andhakaraka.
ifhHMT 3R: *41*1 ftjA гИТИЧЧН
ЗТЧЧПТТгЧТЭА fdcu^Tliq tA f: 1
Neither there are robbers nor even the
Mleccha tribed ones. The entire people folk is W if a М А А м^ n
fair-complexioned and die as per traditional Beyond the Andhakaraka is Divavrta named
custom. one and beyond the Divavrta, the mountain
rraifo 4U: A fa рчтчт: fW w r i Divinda is called as such.
чИ ет ч ч Ш Н г ff o r o t А ?итн ч ^ и 4^iHiR : i
Here also are the seven rivers which are i A ^ '^ f a w : i i ^ i i
auspicious and which dispel sins. The chief And beyond Divinda, too, is the great
among them are Pavitra, Santati, Dyutigarbha mountain Pundarika. And beyond Pundarika is
and Mahl. named one as Dundubhisvana.
з^Ш1Азч%гат: ЩЦЩ: w A ft:i
S t f a w f o Ш : T ra f A А й 4 1 4 4 :1 1 4 ^ 1 1 оЩ^ПБётАт 4Mi<3^icHdi^tii:ll ^'kll
Hundreds and thousand of others are known These gem-inlaid ones are the seven
as their branches. All those flow on as Vasava mountains of the Krauncadvlpa laden with
(Indra) showers in plenty. many fruits and trees and surrounded by many
i p A fryrgPTT cfTW: 4Rcnftw:i trees and creepers.
< T I I4 < S II TrA w fehuii 1An$rrg54=hr:i
Kusadvlpa is surrounded by Ghrtoda (ocean A far ш з А (ч^ш н^чи
of ghee) from outside. In extent or width, it is The Varsa mountains are mutually
equal to Kusadvlpa. redoubled than the previous one. I shall talk of
296
the Varsas by name. Those you may
understand.
т&та ^?Tt cim4wi ~ччш-л
^ ii
Of Kraunca mountain, the main land-tract is
the Kus'aladesa and that of Vamana is
Manonuga. Beyond Manonuga is Usna which is
called as the third country.
ЗШПгЧТ: У1с|{сБ:
3ra<*Kcb'^IM 4 ^ 1 : Щ: TiW:ll^V9ll
Beyond Usna is Pravaraka and beyond
Pravaraka is Andhakara. Beyond Andhakara is
Munidesa as such.
fy&muRichlurf rfhjjm ш : ^cr:ii^<sii
Beyond the Munidesa is Dundubhisvana that
is well-known as occupied by Siddhas and
Caranas. There mostly fair-complexioned
people reside.
cTsnftr чи: yftcpf трт: ^mr:i
■jftft ^ W цЫчТЗТЩН
w r im vu^Oefii rj- tj| t w f e n F p ii ^ и
There even streams are seven in number for
each Var$a. They are- Gaurl, Kumudvatl,
Sandhya, Ratri, Manojava, Khyati and
Pundarika. These auspicious seven appear as
Ganga divided into seven rivers.
mw «дяшам! TTPtw:i
Шч?1Т: ^ ^ с ь и н 'зо ц
Other rivers flow into these or nearby and
meet the ocean. They are vast ones and full of
abundant waters.
3TT<p: Tf^T: #тя[^1Щ Рте^РТ^11\э?11
Krauncadvipa is surrounded by the ocean of
whey all around endowed with beauty or glory
in line with the Krauncadvipa.
ЧЕШФт ЗГ«ЙЙН1:1
Vayu-Purana
Ы frtFTf ^4MI4H4<4ui ^% :||\э^Н
TRHt ft w f t Ш ftW c h illi
Thus Plaksadvlpa and the like have been
illustrated succinctly. The growth, decay and
other details of these continents are not capable
of being illustrated even in hundreds of years.
m ssf ftt fftfa :i
firR F T W f e f^ ftlftll
fjupg- # ^Tftfti ^ftftt w5ftftll\9MII
Subsequent to this, I shall illustrate the
features of the entire Sakadvlpa as they are.
You may listen to me as per factual
representation while I talk of or dilate upon as
per sequence.
W i t W f faW H I^ T sd U lW H ! fftF IU I
mR cit4 f t p s f f tf iim iif f tf t; f w : i i ^ 4 i i
From the width of or extent of
Krauncadvipa, double is the extent of
Sakadvlpa. It encircles the ocean of whey.
ftft WftT 'JHMcqi&KI'Gej fytirl
I 3 % ^ T S Il f im f f t : W II
Therein are the sacred Janapadas. The
people there die after a long life. There is
neither famine nor the fear of disease and old
age.
ftftTft ft4ftT: ^TW: qR^fddl:l
ТЧШШШ ЧЗШТШ ftmrfft *Пр \Э\Э||
There also are seven radiant mountains
which as well as the rivers are the sources of
gems and precious stones. You may listen to
their names.
ymiftft: зччт чти ч%:п\э4н
Inhabited by Devas, Gandharvas and Sages
(Rsis), the first mountain is known as Udaya
which extends to the east and is golden
complexioned like Mem.
Chapter-49
ШШ 3Wcri% M-гп^ Ml
dWI4>U| тг?тМ ?:||^||
Therein the clouds for the sake of rain obtain
generation and move along. To the west of that
is a huge one, the great mountain, Jaladhara.
сГШсГ: WT MrPIl
Ш -ц§ W c# <4чк>1<г1 wriTct^ll 6 о II
Wherefrom Vasava (Indra) obtains the
excellent water. Then in rainy season, a Varsa
gets provenance among the people.
dW Nf tcldebl МЛ RtcT иШЩ:1
kffit ЧЩ (4dl4^d'l RtR:II<^II
To the west of that is Raivataka where
perennially established the mountain created by
Brahma and a star in the sky named Revati.
dwmfui чт 4^iPiR: i
df4lxe^l4rcmi47ii: w r: pkfimT: fkMII<S?ll
To the west of that one is the great mountain
named Syama. From that the progenies attained
to azureness in the east or the primeval ones.
dWI4>ui w t RtR: MFT:l
d^ltRuitssRqebii) jpf: ^ieTt R>4iRtn:ii<£3ii
To the west of that is known as great
Astacala mountain (of the Sakadvlpa) made of
silver. To the west of that one is Ambikeya
Durga, the mountain covered by snow.
зи[кй><чкч() тщ: Ы Ш тга^ т:!
M k=T ^)9ИГгУ
•OтЫ MITTMTM: ydwfdlli'tfll
To the west or beyond Ambikeya is the
attractive replete with all the medicinal herbs.
That is Kes'arl by name from where the breeze
blows along accordingly.
fT O 4l4dWlfd ЧШсЦЧЧсЫ:1
d(*±IF4tdeh ЧШf^rTRII 6 ЧII
You may listen about those by name as per
factual serial order. The varsa Udaya, named as
Jalada, is well-known of Udaya. (In Sakadvlpa
all around the mountain Udaya as Jalada-varsa
named after the son of Havya).
297
'Jk'MKW y$4Kfafd MFT4I
к м IT gftR T T f W N l c F R I I 6 ь II
The second one of Jaladhara is known as
Sukumara. Kaumara is of Raivataka and
Manlcaka of Syama.
зтткмкммт ktcpki kikki 7T?T|4^uv9ii
Of Astachala, there is an auspcious Var$a
known as Kusumottara. Likewise Modaka is of
Ambikeya and Mahadruma Var§a among
Kesaras.
ЪРт 4R 4 IUI M xTI
fd U U I d R f M I -ЦЩ c R M lf k :ll
? lle b l Ч Т Ч ЧуК m *R \\6 6l\
The extent of the Dvlpa (island) longevity as
well as brevity; well-known through the
Sakadvlpa. In the centre of that one, a huge tree
named Saka. The worship of that tree is
assumed.
TJrR ^l*y=)k Щ МГпк:|
% ткт тмк м «^ггаяиг к: л?н <s 11
Devas, Gandharvas and Siddhas along with
the Caranas are seen residing and sporting
about.
Ш W fT I
ita ч ш икм sikcpf тпр7тт:и
f k R g Ч Т Я Т M rTT: М Э ? R f l W I : M W M p T T :ll
There are the sacred habitats (Janapadas)
endowed with the four orders of society. In
these are the streams seven (in number) in every
Varsa, proceeding towards the oceans. You may
know these by name all of them; named as
Ganga divided into seven streams.
WIT IWllRfd RfT fyictdHI M l
3TMTFTT хГ Чт4м 4$t kMR^lRdlll Я ?ll
tprft Ч Ш : fe g j fefclT MT R4: Miftl
t xf шктк км 4Rcb)Rdin я я и
The first river is known by the names
Sukmarl, Ganga, Sivajala and Anutapta. The
298
second one is known as Kumarl, Siddha and
Satl. The third one is proclaimed as Nanda and
Parvatl.
w f t ^ГТ JTstcT g -ЦЧ: :Ш:и<^ц
Sivetika may be the fourth one again well-
known as Tridiva. And the fifth one may be
known as Iksu and likewise, the one known as
Kratu.
injcTT ^cT TTgt
■ЦШ: Ш WTfT fvwV«hl:ll
*tHi|Rd 4R ^ VHd^RlcIlRUMn^ll
Dhenuka and Mrta likewise stands
illustrated as the sixth one. These seven great
Gangas of auspicious waters sanctify the entire
populace abiding in the Sakadvlpa every year.
3hritaj£d dl-hri-Ml ddl-fo: Ш : I
<st^cb’trir«l=H ^Tt ёпШт ^ГШ:11<?ЧИ
There are others many streams thousands in
number flowing all over with profusion of
waters, where from Indra showers rain
profusely.
M i тт
•o Ч|щ)4ц(ч ttRuiu'i wi
4 W& ■Rftwnj MUiliwi: -мГг^ТТЧТ:II
m: ftrarf^r w 1 ST сГн ^ n
It is impossible to enumerate their names
and magnitudes. Those excellents river are very
holy. The joyous people drink from them.
yiiywi-чч Riwiuif ^ i^ fw :i
Я^ГсЗтТ: ч^тшщтг(ч^':11 ^oii
Samsapayana as vast one the island standing
in Cakra. The mountain is covered all over by
waters of streams resemblance of clouds.
:l
RifciyicbR: ^Шчч^Гчи 6 n
WhtfW: TTWI^S^str^ ri
атЩч Tng^trr Tf#r: 4RciiRri:ii
^гштштйч тт ^тччттт: ii и
VSyu-Puraija
Sakadvlpa is all around surrounded by an
ocean Ksiroda of a similar norm, all over
endowed with wealth and crops, equipped with
flowers and fruits and trees, and also by
luxuriant and flourishing Janapadas and towns
of varied norms, adorned by corals and gems
dappled-hued, owing to all kinds of minerals.
dRjf^44<l: warr: T^dl-dR'd ^4T:l
gmfemw^Wr #тшг w t тдстт:и *ooii
In that one intervened by mountains, the
Janapadas are sacred and auspicious, thronged
by orders of society and adhering to the law of
stage of life. The regions (comprising of these)
are seven as well-known.
ч TraRsr сПлЬгчзкТ: cwRktj
snfeT xlloii-qlrlHi^HflRddl: Ш1:\\ ^||
ч 41-41 щ 3>4:i
4 rlbdRd tfdririm iR lcb ^ Щ | | ^ ||
The intermixture of castes do not pravail
therein created by the order of society and the
stages of life anywhere. Since they do not
swerve from the path of virtue, all the subjects
were very happy. They are neither greedy nor
deceptive and neither jealous nor malicious.
There is no loss of fortitude nor adverse results.
All this is natural with them.
cbf)dlFd4 4 4W
8П%ТЙ T^fR-T WTC4JI 3 И
The manipulation of taxation is not there nor
even punishment and nor even the punishing
ones are there. They know of virtue by natural
righteousness. They protect one another.
bdici<ci t dRii^iq ftcuRuwi
THrrit #T ycj^lRl fq#PTII ?o^ll
This much alone is practicable in care of the
residents of that island. Puskara is the seventh
island. I shall illustrate that (now).
4KfRm <т # |ч ®r%:i
¥ПеЬ#Н4 RlWKI^JUld 4rlrilMdd:II ?оЦ||
Chapter-49
By the Pu$karadvlpa is engirt K$Irodaka
(ocean of milk) from outside, being redoubled
than the extent of the Sakadvipa from all sides.
ТТЩ 4^if?rH:l
pqferhli\o^\\
There is only one glorious mountain
Mahas'ila in the Puskara, which is endowed with
variegated begrimed rocks and peaks of lofty
norm.
•gpm ЧЯЭГ %ГШЧ: ЧЩЧ1
f g w r f : 1Г«1Й!?|(г1:[| ^0t9H
In the first half of 'that Dvlpa, the great
Citrasanu stands, having thousands of
Parimandalas (spheres) and being extended to a
distance of twenty five thousand (Yojanas).
ЯЧ1%Т:1
f l q i % t i f f 'l l ) : Tiicit
%4Hi Vsftflftl 3is4 и
Its heights extends to thirty-four thousand
(Yojanas). The great mountain Manasa
encircles half of this island and stands closer to
the alluvial shore like a new moon risen as such.
It is extended to a thousand of Yojanas and over
fifty Yojanas in height.
гПсфг TT f w M : TP&T:
ТГ Р=г ЧТЧЯ: ^ ° il
Its Parimandala (girth or sphere all around)
too is so much from all side. This mountain
Manasa is on the western half of the island.
TT«f> т?сг щптпч: 4ifa^Vir^%iT f«T:i
TT^TT: 4Rctl(4d:ll Ш П
Actually the two mountains constitute but a
single mountain with peaks and ridges divided
into two. It is surrounded by the ocean of tasty
or delicious water.
4 % # r T # $ <r w ft ^rri
чтчяяш ш и
299
Wider than the width of the Pu§karadvlpa is
that one all over. In that dvlpa, two splendid
Janapadas stand renowned as auspicious ones
on either side of the mountain Manasa. All
around the Manasa mountain, are the two
Anumandalas (the hemispheres).
Ptlldfd 4 4ЩГ4) Ч1Ч4РЧ 441
4^4T$44R 44 ^lldebjtslusy^clll II
The Mahavlta Varsa is situated exterior to
the Manasa (mountain). And whatever is there
within the interior of that one, is called as
DhatakI1.
4?T 44 MHdi:l
TTFraf RiRgmfwT: и ^ yii
The men live there upto ten thousand years
abounding in health and bliss. They have
attained mental accomplishments (Siddhis).
р щ р г m ёГ 4%41%Г Rsptpi
ЗТ4Ч1ЧЧ1 Ч % R 4 I d<4JHd ^Ч?%4:11 II
The forms and features and the span of life
are similar in the two Varsas. There is no
distinction of high and low among them. All of
them are equal in appearance and conduct of
life.
ч чч ш яг ч T r im ( ч ) ч я ч w r i
ч 4 4 U 5 ts % ч чтТяГ ч ч ^ ч ? :н ш и
Neither there is any cheat nor any jealousy
prevails therein. Neither there is any bondage,
nor any fear and nor any punishment becomes
culpable. Neither there is any greed nor any
escheatment or encroachment upon the rights of
others.
Wlljld 4 441% smktff % xTI
сплкчтщ т 4 # ЧТ Ч Щ Щ Ч Ч 4 frrf4 4 > 4 T II ^ V 9
No (difference) between truth and untruth
(prevails) therein, as also between righteous and
1. A segment o f Puskaradvipa in whose south the
mountain Sumana exists. Its name was given on the
analogy o f Dhatakt, the son o f Savana.
300
unrighteous deeds. Neither any talk about the
orders of society nor any trade, no animal
husbandry and no business enterprise.
fe n fRgfr Thferg- xfl
c fe l T felHlI ^ 6 II
The lore of the three Vedas, the system of
civil and military administration, acts of service
to others in return for payment and wounding
others with harsh words- these all are absent in
the two Varsas of the Puskaradvlpa.
Ч M TSft chf xT vft'dlGUi efT T f e l l l
frifeS T (^ r)^ n T lfn xTII m
There are neither any rivers nor any rains are
there. Even bitter cold and oppressive heat are
not there. Germination of plants, water,
mountains, rivulets- all these are also not there.
ЗтШЩ W irt n ш : Trgfri
О чЭ 1
The people therein are happy, endowed with
exquisite bliss, having no old age, and void of
exertion or fatigue, the same as in northern
Kurus.
srcrafefe w r a r l хп
siRhotfefsr: ^cFT: W fW мШгТ:и ^ *ii
This is the condition in Dhataki and also in
Mahavlta countries. Thus, in a descending
order, the entire situation of Puskara stands
illustrated.
т е щ <fer m a ? n
Puskara is surrounded by an ocean of sweet
water. As per extent or breadth and globular
norm, the ocean is equal to Puskaradvlpa.
g)4l: TPcT TPrfeTT^TTI
■«feUERfft ^T: II w 3 II
This way the seven islands are encircled by
the seven oceans. The ocean immediately
adjacent to a continent encircles it.
Vayu-Purana
fnra^rmt ttfreti
этот xta Ш с тт:п
The relative growth in the size of the islands
and oceans deserves to be recognised thus.
Owing to the abundance of the waters, the
oceans are called Samudras.
W it fferfem rSTT WfT5Ef?ffejT:l чЭ
'dWl#4% ЯтК ШЯ\ ^ ч II
The sages abide therein and four groups of
people live there. On that account, this Varsa
stands enunciated as bliss endowing for the
II progenies or subjects.
m <ftr:
ч Ы 1ч I f m ii w Ъи
The word Rsi is derived from the root Vr,v.
The root Vyry means the continuance of energy.
Since the land-tracts afford continuance of
energy they have the designation Varsa.
i R f i t *Tg?: f 4 l M T I
^ptu ?yvsii
In the bright fortnight, when the moon
waxes, the ocean tide becomes replenished. In
the dark fortnight, when the moon wanes and
sets there is low tide.
зттттпт м Я : w х'<=п^ч41|
TTT54^ferrnj5f4 ^ f4^ c||4 ^ b i||||^ « ill
The ocean becoming replenished from all
sides, automatically gets filled with water in the
bright fortnight. And subsequently in the dark
fortnight, the ocean recedes by itself.
?im I f a f f e t i l M : l l ЯЧЧ.П
Just as water in a boiler or vessel gets
evaporated by its contact with lire, similarly
water in the ocean swells in quantity and
magnitude.
3 R R T i r f l f i j W М ТТРТГ xTI
ч^гаТ: ^|емфшг41:11
Chapter-49
# 4 ff^ ra ^ R :ii ^ o ||
The rise and fall of water is of fixed
quantity, neither more nor less during bright and
dark fortnights at the rise and setting of the
moon. The increase and decrease in the ocean is
subsequent to the waxing and waning of the
moon.
d ? lK U lft| 3 T |# 4 T W T ft jjl
STOi gfig: Ejrat ^g: «дяой jj я Т р ^ я<1
It is found that the increase and decrease of
water level in the ocean is upto five hundred
and ten angulas. This ebbing of the oceans has
been seen on Parvan days i.e. eclipses.
gfaT: ITsfasl^l^dT:!
^«ЫДШ«ПЧ d WI-dW^d^Tb^Irni
The term dvlpa is so called on account of
waters being on either side. They are
surrounded on all sides. Since it is a store-house
of waters, the word Udadhi for ocean stands
derived.
ЗТщЬш Ч#Т: ЧсГЧТ: рТТ:1
ЧЧЗТЩЧ Ч Т)4<Щ|Ч ^ГЗИИ ^ 1 1
The jointless and peakless mountains are
Giris and those with knots are Parvatas. In the
Plaksadvlpa, Gomeda, having knots is called a
Parvata.
уи<гчН&)ч га q^i|4;i
$¥1Я *<гГ1Ч 14 ЧТЯТ IT ЯЗ 3 II
In the Salamaladvlpa, the great Salmali
(silk-cotton tree) is worshipped. In the
Kusadvlpa, a stump of Kus'a grass is
worshipped. Hence the continent is called by its
name.
| 4 : yiiebww ЧТЯТ IT зггйи я з * II
In the Krauncadvlpa, the Kraunca mountain
stands in its centre. In Sakadvlpa, is the tree
Saka. By the name of this tree, the island is
called that very way.
301
яттТч: m it чч1^чт:1
чр^т: ян й w Wf3T fkvcrm:ii язчи
The Nyagrodha (the Pippala tree) is
worshipped by the people in the Puskaradvlpa.
The great lord in Puskara is Brahma, the lord of
the three worlds.
dfwfaciUfa ЩП ТПЕ&: ITRf 3F5TT4f?T:l
зчт?Г чт и
it m чччй ^ ^ х Р Т 1т1Ч:|| язчи
In that country abides Brahma, the Prajapati,
along with the Sadhyas. The gods numbering
thirty three, along with sages adore him. The
most excellent among the Devas is worshipped
there.
'ЗГЩДРТТГЯеРТ^' I4TTf4 Й1с)<У|Р| rTI
# HJ гГЧIT% ТГЧТЧГ f? 454lfe)jill ^V9II
H^Tt ЦГЕГгЬт Цг^Ч Ч ЧЧЧ гП
зтттГгага: w u n f ^ f ^ p t w i m 4 T c T : i i ^ d i i
From JambudvTpa emanates many types of
gems and precious stones. In all these islands,
subjects observe truth, celibacy and self-
restraint. Owing to the authentication of
freedom from ailments and old age, their health
and span of life is increased twofold.
lldfw^bcbf^ c|tScb£ijqj
^Ч1Ч(г1 ЗТЗТТШЯТЧ H*3R4fts4T:ll язя и
In the above mentioned two sub-continents
of this Puskaradvlpa, god Brahma himself
protects the subjects who are as if adorned with
good people.
f^jir frgg% i: i
-ф т : irf^rar it 1 w it
Having raised aloft the staff, the supreme
ruler Brahma, the lord of the triad of worlds,
governs them. He is their lord, Visnu, Siva,
father and grandfather.
ratert гачгаяч чч ягачч^гачч!s9 *S
h ^ir га ччт: гачтп я *я н
302
The food is presented to them voluntarily
without any effort on their part. The people
always enjoys that highly nutritious food of six
chyles or fluids.
TTW Ч 5 Ы Ш 3ir<fcTTT: 0Й) frsiTTt Т Щ 1
ТПТ£Т1Т W RTT?4lW gcT:ll
On all sides of Puskara, the great ocean of
delicious water encirlces it.
hTUT IT B I ТЩТТГ ^ T IT ^ t iR k r f t T : I
ftw ^qrfrr: ТИГГ i d W t W I I ^ ^ 1 1
Beyond that is visible the mighty
establishment of a world, the golden double­
fold land as if it is a single slab. It is twice in
extent.
tftw ut it
О
Ясыу1ш<*тэдзг Hlehi<Hl«b: тт знцйи
зш тсш тт it f^icTrarw : tr^cri
TfddRi 44^rifui dPdWd: T?IT:ll^MI
And on the other side of that one, there is a
mountain. At the end of the boundary range,
there is a circular horizon, both illumined and
dark and that is named as Lokaloka. It is both
lighted on the hither-part and dark on the rest.
Its height is ten thousand Yojanas.
mcTCgJ 1щшг№ yfasri csronsr
З Щ & H )eF?K ^T f-H IH Id ) ТПНГФШ1)
ёТТНЛ^ ТГЧНТ H T ^ I fdTTIdldTHT о П Ц Т Т :1 1 ^ И
Its width is as much as its height. It can rise
above the earth according to its will. The word
loka in aloka is understood in the sense of
illumination and indicates the world. And
Niraloka is the dark, external side.
^ Ic h fe n K irra it яя4ттТ w f? :i
"ЩПТТ5Т Зз4яТ55<|ТЩ ТГ: il
f^R TH lw rTsrrfq' з т а ^ ч т !!^ fd s fin i
The illuminated part extends to the world or
area where people live. Beyond that, it is
surrounded by water. The unillumined one, i.e.,
Niraloka stands covering the Cosmic Egg.
Vayu-Puraga
r № : w s h n XTW^Ttl
'WiHfchl52t ttfnmTii n
-d-Bd ТИТУЛ ТТПТ ТТгТТ^гТШТТЩ: I
ipdb)=T f^ B rl Н 1 с ь и ш h it t :и т * ^ л
Within the Cosmic Egg are these people and
the earth consisting of seven oceans, Bhuloka,
Bhuvarloka, Svarloka and Mahaloka, Jana,
Tapas and Satya. This much is the gathering of
lokas and this much deserves to be understood.
Beyond that, there is the end of the world.
fWRSTRft ^y& ldcBldVti frf?T ^r^4T:l
3Tlf^IT: cjdfU dW Н%ПТП ?Ц о II
The cosmos is shaped like the new moon on
the western horizon when the sun is in the
Kumbha (Aquarius Zodiac).
з т т щ я т ^ п ч т it eiTteif ?m: щ щ (:|
1Мт^ТЩ<ТГ5ВГ
Cv
«TIUIHdM4||c4d:ll
c&Tfift: Ult-dWd UTfct я1гШНТвТ:Л ^4
There are thousands of crores Cosmic Eggs
like this, aslant, overhead and downwards on all
sides. They are caused and pervaded by the
seven effects of Prakrti.
cjyTlfclHTd riKdPd ТТНТПТ1
TTWO^ITT: trl? ННТНШ НТИШ1Т11 ^ II
By the increase of ten mutually, they bear
each other. They are caused and pervaded by
one another.
эт ж н тгн т ттоншт r if t fay) s r r ^ t: i
ТТЧИТТЙН ш4н[0Г: TT firsflTII ^ 1 1
All round this Egg, the dense or deep ocean
stands incorporated, by water of which one, it is
hold as such.
«ПИН) ТШ>ГНЧ
Ш4Ч1Щ ТТТИПтТ fdBH НЧ^ЩТИ
From the out precincts of the water, often
fathomable norm, is the cinatious raised
auxiliary circle fire being borne on all sides,
which stands by the deep-rooted radiance.
Chapter-49
arcfrjiFwt gfg:
ттггттт^таш епФтщт: тт fagfan
EE^WTSScRET yRillUKd fagfon 4 II
The fire of the semblance of an iron ball and
all around of a shape of circular norm, is
supported and held all round by solid wind. The
solid wind or cloudy breeze supports the sky as
well.
^nf^gr rWTSSejn^t ЩШ W t ЩЦ)
ТЩГсЩЩГ fERpT SlogravT IT Ш ^ Н
Bhutadi (Cosmic Egg) holds and supports
the Ether. Mahat (Cosmic Intellect) supports the
Cosmic Ego and is itself pervaded and
supported by the infinite Unmanifest Prakrti.
зтчпЯчГтадь ^ E=r ^i
3R4l4#dlr4H44lf?(fw rT rRTII ^Ч^чЭII
The infinite Unmanifest is subtle and
tenfold. It is infinite, immobile and has the soul
unaccomplished. It has neither beginning nor
end.
ептг ylfmibfM'mmiiw
гПТГ^гПТП СII
It is beyond everything. It is terrible. It has
no support. It is free from ailments. It is many
thousand Yojanas in distance. It is covered with
darkness.
rm Ест Тич(W l -374)1
^MmtyfciRd osra^iffVcif^dhii <?и
It is gloom itself. It is devoid of lumination.
It has no limits and does not occupy space.
Even Devas cannot comprehend it and it is void
of all worldly actions.
rl fdlsmdfildilVIl’Tl xj ЯШТЕ1
E'ddTdT4dE1E-r f^WSSERR *Щ11 ^5. о II
There is a great, well-known and refulgent
shrine of Siva, at the furthest limit of the
firmament and at the end of darkness and the
Ether. It is well-known for its splendour.
303
f^ETRTWE RTШ Rcqfafa Jgfd;i
EEklET ^ fW E II ^ Ul
This divine spot is inaccessible to the gods
even, such is said by them. It is well-established
in the premises of the great lord of Devas.
^ » : Pfefi f l : l
^ ёТ)Щ?ETftr%TT TO® 4 W^r: II ^ ? II
In the universe, the worlds receiving the
light and heat of the sun and the moon, are
called Lokas. There is no doubt in it.
W %TT:ll
There are seven worlds beneath and seven
above the Earth. Likewise there are seven aerial
routes or hemispheres having the abodes of
Brahma, О Brahmanas.
3H4ldHlf|4 -ЕТёГ^ЗГ EUftwr Ef?T:l
ymuiilcbrSHM E5 ТШТШЕТ:11 ъьъи
From Patala to heaven, there is a fivefold
movement. This much is the extent of the
Universe. This is the ocean in the form of
Sarhsara (worldly existence), the crawling one.
ЗЯТЯЧП
TTT^ E^rREdWTII ^4M
This Universe having no beginning and end,
keep on moving as such having the regeneration
of many breeds. Marvelous is that tendency of
the world, unstable as such.
ЧЕТ
E RS^II ^ 1 1
The physio-logical creation of this is very
extensive. It cannot be comprehended even by
the fortunate Siddhas who know things even
beyond the scope of sense-organs.
TjfelT xEfRgmTi Edd-WE’HWyill
H 3ERTW fS^PrRTT: I^ \ЭII
There is no limit, decline or end to the
magnitude of Earth, Water, Fire, Wind, Mahat,
304
Tamas, the endless, omnipresent Lord Isvara, О
best among the Brahmanas.
автг wt gRmuil -щ graft ч Rraft
зеетт тпт т гФ р я т
TTRT W4$ ^ r a T T T R ^ ^ I I ^ 6 II
The demolition or even the extension and
even the finale does not exist. This infinite,
however, everywhere, in all the spots is read out
as such or enrolled as such. While enumerating
the names of the Lord, I have mentioned this
before.
-Q ТП Т % с Н Т Я Г Т f t Ш ^ tfH d 4 l
it w h ш : т[$тчч ^ n
The Lord who is called by the name of Siva
has been illustrated before you in entirety. He
pervades everything and is adored in all places.
w ft Ш ? 1 ЗТШ ^ W1S4HI
ТГ f t f t f t f t ^ T ч ^ Щ ; | | ^\эо и
He is worshipped on the earth, within the
nether lands, in the sky, wind, fire, in all the
oceans and in the heaven as well. There is no
doubt about it.
ш tptRt Rftg Tpi ttst Tfitrafem
ж ш \ fgmifT тщвМ щж-. n
f n f t 䧫пjrcr:ii
He deserves to be recognised as the Lord of
great splendour through penance. This
MahayogI, Mahes'vara has divided himself in
various forms. He, the Lord of the worlds, is
adored in various ways in all the worlds.
xjg терепнш gftft g ttwiri
з ш т га э д т1 т Ш т г ш fft3 n ffti:ii
This way the worlds originating from one
another support one another by the relationship
of the supporter and the supported or as the
effects of their cause.
ftg n rrft MRfewi: чтгагнв
u f t w тщчщи п creation can function.
Vayu-Purana
The elements such as PrthvI (earth) etc.
stand distinguished mutually exaggerated and
incorporated within mutually.
dwiftgisr щщ^Мдттгпттт: i
yfyotiiaisr дтщчтт: йп
Since they have got incorporated within one
another, they have attained stability. Earlier
they existed as having no specific features. But
by intermingling they became possessed of
speciality. The earth, fire and the wind, these
three are distinctly and correctly ascertained.
дщлгащтт^т
?1ЧРШ <t Rroraftni ^\зци
Owing to their decline in attributes and
essence, their correct ascertainment is specially
noticed. The distinctness of the remaining ones
is not recognisable due to their minuteness.
VdRfl^cH ЗТШ^ xrRfewrfT TT%:II ?t3^ll
Beyond all the existing elements, Aloka (the
illumination) becomes cognisable. They are
discernible distinctly only in the illuminated
Akas'a (Ether).
gft TiMfut tb
чЭ
ёгагг ^TTTHIcb ЗТШ?Г ШТ:11 ?131311
Just as in a big vessel, smaller vessels are
placed and mutually supported by it though
separate from each other, likewise the
distinctness of the elements is internal within
the illuminated Akasa (Ether).
фсЕТ1^№|1ч rifgiR wi
qidftfTft ^TlRr dlcf^ryRjh^ll It
All these four elements are mutually
exuberant as such. And till such time these
tangible elements exist upto that time, the
Chapter-50 305

'jwmfirg щсы<) т-л
ЯгУПэЧШЪ cbl^falfd^ RflHlI ^ 9 , И
The creation of creatures is regarded as
being within Bhutas. The creation of effects
cannot take place without the elements.
dWldlRfiffil ^ r : т р т : cbwRhebKd й|
Tfsfcr й 4^Kii:ii ^ o ii
The Bhutas being of the nature of effects are
restricted. The entities such as Mahat etc. are of
the nature of causes.
^ mi RmFT?T: i
ТТщЬшч^гат w r r r i F r t %ЯТ:И \ 6 ^li
This way, the arrangement and divisions of
the earth with seven dvlpas (islands) and seven
samudras (i.e. oceans) has been proclaimed
before all of you.
essential elements that exist at the top, in the
middle and on the lower sides are not capable of
being illustrated.
dKchmiddyiST ij ИRod jj w ^pti
hilRlwRf^Vl^d
Ш: trt yct^tRt t ^ s,u
О excellent Brahmanas! Now 1 shall
describe about the juxtaposition of the stars and
till such time the globular elements of divine
norm exists. The boundary classification of the
earth, here becomes delineable only in a limited
extent. After this, I shall dilate upon the
hemispherical structure of the Earth.
'ЗТиу1т&
it it it

fdWKWU'SHi^ci tR h w q - f?i
t w 3W M tiR-muiob^fvicbPii \6 ч n
The Unmanifest Nature which has been
described to you by its extent and zones, is only
a partial modification.
3#8H ^ГПг^|
TJcj Ч Ш : WHftfeST: ХТГРГТЯИ
Its cosmic form is the abode of the Lord to
whom belongs the whole Universe. In this way,
the elements have interpenetrated each other.
Pdldl^fa^Rd 1ШТ Jmrfwtri
l^dl'cRci Щ Щ <Т TTlRfall ^*11
This much of established arrangement stands
possible for me to narrate. This much only is to
be listened to in point of incorporation, О King!
W M^dAl'^dl SlUd^d ЧТРТПТ1
dlWr^MRmuld M^UiiyRl^^ll
З Г О ^ П : ^ddfel<5h^TOST ^T:ll U 4 H
Seven Prakrtis (natural elements) support
each other like the seven constituent elements of
state. Among them by a meagre enumeration,
delineation deserves to be made. The Prakrtis or
Chapter-50 305

\\ш 4 $ r i'¥ ite e ir a r :ii

Chapter 50
The description of the unlevelled ones
or uneven lands and the like
tJrT ЗЦТЕГ
3W: yrrioros^ ^ е|и4чМ ftwtSRTl
©ч

gfeft cti^icfnvmiMt wjftgr w n rn

w ilti ^TWST y^lfSdl:ll *11
Suta spoke- The lower extent as well as the
upper sphere, being illustrated as such, you may
understand. PrthvI (earth), Vayu (air), Akas'a
(sky), Apa (the waters) and the fifth element
Jyoti (fire) have been proclaimed as infinite
primary elements which are all-pervading.
яЗчшч! Tf&msm ercri
C\ Сч

4WI'jW'4<rahiart ЧЯТЙШЧтЯТИ ъ 11
The earth is the birth source (lit. mother) of
all the beings and is a bearer of all beings. The
earth is spread over with many Janapadas and
innumerable dominions and towns.
306 Vayu-Ригаца

Ч Т Ч Щ Ч ^ # Г Т ^ v 3n f? R m T f^ T I to be realised. The same order exists upto the

seventh world or nether region.
ЗТЧЧТТ w t i ф т 4j{anRRTII 3 II
It has many rivers, rivulets and rocky lands. TWFT4)
It is crowded with all classes of people. This TTTgftr: чГСЁ1<9Цм№>«к ^ II
indefinite normed goddess (Earth) is being The nether world extends to ten thousands
eulogised by all having many stretches. Yojanas at each mng. This extent is well-
{pOSBTT: f W T : l pronounced by the sages one after the other of
many extents.
^ w ie h T W fa n s r a r ^ f w i s r 4 T : im i
yytritdH' ^ ^[ЧЧГ Ч ЧЧ: ЧТЧ1
3ERT: Ой-yrl tfw o4ji4<*: тг^н^га':и ч и ЧЧ: W t fen%TH <KgfriWtH.il Wl
Water is present in rivers, oceans, small The preliminary nether world is Atala
receptacles such as ponds, mountains, (having no bottom), below that is Sutala (having
firmament and the bowels of the earth. Hence nice bottom). Below that one is extensive Vitala
water deserves to be recognised as infinite. (bottomless or ugly bottomed one).
Similarly, the element of fire pervades all the ччг чтетчт чтч ч щ ч?тчнч1
worlds. It is said to be infinite, all-pervasive and
bom of everything. # t4 H ч ч : m s s g : чтчгн w т р и 11 ^ 11
Thereafter come Nabhastala (the
VQ ЧТЧТЗГТ
atmospheric stratum), Mahatala, Srltala and
31ЧЧТ J lfe t ^ afI^'§JTn^[?R h:ig ':ll ^ II Patala, the seventh one, which is so well-
Likewise, the open space or firmament is known.
well-known as having no support, fascinating
one, the accommodater of various things and XTW I XTehlRdHI
infinite. The wind is bom of the Ether. <J <THqfrf«BHII « II
■ЗТПТ: чйочтдгф» ijfe rr M % a ri чЫгч ^ ч w ft ¥i<S,Tra<4Hi
з т ш щ ж ж : чяфт: T-t#mjiV9ii PviHIftri ш ^ ||
Waters lie within the earth and over waters, The land surface of the first one is black; of
the earth is stationed. The firmament is above, the second, pale white; of the third, red like
the earth is below and again waters are blood; of the fourth, yellow; of the fifth, sandy,
underneath. gravel-soiled; of the sixth, rocky; and of the
seventh, golden-plaited.
Tici4-d4(^t -тШгщ ч fern I
m b 4 Ф WdftWEfW qpcHHI
щг tATfafgtf fqrfgtf ч fc $ m \\6 и
чЭ чЭ чЭ

In this way, the furthest limit of the 4^HI<W Ш55ЧГОЧИ ^ЧII

unending ones, the physical-formed ones, does In the first tala (nether-world), there stands
not exist. Know that this has been decisively the well-known abodes of the demons, Namuci,
mentioned by the gods earlier. the enemy of Indra and the abode of Mahanada.
ядЫнчшга1¥|№й чгпщ| ЧТ W ch«RIFri x i Цр^<Ц|
Шчгчт ч fgftar
чЭ '
fwM>Hic(W «r чт 4fg444f4nrii ^ n
First the earth, then the water and the aerial ■The town of Sankukama, the abode of
space thereafter, this way the sequence deserves Kabandha, town of Niskulada, inhabited by
Chapter-50 307

highly jubiliant men, are also in the first nether­ This way, there are thousands of cities of
world. Nagas, Danavas and Raksasas in this second
ТЩГШЧ ёГ ФТЧЛ rtTSFT^I
Tala of pale-white coloured soil, О Brahmanas!
There is no doubt in it.
ЧЧТ %II4<W §11 II
дФ г g чн ш чзтгчч: i
8Г*ЗГЩЧ ёГ g i P I^ W Ч^ГгЧЧ: I
ЗЩ !Ч ^1 ё! gT чб1гнн:11?ЦИ
chlfcTbW ёГ 4FTCI ЧЩ rill \С II
In the third Tala, there are well-known cities
The below mentioned abodes too are in the of Prahlada, the great-souled one and Anuhlada,
first nether-world, viz. the residence of Bhima, the Daitya overlord, the great-souled one.
the mansion of demon Suladanta, the city of
Lohitaksas and Kalingas, the town of Svapada, dR'ebUsW ёГ ЧТ ЧТ H rfW T ^ IT I
the town of Dhananjaya, the city of Mahendra, f ^ J M IW ёГ g * IS g ^ 4 4 T f4 t4 ll ч ъ II
the great-souled one, of the serpent Kaliya and ST34W ёГ ёГ 4pgTgl
that of Kalasa.
«Г g t grfwTvnsr r t ii^ ll
TJci T m w f w wmd'WcuawTtTi
fsmsrw ёг gtgc^rgiiTii ёп
ЧЙ | Ф ч я ф 4 w : II II
|ЧсН«Г ёг 4FB4I ЧёГТ 4IU|<cRV4 ёГ|| ЧСII
This way, thousands of towns of Nagas,
Danavas and Raksasas, in first Tala with black- фгтччгтч ёг g t -cbPMHW ёг Фс(ТЧ1
soil are to be recognised. There is no doubt in it. Ч^Щ ё! ч!ч*<4114V\
fffifftsfi' ЧЧГ folT The other abodes are- the city of demon
named Taraka; the city of Trisiras; the city of
чрятащг щ гмт ччт « а д я р ч ° и
Sis'umara full of commotion, due to the gay,
^diTfel'HI ёГ fibUIW fqgiWTW ёГ Rf^Tg) well-nourished citizens; the palace of Cyavana
ё! g * 4 4 t % Ш rill ? ^11 demon; the abode of demons Kumbhila and
Khara; the city of Viradha, the cruel one having
ТЩГ& ё! Ф ЧТЧ t ir o ШЧЩ ё!|
fire-emitting mouth; the town of the Serpent
g t w f f T T ^ i 4 W№tN f i ш зчщ и ? ^и Hemaka and likewise of Panduraka and
chUlcTHI if ЧРТПГ ЧТФдЧТРГ
о
гп Manimantra; the palace of Kapila as also of
eb^jf^T Zf g t 48T4TW ЧВТгЧЧ: II ? ^ II
Nanda, the Lord of Serpents and the abode of
Vis'ala.
In the second Tala also, О Brahmanas!
There are the abodes of the following- the city ф g m f^ n iw чтпс(1ччп[^шщч1
of the first lord of Demons and Raksasas ЗЧЙзПЁЧЧГЙ ferT; Ф п Ф Ч фТёГ: II 3 о II
(namely) of Mahajambha; the palaces of This way, there are thousands of cities of
Hayagriva, Krsna and Nikumbha; the cities of Nagas, Danavas and Raksasas in this third Tala
the demon named Sankha and that of Gomukha, with yellow soil, О Brahmanas! There is no
demon Nila, Megha, Krathana and town of doubt in it.
Kukupada; the abode of Mahosnlsa, the town of
Karhbala serpent, that of Asvatara and the city ёШ$ сЬМ Ч Ь^кЧЧ :!
of Kadru’s noble-souled son Taksaka. JRebu)w Щg * qmt ^ni 3 ^11
ёг g t ^4T^igf44<R41
f g jf ft s R - d W # Р ш : я ш § Ф г 4 W T : i R - k i i ч ^ г г Ф бчшгсч ёгт^чгачи з ч и
308 Vavu-Purana

ЖЧШ:
чЭ ЧЭ '
m :\ чЭ ^ чЭ

чт йччщя чЭ
чгппги^<?||
In the fourth nether-world is the city of There also stays the son of Surasa, Satasirsas
Kalanemi, the lion among Daityas, that of the endowed with alacrity. The illustrious son of
high-souled Gajakarna, the town of Kunjara, the Kas'yapa, Vasuki, the Naga Lord, also stays
vast and extensive town of the demon Lords there.
Sumali and Munja, Lokanatha, Vrkavaktra and ТТЦ 4|iR'McH$T4W|
the city of Vainateya having (extent) of many
thousands of Yojanas and enclustered by many t# WRT^IUoll
birds. All these are in the fourth nether-world. This way, there are thousands of towns of
Nagas, Danavas and Raksasas in the famous
WT '^ЪнГсГЬ^!
sixth Tala with rocky ground.
<T ТГсР1%й|
In the fifth nether-world that is covered with
sand and full of gravel spreading to many Tnjf^tT Я<Н|АЧЧ[§НЧИ^11
Yojanas, there is the town of Daitya chief In the seventh and last Tala, i.e. the Patala,
Virocana, the lion among the Daityas, an the town of Bali1is there which is beyond every
intelligent one. world. It is gay and thronged by men and
women.
xt #RRT:ll^4ll ч9
:l

ЗЩТТГЕРРГщ ht ^n#R;| ^ ЯЖ 1Щ11 * я II

It is full of demons, serpents and teeming
«b'nfrw ъ ■wfwawii w m m 3 511 with the violent enemies of the Devas. There
Also are the abodes of Vaidurya, Agnijihva itself is the mighty city of Mucukunda, the
and that of Hiranyak§a; the town of Daitya.
Vidyujjihva, a demon of great intellect; the
3h)^fd4yiuii I
town of Mahamegha and of lordly demon Salin
and the cities of the serpent Karmara, Svastika
and Jaya. ^пчт cinm t ^
^ Ч<ЩЬПГщ ЯНК1ЧсК^|Ц| ичгаичи,*,*11
чЭ *ч

w rsftr Ш fw TT^TII 3V9II It is thronged by many great towns of the

This way, there are thousands of towns of
Nagas, Danavas and Raksasas in the fifth (Tala)
full of gravel. This should be known for ever.
cT^ ^сЧчг1:
Wlcjui; ТТШЯ£Г чт
чЭ О
^11
T T ^I^r Ъ II 3 6 II
In the sixth Tala, there is the excellent city
of Kesari, the lord of Daityas, the cities of
Suparva, Puloma and Mahisa, and the city of
the noble-souled Utkros'a, the leading demon.
Ditiputras (Daityas), turbulent as such and
endowed with thousands of rich and prosperous
cities of the serpents. It is crowded with great
flourishing cities of Daityas and Danavas and
the many rich abodes of Raksasas.
1. Bali was a powerful and pious king. The Icing grew
so very powerful by his virtues that even Indra, the
king o f celestials had to give his sovereignty to him.
Therefore to kill him, Visnu incarnated him self as a
dwarfish Brahmana. Visnu placed his third foot on
his head and sent him down to the nether region,
where even now Bali is reigning.
Chapter-50
Щ М Й fci^l idAduf | He looks brilliant and terrible with his
ЗЭТ& TT^TrRT ^I'jumcil^mi
О Lordly Brahmanas! At the end of the
Patala, vastly stretched to many Yojanas, there
abides the excessively brilliant Se§a, king of all
serpents. His eyes resemble a red lotus. He is
noble-souled, free from death and old age.
^ TT «asbftn^V9n
He is having body like the white hollow of a
washed conch-shell. He wears blue garments.
He is lofty-armed one, broad-crested one (lit.
hooded one), endowed with refulgence, a
wearer of variegated garlands of various
colours, powerful one. He has a thousand hoods
as bright and sparkling as the gold-peaked
mountain. He shines with ear-rings.
1^1§1ч1Нч| cilH'reiiHMc'ilfyMIl
1: tttTRT fcf гЩг|%||-#й11
That god with an array of tongues having
shines of fire, having flames tremulous, looks
like Kailasa surrounded by wreaths of blazing
flames.
■*t <r ityupr fcr<-ra?m
With a splendid halo round him and two
thousand sparkling eyes as lustrous as the rising
sun, he shines gloriously.
Ч о 11
He has the colour of the moon and the
Kunda flower. His string of beads shines like a
cluster of midday suns on the top of Sveta
mountain.
vldebilHl ^T4Rra^|
309
matted locks of hair. While lying down, he
appears like a mountain with a thousand peaks
sprawling over the earth.
d M i'W r) H a r t a l r i^ R F T b f T : ^ 4 Ц ^ || ч ? II
TT ТГЩ T T ^ T F T R t ЧВТ R ^ m f? I:l
ТГ g lR s d ^ tW d K ti о44с(ГцУе1111 Ц 3 II
He is the highly radiant overlord of great
serpents or Nagas, and is adored by blessed
serpents or Nagas of mighty strength and
having vast bodies. The king of all the Nagas,
Sesa by name, is highly radiant. He is the Sakti
of Visnu in the form of a Serpent. That is the
final established boundary of nether-worlds.
ТРЙаП)гГ еЬЙгИ sratrpsrf ш тат: I
Vu^<4$HPHi$iuw*jRidi:
Thus the seven legally established Rasatalas
or hells have been illustrated. They are always
inhabited by Devas, Asuras, great Serpents and
Rak§asas.
зпт: M W H lc H w iu j Rt<4 Ui«jfa:i
o t^K f^f% ^n 44ii
Beyond this is totdl absence of light. It is
unbeatable and impenetrable or
unapproachable, even by the Siddhas and
Saints. It is unknown even to Devas and is
traffic-less.
y f S l c q 'M ^ c n ^ q t Я 1 Щ ^ т 1 Ч Г : 1
ЧТЯ 'Щ В Г :1 1 Ч ^ 1 1
Thus the importance of the earth, fire, water,
wind and ether is described by the sages, О
excellent Brahmanas! There is no doubt about
it.
5 Й Щ : W T ifrH rft q u g H l^ f t w f e ^ i m ^ l l
After this, I shall dilate upon the movement
of the Sun and the Moon. These are stationed in
310
the ether along with their discs and shine with
their lustre as long as they move.
ш р п ъ vtpjtiTi жПлягг f ^ ferc :i
mgRfrii ii
4*iUt4iR«nu<l 5 ycbividti
f e тгртчи4^ii
The expansion of the earth is half of the
extent of seven oceans and continents. The sun
and the moon illuminate the earth on its
globular outer surface to the extent of the
measurement of its outer circumference. The
sky is reckoned as equal to the magnitude of
this outer circumference.
a f e ?HPmi7Hleh1[^'Wir^4: n fen ri
зшггщ: тащ гей flcHlrH Tfe: ^prin^oii
Revolving all round, the Sun illuminates and
protects the three worlds. Hence on account of
illumination and protection, he is known as
Ravi. The root Vav means illumination.
ш : tit JTRM | On that account by the current gods, I shall
IpR fef PmirUdll ^ ^11
After this, I shall talk of the extent of the sun
and the moon. The word Mahi is derived from
4Mah (to celebrate) and denotes the celebrated
Bharata Varsa.
f e w jj
■ЩЩёГ 'Ml'dHHi f e g RTI I I I
The extent of Bharata Varsa is equal to the
extent of the vastly extensive disc of the sun.
Now you may understand the number of
Yojanas it covers.
f e f e m w t fWTTT sqre&TT? dl
fen rrf^ p isn w mRuii^ ssj 4U^H'H.I
feW T WFTP^cf W ill II
The extent of the sun is nine thousand
Yojanas. The extent of solar disc is thrice its
circumference. The circular orbit or lunar disc is
twice the solar disc in diameter as well as girth.
Vayu-Purana
зш: Tjfert щщft- w i t Щ\
f e n f t ■цпжст гг ^ти * * 1 1
^tsOTri т т т 4Rmuid:i
<T3$*nRr mwm ii ^ чn
Now I shall talk of the extent of the earth in
Yojanas. The extent and circumference of the
earth having seven oceans and continents has
been reckoned in proper measure in Puranas. I
shall recount that after enumerating the current
Abhimanins (Deities etc. who preside or have
the sense of possession etc.).
a d f e f e f e % dwitft WclR^i
%5T i 'gldl'd l^ ^Tll 55 И
The Abhimanins who have gone by were at
par with the existing ones. Those deities who
have passed away are on a par with the current
ones in form and nomenclature.
RRfer t фгН¥1:115^Н
talk of the surface of the earth. The extent of the
heaven in light of the recent ones shall also be
described.
VMi^eblfaRndKi t j f e фоЯсТ: ЩШ1
сШЯЧ1иЦ ril'dt-dTPII 5 £ II
The earth is known in absolution as having
breadth equal to half a crore (Yojanas). From
the middle of Meru on all four sides is half of it.
Tjfen ctraRiwiR ш г а г а й Ш :!
f e s T B lf d f e щ Щ щ ri ТГТ T ^ I I ^ H
ш vn-H^ifui t=t: i
it w iw w^nfor и\эо и
The breadth of the radius of the earth is
spoken of in Yojanas. The extent of the earth
towards all the quarters from the centre of Meru
is said to be eleven crores and eighty-nine lakhs
of Yojanas and fifty thousand, the obstruction
and width of the Earth is (calculated).
C hapter-50
Tjfczn RrElt fioR
сьшшN3 t a t : М'Ш : Я' О ^ «S
fawKifd'jui -ф т ^ т w zrw j
ФШ 4)*HTii <Tebldil^cbKVI Ч^ТТ:11^Э^11
ш w w <т w f^ n tira n fr <ji
JRiW t i^oSRTPT w ^ptii^ ii
You may understand the breadth of the earth
in absolution in Yojanas. In four quarters, that
extent is calculated as three crores one hundred
and seventy-nine thousand. This extent of the
earth is calculated including seven continents
and oceans. The circumference of the end of the
earth is thrice this in extent. On being calculated
thus the spherical zone of the extremity of the
earth has the overall area of eleven crores one
hundred and thirty-seven thousand Yojanas.
Thus the measurement upto the extremity of the
earth has been specified.
^Terfjig nu^H4j
W rt: tjpciviw W ^nril^m i
In the heaven, the revolution of
establishment of the earth is of the same extent
as the circumference of the establishment of
stars.
щ^тфгщиоч vlЩгч ЩЩ1
"Wirmfr d)chMlil'd-4H '35,11
By the rotation extent, the sky is deemed as
equal to the earth. The extent of seven worlds is
calculated as this much.
4^4lR4IUiH qugHHhrH 4\
sd
Hqfcrfr hi^ h 'i ^5)с)^Г<чознн.11'э'з11
я ПуШЩ гП ^ % ftgRcT
WUT qRchlRdMJI^dll
The worlds are located above one another
spreading like an umbrella with their outer
spheres. There all the beings stay as such. Thus
the cauldron of the Cosmic Egg has been
explained.
311
atugwiRdR^M Ш : w f N l 4
ф ч:
ч щ ч гПТ: W 4 :из^п
That Cosmic Egg constitutes the earth with
its seven continents and seven worlds, viz.
Bhur, Bhuvah, Svah, Mahar, Jana, Tapah and
Satya, the seventh one.
ErT ТГСТ fid T ННц>»я1«ЬК1 °4d R «W i:l
w U iq<ul: с ОII
These seven lokas created in the shapes of
umbrellas are being supported separately by
their own subtle outer coverings.
clvmMiiRicbiRisr htRt: Нф1г|(я4П(:1
Ч1'4яШТ ТШЦТЧ.М 6 ?ll
ЗГЩТП^Т WRfTEET •qfjRiyt 5R^f«r:l
lyRrajtragH f ^ F i s n ^ ii^ n
By those ten-fractioned coverings, they are
created with specific attributes and they support
the seven worlds. All round this Cosmic Egg
there is a solid ocean which is supporting the
entire sphere of the earth.
5РГ1с[ЙтЫтгг Ш#- 5ЕШШТ1
«щртг | низами с з и
^гтщт^чцш m4diul яЩ тш
ЯШ^ТГ с[гГ ^dlfd^dl <|T:I
ШТ) ЩЕГСчЕТ ТГУЙЧ|с4Я1гЧЧП1^Ч11
Beyond the solid sea is the solid fire by
which the sphere of the world is supported.
Beyond and outside the solid fire is the sphere
of solid breeze that covers the earth on all sides
round and above. Beyond the solid breeze is the
open-spaced sky which is surrounded by
Bhutas. Bhutas and the like are covered by the
Mahat (the Great principle) which again is
covered by the infinite Unmanifest Prakrti of
indestructible form.
312 Vayu-Purana

jn fo r ycis^MifXi ЩГШТЧ1 ШЛ 4$: TnJRtl

wnt c\ II
I shall talk of in due order about the towns
of the Lokapalas. The movements of the stars is
also being dilated upon as per their
measurement.
iRt: WGW fgftr Ш ЧТПШТ^ ■^fri
Ч Й Ш 1 3# # ущт ^nuRb^diiii^ii
In the eastern quarter of Meru and likewise
on, the top of Manasarovara is MahendrI, the
very essence of the abode of riches, the sacred
one, polished by gold.
ftc w fr ЩТ: О In Sukha and during midnight hour when the
Again to the south of Meru and above
Manasa lives Yama, son of Vaivasvata, in the
Samyamana town.
т а ufrir-rijfdii^^ii
In the southern transit, the sun crawls like a
arrow shot forth and having engripped the
constellation of stars, revolves constantly.
W w m k щ ч ш звейп
When the sun is in the mid-horizon in
Amaravatl, then in the city of Samyamana of
the son of Vaivasvata, the sunrise is declared as
such.
хг Tim:
тр зга тщ <эттшчтч%дчт f чn
sun gets into the middle region, then in Sukha
and in a lurid norm, rising up the sun becomes
visible.

f u r чти v m щгсгеш «finer: iu <?n c^lum^qiqLRI^

Again to the west of Meru and above When it is midnight at Vibhavarl, it is sunset
Manasa is the town named Sukha, which is the in the city of Mahendra, Amaravatl. For the
charming city of Varuna, the wise one. people of south-eastern quarters, it is afternoon.
~ л О чЭ 4 CS

TpiT ЧТ^ Ф м ! V tw n fq f^ rra rtn ^ о ll ^)4T4 4 U I4 xT % TRT dTHP^ n ^ t9 ll

And in the northern quarter of Meru, over When it is the forenoon of the people of the
the head of Manasarovara, is the city of southern and western countries, it is the late
Vibhavarl of Soma, comparable to the city of night to the people who live in Uttarapatha i.e.
Mahendra. the northern region.
чжйтнуй f гй«ьч1тШ^т;| ^?TT ЗтНЧёЙ % 4 TTFSliwi
fwT sriferawt *rn я \u iJ-q-qqlrltEgchf Rur5I^II<?<ill
Above Manasa, the Lokapalas are stationed It is early in the night for the territories that
in all the four directions for the establishment of are in the north and east. Same is the situation
law as also for the security of the worlds. when the sun shines in the abodes of the north,
during the northern transit.
щ т а -ф&а ш ft^TSRTii и w rariM creuiii mfaiT ччп
Over and above the Lokapalas all around in frngzrf y|qi|q)qfaafd %ШТТ:II II
чЭ чЭ чЭ

the southern solstice, the movement that is of When the sun is in the midday in Sukha, the
the sun gone over to the quarters, that you may city of Varuna (the western quarter), it rises in
understand. Vibhavarl, the city of Soma.
Chapter-50
TT5?ref 4m<l4c4l4W)i4 4Щ4 41
*|)ЧЧ4? %TRTT 4 4S4% *41^4ГеЬ{:11 ?o о II
4ekwm<ici?4i4f4gfd 44 т Tfo.-i
ЗТ^Ш Т О Й 4T?44T4344f4 411 ^11
When the sun sets in the city of Yama, it is
midnight in Amaravatl. Then the sun is in
midday in Vibha, the city of Soma. In the
Amaravatl of Mahendra, when the sun gets
aloft, it is midnight in Samyamana and the sun
sets in the city of Varuna.
4 4^f4 ЗЩ4Я)$4П44414^1
ТОРТТЙ mSTTfoT 44^ Tf^tll ^ | |
That same sun gets into action quickly and
circumambiates like a firebrand, revolving
along the planets and stars or constellations in
the sky.
Tfpf 4$$ # 4 # 1
3<4IW4^4l*Tr^fdgfa 44: 44:11^0^11
This way, the sun moves in the four
continents ending with the southern comer. It
rises and sets alternately time and again.
43% 4T4T% J $ t J 4:1
44^4; jj 4S4% ЙЙсГ 4 4 Tf5Wrf£r:ll ^o^ll
The sun warms up the two abodes each of
gods in the forenoon and in the afternoon. With
its rays alone it heats one of them during
midday.
3%iTt 4$4Hif*uiwii# ьччГзп
Ш : 4t 4 4 45% П ^о Ц ||
Risen along, the sun blazes with its rays of
increasing heat till midday. Thereafter, it sets
with its rays of decreasing heat.
32[4ШЧ4Г*4Т % 4cM
413ЩШШ4!3 ШЗг# H 4РЙ1:1Цо ^ ||
The eastern and western direction is
determined by its rise and set. Till such time it
shines in the front, its heat is felt behind and on
the sides also.
313
ч ^ гг^ ч й тт 4^4: т^ т: i
44 Marrvmmild к т а : тг зззйи ^otaii
Wherein the sun is observable while taking
its rise, it is called the sunrise by the people
thereof; while where it attains to its doom,
therein it is declared the sunset in regard to the
people there.
Ч1^Ч1ЧтА fonfolHlchW ^ p i t l
4^ТЗТ<|4Т4 4)1
7 $ m t 4W I44 Т Й 4 ^94^11 1 1|
In the north of all is Meru and in the south is
Lokaloka1. Due to the far distance of the sun
from the earth and being covered up by the
horizon of the earth, its rays are shrunk back.
On that account, it becomes invisible at night.
ЗЩЧ^ШК|ЧП ^ 4 4ТТ4ПТ4 41
345434 44T4R ^E T W 44k44ll ?o \ II
The appearance of grahas (planets or
comets), stars and the sun as well as their rising
and setting deserves to be recognised or
calculated by the extent of their elevation.
f4445T4T 4 'trfjfftl
f4^4T 4T ^% 4 3U434 f k f w n i
T O k fa # 4 4 T ^ 3 lT 4 |U H W |d lII Ш II
Fire and water are white-shadowed ones and
the earth is dark-shadowed one. Owing to the
great distance of sun, it appears to be without
rays at the time of rising. Since it is without
rays, it has the red lustre and the absence of heat
is due to its redness.
ЙПЭ4Т54^44: ^T4f 4 4 4 4 4 ^?ЧЙ|
4 4 : 4 1 4 5 4Т4ЧТЧТ ЗЕТ^4гГ)1 Ш И
I. Name o f a mythical mountain that encircles the
earth and is situated beyond the sea o f fresh water
which surrounds last o f the seven continents.
Beyond Lokaloka, there is complete darkness and to
this side o f it, is light; it thus divides the visible
world from the region o f darkness i.e. the visible
and invisible world.
314
And wherever the sun is visible as stationed
on the line of horizon, it is seen a thousand
Yojanas above.
jtot f t iftft irfcr зш т ттщ% strciR i
3lp44lRlV^ ТЙ dWl^tldlcblV^n^^ll
On sun getting into the setting horizon, the
solar gleam partially enters fires. On that
account, fire shines more brilliantly at night,
even from afar.
3fЪЩ ЧН: ^ $W4l^d4lRlVWl
p p t crf|FT T t4w . V НЩ) ft^Ill Ш II
When the sun rises again, the brilliance of
fire enters the sun. This together with the
brilliance left in the sun at the time of sunset,
makes it all the more brilliant. So the sun blazes
during the day.
ЗШ^Т WHsfoor Ъ Ъ fftratl
ТГШТШ^ЖП2^ fd<4lfH¥l4N W H
Fit to be illumined and not likewise, the sun
and the fire radiant as such, owing to mutual
coalescement, nourish people in days and
nights.
dfdsft Ш ^ flpKlRlVU) ^T:ll
rlFMIdiyi ЦЦЩЩ RctKlQy^VHHlI ^ 4 II
In the northern and southern halves of the
earth, when the sun rises, night enters waters.
Then the waters become copper-hued during
day owing to the entry of night.
зшт f^i ^ уйу|гФ4:|
гНЧЩсМТЯ сРгЩЦ) ИтРЩ: yywidll ^ 1 1
On sun getting into the setting horizon, the
day enters the waters. Therefore during night,
water appears white and bright as a result of the
entry of day.
ф т ЗШчАч (Щ) ^fUTtr^l
By this order of unification, in the southern
Vayu-Puraga
and northern halves of the earth, day and night
enter waters at the time of sunset and sunrise.
^4ысыуггЫ m w r < iQ - b ^ i
nFTT^jgfwr тт1зг: : ^д?пт|| ^<sn
The day is named after the shining of the sun
or solar gleam and night is called that being
dark-endowed one. On that account, the night is
provisioned due to this and the day is so called
as having the incorporation of sun ensued.
Tjci Mtaht4«44 сЩТ TPffr Я1мл<:|
I irf^nr w f? rii ш и
When the sun passes by the middle of
Puskara1 (sky), it traverses one-thirtieth of the
diameter of the earth in a MuhUrta (forty-eight
minutes).
•иЫч ш RrataHi
qtif tit т р т п w о II
■ЩЩТтТ гтггг5^тт{4 ТГ?ГШП1|?ш1ч HI
Tfriirai тг4тп н MfaHii яч ^ii
In regard to the advancement in Yojanas,
you may know that the distance traversed is
three million one hundred and fifty thousand in
full. This is the distance traversed by the sun in
one MuhUrta.
HHH TrfNrAH VQt НЛШ H
Uil^MHcl.lSSf^Hr ЭЗЩЙсГ f |l l ^ II
clf^lWqt 5 НП81Щ Н Ш Щ |
нн niter: згщэчшт ^ 3и
Ш W B f^lfur rRfnfw sr w
зфттшщщ нШ щ f^ fr ^ ll ^ *11
With this movement of the sun, it reaches
the southern-most limit in the month of Magha
and moves about there. That you may know as
such. The circumambiating orbit of the sun
1. The clouds causing death and famine; or a night o f
new moon falling on Monday, Tuesday or Saturday
or an inauspicious Yoga; an illumined combination
o f a lunation, with an unlucky day o f a lunar
mansion or the regent o f PuskaradvTpa.
Chapter-50
during a day and a night is nine crores and
fortyfive hundred thousand Yojanas.
Tfe:l
^411
And revolved back from the south, that sun
when stays in Visuva1, it rises up at the
northern end of the ocean of milk.
•o
fe fwWr 1щсгатГч ттттдшп
sraot -awi gngt fe w R %
^IlcbilMWf riffRI dTRI'^dlSFRlI ^1911
You may understand the distance in
Yojanas, of the zone traversed during the transit
in the equinox. It is three crores and eighty-one
hundred thousand Yojanas. When the sun,
while moving in the north, is in the constellation
Sravana (lunar mansion containing 3 stars), it
traverses the northern region of the sixth
continent called Sakadvipa.
3fURli xl ёЩГЧТ TriTTtrt TIUgHVI *11
^qiin«TW9UTdT chlfd^cfil <TW fg t:ll
rTl
зщч1 Щ т адам н p ^ и
And in the northern quarter, the extent of the
orbit as such, counted along or calculated in
Yojanas, is one crore eight million and
fiftyeight Yojanas, О Brahmanas!
чт^гцхШ зтзНШ чг ^готп
ЧН х(Щг1НГГ55^Т%^<Ь<У 1§Ч : И
Wlfddldritaddl^rif:!! ^ О||
The northern orbit is called Nagavlthl12 being
the northern Vlthi3 and the southern orbit is
1. The first point o f Aries and Libra into which the sun
enters at the vernal or autumnal equinox, the
equinoctial point.
2. Moon’s path through the asterism Svati or Asvini,
Bharani and Krttika,
3. Vlthis are the courses o f the sun in the sky.
315
called Ajavlthl. When the sun rises in the
constellations Mula, Purvasadha and
Uttarasadha, it is called Ajavlthl4. And when
the sun rises during the rise of the three stars
after Abhijit, it is called Nagavlthl.
cblBdHAH -ЦЩ tR :l
#5^:i
сЫйУН-di ^jdtfl'ddUlTdlfdfydq^ll ^ ^ II
The distance between two Kasthas5
(quarters), I shall talk of that in Yojanas. This
distance is thirty lakh one hundred and three
thousand three hundred and thirtythree Yojanas.
3t-rA c^ oIItAi
^ <т щяФт t w m ^ 3 II
Now I shall talk of the distance between the
southern cardinal points and meridians in
Yojanas. You may learn that.
fT W % Ш Щ Й : 1
^ l ^ f a R - r h l # rratS^TT q ^ M fh ifd tll^ 'iJ II
^fsRTT: WrWT^RR^TT: TfrriTI
II
S riS R lt H riTJ3RP£RTTmotll ^ 4 1 1
^ т ш 5 чгащщтi
qusH M T T?Tct qujqvD 'A I[ycbP rlfrill ? ^ l l
srfg-PJt ^rrfq R rfflc W :l
W t W S tr lW M 7 Р Ш Т ( Ж Ш 1 1 ^1911
The external and internal distances between
the two quarters and meridians are seventy lakh
and one hundred and seventyfive Yojanas.
During the northern transit of the sun, it goes
4. Ajavlthi is one o f the three divisions o f the Southern
path in the sky in which the sun, the moon and the
planets move comprehending the constellations,
Mula, Purvasadha and Uttarasadha.
5. Course o f waters or quarters and pieces o f wood
placed to mark the limit o f race or the path o f the
wind and cloud in the atmosphere or a measure of
time = 1/30 kala or sixteenth part o f the disc o f the
Moon.
316 Vayu-Purana

round the internal zones and during the southern
transit, the sun goes round the external zones.
This is the precise order. In the north, there are
one hundred and eighty zones. In the south also
the sun traverses to that very extent. Now you
know the distance of the zone in Yojanas.
T^f%erteH'Ri МШ :1
yirf t ччш й цскШп 334 и
Like the centre of the wheel of a potter
revolves tardily, that very way in the course of
the northern transit, the sun moves slowly.
sra ^viuS q ifa щ т п т Tfar: 1
rrwfRpT Phx^Pii ^ 4 1 1
The sun passes through thirteen and a half
stars. On that account, it covers less extent of
the earth in longer time.

q r i^ m u m iw d mil ^ 411
% Hxfcllfq Ц^Гс|36Ч:11 ^ 1 1
The magnitude of this zone is twentyone In the later part of the northern transit, a day
thousand two hundred and twentyone Yojanas. has the duration of eighteen Muhurtas. Then
And that verily, is the measurement of Mandala also the sun proceeds very slowly.
or zone in Yojanas.
ЗЩППТТ щ й ffe:l
transit w fe fa ti
s9

xTCrt dlP с) 5>Yо || The sun passes through thirteen and a half
The diameter of the zone is laid obliquely. stars during half the time. During night, it
Everyday the sun circumbiates within those passes through as many stars in the course of
orbits in due order. eighteen MuhQrtas.
ebdlCTct:fi4±plj ЭД1Т ftcf#l rRTt w t хп£ wrfw ^ M l
тог Pra^rn Vi y P tu d tretrm r f g t s r a ft ^ M i l II
Like the circulation of the wheel of a potter, Just as a ball of clay stationed on the middle
the sun also moves quickly during its southern of the wheel rotates along very tardily, Dhruva1
transit. (Pole star) revolves in the same manner.
dWIdlcbai xTЩНЧТс^Т TP^firi
7fr$T g f c f ^ u^ l l II зэдгат: еыа4)4^ ичй трщнгРг тг:н
On that account, it circumambiates the They declare that day and night together
extensive earth within a shorter span. Within constitute thirty MuhQrtas. The Pole Star
twelve MuhQrtas, it traverses quickly from the revolves between the two quarters along the
south to the north. circles.
chHiHxididiPRd
O sd g#ri
ЧхБщт^дт^и fc )^ S n % Ч П с |< % || ^ 4 О | |

The sun passes through thirteen and a half Like the nave of the wheel of a potter
constellations of stars during the day. During remains or revolves there, similarly the Pole
the night in eighteen MuhQrtas it passes through Star whirls there only without changing its
as many of stars. place. That very way deserves to be understood.
W wJfrTI
1. The Pole Star or the distance o f a planet from the
dWRFTTp Tnft 4<tfqsB4:li ?#*il beginning o f the sidereal zodiac, polar longitude.
Chapter-50
Ш : g n w * ir w t h
чЭ
i tpj -гшнгсгг TTHt ЧНЬГгШсЫУМ!
f ^ T HrR Xl f t f e r TR T #5TT W % TTjfH: II ?ц *
Therefore the rotation of the sun in a circle
between the two quarters is slow during day and
fast during night.
ЗгаЙ f?9F^tf^T 0<l ufd: H^dll
<$cf rT НчЗтК Щ Т ^ E 2 T t Trf?T: II ? 4 ? l l
Within the northern solstice of the Moon,
the movement is remembered as tardy. And
likewise again during night the movement of
the sun becomes hasty.
ш rter f^ciT #$r fMnmi
7 # : ^ г г 47R t tRTT Rnftr Ш ^JcTTII 3 II
And within the southern solstice, the
movement of the sun during day becomes hasty
and during night tardy one as calculated
thoroughly.
ЦёГ 'Jlidfavl^W Wl
ш fe n ? tiFf t m femw гги ?ч*и
This way by a proper movement, dividing
the days and the nights, the sun traverses the
path by its even and uneven movements.
cHlcblHl* 1w t % %
IIЯЧЧИ
In the four quarters over the Lokaloka
mountain (i.e. half light and half dark) on which
are stationed the guardians of the worlds,
Agastya (the star Canopus) traverses with great
velocity. He divides days and nights by diverse
movements.
тниЪчгат Hi<biHWH7 rrlrRiri
1ЦЧ 5, II
To the south of Nagavlthi and north of
Lokaloka and outside the path of Vaisvanara1,
he is the protector of the worlds.
1. A particular division o f the M oon’s path comprising
both Bhadrapada and Revatl.
317
HT-sN): y a d -W M ^ e h iH lc b -w ^ r f : i i ^qt9li
There is ample sunlight at the sides, behind
and all round Lokaloka as there is on its top and
front.
HURRT w e n fa r d f W l fh ir : I
и щ и т е q f< n u ^ H :ii^ 4 <j i i
The height of this mountain is ten thousand
Yojanas. The lofty mountain is partly
illuminated and partly unilluminated. It is
circular all round.
iig w r W l: tt? i
ЗЩРНТ ЗШЗТ-d НткТШ ТТ # frft:ll
The constellation, the moon, the sun, the
comets or planets along with the groups of stars,
illuminate the interior of the Lokaloka
mountain.
PHT'clRcf ИГ5РЧ| fqTTcdTHR^H: TrtTI
Hleblc^lcR ТЗёЩТ H РН1сН1сЬ^<Ш Т|| ||
This much is the loka (i.e. the light’s
horizon) and beyond this is the paucity of light.
The Lokaloka is single but Niralokas (darker
sides) are numerous.
H U ltfte fi H qfcfWrtl
ш jfa: Tgwr fgfMfgsnfv tar?: ^дгптп ^ ?
Because the sun in its circular movement
unites the Lokaloka, the wise call the inter­
space between Usa and Vyusti by the name
Sandhya. Usa is remembered as night and
Vyusti is remembered as day.
f? ilB h R M I 7 М Ш % T^TTrtTI
«чИ1чГтгРга1^я мт’ш ч т p i n w i p
аг mfwr щит сши ^ ч и
At the time of twilight, a curse was cast on
the wicked demons who were devouring the sun
that they would have imperishability of bodies
but they would be made to die everyday.
318
fftftT: «hldSHd |cHs4lrfl ЧТЧ TI^WT: I
ятеЫ ^ т fsft f^ ii
ftlWftf 5 TMR: ^ 4 fe (4 i m f^4ii ^ 3 и
Three crores of demons who are well-known
as Mandehas (also name of the Sudras in
Kus'advipa) ingratiate before the rising
thousand-rayed sun every day. The wicked-
souled ones harass and desire to devour the
blazing sun.
3181 ЙПТ ft TpgftmtftTftTWTI
ftat w r ъ cjftisr w ^ s N r w it
ft£&fft WTRTT: ftSTftftnill^'kll
зтЪк^^гаутЬ чадт ^ m f^ rw i
Ъч ft ftftIT ftftftftft ftTfftJTTII
Thereafter a terrific battle ensued between
them and the sun. Then Brahma, Devas and
Brahmanas of excellent norms, who were
performing Sandhya sprinkled the holy water
sanctified by Ornkara and Gayatri. By that, the
Daityas were burnt by the water that had
became adamantine.
(31f4 itI'd ТПШ^П?ЩТТ|%:1
'ffc fttfft: ^ f t f ftfrftfft ftH fttf:)ii ^
All around the sacrificial place where
Brahmanas are offering oblations, the thousand-
rayed Bhaskara (Sun), shines forth with its
light.
ftft: W h irl'd I 4 ?igf?l4 R I*4 :l
fttftftHT 3&btfftyd W C(II ^1911
Then again the highly refulgent sun having
prowess and brilliance of high norm, rises up a
hundred thousand Yojanas.
ftft: ftftrfft 'T O W p l : ftflftlftft:l
ftfftfft: <[Rftltf: Tmrtfftfa: и ^ с II
Then moves along the adorable one,
surrounded by Brahmanas and by the
Balakhilyas, the sages accomplished in motives
along with Marici.
Vayu-Purana
w # ft
ftftST titjrI^T R T IT I
f5H?Tftiftn$ft 'ftft^Iff-
Tl^ll Ъ 9. II
Fifteen Nimesas (winking time of the eye)
constitute one Kastha (a measure of time =1/30
Kald, thirty Kasthas make one Kald (Kdstha
being 1/30 of a Kald, Kald therefore is equal to
30 Kasthas); a Muhurta may be of thirty Kalas
and thirty Muhiirtas make a full day consisting
of a night and a day.
: ii
сеС?чШ$ё|41М'| il8||di'44J
W IT ft fT B ТГЩ T^ftTII ^Э о ||
II
There is increase and decrease in the length
of day by a few parts. But whether it is
increased or decreased, the duration of twilight
remains constant i.e. one Muhurta.
IftiJIftfa^r ft c(l
Ш Ш : T^ft: ftTM) ft WT:li ^
The three Muhiirtas (i.e. 90 Kalas) from the
time when the sun rises from the horizon
constitute the Pratastana (early morning) period
which is one-fifth part of day.
ftftT IftlIftF d ftT ftftftT Iftftft:l
TMT^Bm|thft ftF4ic*'HTbd w p t ii ? ^ ii
From the hour of Pratastana i.e. dawn
appearance, the extent of three Muhiirtas
constitutes the Sahgava (forenoon). The extent
of three Muhiirtas after Sahgava is called
Madhyahna (midday).
f t r q i i <ч<ishji Tgft:i
ftft T3=T ftfftfaft ftFTFftftftrrEEI ftftftTftll ^ ^ 1 1
з п ш | cftfttftTrT зл и : ттгащ 3ai?h
gfrrtl ftfftfefft Tift ftll ^*11
The period of three Muhiirtas from midday
is called Aparahna (afternoon). The period of
three Muhiirtas from afternoon is called
Saydhna. There are only three sacred Muhiirtas
out of a day of fifteen Muhiirtas.
Chapter-50 319

^iw gfcf t зщМдс# щ щ \ Forty thousand and eight hundred and

seventy Matras make the unit of time called
^ymaMftdfc t iiSReifiiid Vidyuti. To be precise, it is ninety.
During the position of the sun in the
equinox, day and the night, each consists of
fifteen MuhUrtas. сггцпт cbKui^n xc ? и
<3# 3 1 # ^%Щ)тГ^| In Vaidhasamyuga they say that there are
only four hundred Matras in a Vidyuti. This is
i f # Tlfr TfRrcjT i j # r^?:ll ll known as Caramsa. The cause is Nalika.
During the transit of the sun to the north and 'ftdrWfc^: W с|рцмГс|сьГг^г1:1
south, the duration of day increases and
decreases accordingly. The day engulps the ftsrar: ^г4сьи^1 ^ |(Ягч М )# ||^ ^ 1 1
night and night engulps the day. Samvatsara and the like five units of time
have four alternative calculations. The fixation
fetjcj d f$ 4 lc # | of Yuga is decisively done on this basis in all
ЗТ1ГГШ W Ф т : ■H4V#II ^vaV3II the units of time.
In the middle of autumn and spring, Visuva PS# qfeoHDI
(equinox) is realised as appearing. The Moon Ш#1Мс|гН1,:1|
adheres to its seven Kalas during the night and
the day. Л ! # ^ТГШЩ 4Rft(?ld:IIU^II
Samvatsara is the first year; the second one
гЕДТTTaKVIlflft Щ is Parivatsara; Idvatsara being the third one;
^ w m rrr i f шщдргттщ:и fourth one is Anuvatsara4, the fifth is Vatsara.
# 4 r # l l ^9<MI Thus the various units of time are termed.
Then of fifteen days, one Paksa (fortnight) Rr?t w
Л Сч
т # п и т%#гт
О чЭ "S

is termed as such. And of two fortnights may be ^W ST^V I^V I^ *1IW><W ^11^411
a month and an interval of two months Twenty hundreds of Parvans completes a
constitute a Rtu (season). Of three seasons, one Yuga of Ravi i.e. Sun. These eighteen plus
Ayana (solstice) may be called and a Varsa or thirty Yugas constitute one Udaya (rise) of the
year comprises of two solstices (Ayanas). Sun.
fW rf^iT: дли: чпвгат W ^ri *dcifen?M: -rtct з т о т # <TI
ehHId lR d V H : Щ 1 4ldl¥l)fd&dlfci|<*lll ^9<?ll M ^ fd ^ d *rre&T:ii
The unit of time created by fifteen Nimesas Thirty Rtus of the sun make ten Ayanas.
is Kastha. Thirty Kasthas make a Kala. It Three thousand five hundred Ayanas make sixty
consists of one hundred and sixty Matras. months of the sun.
VH^cbldcblRd yM Hdlfi VldffiU I I 1f#cT гЩ Ш -R W W 4TWDI
r^ra^icHdirjvi-fti^rqt w cjht и °и
The unit of time Kala or Cala is thus Thirty days and night make one solar month.
defined. It consists of ninety-nine, thirty, thirty- Sixty-one days and nights constitute a single
six, sixty-two or twenty-three Matras. Danu.
drcjiRyirH^ifri vwraal ^ f^fft.'l ЗЩТ <T >l||£ichi^[d: xITWfil3Fj 'dddj
f¥gf%^ll \6 ^11 RR df^d'd'MIHlW \Э '
WH-W rill \CC\\
'J v3 1
320
One hundred and eighty-three days
constitute the time of one transit of the sun over
the world.
d w ~m\
ЧТЧЙгПРГ dRdTft JTPOt fdWJrTlI \c %И
The four types of calculation viz. Saura
(solar), Saumya (lunar), Naksatra (stellar) and
Savana (sacrificial) should be clearly
understood.
dtftd cTCd d dWdnTII И ° И
Situated to the north of Sveta is the
mountain named Srngavan. The three peaks of
that one are sky scraping ones.
ctedfo f^ d :l
d d d d f e fd d d m f d w w f d dilfdd:ll m i l
By those very ones, the mountain stands
reputed as Smgavan i.e. possessed of peaks.
The single path leading to it, its expansion or
length (vistara) as well as the width
(viskambha) have been already mentioned.
dTd t d^d: T O dfe<U4i|4i
^TOt "ШПТ ^ d ^ ^ II
To the east of that one is the peak made of
gold and the southern peak, verily, is the silvery
one, having lustre of a marble.
TltUHdd ^ffdthdW I
TJ4 # f: sjddTfdfd f ^ d : i i ^ 3 и
And a northern peak fully overladen by
gems, is the most excellent one. This way by
three peaks, the mountain is (named) Smgavan.
d d fgd d d dd&: dfddUdl
4SJmt d i d m f w : i i
S lP d d d T W T # difrfd fdftTTOf: II ^ * II
Within the interval of autumn and spring,
the sun proceeds with medium velocity, neither
fast nor slow. It reaches that peak of the
mountain which is near the equinoctical line.
The day shorn of dusk, renders night of equal
dimensions.
Vayu-Purana
dftdTSJ ddT fdcdltd fd fdd dfRSfl
3tdfdPdT fcJDS'dTfd ТКПтЬкШ«Г:11^Ц11
All around, the divine steeds stand yoked to
the huge chariot and appear as if smeared by the
red-lotus gleamed rays.
W d xt ddTRT smddTddd: T^dltl
d fd f d?l ЗЩ ТтЩгЕГ dTddhl ^ 1 1
At the end of Mesa and Tula, zodiacal transit
of the sun, days and nights contain fifteen
Muhiirtas beginning with sunrise.
^fddJRt ddT W JW ddf ^ d l
fdWHHT d8TT ^ d a d S # fd?ndJT:ll ^Vsll
When the sun have existence in the first
quarter of the Krttika constellation, the moon is
considered as existent in the fourth quarter of
Vis'akha constellation.
fdTTHdrat ddT ^R?SRd5-?t ddlddiPI
ddT ЪЪ fd-drdldl^rdchirVKfB feddll И i II
In Visakha, when the sun exists in the third
quarter, then the moon may be deemed as
having existed on the top of Krttika.
d5(T ШПс(ЩТГ|т|#ЕТ: I
fddd fadltchlH ^Tt^=T dTSHdll ^ ^ II
Then the equinoctial point may be
recognised, this way do the great sages declaim.
Equinox shall be known through the position of
the sun and the time through that of the moon.
W ЩTdfSdd^dl
d^T djdrfd ^n fd fqg^TT fddcTrdftl ll
fdVlt|U| TRIddd IjcfdTTII ? о о ||
When night and day are of equal extent, then
it is equinox or equinoctial point. During
equinox transit, oblations to the manes and
charities to the Brahmanas should be made.
Brahmanas are the mouths of Devas.
зж ш Ш п тг w cbHichiam^cbT: i
тМ чш ) dWT 3T4TdRdT d^d «ГЦ
Пг1-П<=ПсН1 ТШ УМЧ(нШ111^о^||
Chapter-50
The night of short duration and intercalary
month occur in view of the differenes due to
Kalas, Kasthas and Muhurtas. The full moon is
of two types: Raka and Anumati.1 The new
moon too is of two types- Sinivall and Kuhu.
т е ч й wttsptt ъ
ягтртещ щ:
W. щ Л с^ПЛ WRTII R о R II
Тара and Tapasya, Madhu and Madhava,
Sukra and Suci, are the summer solstice; Nabha,
Nabhasyo, Isu, Sahorja, Saha and Sahasya are
the northern or winter solstice.
■HcfHHIWdt Ughir: ^TTi
щ щ Iran ir r t : тднттп^озп
These months make a year (Sarhvatsara).
The five years are the sons of Brahma. From
that deserve the Rtus or seasons to be
recognised as the intermediary records.
dWRgpFT ffaT ЗПЩРРГО’ЗД' тг^тхг: I
WWTf f o p ^ctfl!Ro*ll
On that account, the Amavasya (New Moon
Day) is known as the leader of Parvans. And on
that account may be reckoned the Vi§uva (the
equinoctial point) invariably beneficial to the
manes and gods.
TJcT ?ПЯТ 4 TJffa ftsfr *Г Ч Ш : \
dWIrHJd W m j % РтЧсРЧРУЛ ЖТ11 -RоЦЦ
This way having understood, a man should
1. Sinivall- Moon on the first day on which it is
visible, Rgveda II.32.6, G ungu- a synonym o f
Kuhu, the day o f conjunction when the moon rises
invisible. It would be seen if these phases o f moon
were identifiable with IndranI or VarunanI or with
both. (H.H. Wilson on Rgveda II.32.8, p.78).
Sinivall- The day preceding that o f the new moon
or that day on which the moon rises with a scarcely
visible crescent 'ЧТ TTT
Aitareya BrShmana and TIT
КЙсНеПTT +.сИ1?КTTTSjp#: ^
ТШ(НЧИФЧ3T4lctWW4NWI
321
not feel scepticism regarding rites dealing with
manes and gods. Hence equinox is remembered
as all-pervasive by the people.
STHtaRT: 3Fp) #chT cTtoRTT TEZ^I
RTomW: iW TW HldilHtcbW
The Loka (world) should be known to exist
as far as light extends and the end of the world
is also known as Loka. The Lokapalas or
quarter guardians stay there in between the
Lokaloka mountain.
Twm зфт: "щцтстгт!
r^fUiTHim ^MKvjldiSr ^:IIR oV911
Those great-souled ones stay till the final
dissolution of the world. They are Vairaja of
good brilliant splendour, Kardama of good and
merciful disposition, Parjanya of golden hair
and Ketuman of static determination.
ftwUnqi frer^T f^ufw r: I
fW T HldilHld) xTrff^lRIIRo£
Having no duality or dual policy, void of
fear and pride, void of deceptive contrivances
and perversities- these Lokapalas are stationed
in the four quarters in Lokaloka.
Sri* згагажш
f^iirtii: тг lr т а зэдчтчщ^Ггни r о%и
The path which is to the north of Agastya,
south of Ajavlth! and on the exterior of the
Vais'vanara path is called Pitryana.
fraTSSTR) IMIcWl RTTTt 1Гр#Шт: I
Stationed on the route of Pitryana are the
sages blessed with progeny who perform
Agnihotras and who perpetuate the lineage of
the world.
шктатрт Cfrf ЗП%ГТ
слтшцтшщ W : TT^rtTT:tlRUII
Being desirous of the welfare of all the
worlds, they bless the activities of living beings
322
and start the activites of Rtviks. Theirs is the
southern path.
О n9 «d
ЩЩ НЧШЗчГ RqfcTfo: WII Яи II
In every Yuga, they re-establish Dharma that
has gone astray by their progeny, by penance,
by legacies or traditions and learning.
у ч тена 4 i й ч%чнт ъ\
тт%чт|^ ч^чт fqgwfhn
©ч
Цс1Ч|с|^ЧМ|К1 Id WpУЧПРIП11 Я И
The earlier ones on their death are reborn in
the houses of the later ones. This series of births
and deaths makes them live upto the hour of
final dissolution of the universe.
Tjqfai TjFlfHRi4i
Ф ferr wra^rTTw^n
Wwmr $ ^п?пч1Й ? r*n
There are eighty thousand householder-
sages resorting to the path south of the sun.
They stay there as long as the moon and the
stars exist. Those fit for reckoning among the
active ones, they went down to the cemeteries.
<5tebflo4<^l)4r rTI
g rTII Я 11
Ш TfgRlfgq^ ill
Т3^й: Щ #: fegj: w^TRTfr f? 'Шнп
й!чщ й frat ■grtAfe'd' ^rftrtu ЯЯЬ 11
By the worldly behaviour initiated by the
start of the goneby task, by the disposition of
crest and apathy and also by the assumption of
physical union and likewise by the activity of
the body, by the adjustment of the object in
hand, by these very instruments, the Siddhas
attained to the cemeteries. Having impulse for
the progeny, the sages took birth in the
Dvapara.
чтччЦтат чтаг тРггШчд' ё$*ргпт|
ЗтГС: Tifer: чзэт тг т ^ : м я ^\эц
Vayu-Puraija
То the north of Nagavlthl and south of the
Saptarsis (Great Bear) is Devayana (the vehicle
of the gods), the northern path of the sun.
ЧЧ rT cflftR: f^gl %ЧНТ 9Т^€ПГ<от:1
Ш гГfjjcy^' d: II Я II
Therein resides Siddhas who are celibates of
accomplished chaste conduct. They are
unsullied and have conquered death.
■^w ^ rm ^ uji: Тш im ^crow RTii я 11
Even these Urdhvaretas sages (those living
in chastity) are eighty thousand in number.
They have resorted to the northern path of the
sun and stay there till the final dissolution.
(й iwfra eilctrw 3 ^ n ? ri
xf ^dK^f^cIsSHl^ll
ЯЯо II
Those ones out of contextual assimilation of
Loka i.e. the light and owing to the evasion of
coition, by the observations of desire and
enmity as also owing to the evasion of the
undertakings of the past, (there ensued) the
ennourishment by concomitance of Kama,
owing to observation of Sabda i.e. the sound,
sense and the like.
f r ^ : <ЩЧ): f? ^ 1
f^rnis^m я я ? ii
This way by their pure reasons, they have
attained immortality. Deathlessness is
predicated of those who survive till final
dissolution.
s3
IW W W nW 4444T4fKTtS4T4ll
#4% |jsf^m :ll W I I
This is the period of life till the three worlds
last, for sages who do not return to the path of
Samsara. By the murder of a Brahmana and the
horse-sacrifice, the one having taken to the
perpetration of sin or acceptance of merit
Chapter-51 323

(becomes tangible as such). Those taking to the

extreme sense of celibacy become extinct, at the
end of the annihilation of all living beings.
з ^ -rftyfwvi iraifw
f^ott otTlfR ЩГЩТТ11
m тш ч 'dfgbuil: щ ц щц\
«rfgcfMTfwTd m WcHl'=b«ircw
To the north and above the world of sages,
where Dhruva is said to present, is the divine
shining region of Visnu. No one is affected by
sorrow or pain after reaching that region. It is
the greatest region of Visnu where Dharma,
Dhruva and other meditators of the world stay.
?ftr 9т)ттщ{ти) cn^jfrai «я}11ш€гкЧ чт
rrgiVTtsamr.imoit
Chapter-51 323

35SJ 'ЩЧ'Чй Ш1Ч ^ WWII 3 II

The Sages enquired- “How do these
luminaries revolve along or rotate as such in the
sky in a circular motion? Why they do not
collide with one another? And who makes them
rotate along? Or do they revolve of their own
accord?”
TRTtri
s ^ im i
This we want to understand, О excellent
one! Narrate it to us. This is such as one
perplexing the human beings. We have a desire
to hear about this.
RT?T-ЩЦ

чсч^тч^ ^ ччсччт^чч ^тт:ичп

Stita spoke- You may understand me as
113 $ «ьчш $ sssro :) l talking of this wonderful thing which though
very clear and visible, deludes people.
Chapter 51
^ т ч й a r a iw : i
The description of the movement of
stars or light Sfshjat
It is Dhruva, son of Uttanapada, who is
established or stationed at the tail-end of what
■WN'Mcl 04KS4ldl^TtllIu| <T| appears like the Gangetic porpoise with tails
towards the four quarters in the sky. He has
ч^щтГщ ъ Tratfcrt йщ д^гтгшпщ|| become the pivotal peg in the sky.
Suta spoke- While narrating the creation of Ч|: Щ1
the Svayambhuva Manvantara, the events of
past and future have been illustrated. Now we 4$nnfar \э и
shall talk of them in due order. It revolves itself and along makes to revolve
the moon and the sun along with the planets. To
ifd^cti <r -gra: this one rotating along, follow in, the stars like a
ЗЩ1ЩТ ^ T :IR II wheel or circle.
Having heard this, the sages questioned SP3TCZTЧЧШ ШЧТ ЧЧЩ: TaRTOI
Lomaharsana regarding the movement of Sun, Ш зг|: ЩИ С11
Moon and the planets all around.
<4oS.lfd RTTf^T^1
\Э йчт Ф т Чсгш chH-dirw^ riii ч и
'fftw ^TOTTfr гТ511гчшт згай ^rnfrati
w ftm ^i«ch<tii TTii ЦЦТгН Tt^fll V II
324
With the epicentre of the Pole Star (Dhruva),
the sun, the moon, the fixed and moving stars
and the planets are bound to Dhruva in the form
of groups of winds. It is because of Dhruva that
their communion, dislocations, seasonal
movements, rising and setting, likewise the
portentious phenomena, the solstices, southern
and northern i.e. summer and winter transits, the
equinoxes and colours begin to function.
crcf snrf %ч Tift: w t zte far ш \
тгзпч! tl ш & \\ ^11
The rain, the heat, the snow, the night, the
twilight, diurnal glow, and the good and evil of
the progenies all emanate from Dhruva (Polar
star).
cftkffopn: и ^М1рч$епчн:11^11
The sun having covered all those occupied
by Dhruva, sustain itself as such. Hence his rays
are illuminated. The sun is the deadly fire.
:l
feiUWT#) елччйч тгёуг;||
ЧРШ) %ЗШт1ЧТ: И^ II
By the order of revolutions or rotations, О
Brahmanas, the sun illuminates the quarters by
his rays. The sun by the networks of his beams,
equipped with breeze all around, sucks water
from the entire universe, О best among the
Brahmanas!
jiiifactjiiyrbifatffcbim згайсГн
О n9 *
The water sipped by the sun gets transferred
to the Moon from the fire of the sun. By the
Nadls (tubular veins), full of wind, the activity
of sustaining the worlds begins.
^гт f^rR r ш gfeii и
That which percolates down from the moon,
the sun receives at its tips. The clouds by the
impact of breeze release waters on the ground.
Vayu-Purana
qciq^uKl 44^ ЧЧ^гТЧI
ЧТ 4I?I4(3)^b-Wrfw <фг ^ ||
And this way the water is splashed above
and percolates down once again. There is no
destruction of water effected as such. That same
water assumes various shapes.
WRUnsf 44RT ЧТЧЩ f^rfqfifari
ЗТЧЧТ ЧТЧЧТ tefreRj ЧЖРЕПЧМ ^911
For the sustenance of the worlds (lit. human
beings), such a magical feat stands manipulated
by Vis'va (i.e. Brahma). By this very magical
feat, stands circumambiated the triad of worlds
equipped with mobile and immobile beings.
Hlcb^ei: Щ Щ : У^тч1%:1
The sun is the lord of the universe, the
creator of the lokas, the thousand-rayed one, the
lord of the progenies, the sustainer of the
universe in entirety and is the master, Visnu, the
maker of the day himself.
c( 4c4t4T?T44^pT4l
■чгчщтт ЯсЩччи ^ II
The water of the universe in entirety
percolates down from the moon in the sky. The
universe is, therefore, supported by the moon.
This is a true fact proclaimed as such.
чгчкшт {ячясй чтттфт шШ[\
W wrahff ■дтггг ептчч) ^ft^ ii цо и
From the sun, the heat gets generated and
from the moon, frigidity gets into being. These
two have power for heat and cold conjoined as
such and they sustain the universe.
чйчтат ч^т Ф т йчя^свп
1ЩЧШГ ^ffhC lR ^II
The holy Ganga having waters limpid or
transparent, has the moon for support. And the
great streams have movements in front of the
son of the moon, О excellent Brahmanas.
Chapter-51
Ы^сЦНШ'Ч ЗТРТГ fR)RTTSJ -Щ-Л
fWtTTFT m 3TTTT ftb*W-cfaj II ^
In the bodies of all the beings, water is
present. When the bodies of the mobile and
immobile beings burn, the water becomes
vapour and rises on all sides.
ht rirsnfbT зпзргГ
ЗП& f? чтЫГ ЦГс(%tfWWHtTN ^ 9 1|
By that the clouds arise and they are
receptacles of water. The brilliance of the solar
light takes up the water from the living beings
by the rays as such.
WRRT:l
uRctdf
W filfl f | ^ я г : ^rarir:
From the ocean by the impact of breeze, the
rays take the water. The revolving sun imparts
water to the clouds by means of his white rays
in the proper seasons.
3TWT: ИЧгГСЧРЙ 3 1 M Щ ^ Т Т :1
wftgafearafa gmfqgr ч ч ш : и3 чи
The waters drips from the clouds while
stationed in the sky and having been inflamed
by breeze. For the benefit of all beings, the
clouds scatter showers when they are blown by
the winds in all directions.
3 lf4 4 W 4 H
Then clouds shower forth rain for six
months for the prosperity of all the beings. They
produce the rumbling sound of thunder arising
from the wind and brilliant lightning bom of
fire.
f i l i a l v T I
4 AlcHwllMW^j f^ ll^ ll
The root ^mih means ‘to exude’ or ‘to
sprinkle’. Since the clouds exude water, they
325
are called Megha. And from which the waters
do not fall down, they are called Abhra.
И rnnrt 44ViRif^feii W re w i
зтт^тт Ц*ЗП#=Г Т8ТЗЩ
Ът шт: ичиэчмкеМ F tw rii^ ii
Thus the generation of clouds is in three
ways. Their source of origin are three. The
types of clouds are- Agneyas, Brahmajas and
Paksajas. Thus the three types of clouds have
been narrated. I shall mention their mode of
origin.
ЗЛтп^ТпкгГ: ylThlfcNi cTWTSra^TFI
WJUII^ oifdfeidl:n ЪЯII
The Agneyas are called as those that are
bom from waters of ocean. Therefore, their
promulgation (remains practicable). Cold,
cloudy and breezy- these qualities are inherent
in them.
frfp w c r(W 4TWrd#rrifa4:l
%ш sufinq'Ktet ’Em^ Оll
They assumes the movements of bisons or
buffaloes, boars and inebriate tuskers in their
rut. They sport and roam about very near the
earth.
чтч cl ^rarr tiriwr
3Tmruf£r?ifi«rc:ii ц *ii
These clouds are entitled as JimUtas having
life-force generated from these. They have no
streaks of lightning and hang down due to water
II content in them.
w sht w rantn зттщ^т д?птпт:1
^ W iW ^rwafhiftT w ii ^ s ii
These silent clouds are of huge stature. They
follow the trail of Avaha1 submissively. They
rain forth only to the extent of a Krosa or even
upto the half of a Krosa.
1. Name o f one o f the seven winds or bands o f air that
which is aspirated to the Bhuvarloka or atmospheric
region between the Bhuvarloka and Svarloka.
326
о srdrfcr гг тФз
'снГсьмчМЫ б[нгалдпчЫщ:11^^11
They rain forth on the tops and slopes of the
mountains and revel along. They pierce the
wombs of the flocks of the white cranes. They
make them conceive.
ЗПазТГ ЯТЦ^ WT I These clouds are named Puskaras. They are
^ % rcl^UUnVdl: wrfsraTtll^'kll
The types of clouds called Brahmajas
sprung from the breath of Brahma. They are
endowed with the lightening streak and rumble
forth being lovers of sounds. They thunder too.
Ы w iffb ^ m u
тф
itfro чш \
By the reverberation of the noise of those
ones, the earth gets a thrill. Like a queen
consecrated by a king earth attains youth once
again. Being the cause of the birth of the living
beings, the earth endears itself to the clouds.
Фчят чтиЪЪт Фщт Ф т m rnu
Ш ч тга? Щ § ^чт1шт: из $ и
Jlmiitas are those clouds from which ones
ensues the regeneration of the life or living
being. These clouds resort to the second layer of
wind called Pravaha.
inf'll
ffg^pfarSlT cfat ШШПТТ: yeblffdl:ll
1сфщ Ч1Ч й Ът: 1 Of the Cosmic Egg-shell of Prakrta, all the
These clouds shower forth from a distance
of a Yojana, half a Yojana or one-fourth of a
Yojana from the earth. They rain in continuous
torrents. Puskaravartakas (an epithet of a class
of clouds said to cause death or famine) are the
clouds that get generated from the peaks of
mountains.
ъ тратят Trfmmi
«гамMl чтспчт r^raRradiu^ ii
Vayu-Purana
By Sakra (i.e. Indra) were chopped off the
wings of the mountains of great radiance, for
the sake of beings grown and exposed to lust,
whose well-being he cherished.
т а г яш ?r ч т
cbKui^
stupendous ones having effluences of waters.
On that account they came to be called as
Puskaravartakas (revolving Puskaras).
Щ :
They are myriad-formed ones and highly
horrible ones. They are the generators of the
rain at the end of the aeon and organisers of the
fire of Sarhvartaka.
m r m <фтф
зтч^цщгпчт: h r W t r ^ n r n
The third type of clouds mentioned before
shower at the end of the Yugas. They stand
enunciated having myriad forms, replenishing
the surface of the ground. They resort to the
wind called Paravaha and conclude a Kalpa
(i.e. aeon).
41^ *41us Ч> М1фпН1ГЧЧ*г1ср1
dl^dludcb4HW W: II
clouds are reputed to have been bom of.
Brahma, the four faced one, the self-bom one,
was also bom of the same Cosmic Egg.
dbimiuiKH m
{ ^ ш : 11*311
It is the smoke that makes them complete in
form without any difference. Among them the
best one is Parjanya and there are four quarter
tuskers.
Chapter-51
44П4Т 4 # 4 1 Щ ft*R T ^rfnf^T: Щ\
4Г41445 fgp^cT f t f t f t iT щ н 4 5 4 4 1 1 ^ II
Elephants, mountains, clouds along with the
serpents, belong to one and the same family,
though they are severally manifested, since
water is known as the sole source of their
origin.
sj4K<ffa 11*411
Parjanya and the quarter tuskers take birth
in the winter season. Bom of chilliness, they
rain forth the showers of frost for the over­
growth of all the corns or crops.
# 4 f t # ЧЕТ Ы сГй1ЧР:1
f t # 444FnfT4ran#ftTT4ll
w i t ftm w f t f t ftid T R ii^ ^ ii
The best wind Parivaha is their support. It is
that lordly wind which sustains the Gariga that
wades through the sky. It is sacred, divine
nectar-like river, flooded over with water,
stationed in the heaven and flowing with three
branches.
4Wfft44ft ftn-RE: # :i
414>рт%%R ?ft TT4JJ4: II и
The quarter elephants spray all round drops
of water from the Ganga by means of their huge
trunks. That release of showers in the form of
sprays, is known as hoarfrost (Nihara).
#ГЙ4 ftftlfafr |4 f 4 ТфГ:1
з ф ш т : $<4Г£4ТН1 ъ ^ftuTll
4 0 f 414 4Г4П5П4 4 4 * 4 4 t 454411* d II
In the south of Meru, the mountain that
exists is known as Hemakuta. There is a city
called Pundra to the south of this mountain and
to the north of Himalaya.
d fftftd fftt 4 4 4 T T 4 4 3 ft4 l
444T4#t 4igff4#t!444g4:(ll
3 T 14 4 r4 T 4 T # 4 f W 4 ^ 4 4T fftt4 ,N ^ Ч И
327
% 44 4Т 4% 44 4 f f t f t j 4 4 : 4ТЧ1
? 4 lftf4 4 4 : 4S lft4T T 4T ftfcg ^'ll Ч о ||
The rain that sprung out of this frost, falls on
this mountain. The wind Avaha blowing from
Himavat brings drops of mist and sprinkles
them over the great mountain, irrigating or
saturating as such the huge mountain. The
remnant of the shower crosses Himalaya and
comes here thereafter in order to make the
western region flourish.
4Щ4Т(ВГО5)тггГ44 #4 4<&44lcElf3d41
4 4 4 # 4 t W T 4 4 4 f # l 4 ! l Ц ^11
The two types of clouds that make the
regions flourish have been enunciated as such.
The sun, verily, is deemed as the creator or
generator of the rains.
! # Ш # 4 Т 4#ТП4Т <fft: 4 4 # l
g ftn T S S tfg ft сТГУ^Га f t # 44:114^11
The sun is surrounded by the polar star, from
the two the rain gets into being and Vayu,
likewise, surrounded by polar star, restrains
forth rains once again.
7ЩТ%Я5?4 ^4% f # 4Щ4П44Г1
4JC R E 4 f t ? ! # 4 fW g 4 4 ;il 4 3 II
In the entire circle of sidereals having got
out of the solar planet, at the end of the turn of a
day the wind enters the sun surrounded by the
polar star.
314: ftft# ft# 4 l
Cs
ftw # a iitrT тщптц ft4Tft4Tnq^n
Therefore, now you leam the descriptions of
the chariot of the sun. It is having one wheel
with five spokes and three naves.
ЦТТП# 44Ш #Щ 4 4#W TI
4I44lfs4I44ftT 44Wt#f44Tll
4 П 4 4 Т 4 4 : 7 4 # 4 4 4 4 % 11 ЦЦ11
The adorable lord Sun goes ahead on his
golden-wheeled chariot of great refulgent, that
328
has knotty joints, six-fold rim and one felly. It
destroys the darkness on the road.
fsgtJTts-W ISThli9T^WT6l0SWWcT: II4 $ II
This is known as such having length and
width of ten thousand Yojanas. Owing to the
extent of the poles or shafts of the carriage or
side beam (its radius) is twice as the central
part.
tt srpnu w r -wt 51
3Wf: ЗПЦЯТ W T ^ :ii4 ^ ll
That chariot has been created by Brahma
under exigency of a specific motive. It is
unhinged golden one, beautiful one and yoked
with steeds of excellent gaits.
7Щ-. fm : l
vlST'ft: *:ll
йягсй srrfcT ^ггшт ^ ш - .и ч й н
It is the Vedic metres which assumed the
forms of horses. It is stationed in the orb of
Sukra or Venus. That verily is similar to the
pre-requisites of the chariot of Varuna. By that
one refulgent one crawls along the Sun in the
sky.
srforft 3 Pndfrfq w w m
TtrirMTWlridl: chfuidlfri ТИШТЦП Ч ЧII
These, verily therefore, are the individual
components (lit. limbs) of the chariot of the Sun
composed by the compartments of the
Samvatsara, distributed as per sequence.
ят^т: тт t т р : t
ЗШ: тщ$сЩП=ет rife t^RTTril^oii
The day is the navel of the Sun. A single­
wheeled chariot is known that one. The spokes
are the five seasons of that one and the rim of
that is the sixth season.
1К Ш
а д и ш утщт щц сшт: тдят:и^п
Vayu-Purana
TTWЩТ: трт ШОТТ фтт<3[П5: eh
fq ^ W R g ^ fs F T тпгя гязт: т д я т :и ^ п
The inner part of a chariot is known as the
year, the two ayanas are the two shafts. The
Muhurtas are the Bandhuras (fastening ropes)
and Kalas are pins of the yoke. The Kasthas
constitute its nose and Ksanas are recognized as
the shafts. The Nimesas are the axle-trees or
bottoms of the carriage, and the Lavas (equal to
one Ksana) are the Isas (frames consisting of
two short and two longer beams).
ttM w snrfm s=rt wfevc.i
•O A
ct triPT aT^mgsfr t# ii ^ ^ 11
The night is the wooden fence or fender
provided to a chariot as a defence against
collision and Dhartna is the lofty rising banner.
The two linch pins or the pins fastening the
yoke to the poles (yugaksakoti) of this one are
known as the Artha and Кйта.
ЩЯ1 сГПШ) §ТЯI
тгтпй ^ % |пгг статики
uftuiepy-cf я TPW TI
3 # xisB ftsng f ЩТ: TT4ffa:il$4ll
The seven steed formed Vedic meters carry
along the yoke from the left. (Such as) Gayatrl,
Tristubh, Anustubh, Jagati, Pankti, Brhatl and
Usnik the seventh one on the pole of the art, the
wheel stands tied, and on the polar star the pole
of the cart wheel stands superimposed.
Wife Spril
3T3J: тф? ёЩгг |%fcT:ll^ll
The pole of the cart revolves having wheel
accompanied and having pole of the cart
accompanied revolves the polar star. And the
pole of the cart accompanied by the wheel
revolves round having been stuttered out by the
polar star.
bdq&^irTfpq qfq^ll WP? § I
Ш W IW R Т2Г: II 5.^э II
Chapter-52 329

This way under the exigency of a purpose, Gathered along by the polar star the two bridle
the Juxta-position of that chariot stands normed rays carry along the Sun.
requisitioned. Likewise by the proportionate
ЗТГфКГН rfl ^ |%OT TmlirfMl
conjunction, the solar chariot stands well
accomplished. гЩТ Ш'ЩЧТГ ^RTf W WHlfd Hill'SII
Cs s3

When occupied by the polar star, the two

гп^фгетшт ^
when get on to dragging all along then that sun
TFHt t FRjTW f? ll^ ll revolves inside and makes the orbits revolve
By that one, the Sun (tarani), revolves along.
speedily in the sky connected with the tip of the 3t5>llfr|-qugH?Td
yoked poles of the cart. There are two bridles
like rays of the chariot (of the Sun). НгЩТГЯПЗЛ
чЭ
ЧЧЩ ТГН ч II
чЭ чЭ

^гчн) feraif'BTtg' t i Н ^ сГЩ1гТ: ^ W H lft HI

w ) mrgHifa v j : эЬтгтт <jh $ n ТТ WHfrfH Н W fH II II

The bridle normed beams revolve along the The sun thus moves along within two
polar star, being of the two yokes of specific Kasthas (i.e. quarters) by one hundred and
wheel. They may be the orbits of the revolving eighty orbits. When the rays are being released
chariot moving in the sky. by the polar star, once again, the exterior the
sun revolves along the orbits and
^ HЩ HI circumumbiating the orbits with velocity, it
§Г^П ri^Yd ^ f^HWdJ^Mdll -ЭОII trudges along.
They are the two tips of the cart poles of that зйщщитГ dipiYswir^uid гтГавдэш
yoked one to the right of the chariot, gathered ттот^Ъ«дта:ич^1
by the polar star, verily, like the white ropes of ***
the two wheeled one.
SRl
Ф THTt
л Hs5 HTcWn
-O
% HTH HTHThf V R T F T p ^ l l
These two bridle like rays follow in trail of
the revolving polar star. The two tips of the
yoke poles those ones, the whirlwind ripples or
rotations of the chariot.
•o >
gridWW rft WdH4d4iqiJ|||i9PII
Just as a rope tugged on to a nail, revolves
along all over the directions, the two bridle
normed rays grow truncated in the form of a
circle in the Uttarayana.
^ T o t $cf 4JHH1 HtlHrnfH HI
f^tJT H t ЧИН) Tf^TTII 19Ц II
They rose along in the Daksinayana
(southern solstice) and make the orbits move.
Chapter-52 329

113Т2Г %Ц1ГПтзЩЩ:11
Chapter 52
The observations on the deities waiting
upon the chariot of the Sun

3T wsfijfsrr
t:II ^ll
Suta spoke- That chariot is occupied by
gods, Adityas and Rsis likewise, Gandharvas,
Apsaras (nymphs), Gramanis (or Yaksas),
Sarpas (nagas), and Raksasas.
т*сг t i t i t TTTrfr ;PbJT 31
ч^чсщдг
TTht g r e f l ^
O
ш ^ \\
nJ>
330 VSyu-Ригаца

Я f^TcTT ftRHWfd rT rf 3^TI

— чЭ чЭ
mH щщ: m s mnftn чЭ

w ot cisMsNr wra^lfiuii трот) ш э й п яян

qymsicjyftM w ш ^ п ч II
These abide, verily, over the Sun every two
months or for a period of two months each.
They are Dhata (Brahma), Aryama, (sages)
Pulastya, Pulaha and Prajapati, the Serpents
(Nagas) Vasuki, Samkirnara, Vasuki,
Samkirnara (a serpent demon) and those two,
Tumburu and Narada, the two Gandharvas, the
best among the musicians, the Apsarasas,
Kratusthali, Punjikasthall, Gramanls or Yaksas
Rathakrcchra, and likewise, Urja. Raksasas and
Yatudhanas, Heti and Praheti- these reside in
the Sun during the months of Madhu and
Madhava (i.e. Caitra and Vaisakha). (These are
the months in the season Vasant (the Spring).
greRff tfarcRt штгт f w cremsr ?i
ттат ^гп ^ II
■irrar ti^ jt я w f f я щ:\
ругщчдг шчшгг Tsjfetu япсгигЫ^ ii
t p f Rirmt: ^(^hwV .iuii
During the months of the spring or vernal
season and the two of the summer season, the
following reside in the Sun- Mitra and Varuna,
the sage Atri and Vasistha, Taksaka and
Rambha (Apsarasas), Menaka and Sahajanya;
(Gandharvas) Haha and Hahii; Gramanls
(Yaksas) Rathasvana and Rathacitra; and
Yatudhanas (Demons) Pauruseya and Dhava
(Vadha in Bd. P.). These abide along the Sun in
the two months of Suci and Sukra (the months
of Jyestha and Asadha.
rPT: hdAri^ll ftcTPRTt? ^ЩТ:1
f e w a r зт%п щгЬ* *ru я n
Then on the sun again, however, abide the
other deities. They are- Indra and Vivasvan,
Angiras and Bhrgu, two Nagas- Elapama,
Sankhapala; (Gandharvas) Vis'vavasu and
Ugrasena, Pratah and Arunah; Apsarasas-
Pramloca and Nimloca; the Yatudhana
Vyaghra; and the Naga Sveta. These all reside
in the Nabhas and Nabhasya (i.e. Sravana and
Bhadrapada).
ТЧ: ^JT crafo qpT^cidT: I
m я чщ я: ж ш -.н яя п
fogrrapi pfagr я: (ш) I
fasgi# ж я зй й ^тощртгп яз и
ЯРТ £ГТЗЩ:1
^4(4T)focET pthSJ trr M w ^ rftll Я* II
ЗТРТГ ЯШ гГШТГ •‘-пдагчичтг Т # 1
f t ^ II яч II
During the autumn, the refulgent sages and
gods or sage-normed deities abide in Sun during
the months of Isa and Urja (i.e. Asvina and
Karttika) Parjanya and Ptisan; (sages)
Bharadvaja and Gautama; Gandharvas
Vis'vavasu and Surabhi; two Apsarasas of
auspicious characteristics Visvaci and GhrtacI;
the famous Serpents Airavata, and Dhananjaya;
the leaders of armies and Gramanls Senajit and
Susena; and the two Yatudhanas Apa and Vata.
tqfcfehl я if riRTT cRT^T $Tfetich*I
зщт ш w m я т ш ?и я^ u
P f g r ТЩРКГ; 'ShJ: ch^fdchwyil
fef&TST flEWTII Я'ЭП
тп яЫ тщ )»? з)и \c n

я ш йщ гео® я° и ti| ттргг Я ЩТ^1гГ W l l я^ II

C hapter-52
During the two winter months (the season of
snow and frost and cold), the two months of
Saha and Sahasya (i.e. Margasirsa and Pausa),
the following subsist upon the Sun- Amsa and
Bhaga the two; and Kas'yapa and Rtu the two;
Senanis and Gramanls; Tarksya and Aristanemi;
the two fierce Yatudhanas, Vidyut and Sphitrja;
and the Nagas Mahapadma and Karkotaka; the
two Gandharvas Citrasena and Urnayu; and
UrvasT and Vipracitti; likewise the two noble
Apsarasas, Tirksya and Aristanemi, Senanl and
Gramani the two; Vidyut Sphurja and the two
terrific ones are exemplified as Yatudhanas.
Ш: W^rrdWtf -сгшчтгШ^т t l
^11 ^ Ои
W ЧТТГГ сЯЩ^1ШТТтТГ|
TRraf tp rrrp r я 'ЭДПЧИ
i|T4tr4f rdlchfciwlll ^11
srptpBfisn WfiRTgr тт тр:1
TRt cffi4*|cfc # W t it зтйпт p 4^\\
During the two months of late winter, the
following reside in the Sun for two months-
(gods) Tvasta, Visnu; (the sages) Jamadagni
and Visvamitra; the two Serpents Kambala and
As'vatara, the sons of Kadra1; the two
Gandharvas Dhrtarastra and Suryavarcas12; the
two Apsarasas Tilottama and beautiful Rambha;
the world famous Gramanls; Rtajit and Satyajit;
and the Raksasas Brahmopeta and Yajnopeta.
W4Tfwf44T ТРЛТ W3IT: I
ЬШТ T^T S im p ?Ъ'11
The twelve groups of seven are the presiding
deities of them with their place of residence.
These make the Sun inflated by their radiance.
Their radiance is excellent.
1. A species o f Nagas born from Tarksya (Kas'yapa)
and Kadru having many hoods.
2. Suryavarcas- A Yaksaraja who in a rebirth was
bom from the womb o f Kamakantakata as the son
o f Ghatotkaca, son o f Bhima.
331
Tfraf^r trstt Tf^ri
^ *S
41rl^h4Wrtll?4ll
By the distinguished hymns of prayer, the
sages adore the Sun. Gandharvas and Apsarasas
attend upon him with dance and music.
^ 4 ^1 dldyHMiflPd rill
WrfisFtIT trfemjfcl^T^TII ч ъ II
Gramanls, Yaksas and Bhiitas, organise a
terrific gathering. The snakes carry the sun and
the Yatudhanas follow him. Worshipping the
Sun from the time of rising, the sages
Balakhilyas3 lead him to the mountain of
Sunset.
ртгтчз р н г зд|414 w tm u
wabWlRUii
-Ш ‘dUAIRf fa<£RT fDWII
t cRT% ^ # ЧШТ f^TcF^II ^ill
The way that sun shines forth for them, well-
accomplished by radiance and in accordance
with the powers, penance, Yogic power,
truthfulness, righteousness and strength of these
deities, in the same way, these abide herein for
two months each over the Sun.
ЩЦ\ WI14HW трщ:|
rh ercrf^T ct4fcr чФв cnfcr ^i
сШттт:из°и
The sages, the gods, the Gandharvas, and the
groups of Pannagas or snakes and bevies of
nymphs, the Gramanls and likewise the Yaksas
and Yatudhanas manifoldly. These gleam forth
and rain forth, shine forth, emit out breeze and
generate or procreate, herein proclaimed as such
drive away (lit. refute) the inauspicious acts of
the Bhiitas.
3. A clan o f divine personages o f a size o f a thumb
and produced from the creator’s body and said to
precede the Sun’s chariot (their number being 64
thousand.
332 VSyu-Purana

ЧН УН1 cjfTPTWRTRI The Sun pleases the gods by the means of

% Щ М cgqi^f 3 ^11
Of the men of sinister souls, they scare away
the sin, monger they do prowl fully.
fgjn^sgfwr fMf i i w щ ^ : 1
T#? ^ o r VRfcr f ^ n g im ii^ ii
Stationed in a divine aerial car (vimana),
moving at will with a velocity of the wind, they
revolve along with the Sun, with the following
of day long rotation.
e n J w M R I2 I t ЗГЗГГ-.1
R P irafcr f 3311
Raining forth and getting heated and making
the progenies jubilated, they protect the beings
here till the time of the end of Manvantara.
•o
spfhTRTmrRt # Шсг w
This position of the deities (who identify
themselves with it) exists in all the Manvantaras
of the past and of future, by which ones they
exist now as such.
Tier cTRftr W ^ W c J T W Ш (^ Т Ч 1
тГг1^ Ш TFfe' ЛШ1 г ГЦ^ЦЦ
This way, the Saptakas (i.e. the seven groups
of deities) abide over the Sun, in the four
direction during the fourteen Manvantaras.
nectar and by means of the ray (Susumna), the
Sun develops the Moon in the bright half (of the
moon) day by day and it is complete (full of the
full moon days). Devas imbibe its nectar during
the dark half.
щ з адгат: ftrafor
ад®- адгш а д
After being sucked thus, the moon has only
two digits left at the end of the dark fortnight
and percolating down by rays, the manes
consume the nectar by Svadha, the manes, the
gods and the Saumyas drink that very way the
oblation of kind of the deceased.
а д т TTtforer w^epnfa-
ifejf: ад <щтЫФтп э <?и
By the sun, the rays or kine, consolidated as
such and by waters well-distilled by rain and by
well-grown medicinal herbs, the mortals satiate
their hunger by food and slake (the thirst) by
waters.
M
\9 W

#£r %ir xs emfa тщтгят м т т flpfjirm

W^ ir f^r а д ini за д ад?г ад.*
M^^delvrTcdR^fHfV'4- ад: twt ttsej
Cn
ад?: и о и
^Ipjdsr ТГ сП^ЙГН ^ ^ II By nectar becomes the satiety for half a
In summer, winter and rains releasing heat, month of the gods and of the manes; for half of
snow and rain during day and night with time a month by Svadha (call) by food constantly
moves along in line with seasons. He (thus) sustain (themselves), the mortals, and the sun
propitiates Devas, Pitrs and human beings. bears all that by the beams.
Trhmfr ^riTCRR а д
а д а•0*0д адЩрспт tw ft ад^ {?чсШ адад.-i
ад* з а д а д а д щ fafnlchH адзтёг нт: мт-
<t адщ : ад% и ?t9n tRPETTRH^ ^11
Chapter-52
The Sun moves ahead by the horses in the
form of rays consumes waters by the rays. At
the hour of their release, he discharges them.
Thus the Sun sustains the mobile and immobile
beings perpetually.
ЩШТ1
cffi: iTRlT^tftT #:
W^mRr
The Sun by the green horses is carried
along, consumes (lit. drinks) waters by the rays
thousand fold. While being carried by green
horses, he (Sun) showers it again.
TrSrTSlfrf^ ^riU ^II
This way, the Sun moves ahead quickly in
his celestial globe by means of his single­
wheeled chariot dragged by those unimpaired
good steeds.
ТТ^ШД d WTl
During the diurnal and nocturnal glow, he
traverses over the world of seven continents and
oceans by means of his single-wheeled chariot
dragged by the seven horses.
Ё Ш: f e t : l
ctnwh 11 * ч и
%?dT: ii* $ ii
The voluntary metres that have assumed the
form of horses are yoked to the chariot near the
wheel. They are endowed with want on willed-
form. They are yoked but once. They have the
unlimited speed of the mind. They' are
undecaying, green and tawny, acompained with
the expounders of the Vedas, revolve eighty
hundred zones within a year.
dd Ш f^TSfdndl
333
ЗТЩтТТ diuvau
They are yoked in the beginning of the
Kalpa. They travel continuously till the final
dissolution. They traverse the external and the
internal zones day by day and surrounded by
Velakhilya, they revolve along day and night.
f:
%Я1гГ rf h II
The great sages eulogise him by the famous
hymns of the praise. He is served with songs
and dances by the Gandharvas and the series of
Apsarasas. The lord of the heaven, the sun,
traverses along by the winged-horses.
%дт5пттШ гтгтт wfti
т^чт
The Moon that very way revolves along the
sidereal subsisting upon the avenues. The
waving and waxing of this one’s rays, likewise,
is declaimed as such, at par with these of the
Sun.
fe E lW I lM f^T: W:l
зге) -щ: w : w tfsm i
о
^ ^ Ы - : и ч о ||
The chariot of Moon deserves to be
recognised as stationed on the both flanks of the
triad of wheels. The chariot along with the
horses and the charioteer has sprung out of the
midst of waters. The chariot endowed with three
wheels containing hundred spokes and excellent
white horses have been yoked thereto.
They are ten in number, which are slim and
divine. They are unimpeded and speedy like
mind. They are yoked but once (in the
beginning of the Kalpa) and they trekking till
the dissolution of the aeon.
334 Vayu-Purana

Gathered on to that chariot, white serpent Developing gradually in the bright half day
acts as the rain in that chariot. The steeds drive by day, the Moon attains completion on the full
along being of one colour. They carry the moon day.
conch-coloured Moon. dr?) cl^dTPr тЩ^Т(|
g r p frtrngNr tprt TTsfNvTf i ЗТЧТЧПЖТТ# <УЧЫ1гЦсЬН1 gil
зтегт ciT4W4UtW czjfqt fh W T II 4 3 II Гсщ^рзпш с(Щтщ wnWTII^oll
^ ^TT:i Beginning with the second day in the dark
^ (<С|^УИ11Ч^И half and ending with the fourteenth day, the
Yayu, Trimanas, Vrsa, Rajlvala, Haya, gods drink the water-formed one, the Madhu
Varna, Turanya, Hamsa, Vyomin and Mrga- (honey or wine), the nectar of the Moon,
this way all these by these names, are the ten pleasant one and ambrosial as such.
horses of the Moon. These carry along the god wjd 3ftjRT ^гШгап
Moon at the culmination of the day.
тттт qfafarenw ^ii $ ?ii
^ t: TfTfT: TThT: ftg fo sN w f ? r i тт?Шт:1
^icfHT^i^ w : f^ n WII
4 iw ra : ^ ш ^ щ ш ш |1 ч ц || Щ Ш MTWFd: dlil'MHI: сЕНТ: дпШТИ^ ? II
Surrounded by Gods and Pitrs, the gentle By the radiance of the Sun, the nectar is
Soma (Moon) goes ahead. At the inception of collected and prepared in the course of a
the bright fortnight of Moon (Soma), when the fortnight. For one night, all the gods, manes and
Sun stays in the foreground, the interior of the great sages attend the Soma (i.e. Moon) at the
city of the Moon is filled duly everyday. inception of the dark fortnight facing the Sun,
# 4 w ra ff[ fr^ n and waves along the end of the western horizon
and the digits being consumed in due order.
gfct <т «TRcFT:ii4^ii
3TT^RTW4 'Щ Ц ЧРТЧ1:^ЧИ1 (sdsr fdw т|д згаШ?га$сг wi
Сч 450 *v

щ щ щ тгтрт д#сТ t XR^TT:||ЦГЭ11 ^ rfw ^ w rs j ттпт ftrafcr t u $ э n

The Sun develops the Moon drunk by Devas
in the declining fortnight. The Moon is drunk
for fifteen days and the Sun replenishes one part
everyday. Nourished by Su§umna, the white
digits flourish.
g -^ S S illfild T !R:II46II
They decline and decrease in the dark
fortnight and develop and nourish in the bright
fortnight respectively. Thus the body of the
Moon is developed fully by the vigour of the
Sun.
iftofaTWT Ъ ^ T : R4u'l4U^:l
l^cmpyifqd: ^ШШТН Ч ЯII
Three and thirty making thirty three
likewise, thirty three thousand gods quaff the
Moon as such.
чЬтщчту ch**J|l <*GI:)l
dWIifioJI ТГ gjpziiqq^T
This way the digits being consumed as such,
decline gradually in the dark half and become
refilled in the bright half.
tig- fcH^Mrrra fgggrer fa^rrathi
TRSf^T зщщщгг 44-ГГНТТТ:II
fqftraihfdgf^ зттдттцт Штд^ттн^чи
This way on the lapse of the days, the gods,
excellent among the divinities, drink the Moon
Chapter-52 335

for half a month until the new-moon day and go left and it is refilled. The increase and decrease
away. On the new-moon day, Pitrs resort to the of the Moon are on the sixteenth day i.e. at the
Moon. beginning of each next half.
TTcT <^РГч^Ч1
ЗТЧТГ% 4^4IWrUl^ll ЖЩШТТ WILTS' ЧЧ:||\Э^11
When the fifteenth part of the digit is left This way, the waxing and waving of the
over in the afternoon, that part is used by the Moon are caused by the Sun. I shall now talk of
groups of manes. the increase and decrease of the stars and
1чa P i fgcFRT <T ЧТ cbHH
planets and also of the chariot of Rahu.
Prfgit dc^Ticiiwi w rrp^n н гаМ м : ^Т$Г: Ц1ЧЧЧ44 t W:i
ёгг t r r a ^ <j w f c r йлрптн ^
frFT Rrvi|-w зщтртз^т#: 1119311
The digits of that one which survived as The chariot of the son of Soma (Mercury or
such or residual as such is consumed by Pitrs Budha) is full of water and fire, a brilliant one,
during the period of two Kalas. From the lunar yoked with eight tawny horses that can move as
rays, the nectar of Svadha emerges out on the fast as the wind.
new-moon night. They drink the nectar and WWW: Щ$А: TFTl Ш t^Ri
remain content for a month. They attain ttmm'fddicbw TRcpjTf 1 ^9^11
immortality. It is equipped with Varntha1 and Anukarsa
■щщт ^Гчмгашт4сг rn (the axle tree or bottom of the carriage). The
3 % ЙтБГ: fcRTT: ТТсГТЗсГ%11^11 charioteer is divine and great. It is accompanied
by a quiver and banner, a flag as such and being
Saumyas, Barhisads, Agnisvattas and a peer to the cloud.
Kavyas- all these all are Pitrs (manes) as such.
w . Ш п агат b 4 b Pw : i
fidcFRIfd ^ <$ЭДГ: И Щ % I
gfsra) WJЧ Icjuff-q[tTR: IIV9ч и
VhzfM жтат ЧШТ трт:м
I rt: : -щ^г ЧШ: iftat faHlffp!:l
fWlST «ГИ
The Samvatsaras verily, are the Kavyas or
manes, of five-yeared durations known as such II \э ^ II
by the Brahmanas. Saumyas should be known The chariot of Bhargava (Venus), the
as seasons, Barhisads are remembered as illustrious one, is brilliant, similar to the Sun
months and Agnisvattas are Artavas (fertility yoked with excellent steeds bom of the earth
and having various colours. They are tawny,
period). All these are the creations of Pitrs, О
brown, blue, yellow, ruddy-hued, black-hued,
Brahmanas. green chequered-hued and short-statured. All
fqgfa: Фпттч^г <т t i the ten are highly fortunate. They are unleaned
ЪЩ WT: 4Hc^R5 ЧТВВЭОМ ones and have the speed of the wind.
smrarw щц з ^ т т ч # тщгi ЗТШГ: сЩЯ:
^figSRTT t tr^T ЧИ?£ГТ 7tT?R: Т#1ВЭ*11
When the digit is being drunk by manes on 1. A sort o f wooden fence or fender, with which a
the fifteenth night (Amavasya), the last digit is. chariot is provided as a defence against collision.
336
fiTRTlt % 3£^сПШтШТ:1100|1
чЭ чЭ чэ
The chariot of Mars is glorious and golden.
It is yoked with eight red, unimpeded horses.
They are bom of fire and they can move all
over. The Kumara (Mars) traverses the signs of
zodiac in straight, curved and circular lines.
M W f f T # fagr^cirarrqf fjiptffi:l
?ТЙ#: ЖШЧ'З 5Rrf§im<tll
frBIfi 6||faft(3^8lIV crtd*if4chl
4 ^ 5 ^ facRlffi W ffillO^I I
Then the scholarly one, the preceptor of
gods, Brhaspati (Jupiter) of the family of
Angiras, moves ahead in his golden chariot
yoked with eight divine red steeds having
velocity of wind. In a constellation this planet
stays for a year; then he traverses quickly.
fifi: vidcWlVfi'fli:!
ё&ШЛ^ШW W *nffi t II6 о ||
And likewise Saturn even rides in a chariot,
made of black iron, (yoked) with horses white
(in colour) and sprung out of the firmament,
moving along quietly or gradually.
RRlftlTfi fi&IMT: fTtm ЧЧ№с||:1
тщ cnrrtw щ ц c f^ a rn 6 w
Of Svarbhanu (Rahu) that very way, the
horses are dark-coloured, eight (in number),
speedy like the mind, yoked on to the chariot
consisting of gloom, drive along accordingly.
3Ti(<r!lrf%:^Tt Щ: w ffi
snf^Afa buitw та: счи
Leaving Aditya1 (the Sun), Rahu goes over
to the Moon (Soma) during lunar Parvan (the
Full-Moon day). From Soma (i.e. Moon),
(Rahu) attains to Aditya once again during
New-Moon day.
1. A son o f Aditi, god, divinity in general. Name o f
twelve divinities (Suns) taken collectively, then
twelve Suns are supposed to shine only at the
destruction o f the Universe or Name o f Visnu in the
5lh Dwarf incarnation.
Vayu-Ригаца
m bhdhWRJT ЗЩЩ сПгГСРТ:!
МН1НУЧУсЫ^11: WJTTTWnWtlld^ll
The chariot of Ketu has eight horses yoked
to it. They have the velocity of wind, being of
the hue of the smoke of Palala (straw or husk).
They are strong and tawny like the donkeys.
fifi сп?т 3T?mt W it: w t
nt JI^gT lid *11
These horses of the planets have been
illustrated by me along with their chariots. All
of them are fastened to Dhruva by gaseous rays.
lit ^ yiuwRiid w t l t ^mfFT t i
-a-frRf^-ц^т: и ч n
These, verily, rotate along as per their
conjunctions by invisible windy whirls tugged
onto by the breezy beams.
Trfwufcr fafai
for fi w rfw W iU d^n
The Moon, Sun and the planets ligatured by
that move along in the sky. And to Dhruva
revolving along, follow the constellations of
stars.
Ш чщф; Rtill'd I
?гат т ser ) сц<т<[учвт:и
сПЧТшЗтгг cqfffcT ^сгситгет fill d o II
Just as in the water of a stream, a canoe or
boat is carried along with water, that very way
these abodes of gods are wafted along by the
gaseous rays. On that account, all the groups of
Devas are seen by everyone in the sky.
fiTTTCJ fiRFfi) ctTfiT?4fi:l
iraf ffifficLgRfiT WRlffiT fifillddll
As many are the stars that many are the
breeze gusts or gaseous rays. All those are
ligatured by the Pole Star (Dhruva). They whirl
Dhruva and whirl by themselves.
rlcH4ldlchi TRh ЭДТ1
fiSJT W fifffi fiTfiM lffi ITt?T:lld^ll
Chapter-52
Just as the circular machine (Cakram) or oil-
crushers whirl and make the wheel to revolve,
that very way revolve along the astronomical
elements fixed to Dhruva harnessed by wind all
around.
31<НкЫ*с)ё1|Пг1 rfl
\5
ТГ ^grT: И ч о и
Like a fire-brand circle, they move along
propelled by the circulations of breeze. Because
the wind bears the luminary bodies, it is called
Pravaha.
fcrf^gftTfl ТП& t s f e i трл;|
гпттг f ^ m tr f^f^rn
m t № tjspii я яи
This way, ligatured by Dhruva or Polar Star,
the constellation of stars traverses the
firmament. The huge porpoise-like appearance
in the sky made up of the stars is Dhruva. If it is
seen in the night, the sin committed during the
day is quelled.
ЗДс(сЦ$сГ <ТГСШТ:
ШсГ-Hicl rf pffw tifa^wrfircfnfr rill ЯЯII
Having seen that at night, they (people)
becomes emancipated. As many are the stars in
the sky, for those many years they live along
and even more.
arlRMKWWIST IrR t f j: II <5з II
This permanent Gangetic porpoise deserves
to be known as per divisibility. Uttanapada (the
Pole Star, Dhruva) deserves to be known as the
northern (upper) jaw-bone.
p ts s n p sraf ттакчтФгГ: i
^ - щ т : тшт(ещ) sifp t 4ePJi<fi4l:ii^
The Yajna or sacrifice is to be known as the
lower jaw and Dharma is recumbent on the
crest. In heart, Narayana deserves to be tackled
and the two Asvins (the divine physicians) stay
in its forelegs.
337
f^T: тштштгт ШГ5ТГЙ ^ТЧТ^1гГ: IIЯЧII
Varuna and Aryaman are the two hinder
thighs. Samvatsara is its penis and Mitra resorts
to its anus.
fE&sfagr p w r f?:i
СТГШ: %9ТТГЩ TITTPfa tJdg-ilMJI Я^И
In its tail are- Agni (fire), Mahendra, Marici,
Kas;yapa and Dhruva. The four stars and
Sisumara (Gangetic porpoise) do not get
extinct.
p w m u l: P I
The stars, Moon, Sun, planets along with the
constellation of stars stay in the sky facing
upwards. They are in the form of a wheel.
§гёттШш: Tit fairer vdfajtimi
Ы я си
Presided over by Dhruva, all of them move
about in a clockwise direction unto Dhruva, the
excellent one and the utmost one. Dhruva acts
as the supporting pillar in the sky.
H сГШНТГ g=T: т р и
T P p H -ЦЩ^JTRJTBr Я Я II
Among Dhruva, Agni and Kasyapa, Dhruva
is well-known as the excellent Pole Star. This
one as the solitary one, revolves on the crest of
the mountain Meru.
'J’JlfrRl P I eh«Jr44l^<g:l
TTPTTTtcRP^r p fip m il %o о tl
With its face downwards, it attracts the
group of luminaries. It illuminates Mem and
rotates in a clockwise manner.
^ffT9jlU{Sl4<|U| cn<4jjl-rt)Snq^-C|ic( ^TlfWtTTTt
Г: II 4 ? II
ie Jc ie
338
ii3 ^ fre n # s s iF r:ii
Chapter 53
The definition of the Lightning Fires
?li?l4KH гаГсГ
■qrff^T <r f r a : ttct W nfram i
•qrafrat r a w й
Sams'apayana spoke- Having heard this, the
sages once again, overwhelmed by suspicion,
asked Lomaharsana again for its clarification.
Жта
r a n TjfiLRTdift ferrai
ш ^j^rfuT щ : m t stMfa ctufaii я ii
The Sages spoke- Sir, you have mentioned
the famous abodes of Devas. How possibly may
be the abodes of gods be there and how possibly
the astronomical elements? You may dilate
upon.
ттгагё r a w * r a tM ^
«та ^ ста? Ы rai%T:iiзи
You may dilate upon precisely all this, the
determinant element of the stars. Having heard
the words of those ones, Suta with full
concentration said.
3 Ч31 Я1$%Л I of men, does not get extinguished by waters.
In this aspect, what has been dilated upon by
the wise-ones having intellect endowed with
knowledge, that same shall I dilate upon before
you- the origin of the Moon, the Sun and how
the Sun and the Moon are the abodes of gods.
Ш: Щ <T
Rodw чтШга д-ц ц и
After this, I shall talk of the origin of three
fires- the Divya (celestial), the Bhautika
(elemental) and the Parthiva (terrestrial).
Vayu-Purana
^ртат тлта ^ i
(зтогпфггГч^ та-нИ^ч спщщтан^н
When the great night came on Brahma, bom
of the Unmanifest, the universe became
undefined and enveloped by nocturnal darkness.
:E ig^TgfWwTf§k: #5Рга-йцг11
тай т й зт тр о и м и
Only four elements survived there. That
which blazed at first is called terrestrial fire.
The fire that blazes in the Sun is known as Suci
(celestial).
%?ЩЩсТ fgfW dt ГЩЩЩ1
ш я : tflft шпт raforarYra:ii
fa lle n
rRWI:
I shall now mention the characteristics of the
fire named Vaidyuta (atmospheric) fire. Three
fires- Vaidyuta, Jathara (gastric) and Saura
(solar) are the fires dormant within waters. On
that account, consuming water, the Sun shines
forth in the sky with his rays.
raifagl «1# v?iiuifvn
tfl-fcTHi П 4Tf^: VTl«ifd nW:ll<?H
The fire from lightning that bums trees can
not be extinguished by the arboreous waters.
And even the fire, dormant within the abdomens
: яга! TOT: f f : i
n?ra w # tprr frawT T h raw n \° и
The fire existing in the abdomen is full of
rays. It is great fire and becomes known as
Gastric fire. The diffused light of the Sun free
from heat is white and gleams forth as such.
ЯЧТ % fef(c&>|
тш тт г^чш ш т п
The gleam of the solar orbit by a quarter gets
on to a setting in the Sun and enters into fire at
night and on that account shines from a
distance.
Chapter-53
ззйт щ то: ^4чЫкачн^'Ч|£|¥1<1
Into the Sun rising along, the heat of the fire
permeates again. With a quarter of the heat, the
terrestrial fire blazes forth.
М Щ TOhTO зг тйтрчгг <т frrotl
4W<Wy^l(d(Ut|qd ЯЪII
The light and heat of the solar and fiery
norms develop by day and night, owing to this
mutual commingling.
rte ЭДГЕЙr fW ^ 4 S T ^ m i
3f%sfd TO: ^ r^Ttll
dWWTyi W-ATO! fd^Klfyy^RIrTII ^11
In the northern half of the earth or the
southern hemisphere, when the Sun rises, the
night enters the water. On that account, water
assumes crimson-hue during the day, because of
the entry of the night.
З Ш з г # TO: TOT 3 T ? f Tffg?TrTO:l
^ГРГТЯтН TO: -дЩгП ЭгГРТГ fayifti Я Т ^ И
Then the Sun taking to setting, the day
enters the water. So during the night, the water
sparkles due to the entry of the day.
TTrR A W ^ (nr) Wrif ^%OTtrTtl
3541334% (ЧАТЧ^'Ш fa?IvTO:ll ^ 11
By this combination of serial order, in the
southern and northern hemisphere, at the time
of sunrise and sunset, the day and the night
enter the waters.
w n fr ггой Т©О
vГ fbg?T»TT ттчШчГ:!
щЩ- % fgftmSTTt f^T: Ч^Т:11 ^
And that which blazes in the Sun consuming
the waters by the rays is the celestial fire
commingled with the terrestrial one.
Ч £Ш 1с(:ч№ тят <pr: fwrfw: ^f%T:i
Щ T^rfht ~ЩШ TORTT:II ^11
ЧТТЧ#: TOWlsNr TOFTOhl
w ran :5 Tf4i^ m той ftrora:ii
339
TOh if^croW 1 d^UrfruJlPt-W^dJl ЧЧЧ
Thousand-rayed one, that celestial fire is
globular shaped like a jar. With its thousand
rays, it acquires the water of the rivers, oceans,
desert lands, both mobile, i.e. flowing and
static. The Sun of golden hue has a thousand
rays that showers forth rain, cold and heat.
cTWT rRT:?raT ЧТЗгГГ feu ^ k ti
O C\
d-dHlSW cRITSr didHi dddlW^lIl
з п р w . Traf w i <f%rofar:ii ч о и
Four hundred nodes of those rays having
variegated forms shower rain. Vandanas,
Vandyas, Rtanas, Nutanas and Amrtas are the
names cf rays that generate rain.
ft^ c iw T?4^iwrdT: то-л
^?тг *гкщг огщгш ия яи
Apart from these, there are three hundred
rays that generate chilliness or cold. These are
called- Drsyas, Medhyas, Vahyas and Hradinls.
€RI4dT ЧТТО: Traf: ТОГГЧШ тртеВТ:1
II
TTTcfr f^JrlWtJTII ЧЧП
!^МШТ T O : Wr%TOT anto*TT:i
ТПТ faqft qrri^Rf ll 4^11
By name all rays are called Candras. All
these rays are yellow-coloured. The rays that
produce hot energy are- Suklas, Kakubhs, Gavs
and Vis'vabhrts. All of those are white and three
hundred as such. With these the Sun sustains
human beings, manes and Devas alike.
He gratifies human beings through
medicinal herbs; the manes by means of
Svadha; and Devas by means of nectar.
j|cT xt ЧТ 1§гГОгГШ£г:1
gufewt ч 4 ll
During the spring as well as in the summer
season, he blazes with the three hundred rays.
340
During rains and autumn, he generates rain by
four (hundred rays).
щ JpiY fafa:i
S3 t
■^qfs’MiWvr^sR Щ 'pRRSfwil ? ^ II
During early and late winter, he generates
mist and fog by means of three (hundred rays).
He creates efficacy in medicinal herbs. By
means of Svadha, he propitiates manes. By
means of nectar of three varieties he bestows
immortality.
This way, a thousand rays of the solar orb is
an accomplisher of the objectives of the men or
the Universe. They differ according to the
season by generating water, cold and heat.
^TcFFT ЯПЗН Hm-rt|Rq|
(ч^шртгчтп vftm Ytfr>ct tru
This way, the bright and sparkling solar
zone is described, the very stability and source
of generation of sidereals, planets and lunar
orbs. The sidereals, the Moon and the planets
should be recognised as the offsprings of Sun.
4$r5rrfimf?r: т М
■^гт: hir згщ |гат^ srt: grm^fw:ii?4ii
Soma or Moon is the lord of stars and Sun is
the Lord of Grahas or planets. The remaining
five Grahas are to be considered as lordly ones
having forms as they please.
ThTMT S f # ftcfrsRTII ^ о ||
The fire is proclaimed as Aditya (Sun) and
Udaka or water is known as Moon. The instinct
of the remaining ones being dilated upon, you
may learn adequately.
fttWihfd: W ?: ЗЩ:1
чнгоч'г «щ fegrii з ^11
Vayu-Puraga
Skanda is the army-in-chief of the Devas
and is said to be the origin of Angaraka (Mars).
Those who have perfect knowledge know that
Narayana is the origin of Lord Budha.
te l:
ч& т
Lord Rudra, the son of Vaivasvat, in
corporeal form of Dharma in the world, being
the Lord by himself, is the origin of the great
planet Saturn, the slowest of all the planets. He
is the most excellent among Brahmanas.
# $J STRVrfr
У-^1ЧГТШШ1^ ^FWTTII
ЭДЙ'ПЙЧЙ fe fW lI 3 3 II
The two great radiant planets are Brhasati
(Jupiter) and Sukra (Venus), the preceptors of
Devas and Asuras respectively. They are the
sons of Prajapati. Daitya and Mahendra, the two
were established in the supremacy of these two.
f^Ttcfe яте ттегет
The entire Univeme, all the three worlds
including Gods, Demons and human beings,
have their roots in the Sun. There is no doubt in
it.
ТМПИУЧЖГ f^HtW5^hHTT4,l
sgfffipmrlT firRT ^ч II
О Best of the twice-boms! the gleam of all
the radiant of Rudra, Indra, Upendra and the
moon, the denizens of heaven, the radiance
verily which is one as belonging to all the
worlds.
Trafon RvT т п ф т ч )
rlrf: cI5T^ ШтгШ ^11
That is the soul of all, the Lord of entire
universe, and the root of the supreme god. From
that all get generation and gets coalesced
therein.
«ЛУГОleft % vlYcftrqIRTi^Tlf^ :^cTT TOI
^втфрг 3 ^ fern dDficWRiHi) jfk:ll^\9ll
Chapter-53 341

0 Bf&hrftanas, the existence and non­ 3rnt 'm ftnw w д т а т Ш т з

existence of the worlds emanated out of Sun to
begin with. The Universe is required to be
known as a planet and the Sun is the most
excellent and refulgent auspicious planet.
"m ’It®Pd TR:l
SSHJIT Рг?тт: fJrFT?T:li
■ЧШТ: WTOsNr 911 ^ d II
Where attain to extinction and get
regenerated time and again, all the moments,
Muhthtas, days, nights, fortnight, months,
seasons, years, sets of five years and Yugas.
«tat чпайвет я farafn
чирп^гГч Ргфй ч ^тг .-ii^ ii
Then without the Sun the counting of time
does not become tenable and without time,
neither Nigama, nor Dik?a, nor the serial order
of days becomes tenable.
4RW:I
WIV'Uo II
And even the non-division of the seasons
and from where, the (generation) of flowers,
bulbous roots and fruits could be there;
wherefrom the accomplishment of the com.
How can there be medicinal herbs of good
quality?
awret оцёщщщт % ёп
з л ш т # smart ^ f t a ^ i i - i i ^ i
The paucity of attitudes and of the gods in
the heaven and here, without the radiation of the
Universe the Sun is a veritable enemy like
smuggler or thief.
T?cr «шатТчаг n ^ r w тгятч%:|
W<1rKH.II
О excellent Brahmanas, that same is the
Kala, the Agni, twelve-souled Prajapati. He
warms up the triad of worlds including mobile
and immobile beings.
W йзгат яятш:
9 % : 11*311
That same is a quarry of the splendour. He is
the entire world and benefactor of all the world.
Resorting to the uppermost path of Vayu, he
heats up all around by means of his splendour
on flank, overhead and in the nethers.
ё|гЯТ^4ГСП
The thousand of rays of the sun that has
been exemplified by me earlier. Of these, the
excellent ones are the seven rays. They are the
causes of the planets.
W 3T gfr^TSJ fosgranrf сТ&?1
fgW^T: ^®ТЯГ: W fTiT: TT^l
srafcnj: ТШТ ёП5Г У «Ш ч:1ичи
Su?umna, Harikesa and likewise
VisvakarmS and another one being VisvasravS
and other than that is Sariiyadvasu; ArvSgvasu
then another one by me here has been
illustrated.
“Su§umna” the ray of the Sun making to
wax the Moon having movement circuitous and
upwards that one becomes known as
“Su$umnah”.
я<*ЫЙ1
fEn^ii'tftsii
The ray Harikesa is declared as the
provenance source of the stars. It spreads
forward. In the south Visvakarma ray develops
Budha (i.e. Mercury).
fg r o r e j тщЬфиИч: 1^:1
ЧРЩ З? TfytT: Ш p *< J II
The Visvasravas which one is in the rear on
west, that is considered as the birth source of
Sukra (Venus) by the scholars. The ray
Sariiyadvasu is the cause of Lohita ( Mars).
342
ЧЕТffPlc(:l
Tf®nfa тгш гп^ ii
The sixth one the solar ray Arvagvasu is the
source o f provenance o f Brhaspati (Jupiter).
The ray Svarat develops Sanaiscara (Saturn).
гг^чг^ыаRcft: i
fsf%T: fosr 33 з^Ф|(ТП
Ч jrenft" гГ^7Щ?ЭГЯТ ЩсПИЦо I)
This way by the influence of Sun, the
planets, comets and stellars, grow along well-
known as such and also the entire Universe, the
mobile one. The Naksatra-hood (i.e. the term
Nak$atra) is called due to (fact that) they do not
decline.
afaprcrarft 3- (^4l4flfcT
^ tsw sn ss^ яс$ш! тш: и ч
The jurisdiction o f these verily, become
incumbent by the rays. The Sun attained to the
state o f a planet affords their fields of
circulations.
3 3 ЙЧ5? д а й ЯёЩЩ)
?1ШЩТ ffiTofir irm : ШЭЭТ:11 4 ? II
T d ra k a s (constellation) are so called because
of they have crossed (the ocean) by the virtuous
conduct and at the end of the happy planning
owing to refuge of the planets. These are
T d raka s because they enable others to cross and
owing to whiteness or brightness.
f^oJTRt итШтят Ъ 4W4t ^t3?T:I
3TR(HiQir44if^f«m-wi ^ w t чз и
The sun is famous by name of Aditya
because this removes darkness o f night of
celestial as well as the terrestrial. It is the
mighty one, the (quarry) of dusks and lights.
^ШЧгЗзга^'ЧТ WrRnft Tlfaffl IIЦ'ISII
The root su impels for the purpose of
flashing across of the root, this, verily, becomes
Vayu-Puraga
intelligible. Owing to impulsion of lights and
waters, that one becomes known as Savita.
|fRFf
ri ^ f e w if r u ч ч 11
Manifoldly auspicious one is this Moon this
way, the root is determined as such. It is
understood in light of pleasing as per
recognition o f this root, brightness, immortality
or nectarine motive and coolness.
W ^ t W eft Wtl
IHfltdlWcK m W e t ?rf?R: TffRI
W e t ШШТЧ fim ^ll
faVlfcl WRI^fctT^r Tr3?T:l
Г:11Ч<Я1
In light of the Sun and the Moon having orb
lovely, radiant as gone into the sky, being
endowed with refulgent gleam, bright one,
globular and being a peer to an ewer, the
auspicious one, the lunar orb, there endowed
with dense water stands remembered as that of
the Moon. Endowed with dense brilliance,
brighter orb of the Sun as such the gods obtain
ingress into and all these spots having
recumbence on Rksas (lunar mansions or sings
of the zodiacs) the sun and the planets in all the
Manvantaras.
^fti i p f fe?r: w t wn ч ^ 11
These very are the abodes of gods. Their
names assume form, that very way sun is the
habitat normed spot of the solar gleam pleasant
one. And that very way, the Moon (has the spot
o f lunar beams).
13?T: Ш Ч13?Т|1У: HdlUdlHl
?n% i ш w * 3 # ^ ^оn
Sukra (i.e. Venus) being refulgent owing to
sixteen rays has a station suited to the planet
Chapter-53
Venus or related to the planet Venus of the
astronomical cabin, Brhaspati is powerful
(Brhad) and Mars is niddy-hued and the glow
moving station likewise occupies the (planet)
Saturn.
3nter!Bf?h я i г: т>рт:1
Owing to the conjunction of the rays of
Aditya or Sun the luminaries stand enunciated
and to the extent of pine thousand Yojanas, the
diameter of the circle of the Sun (Savita).
fWJIWW fa'WK! W гПЗЧ1Ш:1
S3
Triple normed is the breadth of that one and
the circumference is in light of the
measurement. Twice as the breadth of the Sun,
is the breadth of the Moon, known as such.
3 ^ WirlT^ffT: II $ 3 II
Similar in extent of the two having assumed
the form of Svarbhanu (i.e. Rahu), creeps in at
the bottom. Having extricated the terrestrial
shadow, it stands created as having shape of a
circle.
зп^угтТт^ fq^jtzr шч
irto et тр: ^тПт ъ гётп
*-tl •jdrl ^trMiTtn: Ч-ътучг) 11 tl
The mighty station of Svarbhanu stands
allocated out of darkness. During full moon
days he comes out of the Sun and goes to the
Moon. From the Moon he (Svarbhanu)
approaches the Sun and again the Moon during
eclipses. He escalates through the light of the
heaven and on that account is termed as
“Svarbhanii”.
t f e # чет Л ;
The sixteenth digit of the Moon, is created
as Bhargava (Sukra, the planet Venus) owing to
343
diameter, circumference and owing to the extent
of Yojanas or assimilation and measurement.
хп^ШЛ?Гфг:И^\э11
Brhaspati (Jupiter) is three-fourths of the
planet Venus in size. Kuja (Mars) and Saura are
three-fourths of Jupiter. Budha (Mercury) is
three-fourths of each of them in width and girth.
гГИЩГЯМпУТ WW-cflt? U1H Wl
жи^тт1ч f^mTpqosrTRprtis^ii
Those which ones here are in corporeal
form, the stars and sidereal or planets to be sure,
equal in stature of the Mercury in point of
breadth and circumference.
M l*a w 4 |ifl(4 (fn i) fe lT ^ n fo T T r ^ f ^ l
5 и
?idifq ТЩ xte «JVjA i
ч f^Urtuvao и
A knower of the facts should understand that
the stars are normally having conjunction with
the Moon. The stars and constellations differ
from one another by five hundred, four
hundred, three hundred and two hundred
Yojanas as well. The spheres of the stars are
lesser than the earlier ones. There is no star
smaller than the ones with one and a half
Yojanas.
gjfigr tR^infWtllts^ll
The three planets Saturn, Mars and Jupiter,
crawling along to a distance. They go slowly
and their movements are crooked as well.
Below these, there are four other mighty
planets Stirya, Soma, Budha and Bhargava, the
fast moving ones.
344
^rafw:iiV9^n
There are crores of constellations and as
many Rk§as or zodiacal signs. The way (orbit)
of the stars is. well arranged through the
regulations of the vithis (the particular division
of planetary spheres comprising of 3 asterisms).
<RRR|UIW^«h гТ^ТГШ
^ n9
WT4liw:ii\9'i<
In the order of his transit, the movement of
the Sun is either above or below. When the
Moon is in the northern sphere during Parvans,
Svarbhanu occupy their own abodes.
qpnfOT xTTrafftT
Vprilrdift Traffir ^pnwuHiivemi
And all the planets get ingress into the
planets. All these abodes of the asterisms stands
ordained for those having souls of merited
norms.
ЭДгФ ШфНТЙ fifrfalfo ^nftpTTl
ТЯЯЙД|1ч fflgfcr li
In the beginning of the Kalpa, the abodes are
created by the self-bom one. These spots stand
as such till the dissolution of all living beings.
-*T% VdWddlft t l
Ш Й <j 3 4 *. 3 ^ : 1 1 ^ 1 1
In all the Manvantaras, there are the shrikes
of gods. These deities identify themselves with
these abo4^ and:.resM 4he££agaimaad>ag$h|«
S1#5E§ ят4:
w r r ft i t :
The abodes of those who have gone have
vanished. The afoopies of the future Dcyas and
Asuras will be created along with- them. The
present groups ofDevas stay in those abodes.
I the five-rayed handsome planet Buddha is of
f u w w © : Ш: i^Rqrt5<ftiiV94li
Vayu-Puraija
In this Manvantara, the planets are
recognised as of aerial cars. The Sun is bom of
Aditi in the Vaivasvata Manvantara and it is
named Vivasvat.
Tvi§imat, the son of Dharma, the lord Moon
is recognised as Vasu. Sukra the god, is to be
recognised as Bhargava, the sacrificing priest of
the demons.
Щх{Щ: T # ^=fTdTUfs%T:frT:l
cpfr TRlft^cT ferfapRJ ^ W*- И&W
The highly radiant Deva Brhaspati, son of
Angiras, is the preceptor of the gods. Buddha is
charming and is known as the son of Tvi§i.
Agni took birth alternatively as the youthful
one, the king of Lohita (Mars). The daughters of
Dak$a resort to the stars and constellations.
^ •tl ^ II
Svarbhanu (Rahu) the son of Simhika, the
demon was a tormentor of beings. Thus the
deities identifying themselves with the Moon,
the Sun, planets and stars have been recounted.
^TT:l
W ^¥i?li$<^d:lld'SII
And these station have been declared as
such with staying ones the gods. The abode of
the thousand-rayed Sun is full of fire and bright
one.
ТЩЩЦй xfl
3W TRW тр и п й ч И
The abode of the thousand-rayed Moon is
full of water and sparkling white. The abode of
dark-coloured.
Chapter-53
w t тгег uteyriPyucKti
% ^if^awH i r a ^ u с \ n
Of Sukra (Venus) the spot watery one, the
abode endowed with sixteen rays. The abode of
the nine-rayed Mars is foil of water and red in
colour.
^£е||Гч
StIWPf? ЙтБ fWT ЩГРГ 3TiWJlld\3ll
The abode of the twelve-rayed Brhaspati
(Jupiter) is great one and green in colour. It is
foil of water. The abode of the eight-rayed
Budha is the watery one and dark in colour.
w frrT w m
Cn ^
f^TRcfiraiT: : li 6 6 II
The abode of Svarbhanu is Tamasa
(engloomed one), a receptacle of torment for
living beings. The all constellations are to be
recognised as watery ones and single-rayed
ones.
з т т : wrafrdfai ^tT :i
They are the abodes of men of reverent
fame. They are highly bright in colour. They are
in the form of solid water and created in the
beginning of the Kalpa in accordance with the
Vedas.
Ш ^umnUyit ЧН1е№1«Ч1ЙПТ: II о и
ч адгапн srii я я»
Owing to height, the Sun is seen quickly by
the manifested rays. The Sun stationed in the
Nagavlthl, the path of southern transit, is
covered by the streak of the Earth during bright
foil moon nights and dark half of every month,
and does not become visible as per time proper
and gets along quickly.
щлщтггчрЫ г $тгтсиШ ftymtiT:!
ЧЫ w f яг ^rii я "Яи
345
Hence, the Moon stationed in nothem path
during the 15lh day of the dark half of every
month, the maker of the night i.e. moon, is
visible in the southern planetary route and is not
visible under regular norm.
Wlfddt hfryVH
ш есто й тпт^нч^и
By the conjunction of the movement of the
planets, the Sun and the Moon both rise and set
at the same time during the equinox.
ЗтЩд rf
1Я*
In the northern pathways, they rise and set at
differen* times. During the new moon and foil
moon days they both follow the circle of stars
or planets.
ж ^58гепдгФ$%11 ччti
When the Sun is stationed in the winter
solstice (Daksinayana), then it revolves below
all those planets.
WvT ?тЫ TWtl
ТРЙТШГП Я Ъ И
Having created a broad orbit, the Moon
moves above that one i.e. Sun. The entire
constellation of stars moves above the Moon.
gqgrisf f5'wf?T:l
wrt 5»# cirafw: ii ч<эи
Above the sidereal stands Budha of Mercury
and above Budha stands Jupiter (Brhaspati);
Saturn is above Jupiter; and above that the Ursa
Major (the circle of seven stars). Dhruva (Polar
Star) is above the Seven Sages.
fgTJtrfo ^TRRRT TKhf xtl
ш тщ ятШ я (*и
The intermediate space between the stars
arid the planets are above two hundred thousand
Yojanas as per serial order.
346
и?® *н^4Т 5 1ч ^ ч ^ зго п
f ^ I ^ 5 fHjfo w f o Гн4ЧЖЧШ11 <?<?ll
The planets, the Sun and the Moon, in the
sky by the celestial light perennially get
conjoined in the stars and rotate along in due
order.
^ n = E t^ g ^ fw r;i
Т Г Ч М хГ ^ xT Ч?Ч1ЧГ ^тгЧс5ГЯПГ:II
The Sun, stars and the planets may be either
below or above or in the middle. During
conjunction and disjunction, they take care of
the subjects.
xrnprdWT fiq^r xf 4TWT4II
ЗЩ4ЙЧГ I^FSR^T t f l:ll \0 ^||
Mutually intertwined these ones become
conjuncted mutually. Their conjunction
deserves to be recognised by a non­
intermixture, by the wise ones.
frtfcr fifttyr) 4: yfosn хп
■ghmrgciE^tt xr 4 * fa n t ч&сг m чn
craftm ч^чт ^ хГ c r# 4 t i
т?%х|ёгя?Т: гё чф н ^4feim:ii^o^ii
I have described thus, to you the position of
the luminaries on the earth and also the position
of the continents, oceans, mountains, sub­
continents and streams. These self-same planets
formerly originated from the stars.
И^ГВГЩ « у гч я ! ЧЩТСПТ W 4T Я ? :1 1 ^ о ^ ||
Son of Aditi, Vivasvan, the Sun (Stirya),
verily, in the Caksusa Manvantara was bom
under the constellation Visakhas, the first
among all the planets.
fe n ^ -w y n
w # 4 : ЧТОЧ9Г: fifdehiy f4yw :ll ^0411
Tviyiman, however, the son of Dharma,
Moon-god Visvavasu likewise, the cool-rayed
one sprang up during Krttikas, the maker of the
night.
Vayu-Purana
чкупШфй: чч: тр»: ^^ЧЧТТЧ.1
ШТПЩШТГ чт%Ч:1Ио^||
о •
Following on the Sun, Sukra (Venus), the
son of Bhrgu, is sixteen-rayed one, which is the
best among constellations and planets. He was
bom under the constellation Tiyya (Pusya).
JTSSnffTR: тртГ
о || ч>1Н1ч)ч тгдсЧ5Г: хг *гпззт5:и *о\эн
The planet, the son of Angiras, the twelve-
beamed one, Brhaspati (Jupiter), the preceptor
of the Universe, bom during all the Phalgunis
(the full-moon days of the month of Phalguna).
-tcu^ciffekil^j Я^:1
atwidifws таш «rf?r:ii \o c 11
The nine-beamed one, the Lohitanga (the
planet Mars), the planet son of Prajapati sprang
up during Purvasadha and Uttarayadha
collectively. This is the traditional belief.
TTtT: 7T%R:l
W fa 4 # x l^ » 4 # ll ||
The seven-rayed one, the son of the Sun, the
Saturn was bom under the constalletion of
Revatl and also the planets (Rahu and Ketu), the
crushers of Moon and the Sun, are bom under
the constalletion of Revatl.
F4 ЧЩТТЩГсГ cffcgczti чтркт^Ч:1
4if% %tnrat 44:11
0Р|УЙ ЙЧ ЧЧШ JIf4f4^)ll Wo II
These stars and planets Bhargava (Sukra)
and others are deserve to be understood,
because fbey attain to futility of merits during
suppressic.. of sidereal during birth and then
because of that fault, they touch (each other) in
divisions of planets.
Ы^и|ГЦНЧ!Ч|Гс({|^гЧ 3x4^1
Ш ТТЗЩ ТЩ % ЧЧТ # 4 4Ч Ш Ч 11 Ш Н
Of these planets or constellations in entirety,
the parent source is called Aditya. Among the
steller planets, Sukra is the first. Among the
comets, (Ketu) is the first one.
Chapter-53
gcf: =ЙН1 ЗГ^ШТТ3 felrRRT xl^Rvi^l
Я $ Ш Л Т « f ^ g r V n i ^ M W r VWfrR'411 W II
The Pole Star is the pike or nail of the
planets divided within the four quarters. Among
the stars, Sravistha is the most excellent and
Uttarayana is the best among the Ayanas.
Л ч т й щ т е г : Т Г сГ гЩ : T ^ : i
xnftr ЧГШЯТ щ 4 ? wil
Of the five varsas, the first one is called
Samvatsara, of seasons Sis'ira (late winter) is the
first and of months Magha is the first.
ТЩГТЩТ ^ I c t r T q ^ g f e t f a f Я р Г Ч т И П
з т ^ г т г а й [ ^ 1 т т т щ з л № y e b lf3 d H .il w n
Of the fortnights, the bright fortnight and of
the tithis the first day of the lunar fortnight are
excellents. Likewise, in the division of days and
nights, the day stands declared as excellent.
3 ^ J T tg n fq f q tr a if d : ё Ш :
Of the Muhurtas, the first one is the
excellent. It has Rudra for its deity. Among the
units of time, Nimesa (the time taken in the
winking of the eyes) is the excellent. So is the
opinion of those experts in Time.
W T T R T T rfg rg tf? d d W r T ^ p f e n r i
w M fd fW W r R K 9 R q f i ^ l l Wb II
Beginning with Sravistha and ending with
Sravana, there shall be Yuga of five year’s span.
By the specific rotation of the Sun, it-revolves
like a wheel.
fc(c(l«h<: ■^rtW'WlishlH'td ёРйГГЧ)
’Е Г Д Ш П Т Ч П Я Т ^V 9II
On that account, the Sun is remembered as
Kala (Time). Know him as “Isvara”, the
activiser of the four types of living beings and
their destroyer as well.
?З гбг С т е гает
fdfHffiTtll ^Ull
This way, therefore, stands the fundamental
347
positioning of the planets, as a decisive feature
of the affairs of the world. It is created by the
Lord for a regular working of the Universe or
people.
зстга: eraftndk Щ ъ д ф Ш1
fw luif tfb Ш?Г;|| МЧ II
It is brought about by Sravana and truncated
by the Dhruva (Pole Star). It spreads all over in
II comers, the round-orbed one. This is the correct
position of that.
ffighcf ЭТПЗсГГ cbWI^ I
fe w d 4fvuimt5^4gwT:ii ^ о u
By wisdom, by the adorable one, at the
inception of the aeon, it was declared. He is the
supporter and the Abhimanin (the identifier)
with all. He is the soul of the luminary bodies.
He is the very facsimile of the Universe; this,
verily, is the marvellous outcome of the vital
most.
d d :ll m
?RFi TOtsyid trmicRZft
ttctftct Wifayf iiR ra ^ rii ^ *11
It is not practicable to enumerate as per
factual representation by some one among men,
observed by the physical eyes, the insurgence
and oblivion of the planets.
^iqqi^qiqicEJ УА1^Чч!тШ;1
■фгщгг f t w ^ ^и
By scriptural knowledge, by estimation and
by perceptibility and reasonability, having
examined admirably and by devotion, a scholar
should entertain sufficient faith in it.
d # %гГдТ ^ ЦII
Perception (lit. eye), theoretical treatises,
water, the documentation and mathematical
calculations- these five are the means for
ascertaining the true positions of the luminaries,
О excellent-intellected ones!
«Ьщщтт) ят
{^ЩГ?Т158£ГРТ: ич^и
348 Vayu-Puraga

U3W
Chapter 54 arfgjR | qqtttfa&iPd W fjRnfll * II
By means of Rk, Saman and Yajus Mantras,
. Glory of Nllakantha by song, dance and adorations, by obeisance’s
with Orhkara (Om) recitation, they adore Siva
perennially.
'jililriqi ^1%1|8ЦоЕ|т% 1
^ гтт Ртоагсчя: Ф fdBfcr ш «вш^п
^ПэИ|Я 4: W4teR:ll ?ll
The Sages spoke- О you rich is penance! In зтгг wnytwraf^mitu'aii
which land and at what time has this holy and The circle of planets having set in and sun
excellent incident happened in regard to persons having gone ubiquitous in the centre, the gods
progressing in Brahman? Narrate this exactly in having souls restrained, all adhere to that
the maimer it happened. narrative. Those adherent to vows were
disposed well in the survival of life.
^тзгпгт
чтпгГ -ftarcbOcjKi тг^тп1тг:i
W ЧЩ дЩЧТ ^ r p r i
гГ Е ^ Щ ,4 lf d d lc 4 ld l TJ4RI: ? i R i d s i d l :l l
« в т я fg ^g i: ^ и
4 d ^ 4 t ^ « n R u i ': l l d l l
4Vc=TrTT cb-UdW tsg#rr: I
“Obeisance be to Nllakantha (i.e. 3iva)!”
^ ^ГчьщГч *fggi ?ir^rf~9ia):ii^ii This way declaimed the perennially wafting one
Sfita replied- О excellent Brahmanas! I shall i.e. Vayu (Wind-god). Having heard that, the
narrate as has been heard by me earlier from sages having vows applauded, having souls
Vayu, the very breadth of the Universe, at the ascertained, well-known as Balakhilyas,
sacrifice of a thousand-yeared span. How the recognised the moving ones along with the Sun.
throat of the god of gods, the trident-wielding
one, Siva attained blueness, that same shall I ц 4 1 ч |ц ь ^ )г1 -н 1 Ц |
dilate upon. You may listen to, О of holy rites! dWlr^T^I^d ^ с(|^чи|Ц,Ч1^Ч1:11 ^11
ЗтЙ w f tr Ф ш ^T:l Eighty thousand of the sages given to
cfcldWcHlg *TII
continence, having diet confined to wind, leaves
and water, enquired Vayu.

In the north of the Sailaraja (i.e. the king of

mountains) Himalaya, there are lakes, streams
and ponds, the auspicious or sacred gardens,
places of pilgrimage and shrines of gods, on
lofty hill-peaks and in orchards of the caves or;
caves and orchards.
^г* ш годгчгч! f r a :
■^f-d rT usfer m шНШ-.п чи
Devotees of gods, high-souled ones, the
sages having vows applauded, belaud
Mahadeva there in different spots as per ritual.
d V ld ^ fd 4cH«ff44J
TJrf^Tfr ЧЙШЩ щт:п ||
The Sages spoke- “Nllakantha” (the blue-
throated one), the way it has been pronounced
by you, О Excellent Vayu! This one is fit to be
kept a secret for the sacred ones, О you Best
one among the merit-earning ones!
^dfh-qSlMttddiyidldJ'q^TI
#131 ^ R U ) 4 lf w r * T 4 ^ :ll ^ 1 1
Chapter-54
We are desirous of hearing (properly) that,
by your grace, О Vayu! (Prabhanjana!) On what
account has come about the azureness of the
throat of the Lord of Ambika (Siva)?
<ТШТЬТ crenftvlW:)
'O lri& N : 3 1 c j^ tc |itfw i:ll ^ 1 1
We are eager to listen to it adequately from
your mouth particularly. Since the words
expressed by you continue to impress forth and
are full of meanings.
cfpft clrf^tSr:
тта) згаЗсШ^ 11
When the breath goes to its place of
articulation, then the activity of speech begins.
Knowledge at the outset and desire afterwards
gets activated from you, О Vayu!
ftSRfTbl f ThJT efokejxFf:l
m grat ^#тг: u v* 11
When you become actionless, the functions
of sound cease. Where speech has ceased, the
combinations of structures becomes difficult of
processing.
Wrfa TROW: яФтсег
чрц: 4f^rdf -мц\ч.ищ яч и
There even these happens to be your suvaity
as you are all pervading, О Vayu! No other god
is all pervading barring aside you, О Wind-god!
тлг ^ : *flate%ri
ctMWfci ^ TTRTWTIWTII ^ II
The world of beings of yours is perceptible
from all sides, О Vayu! You may recognise the
lord of speeches (Vacapasti), as the supreme
one, a guider of the mind.
3jf| drchoa^KZi frqfafoqn
ЯёТТ cftTT W t ! # n i
ЗР^гаГГЕГ ТЩтЬгТ c||4<Hfch-l44t>'d:ll ^Э|1
Speak one! whereto sort is the deformity of
the form of throat, region? Having heard the
349
words of the sages of pious souls, the highly
radiant Vayu, who was offered obeisance by the
world, replied to them.
tit <pgrr f w t ^ f w f o w ? : i
Tfwa) чтт smW w rat ^ ww?t:ii
Vayu spoke- Earlier in the Golden Age,
happened to be a Brahmana engaged in offering
interpretations of the Vedas. He was Vasi$tha
by name, the one having soul of disposition or
dutiful norm, a mind-bom one of Prajapati.
W cSt
He questioned Karttikeya, whose excellent
vehicle was the peacock, the very bewitcher or
fascinate or (lit. thief) of the collyrium of the
eyes of Mahi$asura’s spouses (i.e. made them
widows by killing Mahi?asura).
w m щтгчн TwfwfrTcR^i
зтптч:я#пт st^refwmii r о и
MlcSdt'iPf T ^ r iT I
е(ГЯЙ: ye^d ЯекЯ| cblRchd Ц^1Ч(г(ЧИ R $11
Who is a leader of army, the great-souled
one, having sound of the rumble of clouds. He
assumed the form of a boy to delight the mind
of Uma. He is wrester of the life of Kraunca and
a rejoicer in the heart of Parvati. Vasistha by
devotion asked Karttikeya of great prowess.
ччтй affrprok h \ 9^11
Vasistha spoke- Obeisance be to you, О son
of Нага! О you offspring of Uma! Obeisance be
to you. Obeisance be to you, О offspring of
Agni! О offspring of Ganga, Obeisance be to
you.
ЧЩ ^ 44T$t cfiif%T)TTpTI
ЧЧГ ЙЩУЬЫИ W 4 W R T Ч Ч ТЯ § 411R 3 II
350
Obeisance be to you. О you born from the
reed (forest), Obeisance be to you, О son of
Kpttikas! Obeisance be to you, the twelve-eyed
one and Obeisance be to you, О six-faced one!
Obeisance be to you, О you (wielder) of a
Sakti (i.e. Missile) in hand and to you one
having (emblem) of the flag as a divine bell.
This way having panegyrised, he questioned
Mahasena, the one having peacock as vehicle.
era фПуВРПЦ
^ 4 II
This one is visible as fit to be chosen,
auspicious as such, having gleam like that of the
shining collyrium, on the neck of Lord Siva,
which is lustrous as the Kunda flower or the
Moon. How did it happen? '
frdcfTvnq ^тчтгчff?
ът ■qfer т т т % т т н
щ тч л^^ и
This you may expand forth before one
questioning as such being confident, devoted
and restrained, the story endowed with
auspiciousness, sacred and obviator of sins. For
the sake of my well-being, О highly fortunate
one! It behoves you to expatiate quite
completely.
сперт нчччг crfww Ч Р Т : I
О
и д а т : imforcracFr:ii?t3ii
чЭ Сч
Having listened to the sentence of that one,
Vasistha, the great-souled one, replied the
highly radiant one, the destroyer of the army of
the enemy of gods (i.e. demons).
*pgtzr счтг m штя- mt m i
^ч1гм^Гн(ч^н tWT Ч2П ЯЧЧИ ? 6 II
Listen, О greatest among the Orators! I am
repeating what has been heard by me formerly
as I sat on the lap of Uma.
Vayu-Puraga
4i4c4i ТЦ? Щ : щ 4fPT4:i
tfzg gfcftw fa 4FI44II ^ l l
This is the conversation of Sarva (i.e. Siva)
with Parvatl, the highly-souled one. That same
shall I dilate upon for the sake of your
beneficence, О great sage!
w t TRraid f^ d i^ i
n3
(тещт%гшщ?) гПгГЁШТ^Ш^П ^ о ||
^та-Tcfqi) f^r 4i4WldfafdP;id)ll
13
On the fascinating peak of Kailasa,
variegated owing to many minerals, bearing
semblance of the fresh Sun, having sheen of the
norm of burnished gold, having stairs of marble
and adamant or diamond, having stone slabs,
having variegated surface counterpane made of
gold and lovely one, variegated owing to many-
typed mineral ores. It was over-grown with
many trees and creepers and was decorated by
the Cakravaka birds.
ЧЧШЖЧЖТЩ ЧТ^ргсЕ^и 3 ^ и
It was abounding in the loud humming of
the bees, tumultuous owing to the water falls
and the interior of the caves, was resounded
with the sounds of inebriated Kraunca birds and
peacocks.
зщтттитч^Я f^StT^T tf^l
^ а д ^ у г а Т ч ! ^ r e f^ ^ T t f^ ii 3 3 it
It was scattered all over by or crowded by
the bevies of nymphs and decorated by the
Kinnaras and Jlvamjlvaka birds. It was
beautified by Jati creepers.
fagrJHOJ&flh))
It was sweetened with the warbling of the
cuckoos, waited upon by Siddhas and Caranas,
rich in sound of celestial cow Saurabheyl. The
Chapter-54
place beneath was resonant with the rumbling
sound of clouds.
'eji-aA^Tfeeh^l
# n ra rf^ ra fl: с. II 3 4 II
It was having caves deserted by the
elephants, disgusted by the terror of Vinayaka
(i.e. Ganesa). This was regaling to the minds by
sense of ears by the instrumental music and
lutes.
The slopes were undulated by the hammocks
or swings waited upon by the bevies of women.
It was resonant with the tollings of bells of the
swings pendulous with buntings.
ЕЙЗТЩ^сПТТЩТ Ptufa; чи?ч£<£|| ^vsil
There was clamour of the exercises of the
sounds of sports in a wholesome temple, owing
to musical instruments played upon (lit,
vociferous) by the mouths accompanied by the
explosions of the offerings.
^1*КмШэ»Ч1Яд^*ИГ|
ощу Щ й w«mi 3 %и
: ii t о \\
-тЛ: l
<^?№ч<{1¥1Шй¥ЙW &fc: II* ЧИ
:1
^НчГгф:1|-*31»
Somewhere the attendants of Siva were
laughing boisterously. Their faces were hideous
and terrible and filled with marvellous normed
smell of the bodies. They sported about here
351
and there in the steps leading to the place
embedded with gems, crystal and diamonds.
The lord of Bhutas (i.e. Siva), a great Yogin,
surrounded by his attendants whose faces
resembled those of tigers, lions, elephants,
horses, fierce cats and foxes. Some were among
those having many eyes, bigger eyes, one eye
and no eye, many heads, huge heads, one head
and no head, many feet, huge feet, one foot and
no foot, kine like ears, huge ears, one ear, no
ear, having sport shanks, longer lips, palm tree
like shanks or Tala Janghas and others, pigmies
and tall-statured, lean ones, flatulent ones,
longer-bellied ones and bloated-bellied ones,
having cat’s faces and terror provoking ones.
| w i TRfriri
■ftsFTOfag 4cRlf[4T¥M
ШоГТУ c<|ck) PifUkt^ll'tf'tf II
The daughter of the Lord of mountains
spoke thus to the Lord, the destroyer of the
body of Cupid, seated at ease on a mind
fascinating gold made stone platform adorned
by gems and stones and pearls of pure quality.
^T E T
сТсГСБТ1&TTfT^ct W5fH5"t|^itf4W^II 'k4ll
Devi spoke- О adorable one, a master of the
past and future! О bull-emblemed one, О
Mahadeva! There is something resembling a
dark cloud shining on your throat.
ЧТсгрГОТ 4 lfd ^ 'drdl^dciqiqMMI
fcf WfffH^RIl'kSII
It is neither very prominent nor highly
refulgent. It resembles the heap of blue
collyrium, О destroyer of the body of Cupid! О
lord, what is this that shines on your throat?
37Г I f : сшит f% ST W& '4)НсУЧШ1
Tl,dbfl<l ffl % ^Ги^чэп
What is the reason, what is the source and
what is this azureness on your neck, О God?
352 Vayu-Puraga

This all you may expound to me duly. I have ЗГЗТТ: сь41%1тЬт чч яз%ч,нчхи
great curiosity. All you travel by aerial cars and all you
зр т Ш Ш : чт&чт: 4i3&fira:i move at will. In the supernatural self and
дагт сгацрчт ^raiT-.ii'x^ii supreme being’s status and in the status of a
Having listened to the word of that Parvatl, sublime fortune, invariably, you are capable of
Siva, the consort of Parvatl, told the tale guiding the subjects by the fructification of
endowed with auspicious norm. action.
rffobfiV? smtfgRT TFTT: ftgrf$<YT ^ 1
1% г : # ^ r -штч: 4Rt чт чччргачп
«3 N® >

Formerly when the ocean of milk was being Uriwd W^RT #дттэЧЩ1фГ114411
churned for extracting the nectar by the gods Then on what account (you) are disgusted
and demons, emerged out the venom bearing like antelopes pestered by the lions? What is
shine of the black fire. your grief? By whom is torment (coming war)
to you? And from where the danger has cropped
?r cgan- щт^1 up? You narrate all this precisely and
f^ w ra ^ r: ш т гзЪ гщ нч ° и immediately”.
О good looking faced one, having seen the fpcfT ёПсRt <TdWW ^ 4?TrtR:l
congregations of gods and the demons, they «яд# Sifqfa: чте? $<$<$ЧйЯЧГ:114ЧН
became pale-faced and dejected. They went
closer to Brahma. Then having listened to the words of that
Brahma, the great-souled one, the lords of gods,
ш т[щ р тгш ^ г# д гггг 4 ? raf? t:i Daityas and Danavas spoke out along with the
feRtf 4t R^MHII ^14^4:114^11 sages.
Having seen the group of gods terrified, xr гщТ41$Т:1
Brahma of mighty radiance spoke out- “O
blessed ones, why are you frightened? Why are
you dejected in mind? ТГЩ^сТ fetj drt 4Щ^Ч4ЩГОЧ.114<Э11
When the ocean getting churned by the gods
ЯЗШ 4Hchfwd4l and demons, the great-souled ones, there
I r згпд Щ зд ч? ЧCvЧ t s3
T O O T : I I 4 9 It emerged out venom of virulent norm bearing
О Excellent ones among the gods! The semblance of bees and snakes and also bearing
eight-normed supremacy or god headship has likeness of the blue clouds and having gleam of
been expounded by me. By whom you have the norm of the fire of dissolution.
your supremacy deprived? '^и|(йгЧ<ате^Щ1
44 4cf ^ %газщТ:1
Cn tlWIR ТПЕШ:П4£П
TTSTRFf 4 ЗТЩ ЧГ ^ M ^ l l 4 i II It has come up like the death of the
You are all the supreme commanders of the dissolution (Kala) or dark Death, having
triad of worlds having your maladies gone. In radiance of the Sun of the end of the aeon,
the creation of the' progenies, there is no one bearing shine of the Sun dissolving the triad of
who may override my errand. worlds spurting forth all around.
f a w ilP m : 4 ^ fafruiirfowfo w r o i f M i
тпИтогГ Ъ з т И г ^ хг f e ? r : i i РфчГ ЧтртгКг#: ^кГ: ^шт1г^ятфт:114<?11
Chapter-54
Janardana Vi§nu who was fair and reddish in
complexion has been burnt by the poison that
rises with lustre of black fire. He was rendered
dark-complexioned.
4 WTHTf- efict xpit U R l^ i
^frcTT: ЧЧ <^|кЧЧ)Ч щ и т ЧЧТ: I) ^ о II
Having seen that whitish red-hued
Janardana, rendered dark-complexioned one, all
of us got frightened. We seek refuge under you.
чтптччтпщ гг sRcfr чтчч firamg:i
о о о
Мг^сЦгГ4'gk№l cHlcbRi QdcblW|i|lll ^ ^11
Having listened to the words of the gods and
demons, highly radiant Pltamaha Brahma
replied, out of desire for the beneficence of the
worlds.
ЖЧЧ2? ЧЧШЧТ:1
чдаГ тпда чгччй чдайн ^ ? и
f44 chH^fd 1ЧЧЧЧ1
t ч «X^d4i5iui зщ*щчф:и^и
“О you Devas, sages and saints, all of you
listen. The poison, resembling black fire, that
rose up when the great ocean was being
churned is known as Kalaktita. Even as it rose
up, (Visnu) was rendered black.
ЩЧ 5nfcr й х§ЩЧ1:1
ч $1ччч!ч1 i g YichtHii^'uii
Neither I, nor Visnu nor other virile Devas
are capable of bearing the virulence of that one,
barring aside Sankara”.
Socket! даччЬт: Ч410>1чч4)Рм:|
гТсГ: ЧЙЧ w w l w r #14^4474?: II ТЧ11
Having spoken this way, having gleam like
that of the pericarp (lit. hollow or centre) of the
lotus, having birth source of lotus, and one bom
without a foetus or womb, then started
propitiating Brahma, the grandfather of the
Universe.
ччч$рт 1чдащг 444te^$4^l
чч: Пятс^шч чдачтч t чтении
353
Obeisance be to Vimpak$a, О you having
eyes more than one! Obeisance be to one
(engripping) Pinaka (bow) and thunderbolt in
the hands.
ЧЧ#Н1ЧЧЧШЧ ЧсПЧТ
Cs ХШ ЧЧ:1
ЧЧ: Ш |Г < 4 ^ ШЧЧТЧ f ^ f t l l ^t9ll
Obeisance be to the master of the triad of
worlds and obeisance be to the Lord of the
Bhutas; obeisance be to the destroyer of the
enemy of gods i.e. demons), the ascetic, the
three-eyed one.
^Ч д ач fgwT^ ^Ч й ЧЧ:1
Ч'КэТГЧ Ч)ЧТЧ ШЧТЧГЧ ^ ЧЧ: II $ С II
С“-
Obeisance to you who are Brahma, Rudra
and Vi§nu. Bow to you (the deity of) Sarhkhya
and Yoga and (to you) who are the aggregate of
Bhutas.
ТЕЧШ^ЧЧЦТТЧ chlHtf>MI4 ^ 44:1
д а ч Ч tT ^ T T 4 З Д 'Ч Т Ч й Ч Ч : II $ R U
Obeisance to the destroyer of the body of
Cupid, the dark-complexioned one or the dark
Yama; obeisance to Rudra and Suresa (Indra),
the god of gods.
ч ч т^ ЩН1Ч д а и ч 4wrfrHi
fci^4i^cb<c\4N %чтч чдач ч'и'эои
(Obeisance to you; with matted hair, the
terrific one, the skull-festooned one, the ugly-
faced one, multiformed yet single-formed one,
Siva, the bestower of boons.
Штятч чдач чдат чяг! ччл
ч^тч ^ ч ^5гч чтшч %^дач чплэ$и
Unto the destroyer of Tripura fit to be
eulogised as such, the Lord of Mothers, an
obeisance be as such; as also to him who is
Buddha (i.e. intelligent), Suddha (pure), Mtikta
(liberated) and Kevala (absolute one).
ч ч : с & ч н д а ч д а г а т ч f ^ r e r ix r g ^ i
ст 1ч д а ч ч т ^ ч д а ч ч д а т ч ч и о ч H
Obeisance be to one who has lotus in hand,
354 Vayu-Pura^a

the .one having abode for quarters and the 4m Rftft sT^MlRull
crested one, and the one organiser of the victory
чьчт ач m
of the Universe. Bow to Candra and Varuna. \Э О

сГнуэщ
Unto the pennon-wielding one, the chariot
4m ttw q ?m%S3tRFrtTl4tril^?ll owing one, to the self-controlled one and the
(Obeisance) be to the Primeval one, the celibate one, unto Rk, Yajus and Saman, Purusa
terrific one, the scholar of many eyes or visions; and Isvara and also unto you, О God! О
unto Rajas, Sattva and Tamas of unidentifiable adorable one! Obeisance be as such by this way
provenance. and by primeval deeds.
fremnfopjwrra' (чоМ|(чоЧн й чч:\ ЗсГЩ
Щтт ■^сЦоЦтИШсгшоцщчт ^ 4R; II >3^11
yfuNril Щ1^1ИЭ<?11
(Obeisance') be to the perennial one, the one
Mahadeva replied- This way I had been
having form unperennial and obeisance be to
belauded by the gods who bowed to me, О
one being (both) perennial as well as
handsome-faced lady!
unperennial and obeisance be to one quite
apparent and one not apparent and the one both srftj RR ^сГГ
apparent and inapparent. h^MHimiRTd^VI^VI:ll
riqikpriira t 4R:I
;PHKMU||A1 хП|\эц II 4 %^ IIСо II
Obeisance be to one fit to be cogitated upon “Having realised my devotion, the god of
and one not fit to be cogitated upon and one gods having hair region drenched in the water
both fit to be cogitated upon and not cogitated of the Ganga, still remains subtle. Owing to the
upon, and to one who is the obviator of the surpassing Yogic power, he is inconceivable.
afflictions of the devotees. (Obeisance) be to He remains invisible like the moon that has
Nara-narayana. been hidden.”
?Tc|fa 5Г1 TTcj 'HIcM^UMl
хщптгатЕНтгетачч: TgfttSf IIC*11
Obeisance be to one dear of Uma, Sarva and This way, I had been adored by Brahma, the
one who has the emblem of the wheel of Nandi creator of the Universe, with varied eulogiums
or having vehicle for Nandi. Obeisance to you sprung from the Vedas and Vedangas (i.e. cited
who are fortnight, month and half a month and from Vedas and auxiliary branches of
(also) unto Samvatsara (a year). knowledge).
MUgiq 9R5^FT|
ЧЧ: chMIH^WIil fsp'cfRTra rffitsf ^TBIT fTdiq^qyigqqjl 6 * II
Obeisance be unto the many-formed one, the Then I became pleased with Brahma, the
shaven-headed one, the wand-wielding one and great-souled one, and then in subtle words, I
also unto Varuthin (the cruised-one or one spoke to Brahma.
furnished with a fender or protecting flank);
obeisance be to the cranium-wielding one,
quarter abiding one and the tufted one. f% ^ RRT ^ ^рРгГИ6 ^ II
Chapter-54
“0 God! The Lord of the past and the future,
О Lord of the Universe! О master of the mobile
beings! What is to be done by me, О Brahma!
Speak out that fit to be done.”
ejleW ffiTt r$ПЯТ
О v О чЭ '
qtWoq'dctVM ЯЭШ ^TTnfWII 6 "6и
Cv C\
Having listened to (my) talk, the lotus-eyed
Brahma spoke out- “O lord of the Causes! О
Lord of past, future and present, may this be
listened.
'ФмЛ)у^сыу'| ч1^чав{ч'щтн с ч и
ЯП TrarlfeTOWTI
cblcH^r^n.<4)^ri <JJll<tl!qr4crcI^4^l C ^ II
•НЧчш:1
t ^gT f CRTTlf Фп:
dlf4<4W Hf^cf HlcfcHi %шигатц
«гамяцгсч #сБТ $ щ: талики
О lotus-eyed one, when the ocean was being
churned by Devas and Asuras, the terrible
venom, sprung up in front, spurting along all
over, bearing semblance of the light of the Sun
dissolving the Universe, having radiance like
that of the Sun of the end of the aeon. It sprung
up as if in the form of Kala mrtyu (the death
emblem of Yamaraja), having gleam like that of
the fire of the time of dissolution, the virulent
one, (the venom) appeared forth as such, similar
in colour to the blue cloud and similar to a
cloud, we all became terrified as such, having
hearts agitated. That you may drink, О
Mahadeva, out of desire for the beneficence of
worlds! You alone even are its enjoyer and you
alone are its sole master.
TTpfr ferd 1ТП§ 4
ят% ъ Ф йи
Barring aside you О Mahadeva! The venom
does not become tenable or bearable nor any
355
one is capable of doing so, and (this venom) is
belauded in the triad of worlds.”
pcf cTPT ЗЩЛ: wrfgr:i
flrafaAlcI rTgTcFd Vffrgn cTTFFhl 6% II
This way having heard toe words of
Brahma, the Supreme overlord, О comely-faced
one! I concurred and said- “Allright”.
emtsf чщчнай
farat *r R?rott fsrd f r r a w j i
зтсз: fiwfr ц щ Л н ^ о и
Then I started drinking that venom that
resembled death. On my taking to that venom,
virulent one, causing fear to the gods, О lady of
excellent complexion, my throat immediately
turned black.
<T "WThftciHhHI
щга; ч1*кмМ Ш щ\\ ч
ЗМгаТЕТ 5rgIT vTtofwr^:!
l?fw% Щ сйПбВЙЧ TJsRTII Я
Having seen the poison that had the gleam
of the petal of a blue lotus and that had
appeared like the Lord of Serpents, Taksaka,
clinging to my throat and putting out its
tongues, Brahma of great radiance, the
grandsire of the Universe, then said- “You look
glamorous, О Mahadeva, with this neck, О
nicely-vowed one!
tfffW'W cfcT: -STCcfT w ftlfw iAU ll
чучщ гг щ т и я ^ и
«рт дрй fop for n i4 ji<?'*ii
О daughter of the excellent mountain, on
listening his words, even as the Devas and
Daityas were watching along with Yaksas,
Gandharvas, Bhutas, Pisacas, Nagas and
Raksasas, О sweet-faced lady, the terrible
poison was contained in the throat. Hence I
became famous as Nllakantha (Blue-throated).
356
<г<длёг$2 1щрдя#5г:
w ч4<имчРл1
1ч4удчн
^gr trt f^prami^fTtrii^mi
Then, О daughter of the Lord of Mountains,
having seen that Kalakiita, the venom of
virulent radiance, being introduced over my
neck, the congregation of gods and demons
attained to utmost marvel.
rTcT: "Ш7ТЩ; :l
Then, the groups of gods in entirety, along
with all the Daityas, Uragas or Nagas and
Rak§asas (i.e. demons) spoke out having hands
folded, О you having gait like that of an
inebriate female elephant!
3#
artr угйлздй д&П
3T5t SMfft гга 4<=i^cf
Ji^Mrtiwqf^dyTbivni
“O' what a prowess and virility of yours! О
what a power of Yoga or mental concentration
of yoiirs! О what a supremacy ot yours! О god
of gods! О you having locks dishevelled
flooded with Ganga water.'
wqtersr
■%c » acclaimed in the Universe.
You alone are Visnu, you are the four-faced
god (BrahmaX You are Mrtyu (Yama), the
bestower ol boons you are. You are Surya as
also the matter of night, i.e. Moon. You alone
are the Barth and also water.
ccAcf^# PwutwlffS
щт ТЬЧЫЗЗИ <?II
Vayu-Ригйца
You, verily, are Yajna and you alone are
Niyama (rites and observances). You verily, are
the past and you alone are the future. You alone
are the primeval being and you alone are the
dissolution or death. You alone are Puru$a, the
prominent one and the subtle one.
refill h i: trpptT
dYcf.fi! ЯёЙ Ъ ЩЩЦ о ||
You, verily, are the farthest limit of the
subtle one and you are the fire and you, verily,
are the wind. You, verily, are the creator of the
world in entirety, mobile as well as immobile
and a protector or rescuer in the dissolution.”
$4Y<ng3t4i ^3jr:
3rijfr Ф т я(Ьтч<зт ppfi
щт f g m ^ r ^ A -
f^ ll ?0 *11
This way having said the words, the Lords
of the gods or excellent gods having grasped
Soma,or Moon and having prostrated with crest,
the noble souls, proceeded along the Meru in
their aerial chariots.
frSfrfrTTri ■gii щщшшт ТЩ1
'fSRsRlW eflchfa^cTRII ? ||
This way, this utmost secret, more sacred
than the sacredest, the elevated one, “the story
of Nilakantha” has, been proclaimed and well-
Ш яв&т hiwiT?i4Ytfi
щ шт?й ftrsfcn w Lsgr gETTRii
сгетщwrasgifa w t чщп %o ?и
This story has been spoken by the self-bom
deity himself. It is a sacred story, the very
obviator of sins. He who upholds this story as
recounted by Brahma, 1 shall talk of the fruits,
absolute and great, accrued by him because of
it.
Chapter-54
чзг зтттш w<arc 3 f i ш \
4 3 ЩЦ 4 f^TtfoT %5Г ЧгЯ%чЙИ ^о*||
О comely maid, having gone over to his
body, that venom from mobile and immobile
things becomes antidoted immediately.
mfStaw зи^оци
It quells inauspiciousness and drags away
the evil dream. The person attains the affection
of ladies as also the leadership in royal
assembly.
334l4Tfd 3 ^ 31
3354: ф ззш тч з и Ьи
He acquires victory in disputes and heroic
spirit in war. He attains welfare on expedition
and he has perpetual riches in his house.
3$3Tf3 4 f t 473 3TT44I
4frr<augt : VT9TT^%1^:II ^о^эи
At the dissolution of his body, I shall talk of
his goal, 0 comely-faced one! He becomes
Nllakantha, green-moustached and moon-
crested.
f33T4: ftR ig ^ l
«Ччы( ^ ччш >ч :11*ой 1|
He attains three eyes; he holds the trident in
his hand and has bull as his vehicle. He holds
the Pinaka (bow or trident). He becomes one
having power like that of Nandi, the illustrious
one.
(зз<<з1з<ic33f 5 3 3 тi
4 3 fm m а Р н « з з ш з 4 и
3 3 4443<4t ЧТЗТ frtBr4 m u'H4 i<4 4 ii ^ 11
He roams about all over quickly within all
the worlds at my errand, the movement of that
one is not truncated in the sky like that of the
wind. Having become equal to me in power, he
stays aloifg till the final dissolution of the
worlds.
357
33 W 3 3 3 % 4 3 sjUcfftT 3T43T:i
43T 3 f4 33$3Tf3 ЗЗГ 311 II
0 lovely maiden! I shall now mention the
goal both here and hereafter of those persons
who are my devotees and who hear this story.
ШЩЩГ %34l4>frl §#ЗГ 33%
413% 4П З ^Яз1Це)|уз1^11 Ш И
A Brahmana acquires mastery over Vedas; a
K?atriya wins the earth; a Vaisya obtains the
profit; and a Sudra attains bliss.
confer! 33 |% %ЗЩс&£|' 3E%4 3 3 4 T 4 I
4 fto ff 413% 3 3 343T 1 з ^ 4 BAlfdM I
•О «О ' *s
4 i з 4 гз% 4 %%» з т з з п ш и
The diseased one is given immunity from
disease; a bondaged one is relieved of the
bondage. A pregnant woman obtains a son; and
a virgin gets a virtuous husband. Everyone
regains everything he loses in this world as in
the other.
33T ?T43?3R 3 Ч Н Ц тН З З Ч Ш Ч )
44&4i з з % з з т f3 4 )f$ < 3 ifii4 i з з т з и ш п
Having listened to this divine tale of the
Almighty, one obtains the same fruit as is
obtained when one hundred thousand cows are
duly gifted away.
31% 3T 3f% ЗЗЗЕ? !|М)<Ые№с| щ ,
W 3173% f4 4 t 3 335f% ll Ш Н
If one verse or half of it, or even quarter of a
verse or even half of it, he who sustains
perennially in memory, he goes to the
Rudraloka.
(?f%?T3%4 M l 3 3 3 fa
33T 3 4 1 4 4333%811%||
з з т з з )% з ч з ч % 4 )1 ш ч 1 1
This Itihasa (the happening happened as
such) i.e. the history or chronicle, 0 daughter of
the Lord of the Mountains! О lotus-eyed one!
358 Vayu-Purana

That has been narrated by me before you, is

equipped with the sacred fruit and the like that
has been narrated (lit. sung) by me, О clever­
faced one!
cwifWi yu^ihHiIq^Ttji
ftcrar ^оцт:
тфш т щ -
цгйгг: 113**11
Having narrated this pious story, endowed
with sacred fruit to the spouse (Devi), the Lord
with the moon embellishing his crest, the one
dear to Guha, went along with Uma to the cave
(named) Ki$kindha (mountain)1 seated on his
bull.

rfwr:
tqRsItri
зртрт 3iifdrd4«i fft^lri4i:ii з^эи
After narrating this story of great length
quelling sins, lord Vayu went away. After
studying everything, the excellent Brahmanas
went to the auspicious path of Aditya (Sun).

JSTRf:11q V11
***

]. A cave situated over the mountain Kailasa or the

name o f a mountain in the South o f India,
containing a cave, the residence o f the monkey
prince Vail who was slain by Rama; the territory
said to be in the northern part o f Mysore, near the
sources o f the river Pampa. A Hill as well as a
country rounds it in the south-eastern division. It
comprising the hills o f ICupal, Mudgal and Raichur.
There still exists a small hamlet in the Dharwad
district on the south bank o f the Tuiigabhadra near
Anegundl, three miles from Vijayangar which is
called Kiskindha as well as Anagundl.
358 Vayu-Purana

Chapter 55
The description of the sight of the
phallus-shaped image created by
Brahma and VisQU

JJUIeMhMIcter ^TS^raRt 3R: I

«Ijjfiwwi ■ h^ ^ % uiRiw <h,h V\
The Sages spoke- By the effects of merits
and deeds who becomes excelling one among
those orators? We are eager to hear properly in
details of the merits of supremacy or god
headship.

'ЧЩТгЩ tT 'ЩП?ЧЧ:11 ^ II
Suta spoke- Here also they exemplify or
illustrate the ancient chronicle about the
greatness of Mahadeva and the supremacy of
the great-souled one.
fdWRT TW^TfrT^I
t# r ёг^щт T ift^§ pI'HIcHiiRitifd: ТТЛI 3 II
Earlier this was narrated by Visnu when he
had conquered the three worlds after binding
Bali. The highly radiant deity became the
overlord of the triad of worlds earlier.
TRlh rt W k Ъ Vldlddll
зтшз^гпт: Щ Щ жшщ:н>$||
The Daityas having gone perished and the
Lord of Sac! gone jubilant, arrived then with a
view to seeing the master, all the gods along
with Vasava, i.e. Indra.
^ТТс^Т tHhthrl: I
^ tt w :ii ци
4FTT Ч2Г: ^ ёг tpfcTT:|
Ф^ЦЩ ЩШЧ Wdftf f W ?1ТЛ11^ II
Chapter-55
Where abides the one (Visnu) having soul
and form of universal norm, near the Milk
ocean. After approaching him, all the Siddhas,
Brahmarsis, Yaksas, Gandharvas, bevies of
nymphs, Nagas, Devar$is, all the rivers and
mountains eulogised him, the Puru$a, Hari.
ra t m ra g щ Htgn^ggfg wri
WtHWi<a«r длтаит ш й
щ рм 1%гТТ: (5ПЛН\ЭИ
“You are the bearer as well as the creator of
the lokas, О my Lord! By the grace of yours,
the triad of worlds attain imperishable welfare.
All the demons have been vanquished and by
you, Ball has been ensnared”.
П ётр;: tflfy a y : % | s r W rftffa tl
Ягдташ
• o fRTT
' ^ e )R fc t^ P 4>0b 'gi^ 4 : I I 6II
This way addressed by Devas, as also by
Siddhas and great sages, Vi§nu, Puru§ottama
(the best of men), replied to the Gods.
« tw m lw re n fa длгат ж
C\ 'О
ш :1
g : W T tf&JcIRT дли: д л ^ Ш : W J: i h i i
“May it be listened to, I shall dilate upon the
reasons, as to who is the creator of all beings,
the Kala (i.e. Time), the creator of time, the
overlord, О Best among Gods!
щ т grtf нгалзг дгадп
<гйд д
And by whom along with Brahma, the
worlds have been created by his Maya power.
At the beginning, the accomplishment came
along.
w g g fg дтгад; 1 и Ы г mftEt trail
Earlier, when the triad of worlds were in the
unidentifiable gloom and when the living beings
had been retained within my abdomen, I lay
myself down.
W-gyftqf ягагсаг WHiai: ТЩИЧТЛ1
359
Having assumed the form of a thousand­
headed one, thousand-eyed one and thousand­
footed one, holding the conch, discus and mace
in the hands, I reclined over pellucid water.
Ц<ьГц|91Чи %W4lf4
VTd^4«^ cfn?t ЗЗНЙ ^5ЩТИ ^ II
During that very interval, from a distance I
saw a highly refulgent person, bearing
semblance of a centum of suns burning with its
own radiance.
gjjcfer тщгаВт три эджлч)
-__ * ^
фШ||МЧ£Г( qg 4)443^14^14^1*{ll
wrsgf)- льл)лч:п г * и
The person, endowed with great Yogic
power, had four faces and was of golden
complexion. He wore a deer-skin and was
embellished with a water-pot (Kamandalu).
Within the twinkling of an eye, that excellent
man came closer to me.
ggt дтщга^щгт i
дяга ggt дт f%€r? % тг дд % fggrn и
Then spoke to me Brahma, being offered
obeisance to by the entire Universe- “O lord,
who are you? Whence have you come? Why do
you stay here? Tell me.
3T? диЫтл eteRi igggf9ggtgw:i
и дддтшдт ей д?пго?ддтд ggii ^ n
I am the creator of the worlds, a self-bom
one, having faces in all directions”. Thus
addressed by Brahma, I spoke to him.
si? ggf д н ш ч г длй д тт: лт :1
дд w w ru iT rat ттгатд^дщтдм
злят f^rarrara здтнт ^эп
“I am the creator of the worlds, the restrainer
or destroyer time and again”. While we two
were conversing with each other like this with a
desire to overpower each other, a well-
established flame stood up from the northern
side.
360
даттдадат M w r g- д а д а в
^5ШТ'^9'^TRT 'HTtf^^rT ■SIFn^ll II
Having seen that Jvala (flame), we two grew
amazed, О innocent ones! And by the radiance
by that one, the entire water was converted into
fire.
3l(d^rd Ht * Ш \ WT ТГ датЫ ^ II
Then on fire becoming over-spreading, a
highly amazing one, Brahma and I quite hastily
rushed towards that fire.
rT frTg4t ^чНчи5«^ч|
дат 4®t w далей 1дачдати Чо II
чЭ чЭ *\
4 *ТдаПзЭЧ 4 # Ч Ч Ъ ТГЗТгГ^ИЧ*11
The massive column of flame stood
touching the sky and the earth. In the centre of
that flame, we saw a circle of fire, highly
radiant as such, having extent of only a space of
the thumb and forefinger, indistinct, a phallus­
shaped image, a highly radiant one. It was
neither made of gold nor of silver nor of stone.
гг дч: ;дч:1
т ф ш ч^|#т Ычтч да
'jelKlWlHIqd 5даТ 'Н4'^Г11Й<ЦСЬ<^11* * II
It could not be specified. It was unthinkable,
sometimes visible and sometimes invisible. It
was highly radiant, highly terrific and
developing along likewise having an
enlognation of the array of flames, assorted as
such as being highly terror provoking for all the
beings.
дат w д а й ччгалчда
Who can reach the extremities of this
terrible looking Linga (phallus), the cause of
Mantra, which was piercing through the heaven
and the earth?
Vayu-Ригаца
<mt чтдат^ргт д а дада% т:1
ЗТЧГдаТ feTRrtt 4 II Ч* II
Then to me spoke Brahma- “You go down
cautiously. We shall know the end of this
phallus-shaped image of great-souled one.
arfdsf ьГчииГч ^тй|
д а # ТГЧЧ д а - iraifsfoitsr ЩII *411
I shall proceed up as far as its extremity
becomes perceptible”. Then those two having
waged a pledge, went above and below
respectively.
чй <т щ чдай дай
Ч ъ Чф Ф г даТТЧТ ЧЙТЩЩ Ч W T : I I * 15,11
Then for a thousand of years, I went
underneath, but I did not locate its culmination.
I became suspicious or apprehensive, there is no
doubt in it.
да дат *r ятчш ч хттчт дат датЙ1
дада* д а чтге? йЫ sr чр®т%и
Likewise Brahma too was exhausted. He
could not locate the end of that one. There itself
in that vast water (log), Brahma met me again.
дат д а ч ч ;|
чтда 4tff# йч чет# strafwftii *с и
Both of us attained to amazement. We were
infatuated by the Maya of that great soul. We
became unconscious standing as such.
да) кттчда да ^dWtsiHi
ТОЙ fqspt ^ HtcfiMI tradoifiiq ii ^ * II
даТ5##ТгГ ЧгЩТ да) ^rf^l
дагодадач Ф д а м ^%utn
зд а д а т дадатч чдатлт w % u з ° и
Thereafter, the concentration came upon the
Is'vara of an ubiquitous norm, unto the supremo
of the Universe, the indestructible, the very
source of birth and death. With palms joined in
reverence, Brahma (and I) (bowed unto) the
Sarva, the trident-wielding one, unto the one
Chapter-55
having highly horrible voice, hideous-framed
one, the (bulged out) jawed one, the indistinct
one, the one having a huge end. We offered
obeisance unto that Lord.
%s4?r й тйснчАуг %
О чЭ
41ll544 4 4 4 %
чЭ Сч v Gods! You have the body likewise of the Moon.
% 54<| й ТТШгГ
441544 ^ 4Т^5ГЩГШН 3 ?Н
“Obeisance be to you, О Indra of the world!
О God! Obeisance be to you, О King! О you
having a vast culmination! Obeisance be to you,
О perennial one! О you having an accomplished
provenance source! Obeisance be to you, О
stabiliser of the Universe!
% % (# ) 44 Щ ЗЩ4 444 4^41
4ТЧ% £ Щ -. 44P5: f % : 5W :ll^?ll
You are the supreme overlord, the highest
Brahman, the indestructible one, the highest
region. You are the best of all and Vamadeva1,
Rudra, Skanda, Siva and Prabhu.
44 44414 4444444^41444: 44 4441
44Щ14П41 444*14: 414444: 4 1 % % 14tl ^ ^ II
You are Yajfia, Vasatkara, Othkara and the
greatest goal. You are Svahakara and
Namaskara. You are the purifier of all the
avocations.
444Ш421 Ш % 23 sratf4 1444T448T1I
% да® 'ЧРсрда 41% : I I I I
You alone are Svadhakara. You are the
Mantra for repetition. You are the sacred rites,
observances, the Vedas, the worlds and all the
Devas.
ЗТШ4Г44 4 44H t W4T°44RI
% % ) 44®T14t % 1 % 4% 4II ^ ЦП
You are the very sound of the Akas'a, the
indestructible provenance of the beings, the
1. Vamadeva- another form o f Siva. This too had four
sons. This fonn appeared in the Rakta Kalpa.
361
scent of the earth and fluid of waters. You are
Mahesvara, the form of radiance.
=441: 4 4 % 1 % 44SJ^444(44T)444TI
44Г % 4 ^% 411 ^ ^ II
You are the impact of vayu, О Lord of
You are the perfect knowledge in Budha. О
Lord of Gods, you are the seed in the Prakrti.
14 4 # 44%TT4i 41% tp4%54T4LI
14 4144f4T f % R # 4 % 4 ^ 4 4 W ill ^^11
You are the creator of all beings, Kala,
Mrtyu, Yama, the destroyer. You support and
create the three worlds, О Lord!
i j % 4 % T 14f% 14 (444) 4 4 4 4 % I
% % =4 4 4 % 4% R l% 4f41 W ill ^ С It
You illumine the object of senses by your
frontal face and by the southern face you
annihilate the worlds, О Lord!
4 % % 4 4 4 % 4 4 4 4 4 414% t l
чЭ
3 4 % 4 4 4 % 4% R 4 4 o q y f w ^ ll ? II
By the back (western) face, you exhibit your
Varuna-hood and by the face subsequent one
(or northern one), you exhibit your Soma-hood
(i.e. Moon-hood).
41% 4§4T % H)4,Ki W 41°44:l
3TI%41 44141 451 о II
4 iw 1%i44T ч ттш и щ % ert: I
4% 4I44T R W T R W :f% B J 4J441: II45 ^11
144: 5ГР4Т ^ % % 4 % f444441.‘l
You shine forth in various forms, О God!
You are the eternal souce of the worlds quite
indestructible as such. Adityas, Vasus, Rudras,
Maruts, the two sons of As'vinI, Sadhyas,
Vidyadharas, Nagas, Caranas, the noble-souled
Valakhilyas and all those persons accomplished
and those others who perform vows regularly,
are also bom of you, О Lord of Devas.
3RT 4П4Т 144414% 1141444 4 ? II*? I
4Г34Т 449TI
362
*[%: fsb4!! сПгГТ
^тТ: ЗП^сТТd^Vl ^2ГГ rifsiw^ei Will* $11
Uma, Slta, Sinlvall, Kuhu, Gayatrl, LaksmI,
Klrti, Dhrti, Medha, Lajja, Ksanti, Vapus,
Svadha, Tusti, Pusti, Kriya and the goddess of
speech, Sarasvatl, and likewise Sandhya and
Ratri, are all born of you, О Lord of Gods!
чйзтд w гР5щшГгп:1
^
ччГз^т %w%JiraHKni'k*ii
О you having the lustre of ten thousand
suns, Obeisance be to you. Bow to you, О you
lining within the range of thousands of moons.
Hail to you, О Lord assuming the form of a
mountain. Obeisance to you, О reservoir of all
good qualities.
>9 Сч
% KftHlebmUli!
ЯЧТЗ^Т %
Obeisance be to the one bearing a spear with
sharp edge and obeisance be to the one applying
ashes to the skin. О Rudra, obeisance to you
having the Pinaka in your hand and bearing a
discus and an arrow.
ччтз^т й
ЧЧГЗ^Т й cFP^RhRI^Rl
ЧЧГЗ^Т й
ЧЩ5Щ 3 ll*^ II
Obeisance be to you, О you having body
smeared with ashes. Obeisance be to you, О
you who destroyed the body of Cupid.
Obeisance be to you, О you wearing golden
costumes! Obeisance be to you, О you, having
arms of gold.
Ч ТО Ш й SrtrqqWI
Vayu-Ригаца
ЧРТЗ^Т %
44)3^ % 1%ТтяеЙлТ:и>fV3ll
Obeisance be to you, О god having a frame
of gold! Obeisance be to you, О God having
golden navel! Obeisance be to you, О God
having wonderful form with thousand eyes!
Obeisance be to you having a golden semen.
Obeisance be to you, О Siva.
^ ftrn w r
44t3TW rl 1%riJdWU
Obeisance be to you, О God having golden
complexion! Obeisance be you, О God
Hiranyagarbha (having primordial Egg) or
having a golden-womb. Obeisance be to you, О
God having golden rags! Obeisance be to you,
О God, the bestower of gold!
ЧЧТЗ^т % ШтнГЩШч
ЧЧ13^?Г ^ ^
Obeisance be to you, О God having golden
chaplets! Obeisance be to you, О God having
golden drum. Obeisance be to you, О God
having a golden path! Obeisance be to you, О
God roaring terrifically!
ЧШ-ЕТ Ч
О
ЧЧГЗТ§ % 4)riWMI
ЧЧ)З^Т rf
ЧЙЗ^Т й Ч^ЧсГИчШи Ч о II
Obeisance be to you, О God having the
velocity of a terrific race. Obeisance be to you,
О Sankara! О Nllakantha! Obeisance be to you,
О God having divine thousand arms! Obeisance
be to you fond of dance and playing on
instruments.
TTcf ЭДГ w i q^m(d:l
4# ^ ч ^ii
Chapter-55
On being eulogised thus, the lord, the great
Yogin of great intellect, became manifest. He
had the radiance like that of a thousand of solar
orbs.
cleWthlfe^blul ЗГОЧИ ^MTtTII 4^11
Qchjftg^cb'jTdl 4Rm4twfcT:i
4R T 41 F 4R ^4 4 ':II4^ II
Mahadeva Mahes'vara then jubilant as such,
became worthy of being addressed. He seemed
to be engulping the sky forcibly with his
thousands and crores of faces, though he had
only one neck and a single mass of hair. He was
decorated by many ornaments, having body
variegated by many gems, many unguents and
chaplets.
1cspiГатФ
дртмт у)н*Ч!у<*114*11
He held Pinaka bow or trident in his hand.
The Lord wielding a spear was seated on a bull.
He was a bearer of a staff, dark antelope hide, a
skull wearing one, the one having an ugly face.
ii
з ш ? т щ т йч чч: Ы ччрчьиччи
Wearing a sacred thread of snakes, he
offered protection to the gods. He was the one
bearing semblance of the sound of cloud and the
proclamation of the noise of a kettle drum. A
laughter was then ejaculated by him and
reverberated the entire atmosphere.
?ГЧ 7Тс?Ч ТЩГ c(4 4taT 4flc44:l
тщчМ jfcitst шчмчЪч^м
By that mighty noise, we felt terrified, О
great-souled ones! Then spoke out the great
Yogin- “I am pleased, О excellent Devas!
РЙТГ rT WJ ЧЧсЧЕТТЧI
W
s5
fi ТГШ
СЧ
Ч Ш\9 ЧЧ tpf
C
ШИЧГИЧ'ЭМ
n
You two may observe this great Maya and
363
release up terror and all the fears. Both of you
are born out of my limbs. You are ancient and
former beings.
зтч tt -ф т -щфщ
4 i4 t ш р г ч 4 ^ 5 f a s ^ ii
jfcrtef ЧЧЧГ: чятарчт dfer чйГчмчиЧйМ
This Brahma, the grandfather of the worlds,
is my right arm and then left arm of mine is
Visnu who perennially stays with me in
warfares. I am very happy with you. I offer
boons to you as per your desire.”
ш: яцчгеРг зрит чщчн чч-.i
3fcipr ТЩРЧЙ ЧЧШ ddfS^mil ч Rч
Then both of us were jubilated in the mind.
We prostrated at his feet again. Then we, the
great-souled and sinless ones, spoke out once
again.
Ufa Ш : ТПТсЧЯТ ^fri
4t ^ "f^mi ^ O||
“In case you are pleased and if boons are to
be bestowed on us, О Lord of Devas, let there
be eternal devotion in us for you.”
wdTTcira
тгсРШ щчпА fgfert: Ш\:\
iidhchril 4 4ftdiW^=ir4Uyl4dll % ^11
The god replied- “It may be so, О fortunate
ones. You two may create progenies”. Having
said this way, the adorable one, just became out
of sight there.
■Qcfiftr сГ: тттачтэд 4tf44:i
йч ч ч fe r? и II
This way by me has been dilated upon the
power of that great Yogin. All this has been
created by him. We are only nominal causes.
UdfeM4?Ud4oilTb fviriTifriThl
*ПЧс|ЩЧ:11^11
This is the specific form of one known as
Siva. It is the inscrutable one and unmanifest
364 Vayu-Purana

one, uncalculable, invisible one and only

intellected-eyed ones can perceive it.

We two offer obeisance to that one, the

supreme overlord of the gods, by whose grace
persons with intellectual vision can perceive
subtle and incomprehensible things.
ЩТ^сГ qWRtog h
тргГрт Й Ш йи^ЧН
О Mahadeva! Obeisance be to you. О
Mahesvara! Obeisance be to you. О you best
among the gods and demons! О swan of the
mind, obeisance be to you!

■ЦсТёдщ тгсГТ: ■дтт: W

JPWBrt ИрПЧТ: ?'|ЭН1Ч ■RfT^II ^ ^ II
Suta spoke- Having heard this, all the gods
went away to their own abodes after offering
obeisance to Sankara, the great-souled one.
^ treisrw iw iz i n^ic44:i
^V9ii
Whosoever may read out this hymn of the
god, the great-souled one, he may achieve all
the cherished ends and finds emancipation from
all sins.
ЦНсН^ ЩТ ^4 fgmprr ж й ш р т
щт^щгт^г ш w шкнчи
УЛИЗНИ WU ТЩ&Т ta^PTII^II
All this in respect to the ancient Brahman
was perennially dilated upon by Visnu, the
powerful one, only by the grace of Mahadeva.
The power of Mahesvara in every respect has
been thus explained by me.
?ftr sitUftmiui ctiuyiTti чтя
xj^rWT^TtistTRT: 11ЦЧ11
* *
364 Vayu-Purana

\ \ m 4Z4Kl?lt3S!iR:ll
Chapter 56
The observation on the conjunction of
Moon and Sun with planet Mars
?ltVI4l«R ЗЗТгГ
згптдагФШТ^п triftr tnftr % r ^ : i
%»: ^Ыс||: ^fT ?ll
Samsapayana spoke- О Suta, how the king
Pumravas, son of Ila, used to go to heaven
during the new moon day in every month? And
how did he gratify the manes?

гГРЦ- щщ 5И8*Ч|Гч Я Ш VliVIUWI

Suta replied- I shall talk of the effect or

power of that one, О Samsapayana, along with
conjunction of Aida (the planet Mars) with Sun
(Aditya) and also of Moon, the great-souled
one.
3M iTR4W^r: ^cF?^wrat:l
gUHf&l fhfW: tR£TWrf Й(чик:11^11
fiRTOlt cPfat m i
ёЬЬЩГ>дт53тГН>1Н'| fW ht ^ ^RTCTIIXII
W ^ ftPRI
PjToH U^nftT WrfnT щ ЩГШПТ114 II
The waxing and waning of the Moon,
consisting of the essence of waters, during the
bright and the dark fortnights, the decision
about the fortnight dedicated to manes, the
acquisition of nectar from Moon and likewise
the Tarpana offering to the manes, and the
observation of manes who extracted the Soma
juice from the Kavya fire (i.e. fire having food
oblation offered to the ancestors), and how
Ptiruravas, the son of Ila, gratified the manes.
All these I shall dilate upon as also the Parvans
as per serial order.
Chapter-56
черт я ^ я$шт нями1|
ЗТЯЩЩТТ PlWd ЦсЬЛ^«ЬФЗёЙ11 $ II
When the Sun and the Moon, the two
combined with the sidereal abide in one orbit in
a single night, it shall be known as Amavasya
(the New Moon).
Я W fW Яс(Т Щ f^grrfq^TRKTfl
зттщ ггтч тщ ^ штязГчятч^п
3Tf^ranr ?щт ш я % !я (я)п^эп
Не obtains conjunction then with a view to
locating the Sun and the Moon, the maternal
and paternal grand-fathers, on every Amavasya.
Having offered obeisance then thereon, having
the expectation of proper time, he wails along.
шяятятятттягг ftrasf ddift'Hcii^i
t^FT: т р ш fts w ifti tnftr w n r :ii
ЗЧТ^ Я TmW 4T f w : nc 11
And for the sake of the manes, he used to
extract exudation from the delighted Soma
(Moon). Pumravas, the son of Ila, the wise one,
in every month as per perseverance, gets closer
to the one in heaven and worships Moon
accompanied with manes.
fgatf ftprer ИгатЗ ‘tf-.i
[Ы Ы нйч|и 1я ГЫЫ|н1 ччн1<*:11<?11
f f U m 3 ftU $ 3 ЯЯ:1
ТГ Я^Т %JT44Ald.chMI4# yt^fdll II
Manes and the Moon partake of the Kavya and manes are the sons of the year. Rtus are
offerings for two lavas (Lava = 60th part of grandfathers. The months and Rtus verily, are
twinkling of the eye). Worshipping Sinivall1 the sons of the year.
during the time of its appearance, Pumrvas
understood the duration of the new moon called
Kuhu12 and adored Kuhti too. Binding his time,
he used to see the Moon in conjunction with the
Sun.
1. When Amavasya merged with the 14th tithi o f the
dark half, it is Sinivall.
2. When Amavasya merged with the 1st tithi o f the
bright half, it is Kuhti.
365
w e p t frT: ^Ч1ЯГЫ^Ч1Ч<2И h
ЯЯРг: ■щЫ)гаг §КГ11Г6Ч1Ч£Й:11
How could the lightning from the Moon
create nectar for the gratification of the month?
It is by the nectarine sprays of lightning for
fifteen days (of the bright half).
ЯЯТ htefT p i 4 R tW t5 ^ T :l
Ш: Я$ПЯТ ЙЯ Ф*1Я ЯЦЯТ ЗГЯ:11^И
fre fa re f яяя farfircT ^ h :l
TTPETT erffqe(: ^ГТоЕГГ З^ТЯЩТЯШ&Я ЯП ^ II
Then in the dark fortnight having drunk,
being milked likewise, by the rays flowing
down instantaneously by that lunar honey
(nectar), for the sake of pouring out by the one
offered by the mode of activity of the manes,
the king, the lord of the kings, by the nectar of
the lunar succulence, gratified the manes.
ЖЯ#ЯТЯ
•О
ft: ЗПтБ: TT Я
О
ЯЯЯШ ЯЯ:1
Rtu (season) that has been spoken of as
Agni, is deemed as Samvatsara. The Rtus
(seasons) sprang out of that and from the Rtus
are bom Artavas (smaller division of time such
as fortnight).
зпЗят ftraTt
щ : ящт и n
Artavas are the fortnights known as such
sftdf^ifd ^ ^cfT: ТЩТ^Т зрт:1
t f t a ^ ftl: ятзтт 3 f t : WT:ll
Gods are the great-grandfathers. The five
years are spanned sons of Brahma. Saumyas are
to be taken as sprung from Soma and Kavyas
are known as the sons of Kavi.
ЗЧ^ЯТ: трт ^ЯТ: ЯЯШ: Ч1ЯЧ1ШП
ЗТГНТЧЩТЦЯТ: сЫ0*414^Pd fqf5TRnr:ll ^Э||
366
Invoked as such, the gods became
remembered bom of Soma and drinkers of
Soma. The Kavyas are known as the drinkers of
clarified butter and are the species of the manes
who become gratified thus.
сбтсщ crfiN^Nr3 tta x n g %
тризн % xf -цщщ f ^ i i \c и
^sngnftr щ й 31(1Г)^ТЩТтТГШТ55^кт: I
US II
Kavyas, Barhisads and Agni§vattas are
known as three classes of Pitrs. Rtus who are
the householders and the sacrificers, they are
definitely Barhisadas. Even Agnisvattas are also
householders and performers of sacrifices. The
Kavyas are to known as Astakapatis. You may
understand now about five years.
ifrtT Hitbl Чо Н
Of these, Agni is Samvatsara and Surya is
Parivatsara. Soma is called Idvatsara and Vayu
is spoken of as Anuvatsara.
'ЩЩ Щ 1 Т ^ ТЩТО^Т^ уЛ1гЧеЫ:1
rl<sll^4lb44(j^' 1с1[с(|с(т1оч1^Г ^ T5WTMI ? ?П
Rudra, verily, is their Vatsara. The five
years of the nature of Yugas are known as
Lekhas, Usmapas and Diva/artyas.
РгГ fqy^TPraiWf tnftr HTfa W
These drink the nectar on the 15th day of the
dark fortnight (Amavasya) of every month. As
long as he lived, Pururavas gratified them with
that nectar.
rf| ftTrpit WthlRrHIPII3 I)
Since the nectar percolates down of the
Soma every month, you may understand that it
is the nectar for Pitrs (manes), the drinkers of
Soma juice.
Vayu-Puraija
ТГЩ
' cfcfipT TTTWtgsn rT PST сЫ ?l
ОД1 ■cl : ch«rii: shMKijl
гГ ттш fiT&fcT V|^V4i 1«ПЧгПТ119411
This way, the nectar is called Amrta,
Saumya, Sudha. as well as Madhu. The thirty-
three Devas known as Chandajas drink the
fifteen watery Kalas of the Moon gradually in
the dark half. Having drunk the nectar for a
month till fourteenth day, they depart.
TfWFTET ftyilcfR:!
This way being drunk by Devas, the maker
of the night (i.e. Moon), remains with only the
fifteenth part left on the Amavasya day.
■щчтот^т зщтатШ
fraftr д а fw m
When the Moon develops by the Susumna
ray of the Sun, then Manes (Pitaras) drink the
nectar for two Kalas in Amavasya as per serial
order.
fWtJTT ^VlRTftrmRII
When the Soma is completely consumed
after being drunk, the Sun develops it by his
Susumna ray for Pitrs, the drinkers of Soma.
ЗГЯТШ rT
s9 «|ЧЧ|Ь£||«ВКЧЧ:1
О
sfcrfcr rTT: fw iT: ^cRdigiraraiif^r <rq;ii
When the digits of the Moon are consumed
fully, the Sun develops it gradually by his
Susumna ray by one fraction everyday. When
the digits dwindle it becomes dark and when
they develop it becomes white.
pci ijsfcsr спЗтгг cr^rrsstznfeTT ?R:i
tM wtt t ^ qFvT: wimu^r-.ii
Tifaf&V Ht4W xRcnETt: ^«fdfuil4t:ii^on
Chapter-56 367

This way by the energy of the Sun, the cddrhkf j w HWtSf? ?T

Cv чЭ 'О
frame of Candra (Moon) gets waxed. On the
full moon day the Moon is complete in disc and ft** ftrtlN f? HRlcTIl^vaii
white in colour. This way becomes the When the Sun is stationed in Vyatlpata (a
accomplishment (decrease and increase) of the great portentous calamity) at a deviation of half
Moon in the dark as well as bright fortnights. meridian line at a distance of a Yuga, the
ф ц fqgtTRTtTT: meridian of the Moon is risen duly by the
distance of a Yuga.
збтчТ:
w ft r m н р г г ш w w m
This way, the Soma with Pitrs is
remembered as Idvatsara. He is surrounded by dfarxhIH ТГ TTrnpft ъ Щ-dkTrl f II ? d II
fifteen rays shedding the nectar Sudha. This is because the Sun and the Moon
3PT: tratfoT tpftjrt w r a s jT i
glance each other after the elapse of the full
moon day, and at that time their minutes of
declination are the same.
msftrnwftftJT ft' % :i д а W T T $T Ttftfftl
w m ftn 3311
Ti ft tiw ? B fh m iH : fftefaftn 3 <?1 1
Now, I shall talk of the Parvans and Calculation proceeds on the basis of the time
likewise the conjunctions of the Parvans. Like and direction of the Sun. That is the time
the knots of the sugarcane-stem and bamboo in prescribed for the rite to be performed
their joints, in the same way the bright and dark immediately.
halves have Parvans. Their knots and joints
differ in respect of the full moon day and the tpjfoft:
C\
TCvoft#' ?r
4^
TT^rrfer
ч^
trfuftrn
Оч

new moon day. ftRTTr ftclft: щ и

TJcrffoT ddldlH'ijdlft
ttrmf^trr ■qtsfsreii^'sii
чЭ л
The third tithi and other tithis are the
Parvans of the fortnight. On account of which
the rite of smouldering of fires is done during
the conjunctions of the Parvans of eclipses.
(Tn^fffPTOHTTSTft jft Hftl' Ш d-cAje)I
Heft ф щ <ГеЬГЧ1: ёШН) ^ Г 5 Щ |( |* :н з ч п
At the eventide, by the following norm, that
time is called as one having two lavas (twelve
parts of the twinkling). And twelve parts of the
twinkling verily, constitutes the time proper of
the Raka (full moon night), of a subsequent day.
H cFTH: 4jfufalfWefi:||^||
If there is the overlapping of Pratipad of
dark fortnight in the evening, that time belongs
to the full moon.
hfirrm w tt T ^ d T ir^ o ii
When the Moon is full after a complete
period of a half-month but the Purnima is the
junction of the night (i.e. when it rises one digit
less than the full), it is then looked after by
Pitaras along with Devas. Hence, the first
Purnima named Anumati becomes illustrated.
Ш ЗЙ 4TtpqFftofaR2TT ftyn eh cl
The Moon shines in absolution on the full
moon night. Sages call it Raka because the
Moon delights then.
З Ш e fftd T # <T Щ \ T P # ^ № ftl
■рш T ifa w d r w i trt:
When the Moon and the Sun dwell together
in a lunar mansion or in the sign of the zodiac,
on a single fifteenth night after the full moon,
then it is called Amavasya.
368 Vayu-Purana

ШТГзтщгг гМятРГТ %ПсЬТ:1 suitable time for Ahuti of Darsa and Vasatkriya.
The time of Amavasya of the Parvan shall be
огшЬтй fa^T 4nff 4TRR4H
known as Rtumukha (first day of the season).
tJFSdebjcPRlk сТ4urtr4T4\ Я ЧЙЩ1Г*ЗИ
' V >3 С\ чЭ Сч 1
f^T qJuifPIcdWi ЩгГ <Th
Then on the full moon day, the Moon
becomes apparent on the western horizon. The rTWlfl^T P M P t i TJip^SFft fd(e|l<Ji<:ll
Moon and the Sun are full in the afternoon ans *111% c( fe^T ^i4ni<4ictiwi 11*^11
see each other in the Vyatipata. (That verily) During the day in a festival or eclipse
becomes Purnima (the full moon day). occasion on the 15th day of the dark fortnight
fafeiti WTW^FJT TTRFTrfn (Amavasya) the Moon remains emaciated.
Therefore, the sun is engripped on the 15lh day
3RTRT eft ёТ^Г
of the dark fortnight by the evil planets in the
When the period of Amavasya is over, the firmament.
Sun and the Moon coming together exist
mutually, it is called Darsa. eb'HWmft ^ mw c|f41«t)Mgle4&:l
ftsfrrt 4i4^4iif4 Frftmrft chi ч о и
^ in HchcWMi-wi щ: длёт: чсЩгд i
In accordance with the digits of the moon,
f |4 n r 5 Tlcj eRlpR^ ^ ^J?T:il
the names of the Tithis have been declared by
чадцем т е н ^ п the honoured and sensible scholars.
There is a short time of two Lavas- the time ^^TW RTRt
taken to utter the two syllables ku-hu, in the
Amavasya, during the conjunctions of the f a w r ftftcf ЖЧ7Т: ч ?ll
Parvans. In Amavasya when the Moon The Moon and Sun both have a mutual
becomes invisible, it becomes conjunctioned concordance of visibility on that day. (It) i.e.
with the Sun from the midday to the midnight. Moon issues out and separates itself in due
order from the solar orb.
fawisfa TTtzrsf т о I SP^ITT: i
4^Яп ЧтЪ Ш^ТгЯТлТТШ|1 ftrTcH i r £ w ятШ Щ \\
^ cSTrft -RSml ft шп ? п |^ : эднг гг з ч г Ш т н ч ?и

Having came closer to the Sun within half
the night or nocturnal half by the diurnal half,
the Moon gets released from the Sun quickly in
the morning. And the conjunction remains for
two Kalas when the Sun appears forth in the
midday.
For the duration of two Lavas, during the
course of the day and the night, the Moon
touches the Sun. That then is the auspicious
time for offering oblations as well as the
Vasatkriya.
3%frT chtfomr# 4: cKTFT:
е т я # п чщ том т тртп ч э и

w
гГгМозёТггНгТ c h il l i
чЭ
The AmSvasya, the duration of as much time
FT Щ irrgff: cRT^Tt Ъ c h a fe d I as is required for the cuckoo to utter Ku-hu is
remembered as Ku-hu (the new Moon
4efrT:ii*<Mi beginning right from the dawn).
The Moon gets released from the solar orb
ftt^cIRqWUlUH ^Гщ^тт f r ? W : l
on the Pratipad day of the bright half. The time
of getting released from the solar disc is the best зттш тчт ftHTt'ciirHi firf: Tgwnm'kii
Chapter-56
When the Moon is emaciated yet has the
remnant of a measurement of Sinlvall and the
Amavasya enters the Sun, it becomes known as
Sinivdli.
(знЧгЧ1:1ЩШТ: ebfWlli
ттттгат dddf: fftTM ffSdsmi
зж г t %ra-; *р:)мччн
The duration of Anumati accompanied by
Raka, and Sinlvall accompanied by Kuhii
likewise is the time of 2 Lavas, Kuhit having
extent of the Kuhu (of a cuckoo). This way of
the Parvan conjunction, the time is of the 2
Lavas.
щкль-iw dd?rr t d Wdfem
О s3 чЭ *S
3% W4 ® Ttpfll ч ^ II
The time of conjunction or duration of the
festival (Parvan) is equal in both. Vasatkriya in
the Vyatlpata of the Sun and the Moon is
forbidden. The two types of full moon have
already been explained.
JlfddrqiJcR'dtgl ч4«ЫгЧ) Г&ШеЬ: I
эпн: Tfipfr ftcdd: T^cnim^ii
The auspicious time on the Pratipad and
Purnima is for the duration of two Matras. The
auspicious time in Kuhii and Sinlvall is also the
same.
3tchif44U3rl ^ McJeblH: dJdTT9Td:l
TJcj TT t T5RT: ||
When the Moon is in the orb of Fire and
Sun, that auspicious time of conjunction (Parva
Kala) is of the duration of one Kala. It is so in
the bright fortnight of the night during the
conjunction of the days of new and full moon
{Parvan).
ФЩГ^ТТ 34THIdl
щчщтатай ш р . ш ^ п a -qftWii ц ^ n
Thus the full-orbed Moon, the glorious one,
gets eclipsed when it is bright half during the
conjunctions of Parvans of night. As the Moon
is replenished in the fifteenth day, it is Purnima.
369
dFMIrcRHI: dUc^fl 4T% d
d WIHTfrlgT 3Tdfd Ч Щ Р T: II5 о II
In fifteen nights the Moon develops fully by
putting on fifteen Kalas, adding one everyday.
There is no sixteenth Kala in the Moon. On that
account, it becomes emaciated completely on
the fifteenth day after the full moon.
^ ^ciT: #ччт: ШЩ£ГЧТ:1
ЗЛ^сГТ diddt WNAlfrl ЗГИ$ ^11
This way, these manes, gods and drinkers of
Soma are the waxers of Moon, Artavas and Rtus
(seasons). Hence Devas worship them.
3fd:
hid ЗГ drd ЗГ dfd %ll ^ ^ II
After this, I shall talk of the manes who
partake of the obsequial offerings during a
month. I shall mention their goal, their inherent
spirit and the procedure of the Srdddha.
ЯГ TJdTdt dfd: TToRT fd?TTd 34TFlf?r:l
d W S fd
The departure of the dead and their return is
not practicable for being calculated by even
penance of well-known norm. Then how can it
be perceived through the physical eye?
^ii^enP^^difiidii rdlfagn: TtmTn
■^fhEfigr^pjgR: Tli xm gMflPMi:ii$,#ll
The manes who are deemed as
Sraddhadevas are known as Laukika (wordly)
Pitrs. Devas, Saumyas and Yajvans are all not
sprung from the wombs.
fid?: ^dT?dFqTd*Rddl
■ЧЧЩТ: fhdrlra dW lS^ dtlfcbchl: T?dT:ll34
All these Pitrs are Devas. Devas make them
recognised. There are human Pitrs different
from the others deemed as Laukika Pitrs.
fcRTT fildl4'#cr d&d d fidR ?:!
-ЦЩЯ\ Ъ d Ш WTcFdid ^ ??JdT:ll ^ II
370
The father, grand-father and likewise the
great- grand-father (are the human Pitrs). The
sacrificial hosts and those who become
equipped with Soma are known as Soma-
sacrificers.
% ФЩ&: ЩТГСМ b ^
Those who are known as Yajvans (sacrificial
hosts) are Barhisads. They are engaged in holy
rites and they get gratified till the time of
recreation of the body.
gtfid N M i: <4jdK&Ji iiDA|Aiifaq:i
cl4l rt TIT II
$ WSWSTWfoT У1ЬЦГЧЧ oi|c(iT>ldf:ll^dll
S3
w m щ а ш т ъ h\^9,w
^ ТТТЕПТ
Ъ ЧШ Тс(^1^ЧМЧТ^Ц\Эо||
The offerers of sacrificial oblations and
presiding over them are known as Agnisvattas.
Those who adhere to their duties in virtue of
their stages in life, those who closely follow the
traditions, those who do not get aggrieved
owing to an act endowed with faith or devotion;
those who are engaged in the sacred rites till
death, after being endowed with celibacy,
penance, sacrifice, progeny, faith, learning and
charity in a seven fold manner, are also called
Agnisvdttas.
fh#T: TTTsf Tpqti:
чгёф fq^TRTWT^n^n
After reaching heaven, they all rejoice along
with Devas, Pitrs and the Suksmaka (the subtle­
bodied) drinkers of Soma. They worship
Pitmans.
W crt w t a тднт Bbdrcidi4i
Ttat d^HMST <ЯТ*г1:11^|1
Only the holy activity-endowed ones and
those equipped with progeny are praised.
Vayu-Purana
Oblations and food-offerings are given to them
by their kinsmen and persons born of their
families.
ТТ^Ч-рЛТ: fdTTT 4TRt Hlivs^ll
The partakers of the monthly Srdddha, the
Somalaukikas become satisfied thus. They are
human Pitrs and partake of monthly Sraddhas.
TNtoft § % iTRT 'Hebjufi: ch^dlfagl
^TirtTR: зЦ гетт ttstti
ЧШЖТЧЧРШ: 11^94 II
Different from those who are strangers, they
get commingled as such in their actions and
rebirths in wombs. Degraded down from their
duties of the stages of life and devoid of Svadha
and Svaha, these wicked persons with their
bodies pierced assumes the form of ghosts
within the abode of Yama. They expiate
regarding their own actions that attained them to
the state of tortures.
<rq^4iyfdJQEbisj fadufe facrrem: i
^ГгчЧ1'Н1ч0шйТ f^arf^T dtf'tddtll'a^ll
They are long-lived, highly dried,
colourless, naked, overwhelmed by hunger and
thirst, wandering along hither and thither.
TRcTKWdHIlfd cmftgfg' I
ТПтПРс Ч chl<vq4MIWrrWd:ll^^ll
Thirsty of water, they roam hither and
thither near streams, lakes, oblong tanks and
wells. They covet foodstuffs left by others.
They tremble and move about here and there.
T im dMMHisr yrdmidd ti
VIR-Hcdl ^ d W i rr ^ fP T ld iP rTIUsdll
N® -O ЧЭ
N3
f^TRrewr тмчят;
They move from one place of torture to
another. They are thrown in different hells like
Salmall, VaitaranI, Kumbhlpaka,
Chapter-56
Karambhavaluka, Asipatravana and
Silasampesana (stone-grinding-normed hell) as
a result of their own deeds.
?Г5Г W T lfo Ш
eijehKKWHi 1чГс(<^ЧГ|)яг1:11<£о||
^гглгоат? 3% ^тсГТ fong-ra rj t l
^farfmfos^ iT 3taWltafuifgffi:ll 4 ^11
It is here that they have their miserable
hellish abodes devoid of joys of heaven.
Offering three Pindas to those who passed to the
other world by uttering their names and Gotras,
they offer Pindas anticlockwise on the ground
strewn over with Kusa grass. Thus they
propitiate the Pitrs abiding in their places after
death.
Ш т illrlHIWH ^gr й ф [ P W I
w 4* rlf ЭП%11 d ^ II
чя1шщ w m fo^mrtfof mfofi
ттг§ difmi? fofogn
Those who do not go to the abode of torture
are bom in any of the five types of living beings
according to their past activities. Whatever may
be the birth taken by them, whether of animals
or of immobile beings as a result of the
offerings of food by the kinsmen in the course
of Sraddha.
-iMFId Ш5Г foftRT yfdhl^TTI
3||Ч)гЧт1 ад|<тГ W N lcrfrlfcfolld'kll
At the auspicious time the offering of food
in Sraddha shall be made to deserving persons.
Then alone it reaches the place where the
departed kinsman stays.
ЭДТ ТППЗГЩЩ ЧШТР1
дагг 'dfoyi'-Ti 3RT: ЯТЩ Й f o r fT lld m i
Just as among kine lost as such, a calf
locates its mother-cow, that very way in an
obsequial rite the sacred chant of the cherished
ones is made to acquire the manes.
371
■q=T u fdchH ЯЩ *R?rT:l
и ч ^ м к : я та га r t^ T n
W l % : йгТНТ jnirW&W f o il C * II
This way an obsequial rite offered with
faith, by sacred chant, becomes accomplished.
Then spoke out Sanatkumara, who had
observed the gaze of the departed souls by his
divine vision, about how food offered in
obsequial rite could reach the manes.
H^ebl£l)b4i||^ (срЧ|<Ь1сч1*£Г ^ ^??TT:l
: ТЯЯШ yi4fl lid tail
These Pitrs are known as Bahvlkas,
Usmapas and Divaklrtyas. For them, the dark
fortnight becomes a day and the bright fortnight
is a night meant for sleep.
3 3 f t f i r m ^сгт h m fo m s r %i
dfdlrtal a fo li j j 3R llF4fod<: ^ JrT T tlld d ll
This way, these manes are gods and gods are
manes. Rtus and Artavas stand enunciated as
Pitrs mutually.
ifo 5 fodfl ^JT: RFfTT: fo?!W h
jftrta eft Jffafo ^pfolTII d II
And these godly manes and men-normed
manes are gratified by Sraddha rites offered
with faith.
fr^tcT forTT: forKT: forpTt ^1ЧЧЙЧ1Ч1
Kdir4^4r1r^ fo fosifo" R rT lIl^ o ll
This way have been illustrated the manes.
The greatness of Pitrs, drinkers of Soma, is
understood as the definite logic or entirety in
Puranas.
$c4<S»fo<j*ii4Hi ъ wmr-.i
riM ifo i: forrmt rPfonrii ^11
tiftfo
O' r a m ra t: д а : focrorr
ъ w r ir a m
m f : ттчшяг: и r -r и
The co-ordination of Puriiravas with the
Sun, Manes and the Moon, his attainment of the
nectar and the performance of Tarpana rite for
372 Vayu-Purana

the gratification of the manes, the time of the

full moon and the new moon, as also the status
of the manes has been illustrated before you
succinctly. This is the eternal Sarga (Creation).
3 TTfer сбШ
4 W Tjftwnf $ф г 3II
The Universal form of all of a single
aspected norm stands enunciated. It is not
practicable for description, but fit for belief by
one cherishing beneficence.

f^W>uil554Wr щ 1% дакпгфТИ,?^11
This creation of Svayambhuva Manu has
indeed been illustrated by me in detail and in
serial sequence. What more may I dilate upon
now?
?f?r «Пчщ спй ыг^у|тК Гч^<Лч ч т
4<4*IIVT15EEjtst:MЦ^ II
***
372 Vayu-Purana

about the four Yugas. Now I shall dilate upon in

detail. You may know it.
l i # ? s rw m i тф т:1
*пт w сгйсг m ^ и
^=T ^ТШ|1Я*Ы rTI
MdMcbK^TRsaRi w ^tim i
Having calculated and enumerated
everything, I shall narrate in full the six aspects
viz. : Yuga, Yugabheda (difference in Yugas),
Yugadharma (the particular characteristics of
each Yuga), Yugasandhi (the junction of
Yugas), Yugamsa (the parts of Yugas) and
Yugasandhana (the joints of Yugas).
ЗПТПТГН «О ' S3
m i
v9

^пф г JfWTFT ^ЩтЧи ч II

By means of valid working knowledge, the
human year stands illustrated. Having reckoned
on the basis of that year, I shall talk of the four
Yugas.
fW c & T R : а д c h H iyifa 4 £ < W :i
\ \ m WWW5SETRT:ll
Chapter 57 The time taken to utter a short syllable is
equal to a Nime§a. Nimesa, Kastha, Kala and
The illustration of Time fractions such Muhurta are the units of time.
as Nimesa
ад ^ w m

гЩ^итГч(%)
Ы frmf сш *r % fw rfxr *11
The Sages spoke- In the Svayambhuva
Manvantara earlier, the nature and reality of
four Yugas that happened, I am eager to hear
the same in details.
^ЗсПхГ
ig fe n i^ ra |4 w m уш<1^141
M щ М #?Bra^Tfir fr^fsRTii ? n
Suta spoke- In the context of the description
of the earth and the like, I have already said
wrfwrai тгщщ\ ^ iivsii
A Ka$tha is comprised of fifteen Nime?as.
Thirty Kasthas may make one Kala. Thirty
Kalas make one Muhurta. Thirty Muhurtas
make one full day and night.
зщ тт f^ro^m Tmf чнм^(%1
ъщ: <vf%grai т й : TdRm ъ&ти c n
The sun divides the days and nights,
mundane ones and celestial ones. The day is
intended for activity and perseverance and night
for a slumber.
C hapter-57
ftr^r -цщ: Trfgwremt: ччм
f r a jq p g ^ M ^J44T: W4I<J ^TTII ^ ll
A (human) month constitutes the day and
night of the Pitrs. Its division is thus. The dark
fortnight is the day for them and the bright
fortnight is the night meant for sleep.
PHTT ЧШТ: f e r r TTTOSJ ТГ T*J4:I
W lf t TtfnT ЧЩНТ W T TjIUJlfycblft t i l
fqsET: 4T4r8Tt # 4 PT4W f e n ^ r i l
Thirty are the human months that make one
month of the Pitrs. On the basis of the human
calculation, three hundred and sixty months
constitute a year of the Pitrs.
■tnwfct чйч cpftm
S3
'4441
“ч
IWTT 4tfoT 44tftTT W TPTRtf 4lf4 t i l
ч га т: f t t 4 Ш ч т :и
The measurement of hundred years of
human beings is said to be equal to three years
of the Pitrs. The four months added along are
calculated for the Pitrs.
ЩЦ OT$r 7Tt ЩЧ: T«J4:I
|<нГ$оагсз1щ 44:u ^ u
By the Laukika (wordly) measurement, a
human year is one divine day and one divine
night of the Devas. This stands determined in
the Sastra.
fg[czr ттзщий cpf я й щ а ч ) : 44:1
3TB444T4W t# : Wl^uiiiHi^n ^ ||
The divine day and night together make a
varsa (human year). A further sub-division is
that the Uttarayana period (northern transit of
the sun) is the day and the Daksinayana period
(southern transit of the sun) is the night (of
Devas).
§ ?T <№$ui) f^T «Wild era): 44:1
f% w r 4rfr 44ffai if a fofsr: t <j 4 : ii
Thirty human years or thirty of the days and
nights of the gods make one month of Devas.
373
чтяч ъ урт t t g f^ a r o m т щ 4i
с(^т ^ 4 44TSgifa Idoql % 4 fgrfir: t i ?4:II ^ЦИ
You may know that one hundred human
years make three divine months and ten divine
days. Thus is the divine reckoning for division
of time.
Ttfor d tjy W R td р% ц (сГ )р ^щ tn fq sj|
ifavETTf 114 "Ml^ui ycbif3d:ll ^11
II Three hundred and sixty years that happen
to be as per human calculation stands
remembered as a divine Samvatsara (year).
fifth g t h w i f o r ш ч^от 4 44 4 4:1
f 4 4 fft4 4 4 : m d ( f c H U :H *411
Three thousand and thirty years that happen
to be as per human calculation stands
remembered as one year of the Saptar§is (Seven
Sages).
Я 4 7nf4 w s n fn T cPifuTt m ^ if u i 4 i
3P4|f4 4dfd^d *МсШ: Tq4:ll UW
Nine thousand and ninety human years
stands remembered as one Kraunca Samvatsara.
Чф4т1 ^nf& r 4чЫ qRtnfui <J|
h f g # ? iT^nftTT W l ld lf t j j W R T I I
4 4fa rt f fe a r! f f f a : ^ 4 :1 1
Thirty-six thousand human years deserve to
be known as one hundred divine years. This
verily, is the calculation of the divine unit of
time.
4ftJ44 ftd d R IIg e h fu ii q y q ifu i тП
4 % # 4 -H^Wlfui W l f d l f t 4 W 1 4 T II
ffc fl 4 Щ: 4 R r : ii9 o ii
Three hundred and sixty thousand years
reckoned on the basis of human time units
constitute a thousand divine years. This is well
proclaimed by persons well versed in
calculation.
f^otiqi 7494415^4441
f f ^ 4 «41014 ФШ1эЧ1«4Г4ЧЧЧ11 ^ \\[
374
This way, by the sages has been sung the
divine enumeration. By the divine measure
alone, the counting or enumeration of the Yugas
and their duration have been formulated by
them.
Thrift l This enumeration of Yugas comprising of
4cf ЧЩ ddteldl MfqrTII
5РЩГ ЧЧИ
In Bharatavar§a, the poets or intellectuals
enumerate the Yugas or aeons as four. The first
one is the Krtayuga, then follow Treta, Dvapara
and Kali. These Yugas or aeons (the creator)
created as such.
tfwwlg: с#щт <j p t ^4)1
m did-t^di i m rwnfami я з н
The Krtayuga they called as one of four
thousand years. The Sandhya or twilight consist
of as many hundred years and the Sandhyarhs'a
(part of junction with the next Yuga) is of the
same norm.
fWTTCJ iT rT t % l
ттщ ц т ^ n ftrr w rfr
In Sandhyas and SandhyUmsas of the other
Yugas, there is gradual reduction of thousand
and hundred years.
Ы w t e чГ<еБЫг»1
d^n^dsd fcw t w w ц&чгутл? ш $т : 11^411
Treta is declaimed as one of three thousand
years. Its Sandhya and Sandhyamsa consist of
three hundred years.
iroi | ттрг ^ ^wig4Ttiwi:i
cTFnft щ т -щдщ: ^гшт TR: iRS.il
Those seeking inspiration from the mind,
declare Dvapara as of two thousand years. Its
Sandhya consist of two hundred years and the
Sandhyamsa is equal to Sandhya.
dWiulchvidl WfT ТТКЩТ: WTOT TWlll W l
Those seeking inspiration from mind, call
Vayu-Purana
Kali as of a thousand years. Its Sandhya consist
of one hundred years and the Sandhyamsa is
equal to Sandhya.
uw w t ^ T i чЦ сьЧ Ш п
fKt %?jt щтш ?c\\
twelve thousands years stands illustrated. Krta,
Treta, Dvapara and Kali- constitute the group
of four Yugas.
Ш ■HcirHfi: м ч | о ш :1
сГМДОпТч ^PtfuTt d d l 4 I U ( d : l l ^ l l
In this world the calculation of years is
based on human level. I shall now talk of the
duration of Krta Yuga as per measure of years.
yidHM § iiw m
^^lUvioH^'Mlfui chRdebH^hW p ^ о ||
The duration is ten lakh, four hundred and
forty thousand years. As for Kali Yuga, it is
one-fourth of the above.
•qcT ^aq ivicbH ^M fa $ )4 d :l
q>THt fgRT ^ :II3 S II
This way, the specific duration of time of the
four Yugas without the Sandhyas and
Sandhyarhs'a is declared.
rWiRyralftr ^ ri w ra n i
f% r fd ? j щ т ( щ тг ti& iiiv iy d ^ T ii э ъ и
The duration of the four Yugas is forty lakh,
three hundred and twenty thousand human
years including the Sandhyas and Sandhyarhsas.
-ЦЧ rig 'llK s s rr 5 " Ш Й Щ ^ lc b W lfd :l
Ш TRfRR4^ll ^ ^ II
This way seventy-one sets of Caturyugas
consisting of Krta, Treta etc., constitute a
Manvantara.
TfcRTTW WTT g^llOT t t t f l
fd¥k<*l<iiHd с щ Ы H e b )f3 d l:ll^ '» ll
C hapter-57
fevifagr WWfbT ё Ш Ы Ttfira? f^RTII ^ 4 1
4-d-tf<w Шэ^гг w n fa rf^ # l: т р и
Ч<КК*М ehlvllSH ^ ): THE? Hch)Rfl:ll II
You may understand the counting of
Manvantara by the advancement of human
years. It will be thirty crores, sixty lakhs, seven
hundred and twenty thousand human years
(306720000 years). The number of years
constituting a Manvantara has been calculated
by Brahmanas, the experts in calculating time.
Thus the duration of a Manvantara and that of
Yugas has been stated.
с) Т|?ПТ dr=hc1 'ФТТ1
^dldrfyrg Hll 3^311
Equipped with four thousand years, the first
one is the Krta Yuga. I shall talk of the
remaining Yugas, viz. Treta, Dvapara along
with Kali.
qi|4rM4^dwl 4 W ^l
jRtrmt w Wife ^щгпти
;tef4ci¥WRfj4 odidTH'^ltWIcl ^TII^6\\
Earlier, while engrossed in describing the
lineage of the sages, the two Yugas have been
illustrated to you as they had come in due order.
It is not possible to describe separately the two
connected Topics coming in the same context
simultaneously.
m яг: ^i
«fa Wlf xi srtf xt ЦГЩТ y^fadMll 3^11
Therein at the advent of the Treta Yuga,
Manu and the Seven Sages popularised the
religion dictated by the Vedic lore and the
Codes of Law, directed by Brahma.
^cqifdvTSsfa $flH «nf «id^'lSf^TIl'koii
The seven sages expatiated on the Vedic
sacred rites such as Marriage, Agnihotra and the
like on the basis of Rk, Yajur and Saman.
4<ur<FId spf ^SSrlKH^umjl
375
^ofaraTETTTgw w : y
Svayambhuva Manu dictated upon the way
of conduct and the duties of the different orders
of society and the stages of life based on Smrti
injunctions.
i^ r a if a i гпшт xj t i
Ы •о
н й и т hчэ i i ^ ii
W # h t tR l^r 3nt) HI
ч9 О
ir iiY ^ ii
^ 44tl"W Kchl^RdvW :l
3i|fqct>e^ ^ «Iе*H i ^П^НТТН ^ "ЩЩ11Y Y II
The Seven Sages and Manu were endowed
with truth and Brahmacarya (celibacy), with
Sruti (i.e. Vedic lore) and penance, with
austerities of vigorous norm in line with the
conduct of the sages. Hence in the beginning of
Treta Yuga, the Mantras manifested themselves
to them without their undergoing physical or
mental effort. In the first Kalpa those Mantras
along with Taraka (Oriikara) and others had
already appeared before the Devas voluntarily.
t o ?) Tsm xt jrafa-q)
ЭТЩЩНТ sfafaq ^ 4UWI:ll
г п т а т ^ трп & п ifd'M mtHM fadi t i u q i i
At the defunction of the accomplishment
(Siddhis), the revival of these (others) took
place. The mantras that existed in thousands at
the culmination of Kalpas (aeons), manifested
themselves in their intellect once again.
tfT fq 4-llHlH т т аш та4 и ||[ч rT|
Ж т Ш г щ й 5ГШ : W Rf snf ■ q # rf)ll'i$^ll
The Rk, Yajus, Saman and the Atharvan
Vedic mantras were popularised by the Seven
Sages. And Manu sang the Smarta Dharma
(rites in accordance with the Smrtis).
TtffaT ф Щ н :1
czrtfa r n u v s ll
At the advent of Treta, the Samhitas of
Vedas were one undivided and unified whole as
376
per exclusive treatises on Dharma and on
account of the shortage of life, they became
classified in Dvapara age.
^эгт: Щ tl
3Hl1^f48RT f^oZTT: W : тага«рт1ПШ1
The divine sages and Devas without birth or
death were regenerated by penance by the Self-
bom deity in the Kali and Dvapara ages.
w r f : TTSFjfT: t r o r f g it <5Ptl
fo fe R l w r e t f mrnmii)s<!ii
Along with Dharma, progeny and auxiliary
sections, they conducted in different Yugas. The
exposition of Vedas became interpreted
variantly in light of the similarity of meanings
as per the age.
зтттвдзщ: qm v ф ф гт fcwiwl:i
ъ т щ fe^l'TWl: IIЧ о II
Arambhayajnas for Ksatriyas, Haviryajhas
for Vaisyas, Paricarayajnas for Sudras and
Japayajnas for the excellent Brahmanas (were
declared).
Ttgfisrr £пЫ^ТТ:1
fercieRT: srttcrt: tpjs§t :
Overjoyed were the orders of society in
Treta, protected righteously. They became
active progressed and blissful likewise.
srfmr:
clynij crfifa;
To the Brahmanas, followed Ksatriyas and
the Vis'as or Vais'yas followed the Ksatriyas.
The Sudras became followers of Vais'yas.
People cooperated and collaborated with one
another.
^шт: TffrBTRmt «rat gtnfewRrMii
4 i« b f^ T TRMT cfTEjlriicr p^ljuTTII
^fdcbH: eRtfoR: S fa siftll q 3 II
Their tendencies were good-intentioned and
the duties involved as per the orders of society
and stages of life were also auspicious, in
Vayu-Purana
thought, mind, words and actions. Thus in the
Treta Yuga, the initiation of tasks becomes
uneffacable.
anvifen ш ^ччк'М «nftfWn
TiiWTT'JTT Ш t Ясг-^ТИЦ^Н
The age, intellect, strength or power, the
form, freedom from ailments and disposition of
duty or religious activity- all these were a
common place fallacy in the Tretayuga.
дщЫоцсгрдн Ы WT
T&: ёГТWlrfRmbr ц ч м ^ п ц ц и
Brahma had ordained the establishment of
the orders of society and stages of life. The
subjects or progenies out of infatuation did not
adhere to the duties of jurisdiction.
Т Г Р ц Щ т 7 RО cfT: О3 4 ^ 5 s3: 1
TR: 5WTd?iZi ЗМТЧЙ:11Ч$11
mm h точгас у м
w r eft щ ^ пцуэп
They argued and quarrelled with one
another. Owing to mutual discard, they once
again followed Prajapati Manu. Manu, the son
of Brahma, realized the state of affairs. He, the
creator, the Man, begot of Satampa two sons
Priyavrata and Uttanapada. These two were the
first kings.
rfiT: Jnjfft TT3TR3rWT '<'<Jg*nRui:i
MR! TRFT^^ra^tlTiliqdll
Since then happened to take birth a line of
kings, the staff-holding ones. Since they
delighted the subjects, kings were called
“Rajanah”.
T f^ v R R T %гРЩсР7Т
чЭ
TR3TT
-О s?
: 11 ч «311
eRlfat uRmiW ^ТШ Ш<зШе1Г:1
м%тщ <rat т а 3iifqfwf?rtTpR h \ ь о и
The men who happened to be such as having
sins or crimes inherent within, being of
invincible disposition, in order to check and
Chapter-57
control those men and in order to establish
righteousness on the earth, the divisions of
castes have been laid down in Treta Yuga. The
compilations of Vedic texts, both Mantras and
Brahmanas have been made by the sages.
ЯЩ: ТОШ#? <T
This way institution of sacrifice got initiated
likewise, by the gods. Those were named
Yagas, Suklas and Japas, all fully equipped with
the requisites.
ЧТТ4 Tf#5RTTI
The sacrifices then came into propagation, in
the Svayambhuva Manvantara by Devas, under
the leadership of Indra of mighty prowess, the
enjoyer of the Universe.
Щ[ ^rrat snJ ТЭТТ1
f5RTT Ш ^\\ Ь Ъ11
Truth, Japa (muttering of sacred chants),
austerity, charity, were deemed as the Dharma
of jurisdiction in Treta. The practice of holy
rites and rituals retarded and the jurisdiction of
veracity became in vogue.
iMIARf Ш: YRT
C\ 3trm
о $RTT I
згкгя) 115*11
Then take birth the valiant ones, endowed
with age and hefty power, being of great
fortune, having dicta of law enjoined, the
sacrifices and the expounders of Brahman or
Vedic lore.
WRRFTT^J R7T%rfT:i
Ч$ГНтёП Ч т»Ч т^Ря: 11 ^Ч 11
They were having eyes dilated like lotuses,
having broad chests and well-knit structures,
having the extremities of lions, highly spirited,
having gaits likewise of intoxicated elephants.
XRTSR^O^- ^cfTST т4*с($-Т:1
■Нщртгечш -qit)y4Rq^Tn:ll^^ll
377
Being the wielders of huge arcs or bows,
they were the paramount sovereigns in Treta
endowed with all the auspicious marks, having
the surroundings of the pippal trees or Indian
Fig tree.
эдй snf нштг uniter
oi|(i)^WqT -ЦЩTW да? <T^f*FT:ll
The two arms are known as Nyagrodhas (the
Fig trees) and Vyama (extended arms) is termed
as Nyagrodha. He whose height extends as
much as a Vyama, he whose girth and height
are equal, should be known as a Nyagrodha-
parimandala.
гпй wr -qfnraM ftlirojT ТЩЩП
W T f^ IW n f^ r
The wheel or quoit, the chariot, the gem, the
spouse, the treasure, the horse and the elephant
likewise, are the seven highly esteemed gems of
all the paramount sovereigns.
W l trftrr: -Щ Ч УЧТИ ТГ WTOI
ТГПЛ#?Т:
The quoit or wheel, the gem, the poniard,
the bow, the jewel, the fifth one, the flag and
the treasure, these seven are the inanimate
jewels of the sovereigns of the worlds.
ЯвЛ TtiftRSte TRRt ^r:l
-ц ^т : ЯгГЩ[сГ tnfhR: йя«Ш?ТТ:11^о||
The spouse, the chaplain, the army-in-chief,
the chariot-maker, the minister, the horse and
the elephant cub or camel cub are deemed as
seven jewels full of life.
ЧТЧ Й Т Й fcfcZllfq Ч^1гЧЧГО1
Tiiht y*ciR4mjiv9^ii
These gems, the divine ones, stand well-
accomplished for the great-souled ones. These
fourteen are fit to be assigned to the paramount
sovereigns.
378
fgmrrtw ^R T уйоу'г rracrfifr: I
V^tTtW ЗШПЧТТШ ^1ВЭ^И
O s9 О
The paramount sovereigns on the Earth take
birth by the partial incarnation of Visnu in all
the Manvantaras gone by as well as likely to
come.
(^msnfq -5(1% сЦ?Ч1Ч1р 'infT ill
smRT rl5hdR4:l|t9?ll
In the gone by ones, those likely to be, and
whichever are the present ones in Yugas such as
Treta and the like, take birth the paramount
sovereign.
■Mflofalft i ffcRT^ ТтЩТгГТЧ1)
ЗЩ^п1ч *1 rn^rfr ш «rtf: ^ tsn w il^ ^ ll
These precious gems are conducive to the
welfare of all emperors (in all Yugas). These
four are very wonderful viz. strength, piety,
happiness and wealth (among the emperors).
WZRl 3 WTI
ЗЩ? «1% f e w T5cT^111ЭЦII
Materials gains, spiritual good, lust, repute
and triumph attained by kings without any
conflict are on a par with one another.
зт?гт ггтет гш
W R сПШГ ^rraiTRWRII ^ II
By Aisvarya (i.e. supremacy or autocracy)
and Anima1 and the like and by the power of
material resources or the power of treasury and
army likewise, by food and by austere resolves
or penance or austerity, they humiliate the sages
and also the gods, demons and men by power
and penance or perseverance.
c^ufenfq 3Tra%
^jfisicTT drllitutf f^T wtftftll
diyy'dta^gi:
1. The superhuman power o f becoming as small as an
atom, one o f the 8 powers or Siddhis o f Siva.
Vayu-Puraija
They take birth by marks of physical
spurting as also by non-manual eligibilities or
superhuman tendencies. They have pate-wrinkle
carved out on the hair and the tongue not
defacing the face. They have crimson-hued lips,
their hair stand facing up and they have the
Srivatsa scar (on the chest).
siHBWI 34lf|rlF:l
■ A mRu i w fH3W4r: ч*1?чт:и
They are having arms hanging down to the
knees, having palms bearing networks, having
auspicious marks of bulls, having structure of
the norm of Fig trees, lion-shouldered, of nice
virility, having gaits of lordly tuskers and they
are huge-jawed ones.
йт е ш
They have feet soles marked by quoit and
fish and palms marked by conch and lotus.
They live upto eighty-five thousand years as
kings without signs of old age.
3WfT RTWdt
3Rlf^r ^ WTR rHlioll
Their movements are free from attachments
or partialities at the four places, viz. in the
firmament, in the ocean, in the nether regions
and on the mountains.
c(R fitf: Ttr4 dVliqi Sltf dtyiidl
щ \ згай m f n
The sacrifice, charity, penance, veracity or
honesty duty stands declared in Treta Yuga.
During this age, Dharma functions in
accordance with the division of the castes and
stages of life.
4*rt$IW144tf *T^034lfa:
W : W r IRriTT: ч т й ч Е т т : и ^ и
In order to establish the jurisdictional
limitations, Danda-niti (administration of
Justice) gets into vogue sturdy and robust. The
Chapter-57
progenies or subjects in entirety are free from
ailments and having minds engloated (lit.
fullsome).
jftftrT euSw^Hifui дат чядт:м C? II
Only a single unified Veda with four sub­
divisions became popular in the Tretayuga. The
descendants of Manu (Manavas) subsist upon
that for three thousand years.
>9 fSTCRt rT ЯЙЩ ш
чЭ
Well engirt by sons and grandsons, they die
in due order. This is characteristic feature of
Tretayuga. Now you may understand Treta-
Sandhya.
■надl4hM ^cfti
w n m t RWTcTPT W Tpfr %fffild4ll
The disposition of the Tretayuga becomes
existent within the quarter of the Sandhya and
in Sandhya, the disposition becomes apparent
by a quarter of the Yuga.
91ГУ1Ч1АН ЗсПтГ
дат b r r w m
s9 s3
мпдатда wf Snid^ii
Sams'apayana spoke- How possibly in the
Tretayuga’s beginning, there ensued the
propagation of sacrificial performance and
earlier Svayambhuva Manvantara? Please let
me know (lit. illustrate before me).
зтч#мтг тткггстт ^дачч h
сЕННзЯ|Ш я м ^ттдт( ^тп
Ч ^'rfcfW t 44:iut9ii
W m tW дат Щ: MfM:l
Along with the Krtayuga, the Sandhya
(twilights) having gone oblivious and the
incursion of one named Kala having ensued,
and the Tretayuga having arrived, they again
379
made the classification and arrangement of the
castes and stages of life. Having gathered those
equipments, how sacrifice became in vogue?
Having heard this replied Suta- О
Sams'apayana, now listen to this.
дат
з т т % w чгтчнт
TrfwfeTFTT датШ тги с \ и
датЬртогтщдн ЧЧТЩ 7Т%ТГЧ1
да^и о и
дат да я м к м п
4Tf%TT: Tit: iriw R h|?t4.ii4^i
Just as in the beginning of the Tretayuga,
there was the prevalence of the Yajiia, the
medicinal herbs or plants having taken birth and
the rain showers having got ensued. People set
about building houses, hermitages and cities.
Then Indra the enjoyer of the universe, arranged
the division of castes and stages of life and
compiled the Mantras into Samhitas. He
employed the mantras then here in the
undertakings of the world and the yonder world.
Thus, the enjoyer of the Universe, Indra, too
organised a sacrifice (Yajna) or accompanied by
all the gods equipped with all the (associate)
materials.
дач) Tri w m t : ii \ ч n
Then Asvamedha becomes in vogue. Thus
the sages arrived there and began to perform
sacrifices with the holy sacrificial beasts.
Having offered them as oblations, all of them
gathered together.
M fem Tsferg mrt дадаШп
т Ы ш ^дачрттгда ш ч н \ ън
чГ<*1ч)ч дате
ш ч й ч хт т а дат ч^пплч
^fdbtpRT |д а й ^пчт ^ T ^fari
ЗТТ|^ W ^ Ч?ЧЧ111 ЧЧII
380
^сгт $ 4ч
гП^ГД% сЩТ^Т: «b'<r4lf5^ ч Ф { %11ЯЪII
The officiating priests (Rtviks) gone
engrossed in business (lit. ceremonies), the
sacrificial performance having gone continual,
when the Vedic mantras were recited, with
articulated melodies, when the virile Adhvaryus
moved about hurriedly and quickly, when the
holy sacrificial beasts were being killed, when
the clarified butter getting offered as oblation in
the fires, by the divine priests of the gods and
the great-souled gods, having been summoned,
being the sharers of the sacrifices, the sages
began to worship the Devas that constitute the
soul as senses, the sharers of the sacrifice
likewise, those very ones, to them the gods
make an object of sacrifice who happen to be in
the end of the aeons.
aflEpfo: cgfetm %
The Adhvaryus who were great sages got
ready at the time of Praisa to slay the animals.
Having seen those innocent animals’ herds
standing as such, these great sages inquired of
Indra as to what sort of the ritual of the sacrifice
that was?
O Tf flmrifarsiT
Tig: $ t)tPtii ^ 6 и
This is a great unrighteous act owing to your
desire for an act of violence. This slaughter of
animals is not desired one as such in your
sacrifice, О you best among the gods!
sisnrf ф Ы тш ш :
4W snrf цвгаЫ ч %тгт «nf ssr I ii я и
The unrighteous act for the destruction of
righteous norm has been commenced by you
with the animals. This is no sacred deed. It is an
unsacred act. Violence is not termed a sacred
deed.
Vayu-Purana
ЗТГПТРТ*ЧсП^Щ cETtjJ
'ф т qijqoqq^dqill
4 $ fp ri ч fespTii оn
If you want to perform the sacrifice, do it as
per instructions of the Vedas. You may worship
by means of the Yajna, wherein no violence
comes to the fore, О foremost among the gods!
тп* «ПЙ ЧТТ11 ^||
The lowest limit of time is the triad of years
by the residents, the newly non-branching ones.
О Indra! This, verily, is the righteous deed of
highest order that has been laid down formerly
by self-bom god Brahma.
TTci :l
44ybqfq-^«tHn ц ll
This way, the enjoyer of the Universe, Indra,
was asked by the sages, the realisers of truth-
‘Say with what mobile and immobile objects,
sacrifice shall be performed?’
rl <j %ят
i r o сцсН|Гч^аг ^ tii 3 и
The great sages, however aggrieved as such,
endowed with reality, having combined with
Indra parried question to the lord Vasu.
О Т 33$:
ч$[ущ ш
Hfff W T Щщ 4 Will ^o'UII
The sages spoke- О highly intelligent King!
О son of Uttanpada! How possibly has been
perceived by you the sacrificial ritual? You may
illustrate us and obviate our doubts.
Ясзт стч ddAiqmfyypj aRdW^mi
O N
tnfe:ii ц и
Then having listened to the question of
those, the king remembered the Vedic texts and
Chapter-57
without pondering over the strong or weak
points, he dilated upon the real import of the
Yajna i.e. sacrifice the way it deserved to be
perfonned as guided (as per nuancement), the
king spoke out.
-гщщ ihrlwill
fpTRcWTctt щ т ^ dvUk'titjfhi яо $ n
The sacrifice deserves to be performed with
animals fit to be immolated with fruits and
flowers (lit. seeds). Violence is the nature of
Yajna. This way displays before me.
^ 4jfedl4^l
7ПШТ
'ddH41U4Rill W ti dWRfr Я°^Н
Just as here, the mantras of the Samhitas
were (composed by) the sages endowed with
longer span of austerities, endowed as such with
the specific marks of violence and by practical
experiments such as those of Taraka, what I
have said now is based on that authority. Hence
it behoves you to forgive me.
^ ш т сгйег 4<raicHiif4 (fur) щ %fT:i
гЩТW&H ЩTt fFOTT cR: II
gtftrTmct t ^тЯ1сЧНШ^1Я1:11 Я° 6 II
О Brahmar.as! In case those very ones are an
authority, the statements in Mantras, then alone
the Yajna may be adhered to, otherwise those
statements will become false”? Thus those sages
of Yogic communion were rendered unable to
reply (silenced by him).
m m яся ?[gT irof ctiJAidi яги
ТцадгаТ^ ^ТГ WdHRII Я<>^ II
Having observed the world underneath, they
told- “For that purpose be quiet. Though a king,
you have uttered a falsehood. So enter the
nether world”.
$сУтСТН yfatyi T W tll
згдА щ я я° и
This way having been said, the king entered
381
the nether regions and having become Vasu
moving overhead or attempting to clear doubts
in Dharma, he became as rover of the Hades.
^ cfT3%T
snrfnTt T iyi^dl Щ ЯЯЯН
By that talk of the sages, he became a
denizen of nether regions. The remover of the
apprehension of the Dharmas or laws, the king
Vasu then arrived as such.
ЩЧТтГ dbtlifdH crpqrftr WBT:I
^ m ^ 4 H i(d :ii ЯЯЯИ
On that account, even by a very learned one,
the apprehension does not deserve to be
revealed of Dharma. The way of Dharma is
very subtle. It has many loopholes and is
inscrutable.
д а ш fqsrarsdi snJ: TRRHd ^rfori
^сЦ^НЧЦГгТ Wld'Mcl^ 1Щ11ЯЯ?!!
Therefore, by anyone the Dharma does not
deserve to be dilated upon in definite terms.
Excepting Svayambhuva Manu, none of Devas
and Sages can pronounce a judgement on
Dharma.
% n snfaar йдчтЬ R # fq ;i
5»itf4ebl(dtj^|ui oF^fR: Щ :и яя^Н
Therefore, violence has not been dictated as
the opening channel of Dharma, by the great
sages. Thousands and crores of sages went to
the heaven by their own actions.
И Ш с[ЯЧ|Щ HVWfcl R#qr:l
( 1 ^ EyT Я5ЕГ VllchfidlMId dTmT:ll
я Ш ш -.ii яячч
Therefore, the great sages do not appreciate
neither charity, nor sacrifice. By making gifts of
even insignificant articles such as the root fruit,
the vegetable or potherb and a water vessel or
water gourd, they became established in the
world of heavens.
зттщэтщнта' тлт:) i
382
ш $птт «gfH:ii
*h i <h w v f iw W ii
Non-treachery, lack of greed, restraint,
compassion unto beings, penance, celibacy,
truth, tenderness, forbearance and fortitude
(then) are the basis of the Ancient law or code
of conduct, difficult of obtainment.
8l4tWlr4ch) ^fWyH¥Mk4«b4J
<ёГМ1Ч1Гг) ИТОГ HTOT ^T:ll
The sacrifice consists of Dharma and
Mantras. Austerity is of the nature of
observance of fast. One attains gods by Yajna
i.e. sacrifice and Vairagya (detachment) through
penance.
siifdud h toi
idHldlinlfd P#HT ? Ш : *днт:и^<М1
Brahmanhood by the renunciation of the
fruits of Karman and assimilation (in the
supreme Atman), is obtained through
detachment. From knowledge, one attains
perfect isolation or exclusiveness. These are the
five goals of life.
jprfaTT ^cidwi H Pcf Ч austerity. In this manner, Yajna was set in
This way, there was a dispute of great norm
in the initiation of the sacrifice of sages and
gods in the first Svayambhuva Manvantara.
чгА слйч HI
t нгтпнт: ii ^ о ii
Then, those sages, having seen the
marvellous procedure (of sacrifice) by strength
and disregarded the words of Vasu, returned to
the place, whence they had come.
Tchf %ап щ ш н т щ :1
SHFr! f | Щ Ш ЦЧТ: II ^ ^||
fyiJWlHI44lcO fcTT WlfMM^:l
W IT fTOTTgtH ЩЦТ5Н pcf rT||
^rratraff: w fc ft -pmii
Vayu-Puraga
The gods performed the Yajna and attained
the fruits, when the sages had gone away. The
kings belonging to Brahmana and Ksatriya are
heard of as accomplished in penance. They are :
Priyavrata, Uttanapada, Dhruva, Medhatithi,
Vasu, Sumedhas, Virajas, Sankhapat, Rajas,
Praclnbarhis, Parjanya, Havirdhana and other
kings.
eTRf н ^чт: fao&i hht: i
wbxht нШ: yfafadiu ^ 3 u
These and many other kings accomplished
as such, attained Siddhis and went to heaven.
These were great sagely kings of mighty spirit
whose fame stands perennial.
(НШЦЩщй -ЩШ: TT% oFRrf):i
щщт Ш 1^ ^ Tfgaftjci т о ) и ^ * 1 1
Hence by all means, in regard to everything,
penance surpasses Yajna. Brahma created this
entire universe earlier by austerity only.
тошпсШ нщтттгангРтй
1ТОТН: WTg^SHftll
HH: тгф Щ огщ^тм ^ ц и
Therefore, Yajna does not become extinct as
such. It is known as the root of tapas or
vogue in the Svayambhuva Manvantara. Since
then, this Yajna remained prevalent as Yugas
rolled on.
«Vqgl^'Pit efT^yldi •ПН
■ДЩЦП#5ЩШ: n 4^911
"к "к -к
382 Vayu-Puraga

11ЖШЧЕТ^58гм:11
Chapter 58
Description of the four Yugas

ЗШ U^nfir ^rqrrw № 44:1

cfsT ЩЧТ #d4il'dll ^11
Chapter-58
Suta Spoke- After this, I shall dilate upon
the traits of the Dvapara Yuga once again. On
the expiry of the Treta Yuga, Dvapara gets into
being.
im i$ язтнт <т нm
TTfcfr* dfwwd: ЯТ WlUWirlll ? II
At the inception of the Dvapara Yuga, the
accomplishment of Siddhis by the people is as it
was in Treta Yuga. But as the Yuga advances,
the Siddhis disappear.
cTrT: 5 R § ШТТ 5DTRT 5РЙ TT:l
иэ и
w r^ cr cpu^qt c&rafat ъ Mrnfa:i
ЧТЕЗГТЩГ: TUTf ^Ugl h^l efR7l'5^RT5«iH4sll
T3^t t^wMWrhf Rprnmi
Then gets into being again the following
vices in the people at the advent of Dvapara-
covetousness, lack of fortitude, trading
mentality, trade conflicts, uncertainty of the
factual representations, the disintegration of the
castes (or orders of society), an allocation of the
jurisdictional avocations, beggary, destruction
of sacrificial plants and animals, criminal
proceedings, pride or hauteur, intolerance and
weakness. A prevalence of all these endowed
with the qualities of Rajas and Tamas i.e.
obscurity and gloom became well-known in
Dvapara.
antr # ч Л Ь т ш чт\
£ГЧТ
^ О
Я1ЯТ MUI^fd
C\
tFtll ч II
о 3 оЕрсцй gPRlf^ll ^11
In the primeval Krta age, Dharma is neutral;
in Treta Yuga, it is sought and attained. In
Dvapara, it becomes agitated and intensely
affected and in Kali, it perishes.
cpjfat fojfeiTT: ТШ55$ПТ:1
bydisiri «к Т#11 $ II
In Kali Age, the order of the castes gets
destroyed. The discipline of the different stages
of life is destroyed. Doubts (due to variance) in
Srutis and Smrtis begin to rise.
383
feci) Trfamrd^'i
er4rfr% <т $г5гнт %тщч11\э11
Owing to the difference between Srutis and
Smrtis, no decision is arrived at. Due to
indecision, the factual representation of Law
(Dharma) becomes obsolete. And there ensues a
difference of opinion among men in matter of
factual representation of the Law.
ЗГЯ £1нТ t£l4 -)frl f4£RTt || с II
By them mutually disintegrated, owing to
the variation in the outlooks, no definite
decision as to what is Dharma and what is not,
can be arrived at.
«ШЛЯ! rT ^cbHIIn*KUIW|uy(q^|yidl
Rfam) *r rrat t ^srrt f^nrr я^ти ^ n
Owing to the depletion of the causes and
also owing to the instability of a means, in the
difference of opinion of those ones, there may
ensue the delirium in the viewpoints.
сКТГ fRt fel^RI
fasfcl^ll M
Then by those divided in outlook, a variety
of scriptures became composed. A single
unified Veda is divided into four here in Treta
Age.
1ПЙЯ Я1
Owing to the obscurity of the duration of life
in the Dvapara Yuga, the Veda is divided into
four by Vedavyasa in Dvapara ages.
*сцс*и4йч41:11 Vi ii
By the scions of sages then, the Vedas are
subdivided owing to the variability of the
viewpoints by the composition of the Mantras
(i.e. Vedic Texts) and Brahmanas (their
explanatory exegetic), by alterations on accents,
384 Vayu-Purana

syllable etc. and by the gradation of vowels Their variation and typical exegetics by
consonants. optional imagination and the preservative
f# t:l expansions prevent in Dvapara and get defunct
in the Kali Age.
^fgM : ^ II
The compendious collections of Rk, Yajur Ы teRtkislN rt : i
and Samans become compiled by the learned SFffgtftuT о£П8^щ:н ^ II
sages. Somewhere owing to the general and Their contrarieties once again get
special (known as Vedic Vikrtis), changes resurrection in Dvapara itself, as calamities such
occurred according to variation of outlook. as draughts, premature deaths, disease or
?гщгщ chT*npf£n epidemics and turmoils.
з й зйзагейЯ: ^ferBTr?rafwT:ii RR:i
Brahmana (the explanatory exegetical f^Fwirarr Ы 5 :Я
1 пт^гапщт11 ч ° и
treatises of the Vedas), Kalpasutras (the By anguishes bom of speech, mind and
Auxiliary Vedas or scientific aphoristic action, despondency and indifference to worldly
literature), Mantra-Pravacanas (different life sets in, and as a result of which they begin
scriptural texts) and others such ones came into to ponder over the idea of renunciation from
existence. Some were rejected by authoritative grief.
persons while others were retained.
fen ru rp ar ^<РЧЦ!Ч<УГТЧ1
fg3TT:l
^RlUlt ^Пт^сГ ^Ht5W?:|| ^ ^11
тгдпттеа^ )p w :ii *ЧП From thoughtfulness renunciation and from
In Dvaparas, the twice-born ones began to renunciation, the observation or finding of faults
disregard the rules of conduct and stages of life. are seen. And from the observation of faults,
Formerly, there was a single Yajurveda; later it there is the possibility of spiritual knowledge in
was divided into two (Sukla and Krsna Dvapara Age.
Yajurveda).
RRt rT Rlf^RT R#m tr
СЧ О
'«mwRiqftrfiSf: ferairi
f | "91ШТГЖ Rfttrf^R:ll ^ II
oiflfci фсРТИ ^ и
In Dvapara Age, rival (scriptures and sects)
By the normal and perverted interpretations, crop up against the scriptures which were
this group of scriptures has been created. By the honoured formerly in the first Svayambhuva
proposals of the activities of the initiating
Manvantara.
priests, that was rendered endowed with
contrarieties manifoldly. 3TfFTt ^11
d$c||«l4ifeeRliqr 1^5ЙЭМЩЩГ:|
BJnfcT I R t fasi f e R ) fa?R $ t:ll ^311 There are speculations and alterations in
And likewise by the undecaying Ayurveda, Jyotisa and the ancillaries of the
conceptions, the psalms of the Atharvan, Rk Vedas; there are doubts and variations in Artha
and Saman have been confused in Dvapara, by Sastra and the exposition of the science of logic.
those having philosophy of varied norm.
$ra(T: RffFRTRMT iWRII II
згот rr: Rwfrii There are diversities and variations in the
Chapter-58
Smrti texts. Different sects and branches (of
theology and philosophy) came into vogue. In
Dvapara Yuga, difference of opinion starts
among men.
■ЦЧШ etjliuil ЗИТ нПн&ч[с1|
iT^RTRT ohlit«t^ylh<^idlll ^ ЦII
Survival is possible only by mind, action
and speech. It becomes practicable in Dvapara
of all the beings foreboded by the physical
strain.
'dreiWMfgftgro: i
£ПЙт( itoUfWTlI^II
ърщ тгаЗФ tptI rrrift таздап
efiW&fl rl^oriril 9^911
Cupidity, impatience, the activities of the
merchants, wars, the uncertainty in regard to
philosophical principles, the composition of
Vedas and the intermixture of castes or
confusion of the legal implication, passion,
greed and murder, the violation of the orders of
society and stages of life and lust and animosity
likewise in Dvapara became in vogue.
fif t СГЩ|ШТ ?0ТЩ1
WT ■§ XlT^TMl^dll
srafs-# gNU4 51
rin я II
The traits of Dvapara age are evident in the
Sandhya period but a little. They become
establish as devoid of merits in Dvapara and
that very way by a quarter of the Sandhya
period, only a part of that persists.
£ГЧТЦТ Ъ c$ -щ ftraw <Tt^TERTI
§WVri?l$fa $ SlfadRl: ТгГ:II ^о и
In the year of Dvapara or the var§a of
Dvapara, the situation that prevailed of Tisya
i.e. Kali age having strife, that you may know as
such.
т а тазга Third-mil
nrsnif^rir
385
Violence, spite and untruth, deceit or
cheating, murders of the ascetics, these are the
dispositions of the Kali age, which people
inherit.
w it «йщт w it w f f w f r т ч тнз?и
The entire Dharma deteriorates, affected by
the traits of the Yuga. It is doubtful whether the
livelihood (of the people) can be achieved even
by putting up mental strain, physical exertion or
prayers.
HRHdi) friT: г ш h
ЗТЧ^Гучта VTt ^ПТЧТ Ъ faq&Ull^H
In Kali age, the contagious epidemic
prevailed constantly, hunger and fears
(predominated). The terrific awe of drought
(paucity of rains) is there and the vision is
blurred and rendered perverse.
4 ST4TW grf|
isnfdT w rafm n f g w 4 w . ii ^ yii
In the world of Kali age, no authenticity of
the Law Codes survived in every period of
existence. Some foetus developed (lit. some
child developed in the embryo) and became
defunct and even some other one in prime of
youth lest his life. In Kali Age, the progenies
became defunct in old age as well as in middle
state of youth.
зтшгащ ЧШ щ ф \ i W : II ^ 4 II
In Kali age, people are unrighteous,
unmindful of the rules of conduct, fierce in
anger and deficient in power and splendour.
They are the false speaking ones.
gANltf^HI'V.I
faiHiuii tdtht w r * w in 3511
They are badly cherished, badly tutored,
bad-conducted ones and study misleading
386
religious scriptures. There are faults in the
performance of holy rites of Brahmanas.
ftm тгтгтт trawf rt
f?nzr 'rrafcr w 113^11
There erupts awe for the subjects or
posterities, violence, deceit and likewise spite,
wrath, heart burning, intolerance and untruth in
the Kali Age. Living beings become rampant
and passion and greed (prevail) all over.
сьГнч1ДМ if
HisDii’ri ч ^гзт% 1а^1п4|:п
Ч П З ^ S jfs d i: TffR$T: sPffijn ^6 it
Exasperation of highest order gets into being
having attained to the Kali age. Neither Vedas
are studied nor the Brahmana perform
sacrifices. Men attain to grief including
Ksatriyas and Brahmanas or Ksatriyas along
with the Brahmanas.
TRRIT Щ Й : Щ \
^ II3 II
Siidras (low-born) and degraded persons
have contact with Brahmanas (high-bom) in
sharing beds, seats and food in Kali age.
TlsrTH: ^ Ш т : tnwRT ЯёП$35Т:1
^yigrqi: ТПГГСШ ТГЗТТ 'QR 3T9i%ll ^ о II
The Kings are mostly of the Sildra caste, the
organisers of the heretical sects. The abortion
dealers among the progenies become abundant
and progeny gets on that very way.
зтта%т
<0 m 5 # i
WOTRiRT: ^ г а т щ г W uTT:ll^?ll
Ayuh (Age), intellect, strength or virility,
beauty and lineage become truncated or short
lived. The Siidras take the role of Brahmanas
and Brahmanas assume the role of Sudras.
tn$cfT:i
The thieves take to the profession of kings
and the kings assume the role of thieves and at
Vayu-Puraria
the arrival of the end of this aeon, servants are
bereft of love, friendship and loyalty (to their
masters).
4R 14N I 'MfabiiKi -фтрн Я^чШ ИгШ ^^И
Women being of unvirtuous demeanour, free
from vows or sacraments, fond of wine and
meat, shall assume the role of swindlers at the
arrival of the end of the aeon.
Rif^t rcRnvrfw^rfi gniu^ii
The ferocity or rapacity of wild beasts, the
paucity of kine, and the exhaustion of Suave
beings, one may know (for certain) in the Kali
age.
At that time, the excessively fruitful and
very subtle Dharma becomes difficult of
acquisition. Having root for charity or begging,
owing to the laxity of four orders of society and
stages of life, Dharma gets shaken.
1Г?ФШТ
Then, the Earth, the goddess may become
such as having fruits mitigated being of a vast
expunge, and the Siidras shall take of penance
at the arrival of the end of the aeon.
|ёБ1%ё)?Г srcf ЗПЙ 4ST 4Tfk(<h:l
%cimt ф щ щ тгщ щ зЩ ^и'к'зи
A Code of Law practised for a single day in
(Kali) is equal to that practised for a month in
Dvapara and a year in Treta Yuga.
ЗТ^ЩШТГ Rf^WFTRT
g w ri ^н^щчв-чип-. им СИ
The kings never protect the subjects. They
appropriate their shares in oblations. The kings
at the end of the Yugas or within the Yugas
shall happen to be as prone to personal
safeguard.
Chapter-58 387

fsr?T: ЗП?ЩТ 4fdrt ЩПТР^И 4t$ll

^ # rarf^ r: Tfi w ?T %HWfi-4i:ir>t4ii
The kings do not belong to the Ksatriya
caste, and Vais'yas subsist upon the Sudras. The
excellent Brahmanas shall be welcomers of the
Sudras at the end of the aeon.
■jfipqgr srfspzffa Triti
And the populace not offering return help
for the (wing) done, will be disabled as such.
They shall indulge non-apprehensively in the
activities causing downfall. That shall be the
specific characteristic of the (Kali) Age.
©s C\

foragf язт ^ ^ ТЕГМ it ч о ii qostrllft 4‘cR^IpI '

^ПЧЧИ
S? -O '

And there shall happen wicked recluses
innumerable in the Kali age. When the god
(Indra) will rain in an unusual manner, then
there will happen the dissolution of the
Universe.
Cspgr -srfdqsNr n become scanty. The guardians shall become
#дчт: <Нс(Нч 4g4Flf:
ynt 3^: 11Ч Я11
All the commercial tangles shall happen to
be in this inferior age. The Sudras, the Yatins
(the ascetics), the penance practisers, the poors,
the miserables, helpless persons and those
having lust for the others’ wives or adulterers,
having paths deranged, shall happen to be in the
Kali Yuga. In abundant norm, by frauds and
fraudulent measurements, the articles of trade
shall be sold by men.
The earth shall be void of good men. It will
be desolate. And in the countries and towns,
there will be groups and cliques.
xiwhrn ‘Mpctbufa
Short in water and fruits, the earth shall
non-guardians and the misruling ones shall
prevail upon.
TUHHi
ЩЩгЩЧТ 5ТШЧ) II 4^311
Stealers of others’ gems and draggers or
abductors of others’ wives, having selves of
wanton wills, the wicked-souled ones, owing to
unrighteousness, the ones fond of tenacity or
violence (shall abound) as such.
JHg^cRT TBt -qfh^VirW щЩщ:1
so чЭ -О СЧ

fjtftaxraf TBTIcpPTI (YUTBRT 'ФТ^ПЧйИ

hWc*i wm и
The misconducted behaviour by the heretical
sects, covered all over by futility normed ones,
scant in males and abundant in females, will be
there on the arrival of the end of the aeon.
«щутачсШ ?т)ёй чШтШ чштч.1
The men having consciousness or alertness
vanished, having crests with curls dishevelled,
having ages less than sixteen years, shall take
birth at the end of the aeon.
qtt^i: о т щ щ : 1
ж г «nf trfbqfrf tp h fw tl ч 4 »

*<cjickDs4I^<J| ЧН^1сь:11ц ^ и Having teeth white, senses won over,

shaven-headed ones, wearing scarlet robes, the
Abundantly begging one, the populace shall
Sudras shall act the undertakings of Religious
happen to be in a concordant norm. They are
merits on the arrival of the end of the aeon.
the carrion-eating one, scurrile-tongued,
dishonest and jealous normed. WrartTT M riH'lftwfal: I
i f p k trg ^ 11^011
388
There will be thieves stealing foodcrops and
garments. There will be looters robbing other
robbers and abductors of murderers.
'чттаягп^^и
The world having gone relinquished by
knowledge as also gone void of professional
segregation, the worms, rats and snakes shall
drag away the human beings.
Abundant supply of provisions or corns1 or
food, well-beings, good health or freedom from
ailments, shall assume paucity. The owls shall
predominate the areas (lit. countries) tormented
by hunger and fear.
SrfsRlfaWITT ЩtpfiTPj: w ?T^T|
чЭ чЭ чЗ “ч
cbfa^ilsf?3c4:ii^ll
Of those overwhelmed by grieves, the age
may get prolonged to the extent of a hundred
yeairs. In Kali Yuga, the Vedas will be seen in
some places and not seen in some places.
acritafcf <WT STyTT: t e n 6p № cTT:I
awifimar ГгДэдзздт '«nnferar%ii5*n
щц’гжрлт % татег ЧТФТ5Т: t?ftq%T:ll^4ll
mZR! Ш гГ $ Ш М jj cfftit zpti
чтаШ гЩ ^т: ^ччМчМэд[1:11^^||
The sacrifices shall assume defunction only
obsessed by unrighteousness. The scarlet-robed
ones (Buddhists), the naked mendicants (Jainas)
and likewise the Kapalikas12 or Saiva
mendicants, the sellers of the Vedas, the sellers
of the holy places or fordable spots, as also
others who are the heretical sects offering
1. V.S. Apte, p. 607.
2. The followers o f a certain Saiva sect, characterised
by carrying skulls o f men in the form o f garlands
and eating and drinking from them.
Vayu-Purana
opposition to the dicta of orders of society and
stages of life, will be bom. That very way at the
inception of the Kali Age, the Vedas shall not
be studied and Sudras shall be the expounders
of spiritual good or Law and political thought.
*T3RT TF3TR:
ъШ fitST Sccfr IlcT xnrtR4.ll
3 4 F 5 W 5 :sTiRt rmrafrr ш sre m ti^ n
The kings of Sudras breed shall not take to
the celebration of Asvamedhas (horse-
sacrifices). Having taken to the brutal murders
of women and kine and also of mutual
massacres, the subjects may liquidate each
other.
4t?T drififrT cFfifr
Owing to the propagation of miseries, the
people will be short-lived. The demolition of
the countries and diseased framedness,
infatuation, fatigue or hatred, and the idea of
bliss overpowered by the Tamoguna i.e.
depravity, remain popularised in the Kali Age.
3T3TTO^ТТТбгЕПW<№ §
HWdraiwi ш шщ
£.Фп$4<ргст t ЧПГЩ: W iUTrqril 5 II
Among the progenies or subjects, the
abortion or destruction of embryos shall prevail
along and on that account, in that Age, power or
strength or virility and form or beauty becomes
scent-normed, having taken to strife. The
highest life expectation of men afflicted by
misery will be a hundred years.
ёЩТЩТ: %сгргг ri4 itlfgdl:IIV3 o и
The Vedas in entirety are seen or not seen in
the Kali Age and the Yajnas or sacrificial
performances go defunct obscured by
unrighteousness.
rtcfi сШЧ M g 4ЯсГТ:1
8RTT Ф? т ш %*4тРЛ :11\э?|1
Chapter-58
Then within a short span of time, the men
will attain Siddhi. The fortunate ones, the twice-
born ones, shall take to piety at the end of the
aeon.
b m cnfeten qxjf злу Я|ГмсЬ: ^d:l(
Those reft of spite who take to the
performance of religious rites as per enjoinment
of Vedas and Dharmasastras for a year in Treta,
it is equal to that for a month in Dvapara Age.
An intelligent man performing these in Kali
Age according to his capacity, shall attain the
same fruit in a day.
тэт Шчтт w ftwtsj iri
М И Щ fegd: IIta3 II
This is the provision in the Kali Age. You
may know from me the part of the junction
(Sandhyamsa). In every age, the
accomplishments become defunct and dwindle
by three-fourths.
fdSmfaHTJ uidVI: I
тгёГУГЕТ яЩёТТ:1|\э*11
On an account of the personal disposition of
the Yuga, the Sandhyas stay by a quarter and on
account of the personal disposition of the
Sandhyds, they stay in their parts by a quarter.
TTcj efnrf ттятй $т
fot mTW IRTIfTi 'fftTTTTftSRtf^IrT:llt94ll
This way, when the period of junction
(Sandhyamsa) approaches as pertaining to the
end of the aeon, a king, the chastiser of the
wicked people, will be bom after the death of
Bhrgus.
т т я t У-£ЧЧТ1 ЯТСТТyfgfrWPTI
О Cs ^ Simhala country, Gandharas, Paradas, Pahlavas,
He will be of the lineage norm of Moon, or
by the nomenclature of moon, and termed as
Pramiti. By the partial incarnation of Madhava,
he was bom earlier in the Svayambhuva
Manvantara.
389
ttot: m fmrfd W b mgarmi
зтттз^ ^ й т!чт TErarf^rram^rnrii n
For a full span of twenty years, he wandered
over the earth. He led an army equipped with
horses, chariots and elephants.
Caught hold of by Vipras (Brahmanas or
scholars), hundred fold or thousand fold, he
then surrounded by them, kills Mlecchas in
thousands.
WT5RT dd:
He went everywhere. After killing those
spmng from the Stidra breed, he then killed in
absolution1 all the heretical sects.
mffer -гг H dWdfoffa rn%:l
And those who were not religious by any
means, he killed them in absolution. He killed
those bom of mixed castes as well as those who
depended on them.
гП
dm c *11
d$cr т^ппттш Wl
Rrai-didFS ft idi
FFmmRtj |;ящ Шштчт
He killed the Northerners, of the Central
provinces, the Mountaineers, likewise the
Eastern ones and western ones, the dwellers of
Vindhya and Aparanta i.e. of Kankana
countries. And likewise he killed the
Southerners, the Dravidas, along with those of
Yavanas, Tusaras, Barbaras, Clnas, Sulikas,
Daradas, Khasas, Larhpakas, Ketas and the
Kiratas, the tribal ones.
1. In verse 80, pada 4. is printed as (4^41^1
390
У<|тНЛ)
STfKT: "HwiTRT W OT ^§ЩТТТ|и^||
Setting his wheel (of religious victory) in
motion, the mighty one, the liquidator of the
Mlecchas, the powerful one, unrepressible for
all the beings, roamed about on the earth.
m em 3 ^ гз^ т % em f t f e r it r a n i
sfafotfa дЩрти^чи
He was born by the partial incarnation of
Madhava i.e. Visnu, the god. He became known
as Pramiti, the prowessed one, specifically by
those having knowledge of the law of
primogeniture.
TTtifar t ^Щ Т: tr^ cRf^rri W .l
CX чЭ О
JleKRt W ill d * II
4W4lft
f*aiT cflqk^I <T ^ 4 cfpfam
^RTSScb-fw^Fl >rT 9II d^ll
He was of the lineage of the lunar race in the
primeval Kali Yuga. When he was thirty-two
(he started his victorious march). For twenty
years, he continued to slay men and other living
beings in thousands. He rendered the earth reft
of virility in entirety or as one having virility
survived by a mutual cause and sudden wrath.
ч р т т о Р Ш f%i w . T^ijrTtiiddii
That one having tackled the Vrsalas,
normally those one as irreligious beings,
attained to solidarity along with the associates
in the middle of Gariga and Yamuna.
SJtrft rrfWKfо 3TW1 ^T$fq%l
drMiai
ш ш гй
fWTTBt^nWgrg
з ш ^ ш гг т cf f^ T :i
3T#rif^T gR fH ЧТРЩТ11 <>^11
Vayu-Purana
When he thus passed away along with his
ministers and faithful soldiers, after extirpating
all the kings along with Mlecchas in entirety all
over in thousands, when the period of the part
of Sandhya arrived at the end of the Yuga, and
when only a few of the progenies survived only
to a little extent here and there, the unchecked
people became active in the world in groups.
They kill each other and disintegrate mutually.
ЗПТЗ& ФТ<*уцгЯ¥|2| w rfw fi
n9 «9
ЗГЯГШГ: cf rRT; WT; ШЦ^пШг:11Ч?И
The apprehension of anarchy having come
to the fore, as per exigency of the Yuga, all the
subjects, then became distraught by mutual
terrors.
oSTFSbT® ’qft^RTtWckell c(RPJlTf0T
1ЧЩЩТЩ: зд§:%гГТ:11<?3
Thoroughly disturbed and ennuied, having
abandoned spouses and abodes, taking recourse
to the security of their lives, void of
complaisance, they became highly aggrieved.
Ч& «ft ^ W P W I
ftM di
When the Law based on the Vedas and
Smrtis became oblivious, people killed one
another devoid of the bounds of decency,
affection, friendship or shame.
Ч& eft HfdWl gw«T: iTSfdTVlcbl: I
H^T 5НШ : и ЯЧи
Their span of life dwindled to twenty-five
years. They became short-sized. They
abandoned their wives and sons, having senses
dazed by anguish.
%cfT -iHdctl-WchlHIl ^ ^
Distracted by draughts and scanty rain, they
О were forced to abandon cultivation. Being
utterly miserable, they took leave of their own
Janapadas and lived in the frontier.
Chapter-58 391

FTfTTT: Сч ^ 44WfFMWd: gh
FTg:fisl<TT:ll'^ll Тг’Ш : cddfviaT'td сщЗ ф ф згзггете^тп
They began to resort to streams, oceans, When Krtayuga begins to function again, the
marshes and the mountains. They subsisted few subjects surviving from Kaliyuga become
upon honey, meat, bulbous roots and fruits and the subjects of Krtayuga.
passed their time quite miserably.
fdBfo ^ д а т feuPd Ф1
ТЩТ ^ oqc|fe|d'f:ll ^II
Г: FT«Ki t*)iqifi«ldT:ll4<ill Those Siddhas who stand move about and
Wearing cloaks of wrapper and antelope are clearly seen. The Seven Sages also continue
hides, reft of straps and spouses, fallen astray to remain established there.
from the domain of orders of society and stages
W ^fdVi: %д а
of life, they attuned to horrible intermixture of
breeds. щ cl F ri цn
Brahmanas, Ksatriyas, Vais'yas and Sudras
тш щвгачшщ 3i h w i : м гемп
who remained well-known for the purpose of
з:^|(Ы<чшччи я и procreation, all those assume a non-distinction
Gone over to such an extent of misery where from those who are bom of Kali.
progenies survived to a scanty norm, they were
rtat FlwWl Sftf ф
overwhelmed by hunger, disease, old age, and
attained to grief and disgust. ^5ГЧТёПда: flW: F4TTTf fgSITf FTrll^o^ll
The Seven Sages ordain them and the others
farTRui f й'^шипёгадт Г^кииь!
too in the two types of Dhanna prescribed by
тткшшнтчЭ m№: II ?oo|| Srutis and Smrtis as well as in the conduct
From disgust gets generated thoughtfulness pertaining to the castes and stages of life.
and from thoughtfulness comes off the state of TFTFrlg да) t Ш: #1
equanimity. From equanimity comes off
wakefulness1 and from wakefulness comes off «for: m $ : firT F lt g «nf: *Hd(3«?fvfa:ll ^ o ta il
adherence to law or duty. Then in the Krta (Yuga), (all the progenies
or subjects) take to the act of virtuosity. The
сПдатдаЩ <Э#гЩеЩ ^ 3[ЩШ1
duty or law based on Vedas and Dharmas'astras
cTWT ФТ ^ tfR^HlI ?|| enjoined by the seven sages is one of those
When those subjects surviving at the end of hailing from the Krta (Yuga).
Kali Age are thus enlightened, in a single day ■щ [ьа^135'Ф1тда-|
and night the Yuga is transformed.
4<RUlfachl\g g4*Hg t i l c II
klTR fq jfH Щ К Ш Ш h Ш g <Tgl
Among them for the sake of establishment
*T cHI-dd: g>d4d^dll я || of Dharma, the Sages remain in authority over
After inducing the infatuation of heart, the the whole of Manvantara and stay on (live) to
activity or Krta Age sets in due to the seventh the end of the Yuga.
one from them (?) under force of impending ш д а ге д а p r f e i ши
objectives.
я д а д а g g m d T Ф Й g FW cT:ll ?0<?||

1. is an error for uAlU: I сщ щ % д а g чт и

392
T£? Ш1Щ ЧТШЧ.11
g # ^ |o t |e |^ i a Tc)^^<R{tnT:и n
Just as fresh regenerations take place from
the roots of grasses that are burnt during the
summer in the forest-fire, in the similar manner,
the new Yuga grows out of the old Yuga. This
way from Yuga to Yuga, these ensures the
development in a mutual combination and
continues the continuity till the dissolution of
the Manvantara.
WT ЕТчЫГ 3>riT trg' rTi
^foT <T|| ^ \ \
Bliss, beauty, force or strength, form, the
spiritual good, material gains and also lust, all
these abide or get assuaged during Yugas, the
triad or such as per said order of the Yugas.
w ff3 T T :iim n
The accomplishments of the Law of Yugas
become defunct during the parts of the
conjunctions. This way, О Brahmanas, the
Pratisandhi (the period of transition between
Yugas) has been narrated to you.
g f ^ TTdi (tut) VTCTORMJ
TJTSft dd4t|l^trUl^bUdlcl^ll Ш И
: Я)тК TTfer dra# TfpTTI
By means of this alone should all the sets of
four Yugas be known. When the set of four
Yugas repeats a thousand times, it is the day of
god Brahma. His night is also of the same
duration. Herein the rectitude and the insensate
norm of the beings continues till the end of the
aeon.
<r w m щтщ tppmi
тпэт tT jjfn rc i (tm ) <т тплчт i m p d f d : i i
3PTW qft^HI <T ^Ц П
This much verily, has been known as the
definition of all the Yugas. Seventy-one cycles
Vayu-Ригаца
of the sets of four Yugas occurring successively
constitute a Manvantara.
Ш (fHdt ЭДЮТ111 w II
In a single set of four Yugas, everything
happens as per traditional hearing. In the other
sets of four Yugas also the same thing happens
in the same order.
' -O
4 ^RT Rlii|cbl^V!ITII ^V9II
In every sarga or creation, the variations or
differences that occur are confined to twenty-
five, neither less nor more.
Ш chdWl: TTT^ Rcffo w ^nuT:l
R^dRRTOTt f R^PJTqjl U 6W
Likewise along with the Kalpa, Yugas
become of the similar pre-requisites. This
verily, is the definition of all the Manvantaras.
ггггг udMi
R h M^tIIRi fTR^RIcildl
dWT 4 sfdgfd ^)сГН1<*:
qf<cr#iTH:ii m u
So also the transitions of the Yugas occur
naturally. They are eternal as well. But the
living beings that undergo modifications in the
form of dissolution and re-creation cannot be
permanent.
ЗПтК fHHt ^ ТГЧШ:1
3in1dMdlrlHi c( T^RranRfejfll ^ o ||
This way has been illustrated the
characteristics of Yugas in brief, of those gone
by and those not yet come, during the
Manvantaras.
3TRFRfa ?TfЩ rT&: cfiTTf ШтЧгГП
SratRRFTrtfef|| ^ ^||
In case of those not yet dawned, a
deliberation deserves to be done, by the experts
in the Manvantaras gone by and those not yet
dawned.
Chapter-59 393

Ч^сГ-tAui Г&Н ^1
нт^пгп^г fe rp rte ся^фт # 5 f|n ^
In the Manvantaras whether of the past or of
the future, know that the Manvantaras shall be
explained by the present one; one Kalpa is
explained by explaining another.
S9

H gfelT ^ rf TP^T^RT: II ^ ^ II
By the name and framework of this one, do
become endowed with honour or pride, the gods
of eight types that exist being the Lords of
Manvantaras.
ЖФТГ <piT:
Tier guifem wit w j r f w i f i -gif ^ t i i ^*11
The sages and Manus are all equal in matter
of purposes. This way the distribution of the
orders of society and stages of life stands
(tenable) in every Age.
<^|^cwldlrel гИТ 1эд% ^ЩТ 5ГЙГ:I
^ чи
As per disposition of the Yugas, the Lord
makes a provision, perennially, for the
distribution of the orders of society and the
stages of life, the Ages for the accomplishment
of the functions, in the respective Ages.
ЗГСЧ^-: ВЧ1Ч9У1Т: Tjfg¥*f f a t t e n
гГ ЩЯГ II ^ $ II
The sequential norm has been expatiated
upon. Now you learn about the creation of the
world. In details as per descending order, I shall
talk of the situation within the Yugas.

qwig4sn?i)sKrra: и ч с и
* * ie
Chapter-59 393

IIQcbH4fect4teS2ire:ll
Chapter 59
The observation on the ideologies of the
Divine Human Beings

Ф1Ч 'jfRRT ТРЛТШ4 ftafteRTI

3TT^ft F^Tht{|t^?TT# чщгщг#н
^fwi*l ъ ^vrfrerrot ^ттагг ^if^rwii ^ii
Stlta spoke- The progenies that take birth in
the Yugas, you may locate them (list,
understand those). I shall mention in which
Yugas demons, serpents, cattles, birds, Pisacas,
Yaksas and Raksasas are bom and how long
they live.
Гч?ггагшлтетсй ■гщгщге1талт:1
WIT? W^crfRT sgrT Rod ^11 ЧII
Pisacas, Asuras, Gandharvas, Yaksas,
Raksasas and Pannagas (the Nagas), live to the
span of a Yuga without death and murder.
tRsjTtrri tr^jrr g d%nt wtorl:
d w n g : xrfT5FRT f W f f T f % : l l ^ l l
The span of life of human beings, animals,
birds and immobile beings varies everywhere in
accordance with the traits of the Yuga.
arfMrRr ^ ^gT: шятчгатет sri
тщтш: Щддщтщ cFivff ^HRimi
The instability stands observed in the Kali
Age, of the beings as well as of the vegetation.
The maximum life expectation of human beings
in this Yuga is a hundred years.

ЗР|рПЧТ w duidguaivigTliqil ЦII

chld'^: T^rPTI
T*KWII ^ II
394 Vayu-Pura^ia

In Kali age, the extent of the gods and 41JW ^?T :l

demons is one hundred and fifty-eight Angulas.
In human beings, the height is gradually
reduced by seven times seven Angulas from that
of Devas and Asuras. It is remembered that by
the personal extent of Angulas upto the extent
of head down to the feet, this way this is the
elevation of the human norm which becomes
subtract of further at the end of the aeon.
\Э О 4
31Ш : 4T:II4II
In all the Yuga’s spans or tenures of the
gone byes and the advancing ones, the man has
the height of eight spans (Talas i.e. Vitasti1)
measuring with his own fingers.
ЗТТЧГ<т Weft ■cОTqcTdWT *Г%тГ
о 2f:l
ЩгТТЗГНЩТр^ TT^ rftr few'll II
He who is nine Talas in height from foot to
head with arms extending upto the knees when
they are close together, is adored even by
Devas.
rtf
shifijlrtf ^Tt*tf ^Btll ||
Of cows, horses, tuskers, buffaloes and
iminobile beings, their height varies as follows
in every Yuga.
: тп$пЯТ c)l
< s^ m m riifem : т р :п s^ h
The hump of bull has an elevation of 76
Angulas i.e. 57 inches, and that of an elephant is
full hundred and eight Angulas known as such.
3^-Htft fgqn
^TFTt tr 37Ш: yiifeHT ^ : I I ^ I I
The height of horses is fifty Angulas and
that of trees is a thousand Angulas less by forty
Angulas (i.e. nine hundred sixty).
1. The distance between the tips o f the little finger and
the thumb when both are extended.
^TRT ^ II
The structure of the physique of a human
being is of that norm and the one having marks
of the same type is discernible (even) of gods
by an examination of the factual points.
гг гшчт cfirawtfi
Hcnqfrfjfig tiRd
By intelligence endowed with extraordinary
faculty, the physique of gods stands determined.
And non-extraordinary one from that of the
gods, is determined the body of human beings.
^7T t ijfbRRTT ЧШТ ^ f<6JWI^l :l
ЩТЧТ ^ WWfiUli tfwtftTH ^4II
Thus the life of gods and human beings has
been explained. Now you may understand the
(physiology) of animals, birds and the immobile
beings accordingly.
W чш:1
3WCT: II ^ II
The kine, the goats, the buffaloes, the
horses, the elephants, the birds and the serpents,
are all having utility for this sacrificial
performance all over.
tjciWMU tmr H U^:l
^44^:11^11
In the abodes of gods, they take rebirth once
again having the same form. They, of
auspicious forms, are such as can be enjoyed by
the Devas as they pleased.
rtfT 5ГОЙ: w n p f ^ il
By the forms and adaptability of the
measurements of those, having static or
dynamic forms, the charming ones and realisers
of the actual ideologies, they become blissful.
ш: ш : ттттетгга хп
?цит:
rtf TRT: ^11
Chapter-59
Now, I shall expose the Sistas (the
sophisticated people) constituting Sat-s and
Sddhus (saints). The word ‘sat’ indicates
Brahman. Those who posses it, are called
santas due to their similarity with Brahman.
dVIldH) % fs m сЩПТ ШШ5(Г0Т1
4 ^sqf=cT 4 RldlcMHW rl T5rfT:ll ^ о ||
Those who are neither infuriated nor elated
in regard to the tenfold object of senses and
eight types of causes of bondage, are called
Jitatmans (who are self-controlled).
O S3 ' *0
In laws of normal sorties and likewise in
those of specific connotations or implications,
those including Brahmanas, Ksatriyas and
Vaisyas- they are declared as the twice-born
ones.
cmffem ш я ц wjRiimcMiRui: i
*3 о о
snter TT3=5^11 ? ? и
The understanding of the laws enunciated in
Vedic texts and the trespasses on codes of Law
by the different castes in their different stages of
life and leading to salvation is called Real
Dharma.
RraiiiT: TTradicftipr^^tm Rfiffd:i
femift тш чы ц Tj^sr: T n p ^ i i ^ ^ и
A Brahmacarin acting in co-ordination with
his preceptor is an ascetic because he amasses
learning. A householder is an ascetic because he
accomplishes holy rites.
ЩЧ:\
Ш Ч\3\ qf?T: Ш 1 : HRTT 'RTSRTTII у ^ II
By the medium of austerity in the forest, a
saint is called Vaikhanasa. And the persevering
one is defined as Yati, the controlled one, the
saintly being, becomes so by the medium of
Yoga i.e. mental concentration.
тзсгстзптачЫ "шачтшт: тдшв
Tf^sit ir чи
395
Thus, the religious student, the house­
holder, the forest-dwelling hermit and the
recluse- all these are called Sddhus because
they perform the Asrama Dharmas (duties of
their stage of life).
4 R Rid<l 4 ЗГ 4H<4i:i
3W snrf fRT 1ЧтГ^ЧТ:11^^Н
Neither gods nor manes, neither sages nor
human beings do speculate upon being of
philosophy of varied norms- “This is Dharma”,
“This is not”.
Rb4|lf4<*1l
The Law (Dharma) and Illegal activity
(these two) have been enunciated here. A
righteous and an unrighteous act are known as
Dharma and Adharma respectively.
зтеттхгзщй гг жА ?f?r ttew ii ^ 6 и
Dharana (i.e. a conviction), and Dhrti (a
bearing or forbearance or fortitude), this way by
the signification of the root (Vdhr), the word
Dharma becomes derived. If Dharma does not
sustain or if it is not conducive to greatness it is
Adharma.
шетттзтг spf 3tNI^5Sqfd^)l
<pgj ЗРгЧсГЙ ^J<«4ch!: II
-yujpcRldl di'deHdHWIil^^ll ^ II
Herein, Dharma is that which is an
instrument of attainment of the cherished
resolve being etymologised (lit. instructed or
ordained) by the Acaryas. Old persons, free
from greed or non-greedy ones, self-contained,
honest (free from deceit), non-cheaters, properly
disciplined and straightforward ones, to such
(person) they call as Acaryas (Preceptors).
щ т а й 4К-ЧКМК w w pt Rti
3tiRi4rfd зг yiNsliaiUfft: 3 ои
A preceptor practises those principles
himself; he establishes a code of good conduct;
396 Vayu-Purana

he (even) gathers together the meanings of And Manu and others who happened to be
scriptures and consolidates the material gains by the exceptionally talented ones, have been
restraints and legal legacies. illustrated earlier. That which has been practised
tpM ) sflw w ^ s$ cri regularly in every Yuga by those Sistas (shall be
C\ n3 *S
known as Sistacara).
4H4Tf4 ^%:II 3 ^11
Having made to be assimilated by the зрй cnrtf ciu^fdR^i guifemweni
hereditary traditional knowledge (inherited) fyifriwjtl ^^Ч1-МЧЧ1^ tR: TT:l
from the ancestors, the Srauta or Vedic lore, the
Seven Sages expounded the hymns of Rgveda,
The study of Trayi (the triad of Vedas),
the formulas of Yajurveda, the psalms of
Samaveda and the auxiliary lores of Vedas. Varta (Economics, Agriculture and Animal
husbandry), Danda-niti (administration of
TPJcTTSSrnt tp M l justice and government), Ij'ya (sacrificial ritual),
гПгЩгШ^: snrf 3^11 the duties of the orders of society and
Having recapitulate the way of action of the jurisdiction of the stages of life, are adhered to
Manvantara gone bye, (the intellectual) once perennially by the Sistas or law givers such as
again sung forth on that account the Smarta Manu and the likewise. That Sistacara is
Dharma (the dictum of the law codes). It refers eternal.
to different castes and stages of life. 04I5RT4T f^ifHnSpjRT ^П1
9T*b Riai^k 3T# rTTfr ^rfbnfw Riiyran'Eil
vid^Kifoa 'fviawK: * ra ^ u 3 3 ц Charity, truth, penance, lack of greed,
The twofold Law here is termed as education, sacrifice, impregnation and
“Sistacara” i.e. the circumabiative compassion- these eight are characteristic
circumspective way of life of the sophisticated Sistacaras.
elite. The word Sista gets derived from the word %БТ tR:
\5
tl
Sesa (the remainder or segregated one),
whereby the (word) Sistacara becomes
enunciated as the conduct of life for those who Since the Sistas (survivors), Manu and the
remain (i.e. survived the Manvantara). Seven Sages, practise this in all the
Manvantaras, it is declaimed as Sistacara.
TTcRfrj % faster sirffeT:l
f ^ r : «'ciuiir^d: "FRUTToFm# 3 ^ 1
*R: rdrcti^dH^RUIIdll
Ш : Wdf guifemir4eh:ii
sn&f ^ ^ здшгя 3*11
«ai^ iRi ъ щщти * я и
The righteous persons who survive after a
Manvantara are Manu and the Seven Sages. That which is heard (i.e. refers to Srutis)
Owing to the purpose of propagation of the shall be known as Srauta (Dharma); that which
lineages and for the purpose of spiritual good, is remembered (i.e. refers to Smrtis) is called
they survived as such. As per propriety of the Smarta (Dharma). Srauta comprises of having
derivation, they became popular as the Sistas. sou! for sacrificial performances and Smarta has
soul for the orders of society and stages of life.
■фсгт^зг % % wj\ jmjdlRdi: i In every aspect, shall I declare the dicta of law
sf: rylfytdRdI «pJ: ^Гм^ци as such herein.
Chapter-59
^gT hrrrsI R: g it ^ R 'ftgjgfdi
ЗДГГ RciMetldW З^ТгЩ^ЩЛЛЧН^о II
After realising and on being asked about it
(if) a person does not conceal facts and states
them in proper sequence (as they occurred), it is
the characteristic (sign of) Satya (truthfulness).
Фт ftwBiwite Ri
g^RTTOt RR M l ft|TTWlll^^ll
Celibacy, muttering of chants, quietude and
abstinence from food and sense objects or
continence- these are the roots of penance,
well-sustained and difficult of procurement.
^^fbMiyb-qmqorai m u
tfqrwRt щ rrtrt 4?r зятп
The sacrificial animals, mundane articles or
riches, greasy substances, the Rk, Saman and
Yajur Mantras, the priests officiating at the
sacrifices (the four chief Rtviks) and the
sacrificial gifts- the collection of all these
constitutes Yajfia.
3TT?4qcri%ab it feaiqifwa Rl
rrt t^ ttii^ ^ ii
The vision that all living beings are one’s
own self, looking towards friends and enemies
without any partiality, is called Dayd (sympathy
or mercy).
3ITfli5%cTt cJTSfb R #cT RTI
RifR:RnftR: §nfRfR#$RT зпщдзтн*'*и
One who does not strike back or counter­
rebuke when struck or rebuked, such a restraint
in thought, speech, action and forgiveness is
called endurance.
R M Rl
■o
RTWIRTRRTRRRRFR ?? ^ 1 П 1 Ц 1 1
Refraining from taking other man’s
belongings not being guarded by the master, or
deserted, is termed here as non-covetousness.
%RWrR4IRHr frf^RRRRiRIRRI
RR 3^11*$ II
397
The abstinence from coition, complete
sexual detachment, neither brooding nor
imagining about it, is called celibacy
(Brahmacarya).
зтшг? щ garrotte rrr h
Ri w WRT^R R^THRII^II
For the sake of self or for the sake of others,
(if) the senses assume an existence and do not
act in fallacious way, this verily, is the sign of
quiescence or restraint.
R BRbR
О № ТГ pRRIrRT fRRlKRftr* <£II
He who does not get infuriated when
thwarted in the ten-fold sensual object and in
the eight causes of worldly bondage is
considered a conqueror.
dilRydM Я5Ц- MlilRtbFpt x( ЧЩ|
Whichever is the material of utmost liking
and that one has come closer by logical
sequence, that same deserves to be gifted to a
merited one. This verily, constitutes the
definition of Dana or charity or munificence.
RTR fqfdyr4rddr^%^f^RRRI
m ^:sirr r^rs W ffegdii
chlbuqirMcjRR^r: TTfWTR RMfll 4° II
Cn s9 n) Ч ЭО
The endowment or charity is triple-moded
one- the lowest one, the highest one and the
medium ordered one. That which leads to
liberation (from worldly ocean) is of the highest
type; that which is given for the achievement of
one’s selfish ends is the lowest; and that which
is given to all beings out of pity or their proper
sharing with the kins is the medium ordered
one.
fjfrHgfd'*Rt faferii snrf Rufei*fir4«b:i
RrRTJRfR: II4 411
That which is enjoined by the Vedas and
Dharmasastras, that which adheres to the law of
398
the orders of society and stages of life, that
which is not antagonistic to the people of the
sophisticated demeanour (Sistas) and that which
arises from contact with the saintly and the
good, is Dharma.
StlfrldltlfcJW^^ Wd^frtf^^ThdTII Ц^П
Non-antipathy, i.e. sympathy unto those
unagreeable and well coming of the agreeable,
the aversion from alacrity, hot temper and grief
is called detachment.
сьЧги?| <^ьнгчф^: Hfi
ehVK'tl«b¥lciMI 5?TW гЧРТ dwtidll Ч3 II
Renunciation, the allocation of business
performed or intended to be performed,
abandonment of what is good and what is not
good, is called Tyaga.
^T5xiddT^nsfy?n4 ^пчдайнч^»
The specific understanding of non-alertness
in alertness, in this insensate norm having
transformations and specifications, having
beginning in the unspecified, is called Jhana or
knowledge.
^ ЗЗРфгёзчй|1ЧЧ11
Of the individual pre-requisites of moral
Code or Law, this definition stands confirmed
by sages having knowledge of the reality of
moral codes, in the earlier Svayambhuva
Manvantara.
Ш сГГ cpffaurrfq fgfsrfeuwr Ъ: l
■ddcJ'ti'W 'cN' f?l
^ stfcR^i fefaiftm ^ii
Here I shall bring to initiation the procedure
of the Manvantara and the manner among the
people of one caste with the members of the
other castes and among themselves. In every
Manvantara, the Vedic tradition assumes a
different norm.
Vayu-Puraija
The hymns of Ilk, Yajus and Saman remain
the same in respect of the deities as before. In
spite of the dissolution of elements,
Satarudriya, the course of sacrificial offerings
as well as various praise become in vogue as in
earlier times.
ТШ Т О Ш Sill
[IIЦill
The Stotras are of four types- Dravya-stotra
(prayer for sacrificial material); Gunastotra or
the eulogium of merits; Karma-stotra (eulogy
of proper rites), and the fourth is the eulogy of
Abhijanas (lineage).
iTcRHq TRfa WU Hclfcf %l
ттд- ч^итщтет si чяи
In all the Manvantaras, Brahma initiates the
four types of Stotras in regard to Devas even as
they come into being. This very way the origin
of the merits of the Mantras or Vedic hymn is of
four-fold norm.
ЩСТТ ctdfost
ЗДРЛ1 d^dTfiii ъч: ^о и
w : ^cm^RrWwi
^Rdt4l^yi<§:^Trytsll^cbl^l ТЩШ11 $ ^l)
5nwrit cfii:
жчтлт ^яи
As the seers perform austere penance of
terrific norm, the formulas of different Vedas,
Atharva, Rk, Yajur and Saman, appear before
them differently in the same manner as in the
previous Manvantaras. The Mantras took
provenance herein- the Mantras bom of satiety,
out of fright, out of grief, out of happiness and
out of grief, being five fold in norm. Now I
shall dilate upon the austerity entirely in light of
C hapter-59
the visual perception and voluntary exulerations
and the Rsitva (the state of being a Rsi) of sages
along with their characteristics.
31uinnlhdH( <T
чЭ
ЗШ*ЩГ с Щ * Ц Т * ТГ ^ ^ II
Among the gone bye and those not yet
come, the sages are said to be of five types.
Hence I shall recount the origin of the sages and
of Arsa.
fiur-Mrul * F l cT^Tl
* eth <т rnrhkmis^n
STfftgj* * rsf 4 * 1
* * frftlfecPTII ^ ч II
When the Gunas became in balance, there
was the destruction of everything. There were
no Gods anywhere. As if due to their
assimilation (atidesa) that (Pradhana)
unintelligently functions for the sake of Cetana
(the conscious one). Thereby it preside over by
Cetana (the conscious principle) without its
mindfulness.
* trtCTrf)gtOT *
^гЯтШ ЗгГ rfv? 4 * T W A R T II ^ ^ II
Both of them function like the fish and the
water. The Tattva (Pradhana) presided over by
consciousness (the conscious Purusa) becomes
in vogue endowed with Gunas.
f * f*Tr3T5ET *$<31^1=1 ^11^1911
By virtue of the source, the undertaking
becomes tenable. The object functions due to
the subject. The Artha (meaning) functions due
to its meaningfulness (state of possessing
meaning).
сСТЙЧ ЯТФЛШ «ГйЦ Ш'сЫ<П|ГгТсЫ:1
’ -о
чШ я* ^ агат: * Т 4 ^ 4 : 1 1 ^ и
By the time fit to be adhered to, there ensue
the differences or variations or schisms or
dissentions. They become explicitly manifest in
due course as Mahat and other principles.
399
fulfill «П
4*R<T 4 * * * %4ТТФПТП
* f * R O t * ШГЦ4 f 4 * | | ^ II
Tljie Cosmic Egoism is evolved from Mahat
and from Ego, the (Subtle) elements. The
different elements are evolved due to mutual
interaction. The cause immediately transforms
(itself) into action.
4 * T 3 R f ТсЬ'сЬМ 4 * 1
cWT f * T : * h T I|V 3 o ||
The way a meteor or a fire-brand, falling
down, spreads its sparks all round
simultaneously, so also the conscious Principle
(Ksetrajha) that transforms itself due to the
action of Time manifests himself.
■готге* Я ! * : WET * * l
M fecj-ri) ^|ci|Thlc4sla)n ^ 4 rllc«4<J|:||V9^||
Just as in dark a glow-worm becomes visible
quite suddenly, that very way Mahat is evolved
out of the unmanifest and shines like a glow­
worm.
P sq*Jrr:l
The Principle of Consciouness stays at the
entrance to the great chamber where the
embodied principle Mahat stays.
ТЩГЕТ гПТО: ЧЙ ^ЩГИЧТ%41Щг(1
* 4ifWd) fc|gjW4UlS4T * :llt9 3 ll
The stupendous one, Mahat is beyond the
gloom and becomes congnizable owing to its
specific marks or extraordinary stature. The
Sruti says, “The conscious Principle, the
knower, stays there itself at the end of
darkness”.
* гпШг 4 p 4 4 ji и
As it (Mahat) was transforming, Buddhi
(Intellect) manifested itself in four ways viz.
Jnana (perfect knowledge), Vairagya
400 Vayu-Purana

(detachment), Ais'varya (supremacy) and P^fd^TTcbM d -щщ\

Dharma (piety or legal code).
Pt ft ЩЦгГ q-WIW4$TWr1: T^T:lUo||
A Parama-rsi is a kind of Rsi who attains
the knowledge of the great unmanifest principle
These verily, are such as having and abstains from worldly attachment
accomplishments ensured and having the nice simultaneously.
appearances of that one. It is called Siddhi
(Evolute) as it is effected through the
transformation of embodied Mahat. Л т т три I
ЗПТ # rT ^-qqf ^ T R W f t l 3TI #дП: ТТШТТ 9ЩРП: ^RTT:lld?ll
qftyTrcfT^I ^rR T^sq^iiva^ll The name Rsi has been derived from the root
Vr,y meaning ‘to go’. The derivation becomes
He (Purusa) stays in the body (Pur) and
possesses the knowledge of the body. He is logical from onomatopoeia. Since the mental
called Purusa as he dwells in the Pur (body), sons of Brahma are self-bom, they are Isvaras
and is called Ksetrajna due to his knowledge of (endowed with spiritual power).
the body. ■ггнтга тп^ТУ1тЛгТ: qr:l
(U't-MIS^tll-rt ^1 qtTT 4^1-d Tpfhll
Whereby the one is not strack down by
tfftrpt oS|Tfil^TEq^d44'l|i9i9ll measurements, for him the word Mahan (great)
gets derived as the primeval one. Those who
Ksetrajna, the one having knowledge of the attain the Great Principle by means of attributes
locality or a husbands man is so called because
are called Maharsis. They become well-known
of his understanding of the nature of the body
(ksetra). The adorable one (Lord) is called Mali. as the ones maintaining balance of minds.1
Since he abides with Buddhi (Intellect), he is of зЙтбт w rd W :)
the nature of knowledge (Bodha). For the fwrnit чтчш 3 f k w
accomplishment (of task of the world?) this
non-intelligent entity, both manifest and STtqjTt WqjNl rf -fcfqdt 1ТШ:II6 3 11
unmainfest, is pervaded (by the Intelligent Those sages are the gods, the auspicious
Principle). ones, the mind-bom ones and the ones uterine
tier faffrr: аштт as such. Having taken leave of egoism or pride
as also ignorance or morbid tendency, they have
attained to the state of Rsis.
This way the conscious principle dissociates
itself from the objects of sense-organs. It is this dHTTrT q p F T # t dtc(3[#TT:l
very principle that cognizes the objects as wfqqdT
worthy of being enjoyed. On that account those who have a real
т й Ш:О Ягй
о Ш сГФРТйП insight and knowledge of the BhUtadi (Cosmic
Ego) are called Rsis (Sages). The sons of Rsis
(Sages) who are bom of womb through sexual
The root jrs means ‘to go’. It refers to the intercourse are called Rsikas.
Vedas, truthfulness and penance. He who is
devoted to these three and attains Brahman is 1. In Vayu Purana verse 82, the root rs is
called ‘Rsi\ Parasmaepada i.e. I
Chapter-59
гИ11:П|и| ТГггТ^ST:PFt % 4^W :I
% ЧТЧТ: W I^r4 T :lld 4 ll
Those (spiritually) powerful ones realize the
Tanmatras (subtle elements) and Satya (the
truth). The Seven Sages, the lofty ones,
therefore, are the anticipators of truth or
existence.
jpfitnf if чЭ
fg^qT 9gf4<ra%l:l
O ' O
w f o %fri стттИжт wm-.u
c ^ II
The sons of the R§is deserve to be
recognised as Rsiputras. Because that have
attained Vedic learning and the mastery of the
principles in the real sense of interpretative
norm, they are called Srutarsis. They are keen
observers of the true wisdom.
ЗТЗШгЦТ dsftrdl xJlgcfiKIrRI г$=Г W1
wm\
C\
^ Ы WRTfez^n ' sS
^TT *(чзпЛ^ 4wfa: W % 9JTPIU\31I
They are of five classes. Their names are-
Avyaktatma, Mahatma, Aharhkaratma, BhUtama
and Indriyatma. They practise five kinds of
learnings. Listen to the five classes of sages by
their names.
siffir: 3 ?^:
ЧЧс&Т) cfftlBgJ %^TII
sHpuTf ЧНШ 1RT З^ТТ: ^quiW rilddll
#8TTUlt jPRRrrrf^Irni Ся II
Bhrgu, Marici, Atri, Ahgiras, Pulaha, Kratu,
Manu, Dak§a, Vasistha and Pulastya- are the
ten powerful lords, self-bom as the mental sons
of Brahma. As they are bom of the sage and are
hence (spiritually great), they are called
Maharsis. Know the names of the sages who
were the sons of these great sages {Maharsis).
401
зф ч ?|(тЬ«4н Пз1<'У4*№11 8RT:l
sgW: stlttii sfeftlni 'ftrTT:ii ^11
Kavya, Brhaspati, Kasyapa, Usanas,
Utathya, Vamadeva, Ayojya, Ausija, Kardama,
Vis'ravas, Sakti, Balakhilya and Dhara- this
way stand illustrated these sages (Rsis), those
who attained to sagehood by their knowledge.
wicT: IIЧ^ II
^FirsraT: ^e(i^M4iiqui:i
TF3TT
^fdcHT: ЯЫ>Кг1 7Ш:11Я^И
You may leam about the sons of Rsis,
Rsikas, bom of wombs. Vatsara, Nagnahu,
Bharadvaja, Brhaduttha, Saradvan, Agastya,
Ausija, Dlrghatamas, Brhaduktha, Saradvata,
Vajasravas, Suvitta, Suvak, Vesaparayana,
Dadhica, Sankhaman and king Vaisravana- this
way stand illustrated these Rsikas. They
attained to the non-defilement of truth.
f«TCT q if o ils k % ЩШ1
% Ш
13% f^RWTfllilMII ЧЧII
Isvaras, Rsikas and other seers are the
compeers of Mantras. They are thoroughly
eulogised ones and you may know these as
well.
щзц: й ш ^11гЧс1нГч1
з%=гЫ w w ^ mtii ^ н
3rf?%crif u^ragr 4jd?ou: ^trsw.i
Ц<*1чЙ^|М^ w rft 44|c||fd4:ii^t9ii
Bhrgu, Kavya, Pracetas, Dadhica, Atmavan,
Aurva, Jamadagni, Vida, Sarasvata, Advi$ena,
Arnpa, Vltahavya, Sumedhasa, Vainya, Prthu,
Divodasa, Pas'vasya, Grtsaman and Nabha-
these twenty less by one i.e. nineteen sages
were the expounders of the Vedic Lore.
402 Vayu-Purana

arffrr totor? швялзщ enton: i а д tore-мл: gjftor: w r ^ jti

чЭ чЭ

?MT5'pwr ^nto: to t wto-H ш s></1| to w t o f t o sngitoftoiftR:и ^ к

ч^оЬТяЪгг
чЭ ЧЭ шшгтт 3T Jtow to wi Vasistha, Sakti, Parasara, the fourth one
TPTraj: ЧТсГ-ШЧЯИ«?я II Indrapramati, the fifth one Bharadvasu, the
sixth one Maitra-varuna, Kundina (the seventh
ЗТЩТ^5ШТО^Г ЩЩЧТГ dfdto ^Г1 one)- these seven sages, the scholars or
^ t o t ftorc^r =бч<Ф п?г и ^о о и Brahmanas are the denizens of Brahmaksetra.
^тзг^гат arftri щ ф * щ т М дгашт f tf to ttti
3TFTW Trf%f%SJ сПЧ^сГ^^ ЗГИ^О^|| t o t o w m fto to to fto ii ?oV9ii
to to t щ о к ш to to to w s m Brahmaksetra, the great pilgrimage was built
ъф т to fto t щт:и by Brahma earlier.1 Pitamaha Brahma abide in
highly sacred Kuruksetra.
to ищг<т: t o ш ф п щ 1 Ы т н ?о ? и
t o r i *r t o t a t зг Tgtot m
Angiras, Vedhasa, Bharadvaja» Baskali,
Amrta, Gargya, Seni, Samhrti, Purukutsa, sRptJTT 3Tt o ^ <[gT cu^cltiill <2,||
Mandhata, Ambarlsa, Yuvanasva, Paurukutsa, t o m t o R T ш з ч t o (Ш)
Trasadasyu, Sadasyuman, Aharya, Ajamldha, t o t t o t o tolPUJRMW ^g=THII ||
Rsabha, Bali, Prsadasva, Virupa, Kanva,
The groups of Devas and the sages
Mudgala, Utathya, Bharadvaja, Vajasravas,
assembled there. Brahma remarked that where
Ayatya, Suvitti, Vamadeva, Augaja,
is Vayu Devata? On this, sages told that Vayu
Brhaduktha, Dlrghatapas and Kaksivan- these
Devata was not seen (by them). This way those
thirty-three are known as the excellent being absorbed in thoughts, they observed him
descendants of Angiras. These all are the in a form of atom.
expounder of mantras. Now understand the
descendants of Kas'yapa. w^i
cfitot f%4t T R t^ if l (^8149143wfui fto : W lfto W M W° ||
A town was seen there which was by name
totor to ^ ito urarfto: 1Ио ^ ii
of Vayu of excellent norm. Eighteen thousand
Kasyapa, Vatsara, Vibhrama, Raibhya, Asita twice-boms were then inhabited therein.
and Devala, these six are the Brahmavadins (the
expounders of Brahman). wriftoi Ritowri
зт^кМзч^ сг учмещдта- % т: i сПЧЗТсГ to r t o t MlrlK^JT ^^11
ddHchl ■дРуТчГШ! -EF:ll
f t o ЧШ: t o ТГ5ШТГ ^0X11 Ъ сЩРя cTcittPfl Mtor 11
Atri, Arcisana, Syamavan, Nisthura, the ^ w t o t o : 7РРЧ: fes-qP-Ult: I
rptooito ЧУ7: ЧЧПШ I
intelligent sage Valgutaka and Purvatithi- these ПГОТ11
verily, are called Atris, the composers of Mahabharata, Vana Parva 83.4-6, p. 507. Vayu
mantras, the great sages. Purana 97.5, p. 4 81. _____

crf^Nr tossr totar w w i . i ^T: cT^T: Y^tfPpI I

'to f ^3m(d: хщтщжщ:11^очи The field where the great battle was fought. Modem
Panipat is now pointed out as the proper place.
Chapter-59
The Sudras twice in number were stationed
by Vayu there. To them then addressed the god
Vayu, highly dignified one.
4^frh*'dfft 4vU4l T94(fcltTigyi
J «ft
You the adherents to my devotion may attain
to popularity in name. О twice-born ones, you
may take upon individually as emissary twain.
«гагат га «rfrasrafra чтгат#(^)гачга?гга %i
Of you, shall happen to be the eleven
Gotras. The hour of marriages stands
commended having the honour of ablution at
the squares.
rratc^UrafTWirra т^тт: гагаГсччг ятт: t
гага япч га щ ф т гагагс^ га Ш с тдга-.и ш
There on that occasion the highly powerful
men with opened sword, should be appointed to
protect that place. By the means of that nobody
can able to see this auspicious bath-ceremony.
га)гагатгат£г гагат rajnf tjraai
гагата: wnrrara щщгат^пгаи ^ ч н
Naivedya should be offered to the ladies
bom of same family or Gotra, quite distinctly.
Four fortunate women will be required
honourably there to take the preparation of
Kunda.
тгайта raiHMR) «гагат rarfraw: frarrairai
газзйч га гайга ^rasrarfrararf^Rtii w и
This way the conduct of the lineages of you
people has been dilated upon to some extent. By
taking the bath, this oblong tank is the obviator
of the fever of the Universe.
зтагат 4Rnfraranrtffrar raraft Rr%#cn:i
гага тгатчтй ra гагатят ^ т ^rat гагагат:)
О mortal experts, there is no other’s right to
bath in this tank. And having located six places
of my name, a person become sanctified.
403
raratef rafra
о frauuid vзчятага
о ratfrara: i
гага t wifrarar fraraT гатгачт $щггат^чтн w ii
That place of pilgrimage is well-known
where Hanuman got resuscitated. Therein,
verily, stand allocated the Brahmanas by Vayu
skilled in the Vedas.
^гагагашя^га^^ш^гапга rai
гага щ: fra rra n ssra tf^ g rarafa г а й я ч п п я п
By the errand of the god triad, for the
preservation1 of law or morality wherein Rudra
remained steady in all directions in corporeal
form.
гатжтТ^щг ^ т : wfarar гатгачт raran
«hi4<: ^raf raraftra: гагаттагат^и ^ о n
The overlord of god Vadaditya was then
established by Vayu. That sun is the bestower
of desires, bestower of all, the master mind and
Is'a, the prowessed one.
rasrarararafrR: rara^rafrarafrara:i
He is equipped with thousand hands or rays
decorated by all the weapons, united with
Ratnadevi, the illustrious one, triad-propped
one, the one triad-endowed or equipped with
the triad of Vedas.
Ti4cfcug ra rarqi
rasfot ^u^raTf^sraprarau яя Яи
There were established four Kundas:
Suryakunda, Brahmakunda, Rudrakunda and
Harikunda.
(чга Iwnrara ^гатщтчпга rai
^frgra- franprrarai гагат ra^raragrara) u ^ з n
Nine forms of Durga stood there for the
safeguard of the region. Among them, two are
for Hari, three for Rudra and four for Brahma.
f r a r a w r a r a ^ r r a r a t rarat K tr a r a i
зттгатга frafraraT: гагат гатзгатчт ягаяга:н
1. Here is an error for raI
404
During the nuptial vows and tonsure rituals
in the marriage, a tax unto them is offered. The
modes of conducts of the Vadavas i.e.
Brahmanas stand enjoined with effort.
dfehdl f&ftun: uid-Hl щ^плт: тртм
р щ %3TT: r if ^ R T W : ffe r T :ii ^ Ч II
And to that extent are the double-fold Sudras
as many are these, the Brahmanas and Kusa
shaped twice-boms to begin with, stayed in
corporeal form.
cinrl^hirdSHnPr ^ d T C R M lft VTII ^ 1 1
By the excellent theoretical formulas
engroomed by the technical treatises of these
expert in technical treatises, oblong tanks, wells
and the temples or shrines of gods were
created.1
snfyrrdTsft- e ifc ff c r r g w r ri^ntTI
TtHldWl ^Pp5n% ft(| ^\э11
Dharmas'alas (Charitable Institutions) or
Courts of Justice or religious asylums in great
number in an airy spot of a great town, (were
created) made of gems, gold and Ganga, the
nectar streaming one or the ambrosial stream.
^ T t Ч Щ H^NrfleWrfVRll
life 4144^144.11^^»
In the Kali Age, Drsadvatl by name, a great
obviator of sins, (existed as such). And by
Vayu, this mandate, an obviator of sins has been
ordained.
cFT гГ5ГTest 4l'*rf$$few4J
TTrTfWR ТШТ ^ fe tT W ТГО1Ш:11 W % И
Sunandana forest is there fascinating as
such, waited upon by the kings and sages or the
sage kings or king sages. This spot has been
illustrated by me in brief unto all.
1. Here fiffl is a Vedic archaism for 'Jifllft. Neutre
plural as an yomft ufu
Rgveda X.5.15, p. 443.
Vayu-Purana
й fe lT wfiW TSJ ^1
ЖЩ ^ f e r in ЗГЩЩТП nil ^ ОII
The Brahmanas that were rehabilitated by
Vayu being of compeerless norm, О DevesT!
The comparison deserves to be offered of the
Brahmana as well2.
(чрТЧЩЩЧ#? 4cfessi I
dyufw жжгзтГ "ФП$гщшщ?д)Г:11 ^
Sudyumna is the eighth one and the ninth
one is Brhaspati. The tenth one being
Bharadvaja, all these are the composers of the
Vedic Hymns and therein exegetics (i.e.
Brahmanas the explanatory dissertations).
Ti%^ % tfcfrffr fe|fe^cfilfel:)l
ТГ%П%ЧЩ|| ^ ^ II
These verily, are the composers, the
destroyer? of the unrighteousness. The
definition of Brahman stands enunciated, of all
the Sasvins (the branches of the Veda).
T# tA: i
ЗТ8Гщ$Ыш^1|ч1МШ*7Г:11 ^ i ii
The word Hetu (reason of inference)
becomes derived from root 'Jhi (meaning to
destroy). ‘That which destroys what is argued
by the opponent’ is called Hetu. Or it may be
from V/» (meaning to go). ‘That which enables
one to the acquisition of the meaning’ is Hetu.
f4 ^ T d l4 l'|< W I4 |f ri^iqiR t^Jrl ^ *1 1
That very way one may talk of the
etymology or derivation of words being the
deliberation on the meaning of the sentences.
Preceptors say that Ninda or censure means the
statements that are censured owing to their
faults or discrepancies.
Щ 1 трЩтГСП
^ W ^:ll ^411
l 2. Verses from 106 to 130 seems to be additional
verses appended in the text afterwards.
Chapter-60 405

Owing to (preposition or upasarga) Pra

prefixed to Vsarhs the root, (the word)
Prasamsa becomes derived, owing to the sense vggMrTti^piit ^ рзтГ5^чщч1я* ян
of guna-vatta i.e. merited one as such. ‘This is The utility of the mantras or Vedic hymns is
this’, and ‘This is not this’- this sort of doubt or in the prescribed rites through injunctions. The
sceptical fallacy is called Samsaya. word ‘Mantra’ is derived from the root 'Jmantr
(meaning to whisper) and the word Brahmana
^TTcT famdoqfwii fgfitwnri gets derived from the act of preservation of
зтаттцяттт Tories! 1<$ЭТ: 'Refill ^5, Brahman i.e. Vedic Lore.
‘This alone should be put into practice’, this
way this makes the word Vidhi i.e, a way of
зттяЫччгга ^ fg§:n
action. And owing to the expression of another
one by understanding the composition of a The experts in aphoristic lore enunciated
different one is known as such. that as Sutra, which is succinct-expressioned,
short-syllabled, unsuspicious or having no
Ш ЧТЩаТ: IT TiZJHI incertitude, endowed with essence and one
JTT Й*1ч1с11(:ЫЬ31^<ГеЬ>Ч'Ц1 3**RTII ^^Э 11 facing the circumambiatory outlook, having no
deprecation and faultless.
He who stands declared as such to the
extreme point that is called Purakalpa i.e. ffa «flqgiijtiu) diysiU
owing to the expressibility of the earlier gone
bye assumes the derivation of Purakalpa i.e. the ***
predestined norm.
frTTT:
arftfgcsr ^di4igb4c(iiii4ui*r4Ti4ii
The events of ancient times cannot be
decided by Mantras (Vedic texts), Brahmanas
(the exegetical treatises), Kalpas (The auxiliary
lores) and Nigamas (pure exegetical
etymologies), howsoever genuine and detailed.
What is said indecisively is called a make-
believe.
-m ^ <rar r ft ^ a ra ft щ |
^ с(?рт) щ гщ гт f ii ^ я ti
Just as this, so also is that; this is also so,
this very way, this is the direction, the tenth one
of a Brahmana (i.e. the exegetical treatise).

ЩЦ d^Rlbf^T оЧ1Теу|5ЩЯТЩ^ : l l ^ o | |
This way stands illustrated the early
definition of a Brahmana by the scholars.
Afterwards on its Vrtti (commentary) was
composed by Brahmanas.
Chapter-60 405

n s w wfgtTwrsszM:ii
Chapter 60
The dilation on the division of Vedas

*4rwtteT: дят
Ш tjtt зщ тш У
The Sages spoke- Having heard his words,
the sages spoke to Suta in an effortless manner.
How possibly did the Vedas became revealed,
you may expose it before us, О highly-
intellected one?
TTrT3cfM
ЩЙ 3 17ТЩ%TRt:
WT tm^TETt cTgf^ Trwm^ii ъ n
Suta spoke- In Dvapara of early yore and in
the Svayambhuva Manvantara, Brahma spoke
this to Manu- that I shall dilate upon, О greatly-
intellected one!
406
Ш fg^nrRT: |
ЭДШ^Н 3 II
“When a Yuga passes away, Brahmanas
become deficient in energy and vigour. All of
them become enveloped by the defects of new
Yuga, О dear one!
■ууучи yrasirepqfVTti %
P P p W F ft ^TTf^tTIUII
Under the exigency of the Yuga (aeon)
getting demolished, it (the previous glory) looks
as remaining (only) in a scant norm surviving
only in a part of ten thousands from the Krta
Yuga.
зггаЗтгё^cr yuiyyfai
^4%&*f*Hi?i-T4ii4ii
Physical valour or virility, radiance, strength
and eloquence- all these become defunct.
Therefore, Vedas and their interpretative lores
deserve to be preserved lest there ensue no less
of the knowledge or education.
^ 4i$rajMi$ г ф чщ 4f4urfdi
ik тгё ш И т т ^ u
On Veda becoming defunct, the sacrifice
shall go defunct. On the defunction of sacrifice,
Gods perish, and subsequently the defunction of
all or everything.
зл я) ¥Ш16Ш1^П:1
34&njar: f r # 4 # ^ ^diiW ^iltsii
The original Vedas consisted of four Padas
and a hundred thousand hymns. It has increased
ten times. The entire Yajna yields all desires”.
тгддшгйщдггщ P :i
гК# oS№FiT^:ll<ill
On being addressed thus, “All right”, this
way said Manu engaged in the well-being of the
world. Being a Supreme Lord, he divided the
Vedas into four subdivisions.
рттт cOTitid H terf % ш щ т |
spiral рсьтчччм и
Vayu-Puraija
At the instance of Brahma and out of desire
for the well-being of the people, О dear one!
(He divided the Veda). It is by the present
classification of the Vedas that you have to
imagine the Vedas.
rassnfa «sjraldMt srch w ^i
^ dBl^lyd ТГгПТТ: II ||
I shall talk to you (the classification of the
Vedas) in accordance with the present
Manvantara. By the process of perception, you
may know the imperceptible one, О best among
the Suave!
3 ifiw r ^ <3Ш : MHlvrf: 4tfPT:i
? зш fgw tw : jra&fcu w i
In this Yuga was created Vyasa (the
arranger of the Vedas), the son of Parasara, the
utmost austerity (incarnate), (known as)
Dvaipayana, who is glorified as a part of Vi$nu,
the vanquisher of the enemies.
i p rttfp: игщ
3T8T f?M RT ШТЩ P T t ЖРТР1ПД11 яч II
Inspired by god Brahma, he started the work
of classifying the Veda in this (Yuga). He
caught hold of four disciples for (preservation
and continuity of) the Vedas.
vrfqft zT W
s3 tt
-O xf |?mntipfT|e|
fcl Ы <T ТЩ Ч HlM^UI^II ^ II
(They were) JaiminI, Sumantu,
Vaisampayana, Paila (the fourth one) among
them, and the fifth one as Lomaharsana.
% тцгач^сг riii
He caught hold of Paila, the twice-born one,
and made him the discourser of Rgveda and
Vaisampayana, the dilator of Yajurveda.
um^i&JTcTcF; ^ ts ^ tn m i
He followed up Jaimini as the reciter of the
Sanaaveda and likewise Sumantu he (followed
Chapter-60
up), being the excellent redactor of the
Atharvaveda.
SfrhJN^tlul'W ёШТ %l
ЧТГxft yfcMiiig ^nrafi-frw: jrg :ii^ n
And for the expounding of Itihasa and
Puranas quite judicially, he, the adorable god,
the supreme being, caught hold of me.
<4?t4«hi*d<iq4ll ^Э11
One alone was Yajurveda, which he
subdivided into four parts. There were four
sacrificial priests. Through them he organised
the sacrifice.
OTERfe 3tfa#5T г$сГ rri
тгш%г% гщгга#т:м
UTrgwrar^ р \б н
By the formulas of Yajurveda, he created the
work of the priest Adhvaryu and through the
hymns of Rgveda, he created the work of Hotr
or Hota; that of Udgatr, he created by
Samaveda and that of Brahma by Atharvan
chants. He established Brahma in the Yajna by
means of the Atharvana (Veda).
HcT: tt W%i TTWRTWI
f tp ; c h ^ <R ^ II
Then having checked out Rk hymns, he
composed the Rgveda. He ordained the duties
of Hotr, the performer of a sacrifice and the
benefactor of the world.
Wtfa: W4&, Ъ ddl^IRm^Odl
UcMuqchRqdll Яо II
By the psalms of Saman, he created
Samaveda and made the functions of Udgatr.
By means of Atharvaveda, he established rites
foT kings.
JttlUKifedf q<|U||«}fdVIHd:ll^^l
By Akhyanas (anecdotes), by Upakhyanas
(shorter anecdotes and legends) and by Gathas
407
(the parochial recitations), he, an expert in the
subject, created the Pauranika episodical
treatises.
ff?r viiiafatagsr: ir ? и
Whatever remained, he included in the
Yajurveda and organised it with sacrifice. It is
the definite conclusion of scriptures that
Yajurveda is that which enables one to perform
sacrifice.
чзднпрднигеу frwifui i t
ядччй f tt:и я ъ и
With the collaboration of Rtviks, the masters
of Vedas, he gathered the scattered Yajur
Mantras duly and by means of it, the
As'vamedha sacrifice is performed. It is utilised
in it.
оч'Н'Лт!<[йы1 4f:l
^ fvibiiiwii4«irii'g: и ? * и
Having collected the Rk hymns, Paila
divided them into two parts. And having
divided them in the righteous Age, he
transferred them over to his two pupils, the
supreme beings.
f ^ a w t ^cFt fgafat <Hlb=MI4| xtl
ъ ш : ЩсЧ pen ®гм1Ш5ГОтПТ:||
1?мтякптштш ^RgqiftRdrf^dldJI ?ЦII
The one he (offered) to Indrapramati and the
other was given to Baskala. Having composed
four redactions, Baskall (the son of Baskala),
the excellent Brahmana, taught his disciples
who were engaged in service, being of
auspicious norms.
i <t w i t tibstt ГйД)утч1 ч ч 1<и ч 1
щ щ p ta t <т ?з и
The first compilation was taught to Bodha,
the second one to Agnimathara, the third one to
Parasara and the last to Yajnavalkya.
408
frflWlrftchl § lgjiHW4:l
aiWRF^mnt gr&udd
The excellent Brahmana Indrapramati taught
one of the compilations (Samhitas) to
Markandeya, the reputed one, the illustrious
one.
3 * 3 ЩЩГ: I
ш ш т : ш Ш тркщтфзг: и ? 6 и
(Markandeya), the excellent Brahmana of
great fame, taught his eldest son Satyasravas
and Satyasravas passed it on to Satyahita.
ш т g g 44<yjNiifsf:i
w r fm ч^итн ^гук|4м<иитм ^ и
That master, the supreme being, taught again
his truthful son SatyasrI (by name) who was the
great-souled one and amenable to the duty of
virtuosity.
sw g su g f?MT t дщд
W l l W f fggjTT: VHMil^ui'dTKUII^oll
Of that one (Satyas'rl) happened to be three
highly radiant disciples, having true glory, the
scholars engaged in earning the truthful norm.
Vliww: игщщ) flWicprr w r r .m
dlbchfHST Ж5Г51 Vliyi«=l4ehl:ll 9 *11
Sakalya was the first among them. Another
one was Rathantara. The third was Bharadvaja,
son of Baskala. All the three were the
expounders of the branches of that Veda.
ifrfo re j vi ?пчт?дптт4%:1
дпдяд щ gfr i %nwr^ff3T: ii 3 *и
The Brahmana Devamitra or Sakalya, being
proud of monopoly of knowledge, attained to
doom in the Yajna (sacrifice) of Janaka.
viivrauH здта
дет ftw w iw
зпщдрдШ дет дт^г ддд ?п з 3 и
Sarhsapayana spoke- How did that sage,
having pride caused by knowledge, perish?
Vayu-Puraga
How erupted up a controversy in the horse-
sacrifice of Janaka?
fgrasf gmgsjg: ^тепГч дп
fgfgg ддн
д дет: «?дт d^rRggisigUiii^ii
And with whom a controversy arose and
how possibly? All this you may explaih in
details, the way known to you in entirety.
Having listened to the word of the sages, he
spoke out in a reply.
W ЖГУ
дчдттдщйёг д ч*нкйснчн 1Ч:1
д yfHifui ддт55д г^ д ^ т: и
<м44чдлдта д -щ f t fg^rg; и з ч и
Suta spoke- At the horse sacrifice of Janaka,
there gathered a large assemblage. Thousands
of sages assembled there manifoldly from
various places, desirous of witnessing the
sacrifice of the sage king Janaka.
зттдрдщгщт^гт (щ ш т^^ттддд: i
g t ^ g t w tn : 9ГВ: дет 4 sr%gn
^ f q t o ддщ ^ д п # ц : in ^ и
Having seen the Brahmanas arrived there, a
desire to know more about them arose in him.
“Who, verily, is the greatest Brahmana among
these? How shall I decide it?” Having made up
a certainty in mind, the overlord of men created
an intelligent thought.
ggt « д о ч ки w jfg fgg ; gg;i
nmNHifa gmtg- 4nfgg;ii
w iU i gggtsfw ^ n fg g iin v a n
Having gathered a thousand of cows and
more than a thousand of gold pieces, gems,
slaves and villages, the Lord of men spoke to
the sages and the subordinates- “0 excellent
and blessed ones, I bow to you all with my
head.
д^ддщд fgg gf g; $1вь4)
g^4 н$чч)й f | (gaifgg f^ g q iin ^ d ii
Chapter-60
This wealth that has been brought here, will
be handed over to the greatest among you. It is
offered as the price of your divine learning, О
excellent Brahmanas!”
cR: «щт 4 4 W i dissolution.
src ц^гмн а я ^ д т n Yajnavalkya smilingly told them.
Having heard the words of Janaka, those
sages, competent in the Vedic lore, saw and
coveted the wealth of fabulous extent. With full
confidence in their knowledge, they began to
challenge one another.
^ о
fy c h ^ ii
SR^fOT : II о II
With their minds attained to deliberations,
one of them said- “This is my wealth.” Another
one said- “Tell me, is this not mine? Why are
you in doubt?” Thus as a result of the
allurement of wealth, they began to argue with
one another.
4$|?MIw4^1 wferqr:ll^^ll
сГЛТО5 W TtWIdJ
f?TO w W Ш £Rtld^J^IUI 47t:ll'k?ll
ЧЩЗ 44d3T7 -ЩВТ:1
ЦсЩьсц* TO 4RT: ё&%тГ '4rW:ll
^тг ч fer: ^ -цт
Then another scholar therein, the son of
Brahmavaha, a great poet, Yajnavalkya of great
intelligence, a penance performing one, the one
being an excellently erudite, one bom from the
body of Brahma, spoke out a sentence in a
melodious accent, to his disciples, the greatest
among those expert in the Vedic Lore- “O, take
away this wealth. And carry it to home, О dear
ones! There is no suspicion that it is mine. I am
a discourser on all the Vedas and none is equal
to me. A Brahmana who does not feel satisfy,
he may challenge me without any delay”.
409
«гщМсг: 33W: ■шр;
rTR^TET гГгГ: *<4*41
Thereupon that vast gathering of Brahmanas
became agitated like the ocean at the time of
Then the well-sustained
ш тоШттгат Tpr^raifg^T:!
fa*iKW: тщщтт1иц||
“Be not be irate, О speakers of tmth, О
Scholars! We shall argue mutually in a proper
manner to know one another”.
гГ^ЩТГЛЧШЩ сП^Т I
Thereafter their talks took various turns and
thousand fold significant meanings spmng from
their minute observations on the subject of
philosophy.
HRfe ^ d'yrS&lk+l fqdl^ll*Un<|>di:l
V(T4>Ti44uj4^i ^ ч1учГ<с|чЙЧ1:11
cfT^T ТТЧЯсГШ УЧ^4^1гЧЧ1^11^^||
The secular, Vedic and spiritual topics were
also discussed. All branches of learning were
touched. In the course of argument, some
cursed and some exhibited their excellent
qualities. The kings were excluded from
discussion. This way, the sages continued
arguments for the sake of wealth.
й ч т ш ч -щщщфЯ sffcTrmi
^«bviwd: 34ldf*wrfcHii ъ 6 11
The sages were on one side and Yajnavalkya
was on the other side; all those sages were
questioned one by one by Yajnavalkya, the wise
one. But they were not able to give any reply.
dlpclfctrd
$>П=Ьс"ЧГч(г) c)ld<*'dU43H4lll'«<?ll
Having conquered all those sages in
argument, the sage Yajnavalkya, a storehouse of
Vedic Lore and of mighty radiance, spoke to
410 Vayu-Ригаца

Sakalya, quite amicably then, the creator of the expression of that one, Sakalya gone rash in
whole debate. wrath, spoke to Yajnavalkya, the words
y i l c b r * ! Щ c R H o tj
entailing the questions regarding Kama.
ЧпШ did №4 Id) W ^ fd : МЦ о || hdlRai-cflimiVHI'dy: I
“О Sakalya! Speak out what deserves to be Ш: 4^11
spoken, why do you stay meditating upon? You “You now reply to the questions parried by
seem to be bloated owing to pride of false me before you regarding Kama”. Then ensued a
prestige like a pair of bellows inflated by wind”. great debate between the two, learned in
Brahman.
TJcT < 1 М 1 т И У 1 'Ш Н 1 4 Н :1
Sierra' w a w TTW f yiia&<4|W4ddddl
This way demoralised by Yajnavalkya, T O 4^911
Sakalya, having eyes and face aglowed owing Sakalya put forth in advance a thousand
to wrath, spoke out in harsh words to questions. Yajnavalkya then replied to all those
Yajnavalkya in presence of all the sages. in the presence of all the sages.
yUeB# ^Tfcr
f e l T E R W f l l t W T -Щ f ^ r i T T I I 4 ? l l щнтг* Tmifq- <сг щ ^ira^ranfwrn
“Ignoring us as well as these excellent sages WT: WtSTtT ЗЩд^тП5Г^Т11 ч СII
like blades of grass, you wish to seize the entire When Sakalya was made questionless,
wealth for learning all by yourself’. Yajnavalkya then spoke to him- “O Sakalya!
V l l d ^ ^ - d » : ТГ W d b d d : W d d \ i You too answer a single question of mine
9 |П р Ш Т « F t M g M W f d r f f t v i y y I I 4 ^ 1 1
pertaining to Kama. The stake for this debate is
a curse. If you are unable to answer you will
This way retorted to by Sakalya,
die”.
Yajnavalkya spoke out- “You may realise that
the potency of those who are supremos in Vedic WTfgd TTR
Lore, is their learning and their philosophy of тгат т^гщщтячтптп ч я и
the interpretation of the lores. Then was parried1 a question by
< * l4 S rc f a U d c g ^ R l ^ e h lU d lM ^ I Yajnavalkya, the intelligent one. Sakalya then
с Ы Ч Ш Н Е Я ! fe S T T : < Ш И ? Ч Т с [ ^ Т Ч ||1 Ч '# 1 1 having not understood, attained to death
Kama (desire) is connected with Artha immediately.
(wealth) and by that we desire for wealth. per ^рт: щ VNcbc^: У¥Ч°УНэЧНЧ)Пм:1
Brahmanas consider that asking question freely ■pc) сп^г ггттШвти
out of desire is the wealth of Brahmanas. Hence
we ask questions as we please. Tnsf ^оГ %|| ^ о II
Sakalya died being afflicted by inability to
IMtfWTPIdld m Щ1 answer that question. Thus, such a debate
ddW W W d x rd : ensued among those lusty for wealth, the sages
<*iWl!j4l^dgd:ll44ll along with their sub-ordinates and between
This is the wager or stake of the sage king Yajnavalkya.
Janaka and on that account by me has been
taken away this wealth.” Having heard this 1. Here *w I(ch is a error for «я)fed: I
Chapter-60
: Tjltw Ш¥НИ>М¥1ЮТ T f? W : I
srnSTRT ^ ^ M 1ПЧШ Ч*ш(г1:11^Н
Ц1^сГг**4г m ТЩ q?Tt fmsZTM rfTS5ctR:l
qpTTR^ ^ ^Щ8Т: R»it4: чП.е|п) ^ftil ^ ? и
Having commented upon (all) the questions
put forward by all the sages in hundreds and
thousands, Yajnavalkya, who had deep
penetration into the essence of those questions
took the entire wealth. He spread his fame
everywhere and proceeded homewards, quite
well-disposed and surrounded by pupils, being a
controlled man.
?||chr4) 4f)lc4! fg5TWT:l
Devamitra Sakalya was the great-souled
excellent Brahmana. He was intelligent among
those who know the implications of grammar
and he composed five recensions or
compilations.
tsIHfoSTm t o : W W tct W T :ll^ ll
His pupils happened to be five- Mudgala,
Golaka, Khallya, Matsya and Saisireya, the fifth
one.
Stcfix! ufedlRdbl: VHcb4uU«lldi:l
Щ %зШтВТ:11^ЧИ
Sakapurna Rathltara dilated upon three
compilations. The excellent Brahmana
composed Nirukta (Etymology) subsequently,
the fourth one.
ъщ % щ щ » : k m vyafarewn
He had four disciples- Ketava, Dalaki,
Dharmasarman and Devas'arman, all being
Brahmanas bearing vows.
Vllch^r <J 9l^l4l^[ cWf^Tl
^ fed! w шщ sr^sfcranrii и Valukesvara Mahadeva, Skandha Purana, Sahitya
When Sakalya died, those present there
411
incurred the sin of Brahmana-slaughter. They
approached Brahma, worried by this sin.
diosjti^ti г^шт $1511 tj^l
Ш W rT m cf: Ш : Ш iiuivilldll^dll
Having understood them by heart, Brahma
sent them to Pavana Рига1, (saying)- “All of
you go there, all your sins shall get obviated
immediately.
gJdVll£ dMEjhAl Ш t с1Н 4 >У<Ц|
цсы<^| гмт д а т е f^iviMH: и
W W dRtqyin $ я н
After bowing before Dvadasarka (the twelve
suns), the deity Valuka2, the eleven Rudras and
Vayu-Putra (Hanuman) in particular and having
bathed in four Kundas or reservoirs or holy
pools, you will shake off (lit. swim across) the
(sin) of a Brahmana’s murder”.
чяt vnyd-u 'tm m t иччнм :1
Cs v)
НН фи R|s|i-14 ^qui ^ifPTII'Эо ||
All of them having become hasty, reached
that town. (By them) an ablution was performed
as per rituals and a sight of the gods was
observed.
чщ ф г* ш т ч \ з ш ^ т :1
^ Ч1чй1ч4ты O
ii^ ^ ii
CS *N
Having offered obeisance to Uttares'vara, out
of grace of the Brahmanas (Vadavas), all of
them became free from sins and proceeded
towards the solar orb or solar region.
mt tn M ~ш тшгаяр?птт i
cfpit: Tit qfei ^ -ЩЦЧ1 fqRfa W liv^ll
so -O -O
Since then, that holy spot became known as
the obviator of sins. The holy city of Vayu was
created by the Wind-god earlier.
1. llfra: ч-сй ^ may be У|1Цс1: 4=h ^ I
2. Balukesvara, the Malabara Hills near Bombay
where Paras'urama established a linga called
Khanda, Pt. Ch. 1, N.L. Dey, p. 21.
412 Vayu-Ригаца

*ЩГ *n<it ^ Ч 1ШсУ(ФЫ1:11

^ 1ШсТ <М ^ГЩЧТ щ пт№ нг|| <Э^ II
The one bom from the womb of Anjani,
Hanuman, the son of Wind-god, the great god
of truthful exploits, when he took birth, О
Mahadeva! This place of pilgrimage was
created by Vayu (god), the son of god Brahma.
3oqf 'didrid % ft^Rdl'.l
З Ш срт) Hfl^llta^ll
Here whichever Sudras took birth as
ordained by the Brahmanas or as nomenclatured
as Brahmanas, for the sake of subsistence as
well as for Brahmayajna, among them a high
flown tax became promulgated.
зйч farfiRT ^TTcTfenmi ?тщч ЧЩ1
тЫг graft m m ftt )p r w t : ii
rirdifdrii м ч^|ц эц п
By this became in vogue the great
government of the Brahmanas. Whether a cow-
killer or a destroyer of the gratefulness, a wine-
drinker or a defiler of the teacher’s bed, when
bows to Vadaditya, he gets immunity from all
the sins.
?ftr зПчодчте) eu'gjildj
ЧТЧ ч1нг1Ч)5£5ГГ2Г: II ^ о ц
* * *
412 Vayu-Ригаца

The sages spoke- Bharadvaja, Yajnavalkya,

Galaki, Salaki, intelligent Satavalaka, the
excellent Brahmana Naigama, Baskali (son of
Baskala) and Bharadvaja- all these dilated upon
three Sarhhitas and Rathltara then expounded
Nirukta, the fourth one.
^wwisrafoi'ibtiT WrUid) л<ш^ш:1
yNTvRRRNsr WFT1% ffigPRII
Ъ cTWT -Hfvrdsrai:ll^ll
Three happened to be his pupils, great-
souled ones endowed with merits. Among those
first was illustrious Nandayanlya, second was
intelligent Pannagari and third was Aryava- all
those having vows belauded.
41сини щт^тт: ^%щтищтгтт:1
ggfET: 3TTFRT: Ш н т jraf&H':ii YU
They were having passions extradited,
highly radiant, gone beyond the knowledge of
the Sarhhitas. All those are called Bahvrcas by
whom the Sarhhitas were brought into being.
«t'ijefr; oi|ch<*4<4d|
^TtfFrg $ ч т : тт1%тп w i ^гот:ичп
The Sage having the spiritual lineage of
Vaisampayana composed the Yajurveda, by
whom eighty-six Sarhhitas of the sacred
Yajurveda Mantras were expounded.
fw m : ш fe ira :l
t3*r w qfeithl iiMcit^Hii тг^тгптг: n

11^еЬМГёг1Ч|56ЕПГгГ:11 гТЦиГч B^dni f4chrT«i:ii^n

He passed these on to his disciples and they
Chapter 61 assimilated these as per ritualistic norm. The
Lineage of Prajapati Sage Yajnavalkya of great penance alone was
left out. He also composed eighty-six alternative
Sarhhitas.
w f o : yira£bM«ni T firm ^ yeblffdi: I
ПнЫч:11?11 felT й М Г ^ s fw c fir ^ u ta ii
^%TT:l Of all those verily, the divisions were
f^R5rR x( rld«i*4ll ЦII organised as threefold. The three-fold divisions
Chapter-61
became illustrated in nine auspicious divisions
or schools.
H & q ^ n iS T Я т е щ к ^ « |p c |S |i : i
м я: щ\\ с и
The three main schools are Udlcyas (those
of the northern), Madhyadesas (those of the
middle countries) and Pracyas (those of the
eastern countries). Syamayani became the chief
of the northern school.
Ч а д ^ 1 Я ^ Й 1 Ч 1 Ч 1 Ь Г и 1 : W I T : T ^ r T .- l
а Л н П 4Т |(< : ЗГГ5ШЧТ
Aruni was declared as the chief among the
institutions of the Madhyadesas. Alarhbi was
the first among the easterners which are known
as Trayodas'ya and others.
е г ш : W T : T i^ d ic irfd H l %
This way, these twice-boms are called
Carakas, the expounders of theSamhitas.
Having listened to their words, the sages who
were desirous of hearing, spoke to Suta.
гНсыад4с|: ^qr ЗТОПТ ТОЩ:1
Ш щгт гг
щ ы : ЯЩЫ ТТ гНЛМЧЧЖГН ^11
“By what reason, the Adhvaryus were called
Carakas in the real sense and what was it that
they performed? For what reason they were
termed as Carakas?” Thus addressed, Suta
spoke out the way their norm of Carakas came
into being?
TjrT -dcnrl
«bl4nifl^4tuii g ГсЬ^^Т^и|ШЧ1:1
XTT^S ТЩТTOTT <Tnf^fcRTII ^ II
Suta spoke- О excellent Brahmanas! There
the sages had to perform a rite. Having attained
to the peak of Meru, by them then, a
contemplation was made as such.
Tit 4tSjT
413
ч ^ i m i ч: тя^Ш-.ия^ч
“О excellent twice-born ones, he who does
not come here within seven nights, he would
have to perform an expiatory rite for killing of
Brahmana. This is proclaimed as our stipulated
condition.”
ТЩй ТОТЩТ: %ЩГЕРщШт:1
TOIf: WO^JT m тШг: ^ ll
Then all groups of the sages along with their
attendants, except Vaisampayana, went away,
rfll % II within seven nights where an agreement stood
signed.
дгщртттч) f гш т TT:i
%wrw TOTFTOT TT%ЩгаРТГ55^ТП II
On direction of Brahmanas, he
tt: i (Vais'ampayana) had to perform the expiatory
rite for Brahmana's slaughter. Then gathering
together his pupils, Vais'ampayana said.
wrn % TOfR) ПгзТОтТЧ1:1
TOTTOTRTTO <grlArtTOT:II ^ II
“O excellent Brahmanas! On behalf of
myself, you all should perform expiatory rite for
Brahmahatya. All of you come and speak this
beneficial words to me.”
тоттто’тот ЗЩЩ
щ т ^rirwiftr f ^ r TOrafwri
Ш т е ТОЧ *П{ТОТ:11 ^э||
Yajnavalkya spoke- I myself shall perform
it along. Let these sages remain alone. I shall
raise up my strength as purified by my own
penance.”
TOTOTTSsftT ТОТОкго к I II
This way having been spoken, irate as such,
he spoke to Yajnavalkya saying that whatever
had been studied by him, he could return to me.
ttcTTOH: Tf TOnftT TOffa 3R^T ТОТ: I
Trfsrkr ц^1Йт1Ч1:и^||
414
Having been said so, he (Yajnavalkya),
having excellent knowledge of Brahman,
vomited the embodied forms of Yajur-Mantras
smeared with blood and returned to his
preceptor.
Ш: ТГ&ЧМЧ1ЩУ
ygfovi 13 4 % % frll •Roll
О Brahmanas! Then he meditated and
adored the Sun. What was vomited rose up in
the sky and stood near the solar Brahman.
41^4 hdl^ecf
HTf4 c^r p : TRTf t
ЗТдадГгГ 41#nit yi^c|(-cH||i| RR||
Then the pleased Sun handed over Yajur-
Mantras which had gone up to the solar disc.
The Sun-god gave them to the intelligent
Brahmarati Yajnavalkya who had assumed the
form of a horse.
-gift rTI
^rTTf^r ?RT^ 41^4^44411 R R II
The formulas of Yajurveda that are being
studied by Brahmanas were handed over to
Yajnavalkya having the frame of a horse and
therefrom, they became Vajinas or horses.
S H W <r ^sjWr гпттттгёгш: трт:1
4 W : Wtdlg4T:llR3ll
And by whom the expiatory rite for the
slaughter of Brahmana was performed, they
became known as Carakas. The pupils of
Vaisampayana, all those were known as
Carakas.
гГСсБТ: Я)Ш e|lPiRWlf9l«4lSRTI
y i^ c l^ '^ fybyr# VIlfHH: И'R II
TTTKlf^J 3^T: I
WBTOTgr сЛёЗД^Т Ш TTTFra^ftll
34H4t 4 Ш w f 4Kw) TH4iiynl:ll R4II
These are therefore, this way called Carakas
and now know the Vajins, the disciples of
Vayu-Ригаца
Yajnavalkya. They were- Kanva, Vaidheya,
Salin, Madhyandina, Sapeyl, Vidigdha, Apya,
Uddala, Tamrayana, Vatsya, Galava, Sai§irl,
Atavl, ParnI, Vlrani and Saparayana.
TTtrKT W H 4TCfcTr:l
VM^lfeh f ^ 4 ЗШ1 ^ fycR^IcblMIR^II
These fifteen are known as Vajins. A
hundred added by one in entirety were the
composers of formulas of Yajurveda.
чацадцгпчш RT44TO4 ^ftf4:i
чЭ чЗ О
4ТЧ4Щ^4 ИсУ14 чячыич<4о1Ч: II
чЗ чЭ О чЭ чЭ
■Hcfiniui ш тш wrsyTW$m:ii R\9ii
Jaimini taught his son Sumantu, Sumantu
taught his son Sutavan and Sutavan taught his
son Sukarman.
ТГ 4 1 ^ У У )гУ 1 5 5 ^ 4Tf%rTT:l
4Г4Т4Щ ^$4rNT:IIR<SII
Having studied with courage a thousand
Samhitas, Sukarman expounded them to his
thousand disciples having the brilliance of the
Sun.
з д а |'|^ у ) у н i ?ш й т :1
«liTlq^-^ГЧcb fj-df^ib ilcbrnnirfll R Я II
Satakratu (Indra) killed those studying
(Vedas) during prohibited days and then took to
expiation for the sake of his disciples.
^gfT Ш ?ПБ) ^ h4:l
4|)ch1 ^ 461<ч)4[ fty№le|4HchUfl|| 3 OII
Having seen him irate, Sakra conferred a
boon on him again- “You will have two
disciples of great prowess and brilliance of
fire”.
ЗТЩГ4141 41ШТ# Щ 'fitedTfflfri
TTrft ^ Щ т * Ь 4T fg3fiRrT4ll 3 Rll
They will be highly intellected ones and
shall study all the thousand Samhitas. They will
be the two gods, greatly fortunate ones. Be not
irate, О excellent Brahmana!
Chapter-61 415

Three sons of Kuthumi were Aurasa,

Rasapasara and the brilliant Bhagavitti. These
%st ^gT
three were known as Kauthumas.
This way having spoken to the illustrious
Sukarman, the reputed one and having seen the
twice-born gone unirate, Vasava (Indra) became ттштаФт: тМШ: Tfmddfdvn'tdiii^^n
out of sight. The two sages Sauridyu and Srngiputra were
expert in performing vows. Ranayaniya and
Saumitri were the two, skilled in Samaveda.
(*«лннт:
О excellent Brahmanas, the wise Pausyanjin зтгата Tffsdifrra; тщташл
was his first disciple and the king Hiranyanabha ^ r : ягепчйТйЭ' Пй'т1Ч1: iuoii
of Kaus'ilya race was his second disciple. Srngiputra of austere penance expatiated
3TEITW J ^T%TT:l upon three Sarhhitas to Caila, Praclnayoga and
Surala, the excellent Brahmanas.
й 4T4t^5qwn^n: ftnwi: tfN%R: -^ртл1
Pausyanjin taught five hundred Sarhhitas. im v : w. гт чгоМн
-ч О \J чэ

The pupils of Pausyanjin named зтттртп%гштг

Udicyasamanyas were well-known in the
northern quarters.
WTfTШ chVf^l^T: Tf%tTCt «Г4)4c(Ml
WTOTW: II i 4 II
The chivalrous Kausilya (redacted) five
hundred Sarhhitas. The pupils of Hiranyanabha
were known as Pracya Samagas i.e. the eastern
Saman (psalms) singers.
Lokaksi, Kuthumi, Kusltl and Langali were
Pausyanjin’s four disciples. Having brought
them to mind, you may locate their groupings.
тмгатвт: trd^dfb^P'T-
"RyTETlft ^rgR ll
Ranayanlya, son of Sahitandi, the fine
scholar Mulacarin, Kaitiputra and Satyaputra-
know these to be different groupings of
Lokaksin.
т ы з т : ш sfhrat тэттатл
>9 sd s9 \Э
Ш эдт: T*pm ii3<iii
chffRW w щ гы 4kivi4 w те 4^шл1
rfiffor: чгте ^%ттл1^п
Paras'arya, disciple of Kuthumi, expatiated
upon six Sarhhitas. Asurayana, Vaisakhya,
Vedavrddha, Parayana, Praclnayogaputra and
Patanjali, the wise one, are known as the six
disciples of Parasarya, the disciple of Kuthumi.
Langali and Salihotra dilated upon six Sarhhitas
each.
3)tipj wi^ni: Т^сГТЛ!
f^JT: 4%тт^: зге^тетлизи
Bhaluki, Kamahani, Jaimini, Lomagayini,
Kandu and Kthala- these six are known as
Langalas. These were the pupils of Langali and
they composed or polished these Sarhhitas.
rfrTt %4THRTWI фнП)|ь4| ^ЧГгЧ^Л
4TtS^rrr^r rfdf4?R4i(?rl[ ^ТЛ1
stara ftcrtenrii's'sii
Hiranyanabha, who was the son of a king (or
a prince), who had disciples and who was the
best among the Dvipadas. he created twenty-
416 Vayu-Purana

four Samhitas. You may know and understand
the names of those disciples whom he taught.
тш v m t щщчшн
dH«ht 41«341^ «hlletebl
м гга здг II Ц II
YS^T: R fc f^ ЩШЫ RR RI
c&pfcr: < $ fe g r R :i
R R T O «nifrtTT ffff sB R ir^ R TR R T:II'*^II
Rada, Mahavlrya, Pancama, Vahana,
Talaka, Pandaka, Kalika, Rajika, Gautama,
Ajavasta, Somaraja, Prstaghna, Parikrsta,
Ulukhalaka, Yavlyasa, Vaisala, Angullya,
Kausika, Salimanjarl, Satya, Kapiya, Kanika
and the righteous Parasara- all these were the
singers of psalms of Samaveda.
u ir m m 'i r ъЫ Ы # g н<Ш н1 |
RfldRi fe b c ^ llU ill
Of all those singing the psalms of
Samaveda, the greatest ones were reputed as
two, Pausyanji and Krti- the redactors of the
Samhitas.
SWcffut %IT fRR ^ W ^ T ^ T T :l
chffit-yn rr : r щ fa,gngM,r*44»*<? ii
Having split up Atharvan in two parts,
Sumantu offered that entire Veda to Kabandha
(i.e. preceptor or a teacher), О Brahmanas. That
may be understood completely.
з д а ш fgsTT т а й ijr ^
^ ц# ет тт
Kabandha further split it into two and
offered one to Pathya and the second to
Vedasparsa. He (Vedasparsa) then split it up
into four.
RtRf Rl
RPT.-II
r r k : f s r o iR ^
Moda Brahmabala, Pippalada, Sauskayani,
the knower of the law and the fourth one known
as Tapana- were the four pupils of Vedasparsa
who were firm in holy rites.
RRgT ШЭД WT4t VfRRRRRI
Know the excellent threefold division (i.e.
disciples and sons) of Pathya. They were Jajali,
Kumudadi and the third Saunaka.
fg sn R R Id ch R
fg R lR T 4 3 II
Saunaka, however, having split it up into
two, offered one to Babhru and the second
Samhita (the wise-one offered) to the disciple
named Saindhavayana.
RT R W PR: I
tRHRfRlR: тгЩпМг:и
RRSlfsffTR: RirR: VTlRdchi»4Sr W R : II 4*11
%П5ЭД<Шг # R%TIRT fag«*wi:i
RR?T: fJRTRRTSWrfi fRnrgfRRrrRT:ll44ll
Saindhava (offered) it to Munjakesa. The
Samhita was further divided into two.
Naksatrakalpa, Vaitana, (the third)
Samhitavidhi, the fourth Angiras-kalpa and the
fifth Santikalpa - these were the five alternative
Samhitas of Atharvaveda. О excellent sages, the
Purana too was expounded by me after dividing
it into six.
i RHgFRtsfacrafgr Шщ) fRRRSj r : 11
RTRfth RTRrIr RT R^nrf W?TRFR:I14^II
ii ч о и
RrT Щщт RR RiPRRTJtR ^5ЭДГ:1
ШШ^ТСТ: Щ я г: ЧЯЙГ f%ll Ч'зИ
Atreya, Sumatl, the wise one, Kasyapa,
Akrtavrana, Bharadvaja, Agnivarcas, Vasistha,
Mitrayu, Savarni, Somadatti, Sus'arman and
Samsapayana- these are my disciples, firm in
religious austerities, in Puranic lore, О
Brahmana! By the three of them were created
three Samhitas once again.
Chapter-61 417

жтуяч: FflrlTcRrif i r f : # r o : i щятйт wz -щ щ

fllfltchl Щ ^rRlf M W T ^ГТ т 4еГ^сГГ11Ц611
Kasyapa, Savarni and Samsapayana were
the composers of the Sarnhitas. There is a fourth
Sarnhita named Samika. It is the original
Sarnhita.
irahrTT f | : 4te|^cbltjc||fc|eh|: I
чтат# -ш m i
'Wr: 'Vii?i4iaf4chi^r1114^11
All of them have four Padas (hemistiches),
all being ones having similar interpretations.
They were distinguished by separate readings
like the recensions of the Vedas. Excepting
Samsapayan’s Sarnhita, each contains four
thousand verses.
'ЧН1Ш : tttt: i
The original ones then came from
Lomahar§ana and then come the Sarnhitas of
Kasyapa. The third Sarnhitas are of Savarni. All
these can be easily understood by the scholars
skilled in the interpretation of the Yajurvedic
formulas.
5fe€H4g1 N ^ d l f t r ill $ *ll
The Sarnhitas of Samsapayana are
embellished by the topics of exhortation. There
are eight thousand six hundred verses (in it).
PrTT: ^ T P IT ^iRt+daill
w fe iW : тгощтл^: H<*U4dl:li^ll
There are additional fifteen and ten along
with ten (Rks?) known as Valakhilyas,
Sahapraisas along with Savarnas.
31# - m vwrfw тгшт^г ri
- ? # t i r i ir d ^ im f ^ w m T : i i ^ ? n
There are eight thousand fourteen psalms or
Saman Mantras (in the Samaveda) including
Aranyaka along with Нота. Samagas (Sama-
singers) sing them.
Ш tfl^lUlHi rl Ш оЛШГ oqch^JU^H^^II
There are twelve thousand Chandas
(Mantras) of Adhvaryava Veda including
Yajurvedic formulas and Brahmanas as
compiled by Vyasa.
HiuuiKHiidFi гГ^1г^ч<г«я'ат стал
ш : щ сштатд ч^^г1^1чптн.11^Ч11
It includes the Gramya, Aranyaka and the
Mantrakarana. Therefore, beyond this is the
PUrva (Pras'asti) of the anecdotes. This is a
specific norm.
TnW RtHl W 5 I r l TpTTI
Ш W rf^ lW J T T (<=1НМЧЛЗ'Н|(ч rill
т е rif^Oinuii t i ^ j ^
Parochial, sylvan and endowed with political
thought constitutes the plethora of Rk,
Brahmana and Yajus. There are additional
compilations (Khila) and supplementary ones
(Upakhila) of Haridravlya as also the
Paraksudras of Taittirlyas.
^ СЦ'Л^Ч^>1
ЖМЧТ: f ^RBfaiRllh^ll
In the Vajasaneyi Sarnhita, the Rk verses are
a hundred less than two thousand. The
Brahmana portion contains four times that
number.
31# W^nfUT TTrTTft щ .
РгВГЧРП u-Jiuu^-cii щ
ТсщШ 5,611
Eight thousand eight hundred eighty plus a
quarter becomes the extent of the Yajurveda
formulas and Rks more along with Sukriya
(Samans belonging to Pravargya) and Khila
(additional) Mantras (according to)
Yajnavalkya.
ш гнит^ган'г w o t
T O H T ^ r p n f t ^ c i: 3 T :ll
418
■Qjcrra^firaj г(щ ^гзг: ш faci^fciii ^ ^ и
Likewise listen to the extent of the Samhita
of Carana-Vidyas (sections of Vedic school of
Atharva). They contain six thousand twenty-six
Rks. Yajur Mantras, it is said, are some what
more than this.
4'^ldVI W ^ lf t lT 3RT rlRTT c lW T T :l
CRT H g w fb l 31?flfdfeyi<TlPl ^ 1 1 ^ 0 II
щ щ Ы ччплт^ 1£ть зтчтспгг: i
There are eleven thousand twenty Rks (in
Yajus). There are ten thousand three hundred
and eighty Rks and a thousand Mantras in the
Samhita of Bhrgu. The number of Rks in
Atharvaveda is more (than this).
ярпадфит w М % ^:|
f^TTII V9? II
я)tHdMiwuiick ячм
?fir ^йипкиим! vnsn$3Rd$ei я-ш19311
Of Atharva Vedic hymns, five thousand is a
certified calculation and another nine hundred
and eight Rks are added by some sages. This is
mentioned by Angiras who includes the
Aranyaka portion. This way the counting stands
popularised and that very way the difference of
recensions.
cRflfcsN VrRsIRi ^ e jd ^ s b i ёТ|
Т Й ч -в ч А Й гс ) ТТЧТ: тд?ГТ: II ^э>£ II
The composers of Wes are the cause of the
variations in recensions. In all the Manvantaras,
the recensional differences are the same.
УМ1ЧоЧ1 я Ш о Ч 1 df&fcc^lfRcl*) T(p!T:l
1 Ш Й : 44: ЗЧ:||\ЭЧИ
The Prajapatya Sruti (Vedic text created by
Prajapati) is perennial. These variations are due
to the non-eternal nature of Devas. Creation of
Mantras takes place again and again1*(in every
Manvantara).
1. The writers on Puranas believed that Devas are not
Vayu-Puraija
■ц-cRHiuri (лиг! Tumri
•o -ttrItsrt: i
3X4% ЗрЙЧТ instil
A determination of the nomenclature of the
Devas is being assumed in each Manvantara.
During Dvapara, the variations of Srutis became
in vogue.
TJcf ?T3T
VNRfid ТПГГ cRRII
гТЧТ TTRsn^lfwI fKTT:ll^\9ll
This way, after establishing the Vedas and
having disseminated the same to his pupils, the
holy lord, the excellent sage Vyasa went to the
forest for performing penance. These different
recensions have been made by his disciples and
their disciples.
eiqaairqli) тт(чшт
w
*0 i t ч fagre&raa&mvsf,
о^ и
Angas (the six auxiliary lores), Vedas (four
in number), Mlmamsa,2 Nyaya-vistara (logic),
Dharma-s'astra and Puranas- these lores are
fourteen in number.
^ 5ГЕГ:)
xRTsf <T § II^ II
Ayurveda (Science of Medicine),
Dhanurveda (Science of Archery), Gandharva-
Veda (Science of Music) and Arthasastra
(Science of Economics), the fourth one, make
the total number of lores as eighteen.
eternal but Mantras are so and they manifest
themselves again and again in the new world order,
after the new creation o f the world.
2. One o f the six systems o f Indian philosophy, which
is divided into two system s- PQrva-Mlmamsa or
Karma Mlmamsa o f Jaimini and Uttara MTmSmsa or
Brahma Mlmamsa founded by Badarayana; but the
two systems have very little in common with them,
the first concerning itself chiefly with the secret
interpretation o f the ritual o f the Veda and the latter
dealing with the nature o f Brahman or the Supreme
Spirit. The first part is popularly known as
Mlmamsa and the latter as Vedanta
Chapter-61
?Гэт з щ к : ^ гПДП ЧЧ:1
■щрк:
Tftfa: ^ 1 4 ^ :1 1 6 о и
The Brahmarsis desire to be recognised as
the earliest ones, followed by Devarsis and then
Rajarsis. Thus the chief functionaries of the
Rsis are three. It is through sages of well-
disciplined observances, that R§is were bom.
эт^чйч fm •ущЩтГзЩг!
тпччг ч^эт sr?raTf3[4:ii
yW^blPrT 51ГМ НЧ дПр$Ч: 4J4T:ll^ll
Among the descendants of five Gotras viz.
Kasyapa, Vasistha, Bhrgu, Angiras and Atri,
take birth the Brahmavadins. They can move
towards Brahma and on that account, they are
called Brahmarsis.
snfaw ЧЧЧЧЧТ ЭТЧ)ЗГ ЭТ1
УсЧЕГЧ) О Т Щ cbV44W rim p : II6 ? II
Devarsis (Celestial Sages) are the sons of
Dharma, Pulastya, Kratu, Pulaha, Pratyusa,
Prabhasa and Kas'yapa.
^ f 4T41Wn^mi d i) II
You may know the sons of Devarsis by their
names. Devarsis and Dharmaputras both were
Nara and Narayana.
qlHRsir^: ТЭТ): ТЭТ: Этё^ч: ЭТЭТГЧТ <ji
Balakhilya is the son of Kratu and Kardama
is the son of Pulaha. Kubera is the son of
Pulastya and the son of Pratyusa is Acala.
sprfTT ^<этагсчт% тдэт:Нйчи
Parvata and Narada happened to be the two
sons of Kasyapa. They approach the Devas or
Gods and hence on that score are called as
Devar§is.
чнс) c ) ^ g f) ^,5dv) cT ^ ^4T: I
419
^5T ^с( 1сытм 11 fPTT rtlld^ll
Kings bom in the race of Manu and in the
dynasty of Aila (Pumravas), viz. Ailas,
Aiksvakas (descendants of Iksvaku) and
Nabhagas deserve be known as Rajarsis (Royal
Sages).
ЩТ)ЭТ CsRIgJWIrtMl TR&JWd:!
WWWTfdBTCT ТфТТ WllM ЧЭТ:1КУМ|
Owing to their act of pleasing the progenies
and delighting the subjects, they are called as
Rajar?is. Those having stability in Brahmaloka
became known as Brahmarsis.
^^«hyfdaiar tm ^pr:i
ТГЭТЫ) ЧЭТ: II6 6 II
Those having stay in Devaloka, deserve to
be called as Devarsis, the auspicious ones and
those stationed in Indraloka, are known as
Rajarsis in entirety.
ЗП^ГЭТЭТТ ЭТ ЭТГЧТ Ч^сЩ^ТГЛЯШ!
рэт чГтэт f^srr Ьи 6<oi
By nobility of birth and penance, and by the
pronunciation of Mantras, the celestial Sages
(Devarsis) and Rajarsis are proclaimed as
Brahmarsis.
5Г сЭТТ 4$4Tf4 ЩЭТЩ1
чрТоЧЧЩПЧ ЧЭТтЯ^ГЩгГ ?Щ11 ^ ОIt
I shall illustrate now the characteristics of
Devarsis and others endowed with the
knowledge of past, present and future and they
always speak the tmth.
ЧЧ^Щ -щц гг ч чч^т % ч t чгач i
э т г у Гу<41 ^ 4$f %г яч10ат))1^чч11
They are well awakened as such and
interconnected as they happened to (their) self.
By austerity, they became popular, even while
in the womb, the darkness of ignorance has
been dispelled by them.
q^oyijtftuii й ч ibsraW iw
^# Ч?ЭТЧТ ^11 <?? II
420
They are the subsisters by the Mantras and
they are omnipresent by supremacy. This way,
those sages were associated by the Devas,
Brahmanas and the Kings.
щ т ш -л
т т -. ^ т :и я ^ п
Those who study and practise these ideas are
recognised as R§is. These seven by seven merits
were remembered as Saptar$is or the seven
sages.
^jryici^ehia
They are long-lived ones, the composers of
Mantras, Supreme beings, having divine eyes,
intellectuals, perceptible avocations, the
propagators of the lineages (these are seven
merits of them).
PzgpSrmr fret ?t# ht Tjf£rfsrc:i
gpMei^Pd щ 3T^t: eh4|$rfa: и^чп
They are perennially engaged in six-fold
rites, are englamoured ones, the house-holders,
used to act in consonance with the similar ones
by unforeseen instruments of actions.
W #||сГ Ш # : 1
They used to subsist by non-parochial
sentiments or fluids created personally, the
family owners endowed with prosperity, the
denizens of external and internal spots.
<3Ktiid4 tr : xr: i
в '\ 8 nS s9 О чЭ
щ^гапчоцщйпч f e r n w r н <*\эп
At the very outset of the Yugas known as
Krta and the like, time and again, they are
induced to the establishment of the orders of
society and stages of life.
hhtwhsI ph : Tratfafegi
y<*fpfa ^ EitnfTremiik h% : ii
сйтт ЗНШНГ PH: ^r:ii^<SI1
Vayu-Purapa
At the advent of the opening of Tretayuga
once again here, the seven sages relegate over
to the creation of orders of society and stages of
life all over. In the lineage of those, the mighty
persons take birth again and again.
HlPPEl fPHT P% ТЩ:
чЭ fpnfi; ^ f|l
ТГЩ^cdlfa^dl&k^l^PKTII
iJSPfsRTPII Я 4 II
Like a son taking birth of a father and when
a son turns into a father, in the same way,
having gathered without any breakage, they
(sages) subsist along till the dissolution of the
aeon. Eighty eight thousands are declared as
such of the householders.
зтфят) с!%щт % ?r faddiui wfedT: i
t ^ JMUjdci: оn
Those who resort to the Pitryana to the south
of Aryaman, the Sun take wives unto
themselves and perform Agnihotra. They are
known as the cause of progeny.
TffirfsRt rf WEfT: ypyiMKIMqfcl HI
зтш#?гавжтШ1н%нт thtruTii
Householders are innumerable. They resort
to the cemeteries. Eighty-eight thousand of
them are stationed in Uttarayana (northern
path).
ЯРчГ РГРТТW&tl ^ p fW :l
4^9ll^U|cbd\<l НГВЙ Щ ^ ||
Those sages living in perpetual celibacy,
who are being heard as having attained heaven,
take birth on the dissolution of the aeon as the
composers of Mantras and Brahmapas.
тпештсР ^ П Ш HTPtP PH: PH: l
cfivPRT P M f e T F f t HM IVIItel^'d: ^Bfll
i%PrT Шщпг Щ: II } ||
Thus, they take birth in Dvapara Ages time
and again. They are the composers of Kalpa-
texts, propounders of commentaries of many
Sastras at the dissolution of the Yuga. At the
Chapter-61
inception of Tretas, the expatiation on those
commentaries is being done by them.
srcfr tier t r :I
t^STRTT ^Ч?ТсПТГ:11 ?o^||
In the future in Dvapara again,
(Asvatthaman), the son of Drona, will be
Dvaipayana Vedavyasa of mighty penance.
$ti
~Ш гЩЗПрЩГ W cFTOT еУгаИоУ4|Ц|| ^о ЦII
In future shall happen to be the compositions
of different recensions of the Vedas. By virtue
of his great penance, he will attain
indestructible Brahman.
m m cirf щ м % ^rt щт:1
щ п i t M M f l wwHikfif?^пнга-:ц
By penance, Karma was acquired and by
action then, fame was assumed. By fame, truth
was fit to be acquired and by truth was acquired
the eternal Brahman.
^ *4 ^ rll^ 4 c | f||
ggXClK^^Ullr^q ?oV9ll
From the eternal Amrta (nectar),
(immortality) is attained and from immortality,
essence of every object is attained. This eternal
one-syllabled (Om) is Brahman, quite
established in personal soul. Due to its greatness
or (inconceivable) vastness, it is called
Brahman.
yuHidfiyd- щ*т
С\ е ч 'О e n
w m : 41IW^c|\ui ■qrT^gfrnr 44:11^0 6 II
Again it remains in the form of Pranava and
is known as Bhiih, Bhuvah, Svah. Obeisance to
the Brahman of the form of Rk, Yajus, Saman
and Atharvan.
згпсТ: snraW f dri^Kui^dM^i
ТЩ: PTh трг WTR- д а и ) Ч Ч : II
That is known as the cause of the dissolution
and resurgence of the Universe. Obeisance to
421
that excellent Brahman, the utmost esoteric
secret beyond Mahat.
зтщтчют^д- ^'пн1 ч)«нм*1н,1
It is unfathomable, having no destructibility,
the abode of delusion of the Universe. By the
lumination and temperament, it is the cause of
the realization of human aims.
ТШэЧ?1ГЧеИ| fast Trfo: ФкЧ!сЧЧ:1
■ЧтЩоЦтРГр ЗГф%?Г WiT'TII ШН
It is the firm resolve of those having
knowledge of Samkhya. It is afforder of the
alliance of self, which is the unmanifest,
immortal, eternal Brahman and the cause of
Prakrti.
W Ъ ? I^ I
ТТЩЩГПТ чт ЯТТ:II W II
It is called Pradhana, the source of the soul
and the esoteric spirit. It is indivisible, the Sukra
(essence), imperishable and multiformed. An
obeisance be quite perennially to Parama-
Brahman.
54: (shill HlRfl фсГ ^T ^i^IT I
frt *г| vtfc фгИфНЧП ПЪ И
^fTcfoJT c( Ш ^TSftr
^TRToST rfTSJ tTdotr -ЩЩ WII
гШГ ^ГТсТ^Т cfOT f%rR|IHYII
There is no any religious act in the Krta
Yuga. How can there be an unprescribed rite?
In this world whatever is once done or whatever
is committed or omitted, whatever has been
heard or should be heard, whether good or bad,
what should be known, pondered over, touched
or enjoyed, seen heard or realized- (all these are
created by Brahman).
W i Hi ЯТ$ГЩ1Ч1
<>и
TraNHst чтгай? iits$rataii ^ и
422 Vayu-Purana

Whatever has been shown by Him the Yugas.

(Brahman) is the (only) knowledge of Devarsis.
3rgT?flfaw«*ifti ЯгГОМ ^JdlPl tl
Who can scrutinize that which He has pointed
out? It is the lord alone who has declared all m Ecr 'W it snW ) 3 4 : 3 4 : 11 ^ ? 11
things to all. Eighty thousand of the Srutarsis stand
known as such and these Samhitas get repetition
■гЩТ чГьЬ'УсТ
again and again.
^ ^ cTc(W fsTOTferqjl^ll
1шт ч W ^i
One gets identified with whatever is done by
him. What is done by one, is previously RBt 4 ?TT: тттат bjrW 44: чч-.ii w 3
conceived by another (i.e. by Brahman). Resorted to the southern route and attained
to the cemeteries, in every age, those recensions
(chfrl^H f^U^RT «KtfdqJ
are rearranged again and again.
cirjhfl 3 ^ iifd^Hlfrt c(ll ^'Sll
■gmfer? 4% fft:l
When (even) an effort of speech is made by
anyone anywhere, that is done by Him Ы хЩщттт: VTHsTT w i ? 3 4 : 4 4 : 11
(Brahman) only. The act (merely) appears to be гГГ: т е ш gidffr ЧЧ4Й? fn^n^ll ^ * 1 1
done by the doer. In all the Dvaparas, the Samhitas have been
y ifdftrh Ъ ЫЙ1 composed by Srutarsis. In their lineage,
recensions grow time and again. Those very
srpfienff ^ rin
recensions, their redactors happen to be here
fd^iyl’MHiw^cii^acbRui^ii и owing the sustenance or dissolution of the aeon.
Passionlessness, over-attachment,
EcW 3 o4JdldHHk)fbch?l
knowledge, ignorance, pleasure, displeasure,
Dharma and Adharma (good and evil), tR c b d ^ -^ VIKstlMUI^HlfH ill ^ 4 II
happiness, sorrow, death, immortality, the state This very way deserve to be recognised that
of being above, below or at the sides- all these the composition of all different branches in the
are due to the unseen (Adrsta, destiny). past and future Manvantaras takes place in a
similar way.
WWcfrssi gjptJT; tpritfg4:i
зтчАч srdiffift W t Tiiydq 41
М^еЬЙУ ЪяШщ f f : 34:11 Ш И чЭ s9

STWrl iradM T4: ЧЯГ: l %|ftbit|1u| ^ W r^ u 4 ^ 5 4 M lW 4 ll^ ^ ll

^ГГ dfw^efWcksWl ?? O||
In every Treta Ages, Svayambhuva (Manu),
the eldest son of Brahma, the Supreme God, is
the only knower of all lores, which he classifies
in the Dvapara Age. In the Vaivasvata
Manvantara, it is Brahma who teaches that lore
at the outset.
3Ud<?4Mi WTT ггпвэУЖ 44: TR:i
•О чЭ О чЭ
W n # ^ pbirt: хгнрштнши
The sages compose and propagate Samhitas,
being bom frequently in the revolving cycles of
(The composition of the branches of Veda)
of the past (Manvantaras) have elapsed, those of
the present (Manvantara) exist, and those of the
future (Manvantara) will be described in the
future.
ucjui ЧЦГЧ cAuAd Ч)ЯЧЧI
ЧгГч жтпгрт(пт) ШИ
By the earlier one, the posterior one
deserves to be recognised and by the present
one, both deserve to be recognised. The
determination of the Manavantara becomes
apparent on this basis.
Chapter-61 423

ijw ftrfR trra g - %i ЩЙЧ yfdtJgHi ртНГ FT Гйс|£тц|| ^ * | |

иЗ: w r s f w rra < f% ft h
Thus Gods, Manes, Rsis and Manus, who
proceed upwards along with the Mantras, they
get to the repeated norm once again along with
them.
^T :l
i j t t e i т ш й щ т т ( st ) 4
ЗЩ^^П^ЧТ5^Т rldl ^ ^1
^ага^5ЯТ tl^SRf т т ч с г д ^ п ^ о II
From Janaloka, the gods in entirety are
generated at the appropriate time again and
again for ten Kalpas. Then they are linked with
inevitable destiny. Thereafter, they perceive that
birth to be full of defects and associated with
diseases.
ftc n ft ЩТ ^frlfctelMIc^dyfrldl
TicT f^ H lI ^ ?ll
Becomes rescinded the tendency of those
one till the time of detection of faults. This way,
the rebirths of Devas continue for ten Celestial
Yugas before they stop.
up ^епттнщ sjcfh#r щ щ т:н
t Щ И ^ ? II
From Janaloka, they attain to regainment in
the Tapaloka and from there they do not return.
This way, the Deva Yugas stand passed by
thousand-fold, and finally (they) attain to
detunetion in the Brahmaloka along with the
sages.
' \Э Cv ^ '■>
s r iI ^ tfcT зт-н тзч ж гё!
It is not possible to talk of this details as per
descending order owing to non-primeval
capacity of time and unaccountability as such.
4-d-d<|U4|dlr|lfa TFT Щ1
щ | щ тШ щ г iii
щ и ??<su The Manvantaras of the previous Kalpas that
have gone before along with Manes, Sages,
Gods and the group of Seven Sages with time,
of the Yugas revoked as such having been
resurrected.
iifo 3B44itac°0 4»g4*ra«<rcifiT gi
cstdidift ^w tssr щ щ г:и ^ ч п
ft p w и
By this calculation of serial order, the
Manvantaras of the Kalpas passed by along
with the progenies in hundreds and thousands.
M-cRRhrt Щ : Щ1Т1^ FT W : l
FT тргГ: fq p u r w FTll^^ll
ч^m R W hr Щ cn^iirfdi
ГсВг1Ш f k w m -щщц ft ft% t : ii
WTT <T FRMT Рг«ЛЧ'ДИ ^V9ll
At the end of the Manvantara, the
dissolution and at the end or culmination of the
dissolution, the regeneration of Gods, Sages,
Pitrs and Manus cannot be described in detail
and in due order even in hundreds of years. The
details of the creation and dissolution cannot be
stated. Now you may understand the duration of
a Manvantara, by a human counting.
c(cWHitj4luri ft wiMTtffa$fre$:i
ISVI<Sbte5H$J W l f : T fa § m : WBTT ityhll
FTTmfgFMTJ^nfR taОd lft FT FTFsSTOTI
fkyfos F T p n fw ^FTTrrrSFt ТтШ ш % Т11 ^ 9,II
ц-dnTtFq FTtsTdl FM^UI ycblfddll
v9
cirTT^ftg f ^ R ЩГ: II ^ ОII
By those skilled in the purpose of
calculating the duration of a Manvantara, it is
ft% : ii ^ 3 thirty crores sixty-seven million twenty
thousand years excluding the period of transit.
This counting of a Manvantara has been
declared by the human standards (i.e. according
to human years). Now by the Divya Vatsara
(celestial years), I shall talk of the interval of
Manvantara.
424
a # wrowif^T w sm
ц ^ с н гё ш (ч 311
Eight hundred fifty-two thousand years is
the duration of a Manvantara according to the
celestial calculation.
гЩ^ПТОТГ fTC дли ЗГШсГО^:!
^ЛтЩ#ЩПТ: ^ rf^ ll^ ^ ll
Fourteen-fold of this is the period of floods
all around (the period of final dissolution). A
thousand sets of four Yugas constitute a day of
Brahma, understood as such.
Сч
д аш :
ufayifa w и
Thereafter, all the beings will be burnt by
the solar beams. Keeping Brahma at the head
and accompanied by Devas, Sages and
Danavas, they will enter lord Mahesvara, the
most excellent among Devas.
■*r w t C\
c*,r4ifOT WT: tft: i
о о
ШЙёЫёЙ ^ Щ\\ убЪП
He is the creator of all the beings at the
inception of each Kalpa or aeon, time and again.
This way stands reckoned the time of the
existence of Manu along with gods and sages.
TlfeRTTPUT ^ fTcTtsmi
ffrn^T m ugRgi
Of all the Manvantaras, you may know the
interim period of transition1, О Innocent ones!
(The period) what is called Yuga has been
already recounted to you by me before.
Tjg4df4(d F^d^l
d^cbfl<dfd<JUi чП"сЫ 3 "ШЙЩТИ
fR fb rm fm f e r *гсёггяз':и w s и
Combined as Krta (golden), Treta and the
like group of Yugas, being of four-fold norm,
1. V.S. Apte, p. 360.
Vayu-Purana
have been illustrated. When it revolves into
seventeen cycles, it is the period of a
Manvantara. This has been spoke out by the
adorable overlord or the supreme being.
tjct iRRmtnt 3 вартщi
SfdFfFTURTTdt # <ШгПтн
Thus, the characteristics of the Manvantaras
of the past and the future are explained through
the present Manvantara.
Tprf чч): s>l
з ^ trrfiT щ ц ^ г п щ г т 3 1 1 ^ 11
And this way has been illustrated the
creation of Svayambhuva Manu and now I shall
talk of the period of transition which links it
with the following Manvantara.
ЭДУ4Ч||ЬНГС$Т ЭДТ flfc ftcfifcril ^ H
The Manvantaras of the future shall also
pass as in the earlier period along with Gods
and Sages through the inevitability of destiny.
Slfw-tw-dl h
Cv \Э
w fc s j fhdft T R w m i
ЧЗПЙ' IT ihrof ^|sjebl4d«tll?h о ||
Earlier in this Manvantara, those who were
the overlords of the triad of worlds, the
Saptarsis, Gods, Manes and Manus, are known
as Sadhakas throughout the duration of this
Manvantara.
ЗЙопИштт: 3 3 «НТТЩ^Ж1ИЯ:1
тЩёТ^ГО" г( Ч#ПТН ?н
Having realized the expiry of their tenure
and the fall from authority, they eagerly turn to
go to Maharloka.
cffit 4=3-fri rriw^hJTT гГГ: I
ip f з (ris^eh firt w r n 44 ч и
Then in that Manvantara, the gods of
dissipated norm were eulogised and at the
culmination of the time of existence, they abide
by the Krta Yuga.
Chapter-61
acquit ятшяят^?дтт:|
^RTT: ^ |1 ящ яя 1 яя^ х ш яч 3 1 1
Shall take birth the future ones, all such time
the overlords of Manvantaras, Gods, Manes,
Sages and Manus and the like.
iF a R f t ячЭ m Счo f я ш я т | « й й ЯО Я 1 world goes joyless when the mobile and
f«T rfa t rTcflll Я Ч * П
In every Manvantara it is the surviving
subjects at the end of Kaliyugas who constitute
the earlier subjects of the Krta Yugas.
Ш\ ЯЯТЯ: сь{нч4: " 4 # тф'Л
ЯШ ТЕШЯЯЙЯ зт^ яФ сряття хТИ яччм
Like the continuity of Krta Yuga is
remembered as preceded by Kali Yuga by
learned men, so also the beginning of
Manvantaras is preceded by the end of (the
previous) Manvantara.
gtfVrrr TRRT* h f ЯТЧГ ЯЯ:1
^ % Я5[Т11 ^4 SII
Ч ъ Ы ЯЧзк сы нйрят % 1 w r :l
tpct-ят яя^т Шят:и яч^эи
On the truncation of the earlier Manvantara
and at the inception of the later one, those who
survive in the beginning of the Krta Yuga, viz.
the Seven Sages and Manu, remain biding their
time, stationed in penance.
Ч<кКоЦсЦЧ|^ ЯЯгЯ^ Я TT%:I
^Гйчяни ^ч dii
For the purpose of stability or provision of
the Manvantaras and for the sake of progeny all
over, they do continue actively at the ensuement
of the release of rains.
шфц Я1
шт я н % я н т ^ ш я ^ я п яч
The couples get regeneration and the
medicinal herbs or plants begin to grow. The
progenies build abodes and begin to live at
different places.
425
я г а й т я я ^ я т а т T n g tf
P u i- Й Я ^ ЯТГШ ч | ЧЦЦеКчН^и Я5,01|
Varta (Agriculture, Economics and Animal
Husbandry) ensue and the Righteous conduct
sponsored by sages begin to function. The
immobile beings die.
a m T W ft х|сГ с П л !«ГЧ £ Та гШ |
P c h -c R ft Ъ я я ч й я tq ift< *i:ii
я п я М TFpNr ш ш ! s t g iw T : и я$ ям
The paucity of villages and towns because
of the non-employment takes place. The order
of society and stages of life gets disturbed. At
that time, the Saptarsis, Manu and those
virtuous persons who survive the previous
Manvantara exert themselves for procreation.
iRTisf я я ш rtat я я : я т я § ^ Щ |
d d r f 'S Т^Я Т ^ Я Г :11 Я5 ? II
^ЯЩ ТТ: f ip U T ЯЧЯ) ЯЧЩЯЯТ1
w ii: ЯЯТ: ГЯУИЯЩ' Я^ТГЩТТ: II я^ 3 II
Even on their taking to austere penance
difficult to be performed for the Devas, Asuras,
Pitrganas, Munis, Sarpas, Bhutas, Pisacas,
Gandharvas, Yaksas and Raksasas, they take
rebirth1 all over at the death of earlier persons.
я я ^ я т я % fy is T : % ш я к ея я $Й1
я я гё я ) я я й я я ^ я п т я яи
т ч %г я сьчПиг ЯЧЩТ чщ п Я^*11
Then among those survived, the
sophisticated ones talk of the etiquettes of
suavity. Saptarsis and Manu, at the inception of
the Manvantara, commence their holy rites,
along with the gods and the human beings.
ц-с(чН1<14 шясг I t n'Оw оn l ЯЯ: I
Я<1 ^ЯГСЯЯ^ t frarT Я Я % :1 1 ЯЯЧН
ж яШ ясягс^ся я t я я :1
1. зсна-яЬ is an error for ‘3?creRt W as a metrical
exigency.
426 Vayu-Ригаца

ШЩ Ш гТЯТИ ^ 1 1 rTrtkw нсгадк k k n

At the inception of a Manvantara as in the k k
^СЧ О ^
к к к к k ? r:ii
ЧЭ s3

opening of the Treta Yuga, when gods and men зк к тт к т й w kiftR :ii ^ ^ii
(exist) and subsequently incline towards the
stability of the Dharnia all over, they absolve гГсТк сПЩТ RtFTWRRTPRRkr t l
s3 СЧ

themselves from the indebtedness to Sages by т к т w kkkR ^3 R k k cT T :ii^9 ?ii

observing celibacy, to Pitrs by procreation and
to the Gods by performance of sacrifices.
W chks^lfui spf cfuikk fk?TT:l
зга!
w ik "RiTt: II ^ УII
For a hundred thousand years, existing in the
practice of virtue pertaining to the orders of
society and after establishing Trayi (the triad of
Vedas), Varta (economics, agriculture and
animal husbandry) for livelihood, Dandamti
(the policy of law and order), having established
the Laws pertaining to orders of society and
stages of life and the hermitages for virtuous
state of life, they desire to attain heaven.
Then on all those having gone bye, when all
the abodes of gods become desolate within the
triad of words all around, other gods who had
been the denizens of heaven, endowed with
penance, well-equipped with austerity,
truthfulness, celibacy and learning, occupy
those places.
HGqfuii TRTsk k H t fqgk: Щ\
f k r c r % k k q 'r f k i *г «гкщгштн w n
Of Saptarsis and Manu, and of gods along
with the manes, the deaths here of the earlier
ones by a beginning of the future ones.
M-ci^H^raiwi
тш тщккот ШШтзчккгГти
« Сч чЭ Сч

k f к ч k k w i k w m rTi
Сч ' О чЭ чЭ ■сгакк зя% <44,11
Ref ^cTTWk of fWT kftrr -фгИ?1:11 Their final resolution takes place at the end
After they have set out for heaven, these of the Manvantaras. They proceed endlessly in
very gods at the outset stood firm in absolution the same order in all the Manvantaras, till the
in law or piety. destruction having ensued.
per з т а г ш g
spfidHmdHi ?r RtvB тшкмкг wn ^эчп
qk: W tk Tf^fFT RIFTktRTWTII ^ II чЭ О О *

Thus the definition of Pratisandhana (i.e.

At the end of Manvantara, having period of transition between two ages)2 of the
abandoned the spots all over along with the past and future Manvantaras have been
Mantras1, they move upwards to the Maharloka proclaimed by Svayambhuva Manu.
having no maladies at all.
ккщ щ ъ ш ящ
чЭ ч5 "ч
кйёгакзппк мм41 f4QiMifkdi:i
4<4r4i^d^4dciiq,ll ^V3^ II
зк^ттщг к|кквмзд^4чм<4Чч11^ o ii In the Manvantaras gone bye, the means of
Having deformities revoked, those ones the coming ones, are snapped completely
stationed within the mental state, attentive as through the final dissolution.
such, the restrained ones, stay along till the U^^UlCrri uRcfrfdlfd
insurgence of a dissolution.
IfebMrRdlfd w k l f r i l
1. 4*^: k t k - Here 4-5: is written printed as
Ч-d: I Verse 169, pada 3. 2. V.S. Apte, p. 360.
Chapter-61
■ц?Фт ^сг зет ггщ
JJehRfiTlft ТЧ ЧЧрсТ ТК$Г11 ^>V9||
After the decline of all Manvantaras, these
attain Maharloka1 and from Maharloka they
attain Jana, Tapah and Satya Lokas.
ri^TfeRi m <r
ЧНТ^&Ч ТГMrifcll
ЧЕТс^Г R ^rilH ^ М Т <Т dlPt
Я М t^M lT S lfrifriforH lI ^Э<М1
т а т м tiRct^iPi
тЩргТ ТТёЦ <ТМТ5ЧТМ11
%ri4T 4K|i|U|tfd ^OTII ^Э<? И
Then by a vision of the coming ones and by
the confidence of the one having been seen
manifoldly, stationed in Satya Loka, but when
aberrations set in at the time of the end of
Manvantara, they leave off Satya Loka. They
enter the body of Lord Narayana of vast
insensible size with devotion.
M M Dlt чПс|г1ЧЦ •о
%ТЯ<|%Ч fdfy^'ffldldll
qm тч fagfr
4R ^4R :IIU °H
In all the transformations of the Manvantaras
of long-tenured existence, the world of living
beings12 does not remain even for a single
moment. Owing to the nature of destiny, this
world undergoes changes by way of decrease or
increase.
ЩчЫчТ M4HI4,11
foaflmw этгетпттгМ :11 46
1. The fourth o f the seven worlds rising one above the
other from the earth being between Svar and Janas.
2. «i)eici)4)i: is a misprint for plural erratic for
singular.
427
Thus the narrative of the Manus, of divine
vision, having souls of spiritual .goodness, who
are virtuosity adored by the sages, who are the
subsequent ones, has been recounted partly in
expansion and partly in brief. This is the
composition of Vayu, which can be obtained by
those with divine valour.
Tratfor
xNii
■ ^ттм Ш щ я^-
TWdwrra&iftii 46 ? ii
All the changes refer to the Sage-kings,
Celestial Sages, Brahmanas, Devas, Serpents,
alligned by Indra, the lord of Devas, the Seven
Sages, the Manes and the Lords of the subjects.
ddKcjyilj^HadVl
<o
wr
и^ 9 1 1
It is highly meritorious to eulogise the lords
having radiance of noble birth and generous
lineages, impulsed by exquisite intellects,
endowed with popularity, splendour and fame.
тгртРцймттч лШ
■О
ЧТ Т?ТЧЧИ v л
ЩЦ=Г1
f:TcT4VllPd: ЦТЦТЦ^ЛТИ ^йХ11
This salubrious for heaven is highly
sanctified and this one beneficial for sons, is a
high-pronged secret. It should be recited during
great Parvan days. It is acquiescence of bad
dreams and is great eligibility for longevity.
я^т^ццдтатчт
wrcngffi yReiMrrmi
Wlfa ЙТэЦТМЧТ1ЦИ1Ц
frrRj ^Ц6Ц ^4^Vldtd4ll \6 ч II
This Purana contains the narratives of
Manus, Devarsis and Prajesas (the Lords of
428 Vayu-Purana

subjects), the sacred generation (you may

know) as well-known of the unborn. You may
attain to Siddhis even of one for the sake of
restraint of the advertisement having the real
essence of a nice great overlord.

O C\ Сч ^ -N * '

This way has been dilated upon the

Svayambhuva Manvantara in details and in a
descending order. Now what more shall I dilate
unto you?

4i£f«bufBd4l58zmr:ii 5 *11
**★
428 Vayu-Purana

The first Manu was Svayambhuva and then

Chapter 62
The observation on the recreation of
the Manvantaras headed by
Svayambhuva
ЗБЧ Ч^^и 1ч|| 5 ?Н^(чч9|(ч Drclrl: I
t^THt ъ ^Tcfqt $ тг а д и ) iRtni
Samsapayana spoke- I am eager to know in
serial order the factual representation of the
Manvantaras as also of the Divinities in
entirety, pertaining to different Manvantaras.
tpcRmfur ?i
W l f e i t l i f e fcRTt t f ^ S R II я II
Stita replied- The Manvantaras that have
gone bye and those likely to ensue, you may
understand as I narrate them succinctly or in
details.
WdTOtT *R:
О О
tR: iw fe w a m
Сч v?
гИТ tcld-cl1 ^ 1 II
there was Svarocisa Manu. Thereafter the
Manus were- Auttama, Tamasa, Raivata and
Caksusa. These six Manus have already passed
away. I shall now talk of eight Manus that are
yet to come.
RMUi’i; гщтГЕгщ ч^гтГ blTOHFrfZITl
m^lIcKcidHI fim i
Five Savarnas, Raucya, Bhautya and
Vaivasvata, I shall talk of these to begin with in
precedence of Vaivasvata Manu.
TO: ТЩ
TTORTt W ЪШ jBRT Ш Т О III ЧИ
The five Manus that have passed away, to
them you understand as Manavas. By me has
been already described the Manvantara of
Svayambhuva Manu which has already passed.
flcjgzrrfir tR T: TOTTrfotTPT rn
^DTTTOf TOTTFR fgdtaTO W r tR :ll^ ll
After this, I shall talk of Manu Svaroci$a
(name of the second Manu)1, the second one,
the great-souled one and the creation of progeny
in brief (in that Manvantara).
щ й ФщT о
w r a w f^smT sib? w W r t^ ii^ ii
In the Svarocisa Manvantara, there were the
gods called Tusitas2 (a class of sub-ordinate
deities said to be 12 or 36 in number) and the
learned Paravatas3, the scholars (being a class
of deities under Manu Svarocisa). Only these
two were remembered as the groups of Devas.
1. V.S. Apte, p. 633. The names o f the 14 Manus in
order are : ТЗТТОр, ■Hldft't, ?. *.
dint), 4- 'o. ^cct-dd, t. ■Hicd^i, Я.
^o. \4.
к той , тйтйтойт, a
symbolical expression for number fourteen, V.S.
Apte, pp. 423-424.
2. V.S. Apte, p. 237.
3. MW, p. 620.
Chapter-62 429

dfadRli
<3 N5 sS : wdfti4:l
ШГ: Ш :l
MKIeTdHgr iw iS J РЙ фнй&ВД WRf>fopT:ll II
cf TTSfT ■Hjrii:)! С И These Hotas, the twenty four gods, then
They were bom of Tusita as the sons of happened to be Soma drinkers. Their Indra
Kratu, the Svarocisa (Manu). The Paravatas and (ruler) was Vaidha was world-famous.
the remaining ones- these two Ganas consist of з й yfaH TW д а : тпя
twelve each. All these Devas together are
ятй®г w?r ^Toft щфтГ5^ч^^1«пи ^ ii
known as Chandajas and they are twenty-four
in number. г^ТТ%ШТ f4§pTRmi
щ Ш Ш -qrr w f c : T^TT:)ll ^11
«ЬГРШЗЗТ cHURli ЙЧТ ^ctlildW«lll
з щ qw ^qfi <^m$r 4?r<dcH:iin Urja, the son of Vasistha, Stambha the son
of Kasyapa, Drona the son of Bhargava, R$abha
зттЫ т i the son of Angiras, Dattatri the son of
-m « й ^Гсг и Paulastya, Niscala the son of Atreya, and
з д а ^ W u t gfen: чГгйШт:| Dhavan the son of Paulaha- these are well-
known as Saptarsis (Seven Sages).
^ 5bd^lW ^S5W Rhlfd4:ll ^1 1
h t: friRTt Tf%: I
The sons of Kratu were- Dhaivasyas'a,
Vamanya, Gopa, Devayata, lord Aja, the тэ й т чц тднт: и и
adorable god Durona of mighty power, Apa, the tr): Ш cfvichti: TffTT:i
mighty-armed one, highly chivalrous Mahaujas, ТТЙ Ч^ТТЩТШТ й к -dORI^ II
Vlryavan, Cikitvan, Nibhrta, and Amsa. They
were then the imbibers of Soma. Aja was the Caitra, Kaviruta, Krtanta, Vibhrta, Ravi,
twelfth among them well-known as Tusitas. Brhat, Guha, Nava and Subha- these are known
This way, these sons of Kratu then happened to as nine sons of Svarocisa Manu, also known as
be as drinkers of Soma. Vams'akaras (establishers of their race),
enumerated in this Purana. Such is the second
Manvantara.
w m fewr зт^щЫтцфт:11 ЧРЗЙП R4^T: ftcTTgr Ш 1 ^ГР1
arf^TRPftoFfr Т йпзй гШ ^1 RH гЙ TT5TT:U о и
с»
згзтй rt щ т й ■гтйгш W i^r:n Saptarsis, Manu, Devas and Pitaras- this
ЙП ^ XRMRTT: тгШ гГГ: I group of four constitute the root of a
Manvantara. All the progenies are subsidiary to
them.
The Paravatas of great exploit were- Lord
Pracetas, Visvadeva, well-known Samanja, ajRiuii яят: fqrrrt ^T fra:i
Ajihma, the suppresser of enemies, Arimardana,
Ajihmana and Mahlyana endowed with Of Rsis, sons are Devatas and Pitaras are the
learning, the two Ajopas, greatly fortunate ones, sons of Devas and Rsis being the sons of Devas.
Yavlya, the highly powerful one, Hota and This verily, forms the facet of scriptures.
Yajva. This way, these deities happened to be in
the intermediary period of Svarocisa ЧЙ: Й fg^TrrRT: I
Manvantara. TRRT^Tt ята W W jT f^RTcTII ? ^ II
430 V ayu-Purana

Of Manu, Ksatriyas and Vaisyas were bom and Klrtiman- these are twelve Vams'akarin
and from Saptarsis, the Dvijatis (Brahmanas) Devas.
were bom. This way, the Manvantara has been ririfewi) ^ЩЩТ:11 ^t9ii
described succinctly and not in details.
'
W l? ^ SFTcfrif W fe4 :l
O sS Сч

<3 f w m fpsr:
' w frfo re i 41
о «btf&frcg зпфт: 11^411
ч WFzt Щ Anyana, Radhita, Lord Vasu, Dhi$na,
V T^fE crff^W ЗГЗПЧТ t f ^ l l ^ } II Vivasvasu, Dinakratu, Sudharma, Dhrtavarma,
By Svayambhuva Manvantara, the detail Yas'asvina and Ketuman- these are construed as
description is to be understood of Svarocisa Pramardanas.^
Manvantara. It is not possible to dilate upon the
description of that one even in hundreds of
years, owing to superfluity subjects of ^R 1 4V\
progenies in every lineage. ■гГтГ
O ' 4
FTf^TTFBFEMI
■o -o

fcftWRT Tqfa ЗГГтГЧТЧГчА *RT:l f^raT # i f ^ n ^ га т srgttto :иэ о и

Hamsa, Svara, Ahiha, Pratardana,
Yasaskara, Sudana, Vasudana, Sumanjasa,
The third among the Manvantaras is the
Manvantara of Auttama. Five Devaganas will Visa, Yattuvahyati, Suvitta and Sunaya- these,
be illustrated by me, I shall talk of these. You deserve to be known as Sivas. They are the
may know these. twelve different gods worthy of partaking their
share in sacrifice.
Ш Г Ч Ш % ?№ Ъ cflhcrffo:)
TrfctRTPfd ЧЩТft 14^34 WArlMI*s
f^raT: TTt^T W £Тс(?Т t Т(рТТ:1 1 ^ 1 1
The Devas are Sudhamanas12*, Vas'avartins, ftpg: ^rii 3 ^11
Pratardanas, Sivas and Satyas. Each of these
Ganas consists of twelve Devas. щ ® #чтч<1 г Ф з?и ? я и
U r d s / f r l c f l h c [ R T : $ П Т : $ГП ТГ ф : The names of Satya category of Devas are-
ferfasfer ш SIcRTII Dikpati, Vakpati, Visva, Sambhu, Svamrdika,
Adhipa, Varcodhas, Muhyasarvas'a, Vasava,
sbkll: ЯТЕГШЕТСЧ gjdrill Я Ч II
Sadasva, Ksema and Ananda. Understand these
Satya, Dhrti, Dama, Danta, Ksama, Ksama, names as agreed (by sages of yore).
Dhrti, Suci, Isa, Urjjas, Jyestha and the twelfth
one Vapusman- by these names were (known # hfcfiFflT ir^mRT.N
as) twelve Sudhamans. ^ t^ c T T ^ с ( ш h4l:ll ? ?tl
щшттт fspsnrcrr These Satyas are twelve other Devas who
f g w f a w rf xl RTScRl) fsro^l'f: IIЯ^ II are sacrifice-worthy. This way, these Devatas
were there in the Auttama Manvantara.
fawios®- <Шщ*$$1«ыГ«1а|:1
Sahasradhara, Visvatman, Samitara, 3RjfU ftsj) 1
Brhadvasu, Visvadha, Vis'vakarma, R^trmW^lWTlI ^'tfll
Manasvanta, Virad, Yas'as, Jyotis, Vibhavya
2. Pratardanagana- a group of twelve gods of the
1. A Devagana of Raivata Manvantara, p. 526. Manvantara of Uttama Manu. (Pauranika Kosa, p.
Pauranika Kosa. 330).
Chapter-62 431

fofasj Tpfcpj l And the master of those gods was Sivirindra,

sftrm^r TRT: TWT4:|| or Sivi as Indra, the prowessed one. О excellent
ones, understand the seven sages of that period.
irfr ^ЧНЧИЗЧИ
c&rsjt # ш т TP* сы?чч: tpgrg ^1
Aja, Parasu, Divya, Divyausadhi, Naya, the
unparelled Devanuja, Mahotsaha, Aus'ija,
Vinlta, Suketu, Sumitra, Subala and Suci -these cH4ld§J TldcnfttB TJcf rn
thirteen were the noble-souled sons of the Manu
Auttama. These ones were the progenitors of
Ksattras and made them flourish. Such is the Harsa, the son of Kavya; Prthu, the son of
third Manvantara. Kas'yapa; Agni, the son of Atri; Jyotirdhaman,
the son of Bhargava; Vanapltha, the son of
ЗтЫт ЧЩЗЗШ: тй: гП Paulaha; Gotra, the son of Vasistha; and Caitra,
the son of Paulastya were the (seven) sages that
О Cv

The activity of creation etc. in the course of happened to be in the Tamasa Manvantara.
Auttama Manvantara has been explained
through that of Svarocisa Manvantara. Now trajw t ygdiidl ^ г ш :11
listen and understand the creation etc. in the
Tamasa Manvantara in detail and in the proper i?® экгазщ чЭ
РЧТ: Trm.-in^n
«О '

order. Janughanda, Santi, Nara, Khyati, Bhaya,

Priyabhrtya, Avaksi, Prsthalodha, Drdhodyata,
(32Г 1)4^ Plh*t*4lkA 4 h1:I
n9
Rta and Rtabandhu were the sons of Tamasa
OHWT: -Щ Ш : W:ii}V9ii Manu.
In the fourth Manvantara of the Manu тщй (CRT4^ tRterTftwi%5RTtl
Tamasa, Satyas, Svarapas, Sudhis and Haris
RUTTRf ТГО Ч ТЖ Ш ^ c T R t
were the four Ganas (groups).
Then within the fifth Manvantara of Manu
WfWfiTFT W W m F T R T t fRT:l
s9 s9 sa
Carisnava, the ganas became well-proclaimed
TTO йщ <сПЯ1Я1)<31: Ч$)Й?1«Б:113<'.11 of the gods. You may understand them.
The sons of the son of Pulastya (manifested 3mmwwd^fae«u3r: шгйщт:|
themselves) in the Manvantara of the Manu c CN nS -O

Tamasa. Each group of these gods consisted of ^TOT: W ctfWBT TRTh%:ll

twenty-five (gods). Щ^IPJTT) J|un^)4i rT^R^T:IIY4 II
Tgqrr: Amrtatma, Bhutarajas, Vikunthas along with
ИгУЯРЛПЯ $ $11411WP&Ic| 1йЧШ 111 Sumedhasas were the auspicious sons of
Carisnu alias Vasistha, the Prajapati. Fourteen
and four (i.e. eighteen) were their shining
A centum of senses (Indriyas) and Tamas Ganas.
(Darkness), the eighth one, which the foremost
sages who value truth as life, enunciate, are
recognised as the Devas in that Manvantara of И чУ йте
S3
Ш Ш П U$ II
Manu. uf^KivTk ъ ■агщйг w s f d щ & п
Ъ Я^сПЧТ fvifafrs: HdlMcIHJ SPifTWT: TtJfTT: ^nsniTWT%5R^IIY\9ll
w fc if a R f r ТГгШТ: II If о II Svapna, Vipra, Agnibhasa, Pratyetistha,
432 Vayu-Ригаца

Amrta, Sumati, Vavirava, Vacinoda, Srava, of Kasyapa; Hiranyaroma, son of Angiras;

PravirasI, Vada and Prasa- these were the Vedas'rl, son of Bhargava; Urdhvabahu, the son
fourteen Amrtabhas remembered as the Gods in of Vasi$tha; Parjanya, son of Paulaha; and
the Carisnava Manvantara. Satyanetra, son of Atri- these were then the
(seven) sages in the Manvantara of Raivata
v9
Manu.
3TTffeft|feNr ife few RcT rfll II
feriT feur: i-ifenosw^cran
qwifq ЗП'ЧсГТЗЩТ fag-.ll^ll
rlfferaw л Ф ЧШ ^dd'dJPII ЦЧII
Mati, Sumati, Rta, Satya, Avrti, Vivrti,
Mada, Vinaya, Jeta, Jisnu, Sahas, Dyutiman and Mahapuranasambhavya, Pratyangaparaha,
Sravasa- these are the names of Abhutarajas Suci, Balabandhu, Niramitra, Ketubhrnga and
Ganas as (they) know. Drdhavrata were the sons of Carisnava. Such is
the fifth Manvantara.
tfq'tfe swt Фт: ^T:i
WKrfeVdglcr ШЩТГ k d ^ I I
чтггг fik r Ф г p w r i
# rjwrct 1|^ Щ ||| чьи
cblftdPW feW T $ Ф гаш ФФсГИ Цо||
s9 чЭ S3 S3 '
Svarocisa, Auttama, Tamasa and Raivatas-
Vr§a, Bhetta, Jaya, Bhima, Suci, Danta, these four belong to the lineage of Priyavrata.
Yasa, Dama, Natha, Vidvan, Ajeya, Krsa,
Gaura and Dhruva are remembered as Ф ТЗгЭД лФ т ф т ^ тПЩ^5ф|
Vikunthas. You may know the Sumedhas. з т т э т : и^гсгт v m m к к ш т . -ii
RWRWT Фжш W k w : ^JrfT:ll4^ll
Then in the sixth exchange or upheaval of
the Caksusa Manvantara, the gods are
remembered as consisting of five Ganas-
ф ф р д ф щ ФгФщ -Ц: ^T:ii Adyas, Prasutas, Bhavyas, the heaven-dwelling
«йШшО фч? щ Г : 11 ЧЗМ Prthukas and the Lekhas of great dignity.
Medha, Medhatithi, Satyamedha, f e t o : Ф HR ф ф ш ртФ г :1
Prsnimedha, Alpamedha, Bhuyomedha and
Ф : В Д чтш am w w Whm:ii
others, the lord Dlptimedha, Yas'omedha, чЭ

Sthiramedha, Sarvamedha, As'vamedha, W Ы Tcp4ii)ch<sl д а : тдётт: u ч и

Pratimedha, Medhavan and Medhaharta are This creation of heaven-dwellers is
remembered as Sumedhas. illustrated by the names of their mothers. The
Ganas of those Devas are the great-grandsons of
Aranya, the Prajapati, the son of Atri. Each of
ФФт Щchl^d4:ll4^ll these groups is remembered as comprising of
Л ;1 eight Devas.
SJsfepj Ф ф : чФг: srd fe fr сщ ф т frfd fe j Ф ш ; |
jp fe 1 ж | ф | 1 Ч>$11 Ф п RRTT 4gtTrTT W ЗЛИТ У<ФФ|: 114^11
Vibhu of well-known prowess and Antariksa, Vasu, Haya, Atithi, Priyavrata,
enormous vitality was their Indra. Vedabahu, Srota, Manta and Sumanta- these are known as
son of Paulastya; the sage called Yaju, the son Adyas.
Chapter-62 433

W*'. W lM 4^iii?TT:i Sudhaman, the son of Kasyapa; Virajas, son of

Vasistha; Atimana, son of Paulastya; Sahi$nu,
•О O
Ш%?ГО:М
s$
the son of Paulaha; and Madhura, the
ijR eN ч?1Утс(: зг^уЕГГ: чП еь)Г^п:п^о|| descendant of Atri- these were the seven sages
Syenabhadra, Pasya, Pathyanetra of great in the Cak$u§a Manvantara.
fame, Sumanas, Suvetas, Revata, Supracetas 3*5: чъ: W§4R14441 <R*r<*i^fd:i
and Dyuti of great prowess are known as
3|РчШ|<ГсНЫа
>0 чЭ %ЧсТИ^И
л
Prasutyas.
4W$TT RRt: WT:I
fepT: 'fSTOsN 'ЧЧ1Й1Ч1 ^ ^1
^15g4^f ll% ^ debtHHjl^<UI
■ *pf?r: % r a t js f4 f e r -гг: ii
Uru, Puru, Satadyumna, Tapasvin, Satyavak,
чтвщ # Шшн $ Krti, Agnistut, Atiratra and Sudyumna- these
Vijaya, Sujaya, Mana, Udyana, Sumati, nine and Abhimanyu, the tenth one; these were
Supari, Vijnata and Arthapati- these gods are the ten sons of Caksusa Manu bom of
remembered as Bhavyas. Now you know about Nadvaleya. Such is the sixth Manvantara.
the Prthukas.
Ш И Ш R p *R :l
3d%g: tjiiicHiHi c^t сп ч^ш ^сг ял id^Ut|S 44 ^ щ Л т i W %TT; II $ <?II
■ R ^u jjsr fgwjsr f e m w T ii The creation of that great-souled one is
WmFT: ijychKd f^dhcb^T:II ^ ^ il illustrated by me through Vaivasvata
Ajista, the Lord Sakyana, Vanaprstha, Manvantara in detail and in a proper order, О
Sankara, Satyadhrsnu, Visnu, Vijaya and the Brahmanas!
highly fortunate Ajita are the heaven-dwelling »PRT ЗгёГ:
Prthukas.
хпщчтгт WTcT; cb^'4Wdi
НТЗШ2ГТJra^nfR fclrit ^ f^Trfl *I
dw^ciiii <г?гг штяпти^oii
m цщ ъхнщ ч$в1угт:и^||
The sages spoke- The successors and heirs
gprr =Гг4=ПЧ1 of Caksu§a Manu took birth in the lineage of
^ ^ R eblf^C lI^^II Kas'yapa. Kindly enumerate to us all those
I shall now talk of Lekhas. Understand as I others who were bom in his family.
talk of them. Manojava, Praghasa, Pracetas, the
highly reputed one, Vata, Dhruvaksiti, Adbhuta, W -Mi-el
the valiant one, Avana and Brhaspati are the
Lekhas, declaimed as such.
ТЛТ-Т: Mdl4c||HII\9^||
t r r c Jt ч ? 1cfi4'w у i ws; istratr i
Suta replied- You may know succinctly, the
Ш Tt ^ЬЦ1Ч^ЧТШ:11^Ч11 Nisarga (or creation) of Kasyapa. In his lineage
qrf^gt fsrRrRsm took birth Prthu, son of Vena, the valiant one.
srftFTRgr ’^rfpOT: чЫ?ГШ11 JUfRT ЩЩГЙ- ^Г; STEPWRSITI
tlfO^T W t ЗтГГТЩ ШЩ w ifr: SRraRr: ira^n
Manojava of great virility and prowess Other overlords and Daksa, son of Pracetas,
happened to be their Indra. Unnata, son of too were bom (in that lineage). Prajapati Atri
Bhargava; Havisman, the son of Arigiras; adopted Uttanapada as his son.
434
d d d tS H J Т Ш IH H ldN U M rhl
PddT fdTS%: ЩЩ tfdll ^ 3 II
'Ч^ЧКНШЗНШ HfdW НТЩЧН1 Ц
m ddddSdlft ddflfTctd t %ЯТ:11'э*П
Of this Daksa, the Prajapati, the son
happened to be a king. By Svayambhuva Manu,
he was offered to Atri in light of a purpose or
reason at the advent of the sixth Manvantara.
Having reached the future Manvantara Caksusa,
I shall now dilate upon it in an introductory
norm, О Brahmanas!
driH4ic;i-Gctd<i < ^ d l fddH Tfddfl
« n f e dFdT « 1 % TFJdT Ш RfSpTTII ^ 4 II
w m r iife ifu i | щ г г w&t ^ toti
g p fe r ddHT t 3 d m HT ^ f l r f w i n a ^ l l
g d d eh lffck i d 3T d H T d Щ M l
ddRqT^SddddB^ | d ^fdfwdll
M dfW dl W d d ): W>>9 : ll^H fd T :ii\9V 9ii
From Uttanapada, LaksmI, the spouse of
Dharma, a very clever lady, truth-speaking,
pure-smiled one, amalgamator of wealth, the
knower of Dharma or Law, well-known as
Sunrta, produced a son named Dhruva, the
auspicious one. Uttanapada also begot of her
Kirtiman, Ayasman and Vasu and also two
daughters of sparkling smiles, well-known as
ManasvinI and Svara. Their sons have been
already mentioned.
gdT c|tkp3lfi/T c^T fim P r dNfcfR |
гРШТ ft {ЦК: yrefdft^d d?r:iB9<iii
Dhruva, the valiant one, perfonned penance
taking to abstinence from food and physical
enjoyments for ten thousand of divine years,
declaiming absolute fame.
ddTiHl
N9 d0 tftd : O H:I
STTdTR yKy-ylhldJI«J'JRt4f€r?l:llt9^ II
In the first Treta Yuga, he (Dhruva), the
grandson of Svayambhuva Manu, sustained
himself by means of Yoga (i.e. mental
concentration), in his desire to earn great repute.
Vayu-Purana
dT& WT dtdt ^Ttfddt W d fd m I
O T H dW d ^ddUtdld'afddf^ddll 6 о II
Unto him, the delighted Brahma, offered an
excellent spot among luminaries. It is pleasing
and lasting till the final dissolution. It is shorn
of rising and setting.
d w ifaq u n ^ ^ чГ^ЛЧ ftrt$d fl
^Aii^fiuimwTif: v<Hlefi4^VMi wft\6 ^ii
On seeing his prosperity of highest order and
fame, Usanas, the preceptor of Daityas and
Asuras, sang the following verse.
з#5таг dddt Щ щ г т ч я j?dm
i W T : W f d : fP d T fd d ll
?T%fid 44IHd74teR: H ftcK4fd:ll<^ll
“O what a marvellous prowess of the
penance of this one! О what a learning and what
an invocatory holy rite that the Saptarsis have
kept Dhruva above themselves! The heaven
clung on Dhruva. He is the Isvara, the lord of
Heavens”.
UdTdlfg xf ЧЩ ^ qftT: HT Hd% 4dtl
й О Сч ч9ч9 e
ий шчтчп % dfs’чЭ f e Aifr d
s9 сгт fdчЭ
d :iu 3 n
And from Dhruva, Bhumi generated the two
kings (sons) Pusti and Bhavya. To his own
shadow, Pu§ti invoked the supreme- “May you
assume the form of a woman”!
ycdlfaoih!^ did HU: Idt HTSddddTI
flMHIddd5BTT flomHHdqfddTIId^ll
At his truthful utterance, the shadow of
divine body instantaneously assumed the form
of a woman. Owing to divine physical framing,
she became adorned by divine ornaments.
w r a t dfsTisrd w ddR^dcmdi
w tdm f f r a fd; d fdidi ffddium i
Pusti begot of his Chaya five sinless sons,
viz. Praclnagarbha, Vrsaka, Vrka, Vrkala and
Dhrti.
____C
L ... ^ Г _______ Г _____N
ЧНТ Ш^ПЧЧ^ГРТ s9
цч<% ЧФТ1
ЧЭ'О с *N
ЧТЯ^ТТШ ddfip# d: d#5FTfdlldSII
Chapter-62
The wife Suvarca of Praclnagarbha
produced a king (son) by name Udaradhi, who
was Indra in an earlier birth.
He used to take food only once at the end of
a thousand of Samvatsaras. This way, the
supreme one attained to Indra-hood which
lasted a Manvantara.
3^RST: W f^3OTI
frj RWw|ij # cRTft W
Bhadra bore to Udaradhi, the son (named)
Divamjaya. Varangl produced from Divamjaya
the son Ripu, the conqueror of foes.
dW ТУТ 6 ^ II
From Ripu bore Brhati, Caksusa of
ubiquitous refulgence, of that one, the son,
Manu, the scholar, the organiser of Brahma and
Ksattra.
^todjbfrR uqi dlbuq'l 3R*{I
5UfT4dTlrq^|i|iqtuqw hstlcPT: II о ||
Caksusa begot Manu of PuskarinI, a
descendant of Varuna and the daughter of the
noble-souled Prajapati Aranya.
ЧТЧf e w tR
ЧЧТиП^Т ёР?Т Ч % ? Ш 'SgrTT: II
еЬ-УИ1 ^ ЗЗГЗТТЧ^Г:Ич ?ll
The one named Caksusa Manu, the well-
known one, the propagator of Dharma and
Artha, begot ten auspicious sons of Nadvala, the
daughter of Prajapati Vairaja, О highly-
fortunate one!
m: m O : yidsiiidW4{4)
s3 i
WTHURt R 4^11
зт^гч^г m \: ^ tt: ii <?^ii
Urn, Puru, Satadyumna, Tapasvin, Satyavak,
Kavi, Agnistut, Atriratra and Sudyumna- these
435
nine ones and Abhimanyu, the tenth one, were
the sons of Manu and Nadvala.
Щ WdFi T=r# Rtct^ ii з и
Agneyl bore to Uru six sons of great valour.
(They were)- Anga, Sumanas, Svati, Kratu,
Angiras and Siva.
3^-1НЙШТ?гг t сггзтТсП
amRur Усш: ^ я щ н ^ н
Sunltha bore to Anga a single child Vena.
Owing to the misconduct of Vena, a mighty
turmoil erupted up.
Rrw этой TrfgR w f ?
ЧПТ 4RchlRd: и я Ч II
For the sake of progeny, the sages churned
down his right arm. When the hand of Vena
was pressed, there took birth a great king for the
protection of the earth, who became known as
Prthu.
srat ФсШТ ЩТ#ЗШТ y^lHRlcfl
TT^FTtchMW $Ш ок :11 $ II
He was a Dhanvl (bow-wielding one) and a
Kavacl (an armoured one). He became such as
if smouldering with radiance. Prthu, son of
Vena (Vainya) rescued the entire Universe,
being foremost of Ksatriyas.
C\
tt ciw #tr:i
Of those consecrated for the Rajasuya1
(sacrifice), he was the first king (lit. guardian of
the Earth). For the sake of his eulogium, took
birth the skilled ones, Stita and Magadha.
1. A great sacrifice performed by a Universal monarch
in which the tributary princes also took part at the
time o f the coronation as a mark o f his undisputed
sovereignty. cf 4Ufrf fluid
(Satapatha Brahmana, V.S. Apte, p. 467).
436
% 4 тМщщг 4*4if4 smmn
JMHi' gRi«*>i4 Mi c^^tfauuj: 4 ?ll
4^: W 43% 4 4% W 4 tii ^
By that wise great king, the earth in the form
of a cow was milked for grains, crops, for those
desiring sustenance of the progenies along with
Gods, group of Sages, Pitrs (manes), Danavas,
Gandharvas, the bevies of nymphs, all the
merited-persons, mountains and creepers
likewise.
% I тп % i p r a R T c r e f s r m
ф т cl4 cHlebRrdWildll ?o о ||
Being milked in different receptacles, the
Earth, provided milk of cherished resolves and
by that he supported his subjects.
f o w V r 13% % c b l& if4
4 4 T 4 F 1 4 7 4 T ^ S IT 4 < f ? J 4 сГСТ4ТП1
44T c(% ч т% 44T т Ш т : 4 f I
44T % : 4 4 ^ 4 4 4 1 % ( 4 Т 4411
здотт 4 Ш т % % ш
The Sages spoke- О highly-intellected one!
You may dilate upon in details regarding the
birth of Prthu and how the Earth was milked
formerly by that great-souled along with Devas,
Nagas, Brahmarsis, Yaksas, Gandharvas and
Apsarasas. In which individual ways, (the earth)
was milked individually?
Ы msfaytoisr xn
Ш с и 4 < Й ^ 1 ч (а Г Ш :
You may dilate upon before us while we
keep on querying, the special forms of vessels,
the milker, the milk and the different calves.
4 f 4 i s r g u r u ) 4 i! u ic f 4 f u 4 1 % : wхЭ i
jb c ^ A ^ f ^ R l: % 4 5 4 Щ 4 4 :ii
And for what purpose, the hand of Vena was
churned earlier by the enraged great sages, that
all you may dilate upon before us.
Vayu-Purapa
TgcT 'Sctlxi
%i l l gulRlEHift f%T: TJ%f4T4 4 4 4 4 J
4сШТ: М41^^^Щ%41тПТТ:ll^oЦП
и Suta spoke- I shall explain, О Brahmanas,
the birth of Prthu, son of Vena. Having sole
concentrated, you may hear, 0 excellent
Brahmanas!
4T^4fftT 4Г414 41%4Т4ТЦсП4 41
ctajdqftpT 4% 415(414 4ЗД4411 ^ ||
Neither to a polluted one, nor to a sinister
one, nor to a non-pupil, nor to one as
unfavourable one, I shall narrate this sacred
(thought) and nor even to one who has vow not
adhered to.
■Щт$ Щ Э Д Г Т О 4TRT 4 % 4ft(44l
W Pjfafa: 4T4i ^4(trtS4^4=fi:ll ^ot9ii
This event is salubrious to heaven, fame,
afforder of longevity of life and sacred as such
? || unanimously recognised by the Vedas, the
secret exposed by the sages.
% 4 414% % : 44441
? II 5(1^1ul**4) 44Tf>c4 4 4 ^%cf>4T^44ll
%TT 9% T 44TS% 444(15(44: 44:11
He who is not malicious shall hear it. The
man who having listened to this birth of Prthu,
son of Vena and having offered obeisance to the
Brahmanas, shall not grieve over the actable
and inactable. This king was a guardian of Law
or spiritual good, and happened to be one as a
peer to Atri.
$и 3 # % ( 4 4 4 (4 f f f f t 4T4 Я4Т4% :1
4 4 T 44Г 4 % 4 ( 41?4sf *0 II
A Prajapati named Anga1 was bom in the
lineage of Atri whose son happened to be Vena,
who was not absolutely religious one.
1. Bhagavata Purana IV .13.17-18, p. 213.
Chapter-62 437

зпй ^fffrrat % a^i4frf:i

IT 4ldm ^U | ^4: еЬМТ<*ММЬН:11 ^ о || Ф жНшдтштттшм II
The Prajapati was born of SunTtha, the When he crossed the limits of decency,
daughter of Mrtyu. Vena was the son of the when he took up an improper stand, Marlci and
daughter of Kala. Owing to the fault of his other sages addressed him in entirety.
Matamaha (maternal grandfather), Vena was cbt ^ tt 1 щ д а |^1
(cruel).
чтил? сым7ы ^ snf: * н ш : п
TT£ГЙ yB^i: еЫчкт^^ $c^dl
faeft w 3r^5TTsi%тгтчШттж:11 w n
ш ти тто ш апШ тт тл№г:и ш и “We shall talk of the initiation for many
Не having turned his back on Dharma, out hundred of Samvatsaras, О Vena! Be not
of lust rolled along or swaggered in greed. That adherent to unrighteousness. This is not the
king established institutions devoid of Dharma. eternal Dharma. You have taken birth in the
W f 1яГТлТГ5ЧтаёТ1 family of the God of death as a Prajapati. There
is no doubt in it.
fttwibihitctndchKi:
Ч1Я1*Й ТГТП^Г M T ^5?
3TTW g ФТ: Ф %ш:\\ ш н
Having violated the Vedas and Sastras, he ШШ ТЯФщ#Г5га^Т11 ^tsll
became engrossed in impiety. During his reign It has been promised by you earlier- T will
period, the subjects became such as having no safeguard (the interests) of the subjects’”.
adherence to Vasat (Vedic study) and endowed Thereafter, he addressed those Brahmarsis, who
with non-concentration of self-study and nor had talked like that.
even the gods or deities quaffed Soma during tt g <=M4cb)fac;:i
the Yajnas. w t wn ш n
д гё Озш ч : т т г Ш т дт Tnrt Ф \
\Э

ЗТШ^Я%Т ЗГЫ и ъ II Ut m fa г1тЩ:11 W 11

“Neither a sacrifice should be performed, Then, the wicked-minded but eloquent Vena
nor an oblation is to be offered to fire”. This laughingly said- “Who else is the creator of
was the vow of Prajapati, a cruel one, when his Dharma? Whose words are needed by me? By
ruin was imminent. virility or power, education, austerity and truth,
who, verily, bears comparison with me on the
ar^firHisj THju " H # ftyifaRr:i Earth? You all know me as a formidable high-
Ф Ф ЙУН5ЕГ1 fTftr ^Toiifqrilfcm ^ * 1 1 souled one and none is superior to me.
“I deserve to be offered a sacrifice and тптсг: чг4сй«ьн1 srafart g W m : i I
deserve to be honoured in the sacrificial
performance in entirety (undertaken) by the згйч дти
Brahmanas. In me, the Yajna deserves to be сЯ ТГШТ ctf ЧГ? gTRTt fcHKUIIII ^ о и
assimilated and in me oblations deserve to be I am the genesis of all the people and
offered.” especially of laws or moral limitations. If I wish
I can bum whole of the land and shall inundate
ЩWf ЭДТ I it with water. I can generate or even I can
vn-MIc-tl: TH№ pK4lcqtl<f11 4W
lf&T=F swallow it together. There deserves no thought
to be provoked in this regard.”
438
^ Т Ч ?RRI^ "ЩЩЯПЧТЩ ^?pqtfw:l
^ret Ф&г щ$ч:и ц? W
When Vena, who was utterly deluded by
stubbornness and sense of false prestige, could
not be dissuaded, the great sages became
furious.
Ч f^TPfRT ФЭТЗЧгГЧ)
rRTrs^T % ЧМ-У^^ГЧсИ:!! W "RII
Having restrained that one of mighty arms,
flaring forth as he was like fire, then they
churned down his left hand, highly irate as such.
d W d lW M R lt
^cTfsfdhni 4^54: fiWlSlft' ?Щ f?4TT:ll II
From his hand being twisted and churned as
such, there took birth, as stipulated earlier, a
highly diminutive person, quite dark-
complexioned one, О Brahmanas!
fagpi
That one terrified as such having hands
folded, stood their having senses dazed as such.
Having seen him confused and perturbed, they
(sages) asked him to sit down.
m u
The creator of the Nisada lineage, he
happened to be of great heroism. He even
created the Dhlvaras (the fishermen or sailors)
sprung up of the sins of Vena.
% гТЙ fa^frtf4Rd*4H ^ТЩТ: W : l
зта4ьш«а|Гч w m fancb<r4Mirt,ii
And all those others, who had abodes in
Vindhya, Tumburas, Tuvaras and Khasas,
having zest for impiety, took birth from the sins
of Vena.
hdMdfdHJ 4#T cTTW
3Uuftfae| fi<wti-qq^)d4-4c|:ii^V9ll
Then the Maharsis or great sages having got
Vayu-Purana
roused again, churned the right hand of Vena
out of exasperation, as if it were Arani1.
ФТГСФТФЧсГЗт:1
«bidciISjsftr -у4r4l^rjiici: ^fdrt:ll
^ tzhtr: fcfcmm ^K faffaViHHii U C II
Out of the radiance emanated owing to the
outstretch of the hand, Prthu was bom. Since he
was bom of the big {Prthu) hand (palm) he was
called Prthu. He was dazzling with the radiance
of his body like the refulgent fire in corporal
form.
ЗТШЧМТЩЧТЧ SFfffT Ц^Кс|Ц|
W farassn^ Фащ w ч^гагччи w Яи
Having wielded the bow named Ajagava,
the mighty missile, he took up the arrows of
mighty radiance for the sake of protection.
afwjflfogr шт)ч FiJifgiPH tt% : i
44*4H4$I MgUlfa ЗЧЦ 4tT: II^ И
О
On the insurgence of that one, all the beings
became exhilarated all over. On the birth of the
great king, Vena proceeded to Tridiva i.e.
heaven.12
«dfelui sftwn
s3
Ш: tt чьчад|у: 49144) чтфгтЩти ^ ^i
Due to the birth of that virtuous son
endowed with wisdom, he (Vena) was (elevated
as) a Rajarsi. The tiger among men (Prthu) then
protected him from the hell named Punn.
cTW ■Шр(12Г ^4%:l
ЧВТ Ъ '(fylqdfay^ll ^ ? II
All the rivers and oceans, having carried
gems and jewels, came there. They consecrated
the son of Vena as the king. With a great royal
kingdom, he became an Emperor of great
splendour.
1. A piece o f wood used to kindle sacred fire by
attrition.
2. V.S. Apte, p. 241.
Chapter-62
T: ЩвА:1
WgnfaT ЗГ WTfq y^-qiPr Wq % :ll ^ 3 II
Щ ЧМ1 Н$И ТЩТЗЖWraftrilll ^ * 1 1
Pitamaha (Brahma), the adorable one, along
with Angirsa and Gods, combined with the
beings, both mobile and immobile all around,
then consecrated Vainya (i.e. son of Vena), as
lord of men, i.e. the King, the great lord of lords
of mighty radiance through a kingdom of kings.
tqfafclftlThl q$KNl) TT^:l
twifdtMl 4?KTd: MTWTii ^ ч и
The primeval being, the great Prthu, son of
Vena, the prowessed one, was consecrated as
the great king, by gods and sons of Angiras.
SMI«l4g<iydl:l
rmt wrfq 4TWT ЗШРТЩ5ГШгТ|| ^ $ II
The people who had been antagonised by his
father were won over by him. Owing to his
favourable devotion, he got the name Raja.
terms' чт5чтагГ11
When he rushed against the ocean, the
waters became stagnant and the mountains
crumbled before him. He never experienced the
breakage of his banner.
3Pfjg4rzir fawm
ггтц: чгзт чч и d и
The land yielded food-grains without being
cultivated. By mere thinking, all edible foods
were achieved. The cow became yielders of all
desires. Honey was obtained in every leaf-cup.
prrfMq ш ъ # ^ттч| ^ r i
Ш: W it ЧЧАЫ:
Сч чЭ v3
тщто%:11
N
^ Wtssr 4FW:II ^ 4 1 1
During that very juncture, at the auspicious
sacrifice of Pitamaha, the highly intelligent Suta
439
took birth of Sud\ on a day called Sautya2 (a
day devoted to Soma pressing), one of great
intellect. In that very great sacrifice, there took
birth the intelligent Magadha (i.e. the king of
Magadha or a Bard).
(riririld q qrw r WWfg
' sO -О О О '
ТТГФГЙ ТЩгЧЩсТТЧЯТРТЕГ
The singers of psalms of Samaveda singing
along within the Vaisvadeva Srugbhanda3 and
during the music of Samaveda, (he) took birth
and on that account, he is called Magadha or a
Bard.
1(4*41
wfqqi rilfd ^Icj; <y^44fd:l
-3p>T^[P4 tPT: 3Jtlt oi<Mil<idll о ||
The IIavis (clarified butter) of Indra got
suffused with the Havis of Brhaspati. The
offering was made to Indra by the Devas and
therefrom, was bom Suta.
U41c(W W # ШЧ%тТ ^ driftll
r ir i^ fd :ll
Jek'rTU119* 911
Therein, got provenance Pramada
(delinquency) and expiation through the actions.
The Havya offering of the preceptor which was
mingled with that meant for the disciple, was
over-powered by the disciple’s Havis. Because
of this (mingling) activity of the lower and the
upper, a mixed caste came into being.
^■T: ЯсКтМт:11 ^ И
A Suta (charioteer) is begot of a Brahmana
lady by a Ksatriya who belongs to an inferior
caste. Owing to affinity, he was called as one
having duties of the latter (Ksatriya) one.123
1. V.S. Apte, p. 608. Tlfd: - Extraction o f same juice
parturition.
2. MW, p. 1252.
3. The vessel having wooden ladle for affairs clarified
butter into fire. (V.S. Apte, p. 630.)
440
■ЩЯГЙ#4 WPS srf: ^l^ralcR^i
TSRTW rlftw ЪfgM^nril II
This duty is the middle type of Dharma of a
SiJta, viz. that of Ksatriyas. Looking after
chariots, elephants and horses (are his three
duties). Medical treatment is his lowliest of
duties.
<*Дг1Ч4«*Ч Ш ЯШГЩ rJlTZRI^II T**|l
For eulogising Prthu, those two (Suta and
Magadha) were summoned there by the gods
and sages. All the sages said to them- “May this
king be worshipped. This work suits you two
and this is the receptacle of eulogium”.
dlfclpfdl
зпзт *ж п = г: ’« с ь ^ .и ^ ч н
Then the two, Suta and Magadha spoke out
to all the sages- “We two shall gratify the gods
and sages by our actions.
Ч ^ t fegj ч ггггг ЩГ:1
w it ifcrw «pjferr Ti?RdrafeRT %ят:и ^ и
Neither we know the performances, nor the
characteristics and nor the reputation of this
king (Prthu). Wherefore, can we eulogise this
king of radiant norm, О Brahmanas!”
fTEf?^ <TSffozh тяяспМп
О О Cv
^Rsrfarr f a t ^rdoiicKiRirtf^4:ii
5тя?тЫг wterorrfa?r:ii
By the sages, the two were deputed as- “Let
him be praised by his future activities. Engaged
in charity and duties, perennially truth-speaking,
having senses controlled, endowed with
intelligence, he is munificent and is undefeated
in warfares.”
ят£г c&tffui firapjspjTfa тщшн.-i
rnfr #rET cngrfq ^ торЙ : и v* ли
The exploits that conducted Prthu of great
strength, those were ligatured with good
Vayu-Purana
conduct by Sutas and Magadhas, taking to
Panegyrics.
Tjf: 3fT^BT3lW:i
3Rq^r ^гПЯ шятятртатаг гГНЯЪЯII
Thereafter at the end of the eulogium, the
highly-pleased lord of the subjects, delivered a
land of Anupa to Suta and Magadha to
Magadha.
rT^T c( y&q\tiurtc
3TT?M|: MlKPH :ll о ii
Since that time, the protectors of Earth are
panegyrised by the Sutas and Magadhas and are
alerted or awakened by blessings of Sutas and
Magadhas with benedictory songs.
t ^JT T B ra liil: ТГЗТТ l
t^r eft ф $ ( tsfr 4=iRci(d 4niipi:u ^4
Having seen him (King Prthu), the subjects
were highly pleased. The great sages addressed
the subjects- “May this Vainya (i.e. son of
Vena) be your Lord of men, an endower of
means of subsistence to you”.
cffit WTEFt зрят;
Щ ч) ф Я#4гГ41тТ<П1
Я1з1я§сТ: Wlfosj WlfgflfMtalll ^4^ 11
Then the subjects rushed towards Vainya
(Prthu), the highly fortunate one, saying- “You
may provide us the means of subsistence at this
instance of the great sages”. Then he raced
forward to by the subjects out of desire for
doing good to the subjects.
SR#?3T ЯПЩГ ОЧТШяфЛсЙ!
pfatetr ^4 3 II
Having wielded the bow and engripping the
arrows, the mighty one tortured the Earth.
Frightened by his torturing, the Earth ran away
having assumed the (form) of a cow.
сГГЩЕ^ТЩТгТ ^ТГЕ^ШсГН!
4l4d) chl4cblsld6llRll|4ll
Chapter-62
To her running along, Prthu followed having
wielded the bow. Then she (Earth) out of terror
of Vainya, ran to Brahmaloka and the like
worlds (but finally) saw Vainya, face to face,
bearing a bow strung up as such.
trfram ч*1гчн ^5%тЫчи ^ччн
3TcTfRfr cTcfT 5ГТОТ^dilcd^W d'l
<j»ui3tfri4ci irft t£HTT 'ЭЕЩТП^4^11
Finding a great-souled one, highly
concentrated in mind, irrepressible for gods
even, having been Acyuta i.e. invincible one,
endowed with great Yogic power, having
radiance refulgent by the blazing arrows and
shafts, she, with hands folded, the goddess
(Earth), adorable by the triad of worlds
perennially, took refuge in Vainya, the saviour
as such.
Terra % 4Tsnf ш ш
зга sritfiidi rarfa згат тгагага frann ^ч^эп
She addressed Vainya- “You do not realise
the sin of the crime of the murder of a woman.
How will you be able to support the subjects
without me, О King!
■qflr ЕТШ: f w t TRFtra? sjrfcl W ^\
ЗГЗТТ: t n f e W T I I ^ 4 d i l
In me the people have sustenance, О King!
By me alone is propped up this Universe. О
Excellent King! Without me, the people may
get bedoomed.
ч ttm ffir t щ Ira ijra fesrfftri
ш т ^ гатч м ^ grat гати ^ч и
In case you aspire for doing good to the
subjects, it hardly suits you to kill me, О
protector of the Earth! You may listen to my
talk.
тлтат: w w : rff irira^gw о mi
^ratsftr Ш 4 VlTh'4d ШШ ram ^ 1 1 ^ о ||
All undertakings become accomplished if
they are begun with proper means. О King! You
441
will not become capable of protecting the
subjects after having killed me.
згагатт rfg rairf згат чцш i
згагатзг f^ra: w$|fiMirftf4%zrftni
4 % ^й«й'чгсч erf 4 гатр^Г ш ^
I shall assume the form of food. Therefore,
give up your anger, О highly-radiant one! Even
females among the vertebrates, they call as not
fit to be killed. Considering this, О protector of
the Earth! It behoves you not to take leave of
righteousness”.
Era raiilcra 3ictd ягат тгат u^im ci
% sirfraT ^snfw nrarfii ^ ч ii
This way having listened to talk of
prevariative norm, the king, the noble-minded
one, having restrained the wrath, spoke to the
Earth as under.
iic h u -ira k rat (Н К 1 с *н ) ra rra ran
trfi ш щ rafrarsfra rairf r a r a % rarararan ^ 3
“If any one destroys a single life or many,
whether his own or another one’s and for the
sake of the one, he attains enough sin.
rafrfra rft EWra rapt: ^pT4l
dfrf^d 41% tUrrfi ^44ldeh4ll
There ensue no sin or an auxiliary sin if one
man is killed and when many attain happiness,
О auspicious lady.
rfts?N irarfrfraf rat rafstraifa rartsRi
v9
rafr; it гагата тага rarfnraftr гамП&зчи ^ 4 i i
In case you pay no heed to my words
entailing the well-being of the Universe, I shall
kill you for the sake of progenies or subjects, О
Earth!
rat fragrant ш т ч^танч< 1^ ч ^ ч 1
зтггагтта rarafrarfg smrfrarrat ш : и
If you go adverse to my command, I shall
presently kill you with a single arrow. After
proclaiming myself, I shall prop up the subjects.
442
ТЭТ d? с|гНЧШ1й1 TRWd&Jdt dtl
тойть ЗГЗТТft r$ ?тач frftr ч щть:и ^V9ii
О you excellent among the law abiders,
having acknowledged my word, resuscitate the
progenies perennially. You are capable for it,
there is no doubt herein.
ч ч щ TJcmt ч ^ ч !
ftd%^ f dftsf ddft yUdvftn
You may attain to the status of a daughter
unto me, this way (recognising it) as a great
boon. О terrific viewed lady, I control you,
therefore, for the sake of righteousness,
implemented as such”.
щщщ ddt ^айсгчтнт m t щ и
О О 4
<ыРс!У1^||Гц ч W d :ii
This way having been addressed, Mahi i.e.
Earth, the Sati (the chaste one), reported to
Vainya in reply- “0 King! I shall act this very
way. There is no doubt in it.
ddtf d 44 4 %4 drridll
W ^ 4t Щ SH^RTT ЩЦ
Ш1 1 чый*чм xr arrt яга^тп ^ o ii
You may hand over a calf to me, whereby I
may get milked or whereby I may become
dripping with milk being one as having a calf. О
you excellent one among the law abiding ones,
make me flat-surfaced and level everywhere so
that I can spread everywhere the flowing milk”.
dd dcHIWWW fVMMIHlft 4 % : l
qguableyi ddt # чт fcrftdT:ii
Then, Vena got removed the stone networks
from everywhere by his bow-string. Then, the
mountains developed all over.
4-cWtbctdMd
TT4iftfwnfur xni
During the past Manvantaras, the Earth
became unevened. And by natural sequence,
there came into being uneven and even tracts.
Vayu-Purana
4 % 4%fwf % fern TjfcjETHl
yfcrmu: Mtiuii щ ШЧМ dTsft ftiftii и
During the primeval creations, there existed
no division of towns and villages, as the Earth
was uneven and rugged.
4 TFPTTft 4 4 # I5 W : l
хпщчтшчй fcdii
dfal41<MdFI ЧШсГ:11 ^9YII
Neither crops, nor the protection of kine;
neither agriculture, nor the market lanes
(existed), in the Caksusa Manvantara earlier.
Such a thing did happen in the Vaivasvata
Manvantara. These were the regenerations of
such a norm.
dd dd ЗР5ГГШТ c( ftcRlftT 44 TT^dTII ^ЭЦII
Wherever there happened to be the levelled
land amply, therein the progenies took birth and
lived there perennially.
Щ dTOTfe^R^TfCTII
■l^ddnjfd 44d:ll ^II
The edibility of fruits and bulbous roots
became in vogue for progenies all over quite in
a hardship. This way, we do hear the reign of
the son of Vena by tradition and all these
became the regeneration of others in this world.
E^dT 4TSft УЧШЙМШЧ t l
ЧТ d?4 d хпщч 434terc:ii
w n ft w f t dd:ii ^aa it
On the extinction of the medicinal herbs,
Lord Prthu created a calf of Caksusa Manu, and
with great difficulty, milked out the Earth (in
the form of a cow) with his own hand and
produced plants.
uwift %ч ^wifd ct) ^ ч d dipmi
44 rT xTCgd dr4 41% хГ 44%||
%4T%4 dc(T dT % difdft JI'jII: trlqill ^ a 11
Chapter-62 443

By that Vainya, the Earth was milked and зтеей Trfisn rcRTtafaM щ и
crops were (sown and grown), having made
Caksusa Manu, the calf and the bare ground the та w p iR w iu ^'kii
vessel. The progenies continued to subsist In the Amapatre (unbaked jar) with
themselves with that food. sacrifices, the Earth was milked, by the sacred
or merited men. Vaisravana (Kubera) was
sgfafa: «nsfq- R T f^ r <T§SRTI deputed as calf and became oblivious.
rrt щ тачгтет fw r iifcricruq ^ :i
By the sages, the Earth was adored and
зтт щпт ■дч?ган:||
again milked as such. The calf of those became
then Soma and Brhaspati became the milkman. ^ epfoRfi Trraf9w=r ?п \б ч и
ш чт#§ тгга ? а п ^ г
The milkman then became Jatunabha1, the
father of Manivara. That son of a Yaksa was
^(T rT>Tt ^TlWRII о II highly-prowessed one and highly-radiant one.
The vessel became then the Vedic metres He had full self-control. The great sage
such as Gayatrl and the like all over and milk remarked that they sustained themselves with
then for those became Тара (penance) and that milk.
Brahman, the perennial one.
W&gr Ф'фш ^штп
tr: щ щ ^crmfh RR(Twm:i RRT t dRR#RRTcfi:ll
ттш щ гаг 3 T ^ t § 5 ? cTc(Tll By the Raksasas and Pis'acas, the Earth was
^ ^ii milked once again. The milkman of those then
Then again, (the Earth was) worshipped by was Kubera, the one endowed with the
Devaganas led by Purandara. Having engripped knowledge of Brahman.
the golden vessel, Amrta (Nectar) was churned W: '<3fTc|R §ttt Rl
out by them. On that alone, the Gods headed by
Indra, subsisted upon. chtiiriMisI ftfnarr sr Wpt r -щг&:и
<piT §ffr cRT Rtfl rl4 #RT Thrift? U191I
The Raksasa Sumall was the calf. He was
Ы Ъ т#З Ш :11 \6 ЪII
full of strength. Blood was the milk yielded.
By the Nagas, the Earth was eulogised and The Raksasas milked the milk in a cranium
milked. Poison was the milk, Vasuki, the son of bowl, having become oblivious. By that milk,
Kadru, was the milkman, on behalf of those all the Raksasas sustain themselves.
great splendourful serpents.
ТШ H W 1 RjtR Kftl
4FTRT t TR ^Tt ^ T % :l
rt fiR0Tmro^h9T5*R cMTI
H^ct т щ ш ц т RFRcRTT:ii
■rat w E T t ) g fa R ^ ^ tii \c c

Having engripped the river vase, the Earth is

О excellent Dvijas, the fierce, stupendous-
figured ones, the guardians of the foetus or
embryo and excessively aggressive ones among
the Nagas and Sarpas sustain themselves with
that alone. That is their food and sustenance.
Their conduct, refuge and virility were in line
with that.
adored by the manes. Of manes, the milk was
Svadhamrta and the milkman was Aryaman.
Yama assumed the form of a calf for them and
their gratification lasted for one month.
1. Pauranika Kosa, p. 180.
444 Vayu-Purana

(the milkman of desires). Plaksa tree was the

f e w 5p3T xTII \c ЯII
In the lotus (leaves) cup, the Earth was
milked again by Gandharvas and the bevies of
nymphs. They made Citraratha1 the calf and the
sacred gandhas (scents) was the yield.
iter
w f lR T s f e # ТЩТсЧТ Tnfafemi ^O ll
Of those, Vis'vavasu happened to be the
milkman, who was the son of a sage, a sacred
one, a highly-chivalrous king of Gandharvas, a
great-souled one, a peer to the sun.
<|тдт сЩ«Ш|
Having been milked the goddess Earth once
calf. The Earth became Dogdhrl (cow-yielding
milk or the yielder of all desires), the one
supporting all the beings.
f e mfr f e r n w crreft эгёгш о
ЗПЭТ fetsf HtcRRi ЩЧТ Э: #ЭЧ11
tUIxRW cTIchW Tfffe yrWd iTII И ЧII
Such is the Earth, the bearer, the support, the
creator. She was milked for the beneficence of
the worlds by Prthu. This has been heard by us.
She is the very mainstay of the world consisting
of mobile and immobile beings and the source
of their origin.
?fr зйчзтдтптг сичя)%,- чрт
f|ufgmT№rm:ii^ii
* * *

again, she was adored by the mountains. There

(existed) the medicinal herbs in corporeal form
and variety of gems.
Эстет fp ratfet f e f e r 4i#ift:i
f e : я Щ э : 11 ^ и
The calf of those ones happened to be
Himavan and Meru, the great mountain, became
the milkman. The mountain itself was the
receptacle and with that, the mountain was
stabilised.
tfe cremi
ТЩЩШЭЩ1Э fertfenprii
The Earth-goddess was eulogised and
milked again by the trees and creepers. Having
taken up the Palas'a cup as vessel, the milk
became such as having growth and truncation
i.e. endowed with percolation.
chrqyg^ffe: ffct: т&ф ЭсЕТ W f e t i
TfemOTT ^rerfeVii s<?*ii
The mountain in full bloom was Kamadhuk

1. A type o f Satta milked by Gandharvas from the cow

formed earth, Matsya Purana VII. 14; X.24; XVI.26.
Pauranika Kos'a, p. 144.
444 Vayu-Purana

u rn f W g w 58^rR f:ii

Chapter 63
The description of the fame of Prthu
ШЗсГГсГ
C\

tw*wi tift^TTi
=г§ штзй 'З д (? ш гЕт Фечйи
Suta spoke- It is heard that the Earth
extended to the oceans as its limit. Since it
holds riches, it becomes known as Vasudha.
S3 Cv v3

rtcTls^wm w: «ЙЩ:11 ^ II
p ( rITS#ctT^[RTT hFcMTH -qrfT^RTTI

^fg^tgiTRrr Ш:11^и
Earlier, she was inundated by the marrow of
Madhu and Kaitabha. She became Medinl, one
as having comers or extremities for oceans. And
then owing to the association of Prthu, son of
Vainya, the wise one, she became known as
such by name Prlhivl.
я1шт sfsrorKT xf шт rt cngsmi
■HWIeb't^dl ТЩТ t|Tldlcb'<4lfH4lll
Chapter-63
т^гат та m ratim i
The Earth stretched forth and got segregated
and became handsome being endowed with the
storehouses of granary or granary of corns and
having rows of the treasure troves of towns
(rendered) by the King Prthu. It was thronged
by the group of four orders of society who were
guarded by that wise one.
ТТЦWT5[t TRTSSTnt^t: TT7 1 Щ :1
три® ЧТНЭТЧЩТГ%:11 ЦП
Сч Сч
Of such an influence was that king Vainya,
the excellent ruler (lit. protector of the people).
He was fit to be offered obeisance and adorable
by the congregation of beings.
^[ЩсГ TRTra:ll^ll
Prthu alone, being the primeval source of
Brahman or Vedic lore, is fit to be offered an
obeisance by the Brahmanas of great dignity
expert in Vedangas.
ЗП(3[ШТ 4'4W>i4: JRTWjntaii
By the kings of great fortunes, aspiring for
great refute, the primeval king Prthu is fit for
offering obeisance, the prowessed one.
s n f ^ t ЯТШТТt ЧЧЩ: %ll 6 II
The primeval creator of men verily, is fit to
be bowed unto, alone as such, even by the
warriors in a battlefield seeking victory in
battle.
tt 'sfrc^ тщт $4t дШшчи ^ n
The warrior who marches into the
battlefield, having offered refute to the king
Prthu, he returns safely from the terrible battle
and attains glorious fame.
i # tf 4 ъ
445
The sage king Prthu alone, a bestower of
subsistence being of great refute, deserves to be
offered obeisance by the Vaisyas, strictly
adhering to the duties of Vaisyas.
tj% ф ш т : $тйёГ rll
тш!тгт ъ Ц4|)ты(ч тгаЬтаг •ггашпти
These different calves and milkmen, milk
and the vessels, all have been illustrated by me
in a proper order.
зптатт ш w ym щтчп
Щ fK^T rRT ^ II
Earlier by Brahma, the great-souled one,
was milked the Earth. Having made Vayu the
calf, the surface of the Earth as vessel, the seed
(as milk) was yielded.
та: rPjT tpaRi^ таи
чЭ Сч чЭ
clrH Wld^cl <jhv4l <^Щ53<н)$Н c( '*T^tll ^ II
Then in the Svayambhuva Manvantara
earlier, the Earth was milked by Agnldhra (the
priest who enkindles fire or prepares the fire)1
after making Svayambhuva Manu the calf.
t# # t n «ffiptii
ФТ ТФТГШ fi^T M w n f 4 t WII ^11
During the Svarocisa Manvantara earlier, the
Earth was milked by the wise Caitra, after
making Svarocisa Manu the calf. The yield
consisted of plants and foodgrains.
TfWSTbiRlfa fnsiT gi
та <p3>fPi т а тантал^ strain и
In the Auttama Manvantara, the Earth was
milked by the excellent Devabhuja, having
made calf as Manu Uttama. All the crops were
the yield.
442J ТЩТГ -дЩ) ШЧТГРТЕгП TRT:I
ЩЩТ 5 <4R«r^4TII ^ II
Again in the fifth Manvantara of Tamasa
1. A Practical Vedic Dictionary by Dr. Surya Kanta, p.
5, Oxford University Press, 1981. MW, p. 6.
446
Manu, the Earth was milked by Balabandhu
after making Tamasa Manu the calf.
TBiifteuienw яятя* ятчтТ пят: i
т р л 4 f r ятятч я т я wrfwrcr nfrn
And on the arrival of the Manvantara of
Manu Carisnava, the Earth was milked by
Purana after making Carisnava Manu the calf.
g r^ rsftr Я ТШМ ЯЯТ Ч-Я-гА ЛЧ:|
\С II
cpsrr я|т чттп)ч я тя ^гогг ^ ятеряп
Then on the approach of the Caksusa
Manvantara, the Earth was milked by Purana,
having made calf as Caksusa.
n lip ^ k A s d lr l Aci'Hri ЛЧ: I
4^144 -4 $ ёрЭТ ЯЯТ % ЧЛТП ^ II
When the Caksusa Manvantara elapsed and
Vaivasvata Manvantara arrived, the Earth was
again milked by Vainya, the way it has been
illustrated by me earlier.
Т^1Щ ФГГ TJSEft садМЕГЯТЧ Я|
CTSTT II -ROII
Formerly in the previous Manvantaras, the
Earth was milked by the Devas and others, by
human beings as well as by the Bhutas (goblins)
and the like.
(ЧЯ 41% f%4T fE fal4FE tfe^l
%T ЯЯЧГ*1ЩЯ *рТЯ ТГЗГГ:II ч
This way deserves to be understood the
Devas in the past and present Manvantaras.
Now you hear about the progenies of Prthu.
4 # foSR ft Я%)5ЧТ$ТЛТ^1
fyEslfonT ^MHP-ddl-fR^TfRIdll ЧЧII
Of Prthu, the two sons were bom as
Antardhi and Palin. SikhandinI from
Antardhana gave birth to Havirdhana1 (and
Marica)2.
1. Ibid., p. 4.
2. Ibid., p. 493.
Vayu-Purana
y r a i-r a fid ^ ля чя п
Dhisana, the daughter of Agni, bore to
Havirdhana six sons, viz. Praclnabarhis, Sukra,
Gaya, Krsna, Vraja and Ajina.
v dM14Id: I
зтгакптт: ррияня d ^ i d i M ^ ^ 114*11
The adorable Praclnabarhis was a great
Prajapati. By learning, penance and prowess, he
was a sole autocrat on the earth. The tips of his
Kus'a grasses pointed to the east by frequent use
in sacrifices. Hence he is called Praclnabarhis.
яряятят л я t тг§:1
ярятяя: лй яяшЫ утпч^:иччп
ялтлЬял тля# м(ъГ(Яо(Щч:)
That lord duly married Savarna, the daughter
of the ocean, far beyond the extensive darkness.
From the Prajapati the daughter of the ocean,
Savarna, bore the ten sons of Praclnabarhis.
Яf ЯЛЛЛТ ЧТЯ 9Ч%ЧЯ W IT : I
TVT cPS^HlfuT ЯЯ?(Ч#Г^1ЯТ:11 Ч^11
All of them are named Pracetas. They were
masters of the science of archery. Adhering to
duties of similar norm, they performed austere
penance for ten thousand years. They remained
reclining over the waters of the ocean.
TjMl Ш :Ч Л#ЩТ: I
з н а ч и т : я г л < |л я л т я у л т § т л : и 4 ^ м
While the Pracetas were performing penance
on the Earth, there ensued the extinction of
progenies, being unguarded and trees not cared
properly.
Ягчт% гщт чТтчутщянпчтт ЯЧТ:1
чгнчгяштт ЯТЯ frt ЧЗЯЯЯ^: I
я^щ птШ ч я л т : и 4 <М 1
Then that Manvantara of Caksusa having got
dissolved, there started an annihilating squall
Chapter-63
blowing and the sky became overcast by trees
and for ten thousand years, the progenies failed
to get into activity.
ЩПЯТ ЯШ:
grpftq Щ II Ц II
Having realised that by the power of
austerity, all the Pracetas became active and
having gone furious, started emitting out breeze
and fire from the mouths.
зятшяя ярртящ т ятят#щяя|
Vayu uprooted those trees and dried them
up. The terrific fire calcined them and this way
came about the extermination of trees.
W I^ig^ctR R T #Я :
Then having realised the clearing off of the
trees and survival of some of the remaining
trees, king Soma approached these Pracetas and
spoke to them.
ш я т я ш тгзпя: тгё я т а Р т а ^ :и 3^11
“Give up all the wrath after considering the
benefits conferred for the continuance of the
worlds, О Kings! О sons of Pracinabarhis!
^TT: %ЯТ ^fqrEzrf^T ад^ЩЧрЧЧРШ11
Т<ЯЯсТТ Я с&яГя ^ГП Ш
The trees shall overgrow on the land. The
fire and breeze may get extinct. This jewel of a
girl of fair complexion is the daughter of the
trees.
MiHdl IftT ЧЯТ яНяЙ<УЙс111
trr iw ятя я й я г
ЯРЙ чад ЯГ |ГЯГ ЯГЯЯЯ?ЯЯШТ1! 3^11
Knowing the future by me, she has been
rendered enflourished by me with my rays.
Marisa, known by this name, she has been
created by the trees themselves. May she be
your spouse, gone gravid by Soma (plant).
447
ящтад яя x^ r ?terer:i
ЗТТУТЯсЧТТУУ f ^ F ^ T ЯТЯ УШЧрВИЭЧИ
By a half of the radiance of yours or virility
of yours and by half of the virility of mine, in
her shall take birth the scholar Daksa named
Prajapati.
я ЯЩЯЖЯ9Я ch
3if44T5f4Tmr яя: тгзтт: и
He, of fiery splendour, shall again develop
the subjects and protect the Earth almost burnt
by the fire comprising mostly of your virility.
Ш: я Iчту g e R iw jf^ я % я :1
адРт ^ « т : яяй ят(япяи
Then, at the word of Soma, those Pracetas
having restrained their ire, accepted righteously
Marisa as their wife from the trees (their
daughter).
TTiwyi t ЯЯШ TT^TR§:l
Я?Г*Я^ ir%vn^Tt qiRm-yt TWTTlfa: II ^ 6 11
In Marisa, then they bore embryo mentally
and from it were born ten Pracetas and Daksa,
the Prajapati.
чцйял: я1чтч'|ун тт4<У1Я1
зтд^гяяш xnss^t яят я %яши з ч п
Daksa, highly-virile one, took birth by the
partial incarnation of Soma. Being endowed
with virility, Daksa created progeny mentally
and subsequently by means of physical union.
згяш я т fgtr^tssi яящя: i
ЯЯЯТ ftetdtll^oti
Having generated by mind- the immobile
and mobile beings, the bipeds and quadrupeds,
Daksa created females thereafter.
я <v?t «тяк яу|^ п
ш ня) ячй яш :
He offered ten of his daughters to Dharma,
thirteen to Kas'yapa and the twenty-seven
enshrined within the gaze of Kala, (he offered)
to Indu or Soma.
448
ттедт д^дт ддТзетт с) gg^tsfrg^fg^i
| #g 9ГЩЩГВГI гШИ
cb-Ml^cbl ^Щ^ТЧГ ^Tt^TTfsr fggtagiu^ii
Having offered these daughters unto those,
thereafter he gave four other daughters to
Aristanemi1, two to Bahuputra, two to Angiras
and one daughter was given to Krs'as'va. Now
you may learn about their progeny.
ЗШ щрт&т ЧЧГ: ЧЙ <T
дчйщ зспет# т щ щ jrarahii*3ii
The sixth Manvantara of Manu Caksusa
becomes here truncated giving place to the
seventh Manvantara of the Prajapati Vaivasvata
Manu.
ЩТ ggi: tdui Tfrat ЧГПТ IglcNigHdr.i
In them (the daughters of Daksa) Gods
(Devas), Khagas (birds), cows, the Nagas,
Daityas, Danavas, Gandharvas and Apsarasas,
took birth as also other breeds.
3W: Tnjfr %ТФтаТ:1
^ГачгьугГп и
Since within this world, sprung out of the
physical union of progenies by determination,
perception and impact, the creation of earlier
ones becomes declared.
gjgg 35^:
^T4t gRcfRi XTEffort ет й ^ r :i
wm: rf 4Bir44:ii^^n
The sages spoke- “Of Devas, Danavas,
Devarsis and the great-souled Daksa- their
auspicious generation has been declared earlier
by you.
1. Pauranika Kosa, p. 30. One among the Prajapatis
headed by Kasyapa unto whom four daughters o f
Daksa were given in marriage, the father o f 16
children. (Vayu Purana ch. 63.42).
Vayu-Purana
зтшг5пчМдт g^gg wron
дет ж т ш ет дд#й дщ ддт:и^п
From the Prana of Prajapati, the birth of
Daksa has been declared by you and how the
highly austerity performing one, attained to the
state of the son of Pracetas?
дд 4: ^д нщгШ
w t p t дет « ^ д т g g :ii*d ii
O Siata, it behoves you to clarify this doubt
of ours. He was the daughter’s son of Soma,
then how did he attained to the status of his
father-in-law”?
TArfggr fa r m fqgi ядд ш : i
c\ sa
щддт$д ч т ^ дтг:1и<?п
Suta spoke- The procreation and dissolution
perennially among the beings is desired as such,
О excellent Suaves! The sages and also those
man who are equipped with learning are not
deluded in this matter.
дт) д% ^ с^пдд! Ц^япг: i
дч^ет f a w -д fgiftgg ч ■prfgimoii
In every age, Daksa and others are bom, О
Brahmanas! They undergo subsequent death
too. An intelligent one is not confused in this
matter.
дд дт)шягя’*ш|гд' gnwrn ч
O excellent Brahmanas, there never existed
seniority or juniority of these ones earlier.
Austerity alone became superior and prowess
was the basis thereof.
fcHjfe gr %c( ёпщд^г дттеттт
ддпчттгщ^дШ: д^дйич^и
Whosoever understood this creation of the
mobile and the immobile beings in Caksusa
Manvantara, he attains dignity in the heavenly
world.
Chapter-64 449

135 ТРЬ ■НЧНзЧМЗЙПЩЦ^Т ■H4lt4d:l

% Л1ч)1 4-ct^uir44ii:ll
■ wiii^^rai: ^TTreii^Mwi gsroretrn 4311
This creation of Caksusa (Manu) has been
dilated upon quite succinctly. This way,
therefore, six creations have passed in the form
of Manvantaras. Headed by Svayambhuva
Manvantara and ending with Caksusa
Manvantara, they have been narrated briefly in
proper sequence.
wft: w m $ i !|зтоттот:|
$eiwdfa«ifui 114*11
These creations have been talked of as per
my intelligence, О excellent scholars! By the
creation of Vaivasvata Manvantara, their details
deserve to be known.
Зте^ТТ TlldR-rhl^J
snft^RT:о ТШТПЙ «nfa: ш тетгА п
тр^Г ^uii^fd ^т: Чй'гЧЧ^«ь:11ЧЧП
All the creations of Vivasvan are
innumerable and non-different (from other
Manvantaras) in the matter of states of health,
duration of life and from the point of view of
Dharma, Kama and Artha (spiritual good, lust
and material gains). Whosoever studies this
without malice, he attains these attributes.
-$тзщ ц ШсПР? PTftT4:l
ЖГОЩоШТПТ: Tnf ^ fd^rdim^ll
Now I shall talk about the creation of the
present Vaivasvata Manu, the high-souled one.
While I talk of the creation from Vyasa and
others, you may listen to me or understand.
ffit #4gi4Tiul чтунЬй щщпдёеШ яте
fd4fad4)5sqre:ii^?n
•к к к
Chapter-64 449

\ \ m

Chapter 64
The description of the creation of
Vaivasvata
ш Зсгггт
ТОЙ Д 8Г II
wnfc:ll ^11
Suta spoke- In the seventh cycle called
Vaivasvata Manvantara, the gods and the great
sages were bom of Kasyapa, son of Marlci.
snf^lT cRicfr W : TTTKtt TTb^iun: i
IT# ^eniuii: т*ШТ:ИЯll
Adityas, Vasus, Rudras, Sadhyas,
Vis'vedevas, Maruts, Bhrgus, Angirasas- these
are known as eight Devaganas (groups of
Devas).
snf^rsiT RMt f^taT: g^J4TrtT5TT:i
■щящ щщ* фЫ >э щптГW :ll 3 II
Adityas, Maruts and Rudras deserve to be
considered as the sons of Kasyapa. Sadhyas,
Vasus and Vis'vedevas, these three groups are
the sons of Dharma.
wtfcrt с(сГГ ^RT:i
$ 1тчП?1оЧ %э^зтт: ^TT:ii
Tester ъ hfaKjftr w : ehM^foid;imi
Of Bhrgu is the Lord Bhargava, and Angira
was the son of Angiras. In this Vaivasvata
Manvantara, those Devas were bom of
Chandajas (bom according to their own will).
TJTTTTFfajT TTTfNrt W : ^T:l
fDTTTT у'1МгН^Ч|Гч-^ ЧТЯТ 4^TWH:imil
The current auspicious (Tejasvi) creation
should be known as that of the descendants of
Marlci. The present one is one among them, by
name Indra as of great prowess.
SMIcTRHIdl $T Ъ ^ Щ W dM I
:il ^ ll
450
The gone by and the coming ones (or those
not come) and the present ones, all those
Manvantaras they deserve to be understood as
of similar pre-requisites.
p t9ii
The masters of past, future and present,
thousand-eyed ones, Purandaras, bountiful,
wearers of crowns with crests, the adamant
wielders, by all these a sacrifice was performed
with hundreds of divine intelligences quite
distinctly by a merit centrum as such.
Ы ш ■yrft w f t Wl
СЧ
6 ii
In the three worlds, they establish
themselves after excelling all the living beings
(weak or mobile), for varied reasons such as
Dharma etc.
rl'Jt'Hi ПЧ-Н1
ЯгТЧоУЧдтГШW %'5ГРЙШ|У: I)
Сч
Tra^nfir fcnfr й RrataRTii и
By radiance, penance, intelligence, strength,
education and physical power or energy, the
masters of past, future and present, the way they
are the supreme commanders- all this, 1 shall
explain to you. You may listen while I narrate.
Ш dc^cl Hl<4)?(d fg^;|
p fa ftra тдй ’р Гчч^Гщ p
чтогт TFgrt ч ш п ти n
The gone by, the coming forth and coming
into being or existent one, that same is
remembered by the scholars (Brahmanas) here
as- Bhiirloka or the earth, Bhuvarloka or the
atmosphere, and Bhavya or the heaven. I shall
talk of their resources.
enwr MdcbfipJT 9RpuiiSTr femifadH)
я Ш сгщй
By Brahma, desired of a son, absorbed in
Vayu-Purana
meditation, it was declared in advance- “BhUh,\
this way it was spoken to begin with and then
this Bhiirloka took shape.
чгитпчт тди) шртеточй <н)сь^Рп
Сч “ Сч Сч
SRTts^r ш ч \ errant HJcr:ii
The root “BhU” is remembered in the sense
of Satta (existence) as also Loka Darsana
(visibility to the people). Since it existed and
was visible it became Bhiirloka. Therefore, this
primeval universe, remained remembered by the
scholars as “BMh” on account of the idea of
existence.
p :l
4cRpnmFt4 ЖГёТ?Т®^5УЧ'сУг1|| ^ II
When this (universe) had taken shape, the
second word, “Bhavat” was declared again by
Brahma. That which is about to take shape in
the immediate future time is indicated by the
word “Bhavat”.
^гаЧТтТ 'Чc|cdfchi fnbrhjrlHtrc’Url 1
The word “Bhuvarloka” is analysed by the
etymologists (knowers of Nirukta) as derived
from bhavana. Therefore, the firmament is
declared as the second loka i.e. Bhuvarloka.
Згч% $т 'MdHkh p R i p-.i
4^f?T STlfd’ ilWI^oill #Ж?РГ5ЯШ11 II
On the provenance of the Bhuvarloka, the
third word “Bhavya” was declared by Brahma
and then the Bhavya-loka took shape.
ЗТЧРТсГ ЧЖ ^f?T WS. ^ f^TTcB|%|
HWrRd f^T ^ II
The word Bhavya is used in the sense of
what has not yet come about (i.e. the future).
Therefore, this future world (loka) by
nomenclature, is known as “Divam” (Heaven).
w R^Th ^гтщт Hi«bWc(is^raiTi
<щщ Rwic^n ^эи
Chapter-64
“Svah”, another third word, was uttered and
the “Bhavyaloka” (future world) took shape.
The root Bhavya is used in the sense of coming
time.
qci ТПТП1
f|cT т р ?TSTT ^ШЩ:11 II
The earth this way is known as “BhUh”, the
antariksa or intermediary space (firmament) is
declared as “Bhuvah” and the heaven is
remembered as “Bhavya”. This very forms the
set of three worlds in a nutshell.
cSJTf^qcRl
ЧМ errgt «raff:
By the exclamations endowed with
Trailokya i.e. triad of worlds, the three Vyahrtis
(i.e. mantras BhUh, Bhuvah, Svah) originated.
The root VNath by the root experts, was
recognised in the sense of rearing or guarding or
protection.
'ilWICddfU cTte&W STcfiTWI
ЧМТ^ сГЩТ^Г f^ t: T p T :IR o ||
Because they are the Lord Protectors of the
BMta, Bhavya and Bhavat worlds, they are the
Ndthas (Protectors) of the three worlds. These
masters came to be known as “Indras” by the
scholars.
ЯШЧЯсТТ MUfflMrwbr ten*
t srafo f|ii ъ ^ii
The chief-existent Devendras as well as
those lordly gods who are their subordinates in
the Manvantaras, become partakers of shares in
the sacrifices.
l# fT R : т р т i l t 1 4 R % :IR ^ II
Yaksas, Gandharvas, Raksasas, Pis'acas,
Uragas and Danavas are all proclaimed as (the
products of) the glory of Devendras.
•gret тгат t r h : fw ft f | t i
T^RftRT: зги: Traf stifol? w r m " 11^ 11
451
Devendras are the elder Gums (preceptors),
Nathas, the kings and the parents. Likewise,
those excellent ones protect all these subjects
according to the law.
w w :i
Ш t f| ft f w r : i l 9 Y l l
This way, these characteristics of the
Devendras (Lordly gods) have been illustrated
succinctly. I shall now talk of the Saptar$is
(seven sages) who are existing at present in the
heaven.
uifsM: g ft f^ r t?lTrPT:l
'PFTcTT ШГЧЩТЩЧИ
They are- (i) Vis'vamitra of great penance,
the intelligent son of Gadhi who was born of the
family of Kusika, (ii) Jamadagni, the heroic son
of Uru and the scion of the family of Bhrgu,
afrassfr Tflntr fcdi^yvrsrsrry snf*fcfi:ii^n
(iii) the son of Brhaspati- Bharadvaja, the
great ascetic, (iv) Saradvan, the learned and
virtuous son of Utathya, belonging to the family
of Gautama,
W :l
>9 чЭ О >9
(v) Brahmakosa, the fifth one, also known as
lord Atri and son of Svayambhuva Brahma, (vi)
the sixth one, Vasuman, the son of Vasistha and
well-known in the world,
сШТ: ^TfRRrTT:l
W &I: feSJ ? <i II
and (vii) Vatsara, the son of Kas'yapa. All
these seven are recognised as great sages. These
Saptarsis Siddhas exist in the existing
Manvantara.
4BTFTt fg: '¥вЛГ=Г>ё| Wl
TfozRTgr f^Bs^ldr ЧРТ ттдг ёГН^ <?II
452 Vayu-Purana

TRTfcRcRT^ ЧЦ W чЭ . Ясь1Шг :11 fd^rWssTWrr ъ яя: f% сгпкщщяи 3 ^ii

^ Ш т t w # W i ^dcbdOHI ^ Ои This way the second “Pada” or section has
Iksvaku, Nabhaga, Dhrsta, Saryati, been illustrated by me in detail and in a proper
Narisyanta, all famous by name, Udvista, order. О Brahmanas! What else shall I talk of?
Karusa, Prsadhra and Vasuman- these are the 1% drqifra чтя
nine glorified sons declared as such of яч:иГаччЪщт:н^^п
Vaivasvata Manu. The seventh Manvantara has * •* *
been explained by me.
^ ^ W d# < Л т %зтт:1

Thus ends Volume I of Vayu-Mahapurana