Varaha Purana

भूतकार्येष्वमूर्तेन देवलोके तु मूर्तिना । तिष्ठध्वमपि कालान्ते लयं त्वाविशत द्रुतम् ।। १७.

'In activities concerning beings, remain in formlessness; in the world of the gods, with form. At the end of time, quickly enter dissolution.'

शरीराणि पुनर्नैवं कर्त्तव्योऽहमिति क्वचित् । मूर्त्तीनां च तथा तुभ्यं दद्मि नामानि वोऽधुना ।। १७.

'Bodies should not be made again by me at any time; and likewise, I now give you names for your forms.'

अग्नेर्वैश्वानरो नाम प्राणापानौ तथाश्विनौ । भविष्यति तथा गौरी हिमशैलसुता तथा ।। १७.

'Agni will be called Vaiśvānara; the two Aśvins will be the life-breaths prāṇa and apāna; Gaurī and the daughter of the snowy mountain will be so as well.'

पृथिव्यादिगणस्त्वेष गजवक्त्रो भविष्यति । शरीरधातवश्चेमे नानाभूतानि एव तु । अहंकारस्तथा स्कन्दः कार्त्तिकेयो भविष्यति ।। १७.

'This group beginning with earth will become Gajavaktra (elephant-faced); these elements of the body will become various beings; the sense of ego will become Skanda, known as Kārttikeya.'

भानुश्चादित्यरूपोऽसौ मूर्त्तामूर्त्त च चक्षुषी । कामाद्योऽयं गणो भूयो मातृरूपो भविष्यति ।। १७.

'Bhānu, in the form of the sun, will be both with and without form as the eyes; this group beginning with desire will again become the Mothers.'

शरीरमाया दुर्गैषा कारणान्ते भविष्यति । दश कन्या भविष्यन्ति काष्ठास्त्वेतास्तु वारुणाः ।। १७.

This body, composed of Māyā, is the fortress; at the end of the cosmic cycle, it will remain. There will be ten maidens, and these forms are the aspects of Varuṇa.

अयं वायुर्धनेशस्तु कारणान्ते भविष्यति । अयं मनो विष्णुनामा भविष्यति न संशयः ।। १७.

This one is Vāyu, the Lord of Wealth, who will remain at the end of the cycle. This one is the mind, called Viṣṇu—there is no doubt about it.

धर्मोऽपि यमनामा च भविष्यति न संशयः । महत्तत्त्वं च भगवान् महादेवो भविष्यति ।। १७.

Dharma too will become Yama, without doubt; and the great principle, Mahat, will become the blessed Mahādeva.

इन्द्रियार्थाश्च पितरो भविष्यन्ति न संशयः । अयं सोमः स्वयं भूत्वा यामित्रं सर्वदामराः ।। १७.

The objects of the senses will become the ancestors, without doubt; this Soma, becoming himself, will always be the companion of all the immortals.

एवं वेदान्तपुरुषः प्रोक्तो नारायणात्मकः । स्वस्थाने देवताः सर्वा देवस्तु विरराम ह ।। १७.

Thus, the Person described in the Vedānta, whose essence is Nārāyaṇa, was declared; all the deities remained in their own places, and the god rested.

एवं प्रभावो देवोऽसौ वेदवेद्यो जनार्दनः । कथितो नृपते तुभ्यं किमन्यच्छ्रोतुमिच्छसि ।। १७.

Thus, O King, the power of that god Janārdana, who is known through the Vedas, has been described to you. What else do you wish to hear?

thumb|पञ्चमहाभूताः प्रजापाल उवाच । कथमग्नेः समुत्पत्तिरश्विनोर्वा महामुने । गौर्या गणपतेर्वाऽपि नागानां वा गुहस्य च ।। १८.

Prajāpāla said: O great sage, how did Agni arise, or the Aśvins, or Gaurī and Gaṇapati, or the Nāgas, or Guha?

आदित्यचन्द्रमातॄणां दुर्गाया वा दिशां तथा । धनदस्य च विष्णोर्वा धर्मस्य परमेष्ठिनः ।। १८.

How did the Ādityas, the Mothers, Durgā, the directions, Dhanada, Viṣṇu, Dharma, and the supreme lord come into being?

शम्भोर्वापि पितॄणां च तथा चन्द्रमसो मुने । शरीरदेवता ह्येताः कथं मूर्त्तित्वमागताः ।। १८.

How did Śambhu, the ancestors, and the Moon, O sage, become embodied deities?

किं च तासां मुने भोज्यं का वा संज्ञा तिथिश्च का । यस्यां यष्टास्त्वमी पुंसां फलं यच्छन्त्यनामयम् । एतन्मे सरहस्यं तु मुने त्वं वक्तुमर्हसि ।। १८.

And, O sage, what is their food, what are their names, and what is the lunar day? On which day, when worshipped by people, do they grant unfailing results? You should tell me this secret in full.

महातपा उवाच । योगसाध्यः स्वरूपेण आत्मा नारायणात्मकः । सर्वज्ञः क्रीडतस्तस्य भोगेच्छा चात्मनात्मनि । क्षोभितेऽभून्महाभूते एतच्छब्दं तदद्भुतम् ।। १८.

Mahātapā said: The self, attainable through yoga, whose nature is Nārāyaṇa, is all-knowing. While he was engaged in play, a desire for enjoyment arose within himself. When that great element was disturbed, there arose a wondrous sound.

तमप्यप्रीतिमत्तोयं विकारं समरोचयत् । विकुर्वतस्तस्य तदा महानग्निः समुत्थितः । कोटिज्वालापरीवारः शब्दवान् दहनात्मकः ।। १८.

From that, as the water was agitated by dissatisfaction, a transformation occurred. As he underwent transformation, a great fire arose, surrounded by millions of flames, resounding, and of burning nature.

असावप्यतितेजस्वी विकारं समरोचयत् । विकुर्वतो बभौ वह्नेर्वायुः परमदारुणः । तस्मादपि विकारस्थादाकाशं समपद्यत ।। १८.

That exceedingly radiant one also underwent transformation. As it transformed, from fire arose the fierce wind; and from that transformed wind, space came into being.

तच्छब्दलक्षणं व्योम स च वायुः प्रतापवान् । तच्च तेजोऽम्भसा युक्तं श्लिष्टमन्योन्यतस्तदा ।। १८.

That space, characterized by sound, and that powerful wind, and that fire united with water, were then mutually joined together.

तेजसा शोषितं तोयं वायुना उग्रगामिना । बाधितेन तथा व्योम्ना मार्गे दत्ते तु तत्क्षणात् ।। १८.

The water, dried up by the fire and driven by the fierce wind, was also pressed by space, and at that moment, a path was made.

पिण्डीभूतं तथा सर्वं काठिन्यं समपद्यत । सेयं पृथ्वी महाभाग तेषां वृद्धतराऽभवत् ।। १८.

All of it became solidified and attained hardness; this earth, O blessed one, became the most developed among them.

चतुर्णां योगकाठिन्यादेकैकगुणवृद्धितः । पृथ्वी पञ्चगुणा ज्ञेया तेऽप्येतस्यां व्यवस्थिताः ।। १८.

Due to the union and hardening of the four, and the increase of each quality, the earth is known as possessing five qualities; and they are established in her.

स च काठिन्यकं कुर्वन् ब्रह्माण्डं समपद्यत । तस्मिन् नारायणो देवश्चतुर्मूर्तिश्चतुर्भुजः ।। १८.

And as he made it solid, the cosmic egg came into being; in it, the god Nārāyaṇa appeared, with four forms and four arms.

प्राजापत्येन रूपेण सिसृक्षुर्विविधाः प्रजाः । चिन्तयन् नाधिगच्छेत सृष्टिं लोकपितामहः ।। १८.

Desiring to create various beings in the form of Prajāpati, the Grandfather of the worlds pondered, but could not discover the means of creation.

ततोऽस्य सुमहान् कोपो जज्ञे परमदारुणः । तस्मात् कोपात् सहस्त्रार्चिरुत्तस्थौ दहनात्मकः ।। १८.

Then, a great and exceedingly fierce anger arose within him; from that wrath, a blazing being with a thousand flames, embodying fire, emerged.

स तं दिधक्षुर्ब्रह्माणं ब्रह्मणोक्तस्तदा नृप । हव्यं कव्यं वहस्वेति ततोऽसौ हव्यवाहनः ।। १८.

Intending to burn Brahmā, he was then addressed by Brahmā: 'Carry the oblations for gods and ancestors.' Thus, he became the carrier of offerings.

ब्रह्माणं क्षुधितः प्रायात् किं करोमि प्रसाधि माम् । स ब्रह्मा प्रत्युवाचाथ त्रिधा तृप्तिमवाप्स्यसि ।। १८.

Hungry, he approached Brahmā and said, 'What shall I do? Satisfy me.' Brahmā replied, 'You will attain satisfaction in three ways.'

दत्तासु दक्षिणास्वादौ तृप्तिर्भूत्वा यतोऽमरान् । नयसे दक्षिणाभागं दक्षिणाग्निस्ततोऽभवत् ।। १८.

When satisfaction arises from the gifts given at sacrifices, and you lead the share of offerings to the immortals, you become the Dakṣiṇāgni, the southern fire.

आ समन्ताद्धुतं किंचिद् यत् त्रिलोके विभावसो । तद् वहस्व सुरार्थाय ततस्त्वं हव्यवाहनः ।। १८.

Whatever is offered into fire anywhere in the three worlds, O radiant one, you carry it for the sake of the gods; therefore, you are called Havyavāhana, the carrier of oblations.