Vayu Purana

देवर्षयः सुतास्तेषां नामतस्तान्निबोधत। देवर्षी धर्मपुत्रौ तु नरनारायणानुभौ ।। ६१.

The divine sages are their sons; hear their names: the sons of Dharma are the two, Nara and Narayana.

वालखिल्याः क्रतोः पुत्राः कर्दमः पुलहस्य तु। कुबेरश्चैव पौलस्त्यः प्रत्यूषस्याचलः स्मृतः ।। ६१.

The Valakhilyas are the sons of Kratu, Kardama is of Pulaha, Kubera is known as the son of Pulastya, and Achala is of Pratyusha.

पर्वतो नारदश्चैव कश्यपस्यात्मजावुभौ। ऋषन्ति देवान् तस्मात्ते तस्माद्देवर्षयः स्मृताः ।। ६१.

Parvata and Narada are both sons of Kashyapa; since they are seers of the gods, they are therefore called devarshis.

मानवे वैषये वंशे ऐलवंशे च ये नृपाः। ऐला ऐक्ष्वाकनाभागा ज्ञेया राजर्षयस्तु ते ।। ६१.

In the lineages of Manu, Vaishya, and the Aila dynasty, those kings—descendants of Ila, Ikshvaku, and Nabha—are to be known as royal sages.

ऋषन्ति रञ्जनाद्यस्मात्प्रजा राजर्षयस्ततः । ब्रह्मलोकप्रतिष्ठास्तु स्मृता ब्रह्मर्षयो मताः ।। ६१.

Those who are seers among the royal lineages, from whom people are colored, are called royal sages; those established in the world of Brahma are considered brahmarshis.

देवलोकप्रतिष्ठाश्च ज्ञेया देवर्षयः शुभाः। इन्द्रलोकप्रतिष्ठास्तु सर्वे राजर्षयो मताः ।। ६१.

Those established in the world of the gods are to be known as the auspicious devarshis; all those established in Indra's realm are considered royal sages.

अभिजात्या च तपसा मन्त्रव्याहरणैस्तथा। एवं ब्रह्मर्षयः प्रोक्ता दिव्या राजर्षयस्तु ये ।। ६१.

By noble birth, by austerity, and by the utterance of mantras, thus are proclaimed the brahmarshis; those who are divine are the royal sages.

देवर्षयस्तथान्ये च तेषां वक्ष्यामि लक्षणम्। भूतभव्यभवज्ञानं सत्याभिव्याहृतं तथा ।। ६१.

Now I will describe the characteristics of the devarshis and others among them: knowledge of past, future, and present, and the truthful utterance of speech.

सम्बुद्धास्तु स्वयं ये तु सम्बुद्धा ये च वै स्वयम्। तपसेह प्रसिद्धा ये गर्भेयैश्च प्रणोदितम् ।। ६१.

Those who are awakened in themselves, and those who are indeed self-awakened, who are renowned here for their austerity, and those inspired from the womb—

मन्त्रव्याहारिणो ये च ऐश्वर्यात्सर्वगाश्च ये। इत्येते ऋषिभिर्युक्ता देवद्विजनृपास्तु ये ।। ६१.

Those who utter mantras, those who are all-pervading by their power—these are the ones united with the sages, whether gods, twice-born, or kings.

एतान् भावानधीयाना ये चैते ऋषयो मताः। सप्तैते सप्तभिश्चैव गुणैः सप्तर्षयः स्मृताः ।। ६१.

Those who study these states, and those who are considered sages—these seven, endowed with seven qualities, are remembered as the Seven Sages.

दीर्घायुषो मन्त्रकृत ईश्वरा दिव्यचक्षुषः। बुद्धाः प्रत्यक्षधर्माणो गोत्रप्रवर्तकाश्च ये ।। ६१.

Long-lived, makers of mantras, lords, possessing divine vision, awakened, directly righteous, and founders of lineages—such are they.

षट्कर्माभिरता नित्यं शालिनो गृहमेधिनः। तुल्यैर्व्यवहरन्ति स्म अदृष्टैः कर्महेतुभिः ।। ६१.

Always devoted to the six duties, disciplined, householders, they dealt with equals, by unseen causes of action.

अग्राम्यैर्वर्त्तयन्ति स्म रसैश्चैव स्वयंकृतैः। कुटुम्बिन ऋद्विमन्तो बाह्यान्तरनिवासिनः ।। ६१.

They lived by pure means, with self-prepared foods and tastes; householders, possessing wealth, dwelling both outwardly and inwardly.

कृतादिषु युगाख्येषु सर्वेष्वेव पुनः पुनः। वर्णाश्रमव्यवस्थानं क्रियन्ते प्रथमन्तु वै ।। ६१.

In each of the ages called Krita and others, again and again, the arrangement of classes and stages of life is indeed established at the beginning.

प्राप्तै त्रेतायुगमुखे पुनः सप्तर्षयस्त्विह। प्रवर्त्तयन्ति ये वर्णानाश्रमांश्चैव सर्वशः। तेषामेवान्वये वीरा उत्पद्यन्ते पुनः पुनः ।। ६१.

When the Treta age arrives, again, here, the Seven Sages establish all the classes and stages of life; in their lineage, heroes are born again and again.

जायमाने पिता पुत्रे पुत्रः पितरि चैव हि। एवं समेत्याविच्छेदाद्वर्त्तयन्त्यायुगक्षयात्। अष्टाशीतिसहस्राणि प्रोक्तानि गृहमेधिनाम् ।। ६१.

When a son is born, the father is in the son, and the son likewise in the father; thus, by unbroken succession, they continue until the end of the age; eighty-four thousand householders are declared.

अर्यम्णो दक्षिणा ये तु पितृयाणं समाश्रिताः। दाराग्निहोत्रिणस्ते वै ये प्रजाहेतवः स्मृताः ।। ६१.

Those who are associated with the southern path of Aryaman, who are considered the cause of progeny, are the wives of those who perform the Agnihotra sacrifice.

गृहमेधिनाञ्च संख्येयाः श्मशानान्याश्रयन्ति ते। अष्टाशीतिसहस्राणि निहिता उत्तरायणे ।। ६१.

The cremation grounds that are to be counted for householders are eighty-four thousand in number, situated in the northern course.

ये श्रूयन्ते दिवं प्राप्ता ऋषयो ह्यूर्द्वरेतसः। मन्त्रब्राह्मणकर्त्तारो जायन्ते ह युगक्षये ।। ६१.

Those seers who are heard to have attained heaven, who are celibate, and who are creators of mantras and Brāhmaṇa texts, are born at the end of each age.

एवमावर्त्तमानास्ते द्वापरेषु पुनः पुनः। कल्पानां भाष्यविद्यानां नानाशास्त्रकृतः क्षये ।। ६१.

Thus, these return again and again in the Dvāpara ages, at the end of cycles, as authors of various treatises and expositions of the sciences.

भविष्ये द्वापरे चैव द्रोणिर्द्वैपायनः पुनः । वेदव्यासो ह्यतीतेऽस्मिन् भविता सुमहातपाः ।। ६१.

In the future Dvāpara age, Droṇa and Dvaipāyana will again be born; the sage Vedavyāsa, who was in the past, will be born as one of great austerity.

भविष्यन्ति भविष्येषु शाखाप्रणयनानि तु। तस्मै तद्ब्रह्मणा ब्रह्मतपसा प्राप्तमव्ययम् ।। ६१.

In future times, there will be the composition of new branches (of the Veda); to him, that imperishable knowledge attained through the austerity of Brahman was given.

तपसा कर्म सम्प्राप्तं कर्मणा हि ततो यशः। यशसा प्राप्य सत्यं हि सत्येनाप्तो हि चाव्ययः ।। ६१.

By austerity, action is attained; by action, indeed, comes fame; by fame, truth is reached, and by truth, the imperishable is obtained.

अव्ययादमृतं शुक्रममृतात् सर्वमेव हि। ध्रुवमेकाक्षरमिदं स्वात्मन्येव व्यवस्थितम्। बृहत्त्वाद्बृंहणाच्चैव तद्ब्रह्मेत्यभिधीयते ।। ६१.

From the imperishable comes the immortal, and from the immortal, indeed, all things; this unchanging, single syllable is established in one's own self; because of its greatness and its power to expand, it is called Brahman.

प्रणवाव स्थितं भूयो भूर्भुवःस्वरिति स्मृतम्। ऋग्यजुः सामाथर्वरूपिणे ब्रह्मणे नमः ।। ६१.

Again, it is established as the syllable Om, remembered as Bhūḥ, Bhuvaḥ, Svaḥ; salutations to Brahman, who is of the forms of Ṛg, Yajur, Sāma, and Atharva.

जगतः प्रलयोत्पत्तौ यत्तत्कारणसंज्ञितम्। महतः परमं गुह्यं तस्मै सुब्रह्मणे नमः ।। ६१.

That which is called the cause at the dissolution and creation of the world, which is the supreme secret beyond the great, to that excellent Brahman I offer salutations.

अगाधापरमक्षय्यं जगत्सम्मोहनालयम्। सप्रकाशप्रवृत्तिभ्यां पुरुषार्थप्रयोजनम् ।। ६१.

It is unfathomable, limitless, and inexhaustible, the abode that bewilders the world, serving as the purpose for human pursuits through both manifest and unmanifest activity.

साङ्ख्यज्ञानवतां निष्ठा गतिः सङ्गदमात्मनः। यत्तदव्यक्तममृतं प्रकृतिब्रह्म शाश्वतम् ।। ६१.

It is the highest state, the goal of those possessing Sāṅkhya knowledge, the path for the self to cross over; that imperceptible, immortal, eternal Brahman of nature.