Vayu Purana

भूतभव्यभवन्नाथः सहस्राक्षः पुरन्दरः । मघवन्तश्च ते सर्वे श्रृङ्गिणो वज्रपाणयः। सर्वैः क्रतुशतेनेष्टं पृथक् शतगुणेन तु ।। ३.

The lord of past, future, and present—the thousand-eyed Purandara—all those called Maghavan, horned, wielders of the thunderbolt, have each performed a hundred sacrifices, each a hundredfold.

त्रैलोक्ये यानि सत्त्वानि गतिमन्त्यबलानि च। अभिभूयावतिष्ठन्ते धर्माद्यैः कारणैरपि ।। ३.

All beings in the three worlds, whether powerful or weak, are overcome and governed, even by causes such as righteousness and others.

तेजसा तपसा बुद्ध्या बलश्रुतपराक्रमैः। भूतभव्यभवन्नाथा यथा ते प्रभविष्णवः। एतत्सर्वं प्रवक्ष्यामि ब्रुवतो मेनिबोधत ।। ३.

By brilliance, austerity, intellect, strength, learning, and valor, those who are lords of past, present, and future become powerful; I will explain all this—listen as I speak.

भूतं भव्यं भविष्यं तत् स्मृतं लोकत्रयं द्विजैः। भूर्लोकोऽयं स्मृतो भूमिरन्तरिक्षं भुवं स्मृतम् । भव्यं स्मृतं दिवं ह्येतत्तेषां वक्ष्यामि साधनम् ।। ३.

The past, present, and future are known as the three worlds by the twice-born; this earth is called Bhūloka, the atmosphere is called Bhuvaḥ, and the future is called heaven—now I will tell you the means for these.

ध्यायता पुत्रकामेन ब्रह्मणाग्रे विभाषितम्। भूरिति व्याहृतं पूर्वं भूर्लोकोऽयमभूत्तदा ।। ३.

When one meditates with the desire for a son, it was declared by Brahmā at the beginning: 'Bhūḥ' was first uttered, and then this world, Bhūloka, came into being.

भूतेऽस्मिन् भवदित्युक्तं द्वितीयं ब्रह्मणा पुनः। भवत्वाद्दर्शनत्वाच्च भूर्लोकोऽयमभूत्ततः। अतोऽयं प्रथमो लोको भूतत्वाद्भूर्द्विजैः स्मृतः ।। ३.

In this existent, the word 'bhavat' was spoken again by Brahmā; because of being seen as existence, this world became Bhūloka; therefore, this first world is called Bhūḥ by the twice-born because it exists.

भूतेऽस्मिन् भवदित्युक्तं द्वितीयं ब्रह्मणा पुनः। भवत्युत्पद्यमानेन कालशब्दोऽयमुच्यते ।। ३.

In this existent, the word 'bhavat' was again spoken by Brahmā; 'bhavat' refers to what is coming into being, and this is called the word for time.

भवनात्तु भुवर्लोको निरुक्तज्ञैर्निरुच्यते। अन्तरिक्षं भुवस्तस्माद् द्वितीयो लोक उच्यते ।। ३.

From 'becoming' (bhavana), the world Bhuvarloka is explained by those who know etymology; the atmosphere is called Bhuvaḥ, and thus the second world is named.

उत्पन्ने तु भुवर्लोके तृतीयं ब्रह्मणा पुनः । भव्येति व्याहृतं यस्माद्भव्यो लोकस्तदाऽभवत् ।। ३.

When Bhuvarloka had arisen, Brahmā again uttered the third word, 'bhavya'; therefore, the world called Bhavya came into being.

अनागते भव्य इति शब्द एष विभाव्यते। तस्माद्भव्यो ह्यसौ लोको नामतस्तु दिवं स्मृतम् ।। ३.

The word 'bhavya' refers to what is yet to come; therefore, that world is called Bhavya, but by name it is remembered as heaven.

स्वरित्युक्तं तृतीयोऽन्यो भाव्यो लोकस्तदाभवत्। भाव्य इत्येष धातुर्वै भाव्ये काले विभाव्यते ।। ३.

The third world was called 'svar' (heaven); thus, the world called Bhavya came into being; the root 'bhū' is applied to what is to be in the future.

भूरितीयं स्मृता भूमिरन्तरिक्षं भुवं स्मृतम्। दिवं स्मृतं तथा भाव्यं त्रैलोक्यस्यैष संग्रहः ।। ३.

This earth is called Bhūḥ, the atmosphere is called Bhuvaḥ, and heaven is called Bhavya; this is the summary of the three worlds.

त्रैलोक्ययुक्तैर्व्याहारैस्तिस्रो व्याहृतयोऽभवन्। नाथ इत्येष धातुर्वै धातुज्ञैः पालने स्मृतः ।। ३.

With these utterances associated with the three worlds, the three vyāhṛtis (sacred utterances) arose; the root 'nātha' is known by those who understand roots as meaning 'to protect.'

यस्माद्भूतस्य लोकस्य भव्यस्य भवतस्तदा। लोकत्रयस्य नाथास्ते तस्मादिन्द्रा द्विजैः स्मृताः ।। ३.

Because they are the lords of the worlds—of the past, the future, and the present—their lords are called Indras by the twice-born.

प्रधानभूता देवेन्द्रा गुण भूतास्तथैव च। मन्वन्तरेषु ये देवा यज्ञभाजो भवन्ति हि ।। ३.

The chief among the gods are the Indras, and there are also those endowed with qualities; in each Manvantara, the gods who receive a share of the sacrifice are such.

यक्षगन्धर्वरक्षांसि पिशाचोरगदानवाः। महिमानः स्मृता ह्येते देवन्द्राणान्तु सर्वशः ।। ३.

Yakṣas, Gandharvas, Rākṣasas, Piśācas, serpents, and Dānavas—all these are known as the powers of the Indras of the gods.

देवेन्द्रा गुरवो नाथा राजानः पितरो हि ते । रक्षन्तीमाः प्रजाः सर्वा धर्मेणेह सुरोत्तमाः ।। ३.

The Indras of the gods are teachers, lords, kings, and ancestors; these excellent gods protect all these beings here through righteousness.

इत्येतल्लक्षणं प्रोक्तं देवेन्द्राणां समासतः। सप्तर्षीन् सम्प्रवक्ष्यामि साम्प्रतं ये दिवि स्थिताः ।। ३.

Thus, the characteristics of the Indras of the gods have been briefly described; now I will tell you about the seven sages who presently dwell in heaven.

गाधिजः कौशिको धीमान् विश्वामित्रो महातपाः। भार्गवो जमदग्निश्च ऊरुपुत्रः प्रतापवान् ।। ३.

Gādhija, the wise Kauśika, Viśvāmitra of great austerity, Bhārgava Jamadagni, and Ūruputra, mighty in valor—

बृहस्पतिसुतश्चापि भारद्वाजो महातपाः। औतथ्यो गौतमो विद्वाञ्छरद्वान्नाम धार्मिकः ।। ३.

The son of Brihaspati, Bharadvaja, of great austerity; Autathya, Gautama, the learned one, and Sharadvana, righteous by name.

स्वायम्भुवोऽत्रिर्भगवान् ब्रह्मको शस्तु पञ्चमः। षष्ठो वासिष्ठपुत्रस्तु वसुमान् लोकविश्रुतः ।। ३.

Svayambhuva, the venerable Atri, Brahmaka is the fifth; the sixth is Vasuman, son of Vasishtha, renowned in the worlds.

वत्सारः काश्यपश्चैव सप्तैते साधुसम्मताः। एते सप्तर्षयः सिद्धा वर्त्तन्ते साम्प्रतेऽन्तरे ।। ३.

Vatsara and Kashyapa—these seven are esteemed as virtuous; these seven accomplished sages exist in the present interval.

इक्ष्वाकुश्चैव नाभागो धृष्टः शर्यातिरेव च। नरिष्यन्तश्च विख्यातो नाभ उद्दिष्ट एव च ।। ३.

Ikshvaku, Nabhaga, Dhrishta, and also Sharyati; Narisyanta, famed, Nabha, and Uddishta as well.

करुषश्च पृषध्रश्च वसुमान्नवमः स्मृतः। मनोर्वैवस्तस्यैते नव पुत्राः प्रकीर्त्तिताः । कीर्त्तिता वै मया ह्येते सप्तमञ्चैतदन्तरम् ।। ३.

Karusha and Prishadhra, and Vasuman is remembered as the ninth; these are declared as the nine sons of Manu Vaivasvata. Indeed, I have recounted these, and this is the seventh interval.

इत्येष वै मया पादो द्वितीयः कथितो द्विजाः। विस्तरेणानुपूर्व्या च भूयः किं वर्णयाम्यहम् ।। ३.

Thus, I have narrated the second section, O twice-born, in detail and in order; what more shall I now describe?

श्रुत्वा पादं द्वितीयन्तु क्रान्तं सूतेन धीमता। अतस्तृतीयं पप्रच्छ पादं वै शांशपायनः ।। ४.

Having heard the second section recited by the wise Suta, then Shaunaka inquired about the third section.

पाद क्रान्तो द्वितीयोऽयमनु षङ्गेण यस्त्वया। तृतीयं विस्तरात्पादं सोपोद्वातं प्रकीर्त्तय। एवमुक्तोऽब्रवीत्सूतः प्रहृष्टेनान्तरात्मना ।। ४.

The second section has been recited by you in sequence; now recount in detail the third section, along with its upodvata. Thus addressed, Suta spoke with inner delight.

कीर्त्तयिष्ये तृतीयञ्च सोपोद्वातं सविस्तरम्। पादं समुदयाद्विप्रा गदतो मे निबोधत ।। ४.

I shall recount the third section, along with its upodvata, in full detail; O Brahmins, listen as I speak of the origin.

मनोर्वैवस्वतस्येमं साम्प्रतस्य महात्मनः। विस्तरेणानुपूर्व्या च निसर्गं श्रृणुत द्विजाः ।। ४.

Hear in detail and in order, O twice-born, of the origin of the present great-souled Manu Vaivasvata.