Vayu Purana

प्रक्रिया प्रथमे पादे कथावस्तुपरिग्रहः। अनुषङ्ग उपोद्वात उपसंहार एव च ।। ४१.

The process, the initial section, the enumeration of topics, the connection, the introduction, and the conclusion—these are the divisions.

एवमेतच्चतुष्पादं पुराणं लोकसम्मतम्। उवाच भगवान् साक्षाद्वायुर्लोकहिते रतः ।। ४१.

Thus, this fourfold Purāṇa, accepted by the world, was directly spoken by the blessed Vāyu, who delights in the welfare of the world.

नैमिषे सत्रमासाद्य मुनिभ्यो मुनिसत्तमाः । तत्प्रसादादसंदिग्धं भूतोत्पत्तिलयानि च ।। ४१.

Having reached the sacrifice at Naimisha, the best of sages, by his grace, without doubt, learned of the origin and dissolution of beings.

प्राधानिकीमिमां सृष्टिं तथैवेश्वरकारिताम्। सम्यग्विदित्वा मेधावी न मोहमधिगच्छति ।। ४१.

One who rightly understands this primary creation and the acts of the Lord, as described, does not fall into delusion.

इदं यो ब्राह्मणो विद्वानितिहासं पुरातनम्। श्रृणुयाच्छ्रावयेद्वापि तथाध्यापयतेऽपि च ।। ४१.

Any learned Brāhmaṇa who knows this ancient history, or hears it, or causes it to be heard, or teaches it—

स्थानेषु स महेन्द्रस्य मोदते शाश्वतीः समाः। ब्रह्मसायुज्यगो भूत्वा ब्रह्मणा सह मोक्ष्यते ।। ४१.

In the realms of Mahendra, he delights for countless ages; having attained union with Brahma, he is liberated together with Brahma.

तेषां कीर्त्तिमतां कीर्त्तिं प्रजेशानां महात्मनाम्। प्रथयन्पृथिवीशानां ब्रह्मभूयाय गच्छति ।। ४१.

Proclaiming the fame of those illustrious lords of people, those great souls, and the kings of the earth, he attains the state of Brahman.

धन्यं यशस्यमायुष्यं पुण्यं वेदैश्च सम्मतम्। कृष्णद्वैपायनेनोक्तं पुराणं ब्रह्मवादिना ।। ४१.

This Purāṇa, declared by Kṛṣṇa Dvaipāyana, who speaks of Brahman, is auspicious, brings fame, long life, and merit, and is approved by the Vedas.

मन्वन्तरेश्वराणां च यः कीर्तिं प्रथयेदिमाम्। देवतानामृषीणाञ्च भूरिद्रविणतेजसाम्। स सर्वैर्मुच्यते पापैः पुण्यञ्च महदाप्नुयात् ।। ४१.

Whoever proclaims this fame of the lords of the Manvantaras, and of the gods and seers endowed with great wealth and brilliance, is freed from all sins and attains great merit.

यश्चेदं श्रावयेद्विद्वान्सदा पर्वणि पर्वणि। धूतपाप्मा जितस्वर्गो ब्रह्मभूयाय कल्पते ।। ४१.

If a learned person recites this always, at every festival, he becomes purified of sin, conquers heaven, and is fit for union with Brahman.

यश्चेदं श्रावयेच्छ्राद्धे ब्राह्मणान्पादमन्ततः। अक्षयं सार्वकामीयं पितॄंस्तच्चोपतिष्ठति ।। ४१.

If one has this recited to Brāhmaṇas at a śrāddha, even a single foot, his ancestors attain inexhaustible and all-desired rewards.

यस्मात्पुरा ह्यनन्तीदं पुराणं तेन चोच्यते। निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते ।। ४१.

Because this ancient Purāṇa is endless, it is so called; whoever knows its etymology is freed from all sins.

तथैव त्रिषु वर्णेषु ये मनुष्याः प्रधानतः। इतिहासमिमं श्रुत्वा धर्माय विदधे मतिम् ।। ४१.

Likewise, among the three classes, those people who chiefly listen to this history turn their minds toward righteousness.

यावन्त्यस्य शरीरेषु रोमकूपाणि सर्वशः। तावत्कोटि सहस्राणि वर्षाणां दिवि मोदते। ब्रह्मसायुज्यगो भूत्वा दैवतैः सह मोदते ।। ४१.

For as many hair follicles as are on his body, for that many crores of thousands of years he delights in heaven; having attained union with Brahman, he rejoices with the gods.

सर्व्वपापहरं पुण्यं पवित्रञ्च यशस्वि च। ब्रह्मा ददौ शास्त्रमिदं पुराणं मातरिश्वने ।। ४१.

This Purāṇa scripture, which removes all sins, is meritorious, pure, and renowned; Brahmā gave it to Mātariśvan in ancient times.

तस्माच्चोशनसा प्राप्तं तस्माच्चापि बृहस्पतिः। बृहस्पतिस्तु प्रेवाच सवित्रे तदनन्तरम् ।। ४१.

From him, Uśanas received it, and from him, Bṛhaspati; then Bṛhaspati taught it to Savitṛ.

सविता मृत्यवे प्राह मृत्युश्चेन्द्राय वै पुनः। इन्द्रश्चापि वसिष्ठाय सोऽपि सारस्वताय च ।। ४१.

Savitṛ spoke it to Mṛtyu, and Mṛtyu again to Indra; Indra then to Vasiṣṭha, and he to Sārasvata.

सारस्वतस्त्रिधाम्ने च त्रिधामा च शरद्वते। शरद्वतस्त्रिविष्टाय सोऽन्तरिक्षाय दत्तवान् ।। ४१.

Sārasvata gave it to Tridhāmā, and Tridhāmā to Śaradvata; Śaradvata gave it to Triviṣṭa, and he to Antarikṣa.

वर्षिणे चान्तरिक्षो वै सोऽपि त्रय्यारुणाय च। त्रय्यारुणो धनञ्जये स च प्रादात्कृतञ्जये ।। ४१.

Antarikṣa gave it to Varṣiṇ, and he to Trayyāruṇa; Trayyāruṇa gave it to Dhanañjaya, and he to Kṛtañjaya.

कृत ञ्जयात्तृणञ्जयो भरद्वाजाय सोऽप्यथ। गौतमाय भरद्वाजः सोऽपि निर्य्यन्तरे पुनः ।। ४१.

From Kṛtañjaya, Tṛṇañjaya received it; he gave it to Bharadvāja, and Bharadvāja to Gautama, who in turn gave it to Niryantara.

निर्यन्तरस्तु प्रोवाच तथा वाजश्रवाय च। स ददौ सोमशूष्माय स ददौ तृणबिन्दवे ।। ४१.

Niryantara then taught it to Vājaśravā, who gave it to Somaśūṣma; he gave it to Tṛṇabindu.

तृणबिन्दुस्तु दक्षाय दक्षः प्रोवाच शक्तये। शक्तेः पराशरश्चापि गर्भस्थः श्रुतवानिदम् ।। ४१.

Tṛṇabindu gave it to Dakṣa, and Dakṣa taught it to Śakti; from Śakti, Parāśara, while still in the womb, heard it.

पराशराज्जातुकर्णस्तस्माद्द्वैपायनः प्रभुः। द्वैपायनात्पुनश्चापि मया प्राप्तं द्विजोत्तमाः ।। ४१.

From Parāśara, Jātukarṇa received it; from him, the lord Dvaipāyana; and from Dvaipāyana, O best of twice-born, it has now come to me.

शांशपायन उवाच ।। मया वै तत्पुनः प्रोक्तं पुत्रायामितबुद्धये। इत्येव वाचा ब्रह्मादिगुरुणा समुदाहृता ।। ४१.

Śāṃśapāyana said: This has indeed been spoken again by me for my son, who possesses immeasurable wisdom, just as it was declared in these very words by the teacher of Brahmā and the others.

नमस्कार्य्यश्च गुरवः प्रयत्नेन मनीषिभिः। धन्यं यशस्यमायुष्यं पुण्यं सर्वार्थसाधकम् ।। ४१.

The wise should diligently offer reverence to their teachers; this brings fortune, fame, long life, merit, and the accomplishment of all aims.

पापघ्नं नियमेनेदं श्रोतव्यं ब्राह्मणैः सदा। नाशुचौ नापि पापाय नाप्यसंवत्सरोषिते ।। ४१.

This should always be listened to by brāhmaṇas with discipline, for it destroys sin; it should not be recited for the impure, the sinful, or those who have not completed a year.

नाश्रद्दधानाविदुषे नापुत्राय कथञ्चन। नाहिताय प्रदातव्यं पवित्रमिदमुत्तमम् ।। ४१.

This supreme and pure teaching must never be given to one who lacks faith, who is ignorant, who is childless, or who is hostile.

अव्यक्तं वै यस्य योनिं वदन्ति व्यक्तं देहं कालमन्तर्गतञ्च । वह्निं वक्रं चन्द्र सूर्य्यौ च नेत्रे दिशः श्रोत्रे घ्राणमाहुश्च वायुम् ।। ४१.

They say his origin is unmanifest, his body is manifest, and time dwells within him; fire is his mouth, the moon and sun his eyes, the directions his ears, the wind his nose.

वायो वेदांश्चान्तरिक्षं शरीरं क्षितिं पादौ तारका रोमकूपान् । सर्वाणि चाङ्गानि तथैव तानि विद्यास्सर्वा यस्य पुच्छं वदन्ति ।। ४१.

They declare the Vedas and the sky to be his speech, the earth his feet, the stars his hair follicles; all his limbs are likewise the sciences, and his tail is said to be all knowledge.