Vayu Purana

सुरभी कश्यपाद्रुद्रानेकादश विजज्ञिरे। महादेवप्रसादेन तपसा भाविता सती ।। ५.

From Surabhi and Kashyapa were born eleven Rudras, sanctified by great austerity and by the grace of Mahadeva.

अङ्गारकं तथा सर्पं निऋतिं सदसस्पतिम्। अजैकपादहिर्बुघ्न्यमूर्द्ध्वकेतुं ज्वरं तथा ।। ५.

Angaraka, Sarpa, Nirriti, Sadasaspati, Ajaikapada, Ahirbudhnya, Urdhvaketu, and also Jvara—

भुवनञ्चेश्वरं मृत्युं कपालञ्चैव विश्रुतम्। देवानेकादशैतांस्तु रुद्रांस्त्रिभुवनेश्वरान्। तपसा तेन महता सुरभी तानजीजनत् ।। ५.

Bhuvaneshvara, Mrityu, and the renowned Kapala—these eleven gods are the Rudras, lords of the three worlds; Surabhi gave birth to them through her great austerity.

ततो दुहितरावन्ये सुरभी द्वे व्यजायत। रोहिणी चैव रुद्राभा गान्धारी च यशस्विनी ।। ५.

Then, two other daughters were born to Surabhi: Rohini, shining like Rudra, and the illustrious Gandhari.

रोहिण्यां जज्ञिरे कन्याश्चतस्रो लोकविश्रुताः। सुरूपा हंसकीला च भद्रा कामदुघा तथा। सुषुवे कामदुघा तु सुरूपा तनयद्वयम् ।। ५.

From Rohini were born four daughters, renowned in the worlds: Surupa, Hamsakila, Bhadra, and Kamadugha; and Kamadugha gave birth to two daughters, Surupa and Tanaya.

हंसकीला नृप मृषीन् भद्रायास्तु व्यजायत। विश्रुतास्तु महाभागा गन्धर्वा वाजिनः सुताः ।। ५.

O King, Hamsakila gave birth to the Mrishis, and from Bhadra were born the illustrious and greatly fortunate Gandharvas, the sons of Vajin.

उच्चैःश्रवास्तदा जाताः खेचरास्ते मनोजवाः। श्वेताः श्येनाः पिशङ्गाश्च सारङ्गा हरितार्जुनाः। रुद्रा देवोपबाह्यास्ते गन्धर्वयोनयो हयाः ।। ५.

Then were born the Uchchaihshravas, swift as the mind and moving in the sky; white, tawny, and dappled horses, deer, green and white; these horses of Gandharva lineage were nourished by the gods and Rudra.

भूयो जज्ञे सुरभ्यास्तु श्रीमान् चन्द्राभसुप्रभः। स्रग्वी ककुझी द्युतिमानमृतालयसम्भवः। सुरभ्यनुमते दत्तो ध्वजो माहेश्वरस्तु सः ।। ५.

Again, from Surabhi was born the glorious Candrabhāsuprabha, adorned with a garland, bearing a crest, radiant, born from the abode of nectar; given by Surabhi's favor, he became the Maheśvara banner.

इत्येते कश्यपसुता रुद्रादित्याः प्रकीर्त्तिताः। धर्मपुत्राः स्मृताः साध्या विश्वे च वसवस्तथा ।। ५.

Thus have the Rudras and Adityas, sons of Kashyapa, been described; the Sadhyas, Visvedevas, and Vasus are also known as sons of Dharma.

अरिष्टनेमिपत्नीनामपत्यानीह षोडश। बहुपुत्रस्य विदुषश्चतस्रो विद्युतः स्मृताः। प्रत्यङ्गिरसजाः श्रेष्ठा ऋचो ब्रह्मर्षिसत्कृताः ।। ५.

Here, the wives of Arishtanemi bore sixteen children; among the learned, four are known as Vidyuts; the best were born from Angiras, hymns honored by the Brahmarshis.

कृशाश्वस्य तु देवर्षेर्देवप्रहरणाः स्मृताः । एते युगसहस्रान्ते जायन्ते पुनरेव हि ।। ५.

The weapons of the gods are said to be the offspring of the devarshi Krishashva; these are born again at the end of each thousand ages.

सर्वे देवगणा विप्रास्त्रय स्त्रिंशत्तु छन्दजाः। एतेषामपि देवानां निरोधोत्पत्तिरुच्यते ।। ५.

All the groups of gods, O Brahmins, and thirty-three born of the mind, for these gods too, both dissolution and creation are declared.

यथा सूर्यस्य लोकेऽस्मिन् उदयास्तमयावुभौ। एते देवनिकायास्ते सम्भवन्ति युगे युगे ।। ५.

Just as, in this world, the sun rises and sets, so too do these hosts of gods come into being age after age.

साध्याश्च वसवो विश्वे रुद्रादित्यास्तथैव च। अभिजात्या प्रभावैश्च कर्मभिश्चैव विश्रुताः ।। ५.

The Sadhyas, Vasus, Visvedevas, Rudras, and Adityas are renowned for their noble birth, power, and deeds.

प्रजापतेश्च विष्णोश्च भवस्य च महात्मनः। अन्तरं ज्ञातुमिच्छामो यश्च यस्माद्विशिष्यते ।। ५.

We wish to know the distinction between Prajapati, Vishnu, and the great-souled Bhava, and who among them excels over whom.

यश्च यस्मात् प्रभवति यश्च यस्मिन् प्रतिष्ठितः। ज्यायान्यो मध्यमश्चैव कनीयान् यश्च तेषु वै ।। ५.

Who arises from whom, and in whom does each abide? Who among them is greater, who is intermediate, and who is lesser?

प्रधानभूतो यस्तेषां गुणभूतश्च तेषु यः। कर्मभिश्चाभिजात्या च प्रभावेण च यो महान्। एतत् प्रभ्रूहि नः सर्वं त्वं हि वेत्थ यथायथम् ।। ५.

Who among them is foremost, who is subordinate, and who is great by deeds, birth, and power? Tell us all this, for you truly know it as it is.

अत्र वो वर्णयिष्येहमन्तरन्तेषु यत् स्मृतम्। यद्ब्रह्मविष्णुरुद्राणां श्रृणुध्वं मे विवक्षतः ।। ५.

On this matter, I will describe to you what is remembered regarding their mutual distinctions; listen to what I wish to say about Brahma, Vishnu, and Rudra.

राजसी तामसी चैव सात्त्विकी चैव ताः स्मृताः । तन्वः स्वयम्भुवः प्रोक्ताः काले काले भवन्ति याः ।। ५.

The forms of the self-born, known as rajasic, tamasic, and sattvic, are said to arise in each age.

एतासामन्तरं वक्तुं नैव शक्यं द्विजोत्तमाः। गुणवृद्धिनिबन्धत्वाद् द्विधानुग्रहबन्धतः ।। ५.

O best of twice-born, it is not possible to state the differences among these, since they depend on the increase of qualities and the dual bond of grace.

प्रवृत्तिञ्च निवृत्तिञ्च गुणवृद्धिमिह द्विजाः। यथाशक्ति प्रवक्ष्यामि तनूनां तन्निबोधत ।। ५.

O Brahmins, I will explain, as best I can, the activity and withdrawal, and the increase of qualities in these forms; listen to this.

एका तु कुरुते तासां राजसी सर्वतः प्रजाः। एका चैवार्णवस्था तु सानुगृह्णाति सात्त्विकी। एका सा क्षिपते काले तामसी ग्रसते प्रजाः ।। ५.

Of these, one, the rajasika, produces all beings everywhere; one, the sattvika, in the form of the ocean, supports them; and one, the tamasika, at the proper time, casts them down and consumes the beings.

रजसा तु समुद्रिक्तो ब्रह्मा सम्भवते यदा। पुरुषाख्या तदा तस्य सात्त्विकी विनिवर्त्तते ।। ५.

When Brahma arises, filled with rajas, then the sattvika aspect, called Purusha, withdraws from him.

यदा भवति कालात्मा उद्रेकात्तमसस्तु सः। ब्रह्माख्या सा तदा त्वस्य राजसी विनिवर्त्तते ।। ५.

When the principle of time, due to the increase of tamas, becomes predominant, then the rajasika aspect, called Brahma, withdraws from him.

सत्त्वोद्रेकात्तु पुरुषो यदा भवति स प्रभुः। कालाख्या सा तदा तस्य पुनर्नभवतीति वै ।। ५.

When, due to the increase of sattva, Purusha becomes manifest as the Lord, then the aspect called Time ceases to exist for him.

क्रमात्तस्य निवर्त्तन्ते रूपं नाम च कर्म च। त्रैलोक्ये वर्त्तमानस्य सर्वानुग्रहनिग्रहैः ।। ५.

Gradually, his form, name, and actions cease, as he abides in the three worlds, through the acts of granting favor and restraint to all.

यदा भवति ब्रह्मा च तदा चान्तरमुच्यते। यदा च पुरुषो ब्रह्मा न चैव पुरुषस्तु सः ।। ५.

When Brahma exists, then an interval is said to occur; and when Purusha is Brahma, he is not Purusha alone.

मणिर्विभजते वर्णान् विचित्रान् स्फटिके यथा। वैमल्यादाश्रयवशात्तद्वर्णः स्यात्तदञ्जनः ।। ५.

Just as a gem divides various colors in a crystal, so, depending on its purity and the nature of its support, that color appears as such.

तदा गुणवशात्तस्य स्वयम्भोरनुरञ्जनम्। एकत्वे च पृथक्त्वे च प्रोक्तमेतन्निदर्घनम् ।। ५.

Thus, by the influence of the qualities, the coloring of the self-born occurs; whether in unity or in diversity, this is declared as the explanation.