Vayu Purana

भवत्येको द्विधा चैव त्रिधा मूर्तिविनाशनात्। एको ब्रह्मान्तकृच्चैव पुरुषश्चेति ते त्रयः ।। ५.

He becomes one, twofold, and threefold, due to the dissolution of forms; he is Brahma, Antakrit, and Purusha—these three.

एकस्यैताः स्मृतास्तिस्रस्तनवस्तु स्वयम्भुवः। ब्राह्मी च पौरुषी चैव अन्तकारी च ते त्रयः ।। ५.

These three forms are remembered as the bodies of the self-born: Brahmi, Paurushi, and Antakari—these three.

तत्र या राजसी तस्य तनुः सा वै प्रजाकरी। या तामसी तु कालाख्या प्रजाक्षयकरी तु सा। सात्त्विकी पौरुषी या तु सानुग्रहकरी स्मृता ।। ५.

Among these, the rajasika body is the creator of beings; the tamasika, called Time, is the destroyer of beings; and the sattvika, called Paurushi, is remembered as the giver of grace.

राजस्या ब्रह्मणोंऽशेन मरीचिः कश्यपोऽभवत्। तामसी चान्तकृद्या तु तदंशेनाभवद्भवः ।। ५.

From the rajasika aspect of Brahma, Marichi and Kashyapa were born; from the tamasika, called Antakrit, Bhava was born from that portion.

सात्त्विकी पौरुषी या सा तस्याः शोचिष्णुरुच्यते। त्रैलोक्ये ताः स्मृतास्तिस्रस्तनवस्तु स्वयम्भुवः ।। ५.

The sattvika, called Paurushi, is known as Shociṣṇu; these three bodies of the self-born are remembered in the three worlds.

नानाप्रयोजनार्थां हि कालोऽवस्थां करोति यः। ब्रह्मत्वेन प्रजाः सृष्ठ्वा विष्णुत्वेनानुगृह्य च। वैष्णव्यानुगृहीता स्ता रौद्यानुग्रसते पुनः ।। ५.

Indeed, Time brings about various states for different purposes: creating beings as Brahma, sustaining them as Vishnu, and then consuming them again as Rudra.

एकः स्वयम्भुवः कालस्त्रिभिस्त्रीन् वै करोति सः। सृजते चानुगृह्णाति प्रजाः संहरते तथा ।। ५.

The self-born Time, being one, makes three from the three qualities; he creates, sustains, and also withdraws beings.

इत्येताः कथिता स्तिस्रस्तनवस्तु स्वयम्भुवः। प्रजापत्या च रौद्री च वैष्णवी चैव ताः स्मृताः ।। ५.

Thus, these three bodies of the self-born have been described: they are remembered as Prajapatya, Raudri, and Vaishnavi.

एका तनुः स्मृता वेदे धर्मशास्त्रे पुरातने। साङ्ख्ययोगपरे वीरैः पृथक्त्वैकत्वदर्शिभिः। अभिजातप्रभावज्ञैऋषिभिस्तत्त्वदर्शिभिः ।। ५.

This one body is remembered in the Veda, in the ancient Dharmaśāstra, by the heroes devoted to Sāṅkhya and Yoga, by those who see unity and diversity, and by sages who know the origin and power of beings, and who perceive the truth.

एकत्वे च पृथक्त्वे च तासु भिन्नाः प्रजास्त्विह । इदं परमिदं नेति ब्रुवतो भिन्नदर्शनाः ।। ५.

In unity and in diversity among them, the beings here are distinct; saying 'this is supreme, this is not,' they hold differing views.

ब्रह्माणं कारणं केचित् केचित् प्राहुः प्रजापतिम्। केचिच्छिवं परत्वेन प्राहुर्विष्णुं तथाऽपरे। अविज्ञानेन संसक्ताः सक्ता रत्यादिचेतसा ।। ५.

Some declare Brahma as the cause, others speak of Prajapati; some regard Shiva as supreme, others likewise Vishnu; attached through ignorance, their minds are bound by pleasure and the like.

तत्त्वं कालञ्च देशञ्च कार्याण्यावेक्ष्य तत्त्वतः। कारणञ्च स्मृता ह्येता नानार्थेष्विह देवताः ।। ५.

Considering the principle, time, place, and effects truly, the cause is remembered; thus, the deities here are established in various meanings.

एकं निन्दति यस्तेषां सर्वानेन स निन्दति। एकं प्रशसमानस्तु सर्वानेव प्रशंसति। एकं यो वेत्ति पुरुषं तमाहुर्ब्रह्मवादिनम् ।। ५.

Whoever reviles one among them reviles all; whoever praises one, praises all; whoever knows the one Person, is called a speaker of Brahman.

अद्वेषस्तु सदा कार्यो देवतासु विजानता। न शक्यमीश्वरं ज्ञातुमैश्वर्येण व्यवस्थितम् ।। ५.

One who knows the deities should always avoid hatred; it is not possible to know the Lord who is established in sovereignty.

एकात्मा स त्रिधा भूत्वा संमोहयति यः प्रजाः। एतेषाञ्च त्रयाणान्तु विचरन्त्यन्तरं जनाः ।। ५.

He, being one Self, having become threefold, deludes the beings; among these three, people move within the differences.

जिज्ञासन्तः परीक्षन्तः सक्ता रूपाविचेतसः। इदं परमिदं नेति वदन्ति भिन्नदर्शिनः ।। ५.

Desiring to know, examining, attached and confused in forms, those with differing views say, 'this is supreme, this is not.'

यातुधानान् विशन्त्येताः पिशाचांश्चैव तान्नरान् । एकत्वेन पृथक्त्वेन स्वयम्भूर्व्यवतिष्ठते ।। ५.

These enter the Yatudhanas and also the Pisachas, those men; in unity and in diversity, the Self-born abides.

गुणमात्रात्मिकाभिस्तु तनुभिर्मोहयन् प्रजाः। तेष्वेकं यजते यस्तु स तदा यजते त्रयम् ।। ५.

Deluding the beings with bodies composed only of qualities, whoever worships one among them, worships all three at that time.

तस्माद्देवास्त्रयो ह्येते नैरन्तर्ये व्यवस्थिताः। तस्मात् पृथक्त्वमेकत्वसङ्ख्या सङ्ख्यागतागतम्। एकत्वं वा बहुत्वं वा तेषु को ज्ञातुमर्हति ।। ५.

Therefore, these three gods are established in continuity; thus, the enumeration of unity and diversity comes and goes; who among them is fit to know unity or multiplicity?

यस्मात् सृष्ट्वानुगृह्णीते ग्रसते चैव ते प्रजाः । गुणात्मकत्वात्र्त्रैकाल्ये तस्मादेकः स उच्यते ।। ५.

Because he creates, sustains, and also consumes these beings, due to the unity of qualities, he is therefore called one.

रुद्रं ब्रह्‌माणमिन्द्रञ्च लोक पालान् ऋषीन् दनून्। देवं तमेकं बहुधा प्राहुर्नारायणं द्विजाः ।। ५.

Rudra, Brahma, Indra, the guardians of the worlds, the sages, and the Danavas—twice-borns declare that Narayana is that one god spoken of in many forms.

प्राजापत्या तनुर्या च तनुर्या चैव वैष्णवी। मन्वन्तरे च कल्पे च आवर्त्तन्ते पुनः पुनः ।। ५.

The Prajapatya form and the Vaishnava form, in each Manvantara and Kalpa, revolve again and again.

तेजसा यशसा बुद्ध्या श्रुतेन च बलेन च । जायन्ते तत्समाश्चैव तानपीह निबोधत ।। ५.

By brilliance, fame, intellect, learning, and strength, they are born equal to that; hear of them here.

राजस्या ब्राह्मणोंऽशेन मरीचिः कश्यपोऽभवत्। तामस्यास्तस्य चांशेन कालात्मा रुद्र उच्यते । सात्त्विक्याः पुरुषांशेन यज्ञे विष्णुरभूत्तदा ।। ५.

From the Rajas aspect, Marichi and Kashyapa arose from the Brahma portion; from the Tamas aspect, Kala, called Rudra, arose from his portion; from the Sattva aspect, Vishnu arose in sacrifice from the Purusha portion.

त्रिषु कालेषु तस्यैता ब्रह्मणस्तनवोंऽशजाः। कालो भूत्वा पुनश्चासौ रुद्रः संहरते प्रजाः ।। ५.

In the three times, these forms of Brahma are born from his portions; becoming Kala again, Rudra destroys the beings.

सम्प्राप्ते चैव कल्पान्ते सप्तरश्मिर्द्दिवाकरः। भूत्वा संवर्त्तकादित्यो लोकांस्त्रीन् स तदादहत् ।। ५.

When the end of the Kalpa arrives, the sun with seven rays, becoming the destructive Aditya, then burns the three worlds.

विष्णुः प्रजानुगृह्णाति नामरुपविपर्यये । तस्यान्तस्यामवस्थायां तत्तदुत्पत्तिकारणम् ।। ५.

Vishnu sustains the beings amid the reversal of names and forms; in that final state, each is the cause of its own origin.

सत्त्वोद्रिक्ता तु या प्रोक्ता ब्रह्मणः पौरुषी तनुः। तस्यांशेन विजज्ञे स इह स्वायम्भुवेऽन्तरे। आकूत्यां मनसो देव उत्पन्नः प्रथमे विभुः ।. ५.

The form of Brahma called Pauruṣī, which is said to be abundant in sattva, from a portion of her, he was born here in the Svāyambhuva Manvantara; in Ākūti, the first offspring of Manu, the great god was born.

ततः पुनः स वै देवो प्राप्ते स्वारोचिषेऽन्तरे। तुषितायां समुत्पन्नो ह्यतीतस्तुषितैः सह ।। ५.

Then again, when the Svārociṣa Manvantara arrived, that god was born in Tuṣitā, along with the past Tuṣitas.