Vayu Purana

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.

औत्तमे चान्तरे चैव तुषितस्तु विदुः स वै। वशवर्त्तिभिरुत्पन्नो वशवर्त्ती हरिः पुनः ।। ५.

In the Uttama Manvantara as well, he is known as Tuṣita, born among the Vaśavartins; again, Hari was born as Vaśavartin.

सत्यायामभवत्सत्यः सत्यैः सह सुरोत्तमैः। तामसस्यान्तरे चापि सम्प्राप्ते पुनरेव हि। भार्यायां हरिभिः सार्द्धं हरिरेव बभूव ह ।। ५.

In Satyā, he became Satya, together with the best of the Satyas; and when the Tāmasa Manvantara arrived, again, in his wife, along with the Haris, Hari himself was born.

चारिष्णवेऽन्तरे चापि हरिर्दवः पुनस्तु सः। वैकुण्ठायामसौ जज्ञे ह्याभूतरजसैः सह। वैकुण्ठः स पुनर्द्देवः सम्प्राप्ते चाक्षुषेऽन्तरे ।। ५.

In the Cāriṣṇava Manvantara too, Hari was born as Deva; in Vaikuṇṭhā, he was born together with the Ābhūtarajasas; that god became Vaikuṇṭha again when the Cākṣuṣa Manvantara arrived.

धर्मो नारायणः साध्यः साध्यैः सह सुरैरभूत् । स तु नारायणः साध्यः प्राप्ते वैवस्वतेऽन्तरे ।। ५.

Dharma, Nārāyaṇa, and Sādhya, together with the Sādhyas and the gods, appeared; and that Nārāyaṇa Sādhya came when the Vaivasvata Manvantara arrived.

मारीचात् कश्यपाद्विष्णुरदित्यां सम्बमूव ह। त्रिस्त्रिः क्रमैरिमान् लोकान् जित्वा विष्णुरुरुक्रमम् ।। ५.

From Mārīca and Kaśyapa, Viṣṇu was born in Aditi; Viṣṇu, the great-striding one, conquered these three worlds in three steps.

प्रत्यपादयदिन्द्राय देवेभ्यश्चैव स प्रभुः। इत्येतासतनवस्तस्य व्यतीताः सप्त सप्तसु। मन्वन्तरेष्वतीतेषु याभिः संरक्षिताः प्रजाः ।। ५.

He restored them to Indra and to the other gods; thus, these seven forms of his have passed in the seven past Manvantaras, by which the beings were protected.

तस्माद्विष्टमिदं सर्वं वामनेनेह जायता। तस्मात्स वै स्मृतो विष्णुर्विशेर्धातोः प्रवेशनात् ।। ५.

Therefore, all this world is pervaded here by Vāmana at birth; thus, he is called Viṣṇu, from the root 'viś', meaning 'to enter'.

इत्येते ब्रह्मणश्चैव वामनस्य महात्मनः। एकत्वञ्च पृथक्त्वञ्च विशिष्टत्वञ्च कीर्त्तितम् ।। ५.

Thus, the unity, the distinction, and the excellence of Brahma and of the great-souled Vāmana have been described.

देवतानामिहांशेन जायन्ते यास्तु देवताः। तासान्तास्तेजसा बुद्ध्या श्रुतेन च बलेन च। जायन्ते तत्समाश्चैव ता वै तेषामनुग्रहात् ।। ५.

The deities who are born here as portions of the gods, among them, those who are equal in brilliance, intelligence, learning, and strength, are born by their favor.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छघ्वं विष्णोस्तेजोंऽशसम्भवम् ।। ५.

Whatever being is endowed with power, beauty, or might, know that to be born from a portion of Viṣṇu's energy.

स एवं जायतेंऽशेन केचिदिच्छन्ति मानवाः। ततोऽपरे ब्रुवन्तीममन्योन्यांशेन जायते ।। ५.

Thus, he is born in part; some people wish it so, while others say that he is born from another's portion.

एवं विवदमानास्ते दृष्ट्वा तान्वै ब्रुवन्ति ह। यस्मान्न विद्यते भेदो मनसश्चेतसश्च ह। तस्मादनुग्रहास्तेषां क्षेत्रज्ञास्ते भवन्त्युत ।। ५.

Thus, as they dispute in this way, seeing them, it is said: since there is no difference between mind and consciousness, therefore, by their favor, they become knowers of the field.

एकस्तु प्रभुशक्त्या वै बहुधा भवतीश्वरः। भूत्वा यस्माच्च बहुधा भवन्येकः पुनस्तु सः ।। ५.

The one Lord, by his own power, becomes many; and having become many, he again becomes one.

तस्मात्सुमनसो भेदाज्जायन्ते तेजसश्च ह। मन्वन्तरेषु सर्वेषु प्रजाः स्थावरजङ्गमाः। सर्गादौ सकृदुत्पन्नास्तिष्ठन्तीह प्रशंसया ।। ५.

Therefore, from the division of mind and energy, in all the Manvantaras, all beings, both stationary and moving, are born at the beginning of creation and remain here, praised.

प्राप्ते प्राप्ते तु कल्पान्ते रुद्रः संहरति प्रजाः। जायन्ते मोहयन्तोऽन्यानीश्वरा योगमायया ।। ५.

When each kalpa ends, Rudra withdraws the beings; others are born, deluding those without mastery, by the power of yoga-māyā.

ऐश्वर्येण चरन्तस्ते मोहयन्ति ह्यनीश्वराः। तस्माद्दोषप्रचारेषु युक्तायुक्तं न विद्यते ।। ५.

They move about with lordly power, deluding those who are not lords; therefore, in the spread of faults, there is neither proper nor improper.

भूतापवादिनो दुष्टा मध्यस्था भूतभाविनः। भूतापवादिनः शक्तास्त्रयो वेदाः प्रवादिनाम् ।। ५.

Those who deny the existence of beings are corrupt; those who are neutral are indifferent to beings; those who affirm beings are capable. The three Vedas are the teachers of those who proclaim the truth.

दृढपूर्वश्रुतत्वाच्च प्रवादाच्चैव लौकिकात्। चतुर्भिः कारणैरेभिर्यथातत्त्वं न विन्दति ।। ५.

Because of firm prior learning and worldly teachings, due to these four causes, one does not attain the truth as it is.

पूर्वमर्थान्तरे न्यस्ताः कालान्तरगता अपि। तेनान्यत् सन्तमप्यर्थं द्वेषान्न प्रतिपद्यते ।। ५.

Previously, meanings were placed in other contexts, even though they belong to another time; thus, even when another meaning exists, one does not accept it due to aversion.

दर्शानां द्रव्यभूतो यो गुणभूतस्तु तेषु यः। कर्मणां मनसां कर्त्ता अभिजात्या च यो महान्। श्रुतज्ञैः कारणैरेतैश्चतुर्भिः परिकीर्त्त्यते ।। ५.

Among views, that which is substantial is the substance; among them, that which is a quality is the quality. The doer of actions and thoughts, and the one who is great by birth, is described by those learned in scripture through these four causes.