Vayu Purana

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.

अशक्तरुष्टो जानाति देवताः प्रविभागशः। इमौ चोदाहरन्त्यत्र श्लोकौ योगेश्वरं प्रति ।। ५.

One who is powerless and angry knows the deities distinctly. Here, two verses are cited regarding the Lord of Yoga.

आत्मनः प्रतिरूपाणि परेषाञ्च सहस्रशः। कुर्याद्योगबलम्प्राप्य तैश्च सर्वैः सहाचरेत् ।। ५.

Having attained the power of yoga, one could create thousands of forms of oneself and others, and could act together with all of them.

प्राप्नुयाद्विषयाश्चैव तथैवोग्रतपश्चरन् । संहरेच्च पुनः सर्वान् सूर्यतेजो गुणानिव ।। ५.

He could obtain objects of the senses, and likewise, by performing intense austerity, he could withdraw all, as the qualities of the sun’s radiance.

एतच्छ्रुत्वा वचस्तस्य नैमिषेयास्तपस्विनः। पप्रच्छुऋषयः श्रेष्ठं वचनस्य यथाक्रमम् ।। ६.

Having heard these words, the ascetics of Naimisha asked the best of sages, in order, about the speech.

सप्तस्विह कथं देवा जाता मन्वन्तरेष्विह। इन्द्रविष्णुप्रधानास्ते आदित्यास्तु महौजसः। एतत् प्रब्रूहि नः सर्वं विस्तराद्रोमहर्षण ।। ६.

How did the seven gods arise in the Manvantaras here, with Indra and Vishnu as the foremost, the mighty Adityas? Tell us all this in detail, O Romaharshana.

एव मुक्तस्तदा सूतो विनयी ब्रह्मवादिभिः। उवाच वदतां श्रेष्ठो यथा पृष्टो महर्षिभिः ।। ६.

Thus addressed, the Suta, humble among the speakers of Brahman, spoke, being the best among those who speak, as he was questioned by the great sages.

व्रह्मणो वै मुखात् सृष्टा यथा देवाः प्रजेप्सया। सर्व मन्त्रशरीरास्ते स्मृता मन्वतरेष्विह ।। ६.

From the mouth of Brahma, the gods were created for the propagation of beings; all are remembered as having the body of mantras in the Manvantaras here.

दर्शश्च पौर्णमासश्च बृहद्यच्च रथन्तरम्। आकूतः प्रथमस्तेषां ततस्त्वाकूतिरेव च ।। ६.

Darsha, Purnamasa, Brihat, and Rathantara; Akuta is the first of them, then Akuti itself.

वित्तिश्चैव सुवित्तिश्च आकूतिः कूतिरेव च। अधीष्टस्तु ततो ज्ञेयः अधीतिश्चैव तत्त्वतः। विज्ञातिश्चैव विज्ञातो मानवो ये च द्वादश ।। ६.

Vitti and Suvitti, Akuti and Kuti; then Adhishtha is to be known, and Adhiti in truth; Vijñati and Vijñata, the twelve Manus.

ज्ञेयो द्वादशपुत्रश्च यश्चाब्देन समाजयेत्। तं दृष्ट्वा चाब्रवीद्ब्रह्मा जया देवानसूयत ।। ६.

The twelve sons are to be known, and the one who gathers them in a year; seeing him, Brahma said, 'Let the gods be born.'