Vayu Purana

अष्टरूप्यमतः प्रोक्तं प्राणस्याष्टकमेव च। गतिश्चोर्ध्वमधश्चोक्ता धर्माधर्मसमाश्रयात्

Thus, the eightfold form is explained, as well as the eight aspects of the vital breath. The upward and downward paths are described, depending on righteousness and unrighteousness.

कल्पे कल्पे च भूतानां महतामपि संक्षयः। प्रसंख्याय च दुःखानि ब्रह्मणश्चाप्यनित्यता

In every cycle, even the greatest beings perish; the enumeration of sufferings is given, and the impermanence of Brahmā as well.

दौरात्म्यं चैव भोगानां परिणामविनिर्णंयः। दुर्लभत्वं च मोक्षस्य वैराग्याद्दोषदर्शनम्

The wretchedness of enjoyments is determined by their transformation, and the rarity of liberation is shown by seeing the faults through detachment.

व्यक्ताव्यक्तं परित्यज्य सत्त्वं ब्रह्मणि संस्थितम्। नानात्वदर्शनाच्छुद्धं ततस्तदभिवर्त्तते

Abandoning both the manifest and unmanifest, the essence established in Brahman is pure, because it sees no diversity; thus, it attains that.

ततस्तापत्रयातीतो नीरूपाख्यो निरञ्जनः। आनन्दो ब्रह्मणः प्रोक्तो न बिभेति कुतश्चन

Then, transcending the threefold suffering, called formless and stainless, the bliss of Brahman is declared, and it fears nothing whatsoever.

कीर्त्त्यते च पुनः सर्गो ब्रह्मणोऽन्यस्य पूर्ववत्। कीर्त्त्यते ऋषिवंशश्च सर्वपापप्रणाशनः

Again, the creation of another Brahmā is described as before, and the lineage of sages is recounted, which destroys all sins.

इति कृत्यसमुद्देशः पुराणस्योपवर्णितः। कीर्त्त्यन्ते जगतो ह्यत्र सर्वप्रलयविक्रियाः। प्रवृत्तयश्च भूतानां निवृत्तीनां फलानि च

Thus, the summary of the topics of the Purāṇa has been described; here are recounted all the transformations of the dissolution of the world, as well as the origins of beings, their cessation, and their results.

प्रादुर्भावो वसिष्ठस्य शक्तेर्जन्म तथैव च। सौदासान्निग्रहस्तस्य विश्वामित्रकृतेन च

The appearance of Vasiṣṭha, the birth of Śakti, likewise; the subjugation of Saudāsa by him, and by Viśvāmitra as well.

पराशरस्य चोत्पत्तिरदृश्यत्वं यथा विभोः। जज्ञे पितॄणां कन्यायां व्यासश्चापि यथा मुनिः

The origin of Parāśara, and the manner of the Lord's invisibility; how Vyāsa was born to the daughter of the ancestors, and how he became a sage.

शुकस्य च तथा जन्म सह पुत्रस्य धीमतः। पराशरस्य प्रद्वेषो विश्वामित्रकृतो यथा

And likewise the birth of Śuka, together with the wise son; the enmity of Parāśara, as caused by Viśvāmitra.

वसिष्ठसम्भृतश्चाग्निर्विश्वामित्रजिघांसया। सन्तानहेतोर्विभुना चीर्णः स्कन्देन धीमता। दैवेन विधिना विप्र विश्वामित्रहितैषिणा

The fire produced by Vasiṣṭha, with the intent to destroy Viśvāmitra; performed by the wise Skanda for the sake of progeny, according to divine ordinance, O sage, by one desiring Viśvāmitra's welfare.

एकं वेदञ्चतुष्पादञ्चतुर्द्धा पुनरीश्वरः। यथा बिभेद भगवान् व्यासः सर्वान् स्वबुद्धितः। तस्य शिष्यैः प्रशिष्यैश्च शाखा भेदाः पुनः कृताः

How the Lord Vyāsa, by his own wisdom, divided the single four-footed Veda into four parts; and how his disciples and their disciples again made further divisions of the branches.

प्रयोगैः षड्‌गुणीयैश्च यथा पृष्टः स्वयम्भुवा। पृष्टेन चानुपृष्टास्ते मुनयो धर्मकाङ्क्षिणः

How, when questioned by the self-born, with sixfold applications, those sages, desirous of righteousness, were questioned and cross-questioned.

सुनाभं दिव्यरूपाख्यं सत्याङ्गं शुभविक्रमम्। अनौपम्यमिदञ्चक्रं वर्त्तमानमतन्द्रिताः। पृष्ठतो यात नियतास्ततः प्राप्स्यथ यद्धितम्

Sunābha, called Divyarūpa, true-limbed and of auspicious prowess, incomparable, this wheel was set in motion by the tireless ones; following behind in order, you will attain what is beneficial.

गच्छतो धर्मचक्रस्य यत्र नेमिर्विशीर्यते। पुण्यः स देशो मन्तव्य इत्युवाच तदा प्रभुः। उक्त्वा चैवमृषीन् ब्रह्मा ह्यदृश्यत्वमगात्पुनः

Where the rim of the wheel of dharma does not break as it moves, that place is to be considered holy, so spoke the Lord then; and having thus addressed the sages, Brahmā again became invisible.

गङ्गागर्भसमाहारं नैमिषेयत्वमेव च। ईजिरे चैव सत्रेण मुनयो नैमिषे तदा। मृते शरद्वति तथा तस्य चोत्थापनं कृतम्

The gathering of the Gaṅgā's essence, and the Naimisha region; the sages then performed a sacrificial session at Naimisha; after Śaradvati's death, his revival was accomplished.

ऋषयो नैमिषेयास्तु श्रद्धया परया पुनः। निःसीमां गामिमां कृत्स्नां कृत्वा राजानमाहरन्। यथाविधि यथाशास्त्रं तमातिथ्यैरपूजयन्

The Naimisha sages, with supreme faith, again gathered the entire boundless earth, and brought the king; according to custom and scripture, they honored him with hospitality.

प्रीतं तथा कृतातिथ्यं राजानं विधिवत्तदा। अन्तर्द्धानगतः क्रूरः स्वर्भानुरसुरोऽहरत्

The king, pleased and properly received, was then seized by the cruel demon Svarbhānu, who had become invisible.

अनुसस्रुर्हतं चापि नृपमैडं यथा पुरा। गन्धर्व सहितं दृष्ट्वा कलापग्रामवासिनम्

They pursued the slain king, just as before; seeing him together with the Gandharva, dwelling in the village of Kalāpa.

सन्निपातः पुनस्तस्य यथा यज्ञे महर्षिभिः। दृष्ट्वा हिरण्मयं सर्वं यज्ञे वस्तु महात्मनाम्

Again, the assembly of the king with the great sages at the sacrifice; seeing everything made of gold at the sacrifice of the great souls.

तदा वै नैमिषेयाणां सत्रे द्वादशवार्षिके। यथा विवदमानस्तु ऐडः संस्थापितस्तु तैः

Then, during the twelve-year sacrificial session of the Naimisha sages, as they disputed, Aiḍa was established by them.

जनयित्वा त्वरण्यान्ते ऐडपुत्रं यथायुषम्। समापयित्वा तत्सत्रमायुषं पर्युपासते

Having begotten Aiḍa's son at the edge of the forest, as long-lived; having completed that session, they attended upon him for his lifespan.

एतत्सर्वं यथावृत्तं व्याख्यातं द्विजसत्तमाः। ऋषीणां परमं चात्र लोकतन्त्रमनुत्तमम्

All this, as it happened, has been explained, O best of twice-born; and here is the supreme, unsurpassed tradition of the sages.

ब्रह्मणा यत्पुरा प्रोक्तं पुराणं ज्ञानमुत्तमम्। अवतारश्च रुद्रस्य द्विजानुग्रहकारणात्

That ancient, supreme knowledge which was formerly spoken by Brahmā; and the descent of Rudra for the sake of blessing the twice-born.

तथा पाशुपता योगाः स्थानानाञ्चैव कीर्त्तनम्। लिङ्गोद्भवस्य देवस्य नीलकण्ठत्वमेव च

Likewise, the Pāśupata yogas, and the praise of the places; the manifestation of the god Liṅga, and the very attainment of the blue-throated one.

कथ्यते यत्र विप्राणां वायुना ब्रह्मवादिना। धन्यं यशस्यमायुष्यं पुण्यं पापप्रणाशनम्। कीर्त्तनं श्रवणं चास्य धारणञ्च विशेषतः

Where the wind, as the speaker of Brahman, narrates to the Brahmins, there the recitation, hearing, and especially the retention of this, is blessed, brings fame, long life, merit, and destroys sin.

अनेन हि क्रमेणेदं पुराणं संप्रचक्ष्यते। सुखमर्थः समासेन महानप्युपलभ्यते। तस्मात् किञ्चित्सुमुद्दिश्य पश्चाद्वक्ष्यामि विस्तरम्

In this manner, this Purāṇa will be declared; its essence is easily grasped in summary, and even the great meaning is obtained; therefore, having indicated a little, I will later explain in detail.

पादमाद्यमिदं सम्यक् योऽधीयीत जितेन्द्रियः। तेनाधीतं पुराणं तत् सर्वं नास्त्यत्र संशयः

Whoever, with self-control, thoroughly studies this first section, for him the entire Purāṇa is considered studied—of this there is no doubt.

यो विद्याच्चतुरो वेदान् साङ्‌गोपनिषदो द्विजः। न चेत्पुराणं संविद्यान्नैव स स्याद्विचक्षणः

A twice-born who knows the four Vedas with their limbs and Upanishads, but does not know the Purāṇa, is not truly learned.