Vayu Purana

दृष्ट्वा सुरांस्तु देवेशस्तनुमन्यामपद्यत। अव्यक्तां सत्त्वबहुलां ततस्तां सोऽभ्ययूयुजत्। ततस्तां युञ्जतस्तस्य प्रियमासीत् प्रभोः किल

Seeing the gods, the Lord of the gods assumed another form, unmanifest and full of sattva; then he united with that form, and as he did so, the Lord was pleased.

ततो मुखे समुत्पन्ना दीव्यतस्तस्य देवताः। यतोऽस्य दीव्यतो जातास्तेन देवाः प्रकीर्त्तिताः

Then, as he shone, the gods were produced from his mouth; because they were born as he shone, they are therefore called 'devas'.

धातुर्द्दिवीति यः प्रोक्तः क्रीडायां स विभाव्यते। तस्यान्तन्वान्तु दिव्यायां जज्ञिरे तेन देवताः

He who is called 'dhatur diviti' in play is thus understood; from that divine form of his, the gods were born.

देवान् सृष्ट्वाथ देवेशस्तनुमन्यामपद्यत। सत्त्वमात्रात्मिकां देवस्ततोऽन्यां सोऽभ्यपद्यत ॥१.९.

Having created the gods, the Lord of the gods then assumed another form; the god took on a body composed solely of sattva, and thereafter he assumed yet another form.

पितृवन्मन्यमानस्तान् पुत्रान् प्राध्यायत प्रभुः। पितरो ह्युपपक्षाभ्यां रात्र्यह्नोरन्तरासृजत्। तस्मात्ते पितरो देवाः पुत्रत्वन्तेन तेषु तत्

Considering them as sons, the Lord desired them; indeed, he created the Pitṛs in the interval between night and day by two wings; therefore, those Pitṛs are divine, and their sonship is thus established among them.

यया सृष्टास्तु पितरस्तान्तनुं स व्यपोहत। सापविद्धा तनुस्तेन सद्यः सन्ध्या प्रजायत

By the form through which the Pitṛs were created, he discarded that body; that discarded form immediately became Sandhyā.

तस्मादहस्तु देवानां रात्रिर्या साऽसुरी स्मृता। तयोर्मध्ये तु वै पैत्री या तनुः सा गरीयसी

Therefore, day belongs to the gods, and night is considered asuric; between these two, the Pitṛ form is the most significant.

तस्माद्देवासुराः सर्वे ऋषयो मनवस्तथा। ते युक्तास्तामुपासन्ते ब्रह्मणो मध्यमान्तनुम्

Thus, all gods, asuras, sages, and Manus, united, worship that middle form of Brahmā.

ततोऽन्यां स पुनर्ब्रह्मा तनुं वै प्रत्यपद्यत। रजोमात्रात्मिकायान्तु मनसा सोऽसृजत् प्रभुः

Then again, Brahmā assumed another form; composed solely of rajas, the Lord created by his mind.

रजःप्रायात् ततः सोऽथ मानसानसृजत् सुतान्। मनसस्तु ततस्तस्य मानसा जज्ञिरे प्रजाः

From predominance of rajas, he then created sons born of the mind; from his mind, those mental offspring were generated.

दृष्ट्वा पुनः प्रजाश्चापि स्वान्तनुन्ता मपौहत। सापविद्धा तनुस्तेन ज्योत्स्ना सद्यस्त्वजायत

Seeing his progeny, he again discarded his own form; that discarded form immediately became Jyotsnā.

तस्माद्भवन्ति संदृष्टा ज्योत्स्नाया उद्भवे प्रजाः। इत्येतास्तनवस्तेन व्यपविद्धा महात्मना

Therefore, beings are seen to arise from the birth of Jyotsnā; these forms were discarded by the great soul.

सद्यो रात्र्यहनी चैव सन्ध्या ज्योत्स्ना च जज्ञिरे। जयोत्स्ना सन्ध्या तथाहश्च सत्त्वमात्रात्मकं स्वयम्। तमोमात्रात्मिका रात्रिः सा वै तस्मात्र्त्रियामि का

Immediately, night and day, Sandhyā, and Jyotsnā were born; Jyotsnā, Sandhyā, and day are themselves composed solely of sattva; night is composed solely of tamas, and thus it is called the third.

तस्माद्देवा दिव्यतत्त्वात् दृष्‌टा सृष्टा मुखात्तु वै। यस्मात्तेषां दिवा जन्म बलिनस्तेन ते दिवा ॥१.९.

Therefore, the gods, created from the divine principle, were produced from the mouth; since their birth is by day, they are powerful by day.

तन्वा यदसुरान् रात्रौ जघनादसृ जत् प्रभुः

By that form, the Lord created the asuras at night from the lower part of the body.

एतान्येव भविष्याणां देवानामसुरैः सह। पितॄणां मानवानाञ्च अतीतानागतेषु वै। मन्वन्तरेषु सर्वेषां निमित्तानि भवन्ति हि

These very forms become the causes for future gods, asuras, Pitṛs, and Manus, both past and yet to come, in all the Manvantaras.

ज्योत्स्ना रात्र्यहनी सन्ध्या चत्वार्याभासितानि वै। भान्ति यस्मात्ततो भासि भाशब्दोऽयं मनीषिभिः। व्याप्तिदीप्त्यां निगदितः पुनश्चाह प्रजापतिः

Jyotsnā, night, day, and Sandhyā—these four manifestations shine forth; because they shine, the word 'bhā' is used by the wise, signifying pervasion and brilliance; thus Prajāpati spoke again.

सोऽम्भांस्येतानि दृष्ट्वा तु देवदानवमानवान्। पितॄंश्च वासृजत्सोऽन्यानात्मनो विबुधान् पुनः

Having seen these waters, gods, Dānavas, humans, and Pitṛs, he again created other wise beings from himself.

तामुत्कृत्य तनुं कृत्स्नान्ततोऽन्यामसृजत् प्रभुः। मूर्तिं रजस्तमःप्रायां पुनरेवाभ्ययूयुजत्

Having discarded that entire form, the Lord then created other forms; he again joined a form predominated by rajas and tamas.

अन्धकारे क्षुधाविष्ट स्ततोऽन्यां सृजते पुनः। तेन सृष्टाः क्षुधात्मानस्तेऽम्भांस्यादातुमुद्यताः

In darkness, afflicted by hunger, he again created another form; those created by hunger were intent on consuming the waters.

अम्भांस्येतानि रक्षाम उक्तवन्तश्च तेषु च। राक्षसास्ते स्मृता लोके क्रोधात्मानो निशाचराः

These beings declared, 'Let us protect the waters,' among them; those are known in the world as Rākṣasas, beings of wrath, night-dwellers.

येऽब्रुवन् क्षिणुमोऽम्भांसि तेषां दृष्टाः परस्परम्। तेन ते कर्मणा यक्षा गुह्यकाः क्रूरकर्मिणः

Those who said, 'Let us diminish the waters,' were seen quarreling among themselves; by that act, they became yakshas and guhyakas, beings of cruel deeds.

रक्षणे पालने चापि धातुरेष विभाव्यते। य एष क्षितिधातुर्वै क्षयणे सन्निरुच्यते

In protection and preservation, this element is recognized; this earth-element is thus named for its diminishing nature.

तान्दृष्ट्वा ह्यप्रियेणास्य केशा अशीर्यंत धीमतः। शीतोष्णाच्चोच्छ्रिता ह्यूर्द्ध्वं तदारोहन्त तं प्रभुम् ॥१.९.

Seeing them, his hair fell out unpleasantly from the wise one; due to cold and heat, it rose upward, and then ascended to that lord.

हीना मच्छिरसो व्याला यस्माच्चैवापसर्पिताः। व्यालात्मानः स्मृता व्यालाद्धीनत्वादहयः स्मृताः

Because they were inferior and retreated from my head, those with serpent nature are called serpents; due to their inferiority, they are remembered as snakes.

पन्नत्वात्पन्नगाश्चैव सर्पाश्चैवापसर्पिणः। तेषां पृथिव्यां निलयाः सूर्याचन्द्रमसोरधः

Because they crawl, they are called crawling beings, and serpents because they move away; their abodes on earth are beneath the sun and moon.

तस्य क्रोधोद्भवो योऽसावग्निगर्भस्सुदारुणः। स तु सर्पसहोत्पन्नानाविवेश विषात्मिकान्

From his wrath arose a being, fierce and born of fire; it entered those born with the serpents, possessing the nature of poison.

सर्पान् दृष्ट्वा ततः क्रोधात् क्रोधात्मानो विनिर्ममे। वर्णेन कपिशेनोग्रास्ते भूताः पिशिताशनाः

Seeing the serpents, out of anger, he created beings of wrathful nature; fierce, tawny in color, they were flesh-eaters.

भूतत्वात्ते स्मृता भूताः पिशाचाः पिशिताशनात्। वयतो गास्ततस्तस्य गन्धर्वो जज्ञिरे तदा

Because of their nature, they are remembered as spirits; flesh-eaters are called piśācas, and from his breath, the gandharva was then born.