Vayu Purana

ततोऽब्रवीत् पुनर्ब्रह्मा तं देवं नीललोहितम् । द्वितीयं नामधेयन्ते मया प्रोक्तं भवेति यत्। एतस्यापो द्वितीया ते तनुर्नाम्ना भविष्यति ।। २७.

Then Brahmā again spoke to that god Nīlalohita: 'The second name I have given you is Bhava; your second form will be called by this name, and it will be water.'

इत्युक्ते यत् स्थिरं तस्य शरीरस्थं रसात्मकम्। तद्विवेश ततस्तोयं तस्मादापो भवः स्मृतः ।। २७.

When this was said, that which was stable and fluid within his body entered into water; therefore, he is remembered as Bhava in relation to water.

यस्माद्भवन्ति भूतानि ताभ्यस्ता भावयन्ति च। भवनाद्भावनाच्चैव भूतानां सम्भवः स्मृतः ।। २७.

Because beings arise from them and are sustained by them, from 'bhava' (becoming) and 'bhāvana' (sustaining), the origin of beings is thus declared.

तस्मान्मूत्रं पुरीषञ्च नाप्सु कुर्वीत सर्वदा। न स्नायेदप्सु नग्नश्च न निष्ठीवेत् कदाचन ।। २७.

Therefore, one should never pass urine or feces in water; one should not bathe naked in water, nor ever spit into it.

मैथुनं नैव सेवेत शिरःस्नानञ्च वर्जयेत्। न प्रीतः परिचक्षीत वहन्न संस्थितोऽपि वा ।। २७.

One should not engage in sexual acts, nor wash the head in water; one should not speak disrespectfully, whether moving or standing in it.

मेध्यामेध्यशरीरत्वान्नैव दुष्यन्त्यपः क्वचित् । विवर्णरसगन्धाश्च अल्पाश्च परिवर्जयेत् ।। २७.

Because of their pure and impure bodily states, waters are never defiled; but those that are discolored, tasteless, foul-smelling, or scant should be avoided.

अपां योनिः समुद्रश्च तस्मात्तं कामयन्ति ताः। मेध्याश्चैवामृताश्चैव भवन्ति प्राप्य सागरम् ।। २७.

The ocean is the source of waters, therefore they long for it; upon reaching the sea, they become pure and immortal.

तस्मादपो न रुन्धीत समुद्रं कामयन्ति ताः। न हिनस्ति भवो देवः सदैवं योऽप्सु वर्त्तते ।। २७.

Therefore, one should not obstruct the waters, for they desire the ocean; Bhava, the god, never harms one who dwells in water in this way.

ततोऽब्रवीत् पुनर्ब्रह्मा तं देवं कृष्णलोहितम्। शर्वस्त्वमिति यन्नाम तृतीयं समुदाहृतम्। तस्य भूमिस्तृतीया तु तनुर्नाम्ना भवत्वियम् ।। २७.

Then Brahmā again spoke to that god Kṛṣṇalohita: 'The third name declared for you is Śarva; let this, the earth, be your third form by name.'

इत्युक्ते यत् स्थिरं तस्य शरीरस्यास्थिसंज्ञितम्। तद्विवेश ततो भूमिस्तस्माद्भूः शर्व उच्यते ।। २७.

When this was said, that which was stable in his body, known as bone, entered into the earth; therefore, Śarva is called earth.

तस्मात् कुर्वीत नो विद्वान् पुरीषम्मूत्रमेव वा। न च्छायायां न सोपाने स्वच्छायां नापि मेहयेत् ।। २७.

Therefore, a wise person should not pass feces or urine on the earth, nor on a shadow, nor on a staircase, nor on his own shadow.

शिरः प्रापृत्य कुर्वीत अन्तर्द्धाय तृणैर्महीम्। य एवं वर्त्तते भूमौ तं शर्वो न हिनस्ति वै ।। २७.

Having covered the head, one should do so, concealing it with grass on the ground; one who acts thus on earth is not harmed by Śarva.

ततोऽब्रवीत्पुनर्ब्रह्मा तं देवं नीललोहितम्। ईशान इति यत्‌प्रोक्तं चतुर्थं नाम ते मया ।। २७.

Then Brahmā again spoke to that god Nīlalohita: 'Īśāna is the fourth name I have given you.'

चतुर्थस्य चतुर्थी स्याद्वायुर्नाम्ना तनुस्तव। इत्युक्ते यच्छरीरस्थं पञ्चधा प्राणसंज्ञितम् ।। २७.

The fourth form for you is wind, by name; when this was said, that which is within the body, known as the fivefold breath, entered there.

विवेश तं तदा वायुरीशानो वायुरुच्यते। तस्मादेनं परिवदेदायतं वायुमीश्वरम्। एवं युक्तमथेशानो नैव देवो हिनस्ति तम् ।। २७.

Then wind entered him; thus, he is called Īśāna as wind. Therefore, one should honor the extended wind as lord; thus, when honored, the god Īśāna does not harm him.

ततोऽब्रवीत् पुनर्ब्रह्मा तं देवं धूम्रलोहितम्। यत्ते पशुपतीत्युक्तं मया नामेह पञ्चमम्। पञ्चमी पञ्चमस्यैव तनुर्नाम्नाऽग्निरस्तु ते ।। २७.

Then Brahma again spoke to that god Dhūmralohita: The name Paśupati, which I have given you here as the fifth, let the fifth form of yours be called Agni by name.

इत्युक्ते यच्छरीरस्थं तेजस्तस्योपसंज्ञितम्। विवेश तत्तदा ह्यग्निस्तस्मात्पशुपतिः पतिः ।। २७.

When this was said, the radiance present in his body was designated, and Agni entered it at that time; therefore, Paśupati is the lord.

चन्द्रमास्तु स्मृतः सोमस्तस्यात्मा ह्योषधीगणः। एवं यो वर्त्तते विद्वान् सदा पर्वणि पर्वणि। न हन्ति तं महादेव एवं वन्देत तं प्रभुम् ।। २७.

The moon is remembered as Soma, whose essence is the multitude of plants; thus, the wise one who acts in this way always, at every festival, Mahadeva does not harm him; thus, let him worship that lord.

गोपायति दिवादित्यः प्रजा नक्तन्तु चन्द्रमाः। एकरात्रे समेयातां सूर्य्याचन्द्रमसावुभौ। अमावास्यानिशायान्तु तस्यां युक्तः सदा वसेत् ।। २७.

The sun protects creatures by day, and the moon by night; both, the sun and the moon, meet in a single night; in the night of the new moon, he always resides united therein.

तत्राविष्टं सर्वमिदन्तनुभिर्नामभिः सह। एकाकी यश्चरत्येषः सूर्य्याऽसौ चन्द्र उच्यते ।। २७.

All of this is established there with forms and names; the one who moves alone, he is called the sun and also the moon.

सूर्य्यस्य यत् प्रकाशेन वीक्ष्यन्ते चक्षुषा प्रजाः। शुक्लात्मा संस्थितो रुद्रः पिबत्यम्भो गभस्तिभिः ।। २७.

By the light of the sun, creatures are seen by the eye; Rudra, whose essence is pure, is established and drinks water with his rays.

अद्यते पीयते चैवाप्यन्नपानात्मकानिया। तनुरात्मभवा सा वै देहेष्वेवोपचीयते ।। २७.

What is eaten and drunk, consisting of food and drink, that form born from the self is indeed increased within bodies.

यया धत्ते प्रजाः सर्वाः स्थिरीभूतेन चेतसा। पार्थिवी सा तनुस्तस्य शार्वी धारयति प्रजाः ।। २७.

By which he sustains all creatures with a mind made firm, that earthly form of his, belonging to Śarva, supports the creatures.

यावत् स्थिता शरीरेषु भूतानां प्राणवृत्तिभिः। वाय्वात्मिका तु ऐशानी सा प्राणाः प्राणिना सह ।। २७.

As long as it remains in the bodies of beings, along with the functions of life, the form belonging to Īśāna, whose essence is air, is the life with the living beings.

पीताशितानि पचति भूतानां जठरेषु या। ततः पाशुपती तस्य पाचिका शक्तिरुच्यते ।। २७.

That which cooks what is eaten and drunk in the stomachs of beings, therefore, the cooking power of Paśupati is called Pācikā.

यानीह सुषिराणि स्युर्देहेष्वन्तर्गतानि वै। वायोः सञ्चरणार्थाय सा भीमा चोच्यते तनुः ।। २७.

Those cavities which exist within bodies, for the movement of air, that form is called Bhīmā.

वैतानदीक्षितानां तु या स्थितिर्ब्रह्मवादिनाम्। तनुरुग्रात्मिका सा तु तेनोग्रो दीक्षितः स्मृतः ।। २७.

The state of those who are initiated in the Vaitāna rite, who are speakers of Brahman, that form, having a fierce essence, is why the initiated one is called Ugra.

यत्तु सङ्कल्पकं तस्य प्रजास्विह समं स्थितम्। सा तनुर्म्मानसी तस्य चन्द्रमाः प्राणिषु स्थितः ।। २७.

That which is the faculty of intention, which is equally present in creatures here, that mental form of his is the moon established among living beings.

नवो नवो भवति हि जायमानः पुनः पुनः। नीयते यो यथाकामं विभुधैः पितृभिः सह। महादेवोऽमृतात्माऽसौ ह्यम्मयश्चन्द्रमाः स्मृतः ।। २७.

Again and again, he becomes new, being born repeatedly; he is led as desired by the gods together with the ancestors; Mahadeva, whose essence is immortal, is remembered as the moon made of nectar.