Vayu Purana

समुद्र वासिनः पुत्रः सहरक्षो विभाव्यते। सहरक्षसुतः क्षामो गृहाणि स दहेन्नॄणाम् ।। २९.

The son of the ocean-dweller, together with Saharakṣa, is to be recognized; the son of Saharakṣa, being lean, burns the houses of men.

क्रव्यादोऽग्निः सुतस्तस्य पुरुषानत्ति यो मृतान् । इत्येते पावकस्याग्नेः पुत्रा ह्येवं प्रकीर्तिताः ।। २९.

The fire Kravyāda, his son, consumes dead men; thus these sons of Pāvaka Agni have been described.

ततः शुचेस्तु यैः सौरेर्गन्धर्वैरसुरावृतैः। मथितो यस्त्वरण्यां वै सोऽग्निरग्निः समिध्यते ।। २९.

Then, the fire of Śuci, churned in the forest by Gandharvas surrounded by Asuras, is kindled as Agni.

आयुर्नामाथ भगवान् पशौ यस्तु प्रणीयते। आयुषो महिमान् पुत्रः स शावान्नामतः सुतः ।। २९.

Next, the blessed one named Āyus, who is led in the animal (sacrifice), is the son of Āyuṣa, and his son is called Śāvān.

पाकयज्ञेष्वभिमानी सोऽग्निस्तु सवनः स्मृतः। पुत्रश्च सवनस्याग्नेरद्भुतः स महायशाः ।। २९.

In the Pākayajña sacrifices, the presiding fire is called Savana; the son of Savana Agni is Adbhuta, who is greatly renowned.

विविचिस्त्वद्भुतस्यापि पुत्रोऽग्नेः स महान् स्मृतः। प्रायश्चित्तेऽथ भीमानां हुतं भुह्क्ते हविः सदा ।। २९.

Vivici is also remembered as the son of Adbhuta, a great fire; in the fearful expiatory rites, he always consumes the oblation.

विविचेस्तु सुतो ह्यर्को योऽग्निस्तस्य सुतास्त्विमे। अनीकवान् वासृजवांश्च रक्षोहा पितृकृत्तथा। सुरभिर्वसुरत्नादौ प्रविष्टो यश्च रुक्मवान् ।। २९.

The son of Vivici is Arka, and these are his sons: Anīkavat, Vāsṛjava, Rakṣohā, Pitṛkṛt, Surabhi, entered into Vasuratna and others, and Rukmavat.

शुचेरग्नेः प्रजा वह्नयस्तु चतुर्द्दश। इत्येते वह्नयः प्रोक्ताः प्रणीयन्तेऽध्वरेषु ये ।। २९.

The offspring of Śuci Agni are fourteen fires; thus these fires have been declared, which are led in the sacrifices.

आदिसर्गे ह्यतीता वै यामैः सह सुरोत्तमैः। स्वायम्भु वेऽन्तरे पूर्वमग्नयस्तेऽभिमानिनः ।। २९.

In the first creation, along with the best of the gods and the Yamas, those Agnis who were proud existed formerly in the interval of Svāyambhuva.

एते विहरणीयास्तु चेतनाचेतनेष्विह। स्थानाभिमानिनो लोके प्रागासन् हव्यवाहनाः ।। २९.

These, both among the animate and inanimate here, were formerly the lords of places in the world, the carriers of offerings.

काम्यनैमित्तिकाजस्रेष्वेते कर्मस्ववस्थिताः। पूर्वमन्वन्तरेऽतीते शुक्लैर्यामैः सुतैः सह। देवैर्महात्मभिः पुण्यैः प्रथमस्यान्तरे मनोः ।। २९.

Established in all desired, occasional, and perpetual rites, in the previous Manvantara, along with the sons of the white Yamas, with the virtuous and great-souled gods, in the first interval of Manu.

इत्येतानि मयोक्तानि स्थानानि स्थानिनश्च ह । तैरेव तु प्रसङ्ख्यातमतीतानागतेष्वपि ।। २९.

Thus these places and their lords have been described by me; by them alone, enumeration is made for both past and future.

मन्वन्तरेषु सर्वेषु लक्षणं जातवेदसाम्। सर्वे तपस्विनो ह्येते सर्वे ह्यवभृथा स्तथा। प्रजानां पतयः सर्वे ज्योतिष्मन्तश्च ते स्मृताः ।। २९.

In all the Manvantaras, these are the characteristics of the Jātavedas; all are ascetics, all are Avabhṛtha fires, all are considered lords of beings and radiant.

स्वारोचिषादिषु ज्ञेयाः सावर्ण्यन्तेषु सप्तसु। मन्वन्तरेषु सर्वेषु नानारूपप्रयोजनैः ।। २९.

In the seven Manvantaras, beginning with Svārociṣa and ending with Sāvarṇi, all are to be understood as having various forms and purposes.

वर्त्तन्ते वर्त्तमानैश्च देवैरिह सहाग्नयः। अनागतैः सुरैः सार्द्धं वर्त्तन्तेऽनागताग्नयः ।। २९.

Here, the fires exist together with the present gods; and with the future gods, the future fires will exist together.

इत्येष निनयोऽग्नीनां मया प्रोक्तो यथातथम्। विस्तरेणानुपूर्व्या च पितॄणां वक्ष्यते ततः ।। २९.

Thus, the arrangement of the fires has been explained by me as it truly is; next, the detailed succession of the ancestors will be described.

ब्रह्मणः सृजतः पुत्रान् पूर्वे स्वायम्भुवेऽन्तरे। अम्भांसि जज्ञिरे तानि मनुष्यासुरदेवताः ।। ३०.

In the earlier Svāyambhuva Manvantara, when Brahmā was creating his sons, the waters were born—those are humans, asuras, and gods.

पितृवन्मन्यमानस्य जज्ञिरे पितरोऽस्य वै। तेषान्निसर्गः प्रागुक्तो विस्तरस्तस्य वक्ष्यते ।। ३०.

When he considered himself as possessing ancestors, his ancestors were indeed born; their origin was previously stated, and its details will now be described.

देवासुरमनुष्याणां दृष्ट्वा देवोऽभ्यभाषत। पितृवन्मन्यमानस्य जज्ञिरे वोपयक्षिताः ।। ३०.

Seeing the gods, asuras, and humans, the god spoke: 'When he considered himself as possessing ancestors, those ancestors were indeed born and protected.'

मध्वादयः षडृतवस्तान् पितॄन् परिचक्षते। ऋतवः पितरो देवा इत्येषा वैदिकी श्रुतिः ।। ३०.

The six seasons, beginning with Madhu, are declared to be the ancestors; the seasons are the ancestors, the gods—this is the Vedic tradition.

मन्वन्तरेषु सर्वेषु ह्यतीतानागतेष्वपि। एते स्वायम्भुवे पूर्वमुत्पन्ना ह्यन्तरे शुभे ।। ३०.

In all Manvantaras, both past and future, these were previously born in the auspicious Svāyambhuva interval.

अग्निष्वात्ताः स्मृता नाम्ना तथा बर्हिषदश्च वै। अयज्वानस्तथा तेषामासन् वै गृहमेधिनः। अग्निष्वात्ताः स्मृतास्ते वै पितरोऽनाहिताग्नयः ।। ३०.

Those called Agniṣvāttas by name, and likewise Barhiṣads, were householders who did not perform sacrifices; Agniṣvāttas are remembered as ancestors who did not maintain the sacred fire.

यज्वानस्तेषु ये ह्यासन् पितरः सोमपीथिनः। स्मृता बर्हिषदस्ते वै पितरस्त्वग्निहोत्रिणः। ऋतवः पितरो देवाः शास्त्रेऽस्मिन्निश्चयो मतः ।। ३०.

Among them, those ancestors who were sacrificers and drinkers of Soma are remembered as Barhiṣads, the ancestors who performed fire rituals; in this scripture, the seasons, ancestors, and gods are regarded as established.

मधुमाधवौ रसौ ज्ञेयौ शुचिशुक्रौ तु शुष्मिणौ। नभश्चैव नभस्तश्च जीवावेतावुदाहृतौ ।। ३०.

Madhu and Mādhava are to be known as the two sweet seasons; Śuci and Śukra are the two pure and radiant ones; Nabha and Nabhasya are the two living ones thus declared.

इषश्चैव तथोर्जश्च सुधावन्तावुदाहृतौ। सहश्चैव सहस्यश्च मन्युमन्तौ तु तौ स्मृतौ। तपश्चैव तपस्यश्च घोरावेतौ तु शैशिरौ ।। ३०.

Iṣa and Urja are the two nourishing ones thus declared; Saha and Sahasya are the two powerful ones thus remembered; Tapas and Tapasya are the two fierce and wintry ones.

कालावस्थास्तु षट् तेषाम्मासाख्या वै व्यवस्थिताः। त इमे ऋतवः प्रोक्ताश्चेतनाचेतनास्तु वै ।। ३०.

Their six temporal states are established as months; these are the seasons, both sentient and insentient.

ऋतवो ब्रह्मणः पुत्रा विज्ञेयास्तेऽभिमानिनः। मासार्द्धमासस्थानेषु स्थानञ्च ऋतवोर्त्तवाः ।। ३०.

The seasons are to be understood as the sons of Brahmā, and they are possessors of their own domains; the place of months and half-months is the domain of the seasons.

स्थानानां व्यतिरेकेण ज्ञेयाः स्थानाभिमानिनः। अहोरात्रञ्च मासाश्च ऋतवश्चायनानि च ।। ३०.

Apart from their domains, those who possess domains are to be known; day and night, months, seasons, and solstices as well.

संवत्सराश्च स्थानानि कालावस्थाभिमानिनः। निमेषाश्च कलाः काष्ठा मुहूर्त्ता वै दिनक्षपाः ।। ३०.

Years are domains, possessed by the states of time; moments, minutes, periods, hours, and day-night cycles.