Vayu Purana

समा रात्रिरहश्चैव यदा तद्विषुवद्भवेत्। तदा दानानि देयानि पितृभ्यो विषुवत्यपि। ब्राह्मणेभ्यो विशेषेण मुखमेतत्तु दैवतम् ॥ ५०.

When day and night are equal, that is the equinox; then gifts should be given to the ancestors at the equinox, and especially to Brāhmaṇas—this is the foremost time for offerings to the gods.

ऊनरात्राधिमासौ च कलाकाष्ठामुहूर्त्तकाः। पौर्णमासी तथा ज्ञेया अमावास्या तथैव च। सिनीवाली कुहूश्चैव राका चानुमति स्तथा ॥ ५०.

The months with shorter nights, intercalary months, kalās, kāṣṭhās, muhūrtas, the full moon, and likewise the new moon, Sinīvālī, Kuhū, Rākā, and Anumati are to be known.

तपस्तपस्यौ मधुमाधवौ च शुक्रः शुचिश्चायनमुत्तरं स्यात्। नभो नभश्योऽथ इषुः सहोर्जः सहःसहस्याविति दक्षिणं स्यात् ॥ ५०.

Tapas and Tapasyā, Madhū and Mādhava, Śukra and Śuci are the names of the northern ayana; Nabhas, Nabhasya, Iṣu, Sahas, Sahasya, and Aviti are the names of the southern ayana.

संवत्सरास्ततो ज्ञेयाः पञ्चाब्दा ब्रब्मणः सुताः। तस्मात्तु ऋतवो ज्ञेया ऋतवो ह्यन्तराः स्मृताः ॥ ५०.

From that, the years are to be understood, and five years are said to be the children of Brahma; from them, the seasons are to be known, for the seasons are considered as intervals.

तस्मादनुमुखा ज्ञेया अमावास्यास्य पर्वणः. तस्मात्तु विषुवं ज्ञेयं पितृदैवहितं सदा ॥ ५०.

From that, the new moons are to be known as the faces of the lunar phases; and from that, the equinox is to be understood, which is always beneficial to ancestors and gods.

एवं ज्ञात्वा न मुह्येत दैवे पित्र्ये च मानवः। तस्मात् स्मृतं प्रजानां वै विषुवत्सर्वगं सदा ॥ ५०.

Knowing thus, a person does not become confused regarding the rites for gods and ancestors; therefore, the equinox is always remembered as common to all beings.

आलोकान्तः स्मृतो लोको लोकान्तो लोक उच्यते। लोकपालाः स्थितास्तत्र लोकालोकस्य मध्यतः ॥ ५०.

The world is said to be up to the end of light; beyond the world is called 'lokānta'; the guardians of the worlds are established there, in the midst of the world and the beyond.

चत्वारस्ते महात्मानस्तिष्ठन्त्याभूतसम्प्लवात्। सुधामा चैव वैराजः कर्द्दमः शङ्‌कृपस्तथा। हिरण्यलोमा पर्ज्जन्यः केतुमान् जातनिश्चयः ॥ ५०.

There stand four great souls from before the dissolution of beings: Sudhāmā, Vairāja, Kardama, and Śaṅkṛpa; Hiraṇyalomā, Parjanya, Ketumān, and Jātaniścaya.

निर्द्वन्द्वा निरभीमाना निस्तन्त्रा निष्परिग्रहाः। लोकपालाः स्थिता ह्येते लोकालोके चतुर्दिशम् ॥ ५०.

These guardians of the worlds, free from duality, pride, bondage, and possession, are established in the four directions between the world and the beyond.

उत्तरं यदगस्त्यस्य अजवीथ्याश्च दक्षिणम्। पितृयाणः स वै पन्था वैश्वानरपथाद्बहिः ॥ ५०.

North of Agastya and south of the Ajavīthī is the path of the ancestors, which lies outside the Vaiśvānarapatha.

तत्रासते प्रजावन्तो मुनयो ह्यग्निहोत्रिणः । लोकस्य सन्तानकराः पितृयाणे पथि स्थिताः ॥ ५०.

There dwell sages who perform the Agnihotra, endowed with offspring, who are established on the path of the ancestors, as sustainers of the world.

भूतारम्भ कृतं कर्म आशिषा ऋत्विगुच्यते । प्रारभन्ते लोककामास्तेषां पन्थाः स दक्षिणः ॥ ५०.

The ritual action performed for the beginning of beings is called by the priests 'āśiṣā'; those who desire worlds undertake it, and for them, that southern path exists.

चलितन्ते पुनर्द्धर्मं स्थापयन्ति युगे युगे। सन्तत्या तपसा चैव मर्यादाभिः श्रुतेन च ॥ ५०.

When they deviate, they restore righteousness in every age, through progeny, austerity, boundaries, and the Veda.

जायमानास्तु पूर्वे वै पश्चिमानां गृहेषु च। पश्चिमाश्चैव जायन्ते पूर्वेषां निधनेष्वपि। एव मावर्त्तमानास्ते तिष्ठन्त्याभूतसम्प्लवात् ॥ ५०.

Those born earlier are in the houses of the later-born, and the later-born are born even at the deaths of the former; thus, revolving, they remain from before the dissolution of beings.

अष्टाशीतिसहस्राणि मुनीनां गृहमेधिनाम्। सवितुर्द्दक्षिणं मार्गं श्रिता ह्याचन्द्रतारकम्। क्रियावतां प्रसङ्ख्येया ये श्मशानानि भेजिरे ॥ ५०.

Eighty-four thousand householders among the sages, who have taken the southern path of the sun up to the moon and stars, are to be counted among those who, being active in rites, have entered the cremation grounds.

लोकशंव्यवहारेण भूतारम्भकृतेन च। इच्छाद्वेषप्रकृत्या च मैथुनोपगमेन च ॥ ५०.

Through worldly dealings, actions for the beginning of beings, the nature of desire and aversion, and sexual union,

तथा कायकृतेनेह सेवनाद्विषयस्य च। एतैस्तैः कारणैः सिद्धाः श्मशानानि हि भेजिरे। प्रजैषिणस्ते मुनयो द्वापरेष्विह जज्ञिरे ॥ ५०.

And likewise through bodily actions here, and enjoyment of sense objects, by these various causes, those who have attained success have entered the cremation grounds; those sages desiring progeny were born here in the Dvāpara ages.

नागवीथ्युत्तरे यच्च सप्तर्षिभ्यश्च दक्षिणम् । उत्तरः सवितुः पन्था देवयानस्तु स स्मृतः ॥ ५०.

North of the Nāgavīthī and south of the Saptarṣis, the northern path of the sun is remembered as the way of the gods.

यत्र ते वासिनः सिद्धा विमला ब्रह्मचारिणः। सततन्ते जुगुप्सन्ते तस्मान्मृत्युर्ज्जितस्तु तैः ॥ ५०.

There reside perfected ones, pure and celibate; they are always restrained and averse, and by them, death is conquered.

अष्टाशीतिसहस्राणि तेषामप्यूर्द्ध्वरेतसाम्। उदकूपन्थानमर्यम्णः श्रिता ह्याभूतसम्प्लवात् ॥ ५०.

Eighty-four thousand among them, who are of upward-flowing seed, have taken the waterless path of Aryaman from before the dissolution of beings.

इत्येतैः कारणैः शुद्धैस्तेऽ म़तत्वं हि भेजिरे। आभूतसम्प्लवस्थानममृतत्वं विभाव्यते ॥ ५०.

By these pure causes, they have attained immortality; the state before the dissolution of beings is understood as immortality.

त्रैलोक्यस्थितिकालोऽयमपुनर्मार्गगामिनः। ब्रह्महत्याश्वमेधाभ्यां पुण्यापापकृतोऽपरम्। आभूतसम्प्लवान्ते तु क्षीयन्ते ह्यूर्द्ध्वरेतसः ॥ ५०.

This is the duration of the existence of the three worlds for those who do not return to the path; it is different from the merit and demerit gained by killing a Brahmin or performing an Ashvamedha sacrifice. At the end of the great dissolution, those of upward-flowing seed are dissolved.

ऊर्द्ध्वोत्तरमृषिभ्यस्तु ध्रुवो यत्रास्ति वै स्मृतम्। एतद्विष्णुपदं दिव्यं तृतीयं व्योम्नि भास्वरम् ॥ ५०.

Above the highest seers, where the unchanging is said to exist, there is that divine, radiant third abode of Vishnu in the sky.

तत्र गत्वा न शोचन्ति तद्विष्णोः परमं पदम्। धर्मध्रुवाद्यास्तिष्ठन्ति यत्र ते लोकसाधकाः ॥ ५०.

Having reached there, they do not grieve; that is the supreme abode of Vishnu, where Dhruva and the others devoted to righteousness stand, who are the sustainers of the worlds.

स्वायम्भुवे निसर्गे तु व्याख्यातान्युत्तराणि तु। भविष्याणि च सर्वाणि तेषां वक्ष्याम्यनुक्रमम् ।। ५१.

In the creation of Svayambhuva, the higher realms have been explained; I will now recount, in order, all those that are yet to come.

एतच्छ्रुत्वा तु मुनयः पप्रच्छुर्लोमहर्षणम्। सूर्याचन्द्रमसोश्चारं ग्रहाणाञ्चैव सर्वशः ।। ५१.

Having heard this, the sages questioned Lomaharshana about the rising and setting of the sun and moon, and about all the planets.

भ्रमन्ते कथमेतानि ज्योतींषि दिवि मण्डलम्। तिर्यग्व्यूहेन सर्वाणि तथैवासङ्करेण च। कश्च भ्रामयते तानि भ्रमन्ति यदि वा स्वयम् ।। ५१.

How do these luminous bodies move in the sky, in their orbits, in a transverse arrangement and with such mingling? Who causes them to revolve, or do they move on their own?

एतद्वेदितुमिच्छामस्तन्नो निगद सत्तम्। भूतसम्मोहनन्त्वेतच्छ्रोतुमिच्छा प्रवर्त्तते ।। ५१.

We wish to know this, so tell us, O noble one; a desire has arisen in us to hear about this bewilderment of beings.

भूतसम्मोहनं ह्येतद् ब्रुवतो मे निबोधत। प्रत्यक्षमपि दृस्यं यत्तत् संमोहयते प्रजाः ।। ५१.

Hear from me about this bewilderment of beings, which, though visible to the eyes, still confounds the people.