Vayu Purana — Purvardha — Chapter 4
VaP 1 4.1
ऋषयस्तु ततः श्रुत्वा नैमिषारण्यवासिनः। प्रत्यूचुस्ते ततः सर्वे सूतं पर्याकुलेक्षणाः
ṛṣayastu tataḥ śrutvā naimiṣāraṇyavāsinaḥ| pratyūcuste tataḥ sarve sūtaṃ paryākulekṣaṇāḥ
Then the seers dwelling in the Naimiṣa forest, having heard (this), all of them then replied to the Sūta, their eyes full of agitation:
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.2
भवान् वै वंशकुशलो व्यासात् प्रत्यक्षदर्शवान्। तस्मात्त्वं भवनं कृत्स्नं लोकस्यामुष्य वर्णय
bhavān vai vaṃśakuśalo vyāsāt pratyakṣadarśavān| tasmāttvaṃ bhavanaṃ kṛtsnaṃ lokasyāmuṣya varṇaya
"You indeed are skilled in genealogies, and you have direct knowledge from Vyāsa; therefore describe the entire coming-to-be of that world.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.3
यस्य यस्यान्वया ये ये तांस्तानिच्छाम वेदितुम्। तेषां पूर्वर्षिसृष्टिं च विचित्रां तां प्रजापतेः
yasya yasyānvayā ye ye tāṃstānicchāma veditum| teṣāṃ pūrvarṣisṛṣṭiṃ ca vicitrāṃ tāṃ prajāpateḥ
Whose descendants are which — those we wish to know; and their creation by the ancient seers, that manifold (creation) of Prajāpati."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.4
असकृत्परिपृष्टस्तैर्महात्मा लोमहर्षणः। विस्तरेणानुपूर्व्या च कथयामास सत्तमः
asakṛtparipṛṣṭastairmahātmā lomaharṣaṇaḥ| vistareṇānupūrvyā ca kathayāmāsa sattamaḥ
Asked by them repeatedly, the great-souled Lomaharṣaṇa, best of the good, related (it) at length and in due order.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.5
।।लोमहर्षण उवाच।। पृष्टां चैतां कथां दिव्यां श्लक्ष्णां पापप्रणाशिनीम्। कथ्यमानां मया चित्रां बह्वर्थां श्रुतिसम्मताम्
||lomaharṣaṇa uvāca|| pṛṣṭāṃ caitāṃ kathāṃ divyāṃ ślakṣṇāṃ pāpapraṇāśinīm| kathyamānāṃ mayā citrāṃ bahvarthāṃ śrutisammatām
Lomaharṣaṇa said: And this story you have asked about — divine, smooth, destroying sin, wondrous, rich in meaning, approved by scripture — as it is being told by me...
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.6
यश्चेमांधारयेन्नित्यं श्रृणुयाद्वाप्यभीक्ष्णशः। श्रावयेच्चापि विप्रेभ्यो यतिभ्यश्च विशेषतः
yaścemāṃdhārayennityaṃ śrṛṇuyādvāpyabhīkṣṇaśaḥ| śrāvayeccāpi viprebhyo yatibhyaśca viśeṣataḥ
And whoever should constantly keep this (in mind), or should hear it again and again, and should also have it recited to brahmins and especially to ascetics —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.7
शुचिः पर्वसु युक्तात्मा तीर्थेष्वायतनेषु च। दीर्घमायुरवाप्नोति स पुराणानुकीर्त्तनात्। स्ववंशधारणं कृत्वा स्वर्गलोके महीयते
śuciḥ parvasu yuktātmā tīrtheṣvāyataneṣu ca| dīrghamāyuravāpnoti sa purāṇānukīrttanāt| svavaṃśadhāraṇaṃ kṛtvā svargaloke mahīyate
— pure, of concentrated mind, on the parvan days, at holy fords and at sanctuaries: he obtains long life from this recitation of the Purāṇa; and having secured (the continuity of) his own lineage, he is honoured in the world of heaven.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.8
विस्तारावयवं तेषां यथाशब्दं यथाश्रुतम्। कीर्त्त्यमानं निबोधध्वं सर्वेषां कीर्त्तिवर्द्धनम्
vistārāvayavaṃ teṣāṃ yathāśabdaṃ yathāśrutam| kīrttyamānaṃ nibodhadhvaṃ sarveṣāṃ kīrttivarddhanam
Learn (from me) the detailed articulation of them, word for word as it was heard, as it is being recited — (a recitation) that increases the fame of all.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.9
धन्यं यशस्यं शत्रुघ्नं स्वर्ग्यमायुर्विवर्धनम्। कीर्त्तनं स्थिरकीर्त्तीनां सर्वेषां पुण्यकारिणाम्
dhanyaṃ yaśasyaṃ śatrughnaṃ svargyamāyurvivardhanam| kīrttanaṃ sthirakīrttīnāṃ sarveṣāṃ puṇyakāriṇām
The celebration of all those doers of merit whose fame is enduring brings wealth, brings renown, destroys enemies, leads to heaven, and increases lifespan.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.10
सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च। वंशानुचरितञ्चेति पुराणं पंचलक्षणम्
sargaśca pratisargaśca vaṃśo manvantarāṇi ca| vaṃśānucaritañceti purāṇaṃ paṃcalakṣaṇam
Creation, and re-creation, lineage, the Manu-periods, and the deeds of the lineages: thus a Purāṇa has five marks.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.11
कल्पेभ्योऽपि हि यः कल्पः शुचिभ्यो नियतः शुचिः। पुराणं सम्प्रवक्ष्यामि मारुतं वेदसम्मितम्
kalpebhyo'pi hi yaḥ kalpaḥ śucibhyo niyataḥ śuciḥ| purāṇaṃ sampravakṣyāmi mārutaṃ vedasammitam
I shall fully declare the Purāṇa of the Wind (Vāyu), equal to the Veda, (belonging to) that kalpa which even among kalpas is (the true) kalpa, which among pure things is fixedly pure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.12
प्रबोधः प्रलयश्चैव स्थितिरुत्पत्तिरेव च। प्रक्रिया प्रथमः पादः कथ्यवस्तुपरिग्रहः
prabodhaḥ pralayaścaiva sthitirutpattireva ca| prakriyā prathamaḥ pādaḥ kathyavastuparigrahaḥ
Awakening, and dissolution, continuance, and origination: the first section is the Prakriyā, the setting out of the subject matter to be told.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.13
उपोद्वातोऽनुषङ्गश्च उपसंहार एव च। धर्म्यं यशस्यमायुष्यं सर्वपापप्रणाशनम्
upodvāto'nuṣaṅgaśca upasaṃhāra eva ca| dharmyaṃ yaśasyamāyuṣyaṃ sarvapāpapraṇāśanam
And the Introduction, the Appendix, and the Conclusion: (this work is) conformable to dharma, conferring fame and long life, destroying all sins.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.14
एवं हि पादाश्चत्वारः समासात् कीर्त्तिता मया। वक्ष्याम्येतान् पुनस्तांस्तु विस्तरेण यथाक्रमम्
evaṃ hi pādāścatvāraḥ samāsāt kīrttitā mayā| vakṣyāmyetān punastāṃstu vistareṇa yathākramam
Thus the four sections have been named by me in brief; but I shall speak of these same (sections) again in detail, in order.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.15
तस्मै हिरण्यगर्भाय पुरुषायेश्वराय च। अन्ताय प्रथमायैव विशिष्टाय प्रजात्मने। ब्रह्मणे लोकतन्त्राय नमस्कृत्य स्वयम्भुवे
tasmai hiraṇyagarbhāya puruṣāyeśvarāya ca| antāya prathamāyaiva viśiṣṭāya prajātmane| brahmaṇe lokatantrāya namaskṛtya svayambhuve
Having made obeisance to him, the Golden Embryo, the Person and the Lord, the end and the very first, the distinguished one, the self of creatures, to Brahmā the ordainer of the worlds, the Self-existent —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.16
महदाद्यं विशेषान्तं सवैरुप्यं सलक्षणम्। पञ्चप्रमाणं षट्श्येतं पुरुषाधिष्ठितं नुतम्। असंशयात् प्रवक्ष्यामि भूतसर्गमनुत्तमम्
mahadādyaṃ viśeṣāntaṃ savairupyaṃ salakṣaṇam| pañcapramāṇaṃ ṣaṭśyetaṃ puruṣādhiṣṭhitaṃ nutam| asaṃśayāt pravakṣyāmi bhūtasargamanuttamam
— beginning with the Great One and ending with the particulars, with its forms and its marks, of five measures, of six ..., presided over by the Person, praised: without doubt I shall declare the unsurpassed creation of the elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.17
अव्यक्तं कारणं यत्तु नित्यं सदसदात्मकम्। प्रधानं प्रकृतिं चैव यमाहुस्तत्त्व चिन्तकाः
avyaktaṃ kāraṇaṃ yattu nityaṃ sadasadātmakam| pradhānaṃ prakṛtiṃ caiva yamāhustattva cintakāḥ
That unmanifest cause which is eternal, of the nature of both being and non-being, which those who ponder the principles call pradhāna and prakṛti —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.18
गन्धवर्णरसैर्हीनं शब्दस्पर्शविवर्ज्जितम्। अजातं ध्रुवमक्षय्यं नित्यं स्वात्मन्यवस्थितम्
gandhavarṇarasairhīnaṃ śabdasparśavivarjjitam| ajātaṃ dhruvamakṣayyaṃ nityaṃ svātmanyavasthitam
— devoid of smell, colour and taste, free of sound and touch, unborn, fixed, imperishable, eternal, resting in its own self —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.19
जगद्योनिं महद्भूतं परं ब्रह्म सनातनम्। विग्रहं सर्वभूतानामव्यक्तमभवत् किल
jagadyoniṃ mahadbhūtaṃ paraṃ brahma sanātanam| vigrahaṃ sarvabhūtānāmavyaktamabhavat kila
— the womb of the world, the great being, the supreme eternal brahman, the body of all beings: the Unmanifest, so they say, came to be.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.20
अनाद्यन्तमजं सूक्ष्मन्त्रिगुणं प्रभवाव्ययम्। असाम्प्रतमविज्ञेयं ब्रह्माग्रे समवर्त्तत
anādyantamajaṃ sūkṣmantriguṇaṃ prabhavāvyayam| asāmpratamavijñeyaṃ brahmāgre samavarttata
Without beginning or end, unborn, subtle, having the three qualities, the source that does not decay, not present (to the senses), unknowable — brahman existed in the beginning.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.21
तस्यात्मना सर्वमिदं व्याप्तमासीत्तमोमयम्। गुणसाम्ये तदा तस्मिन् गुणभावे तमोमये
tasyātmanā sarvamidaṃ vyāptamāsīttamomayam| guṇasāmye tadā tasmin guṇabhāve tamomaye
By its self all this was pervaded, consisting of darkness. Then, when the qualities were in equilibrium in it, in that state of the qualities filled with tamas —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.22
गर्गकाले प्रधानस्य क्षेत्रज्ञाधिष्ठितस्य वै। गुणभावाद्वाच्यमानो महान् प्रादुर्बभूव ह
gargakāle pradhānasya kṣetrajñādhiṣṭhitasya vai| guṇabhāvādvācyamāno mahān prādurbabhūva ha
— at the time of ... , when the pradhāna was presided over by the knower of the field, out of the condition of the qualities the Great One, so named, came forth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.23
सूक्ष्मेण महता सोऽथ अव्यक्तेन समावृतः। सत्वोद्रिक्तो महानग्रे सत्त्वमात्रप्रकाशकम्। मनो महांश्च विज्ञेयो मनस्तत्कारणं स्मृतम्
sūkṣmeṇa mahatā so'tha avyaktena samāvṛtaḥ| satvodrikto mahānagre sattvamātraprakāśakam| mano mahāṃśca vijñeyo manastatkāraṇaṃ smṛtam
He was then enveloped by the subtle Great One, by the Unmanifest. The Great One, at first predominant in sattva, illumines sattva alone; and the Great One is to be understood as mind, and mind is held to be its cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.24
लिङ्गमात्रसमुत्पन्नः) क्षेत्रज्ञाधिष्ठितस्तु सः। धर्मादीनान्तु रूपाणि लोकतत्त्वार्थहेतवः। महांस्तु सृष्टिं कुरुते नोद्यमानः सिसृक्षया
liṅgamātrasamutpannaḥ) kṣetrajñādhiṣṭhitastu saḥ| dharmādīnāntu rūpāṇi lokatattvārthahetavaḥ| mahāṃstu sṛṣṭiṃ kurute nodyamānaḥ sisṛkṣayā
Arisen from the mere subtle mark (liṅga), he is presided over by the knower of the field. The forms of dharma and the rest are the causes of the meaning of the world's principles; and the Great One, being urged on, performs creation out of the desire to create.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.25
मनो महान्मतिर्ब्रह्मा पूर्बुद्धिः ख्यातिरीश्वरः। प्रज्ञा चितिः स्मृतिः संवित् विपुरं चोच्यते बुधैः
mano mahānmatirbrahmā pūrbuddhiḥ khyātirīśvaraḥ| prajñā citiḥ smṛtiḥ saṃvit vipuraṃ cocyate budhaiḥ
Mind, the Great One (mahat), intellect (mati), Brahmā, city (pūr), understanding (buddhi), renown (khyāti), lord (īśvara), wisdom (prajñā), consciousness (citi), memory (smṛti), awareness (saṃvit) — and it is also called vipura by the wise.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.26
मनुते सर्वभूतानां यस्माच्चेष्टाफलं विभुः। सौक्ष्मत्वेन विवृद्धानां तेन तन्मन उच्यते
manute sarvabhūtānāṃ yasmācceṣṭāphalaṃ vibhuḥ| saukṣmatvena vivṛddhānāṃ tena tanmana ucyate
Since the pervading one thinks (manute) the fruit of the activity of all beings, who grow through subtlety, therefore it is called 'mind' (manas).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.27
तत्त्वानामग्रजो यस्मान्महांश्च परिमाणतः। शेषेभ्योऽपि गुणेभ्योऽसौ महानिति ततः स्मृतः
tattvānāmagrajo yasmānmahāṃśca parimāṇataḥ| śeṣebhyo'pi guṇebhyo'sau mahāniti tataḥ smṛtaḥ
Since it is the first-born of the principles, and great in measure, and greater than the remaining qualities as well, it is therefore recorded as 'the Great One' (mahat).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.28
बिभर्ति मानं मनुते विभागं मन्यतेऽपि च। पुरुषो भोगसम्बन्धात् तेन चासौ मतिः स्मृतः
bibharti mānaṃ manute vibhāgaṃ manyate'pi ca| puruṣo bhogasambandhāt tena cāsau matiḥ smṛtaḥ
It bears the measure, it thinks, and it also conceives division; the puruṣa, through its connection with enjoyment — for that reason it is recorded as 'intellect' (mati).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.29
बृहत्त्वादृंहणत्वाच्च भावानां सलिलाश्रयात्। यस्माद्बृंहयते भावान् ब्रह्मा तेन निरुच्यते
bṛhattvādṛṃhaṇatvācca bhāvānāṃ salilāśrayāt| yasmādbṛṃhayate bhāvān brahmā tena nirucyate
From greatness (bṛhattva) and from causing growth (ṛṃhaṇatva) of beings, and from resting in the waters — since it makes beings grow, it is therefore called Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.30
आपूरयित्वा यस्माच्च कृत्स्नान् देहाननुग्रहैः। तत्त्वभावांश्च नियतां स्तेन पूरिति चोच्यते
āpūrayitvā yasmācca kṛtsnān dehānanugrahaiḥ| tattvabhāvāṃśca niyatāṃ stena pūriti cocyate
And since it fills all bodies with favours, and (fills) the fixed states of the principles, it is therefore called 'pūr' (the filler / the city).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.31
बुध्यते पुरुषश्चात्र सर्वभावान् हिताहितान् । यस्माद्बोधयते चैव तेन बुद्धिर्निरुच्यते
budhyate puruṣaścātra sarvabhāvān hitāhitān | yasmādbodhayate caiva tena buddhirnirucyate
And here the puruṣa understands all states, beneficial and harmful, and since it makes (him) understand, it is therefore called 'understanding' (buddhi).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.32
ख्यातिः प्रत्युपभोगश्च यस्मात् संवर्त्तते ततः। भोगश्च ज्ञाननिष्ठत्वात्तेन ख्यातिरिति स्मृतः
khyātiḥ pratyupabhogaśca yasmāt saṃvarttate tataḥ| bhogaśca jñānaniṣṭhatvāttena khyātiriti smṛtaḥ
Since from it there arise renown and enjoyment in return, and enjoyment through its being grounded in knowledge, it is therefore recorded as 'renown' (khyāti).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.33
ख्यायते तद्गुणैर्वापि नामादिभिरनेकशः। तस्माच्च महतः संज्ञा ख्यातिरित्यभिधीयते
khyāyate tadguṇairvāpi nāmādibhiranekaśaḥ| tasmācca mahataḥ saṃjñā khyātirityabhidhīyate
Or (because) it is made known in many ways by its qualities, names and the rest, therefore the designation of the Great One is spoken of as 'renown' (khyāti).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.34
साक्षात् सर्वं विजानाति महात्मा तेन चेश्वरः। तस्माज्जाता ग्रहाश्चैव प्रज्ञा तेन स उच्यते
sākṣāt sarvaṃ vijānāti mahātmā tena ceśvaraḥ| tasmājjātā grahāścaiva prajñā tena sa ucyate
The great Self directly knows everything, and thereby (is) the Lord (īśvara); and since from it the sense-organs are born, it is for that reason called 'wisdom' (prajñā).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.35
ज्ञानादीनि च रूपाणि क्रतुकर्मफलानि च। चिनोति यस्माद्भोगार्थान्तेनासौ चितिरुच्यते
jñānādīni ca rūpāṇi kratukarmaphalāni ca| cinoti yasmādbhogārthāntenāsau citirucyate
Since it gathers together (cinoti) the forms beginning with knowledge, and the fruits of rites and actions, for the sake of enjoyment, it is therefore called 'consciousness' (citi).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.36
वर्त्तमानान्यतीतानि तथा चानागतान्यपि। स्मरते सर्वकार्याणि तेनासौ स्मृतिरुच्यते
varttamānānyatītāni tathā cānāgatānyapi| smarate sarvakāryāṇi tenāsau smṛtirucyate
It remembers all things to be done — present, past, and likewise future; therefore it is called 'memory' (smṛti).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.37
कृत्स्नं च विन्दते ज्ञानं तस्मान्माहात्म्यमुच्यते। तस्माद्विदेर्विदेश्चैव संविदित्यभिधीयते
kṛtsnaṃ ca vindate jñānaṃ tasmānmāhātmyamucyate| tasmādvidervideścaiva saṃvidityabhidhīyate
And it finds (vindate) knowledge entire; therefore it is called greatness (māhātmya); hence, from vid- (to find) and vid- (to know), it is termed 'awareness' (saṃvit).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.38
विद्यते स च सर्वस्मिन् सर्वं तस्मिश्च विद्यते। तस्मात्संविदिति प्रोक्तो महान्वै बुद्धिमत्तरैः
vidyate sa ca sarvasmin sarvaṃ tasmiśca vidyate| tasmātsaṃviditi prokto mahānvai buddhimattaraiḥ
And it exists in everything, and everything exists in it; therefore the Great One is indeed declared 'saṃvit' by those of superior understanding.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.39
ज्ञानात्तु ज्ञानमित्याह भगवान् ज्ञानसन्निधिः। द्वन्द्वानां विपुरीभावाद्विपुरं प्रोच्यते बुधैः
jñānāttu jñānamityāha bhagavān jñānasannidhiḥ| dvandvānāṃ vipurībhāvādvipuraṃ procyate budhaiḥ
But (deriving) from jñāna, the Lord, in whom knowledge abides, called it 'knowledge'; from the becoming-vipura of the pairs (of opposites), it is declared 'vipura' by the wise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.40
सर्वेशत्वाच्च लोकानामवश्यं च तथेश्वरः। बृहत्वाच्च स्मृतो ब्रह्मा भूतत्वाद्भव उच्यते
sarveśatvācca lokānāmavaśyaṃ ca tatheśvaraḥ| bṛhatvācca smṛto brahmā bhūtatvādbhava ucyate
And because it is lord of all the worlds, and inevitably so, it is likewise 'Īśvara'; from greatness it is recorded as Brahmā, and from being (bhūtatva) it is called Bhava.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.41
क्षेत्रक्षेत्रज्ञविज्ञानादेकत्वाच्च स कः स्मृतः। यस्मात् पुर्यनुशेते च तस्मात् पुरुष उच्यते। नोत्पादितत्वात् पूर्वत्वात् स्वयम्भूरिति चोच्यते
kṣetrakṣetrajñavijñānādekatvācca sa kaḥ smṛtaḥ| yasmāt puryanuśete ca tasmāt puruṣa ucyate| notpāditatvāt pūrvatvāt svayambhūriti cocyate
And from the knowledge of the field and the knower of the field, and from oneness, it is recorded as 'Ka'; and since it lies down within the city (purī), it is therefore called 'puruṣa'; because it was not produced and because it is prior, it is also called 'self-existent' (svayambhū).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.42
पर्यायवाचकैः शब्दैस्तत्त्वमाद्यमनुत्तमम्। व्याख्यातं तत्त्वभावज्ञैरेवं सद्भावचिन्तकैः
paryāyavācakaiḥ śabdaistattvamādyamanuttamam| vyākhyātaṃ tattvabhāvajñairevaṃ sadbhāvacintakaiḥ
Thus the first, unsurpassed principle has been explained by words that are synonyms, by those who know the nature of the principles and reflect on true being.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.43
महान् सृष्टिं विकुरुते चोद्यमानः सिसृक्षया। सङ्कल्पोऽध्यवसायश्च तस्य वृत्तिद्वयं स्मृतम्
mahān sṛṣṭiṃ vikurute codyamānaḥ sisṛkṣayā| saṅkalpo'dhyavasāyaśca tasya vṛttidvayaṃ smṛtam
The Great One, being impelled by the desire to create, brings forth creation; and its two functions are recorded as intention (saṅkalpa) and determination (adhyavasāya).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.44
धर्मादीनि च रूपाणि लोकतत्त्वार्थहेतवः। त्रिगुणस्तु स विज्ञेयः सत्त्वराजसतामसः
dharmādīni ca rūpāṇi lokatattvārthahetavaḥ| triguṇastu sa vijñeyaḥ sattvarājasatāmasaḥ
And (its) forms — dharma and the rest — are the causes of the world, the principles, and (their) purposes; and it is to be known as having three qualities: sāttvika, rājasa, and tāmasa.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.45
त्रिगुणाद्रजसोद्रिक्तादहङ्कारस्ततोऽभवत्। महता चावृतः सर्गो भूतादिविकृतस्तु सः
triguṇādrajasodriktādahaṅkārastato'bhavat| mahatā cāvṛtaḥ sargo bhūtādivikṛtastu saḥ
From that threefold (principle), with rajas predominant, ahaṅkāra then came to be; and that creation, enveloped by mahat, is bhūtādi, the (first) transformation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.46
तस्माच्च तमसोद्रिक्तादहङ्कारादजायत। भूततन्मात्रसर्गस्तु भूतादिस्तामसस्तु सः
tasmācca tamasodriktādahaṅkārādajāyata| bhūtatanmātrasargastu bhūtādistāmasastu saḥ
And from that ahaṅkāra, with tamas predominant, was born the creation of the elements and the tanmātras; and that bhūtādi is of the nature of tamas.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.47
thumb|महाभूताः आकाशं शुषिरं तस्मादुद्रिक्तं शब्दलक्षणम्। आकाशं शब्दमात्रन्तु भूतादिश्चावृणोत् पुनः
thumb|mahābhūtāḥ ākāśaṃ śuṣiraṃ tasmādudriktaṃ śabdalakṣaṇam| ākāśaṃ śabdamātrantu bhūtādiścāvṛṇot punaḥ
[The text here carries an intrusive caption, 'thumb|the great elements'.] From that, in predominance, (arose) space, hollow, having sound as its mark; and bhūtādi in turn enveloped space, which is mere sound.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.48
शब्दमात्रन्तदाकाशं स्पर्शमात्रं ससर्ज ह। भूतादिस्तु विकुर्वाणः शब्दमात्रं ससर्ज्ज ह
śabdamātrantadākāśaṃ sparśamātraṃ sasarja ha| bhūtādistu vikurvāṇaḥ śabdamātraṃ sasarjja ha
That space, being mere sound, brought forth the mere touch; and bhūtādi, undergoing transformation, brought forth the mere sound.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.49
बलवान् जायते वायुः स वै स्पर्शगुणो मतः। आकाशं शब्दमात्रन्तु स्पर्शमात्रं समावृणोत्
balavān jāyate vāyuḥ sa vai sparśaguṇo mataḥ| ākāśaṃ śabdamātrantu sparśamātraṃ samāvṛṇot
The powerful wind is born; it is held to have touch as its quality. And the mere touch enveloped space, which is mere sound.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.50
रसमात्रास्तु ता ह्यापो रूपमात्राभिरावृणोत्। आपो रसान् विकुर्वन्त्यो गन्धमात्रं ससर्ज्जिरे
rasamātrāstu tā hyāpo rūpamātrābhirāvṛṇot| āpo rasān vikurvantyo gandhamātraṃ sasarjjire
Those waters are mere taste; (that) enveloped (them) with the mere forms. The waters, transforming their tastes, brought forth the mere smell.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.51
सङ्घातो जायते तस्मात्तस्य गन्धो गुणः स्मृतः। रसमात्रन्तु तत्तोयं गन्धमात्रं समावृणोत्
saṅghāto jāyate tasmāttasya gandho guṇaḥ smṛtaḥ| rasamātrantu tattoyaṃ gandhamātraṃ samāvṛṇot
From that an aggregate (solid mass) is born; smell is held to be its quality. And the mere smell enveloped that water, which is mere taste.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.52
तस्मिंस्तस्मिंस्तु तन्मात्रा तेन तन्मात्रता स्मृता। अविशेषवाचकत्वादविशेषास्ततः स्मृताः। अशान्तघोरमूढत्वादविशेषास्ततः पुनः
tasmiṃstasmiṃstu tanmātrā tena tanmātratā smṛtā| aviśeṣavācakatvādaviśeṣāstataḥ smṛtāḥ| aśāntaghoramūḍhatvādaviśeṣāstataḥ punaḥ
In each of these there is (only) that much (tanmātra); for that reason the state of being a tanmātra is spoken of. Because they denote what is unparticularised, they are accordingly called the unparticularised (aviśeṣa); and again they are the unparticularised because of being unquiet, terrible, and dull.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.53
भूततन्मात्रसर्गोऽयं विज्ञेयस्तु परस्परात्। वैकारिकादहङ्कारात्सत्वोद्रिक्तात्तु सात्विकात्। वैकारिकः स सर्गस्तु युगपत्सम्प्रवर्त्तते
bhūtatanmātrasargo'yaṃ vijñeyastu parasparāt| vaikārikādahaṅkārātsatvodriktāttu sātvikāt| vaikārikaḥ sa sargastu yugapatsampravarttate
This creation of the elements and tanmātras is to be understood as arising from one another. From the modificatory (vaikārika) ahaṅkāra, which is sāttvika, sattva being predominant, that modificatory creation proceeds simultaneously.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.54
बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाण्यपि। साधकानीन्द्रियाणि स्युर्द्देवा वैकारिका दश। एकादशं मनस्तत्र देवा वैकारिकाः स्मृता
buddhīndriyāṇi pañcaiva pañca karmendriyāṇyapi| sādhakānīndriyāṇi syurddevā vaikārikā daśa| ekādaśaṃ manastatra devā vaikārikāḥ smṛtā
The organs of cognition are just five, and the organs of action five also; the organs would be the effectuating (instruments), the ten modificatory deities; the eleventh there is mind — these are called the modificatory deities.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.55
श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी। शब्दादीनामवाप्त्यर्थं बुद्धियुक्तानि वक्ष्यते
śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī| śabdādīnāmavāptyarthaṃ buddhiyuktāni vakṣyate
The ear, the skin, the two eyes, the tongue, and the nose as fifth: these, joined with intellect for the sake of apprehending sound and the rest, will be described.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.56
पादौ पायुरुपस्थञ्च हस्तौ वाग्दशमी भवेत्। गतिर्विसर्गो ह्यानन्दः शिल्पं वास्यञ्च कर्म च
pādau pāyurupasthañca hastau vāgdaśamī bhavet| gatirvisargo hyānandaḥ śilpaṃ vāsyañca karma ca
The two feet, the anus, the generative organ, the two hands, and speech would be the tenth; (their functions are) movement, excretion, pleasure, craftsmanship, and speech and action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.57
आकाशं शब्दमात्रञ्च स्पर्शमात्रं समाविशेत्। द्विगुणस्तु ततो वायुः शब्द स्पर्शात्मकोऽभवत्
ākāśaṃ śabdamātrañca sparśamātraṃ samāviśet| dviguṇastu tato vāyuḥ śabda sparśātmako'bhavat
Space, which is mere sound, entered the mere touch; thence wind, having two qualities, came to be of the nature of sound and touch.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.58
रूपन्तथैव विशतः शब्दस्पर्शगुणावुभौ। त्रिगुणस्तु ततश्चाग्निः स शब्दस्पर्शरूपवान्
rūpantathaiva viśataḥ śabdasparśaguṇāvubhau| triguṇastu tataścāgniḥ sa śabdasparśarūpavān
Likewise both qualities, sound and touch, enter form; thence fire is of three qualities, possessing sound, touch, and form.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.59
सशब्दस्पर्शरूपञ्च रसमात्रं समाविशत्। तस्माच्चतुर्गुणा ह्यापो विज्ञेयास्ता रसात्मिकाः
saśabdasparśarūpañca rasamātraṃ samāviśat| tasmāccaturguṇā hyāpo vijñeyāstā rasātmikāḥ
And that which has sound, touch, and form entered the mere taste; thence the waters are of four qualities, to be known as having taste (as their own).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.60
सशब्दस्पर्शरूपेषु गन्धस्तेषु समाविशत्। संयुक्ता गन्धमात्रेण आचिन्वन्ति महीमिमाम्। तस्मात्पञ्चगुणा भूमिः स्थूलभूतेषु दृश्यते
saśabdasparśarūpeṣu gandhasteṣu samāviśat| saṃyuktā gandhamātreṇa ācinvanti mahīmimām| tasmātpañcaguṇā bhūmiḥ sthūlabhūteṣu dṛśyate
Smell entered those (elements) that have sound, touch, and form; joined with the mere smell they build up this earth; therefore earth is seen to have five qualities among the gross elements.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.61
शान्ता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः। परस्परानुप्रवेशाद्धारयन्ति परस्परम्
śāntā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ| parasparānupraveśāddhārayanti parasparam
Calm, terrible, and dull — for that reason they are called the particularised (viśeṣas); by entering into one another they support one another.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.62
भूमेरन्तस्तिवदं सर्वं लोकालोकघनावृतम्। विशेषा इन्द्रियग्राह्या नियतत्वाच्च ते स्मृताः
bhūmerantastivadaṃ sarvaṃ lokālokaghanāvṛtam| viśeṣā indriyagrāhyā niyatatvācca te smṛtāḥ
...all within the earth, enveloped by the mass of the world and the non-world. The particularised are graspable by the senses, and they are so called because of being fixed.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.63
गुणं पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम्। तेषां यावच्च यद्यच्च तत्तत्तावद्गुणं स्मृतम्
guṇaṃ pūrvasya pūrvasya prāpnuvantyuttarottaram| teṣāṃ yāvacca yadyacca tattattāvadguṇaṃ smṛtam
They successively acquire, each later one, the quality of each preceding one; and of them, whatever is however much, that is held to have just so many qualities.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.64
उपलभ्य शुचेर्गन्धं केचिद्वायोरनैपुणात्। पृथिव्यामेव तद्विद्यादेषां वायोश्च संश्रयात्
upalabhya śucergandhaṃ kecidvāyoranaipuṇāt| pṛthivyāmeva tadvidyādeṣāṃ vāyośca saṃśrayāt
Some, having perceived the smell of a fragrant thing, (ascribe it to wind) through inexpertness about wind; one should know that it belongs to earth alone, and (comes) to these through their connection with wind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.65
एते सप्त महावीर्या नानाभूताः पृथक् पृथक्। नाशक्नुवन् प्रजाः स्रष्टुमसमागम्य कृत्स्नशः। ते समेत्य महात्मानो ह्ययोन्यस्यैव संश्रयात्
ete sapta mahāvīryā nānābhūtāḥ pṛthak pṛthak| nāśaknuvan prajāḥ sraṣṭumasamāgamya kṛtsnaśaḥ| te sametya mahātmāno hyayonyasyaiva saṃśrayāt
These seven, of great power, became manifold, each one separately; they were not able to create the creatures completely without coming together. Those great ones, having come together, indeed through their reliance on that which is itself unborn—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.66
पुरुषाधिष्ठितत्वाच्च अव्यक्तानुग्रहेण च। महदाद्या विशेषान्ता अण्डमुत्पादयन्ति ते
puruṣādhiṣṭhitatvācca avyaktānugraheṇa ca| mahadādyā viśeṣāntā aṇḍamutpādayanti te
—and because of being presided over by the Puruṣa, and by the favour of the Unmanifest, they—beginning with Mahat and ending with the particularized (elements)—produce the egg.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.67
एककालं समुत्पन्नं जलबुद्बुदवच्च तत्। विशेषेभ्योऽण्डमभवद् बृहत्तदुदकं च यत्। तत्तस्मिन् कार्यकरणं संसिद्धं ब्रह्मणस्तदा
ekakālaṃ samutpannaṃ jalabudbudavacca tat| viśeṣebhyo'ṇḍamabhavad bṛhattadudakaṃ ca yat| tattasmin kāryakaraṇaṃ saṃsiddhaṃ brahmaṇastadā
It came into being all at one time, like a bubble in water. From the particularized (elements) there arose the egg, vast, and that water (too); then in it the instrument of action for Brahmā was fully perfected.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.68
प्राकृतेऽण्डे विबुद्धे सन् क्षेत्रज्ञो ब्रह्मसंज्ञितः। स वै शरीरी प्रथमः स वै पुरुष उच्यते
prākṛte'ṇḍe vibuddhe san kṣetrajño brahmasaṃjñitaḥ| sa vai śarīrī prathamaḥ sa vai puruṣa ucyate
When the material egg had opened up, the knower of the field, called Brahmā, came to be. He indeed is the first embodied one; he indeed is called the Puruṣa.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.69
आदिकर्त्ता च भूतानां ब्रह्माऽग्रे समवर्त्तत। हिरण्यगर्भः सोऽग्रोऽस्मिन् प्रादुर्भूतश्चतुर्मुखः। सर्गे च प्रति सर्गे च क्षेत्रज्ञो ब्रह्मसंज्ञितः
ādikarttā ca bhūtānāṃ brahmā'gre samavarttata| hiraṇyagarbhaḥ so'gro'smin prādurbhūtaścaturmukhaḥ| sarge ca prati sarge ca kṣetrajño brahmasaṃjñitaḥ
And Brahmā, the first maker of beings, existed at the beginning; he, Hiraṇyagarbha, appeared first in this (egg), four-faced. In creation and in each successive creation the knower of the field is called Brahmā.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.70
करणैः सह सृज्यन्ते प्रत्याहारे त्यजन्ति च। भजन्ते च पुनर्देहानसमाहारसन्धिषु
karaṇaiḥ saha sṛjyante pratyāhāre tyajanti ca| bhajante ca punardehānasamāhārasandhiṣu
They are emitted together with the organs, and at the withdrawal they give (them) up; and they take on bodies again at the junctures when there is no aggregation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.71
हिरण्मयस्तु यो मेरुस्तस्योल्बं तन्महात्मनः। गर्भोदकं समुद्राश्च जराद्यस्थीनि पर्वताः
hiraṇmayastu yo merustasyolbaṃ tanmahātmanaḥ| garbhodakaṃ samudrāśca jarādyasthīni parvatāḥ
The Meru that is made of gold is the amnion of that great one; the waters of the womb are the oceans, and the mountains are the outer membrane and the bones.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.72
तस्मिन्नण्डे त्विमे लोका अन्तर्भूतास्तु सप्त वै। सप्तद्वीपा च पृथ्वीयं समुद्रैः सह सप्तभिः
tasminnaṇḍe tvime lokā antarbhūtāstu sapta vai| saptadvīpā ca pṛthvīyaṃ samudraiḥ saha saptabhiḥ
Within that egg these worlds, seven indeed, are contained, and this earth with its seven continents, together with the seven oceans,
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.73
पर्वतैः सुमहद्भिश्च नदीभिश्च सहस्रशः। अन्तस्तस्मिंस्त्विमे लोका अन्तर्विश्वमिदं जगत्
parvataiḥ sumahadbhiśca nadībhiśca sahasraśaḥ| antastasmiṃstvime lokā antarviśvamidaṃ jagat
and with the very great mountains and with rivers by the thousands. Within that (egg) are these worlds; within it is this whole universe,
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.74
चन्द्रादित्यौ सनक्षत्रौ सग्रहौ सह वायुना। लोकालोकं च यत् किंचिच्चाण्डे तस्मिन् समर्पितम्
candrādityau sanakṣatrau sagrahau saha vāyunā| lokālokaṃ ca yat kiṃciccāṇḍe tasmin samarpitam
the moon and the sun with the lunar mansions, with the planets, together with the wind; and the region of light and darkness—whatever there is, is deposited in that egg.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.75
अद्भिर्दशगुणाभिस्तु बाह्यतोऽण्डं समावृतम्। आपो दशगुणा ह्येवन्तेजसा बाह्यतो वृताः
adbhirdaśaguṇābhistu bāhyato'ṇḍaṃ samāvṛtam| āpo daśaguṇā hyevantejasā bāhyato vṛtāḥ
The egg is enveloped from outside by water ten times (as great); and the waters likewise are enveloped from outside by fire ten times (as great).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.76
तेजौदशगुणेनैव बाह्यतो वायुना वृतम्। वायोर्द्दशगुणेनैव बाह्यतो नभसा वृतम्
tejaudaśaguṇenaiva bāhyato vāyunā vṛtam| vāyorddaśaguṇenaiva bāhyato nabhasā vṛtam
Fire is enveloped from outside by wind ten times (as great); the wind is enveloped from outside by ether ten times (as great).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.77
आकाशेन वृतो वायुः खं च भूतादिना वृतम्। भूतादिर्महता चापि अव्यक्तेन वृतो महान्। एतैरावरणैरण्डं सप्तभिः प्राकृतैर्वृतम्
ākāśena vṛto vāyuḥ khaṃ ca bhūtādinā vṛtam| bhūtādirmahatā cāpi avyaktena vṛto mahān| etairāvaraṇairaṇḍaṃ saptabhiḥ prākṛtairvṛtam
The wind is enveloped by ether, and ether is enveloped by the origin of the elements (bhūtādi); the origin of the elements too by Mahat, and Mahat is enveloped by the Unmanifest. By these seven material coverings the egg is enveloped.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.78
एतास्वावृत्य चान्योन्यमष्टौ प्रकृतयः स्थिताः। प्रसर्गकाले स्थित्वा च ग्रसन्त्येताः परस्परम्
etāsvāvṛtya cānyonyamaṣṭau prakṛtayaḥ sthitāḥ| prasargakāle sthitvā ca grasantyetāḥ parasparam
Enveloping one another among these, the eight principles (prakṛtis) stand; and having stood (thus) at the time of the creation, they swallow one another.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.79
एवं परस्परोत्पन्ना धारयन्ति परस्परम्। आधाराधेयभावेन विकारस्य विकारिषु
evaṃ parasparotpannā dhārayanti parasparam| ādhārādheyabhāvena vikārasya vikāriṣu
Thus, produced from one another, they support one another, by the relation of support and supported, the modification (resting) in the modifiers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 4.80
अव्यक्तं क्षेत्रमुद्दिष्टं ब्रह्मा क्षेत्रज्ञ उच्यते। इत्येष प्राकृतः सर्गः क्षेत्रज्ञाधिष्ठितस्तु सः। अबुद्धिपूर्वं प्रागासीत् प्रादुर्भूता तडिद्यथा
avyaktaṃ kṣetramuddiṣṭaṃ brahmā kṣetrajña ucyate| ityeṣa prākṛtaḥ sargaḥ kṣetrajñādhiṣṭhitastu saḥ| abuddhipūrvaṃ prāgāsīt prādurbhūtā taḍidyathā
The Unmanifest is declared to be the field; Brahmā is called the knower of the field. Such is this material creation; and it is presided over by the knower of the field. Formerly it was without any preceding intelligence; it appeared like a flash of lightning.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.81
एतद्धिरण्यगर्भस्य जन्म यो वेद तत्त्वतः। आयुष्मान् कीर्तिमान् धन्यः प्रजावांश्च भवत्युत
etaddhiraṇyagarbhasya janma yo veda tattvataḥ| āyuṣmān kīrtimān dhanyaḥ prajāvāṃśca bhavatyuta
Whoever knows in truth this birth of Hiraṇyagarbha becomes long-lived, famous, fortunate, and possessed of offspring.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 4.82
निवृत्तिकामोऽपि नरः शुद्धात्मा लभते गतिम्। पुराणश्रवणान्नित्यं सुखं च क्षेममाप्नुयात्
nivṛttikāmo'pi naraḥ śuddhātmā labhate gatim| purāṇaśravaṇānnityaṃ sukhaṃ ca kṣemamāpnuyāt
Even a man whose desires have ceased, being pure of self, attains the (highest) goal; and from constantly hearing the Purāṇa he would obtain happiness and well-being.
AI translation rendered from the Sanskrit, not a published edition