Vayu Purana — Purvardha — Chapter 5
VaP 1 5.1
।।लोमहर्षण उवाच।। यद्धि सृष्टेस्तु संख्यातं मया कालान्तरन्द्विजाः। एतत् कालान्तरं ज्ञेयमहर्वै पारमेश्वरम्
||lomaharṣaṇa uvāca|| yaddhi sṛṣṭestu saṃkhyātaṃ mayā kālāntarandvijāḥ| etat kālāntaraṃ jñeyamaharvai pārameśvaram
Lomaharṣaṇa said: That interval of time of the creation which has been reckoned by me, O twice-born ones—this interval of time is to be known as a day of the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.2
रात्रिस्त्वेतावती ज्ञेया परमेशस्य कृत्स्नशः। अहस्तस्य तु या सृष्टिः प्रलयो रात्रिरुच्यते
rātristvetāvatī jñeyā parameśasya kṛtsnaśaḥ| ahastasya tu yā sṛṣṭiḥ pralayo rātrirucyate
And the night of the Supreme Lord is to be known as of just this same length, in full. His day is the creation, and the dissolution is called his night.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.3
अहश्च विद्यते तस्य न रात्रिरिति धारणा। उपचारः प्रक्रियते लोकानां हितकाम्यया
ahaśca vidyate tasya na rātririti dhāraṇā| upacāraḥ prakriyate lokānāṃ hitakāmyayā
For him day exists, not night — such is the settled doctrine; the figurative expression (of night) is employed out of a wish for the good of the worlds.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.4
प्रजाः प्रजानाम्पतय ऋषयो मुनिभिः सह। ऋषीन् सनत्कुमाराख्यान् ब्रह्मसायुज्यगैः सह
prajāḥ prajānāmpataya ṛṣayo munibhiḥ saha| ṛṣīn sanatkumārākhyān brahmasāyujyagaiḥ saha
Creatures, the lords of creatures, the seers together with the sages, the seers named Sanatkumāras together with those who go to union with Brahman,
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.5
इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च। तन्मात्रा इन्द्रियगणो बुद्धिश्च मनसा सह
indriyāṇīndriyārthāśca mahābhūtāni pañca ca| tanmātrā indriyagaṇo buddhiśca manasā saha
the senses and the objects of the senses, and the five great elements, the subtle elements (tanmātras), the host of the senses, and the intellect along with the mind —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.6
अहस्तिष्ठन्ति ते सर्वे परमेशस्य धीमतः। अहरन्ते प्रलीयन्ते रात्र्यन्ते विश्वसंभवः
ahastiṣṭhanti te sarve parameśasya dhīmataḥ| aharante pralīyante rātryante viśvasaṃbhavaḥ
all these stand (through) the day of the wise Supreme Lord; at the day's end they dissolve away, at the night's end (there is) the coming-to-be of the universe.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.7
स्वात्मन्यवस्थिते सत्वे विकारे प्रतिसंहते। साधर्म्येणावतिष्ठेते प्रधानपुरुषावुभौ
svātmanyavasthite satve vikāre pratisaṃhate| sādharmyeṇāvatiṣṭhete pradhānapuruṣāvubhau
When (sattva) is established in its own self and the modification is withdrawn, both pradhāna and puruṣa abide with a likeness of nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.8
तमः सत्त्वगुणावेतौ समत्वेन व्यवस्तितौ। अत्रोद्रिक्तौ प्रसूतौ च तौ तथा च परस्परम्। गुणसाम्ये लयो ज्ञेयो वैषम्ये सृष्टिरुच्यते
tamaḥ sattvaguṇāvetau samatvena vyavastitau| atrodriktau prasūtau ca tau tathā ca parasparam| guṇasāmye layo jñeyo vaiṣamye sṛṣṭirucyate
These two qualities, tamas and sattva, stand in equality; therein they become predominant and productive, and so too with respect to each other. In the equality of the qualities dissolution is to be known; in their inequality creation is spoken of.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.9
तिलेषु वा यथा तैवं घृतं पयसि वा स्थितम्। तथा तमसि सत्त्वे च रजोऽव्यक्ताश्रितं स्थितम्
tileṣu vā yathā taivaṃ ghṛtaṃ payasi vā sthitam| tathā tamasi sattve ca rajo'vyaktāśritaṃ sthitam
As oil abides in sesame seeds, or ghee in milk, so rajas abides in tamas and in sattva, resting on the unmanifest.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.10
उपास्य रजनीं कृत्स्नां परां माहेश्वरीं तदा। अहर्मुखे प्रवृत्ते च पुरः प्रकृतिसम्भवः
upāsya rajanīṃ kṛtsnāṃ parāṃ māheśvarīṃ tadā| aharmukhe pravṛtte ca puraḥ prakṛtisambhavaḥ
Then, having passed the whole supreme night of Maheśvara, and when the opening of the day has begun, first (comes) the arising of prakṛti.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.11
क्षोभयामास योगेन परेण परमेश्वरः। प्रधानं पुरुषञ्चैव प्रविश्याण्डं महेश्वरः
kṣobhayāmāsa yogena pareṇa parameśvaraḥ| pradhānaṃ puruṣañcaiva praviśyāṇḍaṃ maheśvaraḥ
The Supreme Lord, Maheśvara, having entered the egg, agitated pradhāna and puruṣa by his supreme yoga.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.12
प्रधानात् क्षोभ्यमाणात्तु रजो वै समवर्त्तत। रजः प्रवर्त्तकं तत्र बीजेष्वपि यथा जलम्
pradhānāt kṣobhyamāṇāttu rajo vai samavarttata| rajaḥ pravarttakaṃ tatra bījeṣvapi yathā jalam
From pradhāna, when it was agitated, rajas came forth; there rajas is the impeller, as water is (the impeller) in seeds.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.13
गुणवैषम्यमासाद्य प्रसूयन्ते ह्यधिष्ठिताः। गुणेभ्यः क्षोभ्य माणेभ्यस्त्रयो देवा विजज्ञिरे। आश्रिताः परमा गुह्याः सर्वात्मानः शरीरिणः
guṇavaiṣamyamāsādya prasūyante hyadhiṣṭhitāḥ| guṇebhyaḥ kṣobhya māṇebhyastrayo devā vijajñire| āśritāḥ paramā guhyāḥ sarvātmānaḥ śarīriṇaḥ
Having reached the inequality of the qualities, and being presided over, they bring forth; from the agitated qualities three gods were born, dependent (on one another), supreme, hidden, having all as their self, possessed of bodies.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.14
रजो ब्रह्मा तमो ह्यग्निः सत्त्वं विष्णुरजायत। रजःप्रकाशको ब्रह्मा स्रष्ट्टृत्वेन व्यवस्थितः
rajo brahmā tamo hyagniḥ sattvaṃ viṣṇurajāyata| rajaḥprakāśako brahmā sraṣṭṭṛtvena vyavasthitaḥ
Rajas was born as Brahmā, tamas indeed as Agni, sattva as Viṣṇu; Brahmā, the illuminator of rajas, is established in the office of creator.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.15
तमःप्रकाशकोऽग्निस्तु कालत्वेन व्यवस्थितः। सत्त्वप्रकाशको विष्णुरौदासीन्ये व्यवस्थितः
tamaḥprakāśako'gnistu kālatvena vyavasthitaḥ| sattvaprakāśako viṣṇuraudāsīnye vyavasthitaḥ
But Agni, the illuminator of tamas, is established as Time; Viṣṇu, the illuminator of sattva, is established in indifference.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.16
एत एव त्रयो देवा एत एव त्रयोऽग्नयः। परस्पराश्रिता ह्येते परस्परमनुव्रताः
eta eva trayo devā eta eva trayo'gnayaḥ| parasparāśritā hyete parasparamanuvratāḥ
These very ones are the three gods, these very ones the three fires; for they rest upon one another and are devoted to one another.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.17
परस्परेण वर्त्तन्ते धारयन्ति परस्परम्। अन्योन्यमिथुनाह्येते ह्यन्योन्यमुपजीविनः। क्षणं वियोगो न ह्येषान्न त्यजन्ति परस्परम्
paraspareṇa varttante dhārayanti parasparam| anyonyamithunāhyete hyanyonyamupajīvinaḥ| kṣaṇaṃ viyogo na hyeṣānna tyajanti parasparam
They exist by one another and sustain one another; they are paired with each other and live upon each other; there is not a moment's separation for them, they do not abandon one another.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.18
ईश्वरो हि परो देवो विष्णुस्तु महतः परः । ब्रह्मा तु रजसोद्रिक्तः सर्गायेह प्रवर्त्तते। परश्च पुरुषो ज्ञेयः प्रकृतिश्च परा स्मृता
īśvaro hi paro devo viṣṇustu mahataḥ paraḥ | brahmā tu rajasodriktaḥ sargāyeha pravarttate| paraśca puruṣo jñeyaḥ prakṛtiśca parā smṛtā
For Īśvara is the supreme god, while Viṣṇu is higher than the mahat; but Brahmā, in whom rajas predominates, engages here in creation; and puruṣa is to be known as supreme, and prakṛti too is held to be supreme.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.19
अधिष्ठितोऽसौ हि महेश्वरेण प्रवर्त्तते चोद्यमानः समन्तात्। अनुप्रवर्त्तन्ति महान्त एव चिरस्थिताः स्वे विष्ये प्रियत्वात्
adhiṣṭhito'sau hi maheśvareṇa pravarttate codyamānaḥ samantāt| anupravarttanti mahānta eva cirasthitāḥ sve viṣye priyatvāt
Presided over by Maheśvara, he indeed goes forth, being urged on from every side; and the great ones themselves follow after, abiding long, out of fondness for their own province.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.20
प्रधानं गुणवैषम्यात्सर्गकाले प्रवर्त्तते। ईश्वराधिष्ठितात् पूर्वन्तस्मात्सदसदात्मकात्। ब्रह्मा बुद्धिश्च मिथुनं युगपत्सम्बभूवतुः
pradhānaṃ guṇavaiṣamyātsargakāle pravarttate| īśvarādhiṣṭhitāt pūrvantasmātsadasadātmakāt| brahmā buddhiśca mithunaṃ yugapatsambabhūvatuḥ
Pradhāna, through the inequality of the qualities, becomes active at the time of creation; from that first (principle), presided over by Īśvara, which has the nature of both being and non-being, Brahmā and the intellect, a pair, came into being together.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.21
तस्मात्तमोऽव्यक्तमयः क्षेत्रज्ञो ब्रह्मसंज्ञितः। संसिद्धः कार्यकरणैर्ब्रह्माऽग्रे समवर्त्तत
tasmāttamo'vyaktamayaḥ kṣetrajño brahmasaṃjñitaḥ| saṃsiddhaḥ kāryakaraṇairbrahmā'gre samavarttata
From that arose first Brahmā, made of tamas and the unmanifest, the knower of the field, designated Brahmā, fully equipped with effects and instruments.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.22
तेजसा प्रथमनो धीमानव्यक्तः संप्रकाशते। स वै शरीरी प्रथमः कारणत्वे व्यवस्थितः
tejasā prathamano dhīmānavyaktaḥ saṃprakāśate| sa vai śarīrī prathamaḥ kāraṇatve vyavasthitaḥ
Foremost through his splendour, the wise unmanifest one shines forth; he indeed is the first embodied one, established in the state of being the cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.23
अप्रतीघेन ज्ञानेन ऐश्वर्येण च सोऽन्वितः। धर्मेण चाप्रतीघेन वैराग्येण समन्वितः
apratīghena jñānena aiśvaryeṇa ca so'nvitaḥ| dharmeṇa cāpratīghena vairāgyeṇa samanvitaḥ
He is endowed with unobstructed knowledge and with lordship, and furnished with unimpeded righteousness and with dispassion.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.24
तस्येश्वरस्याप्रतिघं ज्ञानं वैराग्यलक्षणम्। धर्मैश्वर्यकृता बुद्धिर्ब्राह्मी जज्ञेऽभिमानिनः
tasyeśvarasyāpratighaṃ jñānaṃ vairāgyalakṣaṇam| dharmaiśvaryakṛtā buddhirbrāhmī jajñe'bhimāninaḥ
That Lord's unobstructed knowledge is marked by dispassion; the intellect produced by righteousness and lordship, the brahmic (intellect), was born in him who possesses self-identification.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.25
अव्यक्ताज्जायते चास्य मनसा च यदिच्छति। वशीकृतत्वाद्वैगुण्यात् सुरेशत्वात्स्वभावतः
avyaktājjāyate cāsya manasā ca yadicchati| vaśīkṛtatvādvaiguṇyāt sureśatvātsvabhāvataḥ
And from the unmanifest there is born for him, by mere thought, whatever he wishes—because (all) is under his control, because of his diverse qualities, because of his being lord of the gods, by his very nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.26
चतुर्मुखस्तु ब्रह्मत्वे कालत्वे चान्तकोऽभवत्। सहस्रमूर्द्धा पुरुषस्तिस्रोऽवस्थाः स्वयम्भुवः
caturmukhastu brahmatve kālatve cāntako'bhavat| sahasramūrddhā puruṣastisro'vasthāḥ svayambhuvaḥ
In his brahma-state he is four-faced, in his time-state he became the ender (Antaka), as Puruṣa he is thousand-headed: (these are) the three conditions of the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.27
सत्त्वं रजश्च ब्रह्मत्वे कालत्वे च रजस्तमः. सात्विकं पुरुषत्वे च गुणवृत्तिः स्वयम्भुवः
sattvaṃ rajaśca brahmatve kālatve ca rajastamaḥ. sātvikaṃ puruṣatve ca guṇavṛttiḥ svayambhuvaḥ
In the brahma-state, sattva and rajas; in the time-state, rajas and tamas; and in the puruṣa-state, that which is of sattva: (such is) the working of the qualities of the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.28
लोकान् सृजति ब्रह्मत्वे कालत्वे संक्षिपत्यपि। पुरुषत्वे ह्युदासीन स्तिस्रोऽवस्थाः प्रजापते
lokān sṛjati brahmatve kālatve saṃkṣipatyapi| puruṣatve hyudāsīna stisro'vasthāḥ prajāpate
In the brahma-state he creates the worlds, in the time-state he also draws them together, and in the puruṣa-state he is indifferent: (these are) the three conditions of the Lord of Creatures.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.29
ब्रह्मा कमलगर्भाभः कालो जात्याञ्जनप्रभः। पुरुषः पुण्डरीकाक्षो रूपं तत्परमात्मनः
brahmā kamalagarbhābhaḥ kālo jātyāñjanaprabhaḥ| puruṣaḥ puṇḍarīkākṣo rūpaṃ tatparamātmanaḥ
Brahmā has the sheen of the lotus's interior, Time has the luster of pure collyrium, Puruṣa is lotus-eyed: that is the form of the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.30
योगेश्वरः शरीराणि करोति विकरोति च। नानाकृतिक्रियारूपनामवृत्तिः स्वलीलया
yogeśvaraḥ śarīrāṇi karoti vikaroti ca| nānākṛtikriyārūpanāmavṛttiḥ svalīlayā
The Lord of Yoga makes bodies and unmakes them; by his own play he has the activity of many shapes, actions, forms and names.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.31
त्रिधा यद्वर्त्तते लोके तस्मात्रिगुण उच्यते। चतुर्द्धा प्रविभक्तत्वाच्चतुर्व्यूहः प्रकीर्तितः
tridhā yadvarttate loke tasmātriguṇa ucyate| caturddhā pravibhaktatvāccaturvyūhaḥ prakīrtitaḥ
Because he functions in the world in three ways, he is therefore called the three-qualitied; because he is divided fourfold, he is proclaimed the four-formed (caturvyūha).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.32
यदाप्नोति यदादत्ते यच्चास्ति विषयं प्रति। तच्चास्य सततं भावस्तस्मादात्मा निरुच्यते
yadāpnoti yadādatte yaccāsti viṣayaṃ prati| taccāsya satataṃ bhāvastasmādātmā nirucyate
Because he reaches, because he takes, and because he exists with respect to (every) object—and that is his constant being—therefore he is called ātman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.33
ऋषिः सर्वगतत्वाच्च शरीराद्यत्स्वयं प्रभुः। स्वामित्वमस्य तत्सर्वं विष्णुः सर्वप्रवेशनात्
ṛṣiḥ sarvagatatvācca śarīrādyatsvayaṃ prabhuḥ| svāmitvamasya tatsarvaṃ viṣṇuḥ sarvapraveśanāt
He is Ṛṣi because he goes everywhere, and because he is himself the lord from the body onward; all that lordship of his (is so), and he is Viṣṇu because he enters into all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.34
भगवान् भगसद्भावाद्रागो रागस्य शासनात्। परश्च तु प्रकृतत्वादवनादोमितिः स्मृतः
bhagavān bhagasadbhāvādrāgo rāgasya śāsanāt| paraśca tu prakṛtatvādavanādomitiḥ smṛtaḥ
He is Bhagavān because of the real presence of bhaga (majesty); he is Rāga because he governs passion; and he is Para because of being the primary one; from protecting (avana) he is known as Omiti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.35
सर्वज्ञः सर्वविज्ञानात् सर्वः सर्वं यतस्ततः। नराणामयनं यस्मात्तेन नारायणः स्मृतः
sarvajñaḥ sarvavijñānāt sarvaḥ sarvaṃ yatastataḥ| narāṇāmayanaṃ yasmāttena nārāyaṇaḥ smṛtaḥ
He is Sarvajña (all-knowing) because he knows all; he is Sarva because everything (comes) from him; and because he is the resort of men (nara), he is therefore called Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.36
त्रिधा विभज्य स्वात्मानं त्रैलोक्यं सम्प्रवर्त्तते। सृजते ग्रसते चैव वीक्षते च त्रिभिस्तु यत्। अग्रे हिरण्यगर्भः स प्रादुर्भूतश्चतुर्मुखः
tridhā vibhajya svātmānaṃ trailokyaṃ sampravarttate| sṛjate grasate caiva vīkṣate ca tribhistu yat| agre hiraṇyagarbhaḥ sa prādurbhūtaścaturmukhaḥ
Having divided his own self threefold, he operates as the triple world; since with the three he creates, devours, and looks on—in the beginning he, Hiraṇyagarbha, appeared as the four-faced one.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.37
आदित्वाच्चादितेवोऽसावजातत्वादजः स्मृतः। पाति यस्मात्प्रजाः सर्वाःप्रजापतिरतः स्मृतः
āditvāccāditevo'sāvajātatvādajaḥ smṛtaḥ| pāti yasmātprajāḥ sarvāḥprajāpatirataḥ smṛtaḥ
Because he is the first, he is that Āditeva (the primal one); because he is unborn, he is called Aja; and because he protects all creatures, he is therefore called Prajāpati.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.38
देवेषु च महान् देवो महादेवस्ततः स्मृतः। सर्वेशत्वाच्च लोकानामवश्यत्वात्तथेश्वरः
deveṣu ca mahān devo mahādevastataḥ smṛtaḥ| sarveśatvācca lokānāmavaśyatvāttatheśvaraḥ
And among the gods he is the great god, therefore he is called Mahādeva; and because he is lord of all the worlds and is himself not to be controlled, he is likewise Īśvara.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.39
बृहत्त्वाच्च स्मृतो ब्रह्मा भूतत्वाद्भूत उच्यते। क्षेत्रज्ञः क्षेत्रविज्ञानाद्विभुः सर्वगतो यतः
bṛhattvācca smṛto brahmā bhūtatvādbhūta ucyate| kṣetrajñaḥ kṣetravijñānādvibhuḥ sarvagato yataḥ
Because of his greatness he is called Brahmā; because he has become (all) beings he is called Bhūta; he is Kṣetrajña because he knows the field, and Vibhu because he pervades all.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.40
यस्मात् पुर्यनुशेते च तस्मात् पुरुष उच्यते। नोत्पादितत्वात् पूर्वत्वात् स्वयम्भूरिति स स्मृतः
yasmāt puryanuśete ca tasmāt puruṣa ucyate| notpāditatvāt pūrvatvāt svayambhūriti sa smṛtaḥ
Because he lies down in the stronghold (puri), he is therefore called Puruṣa; because he was not produced and is prior (to all), he is called Svayambhū (self-existent).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.41
इज्यत्वादुच्यते यज्ञः कविर्विक्रान्तदर्शनात्। क्रमणः क्रमणीयत्वाद्वर्णकस्याभिपालनात्
ijyatvāducyate yajñaḥ kavirvikrāntadarśanāt| kramaṇaḥ kramaṇīyatvādvarṇakasyābhipālanāt
Because he is to be worshipped he is called Yajña; he is Kavi because his vision is far-striding; he is Kramaṇa because he is to be traversed, and because he protects the (world's) coloring.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.42
आदित्यसंज्ञः कपिलस्त्वग्रजोऽग्निरिति स्मृतः। हिरण्यमस्य गर्भोऽभूद्धिरण्यस्यापि गर्भजः। तस्माद्धिरण्यगर्भः स पुराणेऽस्मिन्निरुच्यते
ādityasaṃjñaḥ kapilastvagrajo'gniriti smṛtaḥ| hiraṇyamasya garbho'bhūddhiraṇyasyāpi garbhajaḥ| tasmāddhiraṇyagarbhaḥ sa purāṇe'sminnirucyate
Named Āditya, he is Kapila, and being the firstborn he is called Agni; gold (hiraṇya) was his womb, and he was also born from the womb of gold; therefore in this Purāṇa he is called Hiraṇyagarbha.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.43
स्वयम्भुवो निवृत्तस्य कालो वर्षाग्रजस्तु यः। न शक्यः परिसंख्यातुमपि वर्षशतैरपि
svayambhuvo nivṛttasya kālo varṣāgrajastu yaḥ| na śakyaḥ parisaṃkhyātumapi varṣaśatairapi
The time of the Self-existent One when he has ceased (his activity) — that which exceeds (all reckoning of) years — cannot be fully counted, not even in hundreds of years.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.44
कल्पसंख्यानिवृत्तेस्तु पराख्यो ब्रह्मणः स्मृतः। तावच्छेषोऽस्य कालोऽन्यस्तस्यान्ते प्रतिसृज्यते
kalpasaṃkhyānivṛttestu parākhyo brahmaṇaḥ smṛtaḥ| tāvaccheṣo'sya kālo'nyastasyānte pratisṛjyate
But (the period) up to the ceasing of the reckoning of kalpas is called Brahmā's Para; and another, equal time is his remainder, at the end of which (all) is dissolved again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.45
कोटिकोटिसहस्राणि अन्तर्भूतानि यानि वै। समतीतानि कल्पानान्तावच्छेषाः परास्तु ये
koṭikoṭisahasrāṇi antarbhūtāni yāni vai| samatītāni kalpānāntāvaccheṣāḥ parāstu ye
Those thousands of ten-millions of ten-millions (of years) that are contained within, and the kalpas that have wholly passed away — those are the Paras that have that much as their remainder.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.46
यस्त्वयं वर्त्तते कल्पो वाराहन्तं निबोधत। प्रथमः साम्प्रतस्तेषां कल्पोऽयं वर्त्तते द्विजाः
yastvayaṃ varttate kalpo vārāhantaṃ nibodhata| prathamaḥ sāmpratasteṣāṃ kalpo'yaṃ varttate dvijāḥ
But learn that this kalpa which is now running is the Vārāha; this kalpa, the first of them, is the one now current, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.47
तस्मिन् स्वायम्भुवाद्यास्तु मनवः स्युश्चतुर्द्दश। अतीता वर्त्तमानाश्च भविष्या ये च वै पुनः
tasmin svāyambhuvādyāstu manavaḥ syuścaturddaśa| atītā varttamānāśca bhaviṣyā ye ca vai punaḥ
In it there are fourteen Manus beginning with Svāyambhuva — those who have passed, those now present, and those who are yet to be.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.48
तैरियं पृथिवी सर्वा सप्तद्वीपा समन्ततः। पूर्णं युगसहस्रं वै परिपाल्या नरेश्वरैः। प्रजाभिस्तपसा चैव तेषां श्रृणुत विस्तरम्
tairiyaṃ pṛthivī sarvā saptadvīpā samantataḥ| pūrṇaṃ yugasahasraṃ vai paripālyā nareśvaraiḥ| prajābhistapasā caiva teṣāṃ śrṛṇuta vistaram
By them, the lords of men, this whole earth with its seven continents on every side is to be protected for a full thousand of yugas; hear in detail of their offspring and of their austerity.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 5.49
मन्वन्तरेण चैकेन सर्वाण्येवान्तराणि वै। भविष्याणि भविष्यैश्च कल्पः कल्पेन चैव ह
manvantareṇa caikena sarvāṇyevāntarāṇi vai| bhaviṣyāṇi bhaviṣyaiśca kalpaḥ kalpena caiva ha
And by one manvantara all the (other) intervals (are to be understood), the future ones by future ones, and a kalpa by a kalpa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 5.50
अतीतानि च कल्पानि सोदकानि सहान्वयैः। अनागतेषु तद्वच्च तर्क्कः कार्यो विजानता
atītāni ca kalpāni sodakāni sahānvayaiḥ| anāgateṣu tadvacca tarkkaḥ kāryo vijānatā
And the past kalpas, with their floods and with their lineages — likewise, regarding those yet to come, the inference should be made by one who knows.
AI translation rendered from the Sanskrit, not a published edition