Vayu Purana — Uttarardha — Chapter 3

VaP 2 3.1

सूत उवाच।। सप्तमे त्वथ पर्याये मनोर्वैवस्वतस्य ह। मारीचात्कश्यपाद्देवा जज्ञिरे परमर्षयः

sūta uvāca|| saptame tvatha paryāye manorvaivasvatasya ha| mārīcātkaśyapāddevā jajñire paramarṣayaḥ

Sūta said: Now in the seventh turn, that of Manu Vaivasvata, the gods and the highest seers were born from Kaśyapa, son of Marīci.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.2

आदित्या वसवो रुद्राः साध्या विश्वे मरुद्गणाः। भृगवोऽङ्गिरसश्चैव ह्यष्टौ देवगणाः स्मृताः

ādityā vasavo rudrāḥ sādhyā viśve marudgaṇāḥ| bhṛgavo'ṅgirasaścaiva hyaṣṭau devagaṇāḥ smṛtāḥ

The Ādityas, the Vasus, the Rudras, the Sādhyas, the Viśvas, the hosts of Maruts, and the Bhṛgus and the Aṅgirases—these eight are recorded as the classes of gods.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.3

आदित्या मरुतो रुद्रा विज्ञेयाः कश्यपात्मजाः। साध्याश्च वसवो विश्वे धर्मपुत्रास्त्रयो गणाः

ādityā maruto rudrā vijñeyāḥ kaśyapātmajāḥ| sādhyāśca vasavo viśve dharmaputrāstrayo gaṇāḥ

The Ādityas, the Maruts and the Rudras are to be known as sons of Kaśyapa; and the Sādhyas, the Vasus and the Viśvas are the three classes that are sons of Dharma.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.4

भृगोस्तु भार्गवो देवो ह्यङ्गिरोऽङ्गिरसः सुतः । वैवस्वतेऽन्तेरे ह्यस्मिन् नित्यं ते छन्दजाः सुराः

bhṛgostu bhārgavo devo hyaṅgiro'ṅgirasaḥ sutaḥ | vaivasvate'ntere hyasmin nityaṃ te chandajāḥ surāḥ

But the Bhārgava god (comes) from Bhṛgu, and Aṅgiras is the son of Aṅgiras; in this Vaivasvata interval those gods are always born of (their) desire.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.5

एष सर्गस्तु मारीचो विज्ञेयः साम्प्रतः शुभः। तेजस्वी साम्प्रतस्तेषामिन्द्रो नाम्ना महाबलः

eṣa sargastu mārīco vijñeyaḥ sāmprataḥ śubhaḥ| tejasvī sāmpratasteṣāmindro nāmnā mahābalaḥ

This creation, sprung from Marīci, is to be known as the present, auspicious one; and their present Indra, radiant and of great strength, is Indra by name.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.6

अतीतानागता ये च वर्त्तन्ते ये च साम्प्रतम्। सर्वे मन्वन्तरेन्द्रास्तु विज्ञेयास्तुल्यलक्षणाः

atītānāgatā ye ca varttante ye ca sāmpratam| sarve manvantarendrāstu vijñeyāstulyalakṣaṇāḥ

Those (Indras) who are past, those to come, and those who exist at present—all the Indras of the manvantaras are to be known as having like characteristics.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.7

भूतभव्यभवन्नाथः सहस्राक्षः पुरन्दरः । मघवन्तश्च ते सर्वे श्रृङ्गिणो वज्रपाणयः। सर्वैः क्रतुशतेनेष्टं पृथक् शतगुणेन तु

bhūtabhavyabhavannāthaḥ sahasrākṣaḥ purandaraḥ | maghavantaśca te sarve śrṛṅgiṇo vajrapāṇayaḥ| sarvaiḥ kratuśateneṣṭaṃ pṛthak śataguṇena tu

(Each is) lord of the past, the future and the present, thousand-eyed, breaker of fortresses; and all of them are Maghavans, horned, bearing the thunderbolt; by all of them a hundred rites were offered, each a hundredfold.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.8

त्रैलोक्ये यानि सत्त्वानि गतिमन्त्यबलानि च। अभिभूयावतिष्ठन्ते धर्माद्यैः कारणैरपि

trailokye yāni sattvāni gatimantyabalāni ca| abhibhūyāvatiṣṭhante dharmādyaiḥ kāraṇairapi

Whatever beings there are in the three worlds, moving and strong, (these Indras) overcome them and stand (above them), by reason of dharma and the rest.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.9

तेजसा तपसा बुद्ध्या बलश्रुतपराक्रमैः। भूतभव्यभवन्नाथा यथा ते प्रभविष्णवः। एतत्सर्वं प्रवक्ष्यामि ब्रुवतो मेनिबोधत

tejasā tapasā buddhyā balaśrutaparākramaiḥ| bhūtabhavyabhavannāthā yathā te prabhaviṣṇavaḥ| etatsarvaṃ pravakṣyāmi bruvato menibodhata

By splendour, by austerity, by intelligence, by strength, learning and prowess, (they are) lords of the past, the future and the present, in so far as they are able to prevail. All this I shall declare; listen to me as I speak.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.10

भूतं भव्यं भविष्यं तत् स्मृतं लोकत्रयं द्विजैः। भूर्लोकोऽयं स्मृतो भूमिरन्तरिक्षं भुवं स्मृतम् । भव्यं स्मृतं दिवं ह्येतत्तेषां वक्ष्यामि साधनम्

bhūtaṃ bhavyaṃ bhaviṣyaṃ tat smṛtaṃ lokatrayaṃ dvijaiḥ| bhūrloko'yaṃ smṛto bhūmirantarikṣaṃ bhuvaṃ smṛtam | bhavyaṃ smṛtaṃ divaṃ hyetatteṣāṃ vakṣyāmi sādhanam

The past, the coming and the future—that triad of worlds is recorded by the twice-born (thus): this Bhūrloka is recorded as the earth; the mid-region is recorded as bhuvaḥ; and the heaven is recorded as bhavya. I shall tell (you) how these come about.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.11

ध्यायता पुत्रकामेन ब्रह्मणाग्रे विभाषितम्। भूरिति व्याहृतं पूर्वं भूर्लोकोऽयमभूत्तदा

dhyāyatā putrakāmena brahmaṇāgre vibhāṣitam| bhūriti vyāhṛtaṃ pūrvaṃ bhūrloko'yamabhūttadā

It was uttered at the beginning by Brahmā, meditating and desiring offspring: 'bhūḥ' was first pronounced, and then this Bhūrloka came to be.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.12

भूतेऽस्मिन् भवदित्युक्तं द्वितीयं ब्रह्मणा पुनः। भवत्वाद्दर्शनत्वाच्च भूर्लोकोऽयमभूत्ततः। अतोऽयं प्रथमो लोको भूतत्वाद्भूर्द्विजैः स्मृतः

bhūte'smin bhavadityuktaṃ dvitīyaṃ brahmaṇā punaḥ| bhavatvāddarśanatvācca bhūrloko'yamabhūttataḥ| ato'yaṃ prathamo loko bhūtatvādbhūrdvijaiḥ smṛtaḥ

When this had come to be, 'bhavat' was spoken as the second by Brahmā again; from its coming-to-be and from its being visible, this Bhūrloka thereupon came to be. Hence this first world, from its having come to be (bhūta), is recorded by the twice-born as bhūḥ.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.13

भूतेऽस्मिन् भवदित्युक्तं द्वितीयं ब्रह्मणा पुनः। भवत्युत्पद्यमानेन कालशब्दोऽयमुच्यते

bhūte'smin bhavadityuktaṃ dvitīyaṃ brahmaṇā punaḥ| bhavatyutpadyamānena kālaśabdo'yamucyate

When this had come to be, 'bhavat' was spoken as the second by Brahmā again; by 'bhavati' (it) being produced, this word for time is spoken.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.14

भवनात्तु भुवर्लोको निरुक्तज्ञैर्निरुच्यते। अन्तरिक्षं भुवस्तस्माद् द्वितीयो लोक उच्यते

bhavanāttu bhuvarloko niruktajñairnirucyate| antarikṣaṃ bhuvastasmād dvitīyo loka ucyate

From 'bhavana' (coming-to-be) the Bhuvarloka is etymologised by those who know etymologies; therefore the mid-region, bhuvaḥ, is called the second world.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.15

उत्पन्ने तु भुवर्लोके तृतीयं ब्रह्मणा पुनः । भव्येति व्याहृतं यस्माद्भव्यो लोकस्तदाऽभवत्

utpanne tu bhuvarloke tṛtīyaṃ brahmaṇā punaḥ | bhavyeti vyāhṛtaṃ yasmādbhavyo lokastadā'bhavat

And when the Bhuvarloka had arisen, 'bhavya' was uttered as the third by Brahmā again; and because of that, the Bhavya world then came to be.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.16

अनागते भव्य इति शब्द एष विभाव्यते। तस्माद्भव्यो ह्यसौ लोको नामतस्तु दिवं स्मृतम्

anāgate bhavya iti śabda eṣa vibhāvyate| tasmādbhavyo hyasau loko nāmatastu divaṃ smṛtam

This word "bhavya" is used with reference to what has not yet come; therefore that world is (called) Bhavya, but by name it is remembered as heaven (div).

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.17

स्वरित्युक्तं तृतीयोऽन्यो भाव्यो लोकस्तदाभवत्। भाव्य इत्येष धातुर्वै भाव्ये काले विभाव्यते

svarityuktaṃ tṛtīyo'nyo bhāvyo lokastadābhavat| bhāvya ityeṣa dhāturvai bhāvye kāle vibhāvyate

It was called "svar"; the third, another (world), then came to be the Bhāvya world. This verbal root "bhāvya" is applied to future time.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.18

भूरितीयं स्मृता भूमिरन्तरिक्षं भुवं स्मृतम्। दिवं स्मृतं तथा भाव्यं त्रैलोक्यस्यैष संग्रहः

bhūritīyaṃ smṛtā bhūmirantarikṣaṃ bhuvaṃ smṛtam| divaṃ smṛtaṃ tathā bhāvyaṃ trailokyasyaiṣa saṃgrahaḥ

By "bhūḥ" this earth is meant; the mid-region is meant by "bhuvaḥ"; and heaven is meant, that is, the Bhāvya (world): this is the summing-up of the triple world.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.19

त्रैलोक्ययुक्तैर्व्याहारैस्तिस्रो व्याहृतयोऽभवन्। नाथ इत्येष धातुर्वै धातुज्ञैः पालने स्मृतः

trailokyayuktairvyāhāraistisro vyāhṛtayo'bhavan| nātha ityeṣa dhāturvai dhātujñaiḥ pālane smṛtaḥ

From utterances connected with the triple world the three vyāhṛtis (ritual utterances) came about. This root "nāth" is held by those who know roots to mean "to protect".

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.20

यस्माद्भूतस्य लोकस्य भव्यस्य भवतस्तदा। लोकत्रयस्य नाथास्ते तस्मादिन्द्रा द्विजैः स्मृताः

yasmādbhūtasya lokasya bhavyasya bhavatastadā| lokatrayasya nāthāste tasmādindrā dvijaiḥ smṛtāḥ

Since they are the protectors of the three worlds — of the world that has been, of that which is to be, and of that which now is — therefore they are called Indras by the twice-born.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.21

प्रधानभूता देवेन्द्रा गुण भूतास्तथैव च। मन्वन्तरेषु ये देवा यज्ञभाजो भवन्ति हि

pradhānabhūtā devendrā guṇa bhūtāstathaiva ca| manvantareṣu ye devā yajñabhājo bhavanti hi

The Indras of the gods are of the nature of the principal (pradhāna), and likewise (others) are of the nature of subordinate qualities — those gods who in the manvantaras become sharers in the sacrifice.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.22

यक्षगन्धर्वरक्षांसि पिशाचोरगदानवाः। महिमानः स्मृता ह्येते देवन्द्राणान्तु सर्वशः

yakṣagandharvarakṣāṃsi piśācoragadānavāḥ| mahimānaḥ smṛtā hyete devandrāṇāntu sarvaśaḥ

Yakṣas, gandharvas, rākṣasas, piśācas, serpents and dānavas — these are held to be, in every way, the greatnesses (powers) of the Indras of the gods.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.23

देवेन्द्रा गुरवो नाथा राजानः पितरो हि ते । रक्षन्तीमाः प्रजाः सर्वा धर्मेणेह सुरोत्तमाः

devendrā guravo nāthā rājānaḥ pitaro hi te | rakṣantīmāḥ prajāḥ sarvā dharmeṇeha surottamāḥ

For these Indras of the gods are teachers, protectors, kings and fathers; being the foremost of gods they guard here all these creatures with dharma.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.24

इत्येतल्लक्षणं प्रोक्तं देवेन्द्राणां समासतः। सप्तर्षीन् सम्प्रवक्ष्यामि साम्प्रतं ये दिवि स्थिताः

ityetallakṣaṇaṃ proktaṃ devendrāṇāṃ samāsataḥ| saptarṣīn sampravakṣyāmi sāmprataṃ ye divi sthitāḥ

Thus this characterization of the Indras of the gods has been declared in brief. I shall now fully relate the seven seers who at present abide in heaven.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.25

गाधिजः कौशिको धीमान् विश्वामित्रो महातपाः। भार्गवो जमदग्निश्च ऊरुपुत्रः प्रतापवान्

gādhijaḥ kauśiko dhīmān viśvāmitro mahātapāḥ| bhārgavo jamadagniśca ūruputraḥ pratāpavān

The wise Kauśika, son of Gādhi, Viśvāmitra of great austerity; and Jamadagni the Bhārgava, the mighty son of Ūru;

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.26

बृहस्पतिसुतश्चापि भारद्वाजो महातपाः। औतथ्यो गौतमो विद्वाञ्छरद्वान्नाम धार्मिकः

bṛhaspatisutaścāpi bhāradvājo mahātapāḥ| autathyo gautamo vidvāñcharadvānnāma dhārmikaḥ

and also Bhāradvāja of great austerity, son of Bṛhaspati; and the learned, righteous Gautama, son of Utathya, named Śaradvān;

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.27

स्वायम्भुवोऽत्रिर्भगवान् ब्रह्मको शस्तु पञ्चमः। षष्ठो वासिष्ठपुत्रस्तु वसुमान् लोकविश्रुतः

svāyambhuvo'trirbhagavān brahmako śastu pañcamaḥ| ṣaṣṭho vāsiṣṭhaputrastu vasumān lokaviśrutaḥ

the lord Atri, son of the Self-born, of the Brahmā line, is the fifth; the sixth is the son of Vasiṣṭha, Vasumān, renowned in the world;

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

VaP 2 3.28

वत्सारः काश्यपश्चैव सप्तैते साधुसम्मताः। एते सप्तर्षयः सिद्धा वर्त्तन्ते साम्प्रतेऽन्तरे

vatsāraḥ kāśyapaścaiva saptaite sādhusammatāḥ| ete saptarṣayaḥ siddhā varttante sāmprate'ntare

and Vatsāra Kāśyapa — these seven are approved by the good; these seven seers, perfected, exist in the present interval (manvantara).

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.29

इक्ष्वाकुश्चैव नाभागो धृष्टः शर्यातिरेव च। नरिष्यन्तश्च विख्यातो नाभ उद्दिष्ट एव च

ikṣvākuścaiva nābhāgo dhṛṣṭaḥ śaryātireva ca| nariṣyantaśca vikhyāto nābha uddiṣṭa eva ca

Ikṣvāku, and Nābhāga, Dhṛṣṭa, and Śaryāti, and the renowned Nariṣyanta, and Nābha, and Uddiṣṭa,

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.30

करुषश्च पृषध्रश्च वसुमान्नवमः स्मृतः। मनोर्वैवस्तस्यैते नव पुत्राः प्रकीर्त्तिताः । कीर्त्तिता वै मया ह्येते सप्तमञ्चैतदन्तरम्

karuṣaśca pṛṣadhraśca vasumānnavamaḥ smṛtaḥ| manorvaivastasyaite nava putrāḥ prakīrttitāḥ | kīrttitā vai mayā hyete saptamañcaitadantaram

and Karuṣa and Pṛṣadhra, and Vasumān is reckoned the ninth: these are proclaimed the nine sons of Vaivasvata Manu. These indeed have been recounted by me, and this seventh interval.

AI translation rendered from the Sanskrit, not a published edition

VaP 2 3.31

इत्येष वै मया पादो द्वितीयः कथितो द्विजाः। विस्तरेणानुपूर्व्या च भूयः किं वर्णयाम्यहम्

ityeṣa vai mayā pādo dvitīyaḥ kathito dvijāḥ| vistareṇānupūrvyā ca bhūyaḥ kiṃ varṇayāmyaham

Thus, O twice-born, this second section has been told by me at length and in order; what more shall I describe?

AI translation rendered from the Sanskrit, not a published edition