Vayu Purana — Uttarardha — Chapter 5
VaP 2 5.1
।।ऋषय ऊचुः ।। देवानां दानवानाञ्च दैत्यानाञ्चैव सर्वशः। उत्पत्तिं विस्तरेणेह ब्रूहि वैवस्वतेऽन्तरे
||ṛṣaya ūcuḥ || devānāṃ dānavānāñca daityānāñcaiva sarvaśaḥ| utpattiṃ vistareṇeha brūhi vaivasvate'ntare
The sages said: Tell here, in detail, the origin of the gods, the dānavas, and the daityas in every respect, in the Vaivasvata (manvantara).
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.2
।।सूत उवाच।। धर्मस्य तावद्वक्ष्यामि निसर्गं तं निबोधत। अरुन्धती वसुर्यामी लम्बा भानुर्मरुत्वती
||sūta uvāca|| dharmasya tāvadvakṣyāmi nisargaṃ taṃ nibodhata| arundhatī vasuryāmī lambā bhānurmarutvatī
Sūta said: First I shall tell of the progeny of Dharma; learn of it. Arundhatī, Vasu, Yāmī, Lambā, Bhānu, Marutvatī,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.3
सङ्कल्पा च मुहूर्ता च साध्या विश्वा तथैव च। धर्मपत्न्यो दशत्वेता दक्षः प्राचेतसो ददौ
saṅkalpā ca muhūrtā ca sādhyā viśvā tathaiva ca| dharmapatnyo daśatvetā dakṣaḥ prācetaso dadau
and Saṅkalpā, and Muhūrtā, and Sādhyā, and Viśvā as well: these ten Dakṣa Prācetasa gave as wives of Dharma.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.4
साध्या पुत्रांस्तु धर्मस्य साध्यान् द्वादश जज्ञिरे। साध्या नाम महाभागाश्छन्दजा यज्ञभागिनः। देवेभ्यस्तान् परान् देवान् देवज्ञाः परिचक्षिरे
sādhyā putrāṃstu dharmasya sādhyān dvādaśa jajñire| sādhyā nāma mahābhāgāśchandajā yajñabhāginaḥ| devebhyastān parān devān devajñāḥ paricakṣire
Sādhyā bore the sons of Dharma, the twelve Sādhyas; greatly blessed, born of metre, sharers in the sacrifice, they are named Sādhyas; those who know the gods have reckoned them gods higher than the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.5
ब्रह्मणो वै मुखात् सृष्टा जया देवाः प्रजेप्सया। सर्वे मन्त्रशरीरास्ते स्मृता मन्वन्तरेष्विह
brahmaṇo vai mukhāt sṛṣṭā jayā devāḥ prajepsayā| sarve mantraśarīrāste smṛtā manvantareṣviha
The Jaya gods were created from Brahmā's mouth out of the desire for offspring; all of them are remembered here, in the manvantaras, as having mantras for their bodies.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.6
दर्शश्च पौर्णमासश्च बृहद्यच्च रथन्तरम् । चित्तिश्चैव विचित्तिश्च आकूतिः कूतिरेव च
darśaśca paurṇamāsaśca bṛhadyacca rathantaram | cittiścaiva vicittiśca ākūtiḥ kūtireva ca
Darśa and Paurṇamāsa, and Bṛhat and Rathantara, and Citti and Vicitti, and Ākūti and Kūti as well,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.7
विज्ञाता चैव विज्ञातो मनो यज्ञश्च ते स्मृताः । नामान्येतानि तेषां वै जयानां प्रथितानि च
vijñātā caiva vijñāto mano yajñaśca te smṛtāḥ | nāmānyetāni teṣāṃ vai jayānāṃ prathitāni ca
Vijñātā and Vijñāta, Manas and Yajña — these too are recorded (among them). These are the well-known names of those Jayas.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.8
ब्रह्मशापेन ते जाताः पुनः स्वायम्भुवे जिताः। स्वारोचिषे वै तुषिताः सत्याश्चैवोत्तमे पुनः
brahmaśāpena te jātāḥ punaḥ svāyambhuve jitāḥ| svārociṣe vai tuṣitāḥ satyāścaivottame punaḥ
By a brahmin's curse they were born again: in the Svāyambhuva (manvantara) as the Jitas, in the Svārociṣa as the Tuṣitas, and again in the Uttama as the Satyas.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.9
तामसे हरयो नाम वैकुण्ठा रैवतान्तरे। साध्याश्च चाक्षुषे नाम्ना छन्दजा जज्ञिरे सुराः
tāmase harayo nāma vaikuṇṭhā raivatāntare| sādhyāśca cākṣuṣe nāmnā chandajā jajñire surāḥ
In the Tāmasa (manvantara they were) named the Haris, in the Raivata interval the Vaikuṇṭhas, and in the Cākṣuṣa the gods were born by name as the Sādhyas, born of (their own) will.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.10
धर्मपुत्रा महाभागाः साध्या ये द्वादशामराः। पूर्वं स्म अनुसूयन्ते चाक्षुषस्यान्तरे मनोः
dharmaputrā mahābhāgāḥ sādhyā ye dvādaśāmarāḥ| pūrvaṃ sma anusūyante cākṣuṣasyāntare manoḥ
The greatly fortunate sons of Dharma, those twelve immortals who are the Sādhyas — formerly they were begotten in the interval of the Cākṣuṣa Manu.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.11
स्वारोचिषेऽन्तरेऽतीता देवा ये वै महौजसः। तुषिता नाम तेऽन्योन्यमूचुर्वै चाक्षुषेऽन्तरे
svārociṣe'ntare'tītā devā ye vai mahaujasaḥ| tuṣitā nāma te'nyonyamūcurvai cākṣuṣe'ntare
Those gods of great vigour who had passed away in the Svārociṣa interval, named the Tuṣitas, said to one another in the Cākṣuṣa interval:
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.12
किञ्चिच्छिष्टे तदा तस्मिन् देवा वै तुषिताऽभ्रुवन्। इतरेतरं महाभागान् वयं साध्यान् प्रविश्य वै। मन्वन्तरे भविष्यामस्तन्नः श्रेयो भविष्यति
kiñcicchiṣṭe tadā tasmin devā vai tuṣitā'bhruvan| itaretaraṃ mahābhāgān vayaṃ sādhyān praviśya vai| manvantare bhaviṣyāmastannaḥ śreyo bhaviṣyati
When a little of that (interval) still remained, the gods called Tuṣitas said to one another: "Let us enter into the greatly fortunate Sādhyas and so come to be in the (next) manvantara; that will be for our good."
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.13
एवमुक्त्वातु ते सर्वे चाक्षुषस्यान्तरे मनोः। तस्माद्द्वादशसम्भूतान् धर्मान् स्वायम्भुवात् पुनः
evamuktvātu te sarve cākṣuṣasyāntare manoḥ| tasmāddvādaśasambhūtān dharmān svāyambhuvāt punaḥ
Having spoken thus, all of them, in the interval of the Cākṣuṣa Manu, (were born) from that Dharma, the son of Svāyambhuva, again as twelve who came into being.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.14
नरनारायणौ तत्र जज्ञाते पुनरेव हि। विपश्चिदिन्द्रो यश्चासीत्तथा सत्यो हरिश्च तौ। स्वारोचिषेऽन्तरे पूर्वमास्तान्तौ तुषितौ सुरौ
naranārāyaṇau tatra jajñāte punareva hi| vipaścidindro yaścāsīttathā satyo hariśca tau| svārociṣe'ntare pūrvamāstāntau tuṣitau surau
There Nara and Nārāyaṇa were born once again: it was they who had been Vipaścit the Indra and Satya, and Hari — those two were formerly the Tuṣita gods in the Svārociṣa interval.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.15
तुषितानान्तु साध्यत्वे नामान्येतानि वक्ष्यते। मनोऽनुमन्ता प्राणश्च नरो यानश्च वीर्यवान्
tuṣitānāntu sādhyatve nāmānyetāni vakṣyate| mano'numantā prāṇaśca naro yānaśca vīryavān
Now these are declared to be the names of the Tuṣitas in their state as Sādhyas: Manas, Anumantā, Prāṇa, Nara, and the valiant Yāna,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.16
चित्तिर्हयो नयश्चैव हंसो नारायणस्तथा। प्रभवोऽथ विभुश्चैव साध्या द्वादश जज्ञिरे
cittirhayo nayaścaiva haṃso nārāyaṇastathā| prabhavo'tha vibhuścaiva sādhyā dvādaśa jajñire
Citti, Haya, Naya, Haṃsa, Nārāyaṇa, and also Prabhava and Vibhu — thus twelve Sādhyas were born.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.17
स्वायम्भुवेऽन्तरे पूर्वं ततः स्वारोचिषे पुनः। नामान्यासन् पुनस्तानि तुषितानां निबोधत
svāyambhuve'ntare pūrvaṃ tataḥ svārociṣe punaḥ| nāmānyāsan punastāni tuṣitānāṃ nibodhata
(Such were their names) in the earlier Svāyambhuva interval, then again in the Svārociṣa. Learn now those further names that the Tuṣitas had:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.18
प्राणोऽपानस्तथोदानः समानो व्यान एव च। चक्षुः श्रोत्रं तथा प्राणः स्पर्शो बुद्धिर्मनस्तथा
prāṇo'pānastathodānaḥ samāno vyāna eva ca| cakṣuḥ śrotraṃ tathā prāṇaḥ sparśo buddhirmanastathā
Prāṇa, Apāna, Udāna, Samāna and Vyāna; Cakṣus, Śrotra, Prāṇa, Sparśa, Buddhi and Manas.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.19
प्राणापानावुदानश्च समानो व्यान एव च। नामान्येतानि पूर्वन्तु तुषितानां स्मृतानि ह
prāṇāpānāvudānaśca samāno vyāna eva ca| nāmānyetāni pūrvantu tuṣitānāṃ smṛtāni ha
Prāṇa and Apāna, Udāna, Samāna and Vyāna — these are recorded as the earlier names of the Tuṣitas.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.20
वसोस्तु वसवः पुत्राः साध्यानामनुजाः स्मृताः । धरो ध्रुवश्च सोमश्च आपश्चैवानलोऽनिलः। प्रत्यूषश्च प्रभासश्च वसवोऽष्टौ प्रकीर्त्तिताः
vasostu vasavaḥ putrāḥ sādhyānāmanujāḥ smṛtāḥ | dharo dhruvaśca somaśca āpaścaivānalo'nilaḥ| pratyūṣaśca prabhāsaśca vasavo'ṣṭau prakīrttitāḥ
But the sons of Vasu are the Vasus, said to be the younger brothers of the Sādhyas: Dhara, Dhruva, Soma, Āpa, Anala, Anila, Pratyūṣa and Prabhāsa — these eight are declared to be the Vasus.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.21
धरस्य पुत्रो द्रविणो हुतहव्यवहस्तथा। ध्रुवपुत्रो भवो नाम्ना कालो लोकप्रकालनः
dharasya putro draviṇo hutahavyavahastathā| dhruvaputro bhavo nāmnā kālo lokaprakālanaḥ
The son of Dhara is Draviṇa, and also Hutahavyavaha; the son of Dhruva is named Bhava, (or) Kāla, the driver-on of the worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.22
सोमस्य भगवान् वर्चा बुधश्च ग्रहबोधनः। रोहिण्यां तौ समुत्पन्नौ त्रिषु लोकेषु विश्रुतौ
somasya bhagavān varcā budhaśca grahabodhanaḥ| rohiṇyāṃ tau samutpannau triṣu lokeṣu viśrutau
Soma's sons are the lord Varcas and Budha, awakener of the planets; those two were born of Rohiṇī and are renowned in the three worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.23
धारोर्मिकलिलाश्चैव त्रयश्चन्द्रमसः सुताः। आपस्य पुत्रो वैतण्ड्यः शमः शान्तस्तथैव च
dhārormikalilāścaiva trayaścandramasaḥ sutāḥ| āpasya putro vaitaṇḍyaḥ śamaḥ śāntastathaiva ca
Dhāra, Ūrmi and Kalila are the three sons of Candramas (the moon). The son of Āpa is Vaitaṇḍya, and likewise Śama and Śānta.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.24
स्कन्दः सनत्कुमारश्च जज्ञे पादेन तेजसः। अग्निपुत्रः कुमारस्तु शरस्तम्बे व्यजायत। तस्य शाखो विशखश्च नैगमेयश्च पृष्ठजाः
skandaḥ sanatkumāraśca jajñe pādena tejasaḥ| agniputraḥ kumārastu śarastambe vyajāyata| tasya śākho viśakhaśca naigameyaśca pṛṣṭhajāḥ
Skanda and Sanatkumāra were born from a portion of (Agni's) fiery splendour; the son of Agni, Kumāra, was born in a clump of reeds. His (offspring), born from his back, are Śākha, Viśākha and Naigameya.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.25
अनिलस्य शिवा भार्या तस्याः पुत्रो मनोजवः। अविज्ञातगतिश्चैव द्वौ पुत्रावनिलस्य च
anilasya śivā bhāryā tasyāḥ putro manojavaḥ| avijñātagatiścaiva dvau putrāvanilasya ca
Anila's wife is Śivā; her son is Manojava, and Avijñātagati — these are the two sons of Anila.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.26
प्रत्यूषस्य विदुः पुत्र ऋषिर्नाम्ना तु देवलः। द्वौ पुत्रौ देवलस्यापि क्षमावन्तौ मनीषिणौ
pratyūṣasya viduḥ putra ṛṣirnāmnā tu devalaḥ| dvau putrau devalasyāpi kṣamāvantau manīṣiṇau
They know Pratyūṣa's son to be a seer named Devala; and Devala too had two sons, patient and wise.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.27
बृहस्पतेस्तु भगिनी वरस्त्री ब्रह्मचारिणी। योगसिद्धा जगत्कृत्स्नमसक्ता विचरत्युत
bṛhaspatestu bhaginī varastrī brahmacāriṇī| yogasiddhā jagatkṛtsnamasaktā vicaratyuta
But Bṛhaspati's sister, an excellent woman, a celibate, perfected in yoga, unattached, roams over the whole world.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.28
प्रभासस्य तु या भार्या वसूनामष्टमस्य ह। विश्वकर्मा सुतस्तस्या जातः शिल्पिप्रजापतिः
prabhāsasya tu yā bhāryā vasūnāmaṣṭamasya ha| viśvakarmā sutastasyā jātaḥ śilpiprajāpatiḥ
And she who was the wife of Prabhāsa, the eighth of the Vasus — of her was born as son Viśvakarman, the Prajāpati of craftsmen.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.29
स कर्त्ता सर्वशिल्पानां त्रिदशानाञ्च वर्द्धकिः। भूषणानाञ्च सर्वेषां कर्त्ता कारयिता च सः
sa karttā sarvaśilpānāṃ tridaśānāñca varddhakiḥ| bhūṣaṇānāñca sarveṣāṃ karttā kārayitā ca saḥ
He is the maker of all crafts and the carpenter of the thirty (gods); and of all ornaments he is the maker and the one who has them made.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.30
सर्वेषाञ्च विमानानि दैवतानां करोति सः। मानुषाश्चोपजीवन्ति यस्य शिल्पानि शिल्पिनः
sarveṣāñca vimānāni daivatānāṃ karoti saḥ| mānuṣāścopajīvanti yasya śilpāni śilpinaḥ
And he makes the aerial cars of all the deities; and human craftsmen live by his crafts.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.31
विश्वेदेवास्तु विश्वाया जज्ञिरे दश विश्रुताः। क्रतुर्दक्षः श्रवः सत्यः कालः कामो धुनिस्तथा
viśvedevāstu viśvāyā jajñire daśa viśrutāḥ| kraturdakṣaḥ śravaḥ satyaḥ kālaḥ kāmo dhunistathā
And the ten famous Viśve-devas were born of Viśvā: Kratu, Dakṣa, Śravas, Satya, Kāla, Kāma, and Dhuni,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.32
कुरुवान् प्रभवांश्चैव रोचमानश्च ते दश। धर्मपुत्राः स्मृता ह्येते विश्वायां जज्ञिरे शुभाः
kuruvān prabhavāṃścaiva rocamānaśca te daśa| dharmaputrāḥ smṛtā hyete viśvāyāṃ jajñire śubhāḥ
Kuruvān, Prabhavān, and Rocamāna — these ten. These auspicious ones are remembered as sons of Dharma; they were born of Viśvā.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.33
मरुत्वत्यां मरुत्वन्तो भानवो भानुजाः स्मृताः । मुहूर्त्ताश्च मुहूर्त्तायां घोषं लम्बा व्यजायत
marutvatyāṃ marutvanto bhānavo bhānujāḥ smṛtāḥ | muhūrttāśca muhūrttāyāṃ ghoṣaṃ lambā vyajāyata
Of Marutvatī (were born) the Marutvants; the Bhānus are remembered as born of Bhānu; and the Muhūrtas of Muhūrtā; Lambā gave birth to Ghoṣa.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.34
सङ्कल्पायान्तु संजज्ञे विद्वान् सङ्कल्प एव च। नागवीथ्यस्तु जाम्याञ्च पथत्रयसमाश्रिताः
saṅkalpāyāntu saṃjajñe vidvān saṅkalpa eva ca| nāgavīthyastu jāmyāñca pathatrayasamāśritāḥ
And of Saṅkalpā was born the learned Saṅkalpa himself; and of Jāmī the Nāgavīthīs, which rest upon the three paths.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.35
पृथिवीविषयं सर्वमरुन्धत्यां व्यजायत। एष सर्गः समाख्यातो विद्वान् धर्मस्य शाश्वतः
pṛthivīviṣayaṃ sarvamarundhatyāṃ vyajāyata| eṣa sargaḥ samākhyāto vidvān dharmasya śāśvataḥ
Of Arundhatī was born all that has the earth for its domain. This creation of Dharma, the learned one, has been declared as everlasting.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.36
मुहूर्त्ताश्चैव तिथ्यश्च पतिभिः सह सुव्रताः। नामतः संप्रवक्ष्यामि ब्रुवतो मे निबोधत
muhūrttāścaiva tithyaśca patibhiḥ saha suvratāḥ| nāmataḥ saṃpravakṣyāmi bruvato me nibodhata
I shall declare by name the Muhūrtas and the Tithis together with their lords, (all) of good vows; learn from me as I speak.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.37
अहोरात्रविभागश्च नक्षत्राणि समासतः। मुहूर्त्ताः सर्वनक्षत्रा अहोरात्रविदस्तथा
ahorātravibhāgaśca nakṣatrāṇi samāsataḥ| muhūrttāḥ sarvanakṣatrā ahorātravidastathā
And the division of day and night, and the lunar mansions, in brief: the Muhūrtas comprise all the asterisms and likewise those who know day and night.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.38
अहोरात्रकलानान्तु षट्शतीत्यधिका स्मृता। रवेर्गतिविशेषेण सर्वेषु ऋतुमिच्छतः
ahorātrakalānāntu ṣaṭśatītyadhikā smṛtā| ravergativiśeṣeṇa sarveṣu ṛtumicchataḥ
The kalās of a day and night are reckoned as six hundred and more than eighty, by the particular motion of the sun, for one who desires the season in all (cases).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.39
ततो वेदविदश्चैतां तिथिमिच्छन्ति पर्वसु। अविशेषेषु कालेषु योज्यः स पितृदानतः
tato vedavidaścaitāṃ tithimicchanti parvasu| aviśeṣeṣu kāleṣu yojyaḥ sa pitṛdānataḥ
Therefore those who know the Veda desire this tithi at the parvan days; at times that are not distinguished it is to be applied according to the offering to the fathers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.40
रौद्रः सार्वस्तथा मैत्रः पिण्ड्यवासव एव च। आप्योऽथ वैश्वदेवश्च ब्राह्मो मध्याह्नसंश्रितः
raudraḥ sārvastathā maitraḥ piṇḍyavāsava eva ca| āpyo'tha vaiśvadevaśca brāhmo madhyāhnasaṃśritaḥ
Raudra, Sārva, and Maitra, and Piṇḍya and Vāsava, then Āpya and Vaiśvadeva, and Brāhma which belongs to midday;
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.41
प्राजापत्यस्तथा ऐन्द्रस्तथेन्द्रो निऋतिस्तथा। वारुणश्च तथार्यम्णो भागाश्चापि दिनाश्रिताः
prājāpatyastathā aindrastathendro niṛtistathā| vāruṇaśca tathāryamṇo bhāgāścāpi dināśritāḥ
Prājāpatya and Aindra, then Indra and Nirṛti, and Vāruṇa and Āryamṇa — these portions too belong to the day.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.42
एते दिनमुहूर्त्ताश्च दिवाकरविनिर्मिताः। शङ्कुच्छायानिशेषेण वोदेतव्याः प्रमाणतः
ete dinamuhūrttāśca divākaravinirmitāḥ| śaṅkucchāyāniśeṣeṇa vodetavyāḥ pramāṇataḥ
These are the muhūrtas of the day, fashioned by the sun; they are to be determined by measure from the remainder of the gnomon's shadow.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.43
अजास्तथाहिर्बुध्न्यश्च पूषा हि यमदेवताः। आग्नेयश्चापि विज्ञेयः प्राजापत्यस्तथैव च
ajāstathāhirbudhnyaśca pūṣā hi yamadevatāḥ| āgneyaścāpi vijñeyaḥ prājāpatyastathaiva ca
Ajā(-pāda) and Ahirbudhnya, and Pūṣā — these have Yama as deity; Āgneya too is to be known, and likewise Prājāpatya,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.44
ब्रह्मसौम्यस्तथादित्यो बार्हस्पत्योऽथ वैष्णवः। सावित्रोऽथ तथा त्वाष्ट्रो वायव्यश्चेति संग्रहः
brahmasaumyastathādityo bārhaspatyo'tha vaiṣṇavaḥ| sāvitro'tha tathā tvāṣṭro vāyavyaśceti saṃgrahaḥ
Brāhma, Saumya, and Āditya, Bārhaspatya, then Vaiṣṇava, Sāvitra, and then Tvāṣṭra and Vāyavya — such is the summary.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.45
एकरात्रिमुहूर्त्ताः स्युः क्रमोक्ता दश पञ्च च। इन्दोर्गत्युदया ज्ञेया नालिकाः पादिकास्तथा। कालावस्थास्विगास्त्वेते मुहूर्ता देवताः स्मृताः
ekarātrimuhūrttāḥ syuḥ kramoktā daśa pañca ca| indorgatyudayā jñeyā nālikāḥ pādikāstathā| kālāvasthāsvigāstvete muhūrtā devatāḥ smṛtāḥ
These, stated in order, are the fifteen muhūrtas of a single night. By the moon's motion the risings are to be known, and the nālikās and the quarter-measures. These muhūrta deities are remembered as moving among the conditions of time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.46
सर्वग्रहाणां त्रीण्येव स्थानानि विहितानि च। दक्षिणोत्तरमध्यानि तानि विद्याद्यथाक्रमम्
sarvagrahāṇāṃ trīṇyeva sthānāni vihitāni ca| dakṣiṇottaramadhyāni tāni vidyādyathākramam
For all the planets just three stations are ordained: the southern, the northern, and the middle; one should know them in order.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.47
स्थानं जारद्गवं मध्ये तथैरावतमुत्तरम्। वैश्वानरं दक्षिणतो निर्द्दिष्टमिह तत्त्वतः
sthānaṃ jāradgavaṃ madhye tathairāvatamuttaram| vaiśvānaraṃ dakṣiṇato nirddiṣṭamiha tattvataḥ
The Jāradgava station is in the middle, and the Airāvata (station) is northern; the Vaiśvānara (station) is declared here, in truth, to the south.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.48
अश्विनी कृत्तिका याम्या नागवीथिरिति स्मृता । पुष्योऽश्लेषा पुनर्वसू वीथिरैरावती मता। तिस्रस्तु वीथयो ह्येता उत्तरे मार्ग उच्यते
aśvinī kṛttikā yāmyā nāgavīthiriti smṛtā | puṣyo'śleṣā punarvasū vīthirairāvatī matā| tisrastu vīthayo hyetā uttare mārga ucyate
Aśvinī, Kṛttikā, and Yāmyā (Bharaṇī) are known as the Nāga path; Puṣya, Āśleṣā and Punarvasū are held to be the Airāvatī path. These three paths are called the northern road.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.49
पूर्वोत्तरे फाल्गुन्यौ च मघा चैवार्यमी स्मृता । हस्तचित्रे तथा स्वाती गोवीथीत्यभिशब्धिता
pūrvottare phālgunyau ca maghā caivāryamī smṛtā | hastacitre tathā svātī govīthītyabhiśabdhitā
The two Phālgunīs, the earlier and the later, and Maghā too, are known as the Āryamī (path); Hasta, Citrā and likewise Svātī are designated the Go path.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.50
ज्येष्ठा विशाखानुराधा वीथी जारद्गवी स्मृता। एतास्तु वीथयस्तिस्रो मध्यमे मार्ग उच्यते
jyeṣṭhā viśākhānurādhā vīthī jāradgavī smṛtā| etāstu vīthayastisro madhyame mārga ucyate
Jyeṣṭhā, Viśākhā and Anurādhā are known as the Jāradgavī path; these three paths are called the middle road.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.51
मूलञ्चाषाढे द्वे चापि अजवीथ्यभिशब्दिता । श्रवणञ्च धनिष्ठा च गार्गी शतभिषक्तथा
mūlañcāṣāḍhe dve cāpi ajavīthyabhiśabditā | śravaṇañca dhaniṣṭhā ca gārgī śatabhiṣaktathā
Mūla and the two Āṣāḍhās are designated the Aja path; and Śravaṇa, Dhaniṣṭhā and Śatabhiṣak are the Gārgī (path).
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.52
वैश्वानरी भाद्रपदे रेवती चैव कीर्तिता। स्मृता वीथ्यस्तु तिस्रस्ता मार्गे वै दक्षिणे बुधैः
vaiśvānarī bhādrapade revatī caiva kīrtitā| smṛtā vīthyastu tisrastā mārge vai dakṣiṇe budhaiḥ
The two Bhādrapadās and Revatī are declared the Vaiśvānarī (path); these three are held by the wise to be the paths on the southern road.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.53
सप्तविंशत्तु याः कन्या दक्षः सोमाय ता ददौ। सर्वा नक्षत्रनाम्न्यस्ता ज्योतिषे चैव कीर्त्तिताः। तासामपत्यान्यभवन् दीप्तान्यमिततेजसा
saptaviṃśattu yāḥ kanyā dakṣaḥ somāya tā dadau| sarvā nakṣatranāmnyastā jyotiṣe caiva kīrttitāḥ| tāsāmapatyānyabhavan dīptānyamitatejasā
The twenty-seven maidens whom Dakṣa gave to Soma — all of them bear the names of the lunar mansions and are celebrated in astronomy; from them were born offspring, shining with measureless brilliance.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.54
यास्तु शेषास्तदा कन्याः प्रतिजग्राह कश्यपः। चतुर्दश महाभागाः सर्वास्ता लोकमातरः
yāstu śeṣāstadā kanyāḥ pratijagrāha kaśyapaḥ| caturdaśa mahābhāgāḥ sarvāstā lokamātaraḥ
The maidens who remained then, Kaśyapa took to wife — fourteen, greatly fortunate, all of them mothers of the world.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.55
अदितिर्दितिर्दनुः काला अरिष्टा सुरसा तथा। सुरभिर्विनता चैव ताम्रा क्रोधवशा इरा। कद्रुर्मुनिश्च धर्मज्ञः प्रजास्तासां निबोधत
aditirditirdanuḥ kālā ariṣṭā surasā tathā| surabhirvinatā caiva tāmrā krodhavaśā irā| kadrurmuniśca dharmajñaḥ prajāstāsāṃ nibodhata
Aditi, Diti, Danu, Kālā, Ariṣṭā and Surasā, Surabhi and Vinatā, Tāmrā, Krodhavaśā, Irā, Kadru, and Muni who knows the law — learn of their progeny.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.56
चारिष्णवेऽन्तरेऽतीते ये द्वादश पुरोगमाः। वैकुण्ठानाम ते सात्र्या बभूवुश्चाक्षुषेऽन्तरे
cāriṣṇave'ntare'tīte ye dvādaśa purogamāḥ| vaikuṇṭhānāma te sātryā babhūvuścākṣuṣe'ntare
When the Cāriṣṇava interval had passed, the twelve who were the foremost, named the Vaikuṇṭhas, came to be in the Cākṣuṣa interval as the Sātyas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.57
उपस्थितेऽन्तरे ह्यस्मिन् पुनर्वैवस्वतस्य ह। आराधिता ह्यदित्या ते समेत्याहुः परस्परम्
upasthite'ntare hyasmin punarvaivasvatasya ha| ārādhitā hyadityā te sametyāhuḥ parasparam
When this interval of Vaivasvata again came upon (them), they, propitiated indeed by Aditi, came together and said to one another:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.58
एतामेव महाभागामदितिं संप्रविश्य वै। वैवस्वतेऽन्तरे ह्यस्मिन् योगादर्द्धेन चेतसः
etāmeva mahābhāgāmaditiṃ saṃpraviśya vai| vaivasvate'ntare hyasmin yogādarddhena cetasaḥ
"Entering into this same greatly fortunate Aditi, in this Vaivasvata interval, by yoga, with half of (our) mind,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.59
गच्छामः पुत्रतामस्यास्तन्नः श्रेयो भविष्यति। अदित्यास्तु प्रसूतानामादित्यत्वं भविष्यति
gacchāmaḥ putratāmasyāstannaḥ śreyo bhaviṣyati| adityāstu prasūtānāmādityatvaṃ bhaviṣyati
let us go to sonship of hers; that will be a good thing for us. For those born of Aditi there will be the status of Ādityas."
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.60
एवमुक्त्वा तु ते सर्वे चाक्षुषस्यान्तरे मनोः। जज्ञिरे द्वादशादित्या मारीचात् कश्यपात्पुनः
evamuktvā tu te sarve cākṣuṣasyāntare manoḥ| jajñire dvādaśādityā mārīcāt kaśyapātpunaḥ
Having said this, all of them, in the interval of the Cākṣuṣa Manu, were born again as the twelve Ādityas from Kaśyapa, son of Marīci.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.61
शतक्रतुश्च विष्णुश्च जज्ञाते पुनरेव हि । वैवस्वतेऽन्तरे ह्यस्मिन् नरनारायणौ सुरौ
śatakratuśca viṣṇuśca jajñāte punareva hi | vaivasvate'ntare hyasmin naranārāyaṇau surau
And Śatakratu and Viṣṇu were born again, in this Vaivasvata interval, as the two gods Nara and Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.62
तेषामपि हि देवानां निधनोत्पत्तिरुच्यते। यथा सूर्यस्य लोकेऽस्मिन् उदयास्तमयावुभौ। प्रजापतेश्च विष्णोश्च भवस्य च महात्मनः
teṣāmapi hi devānāṃ nidhanotpattirucyate| yathā sūryasya loke'smin udayāstamayāvubhau| prajāpateśca viṣṇośca bhavasya ca mahātmanaḥ
For of those gods too a death and a birth is spoken of, just as in this world there are both the rising and the setting of the sun — and (so also) of Prajāpati and of Viṣṇu and of the great Bhava.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.63
श्रेष्ठानुश्रविके यस्माच्छक्ताः शब्दादिलक्षणे। अष्टात्मकेऽणिमाद्ये च तस्मात्ते चज्ञिरे सुराः
śreṣṭhānuśravike yasmācchaktāḥ śabdādilakṣaṇe| aṣṭātmake'ṇimādye ca tasmātte cajñire surāḥ
Because they were capable in what is highest and heard-of in the tradition, characterized by sound and the rest, and eightfold, beginning with aṇiman — therefore those gods were born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.64
इत्येष विष्ये रागः सम्भूत्याः कारणं स्मृतम्। ब्रह्मशापेन सम्भूता जयाः स्वायम्भुवे जिताः
ityeṣa viṣye rāgaḥ sambhūtyāḥ kāraṇaṃ smṛtam| brahmaśāpena sambhūtā jayāḥ svāyambhuve jitāḥ
Thus this passion for the object is held to be the cause of (their) coming into being. Through Brahmā's curse the Jayas came into being; they were conquered in the Svāyambhuva (interval).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.65
स्वारोचिषे वै तुषिताः सत्याश्चैवोत्तमे पुनः। तामसे हरयो देवा जाताश्चारिष्णवे तु वै। वैकुण्ठाश्चाक्षुषे साध्या आदित्याः साम्प्रते पुनः
svārociṣe vai tuṣitāḥ satyāścaivottame punaḥ| tāmase harayo devā jātāścāriṣṇave tu vai| vaikuṇṭhāścākṣuṣe sādhyā ādityāḥ sāmprate punaḥ
In the Svārociṣa (interval) the Tuṣitas, and again the Satyas in the Auttama, in the Tāmasa the Hari gods, and in the Cāriṣṇava (interval) they were born; in the Cākṣuṣa the Vaikuṇṭhas and Sādhyas, and in the present one the Ādityas again.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.66
धाताऽर्यमा च मित्रश्च वरुणोंऽशो भगस्तथा। इन्द्रो विवस्वान् पूषा च पर्जन्यो दशमः स्मृतः
dhātā'ryamā ca mitraśca varuṇoṃ'śo bhagastathā| indro vivasvān pūṣā ca parjanyo daśamaḥ smṛtaḥ
Dhātṛ, Aryaman, Mitra, Varuṇa, Aṃśa and Bhaga, Indra, Vivasvat and Pūṣan, and Parjanya is reckoned the tenth.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.67
ततस्त्वष्टा ततो विष्णुरजघन्योऽजघन्यजः। इत्येते द्वादशादित्याः कश्यपस्य सुताः स्मृताः
tatastvaṣṭā tato viṣṇurajaghanyo'jaghanyajaḥ| ityete dvādaśādityāḥ kaśyapasya sutāḥ smṛtāḥ
Then Tvaṣṭṛ, and then Viṣṇu, who is not the last though last-born. These are said to be the twelve Ādityas, the sons of Kaśyapa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.68
सुरभी कश्यपाद्रुद्रानेकादश विजज्ञिरे। महादेवप्रसादेन तपसा भाविता सती
surabhī kaśyapādrudrānekādaśa vijajñire| mahādevaprasādena tapasā bhāvitā satī
Surabhi bore from Kaśyapa the eleven Rudras, by the grace of Mahādeva, being a chaste woman purified by ascetic practice.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.69
अङ्गारकं तथा सर्पं निऋतिं सदसस्पतिम्। अजैकपादहिर्बुघ्न्यमूर्द्ध्वकेतुं ज्वरं तथा
aṅgārakaṃ tathā sarpaṃ niṛtiṃ sadasaspatim| ajaikapādahirbughnyamūrddhvaketuṃ jvaraṃ tathā
Aṅgāraka, and Sarpa, Nirṛti, Sadasaspati, Ajaikapād, Ahirbudhnya, Ūrdhvaketu, and Jvara,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.70
भुवनञ्चेश्वरं मृत्युं कपालञ्चैव विश्रुतम्। देवानेकादशैतांस्तु रुद्रांस्त्रिभुवनेश्वरान्। तपसा तेन महता सुरभी तानजीजनत्
bhuvanañceśvaraṃ mṛtyuṃ kapālañcaiva viśrutam| devānekādaśaitāṃstu rudrāṃstribhuvaneśvarān| tapasā tena mahatā surabhī tānajījanat
and Bhuvana, and Īśvara, Mṛtyu, and the renowned Kapāla — these eleven gods, the Rudras, lords of the three worlds: by that great ascetic practice Surabhi gave birth to them.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.71
ततो दुहितरावन्ये सुरभी द्वे व्यजायत। रोहिणी चैव रुद्राभा गान्धारी च यशस्विनी
tato duhitarāvanye surabhī dve vyajāyata| rohiṇī caiva rudrābhā gāndhārī ca yaśasvinī
Then Surabhi bore two other daughters: Rohiṇī of Rudra-like splendour, and the illustrious Gāndhārī.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.72
रोहिण्यां जज्ञिरे कन्याश्चतस्रो लोकविश्रुताः। सुरूपा हंसकीला च भद्रा कामदुघा तथा। सुषुवे कामदुघा तु सुरूपा तनयद्वयम्
rohiṇyāṃ jajñire kanyāścatasro lokaviśrutāḥ| surūpā haṃsakīlā ca bhadrā kāmadughā tathā| suṣuve kāmadughā tu surūpā tanayadvayam
Of Rohiṇī were born four daughters famed in the world: Surūpā, Haṃsakīlā, Bhadrā, and Kāmadughā; and Kāmadughā gave birth, and Surūpā to two sons.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.73
हंसकीला नृप मृषीन् भद्रायास्तु व्यजायत। विश्रुतास्तु महाभागा गन्धर्वा वाजिनः सुताः
haṃsakīlā nṛpa mṛṣīn bhadrāyāstu vyajāyata| viśrutāstu mahābhāgā gandharvā vājinaḥ sutāḥ
Haṃsakīlā, O king, (bore) the deer, and of Bhadrā were born (offspring): renowned and greatly fortunate were her sons, the Gandharva horses.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.74
उच्चैःश्रवास्तदा जाताः खेचरास्ते मनोजवाः। श्वेताः श्येनाः पिशङ्गाश्च सारङ्गा हरितार्जुनाः। रुद्रा देवोपबाह्यास्ते गन्धर्वयोनयो हयाः
uccaiḥśravāstadā jātāḥ khecarāste manojavāḥ| śvetāḥ śyenāḥ piśaṅgāśca sāraṅgā haritārjunāḥ| rudrā devopabāhyāste gandharvayonayo hayāḥ
Then were born Uccaiḥśravas and those sky-going ones swift as thought: white, hawk-coloured, tawny, dappled, green, and pale — those horses of Gandharva origin, the Rudras' and the gods' mounts.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.75
भूयो जज्ञे सुरभ्यास्तु श्रीमान् चन्द्राभसुप्रभः। स्रग्वी ककुझी द्युतिमानमृतालयसम्भवः। सुरभ्यनुमते दत्तो ध्वजो माहेश्वरस्तु सः
bhūyo jajñe surabhyāstu śrīmān candrābhasuprabhaḥ| sragvī kakujhī dyutimānamṛtālayasambhavaḥ| surabhyanumate datto dhvajo māheśvarastu saḥ
Again there was born of Surabhi a splendid one, radiant with the sheen of the moon, garlanded, humped, brilliant, arisen from the abode of nectar; with Surabhi's consent he was given (as) the banner of Maheśvara.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.76
इत्येते कश्यपसुता रुद्रादित्याः प्रकीर्त्तिताः। धर्मपुत्राः स्मृताः साध्या विश्वे च वसवस्तथा
ityete kaśyapasutā rudrādityāḥ prakīrttitāḥ| dharmaputrāḥ smṛtāḥ sādhyā viśve ca vasavastathā
Thus these sons of Kaśyapa, the Rudras and Ādityas, have been proclaimed; and the Sādhyas, the Viśvas, and the Vasus are held to be sons of Dharma.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.77
अरिष्टनेमिपत्नीनामपत्यानीह षोडश। बहुपुत्रस्य विदुषश्चतस्रो विद्युतः स्मृताः। प्रत्यङ्गिरसजाः श्रेष्ठा ऋचो ब्रह्मर्षिसत्कृताः
ariṣṭanemipatnīnāmapatyānīha ṣoḍaśa| bahuputrasya viduṣaścatasro vidyutaḥ smṛtāḥ| pratyaṅgirasajāḥ śreṣṭhā ṛco brahmarṣisatkṛtāḥ
Of the wives of Ariṣṭanemi there are here sixteen offspring; of the learned Bahuputra four are known as the lightnings; and the excellent verses born of Pratyaṅgirasa, honoured by the brahman-seers.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.78
कृशाश्वस्य तु देवर्षेर्देवप्रहरणाः स्मृताः । एते युगसहस्रान्ते जायन्ते पुनरेव हि
kṛśāśvasya tu devarṣerdevapraharaṇāḥ smṛtāḥ | ete yugasahasrānte jāyante punareva hi
And of Kṛśāśva, the divine seer, the divine weapons are said (to be the offspring); and these are born again at the end of a thousand ages.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.79
सर्वे देवगणा विप्रास्त्रय स्त्रिंशत्तु छन्दजाः। एतेषामपि देवानां निरोधोत्पत्तिरुच्यते
sarve devagaṇā viprāstraya striṃśattu chandajāḥ| eteṣāmapi devānāṃ nirodhotpattirucyate
All the hosts of gods, O brahmins, are thirty-three, born of the metres; of these gods too a cessation and an arising is spoken of,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.80
यथा सूर्यस्य लोकेऽस्मिन् उदयास्तमयावुभौ। एते देवनिकायास्ते सम्भवन्ति युगे युगे
yathā sūryasya loke'smin udayāstamayāvubhau| ete devanikāyāste sambhavanti yuge yuge
just as in this world there are both the rising and the setting of the sun: those divine assemblages come into being age after age.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.81
।।ऋषय ऊचुः।। साध्याश्च वसवो विश्वे रुद्रादित्यास्तथैव च। अभिजात्या प्रभावैश्च कर्मभिश्चैव विश्रुताः
||ṛṣaya ūcuḥ|| sādhyāśca vasavo viśve rudrādityāstathaiva ca| abhijātyā prabhāvaiśca karmabhiścaiva viśrutāḥ
The seers said: The Sādhyas, the Vasus, the Viśvas, and likewise the Rudras and Ādityas, are renowned for their high birth, their powers, and their deeds.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.82
प्रजापतेश्च विष्णोश्च भवस्य च महात्मनः। अन्तरं ज्ञातुमिच्छामो यश्च यस्माद्विशिष्यते
prajāpateśca viṣṇośca bhavasya ca mahātmanaḥ| antaraṃ jñātumicchāmo yaśca yasmādviśiṣyate
We wish to know the difference between Prajāpati, Viṣṇu, and the great-souled Bhava — and which one is superior to which,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.83
यश्च यस्मात् प्रभवति यश्च यस्मिन् प्रतिष्ठितः। ज्यायान्यो मध्यमश्चैव कनीयान् यश्च तेषु वै
yaśca yasmāt prabhavati yaśca yasmin pratiṣṭhitaḥ| jyāyānyo madhyamaścaiva kanīyān yaśca teṣu vai
and which arises from which, and which is established in which; who among them is the greater, who the middling, and who the lesser,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.84
प्रधानभूतो यस्तेषां गुणभूतश्च तेषु यः। कर्मभिश्चाभिजात्या च प्रभावेण च यो महान्। एतत् प्रभ्रूहि नः सर्वं त्वं हि वेत्थ यथायथम्
pradhānabhūto yasteṣāṃ guṇabhūtaśca teṣu yaḥ| karmabhiścābhijātyā ca prabhāveṇa ca yo mahān| etat prabhrūhi naḥ sarvaṃ tvaṃ hi vettha yathāyatham
which of them is the principal one and which among them is subordinate; and who is great by his deeds, his birth, and his power. Tell us all this, for you know it as it truly is.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.85
।।सूत उवाच।। अत्र वो वर्णयिष्येहमन्तरन्तेषु यत् स्मृतम्। यद्ब्रह्मविष्णुरुद्राणां श्रृणुध्वं मे विवक्षतः
||sūta uvāca|| atra vo varṇayiṣyehamantaranteṣu yat smṛtam| yadbrahmaviṣṇurudrāṇāṃ śrṛṇudhvaṃ me vivakṣataḥ
The Sūta said: On this I shall describe for you what is handed down as the difference among them — the difference of Brahmā, Viṣṇu, and Rudra; hear me as I set out to speak.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.86
राजसी तामसी चैव सात्त्विकी चैव ताः स्मृताः । तन्वः स्वयम्भुवः प्रोक्ताः काले काले भवन्ति याः
rājasī tāmasī caiva sāttvikī caiva tāḥ smṛtāḥ | tanvaḥ svayambhuvaḥ proktāḥ kāle kāle bhavanti yāḥ
They are known as the rajasic, the tamasic, and the sattvic: these are called the bodies of the Self-existent, which come into being time after time.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.87
एतासामन्तरं वक्तुं नैव शक्यं द्विजोत्तमाः। गुणवृद्धिनिबन्धत्वाद् द्विधानुग्रहबन्धतः
etāsāmantaraṃ vaktuṃ naiva śakyaṃ dvijottamāḥ| guṇavṛddhinibandhatvād dvidhānugrahabandhataḥ
It is not at all possible, O best of twice-born, to state the difference between these, because (they) are bound up with the increase of the guṇas and because (they are) bound to favour in two ways.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.88
प्रवृत्तिञ्च निवृत्तिञ्च गुणवृद्धिमिह द्विजाः। यथाशक्ति प्रवक्ष्यामि तनूनां तन्निबोधत
pravṛttiñca nivṛttiñca guṇavṛddhimiha dvijāḥ| yathāśakti pravakṣyāmi tanūnāṃ tannibodhata
O twice-born, I shall declare as best I can here (their) activity and cessation and the increase of the guṇas; learn that concerning these bodies.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.89
एका तु कुरुते तासां राजसी सर्वतः प्रजाः। एका चैवार्णवस्था तु सानुगृह्णाति सात्त्विकी। एका सा क्षिपते काले तामसी ग्रसते प्रजाः
ekā tu kurute tāsāṃ rājasī sarvataḥ prajāḥ| ekā caivārṇavasthā tu sānugṛhṇāti sāttvikī| ekā sā kṣipate kāle tāmasī grasate prajāḥ
Of these, one, the rājasic, produces creatures on all sides; and one, the sāttvika, which abides in the ocean, favours them; and one, the tāmasic, casts (them) away and devours creatures at the (due) time.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.90
रजसा तु समुद्रिक्तो ब्रह्मा सम्भवते यदा। पुरुषाख्या तदा तस्य सात्त्विकी विनिवर्त्तते
rajasā tu samudrikto brahmā sambhavate yadā| puruṣākhyā tadā tasya sāttvikī vinivarttate
When Brahmā comes into being, filled to excess with rajas, then his designation as Puruṣa, the sāttvika (body), withdraws.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.91
यदा भवति कालात्मा उद्रेकात्तमसस्तु सः। ब्रह्माख्या सा तदा त्वस्य राजसी विनिवर्त्तते
yadā bhavati kālātmā udrekāttamasastu saḥ| brahmākhyā sā tadā tvasya rājasī vinivarttate
But when he becomes Time-souled through the predominance of tamas, then that designation as Brahmā of his, the rājasic (body), withdraws.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.92
सत्त्वोद्रेकात्तु पुरुषो यदा भवति स प्रभुः। कालाख्या सा तदा तस्य पुनर्नभवतीति वै
sattvodrekāttu puruṣo yadā bhavati sa prabhuḥ| kālākhyā sā tadā tasya punarnabhavatīti vai
But when he, the Lord, becomes Puruṣa through the predominance of sattva, then that designation as Time of his does not come about again.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.93
क्रमात्तस्य निवर्त्तन्ते रूपं नाम च कर्म च। त्रैलोक्ये वर्त्तमानस्य सर्वानुग्रहनिग्रहैः
kramāttasya nivarttante rūpaṃ nāma ca karma ca| trailokye varttamānasya sarvānugrahanigrahaiḥ
In succession his form, name and action cease, as he abides in the three worlds with all his favourings and restrainings.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.94
यदा भवति ब्रह्मा च तदा चान्तरमुच्यते। यदा च पुरुषो ब्रह्मा न चैव पुरुषस्तु सः
yadā bhavati brahmā ca tadā cāntaramucyate| yadā ca puruṣo brahmā na caiva puruṣastu saḥ
When he becomes Brahmā, then the distinction is spoken of; and when (he becomes) Puruṣa, (he is) Brahmā—and yet he is not Puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.95
मणिर्विभजते वर्णान् विचित्रान् स्फटिके यथा। वैमल्यादाश्रयवशात्तद्वर्णः स्यात्तदञ्जनः
maṇirvibhajate varṇān vicitrān sphaṭike yathā| vaimalyādāśrayavaśāttadvarṇaḥ syāttadañjanaḥ
As a gem distributes varied colours in crystal—because of its clarity, according to the substrate it takes on that colour, being tinged by it—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.96
तदा गुणवशात्तस्य स्वयम्भोरनुरञ्जनम्। एकत्वे च पृथक्त्वे च प्रोक्तमेतन्निदर्घनम्
tadā guṇavaśāttasya svayambhoranurañjanam| ekatve ca pṛthaktve ca proktametannidarghanam
so, by the force of the guṇas, is the tinging of the Self-existent. This has been declared as the illustration for both his oneness and his separateness.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.97
एको भूत्वा यथा मेघः पृथक्त्वेनावतिष्ठते। रूपतो वर्णतश्चैव तथा गुणवशात्तु सः
eko bhūtvā yathā meghaḥ pṛthaktvenāvatiṣṭhate| rūpato varṇataścaiva tathā guṇavaśāttu saḥ
As a cloud, having become one, comes to stand as separate in form and in colour, so does he by the force of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.98
भवत्येको द्विधा चैव त्रिधा मूर्तिविनाशनात्। एको ब्रह्मान्तकृच्चैव पुरुषश्चेति ते त्रयः
bhavatyeko dvidhā caiva tridhā mūrtivināśanāt| eko brahmāntakṛccaiva puruṣaśceti te trayaḥ
He becomes one, and twofold, and threefold, through the destruction of (his) embodiment: Brahmā, the Ender, and Puruṣa—these are the three.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.99
एकस्यैताः स्मृतास्तिस्रस्तनवस्तु स्वयम्भुवः। ब्राह्मी च पौरुषी चैव अन्तकारी च ते त्रयः
ekasyaitāḥ smṛtāstisrastanavastu svayambhuvaḥ| brāhmī ca pauruṣī caiva antakārī ca te trayaḥ
These are held to be the three bodies of the one Self-existent: the Brahmic, the Puruṣa-related, and the Ender—these three.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.100
तत्र या राजसी तस्य तनुः सा वै प्रजाकरी। या तामसी तु कालाख्या प्रजाक्षयकरी तु सा। सात्त्विकी पौरुषी या तु सानुग्रहकरी स्मृता
tatra yā rājasī tasya tanuḥ sā vai prajākarī| yā tāmasī tu kālākhyā prajākṣayakarī tu sā| sāttvikī pauruṣī yā tu sānugrahakarī smṛtā
Among these, that body of his which is rājasic is the maker of creatures; that which is tāmasic, called Time, is the destroyer of creatures; and that which is sāttvic, the Puruṣa-body, is held to be the bestower of favour.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.101
राजस्या ब्रह्मणोंऽशेन मरीचिः कश्यपोऽभवत्। तामसी चान्तकृद्या तु तदंशेनाभवद्भवः
rājasyā brahmaṇoṃ'śena marīciḥ kaśyapo'bhavat| tāmasī cāntakṛdyā tu tadaṃśenābhavadbhavaḥ
From the rājasic (body), by a portion of Brahmā, Marīci and Kaśyapa came to be; and from the tāmasic, which is the Ender, by a portion of it Bhava came to be.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.102
सात्त्विकी पौरुषी या सा तस्याः शोचिष्णुरुच्यते। त्रैलोक्ये ताः स्मृतास्तिस्रस्तनवस्तु स्वयम्भुवः
sāttvikī pauruṣī yā sā tasyāḥ śociṣṇurucyate| trailokye tāḥ smṛtāstisrastanavastu svayambhuvaḥ
That which is the sāttvic, the Puruṣa-body—of it Śociṣṇu is said (to be born). These are held to be the three bodies of the Self-existent in the three worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.103
नानाप्रयोजनार्थां हि कालोऽवस्थां करोति यः। ब्रह्मत्वेन प्रजाः सृष्ठ्वा विष्णुत्वेनानुगृह्य च। वैष्णव्यानुगृहीता स्ता रौद्यानुग्रसते पुनः
nānāprayojanārthāṃ hi kālo'vasthāṃ karoti yaḥ| brahmatvena prajāḥ sṛṣṭhvā viṣṇutvenānugṛhya ca| vaiṣṇavyānugṛhītā stā raudyānugrasate punaḥ
For Time, who assumes (these) states for the sake of various purposes, having created creatures as Brahmā and favoured them as Viṣṇu, again devours through the Rudra (body) those who were favoured by the Vaiṣṇava (body).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.104
एकः स्वयम्भुवः कालस्त्रिभिस्त्रीन् वै करोति सः। सृजते चानुगृह्णाति प्रजाः संहरते तथा
ekaḥ svayambhuvaḥ kālastribhistrīn vai karoti saḥ| sṛjate cānugṛhṇāti prajāḥ saṃharate tathā
Time, the one Self-existent, makes the three by means of the three: he creates creatures, favours them, and likewise withdraws them.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.105
इत्येताः कथिता स्तिस्रस्तनवस्तु स्वयम्भुवः। प्रजापत्या च रौद्री च वैष्णवी चैव ताः स्मृताः
ityetāḥ kathitā stisrastanavastu svayambhuvaḥ| prajāpatyā ca raudrī ca vaiṣṇavī caiva tāḥ smṛtāḥ
Thus have these three bodies of the Self-existent been told: they are held to be the Prājāpatya, the Raudrī, and the Vaiṣṇavī.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.106
एका तनुः स्मृता वेदे धर्मशास्त्रे पुरातने। साङ्ख्ययोगपरे वीरैः पृथक्त्वैकत्वदर्शिभिः। अभिजातप्रभावज्ञैऋषिभिस्तत्त्वदर्शिभिः
ekā tanuḥ smṛtā vede dharmaśāstre purātane| sāṅkhyayogapare vīraiḥ pṛthaktvaikatvadarśibhiḥ| abhijātaprabhāvajñaiṛṣibhistattvadarśibhiḥ
One body is taught in the Veda and in the ancient treatise on dharma by the heroes devoted to Sāṅkhya and Yoga, who see both separateness and unity, by the seers who know inborn power and who see the truth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.107
एकत्वे च पृथक्त्वे च तासु भिन्नाः प्रजास्त्विह । इदं परमिदं नेति ब्रुवतो भिन्नदर्शनाः
ekatve ca pṛthaktve ca tāsu bhinnāḥ prajāstviha | idaṃ paramidaṃ neti bruvato bhinnadarśanāḥ
In unity and in separateness, the creatures here are divided as regards those (bodies); saying "this is supreme, this is not," they hold divergent views.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.108
ब्रह्माणं कारणं केचित् केचित् प्राहुः प्रजापतिम्। केचिच्छिवं परत्वेन प्राहुर्विष्णुं तथाऽपरे। अविज्ञानेन संसक्ताः सक्ता रत्यादिचेतसा
brahmāṇaṃ kāraṇaṃ kecit kecit prāhuḥ prajāpatim| kecicchivaṃ paratvena prāhurviṣṇuṃ tathā'pare| avijñānena saṃsaktāḥ saktā ratyādicetasā
Some call Brahmā the cause, some say Prajāpati; some declare Śiva to be the highest, and others Viṣṇu — clinging (to these views) through ignorance, attached, their minds set on pleasure and the rest.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.109
तत्त्वं कालञ्च देशञ्च कार्याण्यावेक्ष्य तत्त्वतः। कारणञ्च स्मृता ह्येता नानार्थेष्विह देवताः
tattvaṃ kālañca deśañca kāryāṇyāvekṣya tattvataḥ| kāraṇañca smṛtā hyetā nānārtheṣviha devatāḥ
Considering truly the principle, the time, the place, the effects and the cause, these deities are here recorded as (existing) for various purposes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.110
एकं निन्दति यस्तेषां सर्वानेन स निन्दति। एकं प्रशसमानस्तु सर्वानेव प्रशंसति। एकं यो वेत्ति पुरुषं तमाहुर्ब्रह्मवादिनम्
ekaṃ nindati yasteṣāṃ sarvānena sa nindati| ekaṃ praśasamānastu sarvāneva praśaṃsati| ekaṃ yo vetti puruṣaṃ tamāhurbrahmavādinam
He who reviles one of them thereby reviles them all; but he who praises one praises all alike. Him who knows the one Person they call a knower of Brahman.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.111
अद्वेषस्तु सदा कार्यो देवतासु विजानता। न शक्यमीश्वरं ज्ञातुमैश्वर्येण व्यवस्थितम्
adveṣastu sadā kāryo devatāsu vijānatā| na śakyamīśvaraṃ jñātumaiśvaryeṇa vyavasthitam
One who understands should always practise freedom from hatred toward the deities; the Lord, established in his lordship, cannot be (fully) known.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.112
एकात्मा स त्रिधा भूत्वा संमोहयति यः प्रजाः। एतेषाञ्च त्रयाणान्तु विचरन्त्यन्तरं जनाः
ekātmā sa tridhā bhūtvā saṃmohayati yaḥ prajāḥ| eteṣāñca trayāṇāntu vicarantyantaraṃ janāḥ
He, a single self, becoming threefold, bewilders the creatures; and people move about in the space between these three.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.113
जिज्ञासन्तः परीक्षन्तः सक्ता रूपाविचेतसः। इदं परमिदं नेति वदन्ति भिन्नदर्शिनः
jijñāsantaḥ parīkṣantaḥ saktā rūpāvicetasaḥ| idaṃ paramidaṃ neti vadanti bhinnadarśinaḥ
Inquiring, examining, attached, their minds (fixed) on forms, saying "this is supreme, this is not," they speak as seers of difference.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.114
यातुधानान् विशन्त्येताः पिशाचांश्चैव तान्नरान् । एकत्वेन पृथक्त्वेन स्वयम्भूर्व्यवतिष्ठते
yātudhānān viśantyetāḥ piśācāṃścaiva tānnarān | ekatvena pṛthaktvena svayambhūrvyavatiṣṭhate
These (creatures) enter (the state of) sorcerer-demons and ghouls, (as do) those men; the Self-existent one abides both as one and as separate.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.115
गुणमात्रात्मिकाभिस्तु तनुभिर्मोहयन् प्रजाः। तेष्वेकं यजते यस्तु स तदा यजते त्रयम्
guṇamātrātmikābhistu tanubhirmohayan prajāḥ| teṣvekaṃ yajate yastu sa tadā yajate trayam
Bewildering the creatures with bodies consisting merely of the qualities — he who sacrifices to one among them then sacrifices to the three.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.116
तस्माद्देवास्त्रयो ह्येते नैरन्तर्ये व्यवस्थिताः। तस्मात् पृथक्त्वमेकत्वसङ्ख्या सङ्ख्यागतागतम्। एकत्वं वा बहुत्वं वा तेषु को ज्ञातुमर्हति
tasmāddevāstrayo hyete nairantarye vyavasthitāḥ| tasmāt pṛthaktvamekatvasaṅkhyā saṅkhyāgatāgatam| ekatvaṃ vā bahutvaṃ vā teṣu ko jñātumarhati
Therefore these three gods are established without any interval between them; hence separateness and the reckoning of unity — the reckoning comes and goes. Who is fit to know whether there is unity or plurality among them?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.117
यस्मात् सृष्ट्वानुगृह्णीते ग्रसते चैव ते प्रजाः । गुणात्मकत्वात्र्त्रैकाल्ये तस्मादेकः स उच्यते
yasmāt sṛṣṭvānugṛhṇīte grasate caiva te prajāḥ | guṇātmakatvātrtraikālye tasmādekaḥ sa ucyate
Since, having created them, he favours these creatures and also devours them, and since he consists of the qualities throughout the three times, he is therefore called one.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.118
रुद्रं ब्रह्माणमिन्द्रञ्च लोक पालान् ऋषीन् दनून्। देवं तमेकं बहुधा प्राहुर्नारायणं द्विजाः
rudraṃ brahmāṇamindrañca loka pālān ṛṣīn danūn| devaṃ tamekaṃ bahudhā prāhurnārāyaṇaṃ dvijāḥ
Rudra, Brahmā, Indra, the world-guardians, the seers, the Dānavas — the twice-born call that one god, Nārāyaṇa, by many names.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.119
प्राजापत्या तनुर्या च तनुर्या चैव वैष्णवी। मन्वन्तरे च कल्पे च आवर्त्तन्ते पुनः पुनः
prājāpatyā tanuryā ca tanuryā caiva vaiṣṇavī| manvantare ca kalpe ca āvarttante punaḥ punaḥ
The body that belongs to Prajāpati and the body that is Viṣṇu's recur again and again in each Manu-period and each kalpa.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.120
तेजसा यशसा बुद्ध्या श्रुतेन च बलेन च । जायन्ते तत्समाश्चैव तानपीह निबोधत
tejasā yaśasā buddhyā śrutena ca balena ca | jāyante tatsamāścaiva tānapīha nibodhata
They are born equal to him in splendour, fame, intellect, sacred learning and strength; learn of them too here.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.121
राजस्या ब्राह्मणोंऽशेन मरीचिः कश्यपोऽभवत्। तामस्यास्तस्य चांशेन कालात्मा रुद्र उच्यते । सात्त्विक्याः पुरुषांशेन यज्ञे विष्णुरभूत्तदा
rājasyā brāhmaṇoṃ'śena marīciḥ kaśyapo'bhavat| tāmasyāstasya cāṃśena kālātmā rudra ucyate | sāttvikyāḥ puruṣāṃśena yajñe viṣṇurabhūttadā
By a portion of Brahmā's rājasic (body) Marīci became Kaśyapa; and by a portion of that tāmasic (body) he is called Rudra, whose self is Time; from the sāttvic one, by a portion of the Person, he then became Viṣṇu at the sacrifice.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.122
त्रिषु कालेषु तस्यैता ब्रह्मणस्तनवोंऽशजाः। कालो भूत्वा पुनश्चासौ रुद्रः संहरते प्रजाः
triṣu kāleṣu tasyaitā brahmaṇastanavoṃ'śajāḥ| kālo bhūtvā punaścāsau rudraḥ saṃharate prajāḥ
These bodies of that Brahmā, born of his portions, (exist) in the three times; and again he, becoming Time, as Rudra withdraws the creatures.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.123
सम्प्राप्ते चैव कल्पान्ते सप्तरश्मिर्द्दिवाकरः। भूत्वा संवर्त्तकादित्यो लोकांस्त्रीन् स तदादहत्
samprāpte caiva kalpānte saptaraśmirddivākaraḥ| bhūtvā saṃvarttakādityo lokāṃstrīn sa tadādahat
And when the end of the kalpa has arrived, becoming the seven-rayed sun, the Saṃvartaka sun, he then burnt up the three worlds.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.124
विष्णुः प्रजानुगृह्णाति नामरुपविपर्यये । तस्यान्तस्यामवस्थायां तत्तदुत्पत्तिकारणम्
viṣṇuḥ prajānugṛhṇāti nāmarupaviparyaye | tasyāntasyāmavasthāyāṃ tattadutpattikāraṇam
Viṣṇu favours the creatures when names and forms are reversed; in that final state (of his) is the cause of each successive origination.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.126
सत्त्वोद्रिक्ता तु या प्रोक्ता ब्रह्मणः पौरुषी तनुः। तस्यांशेन विजज्ञे स इह स्वायम्भुवेऽन्तरे। आकूत्यां मनसो देव उत्पन्नः प्रथमे विभुः ।. ५.१२५ ।। ततः पुनः स वै देवो प्राप्ते स्वारोचिषेऽन्तरे। तुषितायां समुत्पन्नो ह्यतीतस्तुषितैः सह
sattvodriktā tu yā proktā brahmaṇaḥ pauruṣī tanuḥ| tasyāṃśena vijajñe sa iha svāyambhuve'ntare| ākūtyāṃ manaso deva utpannaḥ prathame vibhuḥ |. 5.125 || tataḥ punaḥ sa vai devo prāpte svārociṣe'ntare| tuṣitāyāṃ samutpanno hyatītastuṣitaiḥ saha
That body of Brahmā called the Person's, in which sattva predominates — by a portion of it he was born here in the Svāyambhuva interval: the god, the pervading lord, was produced first in Ākūti from Manas. || 125 || Then again that god, when the Svārociṣa interval had come, was born of Tuṣitā and passed on together with the Tuṣitas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.127
औत्तमे चान्तरे चैव तुषितस्तु विदुः स वै। वशवर्त्तिभिरुत्पन्नो वशवर्त्ती हरिः पुनः
auttame cāntare caiva tuṣitastu viduḥ sa vai| vaśavarttibhirutpanno vaśavarttī hariḥ punaḥ
And in the Auttama interval they know him indeed as Tuṣita; again, born along with the Vaśavartins, Hari (was called) Vaśavartin.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.128
सत्यायामभवत्सत्यः सत्यैः सह सुरोत्तमैः। तामसस्यान्तरे चापि सम्प्राप्ते पुनरेव हि। भार्यायां हरिभिः सार्द्धं हरिरेव बभूव ह
satyāyāmabhavatsatyaḥ satyaiḥ saha surottamaiḥ| tāmasasyāntare cāpi samprāpte punareva hi| bhāryāyāṃ haribhiḥ sārddhaṃ harireva babhūva ha
In Satyā he became Satya, together with the Satyas, the foremost of gods. And when the interval of Tāmasa came round again, in (his) wife he became Hari himself, along with the Haris.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.129
चारिष्णवेऽन्तरे चापि हरिर्दवः पुनस्तु सः। वैकुण्ठायामसौ जज्ञे ह्याभूतरजसैः सह। वैकुण्ठः स पुनर्द्देवः सम्प्राप्ते चाक्षुषेऽन्तरे
cāriṣṇave'ntare cāpi harirdavaḥ punastu saḥ| vaikuṇṭhāyāmasau jajñe hyābhūtarajasaiḥ saha| vaikuṇṭhaḥ sa punarddevaḥ samprāpte cākṣuṣe'ntare
And in the Cāriṣṇava interval he again (became) the god Hari; he was born in Vaikuṇṭhā together with the Ābhūtarajasas; and again that god (was) Vaikuṇṭha, when the Cākṣuṣa interval arrived.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.130
धर्मो नारायणः साध्यः साध्यैः सह सुरैरभूत् । स तु नारायणः साध्यः प्राप्ते वैवस्वतेऽन्तरे
dharmo nārāyaṇaḥ sādhyaḥ sādhyaiḥ saha surairabhūt | sa tu nārāyaṇaḥ sādhyaḥ prāpte vaivasvate'ntare
He became Dharma Nārāyaṇa Sādhya, along with the Sādhya gods; and he, Nārāyaṇa Sādhya, when the Vaivasvata interval arrived,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.131
मारीचात् कश्यपाद्विष्णुरदित्यां सम्बमूव ह। त्रिस्त्रिः क्रमैरिमान् लोकान् जित्वा विष्णुरुरुक्रमम्
mārīcāt kaśyapādviṣṇuradityāṃ sambamūva ha| tristriḥ kramairimān lokān jitvā viṣṇururukramam
was born as Viṣṇu in Aditi, from Kaśyapa the son of Marīci; and having conquered these worlds with thrice three strides, Viṣṇu of wide stride
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.132
प्रत्यपादयदिन्द्राय देवेभ्यश्चैव स प्रभुः। इत्येतासतनवस्तस्य व्यतीताः सप्त सप्तसु। मन्वन्तरेष्वतीतेषु याभिः संरक्षिताः प्रजाः
pratyapādayadindrāya devebhyaścaiva sa prabhuḥ| ityetāsatanavastasya vyatītāḥ sapta saptasu| manvantareṣvatīteṣu yābhiḥ saṃrakṣitāḥ prajāḥ
—that lord handed (them) over to Indra and to the gods. Thus these bodies of his, seven in number, have passed away in the seven past manvantaras, by which the creatures were protected.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.133
तस्माद्विष्टमिदं सर्वं वामनेनेह जायता। तस्मात्स वै स्मृतो विष्णुर्विशेर्धातोः प्रवेशनात्
tasmādviṣṭamidaṃ sarvaṃ vāmaneneha jāyatā| tasmātsa vai smṛto viṣṇurviśerdhātoḥ praveśanāt
Therefore all this was pervaded here by Vāmana as he was born; therefore he is called Viṣṇu, from the root viś, in the sense of 'entering'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.134
इत्येते ब्रह्मणश्चैव वामनस्य महात्मनः। एकत्वञ्च पृथक्त्वञ्च विशिष्टत्वञ्च कीर्त्तितम्
ityete brahmaṇaścaiva vāmanasya mahātmanaḥ| ekatvañca pṛthaktvañca viśiṣṭatvañca kīrttitam
Thus the oneness, the separateness, and the distinctness of Brahmā and of the great-souled Vāmana have been declared.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.135
देवतानामिहांशेन जायन्ते यास्तु देवताः। तासान्तास्तेजसा बुद्ध्या श्रुतेन च बलेन च। जायन्ते तत्समाश्चैव ता वै तेषामनुग्रहात्
devatānāmihāṃśena jāyante yāstu devatāḥ| tāsāntāstejasā buddhyā śrutena ca balena ca| jāyante tatsamāścaiva tā vai teṣāmanugrahāt
Those deities that are born here from a portion of the (higher) deities—they are born equal to them in radiance, in intelligence, in learning and in strength, and that indeed by their grace.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.136
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छघ्वं विष्णोस्तेजोंऽशसम्भवम्
yadyadvibhūtimatsattvaṃ śrīmadūrjitameva vā| tattadevāvagacchaghvaṃ viṣṇostejoṃ'śasambhavam
Whatever being is possessed of power, or splendid, or mighty—know each such to have arisen from a portion of Viṣṇu's radiance.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.137
स एवं जायतेंऽशेन केचिदिच्छन्ति मानवाः। ततोऽपरे ब्रुवन्तीममन्योन्यांशेन जायते
sa evaṃ jāyateṃ'śena kecidicchanti mānavāḥ| tato'pare bruvantīmamanyonyāṃśena jāyate
Some men hold that he is born thus, by a portion; others besides them say that he is born by a portion of one another.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.138
एवं विवदमानास्ते दृष्ट्वा तान्वै ब्रुवन्ति ह। यस्मान्न विद्यते भेदो मनसश्चेतसश्च ह। तस्मादनुग्रहास्तेषां क्षेत्रज्ञास्ते भवन्त्युत
evaṃ vivadamānāste dṛṣṭvā tānvai bruvanti ha| yasmānna vidyate bhedo manasaścetasaśca ha| tasmādanugrahāsteṣāṃ kṣetrajñāste bhavantyuta
Seeing them disputing in this way, they say: since there is no difference between mind and thought, therefore, by the grace of those (gods), they become knowers of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.139
एकस्तु प्रभुशक्त्या वै बहुधा भवतीश्वरः। भूत्वा यस्माच्च बहुधा भवन्येकः पुनस्तु सः
ekastu prabhuśaktyā vai bahudhā bhavatīśvaraḥ| bhūtvā yasmācca bahudhā bhavanyekaḥ punastu saḥ
Being one, the Lord becomes manifold by his sovereign power; and since, having become manifold, he again becomes one—
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.140
तस्मात्सुमनसो भेदाज्जायन्ते तेजसश्च ह। मन्वन्तरेषु सर्वेषु प्रजाः स्थावरजङ्गमाः। सर्गादौ सकृदुत्पन्नास्तिष्ठन्तीह प्रशंसया
tasmātsumanaso bhedājjāyante tejasaśca ha| manvantareṣu sarveṣu prajāḥ sthāvarajaṅgamāḥ| sargādau sakṛdutpannāstiṣṭhantīha praśaṃsayā
therefore, by the division of mind and of radiance, creatures are born; in all the manvantaras the creatures, moving and unmoving, once produced at the beginning of creation, remain here with praise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.141
प्राप्ते प्राप्ते तु कल्पान्ते रुद्रः संहरति प्रजाः। जायन्ते मोहयन्तोऽन्यानीश्वरा योगमायया
prāpte prāpte tu kalpānte rudraḥ saṃharati prajāḥ| jāyante mohayanto'nyānīśvarā yogamāyayā
But whenever the end of a kalpa arrives, Rudra withdraws the creatures; and lords are born who delude others by the māyā of yoga.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.142
ऐश्वर्येण चरन्तस्ते मोहयन्ति ह्यनीश्वराः। तस्माद्दोषप्रचारेषु युक्तायुक्तं न विद्यते
aiśvaryeṇa carantaste mohayanti hyanīśvarāḥ| tasmāddoṣapracāreṣu yuktāyuktaṃ na vidyate
Moving about with sovereignty, they delude those who are not lords; hence in the workings of fault there is no (distinction of) fitting and unfitting.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.143
भूतापवादिनो दुष्टा मध्यस्था भूतभाविनः। भूतापवादिनः शक्तास्त्रयो वेदाः प्रवादिनाम्
bhūtāpavādino duṣṭā madhyasthā bhūtabhāvinaḥ| bhūtāpavādinaḥ śaktāstrayo vedāḥ pravādinām
Those who revile beings are wicked; those who are neutral are well-disposed to beings; the revilers of beings are strong—the three Vedas of those who dispute.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.144
दृढपूर्वश्रुतत्वाच्च प्रवादाच्चैव लौकिकात्। चतुर्भिः कारणैरेभिर्यथातत्त्वं न विन्दति
dṛḍhapūrvaśrutatvācca pravādāccaiva laukikāt| caturbhiḥ kāraṇairebhiryathātattvaṃ na vindati
And because of what was firmly heard before, and because of common report—by these four causes one does not attain (things) as they truly are.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.145
पूर्वमर्थान्तरे न्यस्ताः कालान्तरगता अपि। तेनान्यत् सन्तमप्यर्थं द्वेषान्न प्रतिपद्यते
pūrvamarthāntare nyastāḥ kālāntaragatā api| tenānyat santamapyarthaṃ dveṣānna pratipadyate
(Words) previously applied to a different meaning, and belonging to another time as well—by that (habit) one does not, out of aversion, accept another meaning even though it is valid.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.146
दर्शानां द्रव्यभूतो यो गुणभूतस्तु तेषु यः। कर्मणां मनसां कर्त्ता अभिजात्या च यो महान्। श्रुतज्ञैः कारणैरेतैश्चतुर्भिः परिकीर्त्त्यते
darśānāṃ dravyabhūto yo guṇabhūtastu teṣu yaḥ| karmaṇāṃ manasāṃ karttā abhijātyā ca yo mahān| śrutajñaiḥ kāraṇairetaiścaturbhiḥ parikīrttyate
He who, among the (philosophical) views, is of the nature of substance, and he who among them is of the nature of quality, the doer of acts and of thoughts, and he who is great by birth—by these four causes he is proclaimed by those who know scripture.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.147
अशक्तरुष्टो जानाति देवताः प्रविभागशः। इमौ चोदाहरन्त्यत्र श्लोकौ योगेश्वरं प्रति
aśaktaruṣṭo jānāti devatāḥ pravibhāgaśaḥ| imau codāharantyatra ślokau yogeśvaraṃ prati
The incapable one, when angered, knows the deities in their separate divisions. And here they cite these two verses concerning the lord of yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 5.148
आत्मनः प्रतिरूपाणि परेषाञ्च सहस्रशः। कुर्याद्योगबलम्प्राप्य तैश्च सर्वैः सहाचरेत्
ātmanaḥ pratirūpāṇi pareṣāñca sahasraśaḥ| kuryādyogabalamprāpya taiśca sarvaiḥ sahācaret
Having gained the power of yoga, he could make thousands of likenesses of himself and of others, and could move about together with them all.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 5.149
प्राप्नुयाद्विषयाश्चैव तथैवोग्रतपश्चरन् । संहरेच्च पुनः सर्वान् सूर्यतेजो गुणानिव
prāpnuyādviṣayāścaiva tathaivogratapaścaran | saṃharecca punaḥ sarvān sūryatejo guṇāniva
And he would obtain the objects (of desire), practising fierce austerity in the same way; and he could again withdraw them all, as the sun (withdraws) the rays of its light.
AI translation rendered from the Sanskrit, not a published edition