THE

....
ANCIENT INDIAN TRADITION AND
MYTHOLOGY SERIES
[PURA1:'AS IN TRANSLATION]
VOLUME.
SIVA 1-4 .
LII'lGA 5-6
BHAGAVATA 711
GARUQA 12-14
NARADA 15-19
KORMA 20-21
22-26
AGNI
VARAHA 31-32
BRAHMA33-36
VAYU 3738
VOLUME. UNDER PREPARATION

BRAHMAVAIVARTA
DEVIBHAGAVATA
"
KALIKA
A
MATSYA
PADMA
SKANDA
VAMANA


-
VAYU PURANA

PART I
TRANSLATED AND ANNOTATED BY
G.V. TAGARE
MOTILAL BANARSIDASS DELHI
UNESCO PARIS
..,
I
!
FirstPublished1987 ...
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l
co
PR1NTI!D IN INDIA
BY JAlNBNDRA PRAKASH JAIN AT SHRI JAINBNDRA PRESS,
A-4S NARAINA, PHASE I, NBW DBLHI 110028 AND PUBLISHED BY
NARBNDRAPRAKASH JAIN POR MOTILAL BANARSIDASS, DBLHI 110007.
PUBLISHER'S NOTE
Thepurestgems liehiddeninthebottomoftheocean orin the
depthofrocks. Onehastodiveintotheoceanordelve intothe
rocks to find them out. Similarly, truth lies concealed in the
language which with the passage oftime has become obsolete.
Manhastolearnthatlanguagebeforehediscoversthattruth.
But he has neitherthe means northe leisure to embarkon
that course. Wehave, therefore, planned to help him acquire
knowledge by an easier course. We have started the series of
AncientIndianTraditionandMythologyinEnglishTranslation.
Ourgoalis touniversalize knowledge throughthemostpopular
international medium of expression. The publication of the
Purfu;las in English Translation is a step towards that goal.
It
CONTENTS
PREFACE vii
ABBREVIATIONS xiii
INfRODUCTION xv
CHAPTERS
1. SummaryofContents 1
2. ASacrificialSession ofTwelveYears 22
3. OriginofCreation 26
4. OriginofCreation (continued) 29
5. 37
" "
6. 42
" "
7. Transitionbetween two Yugas (Ages) 51
8. Four StagesofLife 58
, 9. CreationofDevasandOthers 76
10. Manvantaras 86
11. PiisupataYoga 93
12. Evil PortentsandCalamitiesin Yoga 98
13. Supreme Powers ofYoga 102
14. PaupataYoga 104
15. (continued) 108
"
16. Purity andConductofLife 110
17. Attainment oftheUltimateStateofLife 112
18. Procedureof ExpiationforRecluses (Sannyasins) 113
19. Evil Omens ForebodingDeath 116
20. TheCharacteristics ofAttainmentofOrhkiira 119
.\,
21. Review ofKalpas 123
22. NumberofKalpas 130
27
26
Vayu Pur/bJ.a
35. He (Vayu) was a disciple of Brahma. He could see
everythingdirectly. Hehadperfectcontrol overhis senses. He
was endowed withtheeightsupernatural powerslike AQ-ima and
others.
36. Hesustainsall the worldswiththeirspecialcharacteri-
stics ofthenon-human (and human) species. He perpetually
flows throughhis sevencourses (regions) as arranged.
37. Theforty-nine Maruts arranged in seven groups of
seven werestationedinvariably inhisjurisdiction. He is very
powerfulwho could make the assemblage of three kinds of
living beings.Hecouldmake embodiedbeingssustain through
.Tejas (fire).
38. He sustainsbodiesof living beings urgingthem with
his five-foldactivitiesandthroughtl:J.e organs of sensation and
activity.
39. Ithasbeensaid by thelearnedthathis sourceof origin
was ether,attributeswere soundandtouchandthathe wasthe
originoffire.
40. Lord Vayu is the extremely active presiding deity
calledVataraI,li. Hewasexpert inthescienceoflanguage.
41. Hewasadeptin ancient (PuraI.1a) tradition. By means
ofsweetwords full of PuraI.1ic contents he could delight the
learnedsages.
CHAPTERTHREE
Origin ofCreation
Suta said:
1. Obeisancetothe great God (Siva) of supreme power
andactivity, theprominentoneamong gods, whoseintelligence
andbrilliance is immeasurable. Salute to him ofthe brilliance
ofthousandsofsunsandfire. Hailtothecreator andannihilator
ofthe universe!
3.2-10
2-5. Ishallnarratethestorythatwards offtheevil of the
Kali age, afterbowing to thePrajapatis bowed to by all the
world, to greatLords like the self-born god Brahma, Rudra
andotherdeities, (to)Bhrgu, Marici, Manu, (to)
Rajas, Tamas (and Sattva), to Dharma, Kasyapa,Vasil}tha,
Atri, Pulastya, Kardama,Ruci, Vivasvat, Kratu, (to)
the PatriarchsageAIigiras, Pulaha,Cukrodhanaandthe group
oftwenty-one orderedtocarryouttheirdutyof increasing the
subjects (humanbeings) andto thoseancient,eternalsageswho
areaccompanied by theirattendants.1 I bowtothe sages, the
leadersofwhomareBrhaspatiandUsanas whoshine by their
firmness and fortitude.I bow to thosemerciful sages of auspi-
ciousconduct andpenance.
6. Ishalldescribetheexcellent creation ofPrajapati (God
Brahma) embellished by Indra, gods, and the sages. It is
auspicious, incomparable, sinless andpleasing tothe sages and
thepatriarchs (Prajapatis) ofgreatsplendour.2
7. The (PuraI,la)storyproclaimedbytheWind-god is grea-
terthan thegreatest. Itdescribestheperiodfrom the beginning
ofgodBrahma'sday;itdescribesthesageswhohaveamplyand
distinctlymanifested the glory oftheirmanlinessandsplendour.
Itis spread (incorporated) intheVedas andSmrtis and illus-
trated (therein) aswell.
8. It is highly delightful to theminddueto theprecise
constructionofcompoundsand (theuseof) appropriate variety
ofwords. Hereinisdescribed the first activity of wunanifest
naturepromptedby lord Siva.
9-10. What is mentionedas the incomprehensiblecauseis
Brahmanwhich is the source of origin ofthe Prakrti. The
individual unit is a synthesis of Atman, the cavityofthe heart,
womb, eyeand the body. Itis immortalandimperishable. The
semencomprises the sattvagut;la, penance and is very bright.
That incomprehensible eternal second is pervaded by
Brahma, thegrandfatherofthe worlds.
I. A. adds : ManilThSca saroan akhiliin avasthitdn
'Toall the Manus present'.
2. A. adds: Vifuddha-vag-buddhi-Jarrra-tejasdm/
"Ofextremelypurespeech. intellect and bodilysplendour".
28
29 Vayu PuriiT)Q
11. By themerementalconceptionofthe great lord, Pra-
krti gives birth to theeightcausesforincreasing the continuity
ofcreationandtothepredetermined changes in the personal
soul, it (i.e. Prakrti) being the procreator, the possessor of
Rajasin abundance,boundbythecosmictime and the limits
prescribedbytheVedas. (?)
12-14. (The PuraI.1a describes thecreationof) theDevas,
Asuras,mountains,trees,oceans,lManus,Patriarchs(Prajapatis),
sages; twice-born castes,PiSacas, Nagas, Rak!1asas,
stars,planets, constellations of stars, thesun, thenight-prowling
demons,months,seasons,years, nights,days,space,time,Yugas,
Ayanas, medicinaland forest herbs, creepers, aquatic beings,
Apsaras-s, animals, lightning, rivers, clouds, birdsetc. Infact
whateverissubtle,whateverisontheearth,whateverisstationed
inthesky, whateveris mobile orimmobile, whateverhasmotion
anddivision (is mentioned in this
15. Thescience ofthe Yajus, Saman,theSoma
juice,thesacrifice-whateveris made use of and desired by
Prajapatihas been
16. (So alsois described) Thecreationofthose beforethat
ofVaivasvata Manu-thebirth of those pious ones who are
bowedto bythe three worlds suchasthelords ofgods, celestial
sages, Manusandprominentlyintelligent (persons) who have
filled in (populated) andembellishedthethreeworlds.
17. The rebirth of in theworldofmortals by the
curseof Rudra;his residenceonthe Earthandthemutualcurse
ofSivaand (arementioned).
18. TherevolutionsofManvantaras, thecreation and dis-
solutionoftheYugas, sages and theirlineageas these happened
intheprimevalYugasandwouldoccuronward-Allthisis des-
cribed here (in thisPuraI.1a).
19. ThoseVyiisaswho propagatetheVedasinthe Dvapara
Yugasare seriallydescribed. So also the number of Kalpas,
worldsandthe days ofBrahma (arementioned).
1. A.adds:
'OfGandharvas, Y Nagas orreptiles andhuman beings'.
2. Infra Ch. 30.56-67.
3.20-4.5
20. The extent offour-fold livingbeings, viz., birds, trees,
thesweat-born insects, andanimalsas also ofthepious heaven-
dwellers, and of thosewho havegone to hell. Their extent is
givenbyinference.
21. Thethree types of dissolution, viz. absolute, ofPrakrti
(primordial nature) and periodical as also thebondageand
liberation andparticularlythewayof worldlyexistence and the
higherwayare mentioned.
22. The position of the causes remaining in the state
of Prakrti (material cause) and theirsubsequentfunctioning,
have beenexpoundedto the sages through arguments and on
theauthorityofsacredscriptures. 0 BrahmaI.1as, whateverwas
fully narratedfactually isbeingrecountedtoyouexactly. Please
listen.
CHAPTERFOUR
OriginojCreation (continued)
I. Onhearingthat, all thesages ofthe forest re-
pliedto Sutawitheyesexcitedwith curiosity.
2. "You, sir, are an expertintheknowledge of different
dynasties and familiesasyou have inherited it directly from
Vyasa. Hence, pleasedescribe tous entirelythecreation (etc.)
ofthis world.
3. Wewish toknow thedetailed'who's who' (lit. thegenea-
logies) ofthemall,andalso the diverse creation of the ancient
sages, as also theprimevalcreationofPrajapati".
4. On being repeatedly requested by them the noble-
souled themostexcellentamongthegood, narrat-
edeverythingindetailandindueorder.
sail!:
5. Thestorythatyouhaveasked me to narrate is divine,
charming,meaningful and destructive of sins. What is being
l
I
30 Vayu Purib)a
related by me is wonderful, full of deep meaning and in conson-
ance with the Vedas.
6-7. He who retains this in memory, or listens to it cons-
tantly or narrates it to Brahmar;tas and to recluses in
particular, with pious mind and self-restraint, on festive
occasions (or important lunar days) in holy centres and
temples, enjoys a long life. By proclaiming this Purar;ta, he up-
holds his family and is honoured in.the heaven.
S. Understand as the Purar;ta consisting of extensive sections
is being recited by me word by word as it was heard (by me).
It will increase the fame of you all.
9. The glorification of all meritorious persons of well-esta-
blished fame is conducive to wealth, reputation, heavenly plea-
sure, destruction of foes and longevity.
10. Creation (of the universe, its) dissolution and re-crea-
tion,genealogy of kings, Manvantaras and the description of the
families of sages-these five constitute the characteristics of a
Purar;ta.
1
11. I shall (n0w) recount in details the Purar;ta that was
narrated by the Wind-god and is on a par with the Vedas. (I
shall narrate the traditional history of) the Kalpa which is
purer than any other Kalpas and is positively purer than other
holy things.
12. The first section (piida) called Prakriyii consists of the
following : The Origin, dissolution, re-creation and susten-
ance ofthe world.
13. The other sections constitute the Introductory (Upodg-
Mta), Anu!aizga (the central) and UPasamhiira (the conclusion).
The Purar;ta is conducive to virtue, fame and longevity. It dis-
pels all sins.
1. This verse enumerating the five characteristics of a Purfu}.a is common
to most PurilI;tas, e.g. A. P. 1-14, Bd. P. I. 1. 37b-38, Bs. P. I. 2.4-5, Bv. P.
IV. 133.6, GP. I. 215. 14, KP. I. 1. 12, SK. P. VII. 2. 84 and others. Amara
Simha (5th cent. A. D.) has recorded this verse in Amara Kola I. 6. 5. But
"ThePurfu}.a Texts that have come down to us hardlyconform to this defini-
tion" (The Hist. and Culture qf the Indian People. Vol. III, p. 292). For the appli.
cation of this definition to the present text vide Intl'oduction.
4.14-20
31
14. Thus the four sections
l
are briefly mentioned by me. I
shall describe these in detail in due order.
15-16. After making obeisance to the self-born god Brahma.
Hirar;tyagarbha (a golden-fetus, born of golden egg), who is the
lord. is the first and the last who is the distinguished
and superior Atman of the subjects and who governs the worlds,
I shall relate in details the excellent creation without leaving
anything in doubt. The creation starts with the principle
of Mahat and ends with Vife,ra (the gross body).2 It is describ-
ed in diversity offorms and characteristics with the five dimen-
sions and six (dividing?) systems. It is presided over by

17. The unmanifest primary cause is of the nature of Sat
(existent) and Asat (non-existent). It is eternal. Those who
meditate on the Reality call it Pradhiina and Prakrti.
IS. It is devoid ofsmell, colour, taste, sound and touch.
It is unborn, steady, imperishable, eternal and stationed in its
own Atman.
19. It is the origin of the universe. It is the great Being,
the great Brahman, the eternal. It is unmanifest and is indeed
the extension of all elements.
20. It is beginningless, endless, unborn, subtle, possessed
of three attributes. Itis the source and the immutable one. This
timeless (lit. not belonging to the present), incomprehensible,
Brahman was in the beginning.
1. The division of Pural}.a texts into four Padas (as in vv. 12-14.) viz.:
(1) Prakriya, (2) (3) Upodghiita and (4) Upasamhiirais older
than the definition. Bd. P. is also divided into similar Padas.
2. Pural}.as have accepted the SaIikhya theory of the evolution of the
universe. Compare the evolution as given in AP. 17. 2-16, Bd. P. I. 13.5ff,
Bh. P. 111.20.12-53, KP.I.2.3ff, VP. 1.3_1-45. Mahadiidyam is ano-
ther common expression to state the evolution in a nutshell.
In this expression indicates the differentiation amongst the five
elements on the grossest plane of matter (vide V. S. Agrawala, Mt.P.-A
Study, pp. 41-43). See vv. 61-62 below.
The Sankhya in this text is influenced by Vedanta; see the description
the Brahman in vv. 18-20 below.
32
Vayu PuriiTJ,a
21-22. All this universe which was enveloped in darkness,
was pervaded by the Atman when the GUI).as were in equili-
brium. But at the time of creation Tamas reached a subsi-
diary state. The principle of Mahat appeared, due to the subsi-
diary state of Pradhana, since itwas presided over by the in-
dividual soul.
23. Itwas enveloped by the subtle and unmanifest princi-
ple of Mahat, which when Sattva becomes predominant,
illuminates only Sattva. The mind should be understood as the
Mahat because the mind is its cause.
24. It is born of the subtle mind, presided over by tlle in-
telligent consciousness. Dharma etc. and their various forms are
the causes of the ingredients of creation. When urged by desire
to create, the principle of Mahat performs the creation.
25. The terms Manas, Mahat, Mati, Brahma, Pu/J, Buddhi,
Khyati, !!uara, Prajnii, Citi, Smrti, SaTiwit, and Vipura are synony-
mous,1 so say the learned people.
26. Since it conceives of the fruit of the activities that
multiply in a subtle way, itis called Manas.
27. It is termed as Mahat because itis born ahead ofall the
principles and is greater in dimension than other principles and
attributes.
28. It is called Mati because it bears (comprehends) the
measure, thinks of the division and is considered to be the
in view of its relationship in enjoyment.
29. It is (etymologically) designated as Brahman be-
cause of its bigness and because itcreates the beings and lifts
them up from their resting place, the cosmic water.
30. It is called Pul; because it fills all the bodies by con-
ferring benefits and makes them endowed with predetermined
elements.
31. It is calledBuddhibecause through this principle,
discriminates between the wholesome and the unwholesome and
makes him advise others too.
1. Tnis tendency towards synthesis or Samanvaya of different schools of
thought is., found in other PuriiI).as irrespective of their classification as Saiva
or The etymologies of these terms invv. 26-39 are populist.
4.32-45 33
32. It is called Khyiiti because re-enjoyment is felt in the
awareness of this principle when (real) enjoyment is based on
knowledge.
33. It is proclaimed by its attributes and is known by differ-
eItt names. Hence Khyiiti has been the epithet of Mahat.
34. Since it knows everything directly, it is called the noble-
souled !Jvara. It is called Prajnii because organs of perception
are born of it.
35. It is called Citi because it collects the forms, knowledge
etc. and the fruits of sacrificial rites for enjoyment.
36. It is declared as Smrti because it is mindful of all acti-
vities and affects present, past and future.
37. It is called Sari/vit (derived either from .yvid or
.yvind) as it obtains complete knowledge and hence its greatness.
38. It exists in everything and everything exists in it. Hence
it is termed as Samvit by the ones possessing higher intelligence.
39. That receptacle of knowledge, (the omniscient) lord,
proclaimed that knowledge arises from knowledge. Mahat is
called Vipura by the learned because the Dvanduas (mutually
clashing pairs) are covered by it.
40. Because of its being absolute controller of all worlds,
it is called jfvaran. It is called Brahman because of its bigness.
It is Bhava because of its existence.
41. It is called Ka (Prajapati) because of its knowledge of
the physical body and ofthe soul also, due to its being absolutely
one. It is because itlies in the body. It is Suayambhu
because itis self-born and because it exists from the beginning.
42. The first excellent Tattva (Mahat) has been thus explain-
ed through synonymous words by the knowers of truth and those
who meditate on reality.
43. Urged by the desire for creation, Mahat performs crea-
tion. Its two-fold activities are conception and exertion.
44. Dharma and other principles are the ingredients of
creation. Mahat is three-fold by virtue of the three gU7)as, viz.
sattva, rajas and tamas.
45. From Mahat of threefold GuI).as, is born Ego when the
rajoguTJ,a is predominant. The creation of Ego is secondary
and is enveloped by Mahat.
!
I
L
Vayu Purlir.za
34'
46. Thereafter,whenthe (cosmic) Ego is dominated by
tamas-gur.za, theprimarysubtleelementis bornof theEgo char-
acterizedby tamas.
47. Etheris a perforated (void) extensive expanse and
is characterized by thesubtleelementcalledsoundandis again
enveloped bythecosmicEgo (Bhutiidi).
48. It is reported that ethercharacterisedby thesubtle
elementsoundcreatedthesubtleelementtouch.TheEgounder-
goinga change thesubtleelementsound.
49. Windgrowspowerful and is regarded as having the
.quality oftouch. The powerful airis bornofthesubtle element
oftouch. Ethercharacterised by its subtle element of sound
enveloped thesubtleelementoftouch.
50. Water(consisting) of the subtle element of taste is
enveloped by the subtle element of colour. Water effecting
a change in the subtle element of taste created the subtle
elementofsmell.
51. Formation ofcomponentstakes placefrom that quality.
Withits particular 'smell', water with its subtle element of
taSte covered (the' earth) consisting of thesubtleelementof
smell.
52. Thesubtleelementsare so called because they have
specialities. Thisis theirspecial characteristic. They are also
called because they express non-distinguishing charac-
ters. They are further called Avise,ms because they are non-
quiescent, non-vehement and non-intelligent.
53. Thiscreationof gross and subtle elements should be
known (onthebasis) ofreciprocal activities.FromtheVaikarika
typeofego which is generated by Sattva gur.za and is sattvika
by nature, the Vaiklirika typeofcreationsimultaneouslytakes
place.
54. Thefive organs ofknowledgeand the five organs of
action constitute the ten efficient organs. These constitute
ten (presiding) deities. The eleventh is mind. (Thus) the
Vaikiirika gods areeleven (in number).
55. Ear, skin,eye, tongue andthe fifth nose arethe cogni-
tive organsfor knowingsound etc.
4.56-66 35
56. Legs, anus, organ of generation, hands and the
tenth organ speech are theorgans of action. Their functions
are movement, evacuation, pleasureseeking, manualwork and
speech.
57. Ether, thesubtle elementofwhich is sound, penetrates
the subtle element of touch. Therefore, air consists of two
attributes: soundandtouch.
58. When the two attributes, viz. soundand touch penet-
rate the quality, 'colour', fire becomes endowed with three
attributes, viz. sound, touchandcolour.
59. Along with the (qualities) of sound, touch and
colour it penetrated the subtle elementoftaste. Therefrom
watercharacterisedbytaste should be known to possess four
attributes.
60. The subtle element of smell entered them along
with sound, touch and colour. Then (water) in conjunction
with the subtle element of smell produces earth.
Among all gross elements, earth alone possesses five attri-
butes.
61. Thegross elements are calledVisefas because they are
quiescent, terrific andnon-intelligent.Thesesustainoneanother
becausetheypenetrateoneanother.
62. Within earth is this entire cosmos surrounded
firmly byLokaloka. TheViSefas are perceivable by the sense
organsandarelimited (astheyarefixed anddetermined).
63. The later elements attain the attributesoftheformer
ones. Whatevercharacteristicis retainedfor a particularperiod
is called gur.za (quality)for thatperiod.
64. Having sensed smellfromfire, some, outofignorance,
(maybelieveit) as emanating from air. It shouldbe known
thatit(smell) is onlyin earth (i.e. it is the exclusive quality
of earth).Andthey (theparticles ofearth) take resort to(i.e.
arefound in)air (hence its smell).
65-66. Theseseven extremelypowerful but disparate ele-
mentswereunable to create the subjects (beings) separately,
withoutall of them being When those great-souled
(powerful) onesbeginningwith Mahat and ending with ViSefas
l
36
37
Vayu Pura1)a
come together, theyarepresidedoverbyPurulja and with the
blessingoftheunmanifest, theycreatethecosmicegg.
67. Likea bubbleoutofwatp.r, theeggwas born (sudden-
ly) allata timefrom Whatwas thevast mass of water
thereinperformedthe workofBrahma.
68. The designated as Brahma(thecosmic prin-
ciple of activity) woke up in theegg ofPrakrti.Heisverily
thefirst embodied being. Heis called
69. Heis the first creatorofliving beings. He existed in
the very beginning manifesting himself as the four-faced
Hira:Q.yagarbha. Intheprimaryandthe secondarycreation,the
K{etrajna is termedBrahma.
70. Living beings are created along with the sense-
organswhichtheygive up at the time ofdissolution. Living
beingsresort tobodiesagain inthe transitional periods charac-
terizedbynon-aggregation.
71. Thegolden Meruis the foetus of that great-souled
one. Theoceansconstitutethe embryonicliquid andthe moun-
tains,theembryonicmembraneandthe bones.
72. Thesevenworlds andthisearthwith the seven conti-
nentsandseven oceanslie withinthecosmicegg.
73. Within itareall theseworlds alongwith thousands of
verygreatmountsandrivers, nay, theveryuniverseitself.
74. Themoon, thesun, alongwith thestars, planets, the
air, the Lokaloka mountain and whatever exists is included
(i.e. present) inthecosmic egg.
75. Thecosmicegg is enveloped externallyby waters ten
times itssize.l Thewatersareexternally surroundedbyfireten
times their size.
76. Fire isexternallyenveloped by air ten times its size.
Theairissurrounded externallybyethertentimesits size.
77. The air is enveloped by theether. The ether is en-
circledbythe cosmicEgo. TheEgo is surrounded by Mahat
(intellect) andMahat (intellect) is surroundedby the unmani-
fest.Thecosmic eggis thussurrounded bythe seven coverings
createdbyPrakrti.
1. Thetheory ofsevensheathsprotecting the Cosmic Egg is another
popular Pllrfu;lic concept. CompareKP.I. 4. 42-45, Bd. P.I. 1. 3.32 if.
4.78-5.6
78. TheseeightPrakrtis abide thus coveringup mutually.
Abidingat the timeof creation, theyswallow up one another
(atthetimeofdissolution).
79. Thusgeneratedmutually,they sustain one another as
thesustainer andthesustainedin their primaryandsecondary
relationship.
80. The unmanifest (unconscious principle) is called
/(setra andBrahma (the conscious principle) is called K{ctrajfia.
ThusthecreationofPrakrtiis presided over by It
existedin thebeginning without intellect. Itappeared all of a
suddenlike lightning.
81. He who understands factually the manifestation of
Brahma, becomes endowed with fame, longevity, wealth and
progeny.
82. Even if a manhas renounced desires, hebecomes pure-
souled andattains his goal. By listening to this PuraI,la every-
dayonecanattain pleasureand welfare.
CHAPTERFIVE
The Origin ofCreation
continued :
1. 0 Brahma:Q.as, the periodoftime calculatedbyme for
the creation (of the universe) shouldbe known as oneday of
the Supreme Lord.
2. The nightofthegreatLordshould also be known as
entirelyofthe sameduration; The period of creation is his
dayand the period ofdissolution is calledhis night.
3. It is held that he (Brahma) has onlythe day and no
night. Butsuchassumption ismade just for thebenefit ofthe
world.
4-6. Thesubjects, the patriarchs, the seers ofVedic Man-
trasalongwith ascetics, eternaIly youthful sages like Sanat-
l
38
39
Vayu Pura1')Q
kumara andothers alongwith those who have attained salva-
tion,the sense-organsandtheir objects, the subtleelements, as
wellas the intellectand the mind-all these stay during the
dayofthe Lord Supreme;theyaredissolved atthe end of his
day; attheendofthenight,thereis creation oftheuniverse.
7. When thequality Sattva stays in itself and when the
secondarycreationis withdrawn, both Pradhana and
becomesimil;1r(i.e.inactive).
8. . The qualities Tamas and Sattva stay in a state of
equilibrium. When there is equilibrium in the qualities
mutually,it shouldbe known as dissolution; when there is
disequilibriumofthe gUll-as, it is called creation (i.e. creation
takes place).
9. Just as oil abides in the gingelly seeds or ghee in
milk, sodoes the quality Rajas stay unmanifest in Sattva and
Tamas.
I D. Afterremainingquiescent throughout the great night
of the Lord, the creation of Prakrti begins anew at day-
break.
11. Enteringthecosmic Egg, the great god caused, byhis
supremeYoga,agitationin Pradhanaand
12. From Pradhiina that was being agitated, Rajas was
produced. It is Rajas thatcauses the activity even as water
causes theactivityintheseeds.
13. The disequilibrium of qualities having taken effect
thepresiding (deities) arebegotten. The threegods were creat-
edwhilethegutJas werebeingagitated. Those embodied gods,
the souls abidingin all whohave taken resort are extremely
hidden.
14. TheRajas quality became Brahma, Tamas, Fire and
Sattva becomes Brahma, the illuminator of Rajas,
1. Klobha 'agitation'is a process ofcontraction and expansion which is
cyclic. Itiscalled'Samaflcana-Prasiiratra' inSat. Br.8. 1. 4-10 and 'Sarikoca-
Vikasa' in KP. I. 4.15.
5 15-22
stays in the capacityof creator'!
15. Fire, theilluminatorofTamas, abides in thecapacity
ofKala. the illuminatorof Sattva, remains indifferent.
16. Thesealoneare the three gods* and the three fires.
Theyaremutuallydependent, devotedandfaithful to one an-
other.
17. They function jointly, sustain one another; they
are ever in associationwith one another. Theysubsist onone
another.There is no separationamongthemevenforamoment.
Theydonot leaveoffoneanother.
18. Isvara is the highest deity. is greater than
Mahat. Brahma,withdominant Rajas, functions for the purpose
of creation. is known as Para (the supreme) and
PrakrtiasPara (great).
19. He (Brahma) functions on being presided over by
Mahesvara and being urged all round. Mahat and other
(creations ofPrakrti) long stationedin their respective objects
due toattachment,function thereafter.
20. Due to the disequilibrium of the qualities, Pradhana
begins tofunction atthe timeofcreation. FromPradhiina, which
isofthe nature of Sat andAsat, presided overbyIsvara,thepair
BrahmaandBuddhi (cosmicintelligence)arebornsimultaneously.
21. Thenthe termed Brahma, of the nature of
Tamas andtheunmanifest, manifestshimself in the beginning,
fully equipped withsense-organs for all activities.
22. He, the unmanifest endowed withintellectshinesforth
with brilliance. Heis verilythefirst embodiedbeingabidingin
thecapacityof a cause.
1. Pural)ic writersidentifyGUl)as with thetriad ofgodsBrahma,
and Rudra (cf. Bd. P.1. 1. 4-6 andmynoteonit), LP.1.70. 77-78. Inour
text Agni represents Tamas GUt/a. ButsinceVedic times Rudrais identified
withAgni, e.g. I) Toam agne Rudro asuro maho di1'alz!-RV. II. I. 6, TS.
1.3.14.1; 2) Tasmai Rudriiya namo astvagnaye/-A. V. (AtharvaVeda) VII.
87. I.
PuriiI;ta writers haveaccepted the Sankhyatheoryofcosmic evolution but
they haveaddedfsvara orasupremedeity andhavegiven a populargarbto
this evolution formass education.
*V. L. Vedai). 'TheVedas'.
40
Vayu PuraT)IJ
23. Heis equipped with unobstructable knowledge and
supremelordship. Heis endowedwithunobstructed dharma and
detachment.
24. Theknowledge, characterisedby detachment, of that
lordis unimpeded.TheintellectofBrahmaidentifying himself
wi,ththatLord, is affected byDharma andAiSvarya (supremacy).
25. Whatever hewishesmentallyis createdoutofthe un-
manifest naturally,due toits beingcontrolled, due to absence
ofattributes (1) anddue tohisbeingthelordofDevas.
26. Inthecapacity ofBrahma,hebecomes the four-faced
creator;in thecapacity.ofKala, he is the destroyer; in the
capacity is the thousand-headed lord.
These are the threestatesofthe self-bornGod.
1
27. Inthe capacityofBrahma, the creator, he possesses
Sattva andRajas predominantly;as destroyer (of the universe),
Rajas and Tamas predominantly; and as
Sattva exclusively. Thus is the state or course of attributes
oftheself-bornLord.
28. InthecapacityofBrahmahe creates;inthe capacity
ofKalahewithdraws (destroys) theworlds;inthe capacity of
heremains unconcerned. These threeare the states of
theLordofsubjects.
29. Brahmahas the lustreofthe interiorofa lotus. Kala
has the lustre of collyrium. is lotus-eyed. Thusis the
formofthe supremesoul.
30. The LordofYogaii who out ofsportiveness has differ-
ent creations, activities,forms, names and functions, creates
andeffects changesin(different) bodies.
31. Sincehe functionsintheworld in three ways, he is
calledTrigu1JfJ. Sinceheis dividedinto four he is glorified as
Caturvyilha (havingfour manifestations).
1. Cf. Bd. P. I.i. 4. 18, KP.I.2.91-92. There, theRealityor supreme
Godis MahadevawhileinVP.1.2.70,it is difference innomencla-
ture only. Ourauthoremphasizes thatthissupremegod assumes three forms
forthecreationetc. oftheuniverse.
5.32-42 41
32. He is called Atman1 because whatever he attains
(Apnoti), takes up(Adatte) and exists (Asti) for the (enjoyment
of) objects, thatis hispermanent being.
33. Heis called because he goes everywhere. He is
becausehe pervades everything. He has the lordship
over everything. Heis the lordofphysical bodyetc.
34. Heis Blzagavan because thereare such (excellences) in
him. HeisRaga (lordofpassion) because he controls passion.
He is Para (Supreme) becauseheis the cosmic being. He is
Om becauseheprotects (all).
35. Heis Sarvajiia (omniscient) because he knows every-
thing. Heis Sarva because everything originatesfrom him. As
menemergefromhim, he is knownasNiiriiya1J.a.
36. Hedivides his selfintothree and acts on the three
worlds. Hecreates,surveys (protects) and devours through the
threeactivities. In the beginning HiraI}.yagarbha rr,anifested
himselfasfour-faced lord.
37. Becauseheis first to manifest heis calledthefirst god.
Heis calledAja becauseheis notborn (is self-existent). Since
he protectsthesubjects, heis calledPrajapati.
38. HeiscalledMahiideva becausehe isthe greatest deity
amongDevas. Heis /vara becauseheis thelordofworlds and
becauseheisnot subjectto other'scontrol.
39. Heis calledBrahma due to his bigness. He is called
Bhuta becauseofhis(eternal)existence. Heis because
he knows theunmanifest cosmicnature. He is Vibhu because
heis omnipresent.
40. Because he lies in the subtlebody (called Pur) heis
calledPurufa. Heis called Svayambhu because he is not pro-
createdandbecauseheexists before thecreation.
41-42. Heis called Tajiia because worship or sacrifice is
offeredto him.He is Kavi because he is omniscient. He is
1. Theauthor is fond of derivations. Some ofthem are grammatically
correct, some ingenious, but mostofthemarepopular. Thushere;reman is
derivedfrom yap, Vad, andvas. Someothers trace itto yan'to breath',
vat 'tomove',yvli 'toblow' (MW. 135 a).
li,.i I
:1'11
<>.
42 Vayu Purii{la
KramaT)a because heis worthyofbeing approached and due to
hispatronageofcastes, he is called Aditya, Kapila, Agraja, and
Agni. His womb wasgoldandhewas bornof goldenwomb, so
heis calledHiraT)yagarbha in thisPuraI}a.
43. Eveninhundredsofyears, itis impossible to calculate
thenumberofyears thathaveelapsed since the self-born was
manifested.
44. The time thathaselapsed, thenumberofKalpas that
havepassed afterhe had manifestedis calledPara. Thatmuch
oftimestill remainsfor him.Atitsclose, the subsidiarycreation
is to takeplace.
45. Croresandcrore.sofKaJpas havealready passed. Yet
somany more still remain.
46. TheKaJpathatiscurrentnow, 0 BrahmaI}as, is called
Varaha.Thatis thefirst oftheKalpas nowcurrent.
47-50. It will have fourteen Manus, beginning with
Svayambhuvaandincludingthoseofthe past,presentand the
future.By theserulersof men, this earth including the seven
continentsis tobeprotected along withthe subjects, by means
ofpenance. Nowlistenin detail. Through (thedescriptionof)
oneManvantara, allthe futureManvantaras, andthrough (the
accountof)oneKalpaallthepastandfuture Kalpas (are des-
cribed).1 The future Kalpas along with the futurities and
dynastiesshould be inferred by the intelligent one (on the
basisof) thepastKalpas.
CHAPTERSIX
The Origin of Creation ( Continued)
Sma said:
1-3. Water originated from fire. When the earthwas des-
troyed in the fire and everything mergedwithin (the water),
1. Cf. DhiitiiyatMporvamakalpayatt
Thisis a strongpopularbeliefsharedbyall Purfll].awriterf.
6.4-9 43
when, therefore, themobile andimmobilebeingswere also des-
troyed, nothing could be known (seen) inthat vast ocean of
water1. Then Brahma, calledNarayaI}a, lordBrahma of thou-
sand eyes, thousand legs and thousand heads, the u r u ~ a who
is goldenin complexion beyond the ken ofsense organs, slept
in that water.
4. Due to thepreponderanceofSattva, hewoke upand he
beheld that the worldwas a void. About NarayaI}a they cite
thisverse.
5. Wehaveheardtheepithet of waters, that waters are
called Nara, and thattheyareminute orsubtle bodies. Since
he lies inwaters, he is therefore calledNarayaI,la.
2
6. Having spent the whole period of night equal to a
thousand yugas, attheclose ofthe night, heassumed Brahma-
hoodfor thepurposeofcreation.
7. Brahmaassumed theform ofVayu
3
and moved about
in the water like a glow-worm atnight duringthe rainysea-
son.
8-9. Thenhaving come toknow definitely that the earth
lies submergedinthose waters andbeingconvinced aboutit by
1. Ekdrt;tava, 'theprimevalwatery flood'expresses theinfinite unmanifest
cause oftheuniverse. Nilakar;ttl,la on HV. P. 3. 9. 1-4 cails it the Kiiral)a
Brahman fromwhichalllifecomeSintobeing. Puriil)asbelievein thisdoctrine
and use MahiiT/lava, agiidha, stabdha, salita (HV. 3. 10. 1), Tugiinta-toya
'Waterflood atthe end ofYuga' (Bh. P. III.8. 23)assynonymsfor Ekiirl)ava.
Thisdoctrineis veryold and Brahma-Viidins (expounders of Vedas) have
elaborated it to explain the process of creation and dissolution (VP.1.
2. 22).
2. TheusualderivationofNarayal)a inotherPurar;tas also. But Bd. P.
1. 4. 27 tracesittoNara :Brahmacausesthesleep (i.e.perfect rest) ofNaras
(men),henceheis remembered as Narayal)a.
nariil)iim sviipanam brahmii
tasmiin niiriiyatzal! smrtab/J
3. Thebelief regardingtheassumptionoftheformofVayuforreconnais-
sance beforeassumingthe form ofa boar, tolift up the earth, is as old as
Tail. Br. 1. 2. 1. 3 whichsays:
iipo viiidamagresali/am iisit
tasminprajiipatir ViiyUT bhiltva acaratJ
sa imiim apaJyatJ
tam variiho bhatviiharatJ
44
Vayu PuraTJa
reasoning (inference), he assumed another body as in the previous
Kalpas for the lifting up of the earth. The noble soul then con-
ceived mentally of a divine form.
10. Observing that the earth was overflowed with waters
on all sides, (he thought to himself), "Oh, what great form
should I assume and uplift the earth7"
I 1. He thought of the form of a Boar! charmingly comfor-
table in sporting about in waters.. It was unassailable by living
beings. It was of the nature of $peech and was designated as
Dharma.
12. It hadagirth often and a height ofa hundred Yojanas.
I t resembled a dark blue cloud in complexion. It grunted like
the rumbling of thunder-clouds.
13. It had a huge body like a mountain. Its curved fangs
were white and sharp and terrible. The eyes were brilliant like
lightning and fire. Its lustre was like that of the sun.
14. Its shoulders were round, plump and large. It had the
lion's valiant gait. Its buttocks were stout and lifted up
(well developed). It had auspicious characteristics. It was
charming.
15. Assuming this large immeasurable form of a boar,
entered the nether regions in order to lift up the
earth.
16. He was the guide for the propounders of the Vedas.
s
1. The germ of Varahaincamation as given above isin Tait.Br. Pur1U}as
have given an elaborate description of that incarnation in Bh. P. III. 13.
17-33, Mt. P. Chs. 246-248, NP. 1.4.1-52 Bd. P. 1. 1. 5. 11-23 a number
of verses in which are common to our text.'
*Brahman i.e. the Veda in Bd. P. 1. i. 5-11.
2. This beautiful description of theBoarincamation in Yajiia terminology
is found in other PuriiI)as also. For exampleBm. P. 213. 33.42, Bh. P. III. 13.
34-39. Writers on Smrtis, Tantra and even Sankara adopted it, e.g.
Smrti 1.3.12, SaJikara on Viwu Sahasraniima 119-explanation of Tajfliinga.
The comparison between Variiha and sacrifice (yajfla) will be clear from
the following attributes of the Variiha in the text e.g. 6.16b: Agni-jihva-
Agni (fire) is the tongue of gods. Through the fire gods eat the food (offered
in sacrifice). A Vedic concept-Cf. RV. IV. 57. 1
darbha.roma : The darbha grass spread on the i altar is compared to the
shaggy hair on the body of the boar.
BrahmaJfr/ab: Brahma is the knowledge of the Vedas-Naturally its
position is the highest, viz. the head.
6.17-22 45
He had sacrifice for his chest and the firealtar (citi) for his face.
The Fire was his tongue; the Darbha-grass was his hair and
Brahma was his head. He was of great penance.
17. The day and the night constituted his eyes. The ancill-
aries of the Vedas were his ear ornaments. The Ajya (ghee offer-
ing in sacrifice) was his nose; the sacrificial ladle was his snout.
The sound of the Saman hymns was his roaring grunt.
18. Endowed with glory as he was, he was an embodiment
of truth and dharma and was established in virtuous valour. He
was engaged in expiation. He was terrible. He had the huge
form with the knees of an animal.
19. His body was straightened up. The offerings of ghrta
constituted his Liiiga (symbol). The (sacrificial) spot was his
seed. He was the great medicinal herb (incarnate for curing
distress). The altar was his inner soul. Mantras were his hips.
The Soma mixed with clarified butter was his blood.
20. The Vedas were his shoulders. He had the fragrance
of sacrificial offering. The Havya (oblations for the Devas) and
Kavya (oblations for the Pitrs) constituted his velocity. Pragvamsa1
(the room accommodating the sacrificers) was his body. He was
lustrous and had undergone different initiations.
21. The sacrificial fees constituted his heart. He was an alI-
pervading Yogin in the form of a great Sattva. He was charm-
ing with the sacrificial rites of Upakarman. Pravargya (a rite in
which hot milk is poured in a vessel, thus giving rise to fumes)
constituted the whorls of hair on his chest*2.
22. His gait and paths were the different Chandas. The
secret constituted his seat. He was accompanied by
his consort Ohaya. He was lofty like a jewelled peak. Having
thus assumed the form of a sacrificial Boar, the lord entered the
waters.
1. The body of Variiha was so big and spacious as to accommodate many
men, as Priigvarnsa (the room in which the members of the sacrificer's family
and friends stay) is spacious.
*read PravargyiitJartabhiifar;.a/; as in Bd. P. I. 1.5. 18
2. Pravargya-vitta-bhiqar;.ab in the text is obscure. Bd. P. I. 1.5.8 reads in
that context Pravargyiivartabhu{aflab which means PratJarg);a were the whorls of
hair on Variiha's chest.
47
Vqpu Pur(1)a
46
23-24. He,the lord of thesubjects, gotat theEarthcovered
withthe waters. Heapproached andlifteditquickly.Hedivert-
ed the watersofthe oceans in theoceans and ofthe rivers in
the rivers. The lord, for the welfare oftheworlds, lifted with
his curvedfangs, theEarththat had gone deepinto the nether
world.
25. Holding the Earthinhis hands he brought it to its
place. Thesupporterof the Earthatfirst mentallysupportedthe
earthand thenreleasedit.
26. Over the flood of waters, the Earth floated like an
immense boat. Due to the activities of thelord, itdidnot
sink.
27; With a desire toset up the universe, thelordlifted up
theEarth. Then,he, the lotus-eyed lord, decided to divide
the Earth. Helevelled the Earthandcreated themountains on
it.
28. Formerly when thecreationwas burntbythe Sarhvar-
takafire, all themountains, beingcopsumed by that fire, lay
shatteredandscatteredallovertheearth.
29. In that Ekat1Java (the ocean of cosmicwaters) the
waters (solidifiedbycold)andcollectedbywindandwereplaced
ina scatteredmannerhereandthere (wherevertheywere thus
, .
deposited) ; theybecamecondensedintomountains.
30. Since theybecamemotionlessafterbeing (thus) sprin-
kled, theywere knownas Acalas.
1
Sincethey areendowed with
knots andjoints, they were called Parvatas. Since they had
been swallowed and hidden (formerly), they were called
Giris.Sincetheyhadbeencollected,theywerecalledSiloccayas.
31. Thus after the worlds, oceans and mountainsaredes-
troyedatthe endof a Kalpa, theMaker (Creator) of the uni-
verse creates them again and again, in thebeginningsofthe
Kalpas.
32. Heagaincreated thisearthalongwiththeocean, seven
continentsandmountains,aswellasthefour worlds, viz. Bhiir
andothers. Aftercreatingtheworlds, hebeganthe creation of
thesubjects.
1. Note thePuraQ,ic etymologiesof acala, parvata, giri.
6.33-42
33. Desirous ofcreatingdifferent species of subjects, the
self-bornlord Brahmarecreated the beings in thesameform as
theyhadintheprevious Kalpas.1
34. When hewascontemplating over thecreation intellec-
tually, thedarkandgloomycreationmanifesteditselfsimultane-
ouslywith Pradhana.*
35. Nescience (Avi4,ya) with five joints, viz. darkness,
delusion, super-delusion,murkinessandsuper-murkiness **, be-
camemanifested outofthe Supreme Soul.
36. Whilehemeditated, thecreationbecameestablishedin
five ways.Justas a lampis coveredupwitha pot, the creation
was enveloped bydarkness. Like a lamp lighted in a pitcher
illuminated within and (dark) without, itwaspurebutdevoid
of feeling.
37. Itsintellectandsense organs were concealed; itconsis-
ted ofvegetation andsince vegetation is declared to be primary
itwas called primarycreation.
38. On seeing thatthecreationdid notmultiply, Brahma
was dissatisfied andhewentintocontemplation.
39-40. Whenhe contemplated thus the Tiryaksrotas (the
animal world) cameintobeing. Sincethis creationproceeded
obliquely,itwas called Tiryaksrotas. Predominated by Tamas,
theyweremainlyignorant. Theytook to wrongdirection. They
wereself-swayed and devoted toself.
41-42. The lord sawthis second creation of Tiryak-srotas,
proud ofthemselves, conceitedanddivided into twenty-eight_
eleven based on thesenseorgans, nineofUdayaand theeight
ofTarakaand otherSaktis.
I. Pura1;las believethat despite theannihilation of everything at the
end of a Kalpa, godBrahmarecreates the universe on the model of the
previous universe. They statethissuccinctlyasfollows : dhiitii yathiipilrvam
akalpayat.
*A. reads : Pradkyana-samakiilam : 'simultaneouslyWhile he was meditat-
ing'.
**Com.onVP. I.5 5 renders these as, ignorance, delusion, desire of
enjoyment, angerand fearofdeath.
48
Vayu Puriit;a
43. Theywereall illuminated within but covered exter-
nally. Since theiractivitywasoblique, theywere called Tiryak-
srotas.
44. Havingseentheseconduniverse, the Tir.yaksrotas, and
having observed everything ofitofthatdesignation (nature),
theLordconceived ofthe (following) idea: Even as he was
thinkinguninterruptedly (niryam) ,theSattvikacreationappeared
(ofitself, automatically).
45. This third creationwascalledOrdhvasrotas. consistingof
beings inwhichthestreamoflife passed upwards. Since life
proceededupwardsitwascalledOrdhvasroias.
46. The Grdhvasrotas beingshaveabundanceof comfortand
pleasure. Theyarecircumscribed outwardlyand inwardly and
arebrilliantexternallyandinternally.
47. These createdbeingsareair etc. They arewellsettled
after creatingthemselves. The Ordhvasrotas being the third (in
theseries ofcreations), that creationis known afterthem.
48. Whengodswithupwardstream(the divine creationof
Grdhvasrotas) werecreatedgodBrahmawas satisfied. As hewas
thecompetentOver-Lord, hethoughtofandcreatedbeingsthat
wouldbe Siidhakas (aspirantsafterspiritualpower).
49. Whilehebegancontemplating, and since he was of
truthful(effective) conception, theArviiksrotas thatcouldaccom-
plish thetask ofcreation, manifested themselves outoftheun-
manifest(Avyakta). Sincethestreamoflifeproceededdownwards,
theyarecalled Arvaksrotas.
50. Theyare characterized bytheabundanceof brilliance
and weredominatedbythe attributes Tamas, Sattva and Rajas.
Hencetheyhaveexcess ofmiseryand arecontinuouslyengaged
inactivities.
51. They arehumanbeingswho areenlightenedexternally
andinternally andaccomplish the task of creation. Through
thecharacteristicsofTiiraka etc. they areofeighttypes.
52. Thesehuman beings are ofaccomplished souls. They
areofthe same natureas Gandharvas. Thus the creation of
Arvaksrotas ofTejas (Light) has been narrated.
53. ThefifthcreationcalledAnugraha is offour types, thro-
ughViparyaya (Contrariety).Sakti (Power), u ~ t i (Satisfaction)
6.54-66 49
andSiddhi (achievement).Thecreatedbeingsknowfactually the
past andthe present objects.
54. Thesixth creationis said tobe thatof beings such as
BhiUiidi. BhUliidi is characterized by contrariety and disabi-
lity.
55. Thefirst creationis ofMahat. Itis knovm as Mahat-
sarga. Thesecond is thecreation of Tanmiitras and is called the
creation oftheBhiUas.
56. Thethird creation is that of Vikiiras (the products
of Prakrti) and isperceptiblebythesenses. Thus the Prlikrta
creation took place withconsciousfore-knowledge.
57. The'Mukhya' creation isthefourthinorder. TheMuk-
hyas arethe immobile beings. Thecreation ofTiryaksrotas is the
fifth consisting of animals.
58. The sixth creationof Ordhvasrotas consists of divine
beings. Theseventhcreation of the Arviiksrotas is that ofman-
kind.
59. Theeighthcreationis Anugraha. Itis characterised by
Sattva andTamas. These (latter) five arethe Vaikrta creation
and the (first) threeare Priikrta.
60-61. The ninth creation Kaumiira is both Priikrta and
Vaikrta. The three Prlikrta creations were brought about with-
outplanning orpre-meditation. The six creations of Brahma
function intelligently. Now understand theAnugraha Sarga in
detail.
62-63. It isoffour types found in all living beings thro-
ughontrariety, power.satisfaction and achievement. In the
immobile beings there is Viparylisa (contrariety orloss of con-
sciousness). Intheanimals, thereis Sakti (power). Humanbe-
ings are Siddhatmans (with souls capableofachievingspiritual
progress). InDevas thereis TUJti (satisfaction).
64. TherearethustheninecreationsincludingPriikrtas and
Vaikrtas. By theirmutualcombination, the typesaremany.
65-66. At thebeginning,Brahmacreated threemental sons
equal tohimself, viz. Sanandana, Sanaka and the intelligent
Sanatana who possessed great power and enlightenment
Those (sons) of great splendour and strength renounced
50
Vayu Pura1]a
(theworld) due to their special knowledge ofVivarta (the un-
real appearanceoftheworld in place of Brahman). Due to
multiplicity, they werespirituallyawakened. Theywereaband-
oned (bytheir father). Without creating any subjects they
retired.
67. Whenthey hadleft, Brahmiicreatedother mental sons
whocouldaccomplish theobject. They identified themselves
withtheir position and abided till the final dissolution ofthe
world. (Now) know themby theirnames :
68-70. Theyare water, fire, earth, air, ether, quarters,
heaven,firmament, oceans,rivers,mountains,plants, the 'souls'
ofmedicinalherbs, trees andcreepers,unitsoftime,Lavas,
Ihas, Kalas, Muhilrtas, Sandhis (junctions ofdayandnightlike
dusk, dawnetc.), night, day.fortnights, months, Ayanas, years
and Yugas. These are the positionswithwhichthey identify
themselves.
71. Theclasses of society are born of his limbs : Briih-
mal).as (were created) out of his mouth; out of
hisarms; Vaisyas out ofhis thighs; and S11dras out of his
feet.
72. The lord isbeyond Arryakta (unmanifestPrakrti). The
Cosmic Egg is bornoftheunmanifest. Brahmiiisbornof the
CosmicEgg. Theworlds are createdby him.
73. Thusthill first section has beennarratedto youallvery
briefly andnotindetails. Thewhole ofthis PuraI"la, is briefly
narratedin this first Ptida (quarter).
SECTION 2: UPODGHATA PADA
CHAPTERSEVEN
Transition between two Yugas (Ages)
Introductory
1. Thus thisfirst Pada (section) themaintheme of which
wasprakriya was narrated. Onhearingit, Sanatana, the descen-
dantofKiisyapa was muchdelighted inmind.
2. AddressingS11tawith (appreciative)words,heaskedhim
thesubsequentnarrative. "0KnowerofKalpas,please narrate
to us (theevents during) the period oftransition between the
two ages.
l
3. Wearedesirous to know the difference between the
two Kalpas,viz. the one that has gone and the otherthatis
current. Letus also know thePratisandhi (period of transition)
between the two (Kalpas) as you are undoubtedly very
intelligent."
Lomahar!aTJfl said :
4. I shall describe to you herethedifference between the
twoKalpas: the one that has gone and the other that is
-current, and theperiodoftransitionbetweenthetwo.
5-6. 0 sages ofholyrites, now understand the Manvan-
taras thatare in the Kalpas. This auspicious Kalpa that is
currentnowis (called the) Vi'mihaKalpa. TheKalpathat has
gone before this Kalpa was (known as) Saniitana. Now
understand the (conditionof) theinterimperiod between that
Kalpaand thepresent one.
1. Outofthefive maincharacteristicsofa Puriil}a, description of Man-
vantarasis one.Thuswefindit inBh.P.VIII.1. 1-29,KP.I. 51,NP.1. 40.
17-37 andothers. Thischapter which textually corresponds toBd. P. I. 2. 6
dealswithKaJpas and theinterimperiod betweenthem.