This chapter corresponds to Bd. P. I.2.13.87-151. In addition to Devas, the chapter discusses the nature of Time etc. in vv. 24 ff.
Sūta said:
1. Thus the sin-destroying story in the context of Daksha as told by Shiva, has been narrated to you.
2. In the context of describing the race of Pitris, this story has been narrated. In succession to the Pitris, I shall describe Devas hereafter.
3. Formerly, in the Svayambhuva Manvantara, in the beginning of the Tretă age, there were Devas known as Yamas. They were formerly the sons of Yajña.
4. Those known as Ajitas were Brahma’s sons. Those known as Jitas and Jitajitas were the mental sons of Brahmā. They were known as Shukras.
5. There were three groups of Devas, namely (Yama, Shukra and) Truptimanta. They were the chanters of the Samaveda and were thirty-three in all in Svayambhuva Manvantara (or born of Brahma).
6-10. The Yamas are twelve in number, viz. Yadu, Yayati, Dīdhaya, Sravasa, Mati, Vibhasa, Kratu, Prajāti, Vishata, Dyuti, Vayasa and Mangala. The Ajitas too are twelve in number, viz. Abhimanyu, Ugradruşhti, Samaya, Shuchiśhravas, Kevala, Viśhvarūpa, Supakşha, Madhupa, Turiya, Nirhapu, Yukta and Grāva. The last group of twelve Devas consists of Yamina, Viśhva, Devādya, Yavişhtha, Amrutavān, Ajira, Vibhu, Vibhava, Mrulika, Didehaka, Shruti-Shruṇa and Bruhacchukra.
These were in the Svayambhuva Manvantara. They were the drinkers of Soma juice. This group of Devas is called Tvişhimantas. They are virile and very strong.
11. Viśhvabhuk, the first lord, was their Indra. The Asuras were their cousins and kinsmen.
12. There are eight (groups of) demi-gods, namely, Suparna, Yakşha, Gandharva, Pishacha, Uraga (Reptiles), Räkshasa, Pitris and Ashvinīkumāras.
13. In the Svayambhuva Manvantara thousands of the offsprings of these passed away. They were endowed with prowess, beauty, longevity and vigour.
14. They are not mentioned in detail so that no new topic be raised here. The creation of Svayambhuva should be understood (as similar to the present Manvantara.
15. The past creation should be seen through the present one, viz. Vaivasvata Manvantara in regard to progeny, gods, sages and Pitris.
16-18. Now know the seven sages who existed before. They were Bhrugu, Angiras, Marichi, Pulastya, Pulaha, Kratu, Atri and Vasişhtha. Svayambhuva Manu had ten valiant sons, viz. Agnidhra, Atibahu, Medha, Medhātithi, Vasu, Jyotişhmān, Dyutimān, Havya, Savana and Putra.
19-20. They have been mentioned by Väyu as kings of great valour in the first Manvantara. Their families, the Asuras, Gandharvas, Yakşhas, serpents, Rākşhasas, Pishachas, human beings, Suparņas and groups of Apsaras-s cannot be enumerated in due order, even in hundreds of years because the names are numerous in their families.
21. Those who were known by the name of Vrajakula and who were in the Svayambhuva Manvantara, passed away as much time elapsed in the order of Ayanas, years and Yugas.
The sages asked:
22-23. Who is this lord Kåla, the annihilator of living beings? What is his source of origin? What is his beginning? What is his intrinsic essence? Who is his son? What is his eye? What is his form? What are his limbs? What is his name? Who is his Ātman? Mention these in detail as we ask you.
Sūta said:
24. May the origin of the Kāla be heard. After hearing it, may it be retained in memory. The sun is his source of origin. Nimesha is his beginning. He is called Sankhya-Chakşhu (having Number as his eye).
25. His form is the day and night, The Nimeşhas are his limbs. A century constitutes his principle. Käla is his name, He is the Prajapati with the present, past and future as his Ātman.
26. Listen to the five divisions in which Kāla is divided by means of days, fortnights, months, Seasons and Ayanas.
27-28. The first year) is Saṁvatsara. The second (is called) Parivatsara. The third is Idvatsara. The fourth is Anuvatsara and the fifth is Vatsara. The group is called Yuga.1 I shall explain their principle. Understand as it is being narrated.
1. All there five names of years (Samvatsara, Parivatsara etc.) appear first in Tait. S. v. 5.7-1-13 in offering salutations to Rudra. The idea that five years constitute a yuga is found not only in our Purana but also in Kautaliya Artha-shāstra II. 20 (Deshakäla-māna).
29-30. That which is mentioned as Kratu (sacrifice) and Agni (fire) is considered as Samvatsara.2 The fire of time which is the essence in the Sun-god is Parivatsara.
2. The identification of gods Agni etc. in vv, 29-32 is as old as Shat. Br. (I. 4-10.1-3) which states:
agnir vāva samvchtsarah|
adityah parivatsarah chandramā idāvatsarah|
vayuh punar inuvatsarah|
In Va. P., Vāyu being the narrator, substitutes Rudra for Vāyu in v.31. The remaining verses (vv. 33 ft) give the explanation of the association of these deities with these years.
Soma (the moon) which is of the nature of the essence of waters, which has two movements, the bright and the dark (the bright half and the dark fortnight of the month) is I dāvatsara.
31. He who quickens (lit. warms up) the worlds with his bodies seven times seven (=49 Maruts) and who makes people to work actively (and quickly) that wind (god) is Vatsara.
32. He who while being born out of Brahmă, roared thrice egotistically is Rudra. That Rudra who was born red-blue (in complexion) out of them is Vatsara. Now I shall explain to you their essential nature. Understand it as it is being narrated.
33. Due to the contact of limbs and minor parts of the body (divisions and sub-divisions), the Ātman of Kala is the great-grandfather. He is the source of origin of Ruk, Saman and Yajus. He is the lord of all the five (viz. day, fortnight etc...).
34. That (identical with) Yajus, Soma, Bhūta (elements) and Prajapati is called Samvatsara by learned men. And what is Agni but Sürya (the Sun-god)?
35-36. The Sun-god is the arranger of the divisions of time such as days, months, seasons, equinoxes as well as of the activities of planets, stars, of cold, heat, rain, span of life, holy rites, (but himself) is an evolute (being born of Brahma) of kindly disposition, the son of Brahma, the Lord protector of subjects. He is only one. * He is day, month, season and grand-sire (Brahmā).
* “He is one! he is many”-Bd. P. ibid. v. 125.
37. He is Aditya, Savitri, Bhānu, the enlivener of life, honoured by Brahma. He is called Bhaskara as he is the source of the origin and cause of destruction of all living beings and is hence designated as Bhaskara.
38. The third Parivatsara should be known as the presiding deity of stars. As the moon is the Lord of medicinal herbs, he is called the great-grand-father.
39. He is the life-bestower of living beings. He meets their needs and preserves them. By. his rays he surveys the universe and sustains it.
40. The moon is the source of the origin of Tithis (days of the Lunar fortnight), junctions of Parvans, the Full Moon and the New Moon. He causes the night and is the Prajāpati with nectarine soul.
41-42. Hence he is fatherly soma of the nature of Ruk, Vayu Purāna Yajur and Saman. He is the propeller of all the activities of all creatures through the working of vital airs such as Präna Apāna, Samana, Vyana, Udana.
43. He causes the unified and simultaneous activities of the five units of the physical body, viz. the sense-organs, the mind, the intellect, the memory and power*.
*Jalatmaka in the text amended as balātmaka as jala is irrelevant. Bd. P. ibid. v.131 also reads balātmaka.
44. He is the soul of all the worlds (beings) through (his spatial forms) Avaha, Pravaha etc. He is the creator of all. He is the Prabhanjana (violent wind) always energetic.
45. He is the source of origin of fire, water, earth, the sun and the moon. Hence he is Prajapati. He is the soul of existing worlds. He is the great-grandfather.
46. When medicinal herbs decline, the Lord is worshipped by Devas, the chief of whom was Prajāpati and who seek fruits eagerly desired by them. He is worshipped (by offering Purodāsha) in three Kapālas (pots known as Ambaka). Hence he is called Tryambaka.
47. The (Vedic metres) Gayatrī, Trişhtubh and Jagati are remembered (known) by the term Tryambaka. They are the sources of the origin of sacrifice.
48. It is remembered as Tri-Kapāla as the Purodāśha offering consecrated for (achieving) three means by the repetition of those three metrical verses united into one and through their efficacy.
49. Thus the Yuga as mentioned by the learned, is one consisting of five years. The samvatsara that has been mentioned by Brāhmaṇas as one having five-fold selves became a set of six selves with the names of Madhu (spring) and other seasons.
50. The sons of the seasons are five. Thus this creation is mentioned briefly. This wind (vital air) alone is the life of living beings.
51. The destroyer Käla runs with the force of the current of a river with day and night for his hands. Hence he is called the wind.
52. These are the Prajapatis (Lords of subjects) most important of all embodied beings. They are glorified as the Pitris of all people and the Atmans of all the worlds.
53. The lord manifested himself by coming out of the mouth of Brahmā, as he was meditating. Hence he (the great lord) Mahadeva, the sage, the Brāhmaṇa, the soul of all living beings is the great-grandfather.
54. He, the lord of all living beings is identical with the Pranava, the creation of the limbs (major and minor) of living beings is due to the entry of the soul into the body).
55. Agni, Saṁvatsara. the sun, the moon, the wind-Lord Rudra, the soul of Käla, the all-pervader always condenses these. It is called Idvatsara when it causes exhilaration and blesses the world.
56. In this universe everything is penetrated and permeated by Lord Rudra with his own brilliance, bodies and names by the relation of the supporter and the supported.
57. Hence through his prowess second contact of welfare is the cause of supreme bliss to the worlds.
58. Since he is the cause of the general distinction existing in Devas, Pitris, and Kāla, he is worshipped by the learned.
59. The lord of lords, the Prajapati of the Prajāpatis, the abode of living beings is Rudra, Nilalohita. He revives the growth of medicinal plants declining again and again.
60. Thus the lineage of Devas cannot be enumerated due to their multiplicity. Their sons and grandsons are too many to mention.
61. He who glorifies this lineage of great Prajāpatis of noble deeds and stable renown will attain great Siddhi.