Agni Purana

करोति पुनारावृत्तिस्तेषामिह न विद्यते । यज्ञेन तपसा दानैर्ये हि स्वर्गजितो जनाः ।। ३७६.

He causes no return for them; those people who have conquered heaven by sacrifice, austerity, and gifts do not return here.

धूमं निशां कृष्णपक्षं दक्षिणायनमेव च । पितृलोकं चन्द्रमसं नभो वायुं जलं महीं ।। ३७६.

Smoke, night, the dark fortnight, the southern course of the sun, the world of the ancestors, the moon, the sky, the wind, water, and earth—

क्रमात्ते सम्भवन्तीह पुनरेव व्रजन्ति च । एतद्यो न विजानाति मार्गद्वितयमात्मनः ।। ३७६.

In sequence, these arise here and again return; whoever does not know these two paths of the self—

दन्दशूकः पतङ्गो वा बवेत्कीटोऽथवा कृमिः । हृदये दीपवद्‌ब्रह्म ध्यानाज्जीवो मृतो भवेत् ।। ३७६.

He may become a snake, a moth, an insect, or a worm; but by meditating on Brahman as a lamp in the heart, the soul attains liberation at death.

न्यायागतधनस्तत्त्वज्ञाननिष्ठोऽतिथिप्रियः । श्राद्धकृत्सत्यवादी च गृहस्थोऽपि विमुच्यते ।। ३७६.

One who acquires wealth justly, is devoted to knowledge of truth, loves guests, performs śrāddha, speaks truthfully—even as a householder, he is liberated.

अग्निरुवाच ब्रह्मज्ञानं प्रवक्ष्यामि संसाराज्ञानमुक्तये । अयमात्मा परं ब्रह्म अहमस्मीति मुच्यते ।। ३७७.

Agni said: I will declare the knowledge of Brahman, which is the knowledge that frees from worldly bondage: 'This self is the supreme Brahman; I am that'—thus one is liberated.

देह आत्मा न भवति दृश्यत्वाच्च घटादिवत् । प्रसुप्ते मरणे देहादात्माऽन्यो ज्ञायते ध्रुवं ।। ३७७.

The body is not the self, for it is seen, like a pot and such things; in sleep and at death, it is certain that the self is known to be other than the body.

देहः स चेद्‌व्यवहरेदविकार्य्यादिसन्निभः । चक्षुरादीनीन्द्रियाणि नात्मा वै करणं त्वतः ।। ३७७.

If the body were the self, it would act like something unchanging; the senses such as the eyes are not the self, for they are merely instruments.

मनो धीरपि आत्मा न दीपवत् करणं त्वतः । प्राणोऽप्यात्मा न भवति सुषुप्ते चित्प्रभावतः ।। ३७७.

The mind and intellect are also not the self, for they are instruments like a lamp; nor is the vital breath the self, for in deep sleep, consciousness alone prevails.

जाग्रत्स्वप्ने च चैतन्यं सङ्कीर्णत्वान्न बुध्यते । विज्ञानरहितः प्राणः सुषुप्ते ज्ञायते यतः ।। ३७७.

In waking and dream, consciousness is mixed and thus not clearly known; in deep sleep, the vital breath is without awareness, as is evident.

अतो नात्मेन्द्रियं तस्मादिन्द्रियादिकमात्मनः । अहङ्काराऽपि नैवात्मा देहवद्‌व्यभिचारतः ।। ३७७.

Therefore, the self is not the senses; thus, the self is distinct from the senses and such; even the ego is not the self, for like the body, it is subject to change.

उक्तेभ्यो व्यतिरिक्तोऽयमात्मा सर्वहृदि स्थितः । सर्वद्रष्टा च भोक्ता च नक्तमुज्ज्वलदीपवत् ।। ३७७.

This self, distinct from those mentioned, abides in the heart of all; it is the seer and enjoyer of all, like a bright lamp shining at night.

समाध्यारम्भकाले च एवं सञ्चिन्तयेन्मुनिः । यतो ब्रह्मण आकाशं खाद्वायुर्वायुतोऽनलः ।। ३७७.

At the beginning of meditation, the sage should contemplate thus: From Brahman comes space, from space air, from air fire—

अग्नेरापो जलात्पृथ्वी ततः सूक्ष्मं शरीरकं । अपञ्चीकृतभूतेभ्य आसन् पञ्चीकृतान्यतः ।। ३७७.

From fire comes water, from water earth; from these arise the subtle body, and from the elements not yet combined, the gross elements are formed.

स्थूलं शरीरं ध्यात्वास्माल्ल्यं ब्रह्मणि चिन्तयेत् । पञ्चोकृतानि भूतानि तत्कार्य्यञ्च विराट्‌स्मृतम् ।। ३७७.

Meditating on the gross body, then reflecting on Brahman, the five combined elements and their effects are known as the cosmic form (Virāṭ).

एतत् स्थूलं शरीरं हि आत्मनो ज्ञानकल्पितं । इन्द्रियैरथ विज्ञानं धीरा जागरितं विदुः ।। ३७७.

This gross body is indeed a product of knowledge for the self; the wise know that, through the senses, knowledge in the waking state arises.

विश्वस्तदबिमानी स्यात् त्रयमेनदकारकं । अपञ्चीकृतभूतानि तत्कार्थं लिङ्गमुच्यते ।। ३७७.

He who identifies with this is called Viśva; these three (states) are non-doers; the subtle elements not yet combined, serving their purpose, are called the subtle body.

संयुक्तं सप्तदशभिर्हिरण्यगर्भसंज्ञितं । शरीरमात्मनः सूक्ष्मं लिङ्गमित्यभिधीयते ।। ३७७.

United with seventeen components, called Hiraṇyagarbha, the subtle body of the self is known as the liṅga (subtle) body.

जाग्रत्संस्कारजः स्वप्नः प्रत्ययो विषयात्मकः । आत्मा तदुपमानी स्यात्तैजसो ह्यप्रपञ्चतः ।। ३७७.

Dream is born of impressions from waking, and consists of objects; the self, identified with that, is called Taijasa, being unmanifest.

स्थूलसूक्षअमशरीराख्यद्वयस्यैकं हि कारणं । आत्मा ज्ञानञ्च साभासं तदध्याहृतमुच्यते ।। ३७७.

The cause of both the gross and subtle, as well as the bodiless, is one: the self and knowledge, together with its reflection; this is said to be superimposed.

न सन्नासन्न सदसदेतत्सावयवं न तत् । निर्गतावयवं नेति नाभिन्नं भिन्नमेव च ।। ३७७.

It is neither existent nor nonexistent, neither both nor neither; it is not composite, nor is it without parts; it is not undivided, yet it is divided.

भिन्नाभिन्नं ह्यनिर्वाच्यं बन्धसंसारकारकं । एकं स ब्रह्म विज्ञानात् प्राप्तं नैव च कर्म्मभिः ।। ३७७.

It is both divided and undivided, truly indescribable, the cause of bondage and worldly existence; that one is Brahman, attained through knowledge, never through actions.

सर्वात्मना हीन्द्रियाणां संहारः कारणात्मनां । बुद्धेः स्थानं सुषुप्तं स्यात्तद्‌द्वयस्याभिमानवान् ।। ३७७.

The dissolution of all the senses occurs through the causal self; the place of intellect is deep sleep, and the one who identifies with both is present there.

प्राज्ञ आत्मा त्रयञ्चैतत् म्कारः प्रणवः स्मृतः । अकारश्च उकारोऽसौ मकारो ह्ययमेव च ।। ३७७.

The wise self is this triad: the syllable 'm' is remembered as the Pranava; 'a', 'u', and 'm'—these are indeed its components.

अहं साक्षी च चिन्मात्रो जाग्रत्स्वप्नादिकस्य च । नाज्ञानञ्चैव तत्कार्यं संसारादिकबन्धनं ।। ३७७.

I am the witness and pure consciousness of waking, dreaming, and the like; ignorance and its effects, bondage to worldly existence, are not mine.

नित्यशुद्धबन्धमुक्तसत्यमानन्दमद्वयं । ब्रह्माहमस्म्यहं ब्रह्म परं ज्योतिर्विमुक्त ओं ।। ३७७.

I am eternal, pure, bound, liberated, true, blissful, nondual; I am Brahman, I am Brahman, the supreme light, free—Om.

अहं ब्रह्म परं ज्ञानं समाधिर्बन्धघातकः । चिरमानन्दकं ब्रह्मा सत्यं ज्ञानमनन्तकं ।। ३७७.

I am Brahman, the supreme knowledge; samadhi is the destroyer of bondage; Brahman is eternal bliss, truth, knowledge, and infinite.

अयमात्मा परम्ब्रह्म तद्‌ ब्रह्म त्वमसीति च । गुरुणा बोधितो जीवो ह्यहं ब्रह्मस्मि वाह्यतः ।। ३७७.

This self is the supreme Brahman; that Brahman is 'you are this'; instructed by the teacher, the living being realizes externally, 'I am Brahman.'

सोऽसावादित्यपुरुषः सोऽसावहमखण्ड ओं । मुच्यतेऽसारसंसाराद् ब्रह्मज्ञो ब्रह्म तद्भवेत् ।। ३७७.

That one is the solar person, that one am I, indivisible—Om; freed from unsubstantial worldly existence, the knower of Brahman becomes Brahman.