भूतादिं ग्रसते चापि महान्वै बुद्धिलक्षमः
Indeed, that which is marked by intellect consumes even the primordial elements.
एतौ संहारविस्तारौ ब्रह्मा व्यक्तौ ततः पुनः
These two—dissolution and expansion—are manifest, O Brahmā, and then again.
संसिद्धकार्यकरणाः संसिद्धा ज्ञानिनस्तु ये
Those who have accomplished their tasks and instruments, and those who are accomplished in knowledge—
प्रत्याहारे ऽधियुज्यन्ते क्षेत्रज्ञाः करणैः पुनः
At the time of withdrawal, the knowers of the field are again engaged with the instruments.
साधर्म्यवैधर्म्यकृतः संयोगो नादिमास्तयोः
The connection between these two, arising from similarity and dissimilarity, is without beginning.
ब्रह्मविच्चैव विज्ञेयः क्षेत्रज्ञानात्पृथक्
One who knows Brahman is to be understood as distinct from the knowers of the field.
ब्रह्मा त्वविषयो ज्ञेयो विषयः क्षेत्रमुच्यते
Brahman, indeed, is to be known as the non-object; the object is called the field.
बहुत्वाच्च शरीराणां शरीरी बहुधा स्मृतः
Because of the multitude of bodies, the embodied self is regarded as manifold.
यस्मात्प्रतिशरीरं हि सुखदुःखो पलब्धिता
For, in each individual body, the experience of pleasure and pain is perceived.
यदा प्रवर्त्तते चैषां भेदानां चैव संयमः
When the restraint of these distinctions arises among them—
निवर्त्तन्ते तदा तस्मिन्स्थितरागाः स्वयंभुवः
Then, in that state, those whose passions are fixed in the self withdraw.
विनिवृत्तेस्तदा तेषां स्थितेरात्मनिवासिनाम्
At that time, for those who dwell in the self, withdrawal occurs.
उत्पद्यते ऽथ वैराग्यमात्मवाद प्रणाशनम्
Then, dispassion arises, and the doctrine of self is destroyed.
पृथग्ज्ञानेन क्षेत्रज्ञास्ततस्ते ब्रह्मलौकिकाः
Through discriminative knowledge, those knowers of the field become Brahman-like.
स्वात्मन्येवावतिष्ठन्ते प्रशान्तादर्शनात्मकाः
They remain established in their own self, tranquil and of the nature of vision.
तत्रैव परिनिर्वाणाः स्मृतानागामिनस्तु ते
There itself, they are considered to attain complete liberation, and they do not return.
इत्येवं प्राकृतः प्रोक्तः प्रतिसर्गः स्वयंभुवा
Thus, the secondary creation of the self-born has been described as originating from nature.
स व्रजेच्छिवसालोक्यं भक्तिमान्विगतज्वरः
He, being devoted and free from affliction, attains the world of Shiva.
आभूतसंप्लवस्थायी अप्रतीघातलक्षणः
He remains in the state of the cosmic dissolution, marked by the absence of any obstruction.
मद्यपो मद्यपैः सार्द्धं भूतसंघैश्च मोदते
He, intoxicated, delights together with other drunkards and hosts of spirits.
इति होवाच भगवान्वायुर्वाक्यमिदवरम्
Thus spoke the venerable Vāyu this excellent statement.
ब्रह्मणः स्थितिकाले तु क्षीणे तस्मिंस्तदा प्रभोः
But when the period of Brahmā's maintenance comes to an end, at that time, O Lord—
अव्यक्तं ग्रसते व्यक्तं प्रत्याहारे च कृत्स्नशः
The unmanifest absorbs the manifest entirely during the cosmic retraction.
उपस्थिते महाघोरे ह्यप्रत्यक्षे तु कस्यचित्
When that great and terrible time arrives, unseen by anyone—
अन्ते कलियुगे तस्मिन्क्षीणे संहार उच्यते
At the end of the Kali Yuga, when it is exhausted, that is called dissolution.
प्रत्याहारे तदा तस्मिन्भूततन्मात्रसंक्षये
Then, at that retraction, with the destruction of the elements and their subtle forms—
स्वभावकारिते तस्मिन्प्रवृत्ते प्रतिसंचरे
When that process of return, brought about by inherent nature, has commenced—
आत्तगन्धा ततो भूमिः प्रलयत्वाय कल्पते
Then the earth, having lost its fragrance, is prepared for dissolution.
आपस्तदा प्रविष्टास्तु वेगवत्यो महास्वनाः
At that time, the waters, rushing and resounding greatly, enter in.
अपामपि गणो यस्तु ज्योतिःष्वालीयते रसः
And the portion of water whose essence is drawn into fire—