यतो सौ वायुरेवैको मुक्तिनामा भूवह । विष्णौ भक्तिं वर्ध्यति भक्तानां हृदि संस्थितः ॥ ३,१६.
Because Vāyu alone became known as Mukti, abiding in the hearts of devotees, he increases devotion to Viṣṇu.
अतोसौ विष्णुभक्तश्च कीर्तितो नात्र संशयः । एषोसौ सर्वजीवानां चित्तसंज्ञानमेव च ॥ ३,१६.
Therefore, he is called a devotee of Viṣṇu—there is no doubt about this; and he is also known as the consciousness of all living beings.
चित्तरूपो यतो वायुरतश्चित्तमिति स्मृतः । प्रभुः प्रभूणां गरुड सोदराणां च सर्वशः ॥ ३,१६.
Because Vāyu is of the nature of consciousness, he is remembered as Citta; he is the lord of lords, O Garuḍa, and of all brothers as well.
अतस्तु वायुरेवैको महाप्रभुरिति स्मृतः । सर्वेषां च हृहि स्थित्वा बलं पश्यति सत्तम ॥ ३,१६.
Therefore, Vāyu alone is remembered as the great lord; abiding in the hearts of all, he perceives their strength, O noble one.
अतो बलमिति ह्याख्यामवाप विनतासुत । सर्वेषां च हृदि स्थित्वा पुत्रपौत्रादिकैर्जनैः ॥ ३,१६.
Therefore, O son of Vinatā, he obtained the name Bala (Strength); abiding in the hearts of all, through sons, grandsons, and other people.
याजनं कुरुते नित्यमतोसौ यष्टृसंज्ञकः । अनन्तकल्पमारभ्य वायुपर्यन्तमेव च ॥ ३,१६.
He always performs sacrifice, therefore he is called Yaṣṭṛ; from the beginning of endless time up to Vāyu himself.
वक्रत्वं नास्ति योगस्य ऋजुर्योग्य इति स्मृतः । योगस्य वक्रता नाम काम्यता हरिपूजने । ईशरुद्रादिकानां च काम्येन हरिपूजनम् ॥ ३,१६.
There is no crookedness in yoga; thus, he is remembered as Ṛju-yogya (straight in yoga); crookedness in yoga means desire in the worship of Hari, and the worship of Hari by desire by Īśa, Rudra, and others.
कस्यचित्त्वथ पक्षीन्द्र ह्यतस्त्वनृजवः स्मृताः ॥ ३,१६.
But, O king of birds, some are therefore remembered as not straight (anṛjavaḥ).
ऋष्यादीनां च मध्येपि काम्येन हरिपूजनम् । अतो न ऋजवो ज्ञेया मनुष्याणां च का कथा ॥ ३,१६.
Even among sages and others, the worship of Hari with desire; therefore, they are not to be known as straight, and what then of humans?
यावत्काम्यसपर्यां वै न जहाति नरोत्तमः । तथा ऋष्यादयश्चैव मोक्षस्य परिपन्थिनीम् ॥ ३,१६.
As long as the noble man does not abandon worship motivated by desire, so too do sages and others remain obstacles to liberation.
अनादिकालमारभ्य कर्मजन्या च वासना । मोक्षाधिकारिणः सर्वे कुर्वते कस्य पूजनम् ॥ ३,१६.
From time without beginning, the tendencies arising from actions exist; all those eligible for liberation perform worship of someone.
नष्टप्रायं च तत्सर्वं गुरोः संज्ञानबोधकात् । प्राप्ययोगं समाचर्य अन्ते मोक्षमवाप्नुयात् ॥ ३,१६.
Nearly all of those tendencies are destroyed by the awakening of knowledge through the guru; by practicing yoga, one ultimately attains liberation.
काम्येन पूजनं विष्णोरैश्वर्यं प्रददाति च । ज्ञानं च विपरीतं स्यात्तेन यात्यधरं तमः ॥ ३,१६.
Worship of Vishnu performed with desire grants prosperity, but the knowledge gained is distorted, and by it one descends into lower darkness.
तदेव विपरीतं चेज्ज्ञानाय परिकीर्तितम् । शिलायां विष्णुबुद्धिस्तु विष्णुबुद्धिर्द्विजे तथा ॥ ३,१६.
That same distorted knowledge is described as knowledge; the conception of Vishnu in a stone, or likewise in a Brahmin, is called Vishnu-consciousness.
सलिले तीर्थबुद्धिस्तु रोणुकायां तथैव च । शिवे सूर्ये षण्मुखे च विष्णुबुद्धिः खगेश्वर ॥ ३,१६.
In water, the conception is of a sacred place; in a lump of clay, likewise; in Shiva, Surya, and Shanmukha, the conception is of Vishnu, O Lord of Birds.
इत्याद्यमखिलं ज्ञानं विपरीतमिति स्मृतम् । शिलाद्येषु च सर्वेषु ऐक्येनैव विचिन्तनम् ॥ ३,१६.
All such knowledge, beginning thus, is remembered as distorted; in all objects like stones, contemplation is done with unity alone.
विष्णुबुद्धिरिति प्रोक्तं न तु तत्रस्थवेदनम् । अनाद्यनन्तकालेपि काम्येन हरिपूजनम् ॥ ३,१६.
It is called Vishnu-consciousness, but not actual perception in those places; even for endless time, worship of Hari with desire is not true perception.
यतो नास्ति ततो वायुर्ऋजुर्योग्यः प्रकीर्तितः । अन्येषां सर्वदा नास्ति अतो न ऋजवः स्मृताः ॥ ३,१६.
Where it does not exist, Vayu is said to be upright and suitable; for others, it is never present, so they are not called upright.
हरिं दर्शयते वापि अपरोक्षेण सर्वदा । मोक्षाधिकारिणां काले अतः प्रज्ञेति कथ्यते ॥ ३,१६.
He always reveals Hari directly; at the time of those eligible for liberation, therefore, he is called wisdom.
परोक्षेणापि सर्वेषां हरिं दर्शयते सदा । अतो वायुः सदा वीन्द्र ज्ञानमित्येव कीर्तितः ॥ ३,१६.
He always reveals Hari indirectly to all; therefore, O Indra among birds, Vayu is always called knowledge.
हिताहितोपदेष्टृत्वाद्भक्तानां हृदये स्थितः । ततश्च गुरुसंज्ञां चाप्यवाप स च मारुतः ॥ ३,१६.
By instructing what is beneficial and harmful, he abides in the hearts of devotees; thus, Vayu also attains the designation of guru.
योगिनां हृदये स्थित्वा सध्यायति हरिं परम् । पार्थक्येनापि तं ध्यायन्महाध्यातेति स स्मृतः ॥ ३,१६.
Abiding in the hearts of yogis, he meditates on the supreme Hari; even while contemplating him separately, he is remembered as the great meditator.
यद्योग्यतानुसारेण विजानाति परं हरिम् । रुद्रादौ विद्यमानांश्च गुणाञ्जानाति सर्वदा ॥ ३,१६.
If, according to fitness, one knows the supreme Hari, one always knows the qualities present in Rudra and others.
अतो वै विज्ञनामासौ प्रोक्तो हि खगसत्तम । काम्यानां कर्मणां त्यागाद्विराग इति स स्मृतः ॥ ३,१६.
Therefore, O best among birds, he is called discernment; by renouncing actions done with desire, he is remembered as detachment.
अथवायोगिनां नित्यं हृदि स्थित्वा स मारुतः । वैराग्यं संजनयति विराग इति स स्मृतः ॥ ३,१६.
Or, abiding always in the hearts of yogis, Vayu generates detachment; thus, he is remembered as detachment.
देवानां पुण्यपापाभ्यां सुखमेवोत्तरोत्तरम् । तत्सुखं तूत्तरेषां च वायुपर्यन्तमेव च ॥ ३,१६.
For the gods, through merit and demerit, happiness increases ever more; that happiness, for the highest among them, extends up to Vayu.
देवानां च ऋषीणां च उत्तमानां नृणां तथा । सुखांशं जनयेद्वायुर्यतोतः सुखसंज्ञकः ॥ ३,१६.
Vayu produces a portion of happiness for gods, sages, and the best among men; therefore, he is called happiness.
भुनक्ति सर्वदा वीद्रं तत्र मुख्यस्तु मारुतः । दुः खशोकादिकं किञ्चिद्देवानां भवति प्रभो ॥ ३,१६.
He always enjoys, O Indra, and among them, Vayu is foremost; some suffering, sorrow, and the like occur among the gods, O Lord.
तच्चासुरावेशवशादित्यवेहि न संशयः । तज्जीवस्य भवेत्किञ्चिद्दैत्यानां क्रमशो भवेत् ॥ ३,१६.
That, under the influence of asura-possession, certainly happens—there is no doubt. For the soul of such a being, something of the daityas occurs, and it happens gradually.
यतः कलिश्चाधिकः स्यादतो दुः खीति स स्मृतः । दैत्यानां पुण्यपापाभ्यां दुःखमेवोत्तरोत्तरम् ॥ ३,१६.
Because Kali predominates, therefore he is remembered as afflicted. For the daityas, due to merit and demerit, suffering increases more and more.