पंचैव आत्मना सार्द्धं प्रभवंति प्रयांति च । आत्मादयो ह्यमी भद्रे नित्यरूपा न संशयः
These five, together with the Self, arise and dissolve; these, beginning with the Self, O blessed one, are of eternal nature, without doubt.
पिंड एव प्रणश्येत तेषां संजात एव च । विषयाणां सुदोषैः स रागद्वेषादिभिर्हतः
Only the body perishes, and is born among them; afflicted by the faults of the senses, struck by passion, hatred, and the like.
प्राणाः प्रयांति वै पिंडात्पंचपंचात्मका द्विज । पिंडांते वसते आत्मा प्रतिरूपस्तु तस्य च
The vital breaths depart from the body, O twice-born one, being of fivefold nature; at the end of the body, the Self abides, and its reflection as well.
अंतरात्मा यथा चाग्नेः स्फुलिंगस्तु प्रकाशते । तथा प्रकाशमायाति दृश्यादृश्यः प्रजायते
Just as a spark appears from fire, so the inner self manifests, becoming both visible and invisible.
शुद्धात्मा च परं ब्रह्म सदा जागर्ति नित्यशः । अंतरात्मा प्रबद्धस्तु प्रकृतेश्च महागुणैः
The pure Self, which is the supreme Brahman, always remains awake eternally; but the inner self is bound by the great qualities of nature.
अन्नाहारेण संपुष्टैरंतरात्मा सुखं व्रजेत् । सुसुखाज्जायते मोहस्तस्मान्मनः प्रमुह्यति
When nourished by food, the inner self attains happiness; from excessive comfort arises delusion, and thus the mind becomes bewildered.
पश्चात्संजायते निद्रा तामसी लयवर्द्धिनी । नाडीमार्गेण यः सूर्यो मेरुमुल्लंघ्य गच्छति
Afterwards, sleep arises, tamasic and increasing dissolution; through the pathway of the nāḍīs, the sun crosses over Meru.
तदा रात्रिः प्रजायेत यावन्नोदयते रविः । विषयांधकारैर्मुक्तस्तु अंतरात्मा प्रकाशते
Then night is produced, until the sun rises; freed from the darkness of the senses, the inner self shines forth.
भावैस्तत्त्वात्मकानां तु पंचतत्त्वैः प्रपोषितैः । पूर्वजन्मस्थितैः पिंडैरंतरात्मा प्रगृह्यते
Through the dispositions composed of the five elements, nourished by the five principles, and by bodies acquired from previous births, the inner self is grasped.
स यास्यति च वै स्थानमुच्चावचं महामते । संसार अंतरात्मा वै दोषैर्बद्धः प्रणीयते
It will go to a higher or lower state, O wise one; the inner self, bound by faults, is led through the cycle of existence.
कायं रक्षति जीवात्मा पश्चात्तिष्ठति मध्यगः । उदानः स्फुरते तीव्रस्तस्माच्छब्दः प्रजायते
The living soul protects the body, remaining behind in the middle; the udāna force stirs intensely, and from this, sound arises.
शुष्का भस्त्रा यथा श्वासं कुरुते वायुपूरिता । तद्वच्छब्दवशाच्छ्वासमुदानः कुरुते बलात्
Just as a dry bellows produces breath when filled with air, so too, by the power of sound, udāna forcibly creates breath.
आत्मनस्तु प्रभावेण उदानो बलवान्भवेत् । एवं कायः प्रमुग्धस्तु मृतकल्पः प्रजायते
Through the influence of the self, udāna becomes strong; thus, the body, being greatly bewildered, becomes like one dead.
ततो निद्रा महामाया तस्यांगेषु प्रयाति सा । हृदि कंठे तथा चास्ये नासिकाग्रे प्रतिष्ठति
Then sleep, the great illusion, enters his limbs; it settles in the heart, throat, mouth, and at the tip of the nose.
बाहू संकुच्य संतिष्ठेद्धृद्गतो नाभिमंडले । आत्मनस्तु प्रभावाच्च उदानो नाम मारुतः
With arms contracted, it remains, having entered the heart's region at the navel; and by the power of the self, the wind called udāna arises.
प्रजायते महातीव्रा बलरोधं करोति सः । यथा रज्ज्वा प्रबद्धस्तु दारु कीलधरः स्थितः
It arises with great intensity and causes a restraint of strength; just as wood bound with a rope and held by a peg remains fixed.
तथा चात्मासु संलग्नः प्राणवायुर्न संशयः । अंतरात्मप्रसक्तस्तु प्राणवायुः शुभानने
So too, the vital wind is joined to the self, without doubt; the vital wind, attached to the inner self, O auspicious one.
बुद्धिवद्रोहितो भद्रे अंतरात्मा प्रधावति । पूर्वजन्मार्जितान्वासान्स्मृत्वा तत्र प्रधावति
When the intellect is disturbed, O gentle one, the inner self rushes forth, recalling impressions acquired in previous births, it rushes there.
तत्र संस्थो महाप्राज्ञः स्वेच्छया रमते पुनः । एवं नानाविधान्स्वप्नानंतरात्मा प्रपश्यति
There, the great wise one, established, delights again at will; thus, the inner self perceives various kinds of dreams.
उत्तमांश्च विरुद्धांश्च कर्मयुक्तान्प्रपश्यति । गिरींस्तथा सुदुर्गांश्च उच्चावचान्प्रपश्यति
He perceives excellent and adverse actions, those joined with karma; he perceives mountains, difficult places, and high and low regions.
तदेव वातिकं विद्धि कफवत्तद्वदाम्यहम् । जलं नदीं तडागं च पयः स्थानानि पश्यति
Know this as vātika; I declare it is like kapha; he sees water, rivers, lakes, and places where water is found.
अग्निं च पश्यते देवि बहुकांचनमुत्तमम् । तदेव पैत्तिकं विद्धि भाव्यं चैव वदाम्यहम्
He sees fire, O goddess, and much excellent gold; know this as paittika, and I declare what is to be considered.
प्रभाते दृश्यते स्वप्नो भव्यो वाभव्य एव च । कर्मयुक्तो वरारोहे लाभालाभप्रकाशकः
A dream seen at dawn may be auspicious or inauspicious; joined with karma, O fair one, it reveals gain or loss.
स्वप्नस्यापि अवस्था मे कथिता वरवर्णिनि । तद्भाव्यंचवरारोहेविष्णोश्चैवभविष्यति
The states of dreams have been described to you, O one of lovely complexion; and what is to be considered, O fair one, will also be of Viṣṇu.
तन्निमित्तं त्वया दृष्टो दुःस्वप्नः स तु प्रेक्षितः
For that reason, the bad dream you saw was indeed observed by you.
इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने गुरुतीर्थमाहात्म्ये च्यवनचरित्रे कामोदाख्याने विंशाधिकशततमोऽध्यायः
Thus ends the one hundred twentieth chapter in the Bhūmikhaṇḍa, in the story of Vena, concerning the greatness of the Guru's holy place, in the account of Cyavana and Kāmada, in the glorious Padma Purāṇa.
कामोदोवाच- न विदुर्देवताः सर्वा यस्यांतं रूपमेव च । यस्मिल्लीँनस्तु सर्वोयं स चैकात्मा प्रकथ्यते
Kāmada said: The gods do not know its limit or its form; in which all this is absorbed, and it is declared as the one self.
यस्या मायाप्रपंचस्तु संसारः शृणु नारद । कस्मात्प्रयाति संसारं मम स्वामी जगत्पतिः
Whose māyā is this world, listen, O Nārada; why does my master, the lord of the world, enter this worldly existence?
पापैश्चापि सुपुण्यैश्च नरोबद्धस्तु कर्मभिः । संसारं सरते विप्र हरिः कस्माद्व्रजेद्वद
Bound by both evil and virtuous deeds, a man is caught in karma and wanders through saṃsāra, O brāhmaṇa. Tell me, why would Hari depart from this?
नारद उवाच- शृणु देवि प्रवक्ष्यामि यत्कृतं तेन चक्रिणा । भृगोरग्रे प्रतिज्ञातं यज्ञरक्षां करोम्यहम्
Nārada said: Listen, O goddess, I will tell you what was done by the wielder of the discus, who made a vow before Bhṛgu to protect the sacrifice.