Vayu Purana

स्वामिनारक्ष्यमाणानामुत्सृष्टानाञ्च मृत्सु च। परस्वानामनादानमलोभ इह कीर्त्यते ।। ५९.

Not taking the wealth of others, whether unguarded, abandoned, or lying in the dust—this is called non-covetousness here.

मैथुनस्यासमाचारो ह्यचिन्तनमकल्पनम्। निवृत्तिर्ब्रह्मचर्यं तदच्छिद्रं दम उच्यते ।। ५९.

Abstaining from sexual conduct, not thinking or imagining it, and complete withdrawal—this uninterrupted restraint is called self-control.

आत्मार्थं वा परार्थं वा इन्द्रियाणीह यस्य वै। न मिथ्या सम्प्रवर्तन्ते शमस्यै तत्तु लक्षणम् ।। ५९.

When, for one's own sake or for others, the senses do not act falsely—this is the mark of tranquility.

दशात्मके यो विषये कारणे चाष्टलक्षणे। न क्रुध्येत्तु प्रतिहतः स जितात्मा विभाव्यते ।। ५९.

He who, in the tenfold sphere of sense and the eightfold causes, does not become angry even when obstructed—he is recognized as self-conquered.

यद्यदिष्टतमं द्रव्यं न्यायेनोपागतञ्च यत्। तत्तद्गुणवते देयमित्येतद्दानलक्षणम् ।। ५९.

Whatever most desired object is obtained lawfully, that should be given to the worthy—this is the mark of giving.

दानं त्रिविधमित्येतत् कनिष्ठज्येष्ठमधयमम् । तत्र नैःश्रेयसं ज्येष्ठं कनिष्ठं स्वार्थसिद्धये। कारुण्यात्सर्वभूतेभ्यः सुविभागस्तु बन्धुषु ।। ५९.

Giving is of three kinds: inferior, superior, and middling. Of these, the superior leads to the highest good, the inferior is for personal gain; giving out of compassion is for all beings, and proper distribution is among relatives.

श्रुतिस्मृतिभ्यां विहितो धर्मो वर्णाश्रमात्मकः। शिष्टाचाराविरुद्धश्च धर्मः सत्साधुसङ्गतः ।। ५९.

The dharma prescribed by the Vedas and Smṛtis is based on the system of varṇa and āśrama; and dharma, in company with the good and noble, is not opposed to the conduct of the virtuous.

अप्रद्वेषो ह्यनिष्टेषु तथेष्टानभिनन्दनम्। प्रीतितापविषादेभ्यो विनिवृत्तिर्विरक्तता ।। ५९.

Not harboring enmity toward the undesirable, nor delighting in the desirable, and withdrawal from joy, sorrow, and grief—this is called detachment.

संन्यासः कर्मणो न्यासः कृतानामकृतैः सह। कुशलाकुशलानाञ्च प्रहाणं त्याग उच्यते ।। ५९.

Renunciation is the abandonment of actions, both performed and unperformed, and the giving up of both skillful and unskillful acts.

अव्यक्ताद्योऽविशेषाच्च विकारोऽस्मिन्नचेतने। चेतनाचेतान्यत्वविज्ञानं ज्ञानमुच्यते ।। ५९.

Knowledge is the discernment of the difference between the unmanifest and the manifest, the transformation in the insentient, and the distinction between the sentient and the non-sentient.

प्रत्यङ्गानां तु धर्मस्य इत्येतल्लक्षणं स्मृतम् । ऋषिभिर्धर्मतत्त्वज्ञैः पूर्वे स्वायम्भुवेऽन्तरे ।। ५९.

This is remembered as the characteristic of the limbs of dharma, as taught by the ancient sages who knew the essence of dharma in the previous Svāyambhuva Manvantara.

अत्र वो वर्त्तयिष्यामि विधिर्मन्वन्तरस्य यः । इतरेतरवर्णस्य चातुर्वर्णस्य चैव हि। प्रतिमन्वन्तरञ्चैव श्रुतिरन्या विधीयते ।। ५९.

Here I will explain to you the rule of the Manvantara, for each varṇa and for the fourfold varṇa system; and in each Manvantara, a different revelation is prescribed.

ऋचो यजूषिं सामानि यथावत् प्रतिदैवतम्। आभूतसंप्लवस्यापि वर्ज्यैकं शतरुद्रियम् ।। ५९.

The Ṛk, Yajus, and Sāman hymns are to be recited as appropriate for each deity; but even at the time of the great dissolution, only the Śatarudriya is to be omitted.

विधिर्होत्रं तथा स्तोत्रं पूर्ववत्सम्प्रवर्तते। द्रव्यस्तोत्रं गुणस्तोत्रं कर्म स्तोत्रं तथैव च। चतुर्थमाभिजनिकं स्तोत्रमेतच्चतुर्विधम् ।। ५९.

The invocation, the hymn, proceed as before; the hymn of substances, the hymn of qualities, the hymn of actions, and the fourth, the hymn of lineage—these are the four kinds of hymns.

मन्वन्तरेषु सर्वेषु यथा देवा भवन्ति ये। प्रवर्त्तयति तेषां वै ब्रह्मस्तोत्रं चतुर्विधम्। एवं मन्त्रगुणानाञ्च समुत्पत्तिश्चतुर्विधा ।। ५९.

In all the Manus’ ages, as there are gods, for them Brahma initiates the fourfold hymn; thus, the emergence of mantras and their qualities is also fourfold.

अथर्वयजुषां साम्नां वेदेष्विह पृथक् पृथक् । ऋषीणान्तप्यतामुग्रन्तपः परमदुश्चरम् ।। ५९.

In the Vedas—Atharva, Yajus, and Sāman—separately, the sages practiced severe austerity, the highest and most difficult to perform.

मन्त्राः प्रादुर्बभूवुर्हि पूर्वमन्वन्तरेष्विह। परितोषाद्भयाद्दुःखात्सुखाच्छोकाच्च पञ्चधा ।। ५९.

Mantras appeared here in earlier Manvantaras, arising in five ways: from satisfaction, from fear, from sorrow, from happiness, and from grief.

ऋषीणां तपःकार्त्स्न्येन दर्शनेन यदृच्छया। ऋषीणां यदृषित्वं हि तद्वक्ष्यामीह लक्षणैः ।। ५९.

By the completeness of the sages’ austerity, and by their vision, spontaneously, the state of being a seer among the sages—I shall now explain its characteristics here.

अतीतानागतानान्तु पञ्चधा ऋषिरुच्यते। अतस्त्वृषीणां वक्ष्यामि ह्यार्षस्य च समुद्भवम् ।। ५९.

A seer is said to be fivefold: of the past and the future; therefore, I shall explain the sages and the origin of their seerhood.

गुणसाम्ये वर्त्तमाने सर्वसम्प्रलये तदा। अतिचारे तु देवानामतिदेशे तयोर्यथा ।। ५९.

When the qualities are in equilibrium, at the time of total dissolution, and when there is transgression among the gods, or their mutual substitution, as appropriate.

अबुद्धिपूर्वकं तद्वै चेतनार्थं प्रवर्त्तते । तेन ह्यबुद्धिपूर्वं तच्चेतनेन ह्यधिष्ठितम् ।। ५९.

That which arises without prior awareness is set in motion for the sake of consciousness; thus, what is unintentional is governed by consciousness.

वर्त्तते च यथा तौ तु यथा मत्स्योदके उभे। चेतनाधिष्ठितं तत्त्वं प्रवर्त्तति गुणात्मना ।। ५९.

And as those two proceed, just as two fish in water, the principle governed by consciousness operates according to the nature of the qualities.

करणत्वात्तथा कार्यं तदा तस्य प्रवर्त्तते। विषये विषयित्वाच्च ह्यर्थेऽर्थित्वात्तथैव च ।। ५९.

Because of instrumentality, action then proceeds; and due to the relationship between object and subject, and because of the desire for the object, so it is.

कालेन प्रापणीयेन भेदास्तु कारणात्मकाः। संसिध्यन्ति तदा व्यक्ताः क्रमेण महदादयः ।। ५९.

Through time, which brings attainment, distinctions arise from causes; then, the manifest entities, beginning with the Great Principle, are perfected in sequence.

महतश्वाप्यहङ्कारस्तस्माद्भूतेन्द्रियाणि च। भूतभेदास्तु भेदेभ्यो जज्ञिरे ते परस्परम्। संसिद्धिकारणं कार्यं सद्य एव विवर्त्तते ।। ५९.

From the Great Principle arises ego, and from that, the elements and senses; the divisions of elements are born from these divisions, mutually; the effect, as the cause of perfection, transforms immediately.

यथोल्मुकस्रुटन्नूर्द्ध्वमेककालं प्रवर्त्तते। तथा विवृतः क्षेत्रज्ञः कालेनैकेन कर्मणा ।। ५९.

Just as a spark, when struck, rises upward all at once, so too the knower of the field, when manifest, acts at one time through karma.

यथान्धकारे खद्योतः सहसा सम्प्रदृश्यते। तथा विवृत्तो ह्यव्यक्तात् खद्योत इव चेल्वणः ।। ५९.

Just as a firefly is suddenly seen in darkness, so too the manifest arises from the unmanifest, like a firefly with its glow.

स महान् सशरीरस्तु यत्रैवाग्रे व्यवस्थितः। तत्रैव संस्थितो विद्वान् द्वारशालामुखे स्थितः ।। ५९.

That Great One, embodied, is established where he was at first; there, the wise one stands, as at the entrance to a hall.

महांस्तु तमसः पारे वैलक्षण्याद्विभाव्यते । तत्रैव संस्थितो विद्वांस्तमसोऽन्त इति श्रुतिः ।। ५९.

The Great One, beyond darkness, is distinguished by his difference; there, the wise one stands—thus, it is said, at the end of darkness.