Vayu Purana

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.

बुद्धिर्विवर्त्तमानस्य प्रादुर्भूता चतुर्विधा । ज्ञानं वैराग्यमैश्वर्यं धर्मश्चेति चतुष्टयम् ।। ५९.

The intellect, as it evolves, appears in four forms: knowledge, dispassion, lordliness, and righteousness—these four.

सांसिद्दिकान्यथैतानि सुप्रतीकानि तस्य वै । महतः सशरीरस्य वैवर्त्त्यात् सिद्धिरुच्यते ।। ५९.

These, indeed, are the natural, clear marks of the Great One with body; the transformation of the Great Principle is called perfection.

अत्र शेते च यत्पुर्यां क्षेत्रज्ञानमथापि वा। पुरीशयत्वात्पुरुषः क्षेत्रज्ञानात् सउच्यते ।। ५९.

Here, that which lies within the city is called the knower of the field, or knowledge of the field; because it dwells in the city, it is called puruṣa, and because of its knowledge of the field, it is so named.

क्षेत्रज्ञः क्षेत्रविज्ञानात् भगवान् मतिरुच्यते। यस्माद्बुद्ध्या तु शेते ह तस्माद्बोधात्मकः स वै । संसिद्धये परिगतं व्यक्ताव्यक्तमचेतनम् ।। ५९.

The knower of the field is called 'bhagavān' due to knowledge of the field and mind; because he rests through intellect, he is indeed of the nature of consciousness; for perfection, both the manifest and unmanifest, which are insentient, are encompassed.

एवं निवृत्तिः क्षेत्रज्ञा क्षेत्रज्ञेनाभिसंहिता। क्षेत्रज्ञेन परिज्ञातो भोग्योऽयं विषयस्त्विति ।। ५९.

Thus, cessation is the knower of the field, united with the knower of the field; when the knower of the field is fully known, this realm becomes an object of enjoyment.

ऋषीत्येष गतौ धातुःश्रुतौ सत्ये तपस्यथ। एतत्सन्नियते तस्मिन् ब्रह्मणा स ऋषिः स्मृतः ।। ५९.

O sage, this root 'ṛṣ' means to go, to hear, to be true, and to practice austerity; when one is established in these, he is remembered as a seer by Brahmā.

निवृत्तिसमकालं तु बुद्ध्याव्यक्तमृषिः स्वयम्। परं हि ऋषते यस्मात्परमर्षिस्ततः स्मृतः ।। ५९.

At the very moment of cessation, the unmanifest is itself the seer through intellect; because he perceives the supreme, he is therefore remembered as the supreme seer.

गत्यर्थादृषतेर्द्धातोर्नामनिर्वृत्तिरादितः । यस्मादेष स्वयम्भूतस्तस्माच्चात्मर्षिता स्मृता। ईश्वराः स्वयमुद्भूता मानसा ब्रह्मणः सुताः ।। ५९.

From the meaning of movement, from the root 'ṛṣ', the name arises originally; because he is self-born, he is remembered as self-seer; the lords, self-manifested, are the mind-born sons of Brahmā.

यस्मान्न हन्यते मानैर्महान् परिगतः पुरः। यस्मादृषन्ति ये धीरा महान्तं सर्वतो गुणैः। तस्मान्महर्षयः प्रोक्ता बुद्धेः परमदर्शिनः ।। ५९.

Because the great one, established before, is not destroyed by measures, and because those wise ones perceive the great with all qualities, therefore they are called great seers, perceivers beyond intellect.

ईश्वराणां शुभास्तेषां मानसान्तरसाश्च ते। अहङ्कारं तमश्चैव त्यक्त्वा च ऋषिताङ्गाताः ।। ५९.

Among the lords, those who are auspicious and those who are of inner mind, having abandoned ego and darkness, arose from the essence of seerhood.

तस्मात्तु ऋषयस्ते वै भूतादौ तत्त्वदर्शनाः। ऋषिपुत्रा ऋषीकास्तु मैथुनाद्गर्भसम्भवाः ।। ५९.

Therefore, those seers at the beginning of beings are knowers of reality; the sons of seers, called ṛṣikas, are born from the womb through union.

तन्मात्राणि च सत्यञ्च ऋषन्ते ते महौजसः। सत्यर्षयस्ततस्ते वै परमाः सत्यदर्शनाः ।। ५९.

The subtle elements and truth are perceived by those of great energy; they are called truth-seers, and among them, the highest are those who see the supreme truth.

ऋषीणाञ्च सुतास्ते तु विज्ञेया ऋषिपुत्रकाः । ऋषन्ति वै श्रुतं यस्माद्विशेषांश्चैव तत्त्वतः। तस्मात् श्रुतर्षयस्तेऽपि श्रुतस्य परिदर्शनाः ।। ५९.

The sons of seers are to be known as the offspring of seers; because they have heard and truly understood the distinctions, they are also called 'heard-seers,' perceivers of what is heard.

अव्यक्तात्मा महात्मा चाहङ्कारात्मा तथैव च। भूतात्मा चेन्द्रियात्मा च तेषां तज्ज्ञानमुच्यते । इत्येता ऋषिजातीस्तु नामभिः पञ्च वै श्रृणु ।। ५९.

The unmanifest self, the great self, the ego-self, the elemental self, and the sense self—knowledge of these is declared; now hear these five kinds of seers by name.

भृगुर्मरीचिरत्रिश्च अङ्गिराः पुलहःक्रतुः। मनुर्दक्षो वसिष्ठश्च पुलस्त्यश्चेति ते दश। ब्रह्मणो मानसा ह्येते उद्भूताः स्वयमीश्वराः ।। ५९.

Bhṛgu, Marīci, Atri, Aṅgirā, Pulaha, Kratu, Manu, Dakṣa, Vasiṣṭha, and Pulastya—these ten, mind-born, self-manifested lords, are the sons of Brahmā.

प्रवर्त्तन्ते ऋषेर्यस्मान्महांस्तस्मान्महर्षयः। ईश्वराणां सुतास्त्वेते ऋषयस्तान्निबोधत ।। ५९.

Because the great ones proceed from the seer, they are called great seers; these seers are the sons of the lords—know them.

काव्यो बृहस्पतिश्चैव कश्यपश्चोशनास्तथा। उतथ्यो वामदेवश्च अपोज्यश्चैशिजस्तथा ।। ५९.

Kāvya, Bṛhaspati, Kaśyapa, Uśanā, Utathya, Vāmadeva, Apojya, and Aiśija—

कर्द्दमो विश्रवाः शक्तिर्वालखिल्य स्तथा धराः। इत्येते ऋषयः प्रोक्ता ज्ञानतो ऋषिताङ्गताः ।। ५९.

Kardama, Viśravas, Śakti, the Vālakhilyas, and the Dharas—these are the seers declared, who arose from knowledge and the essence of seerhood.

ऋषिपुत्रानृषिकांस्तु गर्भोत्पन्नान्निबोधत। वत्सरो नग्रहूश्चैव भारद्वाजस्तथैव च ।। ५९.

Now learn of the ṛṣikas, the sons of seers, who are born from the womb: Vatsara, Nagrahū, and Bhāradvāja as well.

बृहदुत्थः शरद्वांश्च अगस्त्यश्चौशिजस्तथा। ऋषिर्दीर्घतमाश्चैव बृहदुक्थः शरद्वतः ।। ५९.

Bṛhaduttha, Śaradvān, Agastya, Uśija, Dīrghatamas, Bṛhaduktha, and Śaradvata—these are the seers.