Vayu Purana

एतान् भावानधीयाना ये चैते ऋषयो मताः। सप्तैते सप्तभिश्चैव गुणैः सप्तर्षयः स्मृताः ।। ६१.

Those who study these states, and those who are considered sages—these seven, endowed with seven qualities, are remembered as the Seven Sages.

दीर्घायुषो मन्त्रकृत ईश्वरा दिव्यचक्षुषः। बुद्धाः प्रत्यक्षधर्माणो गोत्रप्रवर्तकाश्च ये ।। ६१.

Long-lived, makers of mantras, lords, possessing divine vision, awakened, directly righteous, and founders of lineages—such are they.

षट्कर्माभिरता नित्यं शालिनो गृहमेधिनः। तुल्यैर्व्यवहरन्ति स्म अदृष्टैः कर्महेतुभिः ।। ६१.

Always devoted to the six duties, disciplined, householders, they dealt with equals, by unseen causes of action.

अग्राम्यैर्वर्त्तयन्ति स्म रसैश्चैव स्वयंकृतैः। कुटुम्बिन ऋद्विमन्तो बाह्यान्तरनिवासिनः ।। ६१.

They lived by pure means, with self-prepared foods and tastes; householders, possessing wealth, dwelling both outwardly and inwardly.

कृतादिषु युगाख्येषु सर्वेष्वेव पुनः पुनः। वर्णाश्रमव्यवस्थानं क्रियन्ते प्रथमन्तु वै ।। ६१.

In each of the ages called Krita and others, again and again, the arrangement of classes and stages of life is indeed established at the beginning.

प्राप्तै त्रेतायुगमुखे पुनः सप्तर्षयस्त्विह। प्रवर्त्तयन्ति ये वर्णानाश्रमांश्चैव सर्वशः। तेषामेवान्वये वीरा उत्पद्यन्ते पुनः पुनः ।। ६१.

When the Treta age arrives, again, here, the Seven Sages establish all the classes and stages of life; in their lineage, heroes are born again and again.

जायमाने पिता पुत्रे पुत्रः पितरि चैव हि। एवं समेत्याविच्छेदाद्वर्त्तयन्त्यायुगक्षयात्। अष्टाशीतिसहस्राणि प्रोक्तानि गृहमेधिनाम् ।। ६१.

When a son is born, the father is in the son, and the son likewise in the father; thus, by unbroken succession, they continue until the end of the age; eighty-four thousand householders are declared.

अर्यम्णो दक्षिणा ये तु पितृयाणं समाश्रिताः। दाराग्निहोत्रिणस्ते वै ये प्रजाहेतवः स्मृताः ।। ६१.

Those who are associated with the southern path of Aryaman, who are considered the cause of progeny, are the wives of those who perform the Agnihotra sacrifice.

गृहमेधिनाञ्च संख्येयाः श्मशानान्याश्रयन्ति ते। अष्टाशीतिसहस्राणि निहिता उत्तरायणे ।। ६१.

The cremation grounds that are to be counted for householders are eighty-four thousand in number, situated in the northern course.

ये श्रूयन्ते दिवं प्राप्ता ऋषयो ह्यूर्द्वरेतसः। मन्त्रब्राह्मणकर्त्तारो जायन्ते ह युगक्षये ।। ६१.

Those seers who are heard to have attained heaven, who are celibate, and who are creators of mantras and Brāhmaṇa texts, are born at the end of each age.

एवमावर्त्तमानास्ते द्वापरेषु पुनः पुनः। कल्पानां भाष्यविद्यानां नानाशास्त्रकृतः क्षये ।। ६१.

Thus, these return again and again in the Dvāpara ages, at the end of cycles, as authors of various treatises and expositions of the sciences.

भविष्ये द्वापरे चैव द्रोणिर्द्वैपायनः पुनः । वेदव्यासो ह्यतीतेऽस्मिन् भविता सुमहातपाः ।। ६१.

In the future Dvāpara age, Droṇa and Dvaipāyana will again be born; the sage Vedavyāsa, who was in the past, will be born as one of great austerity.

भविष्यन्ति भविष्येषु शाखाप्रणयनानि तु। तस्मै तद्ब्रह्मणा ब्रह्मतपसा प्राप्तमव्ययम् ।। ६१.

In future times, there will be the composition of new branches (of the Veda); to him, that imperishable knowledge attained through the austerity of Brahman was given.

तपसा कर्म सम्प्राप्तं कर्मणा हि ततो यशः। यशसा प्राप्य सत्यं हि सत्येनाप्तो हि चाव्ययः ।। ६१.

By austerity, action is attained; by action, indeed, comes fame; by fame, truth is reached, and by truth, the imperishable is obtained.

अव्ययादमृतं शुक्रममृतात् सर्वमेव हि। ध्रुवमेकाक्षरमिदं स्वात्मन्येव व्यवस्थितम्। बृहत्त्वाद्बृंहणाच्चैव तद्ब्रह्मेत्यभिधीयते ।। ६१.

From the imperishable comes the immortal, and from the immortal, indeed, all things; this unchanging, single syllable is established in one's own self; because of its greatness and its power to expand, it is called Brahman.

प्रणवाव स्थितं भूयो भूर्भुवःस्वरिति स्मृतम्। ऋग्यजुः सामाथर्वरूपिणे ब्रह्मणे नमः ।। ६१.

Again, it is established as the syllable Om, remembered as Bhūḥ, Bhuvaḥ, Svaḥ; salutations to Brahman, who is of the forms of Ṛg, Yajur, Sāma, and Atharva.

जगतः प्रलयोत्पत्तौ यत्तत्कारणसंज्ञितम्। महतः परमं गुह्यं तस्मै सुब्रह्मणे नमः ।। ६१.

That which is called the cause at the dissolution and creation of the world, which is the supreme secret beyond the great, to that excellent Brahman I offer salutations.

अगाधापरमक्षय्यं जगत्सम्मोहनालयम्। सप्रकाशप्रवृत्तिभ्यां पुरुषार्थप्रयोजनम् ।। ६१.

It is unfathomable, limitless, and inexhaustible, the abode that bewilders the world, serving as the purpose for human pursuits through both manifest and unmanifest activity.

साङ्ख्यज्ञानवतां निष्ठा गतिः सङ्गदमात्मनः। यत्तदव्यक्तममृतं प्रकृतिब्रह्म शाश्वतम् ।। ६१.

It is the highest state, the goal of those possessing Sāṅkhya knowledge, the path for the self to cross over; that imperceptible, immortal, eternal Brahman of nature.

प्रधानमात्मयोनिश्च गुह्यं सत्त्वञ्च शब्द्यते। अविभागस्तथा शुक्रमक्षरं बहु वाचकम्। परमब्रह्मणे तस्मै नित्यमेव नमो नमः ।। ६१.

It is called the primordial, self-born, the secret essence, and existence; likewise, it is undivided, pure, imperishable, and called by many names; to that Supreme Brahman, I offer constant salutations.

कृते पुनः क्रिया नास्ति कुत एवाकृतक्रिया। सकृदेव कृतं सर्वं यद्वै लोके कृताकृतम् ।। ६१.

In the age of truth, there is no action, so how could there be action not done? Whatever is done or not done in the world is accomplished at once.

श्रोतव्यं वै श्रुतं वापि तथैवासाधुसाधुता। ज्ञातव्यञ्चाथ मन्तव्यं स्प्रष्टव्यं भोज्यमेव च। द्रष्टव्यञ्चाथ श्रोतव्यं ज्ञातव्यं वाथ किञ्चन ।। ६१.

What is to be heard, what has been heard, likewise what is good or bad, what is to be known, considered, touched, eaten, seen, heard, or known in any way—

दर्शितं यदनेनैव ज्ञानं तद्वै सुरर्षिणाम् । यद्वै दर्शितवानेष कस्तदन्वेष्टुमर्हति । सर्वाणि सर्वान्सर्वांश्च भगवानेव सोऽब्रवीत् ।। ६१.

The knowledge shown by this one is indeed that of the divine seers; what he has revealed, who is fit to seek further? The Blessed Lord alone has spoken all things, all beings, and all forms.

यदा यत्क्रियते येन तदा तत्सोऽभिमन्यते। येनेदं क्रियते पूर्वं तदन्येन विभावितम् ।। ६१.

Whenever something is done by someone, at that time he claims it as his own; but whatever was previously done, that was manifested by another.

यदा तु क्रियते किञ्चित्केनचिद्वाङ्मयं क्वचित्। तेनैव तत्कृतं पूर्वं कर्त्तॄणां प्रतिभाति वै ।। ६१.

Whenever anything is spoken or done by anyone, it appears to the doers as if it was done by them before.

विरक्तञ्चातिरिक्तञ्च ज्ञानाज्ञाने प्रियाप्रिये। धर्माधर्मौ सुखं दुःखं मृत्युश्चामृतमेव च। ऊर्द्ध्वन्तिर्यगधोभागस्तस्यैवादृष्टकारणम् ।। ६१.

Detachment and excess, knowledge and ignorance, what is dear and what is not, righteousness and unrighteousness, happiness and sorrow, death and immortality, upward, across, and downward directions—all these arise for him from unseen causes.

स्वायम्भुवोऽथ ज्येष्ठस्य ब्रह्मणः परमेष्ठिनः। प्रत्येकविद्यम्भवति त्रेतास्विह पुनः पुनः ।। ६१.

In the era of Svayambhuva and of the eldest, Brahma the Supreme Lord, individual knowledge comes forth again and again in the Treta age here.

व्यस्यते ह्येकविद्यन्तद्द्वापरेषु पुनः पुनः । ब्रह्मा चैतदुवाचादौ तस्मिन् वैवस्वतेऽन्तरे ।। ६१.

That single knowledge is dispersed repeatedly in the Dvapara ages; Brahma spoke this at the beginning, in the interval of Vaivasvata.

आवर्त्तमाना ऋषयो युगाख्यासु पुनः पुनः। कुर्वन्ति संहिता ह्येते जायमानाः परस्परम् ।। ६१.

The sages, as the cycles called yugas recur, repeatedly compose these collections, which are born from one another.