Vayu Purana

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.

अष्टाशीतिसहस्राणि श्रुतर्षीणां स्मृतानि वै। ता एव संहिता ह्येते आवर्त्तन्ते पुनः पुनः ।। ६१.

Eighty-eight thousand are remembered as the shrutarshis; these collections themselves return again and again.

श्रिता दक्षिणपन्थानं ये श्मशानानि भेजिरे। युगे युगे तु ताः शाखा व्यस्यन्ते तैः पुनः पुनः ।। ६१.

Those who have followed the southern path and entered cremation grounds—their branches are scattered again and again in each age.

द्वापरेष्विव सर्वेषु संहिताश्च श्रुतर्षिभिः। तेषां गोत्रेष्विमाः शाखा भवन्तीह पुनः पुनः। ताः शाखास्तत्र कर्त्तारो भवन्तीह युगक्षयात् ।। ६१.

Just as in all Dvapara ages, the collections by the shrutarshis, these branches arise again and again in their lineages; those branches, their creators, come forth here at the end of each age.

एवमेव तु विज्ञेयं व्यतीतानागतेष्विह। मन्वन्तरेषु सर्वेषु शाखाप्रणयनानि वै ।। ६१.

Thus, it should be understood that in all past and future manvantaras, the creation of branches occurs here.

अतीतेषु अतीतानि वर्त्तन्ते साम्प्रतेषु च। भविष्याणि च यानि स्युर्वर्ण्यन्तेऽनागतेष्वपि ।। ६१.

What has passed exists in the past, and also in the present; what will be is described even in the future.

पूर्वेण पश्चिमं ज्ञेयं वर्त्तमानेन चोभयम्। एतेन क्रमयोगेन मन्वन्तरविनिश्चयः ।। ६१.

By the previous, the later is known, and by the present, both; through this sequence and method, the determination of manvantaras is made.

एवं देवाश्च पितर ऋषयो मनवश्च ये। मन्त्रैः सहोर्द्ध्वं गच्छन्ति ह्यावर्त्तन्ते च तैः सह ।। ६१.

Thus, the gods, ancestors, sages, and Manus, together with mantras, ascend and return along with them.

जनलोकात्सुराः सर्वे पशुकल्पात्पुनः पुनः। पर्याप्तकाले सम्प्राप्ते सम्भूता नैव नस्य (?) तु ।। ६१.

All the gods from Janaloka, again and again from the animal creation, when the appointed time arrives, are produced, but not destroyed.

अवश्यम्भाविनार्थेन सम्बध्यन्ते तदा तु ते। ततस्ते दोषवज्जन्म पश्यन्ते रागपूर्वकम् ।। ६१.

At that time, they are bound by what must inevitably occur; then, seeing birth as flawed, they perceive it with attachment.

निवर्त्तते तदा वृत्तिस्तेषामादोषदर्शनात् । एवं देव युगानीह दशकृत्वा निवर्त्तते ।। ६१.

Then their conduct ceases, due to seeing no fault; thus, the divine age here ends ten times.