Vayu Purana

तदुक्तमृषिभिर्वाक्यं श्रुत्वा लोकार्थतत्त्ववित्। सूतः पौराणिको वाक्यं विनयेनेदमब्रवीत् ।। ३९.

Having heard the words spoken by the sages, Sūta, the Purāṇic expert, knower of the truth of worldly matters, spoke these words with humility.

ततः प्राप्यन्त ते सर्व्वे शुद्धिशुद्धतमाश्च ये। आभूत संप्लवास्तत्र दश तिष्ठन्ति तेजनाः ।। ३९.

Then, all those who are supremely pure, having attained purification, remain there after the dissolution of beings; ten such people exist there.

सर्वे सूक्ष्मशरीरास्ते विद्वांसो घनमूर्त्तयः। स्थितलोकास्थितत्वाच्च तेषां भूतं न विद्यते ।। ३९.

All are subtle-bodied, wise, and possess dense forms; because their worlds are stable, they have no material existence.

ऊचुः सनत्कुमाराद्याः सिद्धास्ते थोगधर्मिणः। ख्यातिं नैमित्तिकीं तेषां पर्य्याये समुपस्थिते ।। ३९.

Sanatkumāra and others, accomplished and possessing yogic qualities, spoke; their fame arises at the appointed time.

स्थानत्यागे मनश्चापि युगपत्संप्रवर्त्तते। ऊचुः सर्व्वे तदान्योऽन्यं वैराजाञ्छुद्धबुद्धयः ।। ३९.

When they relinquish their place, their minds simultaneously engage; then all those pure-minded Vairājas converse with one another.

एवमेव महाभागाः प्रणवं सम्प्रविश्य ह। ब्रह्मलोके प्रवर्त्तानस्तन्नः श्रेयो भविष्यति ।। ३९.

In this way, O illustrious ones, entering the sacred syllable Om, they proceed to the world of Brahma; that will be our highest good.

एवमुक्त्वा तदा सर्वे ब्रह्मान्ते व्यवसायिनः। योजयित्वा तदा सर्व्वे वर्त्तन्ते योगधर्म्मिणः ।। ३९.

Having spoken thus, all, intent at the end of Brahma's day, unite and then continue as practitioners of yoga.

तत्रैव सम्प्रलीयन्ते शान्ता दीपार्चिषो यथा। ब्रह्मकायमवर्त्तन्त पुनरावृत्तिदुर्ल्लभम् ।।. ३९.

There, they dissolve, peaceful like the flame of a lamp; they attain the body of Brahma, and return is difficult.

लोकं तं समनुप्राप्य सर्व्वे ते भावनामयम्। आनन्दं ब्रह्मणः प्राप्य ह्यमृतत्वाय ते गताः ।। ३९.

Having reached that world, all, composed of contemplation, attain the bliss of Brahma and proceed to immortality.

वैराजेभ्यस्तथैवोर्द्ध्वमन्तरे षड्गुणे ततः। ब्रह्मलोकः समाख्यातो यत्र ब्रह्मा पुरोहितः ।। ३९.

Above the Vairājas, within the sixfold sphere, is the world of Brahma, where Brahma himself presides.

ते सर्वे प्रणवात्मानो बुद्धशुद्धतपास्तथा। आनन्दं ब्रह्मणः प्राप्यामृतत्वञ्च भजन्त्युत ।। ३९.

All those are embodied in Om, wise, pure, and austere; having attained the bliss of Brahma, they indeed partake of immortality.

द्वन्द्वैस्ते नाभिभूयन्ते भावत्रयविवर्ज्जिताः। आधिपत्यं विना तुल्या ब्रह्मणस्ते महौजसः ।। ३९.

They are not overcome by dualities, free from the three states of existence; without dominion, they are equal to the mighty Brahma.

प्रभावविजयैश्वर्य्यस्थितिवैराग्यदर्शनैः। तेब्रह्मलौकिकाः सर्वे गतिं प्राप्य विवर्त्तनीम् ।। ३९.

Through power, victory, sovereignty, stability, detachment, and insight, all those in Brahma's world attain a transformative path.

ब्रह्मणा सह देवैश्च सम्प्राप्ते प्रतिसञ्चरे। तपसोऽन्ते क्रियात्मानो बुद्धावस्था मनीषिणः। अव्यक्ते संप्रलीयन्ते सर्वे ते क्षणदर्शिनः ।। ३९.

When dissolution arrives, along with Brahma and the gods, at the end of austerity, those whose nature is action, whose state is wisdom, and who are seers of the moment, all merge into the unmanifest.

इत्येतदमृतं शुक्रं नित्यमक्षयमव्ययम्। देवर्षयो ब्रह्मसत्रं सनातनमुपासते ।। ३९.

Thus, this nectar, pure, eternal, imperishable, and immutable, is worshipped by the divine sages in the eternal Brahma-sacrifice.

अपुनर्मार्गगादीनां तेषां चैवोर्द्ध्वरेतसाम् । कर्माभ्यासकृता शुद्धिर्वेदान्तेषूपलक्ष्यते ।। ३९.

Purification brought about by repeated actions is observed in the Vedānta for those who do not return to the path, and for those whose semen rises upward.

तत्र तेऽभ्यासिनो युक्ताः परां काष्ठामुपासते। हित्वा शरीरं पाप्मानममृतत्वाय ते गताः ।। ३९.

There, those who are steadfast in practice, united in discipline, attain the highest state; abandoning the body and sin, they reach immortality.

वीतरागा जितक्रोधाः निर्मोहाः सत्यवादिनः। शान्ताः प्रणिहितात्मानो दयावन्तो जितेन्द्रियाः ।। ३९.

Free from passion, victorious over anger, devoid of delusion, speakers of truth, peaceful, intent upon the self, compassionate, and masters of their senses.

निःसङ्गाः शुचयश्चैव ब्रह्मसायुज्यगाः स्मृताः । अकामयुक्तैर्ये वीरास्तपोभिर्द्दग्धकिल्बिषाः। तेषामभ्रंशिनो लोका अप्रमेयसुखाः स्मृताः ।। ३९.

Detached and pure, they are remembered as those who attain union with Brahman; those heroes, devoid of desire and whose sins are burned away by austerity, possess worlds that do not perish and are known to be of immeasurable happiness.

एतद्ब्रह्मपदं दिव्यं परमं व्योम्नि भास्वरम्। गत्वा न यत्र शोचन्ति ह्यमरा ब्रह्मणा सह ।। ३९.

This is the divine Brahman-state, supreme and radiant in the sky; having reached it, the immortals do not grieve, dwelling with Brahman.

ऋषय ऊचुः।। कस्मादेष परार्द्धश्च कश्चैष पर उच्यते। एतद्वेदितुमिच्छामस्तन्नो निगद सत्तम ।। ३९.

The sages said: From what is this parārddha, and what is called para? We wish to know this; please declare it to us, O noble one.

सूत उवाच।। श्रृणुध्वं मे परार्द्धञ्च परिसंख्यां परस्य च। एवं दश शतञ्चैव सहस्रञ्चैव सङ्ख्यया ।। ३९.

Sūta said: Hear from me about parārddha and the enumeration of para; thus, ten, a hundred, a thousand by count.

विज्ञेयमासहस्रन्तु सहस्राणि दशायुतम्। एकं शतसहस्रन्तु नियुतं प्रोच्यते बुधैः ।। ३९.

Know that ten thousand thousands is called an āsa-sahasra; one hundred thousand thousands is called a niyuta by the wise.

तथा शतसहस्राणामर्बुदं कोटिरुच्यते। अर्बुदं दशकोट्यस्तु ह्यब्जं कोटिशतं विदुः ।। ३९.

Likewise, a hundred thousand thousands is called an arbuda, and ten crores is called a koti; ten arbudas is an abja, and a hundred kotis is known as such.

सहस्रमपि कोटीनां खर्वमाहुर्मनीषिणः। दशकोटिसहस्राणि निखर्वमिति तं विदुः ।। ३९.

A thousand kotis is called a kharva by the thinkers; ten thousand kotis is called a nikharva by them.

शतं कोटिसहस्राणां सङ्कुरित्यभिधीयते। कोटि सहस्र स्राणां कोटीनां दशधा पुनः। गुणितानि समुद्रं वै प्राहुः संख्याविदो जनाः ।। ३९.

A hundred thousand kotis is called a śaṅku; a thousand kotis, and ten times that again, multiplied, is called a samudra by those who know numbers.

कोटीनां सहस्रमयुतमित्ययं मध्य उच्यते। कोटि सहस्र नियुता स चान्त इति संज्ञितः ।। ३९.

A thousand kotis and an ayuta is called the middle; a hundred thousand kotis and a niyuta is called the end.

कोटिकोटिसहस्राणिं परार्द्ध इति कीर्त्यते । परार्द्धद्विगुणञ्चापि परमाहुर्मनीषिणः ।। ३९.

A hundred thousand kotis is called parārddha; and twice parārddha is called the supreme by the thinkers.

शतमाहुः परिदृढं सहस्रं परिपद्मकम्। विज्ञेयमयुतं तस्मान्नियुतं प्रयुतं ततः ।। ३९.

A hundred is called paridṛḍha, a thousand is called paripadma; from that, an ayuta is to be known, then a niyuta, then a prayuta.