Vayu Purana

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.

अर्बुदं निर्बुदञ्चैव खर्बुदञ्च ततः स्मृतम्। खर्वञ्चैव निखर्वञ्च शङ्कुः पद्मं तथैव च ।। ३९.

Arbuda, nirbuda, kharbuda, then kharva, nikharva, śaṅku, and padma likewise.

समुद्रं मध्यमञ्चैव परार्द्धमपरं ततः। एवमष्टादशैतानि स्थानानि गणनाविधौ ।। ३९.

Samudra, madhyama, parārddha, and the other; thus, these eighteen terms are used in the enumeration.

शतानीति विजानीयात् संज्ञितानि महर्षिभिः। कल्पसंख्या प्रवृत्तस्य परार्द्धं ब्रह्मणः स्मृतम् ।। ३९.

One should know that these hundreds are named by the great sages; parārddha is remembered as the number for the duration of a kalpa of Brahman.

तावच्छेषोऽपि कालोऽस्य तस्यान्ते प्रतिसृज्यते। पर एष परार्द्धञ्च संख्यातः संख्यया मया ।। ३९.

So much is the remainder of his time; at its end, dissolution occurs. This is the para and parārddha, enumerated by me according to the count.

यस्मादस्य परं वीर्यं परमायुः परन्तपः। परा शक्तिः परो धर्म्मः परा विद्या परा धृतिः ।। ३९.

Because his power is supreme, his lifespan is supreme, O scorcher of foes; his energy is supreme, his righteousness is supreme, his knowledge is supreme, his steadfastness is supreme.

परं ब्रह्म परं ज्ञानं परमैश्वर्यमेव च। तस्मात्परतरं भूतं ब्रह्मणोऽन्यन्न विद्यते ।। ३९.

The supreme Brahman, the supreme knowledge, and the supreme sovereignty; therefore, nothing exists beyond Brahman, nothing is known to be higher.

परे स्थितो ह्येष परः सर्वार्थेषु ततः परः। संख्यातस्तु परो ब्रह्मा तस्यार्द्धं तु परार्द्धता ।। ३९.

He is established in the supreme, he is supreme in all matters, and therefore is beyond; among numbers, Brahman is supreme, and its half is called the supreme half.

संख्येयं चाप्यसंख्येयं सततं चापि तं त्रिकम्। संख्येयं संख्यया दृष्टमपारार्द्धाद्विभाष्यते ।। ३९.

This enumeration is both countable and uncountable, and that triad is always so; what is countable is seen by enumeration, and what is beyond the supreme half is explained.

राशौ दृष्टे न संख्यास्ति तदसंख्यस्य लक्षणम्। आनन्त्यं सिकताख्येषु दृष्टवान् पञ्चलक्षणम् ।। ३९.

When a heap is seen, there is no enumeration; that is the mark of the uncountable. Infinity is observed in things called grains of sand, and five characteristics are seen.

ईश्वरैस्तत्प्रसंख्यातं शुद्धत्वाद्दिव्यदृष्टिभिः। एवं ज्ञानप्रतिष्ठत्वात् सर्व्वं ब्रह्मानुपश्यति ।। ३९.

By the lords, it is enumerated, due to purity and divine vision; thus, because knowledge is established, everything is perceived as Brahman.