Vayu Purana

भूतेन्द्रियेषु युघपद्भूतादौ संस्थितेषु वै। अभिमानात्मको ह्येष भूतादिस्तामसः स्मृतः ।। ४०.

When the primordial element and the sense organs are simultaneously established, this primordial element, characterized by ego, is known as tamasic.

भूतादिं ग्रसते चापि महान्वै बुद्धिलक्षणः। महानात्मा तु विज्ञेयः संकल्पो व्यवसायकः ।। ४०.

The primordial element is then absorbed by Mahat, which is characterized by intellect; Mahat, the great self, should be understood as determination and resolve.

बुद्धिर्मनश्च लिङ्गश्च महानक्षर एव च। पर्यायवाचकैः शब्दैस्तमाहुस्तत्त्वचिन्तकाः ।। ४०.

Intellect, mind, the subtle body, Mahat, and the imperishable—all these are synonyms, as declared by those who contemplate the principles.

सम्प्रलीनेषु भूतेषु गुणसाम्ये तमोमये। स्वात्मन्येव स्थिते चैव कारणे लोककारणे ।। ४०.

When all beings are dissolved, when the qualities are in equilibrium, pervaded by darkness, and when only the causal principle, the source of the worlds, remains established in itself—

विनिवृत्ते तदा सर्गे प्रकृत्यावस्थितेन वै । तदाद्यन्तपरोक्षत्वा ददृष्टत्वाच्च कस्यचित् ।। ४०.

At that time, creation ceases, as Prakriti remains in its own state; because its beginning and end are unmanifest, and because it is not perceived by anyone—

अनाख्यानादबोधत्वादज्ञानाज्ज्ञानिनामपि। आगतागतिकत्वाच्च ग्रहणं तन्न विद्यते ।। ४०.

Because it is not described, not known, unknown even to the wise, and because it has neither arrival nor departure, it cannot be grasped.

भावग्राह्यानुमानाच्च चिन्तयित्वेदमुच्यते। स्थिते तु कारणे तस्मिन्नित्ये सदसदात्मिके ।। ४०.

But through inference, which apprehends existence, this is considered: when that eternal cause, which is both being and non-being, remains—

अनिर्द्देश्या प्रवृत्तिर्वै स्वात्मिका कारणे न तु। एवं सप्तादयोऽभ्यस्तात्क्रमात्प्रकृतयस्तु वै ।। ४०.

In that cause, which is eternal, whose nature is both existent and non-existent, activity cannot be precisely indicated; thus, the seven and others, in order, are absorbed into Prakriti.

प्रत्याहारे तदा सर्गे प्रविश्यन्ति परस्परम्। येनेदमावृतं सर्वं मण्डलन्तु प्रलीयते ।। ४०.

At the time of dissolution, these principles enter into each other in reverse order; by which all this, the entire sphere, is enveloped and dissolved.

सप्तद्वीपसमुद्रान्तं सप्तलोकं सपर्वतम्। उदकावरणं यच्च ज्योतिषां लीयते तु तत् ।। ४०.

All that is within the seven continents and oceans, the seven worlds with their mountains, and the watery enclosure—whatever belongs to the luminaries—merges into that.

यत्तैजसं चावरणमाकाशं ग्रसते तु तत्। यद्वायव्यं चावरणमाकाशं ग्रसते तु तत् ।। ४०.

The enclosure of fire is absorbed by space; the enclosure of wind is also absorbed by space.

आकाशावरणं यच्च भूतादिर्ग्रसते तु तत्। भूतादिं ग्रसते चापि महान्वै बुद्धि लक्षणः ।। ४०.

The enclosure of space is absorbed by the primary element (bhūtādi); and the primary element is absorbed by the great principle, characterized as intellect.

महान्तं ग्रसतेऽव्यक्तं गुणसाम्यं ततः परम्। एतौ संहारविस्तारौ ब्रह्माव्यक्तौ ततः पुनः ।। ४०.

The great principle is absorbed by the unmanifest, which is the state of equilibrium of the qualities; these two, Brahman and the unmanifest, are the extent of dissolution.

सृजते ग्रसते चैव विकारान्सर्गसंयमे। संहारकार्यकरणाः संसिद्धा ज्ञानिनस्तु ये ।। ४०.

He creates and absorbs the modifications in the cycles of creation and dissolution; those who are perfected in the knowledge of the works of dissolution are called the wise.

गत्वा जवञ्जवीभावे स्थानेष्वेषु प्रसंयमान्। प्रत्याहारे वियुज्यन्ते क्षेत्रज्ञाः करणैः पुनः ।। ४०.

Having attained the state of swiftness, remaining in their respective places, at dissolution the knowers of the field are separated again from the instruments.

अव्यक्तं क्षेत्रमित्याहुर्ब्रह्म क्षेत्रज्ञ उच्यते। साधर्म्यवैधर्म्मकृतसंयोगोऽनादिमांस्तयोः ।। ४०.

They say the unmanifest is the field, and Brahman is called the knower of the field; the conjunction of these two, caused by similarity and dissimilarity, is without beginning.

एवं सर्गेषु विज्ञेयं क्षेत्रज्ञेष्विह ब्राह्मणाः । ब्रह्मविच्चैव विज्ञेयः क्षेत्रज्ञानात्पृथक्पृथक् ।। ४०.

Thus, in creations, O Brahmins, it should be understood that among the knowers of the field, Brahman is to be known as distinct from each of the knowers of the field.

विषयाविषयत्वञ्च क्षेत्रक्षेत्रज्ञयोः स्मृतम्। ब्रह्मा तु विषयो ज्ञेयोऽविषयः क्षेत्रमुच्यते ।। ४०.

The distinction of being an object or not is taught regarding the field and the knower of the field; Brahman is the knowable object, while the field is said to be not an object.

क्षेत्रज्ञाधिष्ठितं क्षेत्रं क्षेत्रज्ञार्थं प्रचक्षते। बहुत्वाच्च शरीराणां शरीरी बहुधा स्मृतः ।। ४०.

The field, presided over by the knower of the field, is said to exist for the sake of the knower of the field; because of the multiplicity of bodies, the embodied one is remembered as manifold.

अव्यूहा शङ्कराच्चैव ज्योतिर्वच्च व्यवस्थितः। यस्मात्प्रतिशरीरं हि सुखदुःखोपलब्धिता। तस्मात्पुरुषनानात्वं विज्ञेयं तु विजानता ।। ४०.

Unseparated from Śaṅkara and established like light, because in each body there is the experience of pleasure and pain, therefore the diversity of persons should be understood by the discerning.

यदा प्रवर्त्तते चैषां भेदानां चैव संयमाः। स्वभावकारिताः सर्वे कालेन महता तदा ।। ४०.

When the activities of these distinctions proceed, all are caused by their own nature, and at that time, by the great Time.

निवर्त्तते तदा तस्य स्थितिरागः स्वयम्भुवः। सहसा योज्यकैः सर्वैर्ब्रह्मलोक निवासिभिः ।। ४०.

Then, the attachment to existence of the self-born one ceases, all at once, by the efforts of all the inhabitants of Brahma-loka.

विनिवृत्ते तदा रागे स्थितावात्मनिवासिनाम्। तत्कालवासिनां तेषां तदा तद्दोषदर्शिनाम् ।। ४०.

When that attachment ceases, the steadfastness of those dwelling in the self, of those who dwell there at that time, and of those who perceive that fault, also ceases.

उत्पद्यतेऽथ वैराग्यमात्मवाद प्रणाशनम्। भोज्यभोक्तृत्वनानात्वे तेषां तद्भवदर्शिनाम् ।। ४०.

Then, dispassion arises, destroying the doctrine of self; for those who see the diversity of enjoyer and enjoyed, that perception also ceases.

पृथग्ज्ञानेन क्षेत्रज्ञास्ततस्ते ब्रह्मलौकिकाः। प्रकृतौ करणा नीताः सर्वे नानाप्रदर्शिनः ।। ४०.

By distinct knowledge, those knowers of the field, who are of the world of Brahma, are all led into nature, along with their instruments, showing various forms.

स्वात्मन्येवावतिष्ठन्ते प्रशान्ता दर्शनात्मकाः। शुद्धा निरञ्जनाः सर्वे चेतनाचेतनास्तथा ।। ४०.

They abide only in their own self, tranquil and of the nature of vision; all are pure, stainless, both conscious and unconscious beings alike.

तत्रैव परिनिर्वाणाः स्मृता नागामिनस्तु ते। निर्गुणत्वानिरात्मानः प्रकृत्यन्ते व्यतिक्रमात् ।। ४०.

There itself, they are considered fully liberated, not returning again; being without qualities and without self, they are absorbed into nature by transcendence.

इत्येवं प्राकृतः प्रोक्तः प्रतिसर्गः स्वयम्भुवः। भिद्यन्ते सर्वभूतानां करणानि प्रसंयमे ।। ४०.

Thus, this primary dissolution of the self-born one is described; the instruments of all beings are dissolved in restraint.

इत्येष संयमश्चैव तत्त्वानां करणैः सह। तत्त्वप्रसंयमो ह्येष स्मृतो ह्यावर्त्तको द्विजाः ।। ४०.

Thus, this is the restraint of the principles together with the instruments; this restraint of the principles is known as the cyclic dissolution, O twice-born.