Vayu Purana

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.

सूत उवाच।। धर्माधर्मौ तपो ज्ञानं शुभे सत्यानृते तथा। ऊर्द्ध्व भावो ह्यधोभावो सुखदुःखे प्रियाप्रिये ।। ४०.

Sūta said: Righteousness and unrighteousness, austerity, knowledge, good and evil, truth and falsehood, upward tendency and downward tendency, pleasure and pain, the pleasant and the unpleasant—

सर्वमेतत्प्रयातस्य गुणमात्रात्मकं स्मृतम्। निरिन्द्रियाणां च तदा ज्ञानिनां यच्छुभाशुभम् ।। ४०.

All this, for one who has departed, is considered to be of the nature of the qualities alone; and for those wise ones who are without senses, whatever is auspicious or inauspicious.

प्रकृत्यां चैव तत्सर्वं पुण्यं पापं प्रतिष्ठति। योन्यवस्था स्वभावे च देहिनां तु निषिच्यते ।। ४०.

All that, both merit and sin, is established in nature; and according to the state of the womb and one's own nature, it is assigned to embodied beings.

जन्तूनां पापपुण्यन्तु प्रकृतौ यत्प्रतिष्ठितम् । अव्यक्त स्थानि तान्येव पुण्यपापानि जन्तवः। ये जयन्ति पुनर्देहे देहान्यत्वे तथैव च ।। ४०.

The merit and sin of creatures, whatever is established in nature, remain in the unmanifest; those very merits and sins belong to the beings who are born again in another body, just so.

धर्माधर्मौ तु जन्तूनां गुणमात्रात्मकावुभौ । करणैः स्वैः प्रचीयेते कायत्वेनेह जन्तुभिः ।। ४०.

Righteousness and unrighteousness of beings, both consisting only of qualities, are accumulated by each with their own instruments, in the form of the body, here among creatures.

सुचेतनाः प्रलीयन्ते क्षेत्रज्ञाधिष्ठिता गुणाः। सर्गे च प्रतिसर्गे च संसारे चैव जन्तवः। संयुज्यन्ते वियुज्यन्ते करणैः सञ्चरन्ति च ।। ४०.

The well-endowed qualities, presided over by the knower of the field, are dissolved; and in creation, dissolution, and transmigration, beings are joined and separated, and move about with their instruments.

राजसी तामसी चैव सात्विकी चैव वृत्तयः। गुणमात्राः प्रवर्त्तन्ते पुरुषाधिष्ठितास्त्रिधा ।। ४०.

The modes—rajas, tamas, and sattva—consisting only of qualities, operate in threefold ways, presided over by the person.

ऊर्द्ध्वं देवात्मकं सत्त्वमधोभागात्मकं तमः। तयोः प्रवर्त्तकं मद्ये इहैवावर्त्तकं रजः ।। ४०.

Upwards is the divine nature, sattva; downwards is the nature of tamas; and in the middle, here, rajas is the cause of activity and of cyclic return.

इत्येवं परिवर्त्तन्ते त्रयः स्रोतोगुणात्मकाः। लोकेषु सर्वभूतानां तन्न कार्यं विजानता ।। ४०.

Thus, these three streams, consisting of qualities, revolve among all beings in the worlds; one who knows this should not be attached to their effects.

अविद्याप्रत्ययारम्भा आरभ्यन्ते हि मानवैः । एतास्तु गतयस्तिस्रः शुभाः पापात्मिकाः स्मृताः ।। ४०.

The beginnings of ignorance and its causes are undertaken by men; these three courses are remembered as auspicious or of sinful nature.