Vayu Purana

प्राकृतेन च बन्धेन तथा वैकारिकेन च। दक्षिणाभिस्तृतीयेन बद्धोऽत्यन्तं विवर्त्तते ।। ४०.

He is bound by the natural bond, by the bond of the ego, and thirdly by the bond arising from actions; thus he undergoes endless transformation.

इत्येते वै त्रयः प्रोक्ता बन्धा ह्यज्ञानहेतुकाः। अनित्ये नित्यसंज्ञा च दुःखे च सुखदर्शनम् ।। ४०.

These three bonds, indeed, are said to arise from ignorance: seeing the impermanent as permanent, perceiving happiness in suffering,

अस्वे स्वमिति च ज्ञानमशुचौ शुचिनिश्चयः। येषामेते मनोदोषा ज्ञानदोषा विपर्य्ययात् ।। ४०.

Thinking what is not one's own as one's own, believing the impure to be pure—these are defects of the mind and errors of knowledge, arising from confusion.

रागद्वेषनिवृत्तिश्च तज्ज्ञानं समुदाहृतम्। अज्ञानं तमसो मूलं कर्म्मद्वयफलं रजः। कर्म्मजस्तु पुनर्देहो महादुःखं प्रवर्त्तते ।। ४०.

The cessation of attachment and aversion is called true knowledge; ignorance is rooted in darkness, the fruit of action is passion, and from action arises the body, which leads to great suffering.

श्रोत्रजा नेत्रजा चैव त्वग्जिह्वाघ्राणतस्तथा। पुनर्भवकरी दुःखा कर्म्मणां जायते तु सा ।। ४०.

Born from the ear, the eye, the skin, the tongue, and the nose, suffering arises again and again from actions, causing rebirth.

सतृष्णोऽभिहितो बालः स्वकृतैः कर्म्मणः फलैः। तैलपालीकवज्जीवस्तत्रैव परि वर्त्तते ।। ४०.

The foolish one, filled with desire, revolves endlessly in the results of his own actions, just like oil in a lamp.

तस्मात्स्थूलमनर्थानामज्ञानमुपदिश्यते । तं शक्तमवधार्य्यैकं ज्ञाने यत्नं समाचरेत् ।। ४०.

Therefore, ignorance is taught as the root of gross misfortune; understanding this, one should strive with effort for knowledge.

ज्ञानाद्विजयते सर्वं त्यागाद्‌बुद्धिर्विरज्यते। वैराग्याच्छुद्ध्यते चापि शुद्धः सत्त्वेन मुच्यते ।। ४०.

By knowledge, everything is conquered; by renunciation, the intellect is purified; by dispassion, there is also purity, and by pure being, one is liberated.

अत ऊर्द्ध्वं प्रवक्ष्यामि रागं भूतापहारिणम्। अभिषङ्गाय यो यस्माद्विषयोऽप्यवशात्मनः ।। ४०.

Now I will explain attachment, which seizes beings and leads to entanglement with sense objects, even against one's will.

अनिष्टमभिषङ्गं हि प्रीतितापविषादनम्। दुःखलाभे न तापञ्च सुखानुस्मरणं तथा ।। ४०.

Attachment to what is undesirable brings pleasure, pain, and dejection; when suffering is obtained, there is no torment, but there is remembrance of happiness.

इत्येष वैषयो रागः सम्भूत्याः कारणं स्मृतम्। ब्रह्मादौ स्थावरान्ते वै संसारे ह्याधिभौतिके। अज्ञानपूर्वकं तस्मादज्ञानन्तु विवर्जयेत् ।। ४०.

Thus, this attachment to sense objects is said to be the cause of rebirth, from Brahma down to plants, in the world of matter; therefore, one should abandon ignorance, which precedes it.

यस्य चार्षं न प्रमाणं शिष्टाचारं तथैव च। वर्णाश्रमविरोधी यः शिष्टशास्त्रविरोधकः ।। ४०.

He who does not accept the authority of the seers, nor the conduct of the virtuous, who opposes the duties of caste and stage of life, and who rejects the teachings of the wise—

एष मार्गो हि निरधितिर्यग्योनौ च कारणम्। तिर्यग्योनिगतञ्चैव कारणं स निरुच्यते ।। ४०.

This path is indeed without foundation, and is the cause of birth among animals; it is declared to be the cause of entering the animal womb.

विविधा यातना स्थाने तिर्यग्योनौ च षड्विधे। कारणे विषये चैव प्रतिघातस्तु सर्वशः ।। ४०.

There are various forms of suffering in the animal womb, of six kinds; in all these situations, there is complete obstruction.

अनैश्वर्य्यन्तु तत्सर्वं प्रतिघातात्मकं स्मृतम् । इत्येषा तामसी वृत्तिर्भूतादीनां चतुर्विधा ।। ४०.

All this lack of power is considered to be of the nature of obstruction; thus, this is the tamasic disposition, fourfold among beings.

सत्त्वस्थमात्रकं चित्तं यथा सत्त्वप्रदर्शनात्। तत्त्वानाञ्च तथा तत्त्वं दृष्ट्वा वै तत्त्वदर्शनात् ।। ४०.

The mind established in purity is so by the perception of purity; likewise, the reality of the elements is known by seeing their true nature.

सत्त्वक्षेत्रज्ञनानात्वमेतज्ज्ञानार्थदर्शनम्। नानात्वदर्शनं ज्ञानं ज्ञानाद्वै योगमुच्यते ।। ४०.

The diversity of purity and the knower of the field is the perception of the purpose of knowledge; seeing diversity is knowledge, and from knowledge, union is attained.

तेन बद्धस्य वै बन्धो मोक्षो मुक्तस्य तेन च । संसारे विनिवृत्ते तु मुक्तो लिङ्गेन मुच्यते ।। ४०.

By that, bondage is indeed bondage, and by that, liberation is liberation; when involvement in worldly existence ceases, the liberated one is freed from the subtle body.

निःसम्बन्धो ह्यचैतन्यः स्वात्मन्येवावतिष्ठते। स्वात्मव्यवस्थितश्चापि विरूपाख्येन लिख्यते ।। ४०.

Devoid of connection and unconscious, he abides only in his own self; established in his own self, he is described as 'formless.'

इत्येतल्लक्षणं प्रोक्तं समासाज्ज्ञानमोक्षयो। स चापि त्रिविधः प्रोक्तो मोक्षो वै तत्त्वदर्शिभिः ।। ४०.

Thus, the characteristic of knowledge and liberation has been stated in summary; and liberation has also been declared by the knowers of truth to be of three kinds.

पूर्वं वियोगो ज्ञानेन द्वितीयो रागसंक्षयात्। लिङ्गाभावात्तु कैवल्यं कैवत्यात्तु निरञ्जनम् ।। ४०.

First is separation through knowledge, the second is through the destruction of attachment; through the absence of the subtle body comes isolation, and from isolation, the stainless state.

निरञ्जनत्वाच्छुद्धस्तु ततो नेता न विद्यते। तृष्णाक्षयात्तृतीयस्तु व्याख्यातं मोक्षकारणम् ।। ४०.

Because of being stainless, he is pure; therefore, there is no leader or guide; the third cause of liberation is explained as the exhaustion of craving.

निमित्तमप्रतीघाते इष्टशब्दादिलक्षणे। अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम् ।। ४०.

The cause is the absence of obstruction in what is characterized by the terms 'desired,' etc.; these eight forms, in their proper order, are natural.

क्षेत्रज्ञेष्ववसज्यन्ते गुणमात्रात्मकानि तु। अत उर्द्ध्वं प्रवक्ष्यामि वैराग्यं दोषदर्शनात् ।। ४०.

They are established in the knowers of the field, being of the nature of the qualities alone; now I shall explain dispassion arising from the perception of faults.

दिव्ये च मानुषे चैव विषये पञ्चलक्षणे। अप्रद्वेषोऽनभिष्वङ्गः कर्त्तव्यो दोषदर्शनात् ।। ४०.

In both divine and human realms, regarding the fivefold objects, one should cultivate non-aversion and non-attachment by perceiving their faults.

तापप्रीतिविषादानां कार्य्यन्तु परिवर्जनम्। एवं वैराग्यमास्थाय शरीरी निर्ममो भवेत् ।। ४०.

The result of heat, pleasure, and sorrow is to be avoided; thus, by adopting dispassion, the embodied one becomes free from possessiveness.

अनित्यमशिवं दुःखमिति बुद्ध्यानुचिन्त्य च। विशुद्धं कार्य्यकरणं सत्वाभ्येति तरान्तु यः ।। ४०.

Reflecting with discernment that it is impermanent, inauspicious, and suffering, one who approaches pure action and instrument attains the highest state.

परिपव्ककषायो हि कृत्स्नान्दोषान्प्रपश्यति। ततः प्रयाणकाले हि दोषैर्नैमित्तिकैस्तथा ।। ४०.

He whose impurities are thoroughly cleansed perceives all faults; therefore, at the time of departure, due to those faults, certain causes arise.

ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः। स शरीरमुपाश्रित्य कृत्स्नान्दोषान्रुणद्धि वै ।। ४०.

The vital heat, agitated in the body and driven by intense wind, takes hold of the body and indeed obstructs all its functions.