Vayu Purana

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.

प्राणस्थानानि भिन्दन्हि छिन्दन्मर्माण्यतीत्य च। शैत्यात्प्रकुपितो वायुरूर्द्ध्वन्तु क्रमते ततः ।। ४०.

Breaking the seats of life, severing the vital points and passing beyond them, the wind, agitated by cold, then moves upward.

स चायं सर्वभूतानां प्राणस्थानेष्ववस्थितः। समासात्संवृते ज्ञाने संवृतेषु च कर्म्मसु ।। ४०.

This same principle, abiding in the seats of life in all beings, in summary, when knowledge is obstructed, actions are also obstructed.

स जीवोऽनभ्यधिष्टानः कर्म्मभिः स्वैः पुराकृतैः। अष्टाङ्गप्राणवृत्तीर्वै स विच्यावयते पुनः ।। ४०.

That soul, without further support, by its own past actions, again disturbs the eightfold functions of the vital breaths.

शरीरं प्रजहंसो वै निरुच्छ्वासस्ततो भवेत्। एवं प्राणैः परित्यक्तो मृत इत्यभिधीयते ।। ४०.

When the embodied soul departs from the body, then there is no more breathing; thus, when abandoned by the vital breaths, one is said to be dead.

यथेह लोके खद्योतं नीयमानमितस्ततः । रञ्जनं तद्वधे यत्तु नेता नेता न विद्यते ।। ४०.

Just as in this world a firefly is led here and there, so too, in the matter of coloring, there is neither leader nor guide.

तृष्णाक्षयस्तृतीयस्तु व्याख्यातं मोक्षलक्षणम्। शब्दाद्ये विषये दोषविषये पञ्चलक्षणे ।। ४०.

The exhaustion of craving is the third characteristic of liberation explained; regarding the fivefold objects, which are characterized by faults.

अप्रद्वेषोऽनभिष्वङ्गः प्रीतितापविवर्जनम् । वैराग्यकारणं ह्येते प्रकृतीनां लयस्य च ।। ४०.

Absence of hatred, non-attachment, and avoidance of both delight and sorrow—these are indeed the causes of dispassion and dissolution of the primal elements.

अष्टौ प्रकृतयो ज्ञेयाः पूर्वोक्ता वै यथाक्रमम्। अव्यक्ताद्यस्तु विज्ञेया भूतान्ताः प्रकृतेर्लयाः ।। ४०.

Eight primal elements are to be understood, as previously stated in order; from the unmanifest to the gross elements, their dissolution is to be known as the end of the primal elements.

वर्णाश्रमाचारयुक्ताः शिष्टाः शास्त्राविरोधिनः। वर्णाश्रमाणां धर्म्मोऽयं देवस्थानेषु कारणम् ।। ४०.

Those who are established in the conduct of class and stage of life, who are learned and not opposed to scripture—this is the dharma of the classes and stages, and the reason for their presence in the abodes of the gods.

ब्रह्मादीनि पिशाचान्तान्यष्टौ स्थानानि देवता। ऐश्वर्य्यमणिमाद्यं हि कारणं ह्यष्टलक्षणम् ।। ४०.

From Brahma down to the spirits, there are eight abodes of deities; lordship, beginning with the power of minuteness, is the cause, characterized by eightfold qualities.