Vayu Purana

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.

निमित्तमप्रतीघात इष्टे शब्दादिलक्षणे। अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम् ।। ४०.

The cause is unobstructed in the desired characteristics such as sound, etc.; these eight forms, in their respective order, are natural.

क्षेत्रज्ञेष्वनुसज्यन्ते गणमात्रात्मकानि तु। प्रावृट्‌काले पृथक्त्वेन पश्यन्तीह न चक्षुषा ।। ४०.

They adhere to the knowers of the field, having the nature of mere aggregates; in the rainy season, they are not seen separately here by the eye.

पश्यन्त्येवंविधं सिद्धा जीवं दिव्येन चक्षुषा। श्वाविति श्वानपानश्च योनीः प्रविशतस्तथा ।। ४०.

But the perfected ones see such a living being with divine sight; likewise, as a dog or a dog-eater, they enter various wombs.

तिर्य्यगूर्द्ध्वमधस्ताच्च धावतोऽपि यथाक्रमम्। जीवप्राणास्तथा लिङ्गं कारणञ्च चतुष्टयम् ।।. ४०.

Moving in all directions—across, above, and below—in due order, the vital airs of the living being, the subtle body, and the fourfold cause likewise.

पर्य्यायवाचकैः शब्दैरेकार्थैः सोऽभिलिख्यते। व्यक्ताव्यक्ते प्रमाणोऽयं स वै रूपं तु कृत्स्नशः ।। ४०.

He is described by synonymous words, all referring to the same meaning; in the manifest and unmanifest, this is the measure, and this indeed is the complete form.

अव्यक्तान्त गृहीतं च क्षेत्रज्ञाधिष्ठितञ्च यत् । एवं ज्ञात्वा शुचिर्भूत्त्वा ज्ञानाद्वै विप्रमुच्यते ।। ४०.

That which is grasped up to the unmanifest and presided over by the knower of the field—knowing thus, becoming pure, one is truly called wise.

नष्टञ्चैव यथा तत्त्वं तत्त्वानां तत्त्वदर्शनम्। यथेष्टं परिनिर्य्याति भिन्ने देहे सुनिर्वृते ।। ४०.

When the truth is lost, the vision of the principles is as they are; as desired, one departs completely when the body is broken and at rest.

भिद्यते करणञ्चापि ह्यव्यक्ताज्ञानिनस्ततः। मुक्तो गुणशरीरेण प्राणाद्येन तु सर्वशः ।। ४०.

The instrument is also broken for one ignorant of the unmanifest; but one who is liberated is freed entirely from the body of qualities and from the vital airs.

नान्यच्छरीरमादत्ते दग्धे बीजे यथाङ्कुरः। जीविकः सर्वसंसाराद्बीजशारीरमानसः ।। ४०.

He does not take up another body, just as a sprout does not arise when the seed is burned; the living being, whose body is the seed and mind, is freed from all transmigration.

ज्ञानाच्चतुर्द्दशाच्छुद्धः प्रकृतिं सोऽनुवर्त्तते। प्रकृतिं सत्यमित्याहु र्विकारोऽनृतमुच्यते ।। ४०.

Purified by knowledge from the fourteen (sources), he follows nature; they say that nature is truth, and modification is called untruth.