Vayu Purana

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.

तत्सद्भावोऽनृतं ज्ञेयं सद्भावः सत्यमुच्यते। अनामरूपक्षेत्रज्ञनामरूपं प्रचक्षते ।। ४०.

The existence of that (modification) is to be known as untruth; true existence is called truth. The knower of the field, without name or form, is declared to be without name or form.

यस्मात्क्षेत्रं विजानाति तस्मात्क्षेत्रज्ञ उच्यते। क्षेत्रप्रत्ययतो यस्मात्क्षेत्रज्ञः शुभ उच्यते ।। ४०.

Because he knows the field, he is called the knower of the field; because of the knowledge of the field, the knower of the field is called auspicious.

क्षेत्रज्ञः स्मर्य्यते तस्मात्क्षेत्रं तज्ज्ञैर्विभाष्यते। क्षेत्रत्वप्रत्ययं दृष्टं क्षेत्रज्ञः प्रत्ययी सदा ।। ४०.

Therefore, he is remembered as the knower of the field, and the field is explained by those who know it; the perception of field-ness is seen, and the knower of the field is always the perceiver.

क्षयणात् करणाच्चैव क्षतत्राणात्तथैव च। भोज्यत्वाद्विषयत्वाच्च क्षेत्रं क्षेत्रविदो विदुः ।। ४०.

Because of decay, instrumentality, and likewise because of injury and protection, and because it is to be enjoyed and is an object, the field is thus known by those who know the field.

महदाद्यं विशेषान्तं सवैरूप्यं विलक्षणम्। विकारलक्षणं तद्वै साक्षरक्षरमेव च ।। ४०.

From the great principle to the particular, all with their distinctions and differences, are marked by transformation; that is called both perishable and imperishable.

तमेव च विकारन्तु यस्माद्वै क्षरते पुनः। तस्माच्च कारणाच्चैव क्षरमित्यभिधीयते ।। ४०.

That very transformation is called perishable because it again decays; and because of that cause, it is designated as perishable.

सुखदुःखमोहभावा भोज्यमित्यभिधीयते। अचेतत्वाद्धि विषयस्तद्धि धर्म्मविभुः स्मृतः ।। ४०.

Pleasure, pain, and delusion are called the objects of experience; because it is insentient, the object is indeed said to be pervaded by qualities.

न क्षीयते न क्षरति विकारप्रसृतन्तु तत्। अक्षरं तेन चाप्युक्तमक्षीणत्वात्तथैव च ।। ४०.

That which neither diminishes nor perishes, though change arises from it, is therefore called imperishable, because it does not decay.

यस्मात्पुर्य्यनुशेते च तस्मात्पुरुष उच्यते। पुरप्रत्ययिको यस्मात्पूरुषेत्यभिधीयते ।। ४०.

Because it dwells within the city (body), it is called puruṣa; and because it is associated with the city, it is also designated as puruṣa.

पुरुषं कथयस्वाथ कथन्तज्ज्ञैर्विभाष्यते। शुद्धो निरञ्जनाभासो ज्ञानाज्ञानविवर्जितः ।। ४०.

Now, describe the puruṣa—how do the wise speak of it? Pure, stainless, appearing as if without qualities, devoid of both knowledge and ignorance.