Vayu Purana

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.

अस्ति नास्तीति सोऽन्यो वा बद्धो मुक्तो गतः स्थितः। नैर्हेतिकान्तनिर्द्देश्यसूक्तस्तस्मिन्न विद्यते ।। ४०.

Whether it is, is not, is other, bound, liberated, gone, or established—none of these uncaused, final descriptions are found in it.

शुद्धत्वान्न तु देश्यो वै दृष्टत्वात्समदर्शनः। आत्मप्रत्ययकारी सारनूनञ्चापि हेतुकम्। भावग्राह्यमनुमान्यं चिन्तयन्न प्रमुह्यते ।। ४०.

Because of its purity, it cannot be indicated; because it is seen, it is not an object of ordinary perception; it is self-evident, essential, neither excessive nor deficient, and not caused; grasping its nature through inference, one does not fall into confusion.

यदा पश्यति ज्ञातारं शान्तार्थं दर्शनात्मकम्। दृश्यादृश्येषु निर्द्देश्यं तदा तदुद्धरं वरम् ।। ४०.

When one perceives the knower, whose nature is peace and vision, who is beyond the seen and unseen, then that highest liberation is attained.

एवं ज्ञात्वा स विज्ञाता ततः शान्तिं नियच्छति। कार्य्ये च कारणे चैव बुद्ध्यादौ भौतिके तदा ।। ४०.

Having known thus, that knower attains peace; in both effect and cause, in intellect and the elements, then.

संप्रयुक्तो वियुक्तो वा जीवतो वा मृतस्य च। विज्ञाता न च दृश्येत पृथक्त्वेनेह सर्व्वशः ।। ४०.

Whether joined or separated, living or dead, the knower is never seen as entirely distinct here in any way.

स्वेनात्मानं तमात्मानं कारणात्मा नियच्छति। प्रकृतौ कारणे चैव स्वात्मन्येवोपतिष्ठति ।। ४०.

By its own self, that self, the causal self, restrains itself; in both nature and cause, it abides only in its own self.

अस्ति नास्तीति सोऽन्यो वा इहामुत्रेति वा पुनः। एकत्वं वा पृथक्त्वं वा क्षेत्रज्ञपुरुषेति वा ।। ४०.

Whether it is, is not, is other, here or hereafter, whether one or many, as the knower of the field or as puruṣa.

आत्मवान् स निरात्मा वा चेतनोऽचेतनोऽपि वा। कर्त्ता वा सोऽप्यकर्त्ता वा भोक्ता वा भोज्यमेव वा ।। ४०.

Whether possessed of self or without self, conscious or unconscious, whether agent or non-agent, enjoyer or merely the object to be enjoyed.

यज्ज्ञात्वा न निवर्त्तन्ते क्षेत्रज्ञे तु निरञ्जने। अवाच्यं तदनाख्यानादग्राह्यत्वादहेतुनि ।। ४०.

Knowing which, one does not return, regarding the stainless knower of the field—it is inexpressible, because it cannot be declared, grasped, or caused.

अप्रतर्क्यमचिन्त्यत्वादवाप्यत्वाच्च सर्वशः। नाभिलिम्पति तत्तत्त्वं सम्प्राप्य मनसा सह ।। ४०.

Because it cannot be reasoned about, is inconceivable, and wholly unattainable, that reality, once reached along with the mind, does not become tainted.