Vayu Purana

अविभागवतावेतौ गुणसाम्यस्थितावुभौ। सर्वकार्य्ये बुद्धिपूर्वं प्रधानस्य प्रपत्स्यते ।। ४१.

These two, when undivided, remain in a state of equilibrium of the qualities; in every action, the intention of intellect first arises from the primordial matter.

अबुद्धिपूर्वं क्षेत्रज्ञ अधिष्ठास्यति तान् गुणान्। एवं तानभिमानेन प्रपत्स्येत पुरस्तदा ।। ४१.

Without the precedence of intellect, the knower of the field presides over those qualities; thus, by identifying with them, it first proceeds forward.

यदा प्रवर्त्तितव्यन्तु क्षेत्रक्षेत्रज्ञयोर्द्वयोः। भोज्यभोक्तृत्वसम्बन्धं प्रपत्स्येते युतावुभौ ।। ४१.

When it is time for activity between the field and the knower of the field, both together enter into the relationship of the enjoyed and the enjoyer.

तस्माच्छरणमव्यक्तं साम्ये स्थित्वा गुणात्मकान्। क्षेत्रज्ञाधिष्ठितं तच्च वैषम्यं भजते तु तत् ।। ४१.

Therefore, the unmanifest is the refuge, having remained in the equilibrium of the qualities; that, presided over by the knower of the field, then attains diversity.

ततः प्रपत्स्यते व्यक्तं क्षेत्रक्षेत्रज्ञयोर्द्वयोः। क्षेत्रज्ञाधिष्ठितं सत्त्वं विकारं जनयिष्यति ।। ४१.

Then, the manifest arises for both the field and the knower of the field; the sattva, presided over by the knower of the field, will produce transformation.

महदाद्यं विशेषान्तं चतुर्विंशगुणात्मकम्। क्षेत्रज्ञस्य प्रधानस्य पुरुषस्य प्रपत्स्यते ।। ४१.

From the great principle to the particular, consisting of twenty-four qualities, it proceeds from the knower of the field, the primordial matter, and the person.

ब्रह्माण्डे प्रथमः सोऽथ भविता चेश्वरः पुनः। ततो ज्ञेयस्य कृत्स्नस्य सर्वभूतपतिः शिवः ।। ४१.

In the cosmic egg, he will first become the lord again; then, Śiva, the master of all beings, is to be known as the entirety.

ईश्वरः सर्व्वमुक्तानां ब्रह्मा ब्रह्ममयो महान्। आदि देवः प्रधानस्यानुग्रहाय प्रवक्ष्यते ।। ४१.

The lord of all liberated ones, Brahmā, is composed of Brahman and is the great one; the primordial deity is declared for the favor of primordial matter.

अनाद्यौ स्वयमुत्पन्नावुभौ सूक्ष्मौ तु तौ स्मृतौ । अनादिसंयोगयुतौ सर्वक्षेत्रज्ञमेव च ।। ४१.

Both are remembered as self-born and beginningless, subtle; united by beginningless conjunction, and encompassing all knowers of the field.

अबुद्धि पूर्वकं युक्तौ मशकौ तु वरौ तदा। अप्रत्ययमनाद्यं च स्थितावुदकमप्स्यशः ।। ४१.

Without the precedence of intellect, the two excellent ones are united; the beginningless, unmanifest, and water remain together.

प्रवृत्ते पूर्वतः पूर्वं पुनः सर्गे प्रपत्स्यते। अज्ञागुणैः प्रवर्त्तन्ते रजःसत्त्वतमात्मकम् ।। ४१.

When activity commences, again creation proceeds; they act through qualities of ignorance, consisting of rajas, sattva, and tamas.

प्रवृत्तिकाले रजसाभिपन्नमहत्त्वभूतादिविशेष्यताञ्च। विशेषतां चेन्द्रियताञ्च यान्ति गुणावसाने पतिभिर्मनुष्याः ।। ४१.

At the time of activity, through rajas, they attain the states of greatness, particularity, and individuality; at the end of the qualities, humans reach distinction and individuality with their lords.

सत्याभिध्यायिनस्तस्य ध्यायिनः सन्निमित्तकम्। रजःसत्त्वतमा व्यक्ता विधर्म्माणः परस्परम् ।। ४१.

Those who meditate on truth, meditating with a cause, manifest rajas, sattva, and tamas, and are mutually opposed in their nature.

आद्यन्ते संप्रपत्स्यन्ते क्षेत्रतज्ज्ञास्तु सर्वशः। संसिद्धकार्य्यकरणा उत्पद्यन्तेऽभिमानिनः ।। ४१.

At the beginning and end, all those who know the field proceed; those who have accomplished action and instrument are born with identification.

सर्वे सत्वाः प्रपद्यन्ते ह्यव्यक्तात्पूर्वमेव च। प्रसूते या च सुवहाः साधिकाश्चाप्यसाधिका ।। ४१.

All beings proceed from the unmanifest, even before; whatever is produced, both those with and without means.

संसरन्तस्तु ते सर्वे स्तानप्रकरणैः सह। कार्य्याणि प्रतिपत्स्यन्ते उत्पद्यन्ते पुनः पुनः ।। ४१.

All of them wander together with places and contexts; they undertake actions and are born again and again.

गुणमात्रात्मकाश्चैव धर्म्माधर्म्मौ परस्परम्। आरप्सन्तीह चान्योन्यं वरेणानुग्रहेण च ।। ४१.

Dharma and adharma, both consisting solely of qualities, mutually undertake each other here, and also through the favor of the best.

सर्वे तुल्याः प्रसृष्टार्थं सर्ग्गदौ यान्ति विक्रियाम्। गुणास्तत्प्रतिधावन्ते तस्मात्तत्तस्य रोचते ।। ४१.

All are alike at the beginning of creation, set forth for their respective purposes; the qualities then undergo transformation, and those qualities pursue them accordingly; therefore, that is pleasing to each.

गुणास्ते यानि सर्वाणि प्राक् दृष्टेः प्रतिपेदिरे। तान्येव प्रतिपद्यन्ते सृष्टमानाः पुनः पुनः ।। ४१.

Those very qualities, which were acquired before perception, are attained again and again by beings as they are created.

हिंस्राहिंस्रे मृदुक्रूरे धर्म्माधर्म्मावृतानृते। तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते ।। ४१.

Inclined toward violence or nonviolence, gentleness or cruelty, righteousness or unrighteousness, truth or falsehood—beings take on those natures; therefore, that is pleasing to each.

महाभूतेषु नानात्वमिन्द्रियार्थेषु मूर्त्तिषु। विप्रयोगाश्च भूतानां युणोभ्यः संप्रवर्त्तते ।। ४१.

Diversity arises among the great elements, the objects of the senses, and the forms; and separation among beings proceeds from their unions.

इत्येष वो मया ख्यातः पुनः सर्गः समासतः। समासादेव वक्ष्यामि ब्रह्मणोऽथ समुद्भवम् ।। ४१.

Thus, I have explained to you in summary the new creation; now, I will briefly speak of the origin of Brahman.

अव्यक्तात्कारणात्तस्मान्नित्यात्सदसदात्मकात्। प्रधान पुरुषाभ्यान्तु जायते च महेश्वरः ।। ४१.

From the unmanifest cause, which is eternal and of the nature of being and non-being, arise Pradhāna and Puruṣa, and from them is born the great Lord.

स पुनः सम्भावयिता जायते ब्रह्मसंज्ञितः। सृजते स पुनर्लोकानभिमानगुणात्मकान् ।। ४१.

He, again, the creator, is known as Brahmā; he creates the worlds, each endowed with its own sense of self and qualities.

अहङ्कारस्तु महतस्तस्माद्भूतानि चात्मनः। युगपत् सम्प्रवर्त्तन्ते भूतान्येवेन्द्रियाणि च। भूतभेदाश्च भूतेभ्य इति सर्गः प्रवर्त्तते ।। ४१.

From Mahat arises ego, and from that, the elements and the self; simultaneously, both the elements and the senses proceed, and from the elements come the various forms—thus creation unfolds.

विस्तरावयवस्तेषां यथाप्रज्ञं यथाश्रुतम्। कीर्त्तितं वो यथा पूर्वं तथैवाभ्युपधार्य्यताम् ।। ४१.

The detailed limbs of these, as known and as heard, have been described to you as before; so let them be understood in the same way.

एतच्छ्रुत्वा नैमिषेयास्तदानीं लोकोत्पत्तिं संस्थितिं च व्ययञ्च। तस्मिन् सत्रेऽवभृथं प्राप्य शुद्धाः पुण्यं लोकमृषयः प्राप्नुवन्ति ।। ४१.

Hearing this, the sages at Naimisha, having learned of the creation, preservation, and dissolution of the worlds, after performing the concluding bath of the sacrifice, pure, attain the blessed world.

यथा यूयं विधिवद्देवतादीनिष्ट्वा चैवावभृथं प्राप्य शुद्धाः। त्यक्त्वा देहानायुषोऽन्ते कृतार्थान्पुण्याँल्लोकान्प्राप्य यथेष्टं चरिष्यथ ।। ४१.

Just as you, having duly worshipped the deities and performed the concluding bath, pure, at the end of your lives, having fulfilled your purposes, will attain blessed worlds and move as you wish.

एते ते नैमिषेया वै इष्ट्वा सृष्ट्वा च वै तदा। जग्मुश्चावभृधस्नाताः स्वर्गं सर्वे तु सत्रिणः ।। ४१.

Those Naimisha sages, having performed sacrifices and created (rites), then, after bathing at the conclusion, all the sacrificers went to heaven.