Vayu Purana

सम्यग्विचारितं यद्वत्फेनोर्मिबुद्बुदोदकम्। तथा विचारितं ब्रह्म विश्वस्मान्न पृथग्भवेत् ।। ४२.

Just as, when properly examined, foam, waves, and bubbles are found to be nothing but water, so too, when Brahman is rightly investigated, it is not separate from the universe.

सर्वं ब्रह्मैव नानात्वं नास्तीति निगमा जगुः। यस्माद्भवन्ति ब्रह्माण्ड कोटयो न भवन्ति च ।। ४२.

All is truly Brahman; there is no multiplicity, so declare the scriptures, for countless universes arise from it and yet do not truly exist apart.

यदुन्मेषनिमेषाभ्यां जगतां प्रलयोदयौ। भवेतां या परा शक्तिर्यदाधारतया स्थिता ।। ४२.

That supreme power by which, through opening and closing of the eyes, the creation and dissolution of worlds occur, is established as their foundation.

यस्मिन्निदं यतश्चेदं येनेदं यदिदं स्मृतम्। यदज्ञानाज्जगद्भाति यस्मिन् ज्ञाते जगन्न हि ।। ४२.

That in which this exists, from which this arises, by which this is remembered, which appears as the world through ignorance, and upon knowing which, the world ceases to be.

असत्यं यज्जडं दुःखमवस्त्विति निरूपितम्। विपरीतमतो यद्वै सच्चिदानन्दमूर्त्तिकम् ।। ४२.

That which is false, inert, and sorrowful is determined to be unreal; therefore, what is contrary to this is of the nature of existence, consciousness, and bliss.

जीवे जाग्रति विश्वाख्यं स्वप्ने यत्तैजसं स्मृतम् । सुषुप्तौ प्राज्ञसंज्ञं तत्सर्वावस्थासु संस्मृतम् ।। ४२.

In the waking state, the individual is called 'viśva'; in the dream state, 'taijasa'; in deep sleep, 'prājña'; thus, it is remembered in all conditions.

यच्चक्षुषां चक्षुरथ श्रोत्राणां श्रोत्रमस्ति च। त्वक् त्वचां रसनं तस्य प्राणं प्राणस्य यद्विदुः ।। ४२.

That which is the eye of the eyes, the ear of the ears, the skin of the skins, the tongue of the tongues, and the breath of the breaths, is known by the wise.

बुद्धिर्ज्ञानेन च प्राणाः क्रियाशक्त्या निरन्तरम्। यन्नेशिरि समभ्येतुं ज्ञातुं च परमार्थतः ।। ४२.

Intellect operates through knowledge, vital forces through the power of action, yet that which cannot be controlled or fully known is the ultimate reality.

रज्जावहिर्मरौ वारि नीलिमा गगने यथा। असद्विश्वमिदं भाति यस्मिन्नज्ञानकल्पितम् ।। ४२.

Just as a rope appears as a snake, water as a mirage in the desert, or blue in the sky, so this unreal universe shines, imagined through ignorance.

घटावच्छिन्न एवायं महाकाशो विभिद्यते। कार्योपाधिपरिच्छिन्नं तद्वद्यज्जीवसंज्ञिकम् ।। ४२.

Just as the vast space is divided by a pot, so too, that which is called the individual soul is limited by the adjuncts of action.

मायया चित्रकारिण्या विचित्रगुणशीलया । ब्रह्माण्डं चित्रमतुलं यस्मिन् भित्ताविवार्पितम् ।। ४२.

By the creative power of Māyā, possessing wondrous qualities, the marvelous universe is projected, like a painting upon a wall.

धावतोऽन्यानतिक्रान्तं वदतो वागगोचरम् । वेदवेदान्तसिद्धान्तैर्विनिर्णीतं तदक्षरम् ।। ४२.

That which surpasses all others in speed, which speech cannot reach, which is established by the conclusions of the Vedas and Vedānta, is the imperishable.

अक्षरान्न परं किञ्चित्सा काष्ठा सा परा गतिः । इत्येवं श्रूयते वेदे बहुधापि विचारिते ।। ४२.

There is nothing higher than the imperishable; that is the ultimate, the supreme goal, so it is heard in the Vedas, even after much inquiry.

अक्षरस्यात्मनश्चापि स्वात्मरूपतया स्थितम्। परमानन्दसन्दोहरूपमानन्द विग्रहम् ।। ४२.

The imperishable and the Self are established as one's own true nature, the embodiment of supreme bliss, the very form of joy.

लीलाविलासरसिकं बल्लवीयूथमध्यगम्। शिखिपिच्छकिरीटेन बास्वद्रत्नचितेन च ।। ४२.

Delighting in play and sport, surrounded by groups of cowherd maidens, adorned with a crown of peacock feathers and gems.

उल्लसद्विद्युदाटोपकुण्डलाभ्यां विराजितम्। कर्णोपान्तचरन्नेत्रखञ्जरीटमनोहरम् ।। ४२.

Radiant with flashing earrings like lightning, charming with eyes moving near the ears, and a beautiful crest.

कुञ्जकुञ्जप्रियावृन्दविलासरतिलम्पटम्। पीताम्बरधरं दिव्यं चन्दनालेपमण्डितम् ।। ४२.

Fond of playful pastimes in groves with beloved companions, wearing yellow garments, divine, and adorned with sandal paste.

अधरामृत संसिक्तवेणुनादेन वल्लवीः। मोहयन्तञ्चिदानन्दमनङ्गमदभञ्जनम् ।। ४२.

Enchanting the cowherd women with the sound of his flute, moistened by the nectar of the lower lip, he shattered the pride of Cupid, embodying the bliss of consciousness.

कोटिकामकलापूर्णं कोटिचन्द्रांशुनिर्मलम्। त्रिरेखकम्ठविलसद्रत्नगुञ्जामृगा कुलम् ।। ४२.

Filled with millions of forms of desire, pure as the rays of millions of moons, adorned with three lines on the neck, and a host of deer marked by strings of gems.

यमुनापुलिने तुङ्गे तमालवनकानने। कदम्बचम्पकाशोकपारिजातमनोहरे ।। ४२.

On the high banks of the Yamuna, in the groves of tamāla trees, delightful with kadamba, campaka, aśoka, and pārijāta trees.

शिखिपारावतशुकपिककोलाहलाकुले। निरोधार्थं गवामेव धावमानमितस्ततः ।। ४२.

Filled with the clamor of peacocks, doves, parrots, and cuckoos, he ran here and there only to restrain the cows.

राधाविलासरसिकं कृष्णाख्यं पुरुषं परम्। श्रुतवानस्मि वेदेभ्यो यतस्तद्गोचरोऽभवत् ।। ४२.

I have heard from the Vedas of that supreme person named Krishna, the connoisseur of Rādhā’s delights, for he became accessible through them.

एवं ब्रह्मणि चिन्मात्रे निर्गुणे भेदवर्जिते। गोलोकसंज्ञिके कृष्णो दीव्यतीति श्रुतं मया ।। ४२.

Thus, I have heard that Krishna shines forth in Goloka, which is called by that name, in the pure, undivided, attributeless, consciousness that is Brahman.

नातः परतरं किञ्चिन्निगमागमयोरपि। तथापि निगमो वक्ति ह्यक्षरात् परतः परः ।। ४२.

There is nothing higher than this, not even in the Vedas or Āgamas; yet the Veda declares that there is one who is higher than the imperishable.

गोलोकवासी भगवानक्षरात्पर उच्यते। तस्मादपि परः कोऽसौ गीयते श्रुतिभिः सदा ।। ४२.

The Lord dwelling in Goloka is said to be higher than the imperishable; who, then, is proclaimed by the scriptures as higher even than that?

उद्दिष्टो वेद वचनैर्विशेषो ज्ञायते कथम्। श्रुतेर्वार्थोऽन्यथा बोध्यः परतस्त्वक्षरादिति ।। ४२.

How is the distinction indicated by the words of the Veda to be known? The meaning of the scripture must be understood otherwise: there is one higher than the imperishable.

श्रुत्यर्थे संशयापन्नो व्यासः सत्यवतीसुतः। विचारयामास चिरं न प्रपेदे यथातथम् ।। ४२.

Vyāsa, son of Satyavatī, fell into doubt about the meaning of the scripture; he pondered for a long time but did not reach the truth as it is.

सूत उवाच।। विचारयन्नपि मुनिर्नाप वेदार्थनिश्चयम्। वेदो नारायणः साक्षाद्यत्र मुह्यन्ति सूरयः ।। ४२.

Sūta said: Even though the sage pondered, he did not arrive at certainty about the meaning of the Veda; the Veda is directly Nārāyaṇa, in which even the wise are bewildered.

तथापि महतीमार्त्तिं सतां हृदयतापिनीम्। पुनर्विचारयामास कं व्रजामि करोमि किम् ।। ४२.

Yet, afflicted by great distress that pained the hearts of the virtuous, he pondered again: 'To whom shall I go? What shall I do?'