Vayu Purana

भृगुपीठं कर्णदेशे ह्ययोध्यां नासिकापुटे। ब्रह्मरन्ध्रे स्थितं ब्राह्यं शैवं सीमन्तसीमनि ।। ४२.

At the ears was the seat of Bhṛgu, at the tip of the nose Ayodhyā; at the crown of the head was the Brāhma seat, and the Śaiva seat at the hair parting.

शाक्तं जिह्वाग्र धिषणं वैष्णवं हृदयाम्बुजे। सौरं चक्षुःप्रदेशस्थं बौद्धञ्छायासु सङ्गतम् ।। ४२.

The Śākta seat was at the tip of the tongue, the Dhiṣaṇa seat at the palate, the Vaiṣṇava seat in the lotus of the heart, the Saura seat at the region of the eyes, and the Bauddha seat united with the shadows.

सौत्रामणिं कण्ठदेशे पशुबन्धमथोरसि। वाजपेयं कटितटे ह्यग्निहोत्रं तथानने ।। ४२.

The Sautrāmaṇi seat was at the throat, the Paśubandha at the chest, the Vājapeya at the waist, and the Agnihotra at the mouth.

अश्वमेधं कटितटे नरमेधमथोदरे। राजसूयं शिरोदेशे आवसथ्यं तथाऽधरे ।। ४२.

The Aśvamedha is on the throat, the Naramedha within the belly; the Rājasūya is on the head, and the Āvasathya likewise below.

ऊर्द्ध्वोष्ठे दक्षिणाग्निञ्च गार्हपत्यं मुखान्तरे। हव्यं श्रुतौ मन्त्रभेदांस्तथा रोमस्ववस्थितान्। भृत्यैरिव महाराजं पुराणैर्न्यायमिश्रितैः ।। ४२.

On the upper lip is the Dakṣiṇāgni, the Gārhapatya within the mouth; the oblation is in the ear, the variations of mantras are on the hairs, as attendants to a great king, accompanied by ancient and just rites.

संहिताभिश्च तन्त्रैश्च पृथक्पृथगुपासितान्। कर्म ज्ञानोपासनाभिर्जनानुग्रहकारकान् ।। ४२.

By the Saṃhitās and Tantras, worshipped separately, these are the acts, knowledge, and meditations that bring about the welfare of people.

दृष्ट्वा सुविस्मितमना मुनिः कृष्णो बभूव तान् । ब्रह्मतेजोमयान्दिव्यांस्तपतोऽर्कानिवच्युतान्। ज्लतोऽग्नी निवोदर्कान्कोटीन्दुसमदर्शनान् ।। ४२.

Seeing them, the sage Kṛṣṇa was filled with wonder; they were radiant with divine Brahman-light, blazing like suns born of ascetic heat, resembling fires rising from fuel, and shining like millions of moons.

ववन्दे सहसोत्थाय दण्डवत्पतितो मुनिः। कृतार्थोऽहं कृतार्थोऽहं कृतार्थोऽहमितीरयन् ।। ४२.

The sage immediately rose, bowed down in prostration, and said, 'I am fulfilled, I am fulfilled, I am fulfilled.'

अद्य मे सफलं जन्म अद्य मे सफलं मनः। अद्य मे सफलञ्चायुर्यद्भवन्तोऽक्षिगोचराः ।। ४२.

Today my birth is fruitful, today my mind is fruitful, today my life is fruitful, for you have come within the range of my sight.

अलौकिकंलौकिकञ्च यत् किञ्चिदपि विद्यते। न तद्वोऽविदितं वेद्यं भूत भव्यं भवच्च यत् ।। ४२.

Whatever exists, whether worldly or otherworldly, nothing is unknown or unknowable to you, whether it is past, future, or present.

न प्रवृत्तिफला यूयं दर्शयन्तोऽपि तान्सदा। यदृच्छाकरसङ्कोचविधानायेह रागिणाम् ।। ४२.

You do not seek the fruits of action, even though you always display them, for the sake of regulating the desires of those attached to action.

प्रपञ्चस्यापि मिथ्यात्वे ब्रह्मत्वे वा निधीतरौ। न मृषारागविषयौ तत्सङ्कोचविधिक्षयौ ।। ४२.

Whether the world is illusory or Brahman, you are not subject to false attachment or its limitations and destruction.

अतो लोकहितैर्नूनं परमार्थनिरूपणे। स्वोक्ताः स्वर्गादिविषयाः नश्वरा इति निन्दिताः ।। ४२.

Therefore, for the good of the world and in the determination of the highest truth, you have declared that the objects of heaven and so forth are perishable and to be criticized.

अधिकारिविभेदेन कर्मज्ञानोपदेशतः। त्रातं सर्वं जगन्नूनं शब्दब्रह्मात्ममूर्त्तिभिः ।। ४२.

According to the difference of qualification and the instruction in action and knowledge, the entire world is surely protected by you, who are the embodied form of the word-Brahman.

अतोऽहं प्रष्टुमिच्छमि भवन्तश्चेत्कृपालवः । कर्मणां फलमादिष्टं सर्गः कामैकचेतसाम् ।। ४२.

Therefore, I wish to ask, if you are compassionate: what is the prescribed fruit of actions, and what is the creation for those whose minds are fixed on desire?

ईशार्पितधियां पुंसां कृतस्यापि च कर्मणः। चित्तशुद्धिस्ततो ज्ञानं मोक्षश्च तदनन्तरम् ।। ४२.

For those whose minds are dedicated to the Lord, even when action is performed, purity of mind arises, then knowledge, and then liberation follows thereafter.

मोक्षो ब्रह्मैक्यमित्येवं सच्चिदानन्दमेव यत्। सर्वं समाप्यते तस्मिञ्ज्ञाते यद्धि कृताकृतम् ।। ४२.

Liberation is the unity with Brahman, which is existence, consciousness, and bliss; in that, all is completed, both what is done and not done, when that is known.

यन्निःसङ्गं चिदाकाशं ज्ञानरूपमसंवृतम्। निरीहमचलं शुद्धमगुणं व्यापकं स्मृतम् ।। ४२.

That which is unattached, the space of consciousness, of the nature of knowledge, uncovered, desireless, unmoving, pure, without qualities, and all-pervading, is remembered.

विकारेषु विनश्यत्सु निर्विकारं न नश्यति। यथान्धतमसा व्याप्तलोकस्य रविरोजसा ।। ४२.

When modifications perish, the unchanging does not perish, just as the sun, by its light, pervades a world covered in dense darkness.

लोहस्येव मणिस्तद्वदरणिश्चानले यथा। यदाभासेन सा सत्तां प्रतिपद्य विजृम्भते ।। ४२.

Just as a gem in iron, or fire in wood, by its reflection that existence arises and expands.

जीवेश्वरादिरूपेण विश्वाकारेण चाप्यहो। तस्यामपि प्रलीनायां कूटस्थञ्च यदेकलम् ।। ४२.

In the form of the individual soul, the Lord, and the universe, and even when that dissolves, the immutable alone remains.

भवद्भिरेवं निर्णीतं तत्तथैव न संशयः। तथापि मम जिज्ञासा वर्त्तते केवलं हृदि ।। ४२.

You have thus determined this, and so it is, without doubt; yet still, a desire to know remains in my heart.

अतोऽपि परमं किञ्चिद्वर्त्तते किल वा न वा। तद्वदन्तु महाभागा भवन्तस्तत्त्वदर्शनाः ।। ४२.

Is there perhaps something higher than this, or not? Let the blessed ones, you who perceive the truth, speak of it.

यच्छ्रवः फलमेवेह जनुषो मे कृतार्थता। एवं ब्रुवन्तमनघं व्यासं सत्यवतीसुतम्। साधु साध्विति सङ्कीर्त्य प्रत्यूचु र्निगमा वचः ।। ४२.

Hearing this alone is the fruit, and my life is fulfilled; thus, as Vyāsa, son of Satyavatī, spoke blamelessly, they praised him, saying 'Well said, well said,' and replied with the words of the Veda.

वेदा ऊचुः ।। साधु साधु महाप्राज्ञा विष्णुरात्मा शरीरिणाम्। अजोऽपि जन्म सम्पद्य लोकानुग्रहमीहसे ।। ४२.

The Vedas said: 'Well spoken, well spoken, O greatly wise one! Viṣṇu is the Self of all embodied beings; though unborn, you take birth for the welfare of the worlds.'

अन्यथा ते न घटते संसारकर्म्मबन्दनम्। अस्पृष्टो मायया देव्या कदाचिज्ज्ञानगूहया ।। ४२.

Otherwise, for you, there is no binding by the actions of worldly existence; untouched by the goddess Māyā, hidden at times by the cave of knowledge.

बिभर्षि स्वेच्छया रूपं स्वेच्छयैव निगूहसे। अस्मत्सम्मत एवार्थो भवता सम्प्रदर्शितः ।। ४२.

By your own will you assume forms, and by your own will you conceal them; the meaning you have shown is just as we understand it.

पुराणेष्वितिहासेषु सूत्रेष्वपि च नैकधा। अक्षरं ब्रह्म परमं सर्वकारणकारणम् ।। ४२.

In the Purāṇas, Itihāsas, and even in the Sūtras, in many ways, the imperishable Supreme Brahman is declared, the cause of all causes.

तस्यात्मनोऽप्यात्म भावतया पुष्पस्य गन्धवत्। रसवद्वा स्थितं रूपमवेहि परमं हि तत् ।। ४२.

Of that Self, even as fragrance abides in a flower or taste in water, so the Supreme Form exists; know that to be highest.