Vayu Purana

त्रैलोक्ये सर्वभूतेषु त्रैलोक्यमगमं स्मृतम्। प्रकामान् विषयान् भुङ्क्ते न च प्रतिहतः व्कचित् । त्रैलोक्ये सर्वभूतानां सुखदुःखं प्रकर्त्तते ।। १३.

In the three worlds, among all beings, it is known as mastery over the three worlds; he enjoys desired objects without obstruction anywhere, and in the three worlds he brings about happiness and sorrow for all beings.

ईशो भवति सर्वत्र प्रविभागेन योगवित्। वश्यानि चैव भूतानि त्रैलोक्ये सचराचरे। भवन्ति सर्वकार्येषु इच्छतो न भवन्ति च ।। १३.

The knower of yoga becomes lord everywhere, by distinction; and all beings, moving and unmoving, in the three worlds, become subject to his will—things happen as he wishes, or do not happen.

यत्र कामावसायित्वं त्रैलोक्ये सचराचरे। इच्छया चेन्द्रियाणि स्युः भवन्ति न भवन्ति च ।। १३.

Wherever there is the power to fulfill desires, in the three worlds, among moving and unmoving beings, the senses act or do not act according to his will.

शब्दः स्पर्शो रसो गन्धो रूपं चैव मन स्तथा। प्रवर्त्तन्तेऽस्य चेच्छातो न भवन्ति तथेच्छया ।। १३.

Sound, touch, taste, smell, form, and even the mind—these arise for him when he wishes, and cease when he so desires.

न जायते न म्रियते भिद्यते न च छिद्यते। न दह्यते न मुह्यते हीयते न च लिप्यते ।। १३.

He is not born, nor does he die; he is not split, nor cut; he is not burned, nor deluded; he is not diminished, nor stained.

न क्षीयते न क्षरति न खिद्यति कदाचन। क्रियते चैव सर्वत्र तथा विक्रियते न च ।। १३.

He is not exhausted, nor does he perish, nor is he ever afflicted; he acts everywhere, yet is not transformed.

अगन्धरसरूपस्तु स्पर्शशब्दविवर्ज्जितः। अवर्णो ह्यवरश्चैव तथा वर्णस्य कर्हिचित् ।। १३.

He is without smell, taste, or form, devoid of touch and sound; he is colorless and without distinction, and yet sometimes assumes color.

भुङ्क्तेऽथ विषयांश्चैव विषयैर्न्न च युज्यते। ज्ञात्वा तु परमं सूक्ष्मं सूक्ष्मत्वाच्चापवर्गकः ।। १३.

He enjoys objects, yet is not bound by them; knowing the supreme subtlety, because of that subtlety, he is liberated.

व्यापकस्त्वपवर्गाच्च व्यापित्वात्पुरुषः स्मृतः। पुरुषः सूक्ष्मभावात्तु ऐश्वर्ये परतः स्थितः ।। १३.

He is all-pervading and, because of liberation, is called puruṣa; due to his subtle nature, the puruṣa stands supreme in sovereignty.

गुणान्तरन्तु ऐश्वर्ये सर्वतः सूक्ष्म उच्यते। ऐश्वर्य्यमप्रतीघाति प्राप्य योगमनुत्तमम्। अपवर्गं ततो गच्छेत् सुसूक्ष्मं परमं पदम् ।। १३.

The other qualities, in sovereignty, are said to be entirely subtle; having attained unsurpassed yoga, which is unobstructed sovereignty, he then goes to liberation—the most subtle, supreme state.

न चैवमागतो ज्ञानाद्रागात् कर्म्म समाचरेत्। राजसं तामसं वापि भुक्त्वा तत्रैव युज्यते ।। १४.

One who has come to this knowledge does not act out of passion; even after enjoying rajasic or tamasic fruits, he remains established in that state.

तथा सुकृतकर्म्मा तु फलं स्वर्गे समश्रुते। तस्मात् स्थानात् पुनर्भ्रष्टो मानुष्यमनुपद्यते ।। १४.

Thus, one who has performed virtuous deeds enjoys their fruit in heaven, as heard; but, falling from that place, he is reborn as a human.

तस्माद्ब्रह्म परं सूक्ष्मं ब्रह्म शाश्वतमुच्यते। ब्रह्म एव हि सेवेत ब्रह्मैव परमं सुखम् ।। १४.

Therefore, Brahman is called the supreme, subtle, and eternal; one should serve only Brahman, for Brahman alone is the highest bliss.

परिश्रमस्तु यज्ञानां महतार्थेन वर्त्तते। भूयो मृत्युवशं याति तस्मान्मोक्षः परं सुखम् ।। १४.

The effort of sacrifices is undertaken for a great purpose; but again, one goes under the sway of death—therefore, liberation is the highest happiness.

अथ वै ध्यानसंयुक्तो ब्रह्मयज्ञपरायणः । न स स्याद् व्यापितुं शक्यो मन्वन्तरशतैरपि ।। १४.

But one engaged in meditation, devoted to the sacrifice of Brahman, cannot be encompassed even in hundreds of manvantaras.

दृष्ट्वा तु पुरुषं दिव्यं विश्वाख्यं विश्वरूपिणम्। विश्वपाद शिरोग्रीवं विश्वेशं विश्वभावनम्। विश्वगन्धं विश्वमाल्यं विश्वाम्बरधरं प्रभुम् ।। १४.

Having seen the divine Person called Viśva, of universal form, with universal feet, head, and neck, the lord of all, the creator of the universe, with universal fragrance, universal garlands, clothed in the universe, the mighty one—

गोभिर्मही संयतते पतत्रिणं महात्मानं परममतिं वरेण्यम्। कविं पुराणमनुशासितारं सूक्ष्माच्च सूक्ष्मं महतो महान्तम्। योगेन पश्यन्ति न चक्षुषा तं निरिन्द्रियं पुरुषं रुक्मवर्णम् ।। १४.

By cows the earth is sustained; the great-souled, supreme-minded, most excellent bird, the ancient sage, the ruler, subtler than the subtle, greater than the great—him, the sense-transcending, golden-hued Person, is seen by yogis through yoga, not by the eyes.

अलिङ्गिनं पुरुषं रुक्मवर्णं सलिङ्गिनं निर्गुणं चेतनं च। नित्यं सदा सर्वगतन्तु शौचं पश्यन्ति युक्त्या ह्यचलं प्रकाशम् ।। १४.

They perceive, through discernment, the formless Person, golden in hue, with and without attributes, beyond qualities yet conscious, eternal, ever-present, all-pervading, pure, unmoving, and luminous.

तद्भावितस्तेजसा दीप्यमानः अपाणिपादोदरपार्श्वजिह्वः। अतीन्द्रियोऽद्यापि सुसूक्ष्म एकः पश्यत्यचक्षुः स श्रृणोत्यकर्णः ।। १४.

Endowed with that brilliance, shining forth, without hands, feet, belly, sides, or tongue, beyond the senses, yet even now, subtle and one, he sees without eyes and hears without ears.

नास्यास्त्यबुद्धं न च बुद्धिरस्ति स वेद सर्वं न च वेदवेद्यः। तमाहुरग्र्यं पुरुषं महान्तं सचेतनं सर्व्वगतं सुसूक्ष्मम् ।। १४.

He has neither ignorance nor intellect; he knows all, yet is neither knower nor known. They call him the supreme Person, the great, conscious, all-pervading, and most subtle.

तामाहुर्मुनयः सर्व्वे लोके प्रसवधर्मिणीम्। प्रकृतिं सर्व्वभूतानां युक्ताः पश्यन्ति चेतसा ।। १४.

All sages declare her to be the source of creation in the world; they perceive, through mind, Prakriti, the origin of all beings.

सर्व्वतः पाणिपादान्तं सर्व्वतोऽक्षिशिरोमुखम्। सर्व्वतः श्रुति (म) माँल्लोके सर्व्वमावृत्य तिष्ठति ।। १४.

With hands and feet everywhere, with eyes, heads, and faces everywhere, with ears everywhere in the world, he stands pervading all.

युक्ता योगेन चेशानं सर्व्वतश्च सनातनम्। पुरुषं सर्व्वभूतानां तस्माद्ध्याता न मुह्यते ।। १४.

By yoga, those united perceive the Lord, eternal and all-pervading, the Person of all beings; therefore, the meditator is not deluded.

भूतात्मानं महात्मानं परमात्मानमव्ययम्। सर्व्वात्मानं परं ब्रह्म तद्वै ध्यात्वा न मुह्यति ।। १४.

Knowing the Self of beings, the great Self, the imperishable Supreme Self, the Self of all, the supreme Brahman—having meditated on that, one is not deluded.

पवनो हि यथा ग्राह्यो विचरन् सर्व्वमूर्तिषु। पुरि शेते तथाभ्रे च तस्मात् पुरुष उच्यते। अथ चेल्लुप्तधर्म्मात्तु सविशेषैश्च कर्म्माभिः ।। १४.

Just as wind is grasped while moving among all forms, and dwells in the city and in the cloud, so is he called 'Person.' But if he abandons his own nature, then, through specific actions, he is bound.

ततस्तु ब्रह्म योन्यां वै शुक्रशोणितसंयुतम्। स्त्रीपुमांसप्रयोगेण जायते हि पुनः पुनः ।। १४.

Then, in the womb of Brahma, united with semen and blood, through the union of male and female, he is born again and again.

ततस्तु गर्भकाले तु कलनं नाम जायते। कालेन कलनञ्चापि बुद्बुदश्च प्रजायते ।। १४.

Then, during the time in the womb, what is called 'formation' arises; in time, this formation becomes a bubble.

मृत्पिण्डस्तु यथा चक्रे चक्रवातेन पीडितः। हस्ताभ्यां क्रियमाणस्तु विश्वत्वमुपगच्छति ।। १४.

Just as a lump of clay, pressed by the wheel and wind, and shaped by hands, takes on various forms,

एवमात्मास्थिसंयुक्तो वायुना समुदीरितः। जायते मानुषस्तत्र यथा रूपं तथा मनः ।। १४.

So too, the self, joined with bones and stirred by wind, becomes human there; as is the form, so is the mind.