Vayu Purana

रक्तभागास्त्रयस्त्रिंशच्छुक्र भागाश्चतुर्द्दश। भागतोऽर्द्धपलं कृत्वा ततो गर्भे निषेवते ।। १४.

There are thirty-three parts of blood and fourteen parts of semen; taking half a pala by measure, it is then deposited in the womb.

ततस्तु गर्भसंयुक्तः पञ्चभिर्वायुभिर्वृतः। पितुः शरीरात् प्रत्यङ्गरूपमस्योपजायते ।। १४.

Then, joined with the embryo and enveloped by the five winds, from the father's body, each limb of his form arises.

ततोऽस्य मातुराहारात् पीतलीढप्रवेशितम्। नाभि स्रोतःप्रवेशेन प्राणाधारो हि देहिनाम् ।। १४.

Then, from the mother's nourishment, entering through the yellowish fluid, by way of the navel channel, the vital support of embodied beings is established.

नवमासान् परिक्लिष्टः संवेष्टितशिरोधरः । वेष्टितः सर्व्वगात्रैश्च अपर्य्यायक्रमागतः। नवमासोषितश्चैव योनिच्छिद्रादवाङ्‌मुखः ।। १४.

Afflicted for nine months, with head and neck bent, with all limbs folded, unable to move, after nine months, he dwells, head downward, at the opening of the womb.

ततस्तु कर्म्मभिः पापैर्निरयं प्रतिपद्यते। असिपत्रवनञ्चैव शाल्मलीच्छेदभेदयोः ।। १४.

Then, through sinful actions, he attains hell, such as the forest of swords and the torment of the Śālmalī tree.

तत्र निर्भर्त्सनञ्चैव तथा शोणितभोजनम् । एतास्तु यातन् घोराः कुम्भीपाकसुदुःसहाः ।। १४.

There, indeed, are terrifying punishments such as harsh rebuke and the eating of blood; these torments in Kumbhīpāka are exceedingly hard to endure.

यथा ह्यापस्तु विच्छिन्नाः स्वरूपमुपयान्ति वै । तस्माच्छिन्नाश्च भिन्नाश्च यातनास्थानमागतः ।। १४.

Just as waters, when separated, regain their own form, so too, those who are cut off and divided, upon reaching the place of torment, are restored.

एवं जीवस्तु तैः पापैस्तप्यमानः स्वयं कृतैः । प्राप्नुयात् कर्म्मभिर्दुःखं शेषं वा यादि चेतरम् ।। १४.

Thus, the soul, tormented by those sins it has itself committed, experiences suffering through its actions, or whatever remains, as is appropriate.

एकेनैव तु गन्तव्यं सर्व्वमृत्युनिवेशनम्। एकनैव च भोक्तव्यं तस्मात् सुकृतमाचरेत् ।। १४.

Alone, indeed, one must go to the abode of Death, and alone one must experience it; therefore, one should perform good deeds.

न ह्येनं प्रस्थितं कश्चिद्गच्छन्तमनुगच्छति। यदनेन कृतं कर्म्म तदेनमनुगच्छति ।। १४.

For no one accompanies him as he departs on that journey; only the actions he has performed follow him.

ते नित्यं यमविषये विभिन्नदेहाः क्रोशन्तः सततमनिष्टसंप्रयोगैः। शुष्यन्ते परिगतवेदनाशरीराः बह्वीभिः सुभृशमधर्म्मयातनाभिः ।। १४.

There, in Yama's realm, they, with bodies torn apart, ever cry out, constantly afflicted by unwanted unions, drying up, their bodies consumed by pain, tormented intensely by many cruel punishments.

कर्मणाः मनसा वाचा यदभीष्टं निषेव्यते। तत् प्रसद्य हरेत् पापं तस्मात्‌ सुकृतमाचरेत् ।। १४.

Whatever is desired and pursued by action, mind, or speech, by propitiating that, one removes sin; therefore, one should perform good deeds.

यादृग् जातानि पापानि पूर्व्वं कर्म्माणि देहिनः। संसारं तामसं तादृक् षह्‌विधं प्रतिपद्यते ।। १४.

According to the kinds of sins and actions previously committed by the embodied soul, it attains a corresponding dark existence in saṃsāra.

मानुष्यं पशुभावञ्च पशुभावान्मृगो भवेत्। मृगत्वात् पक्षिभावन्तु तस्माच्चैव सरीसृपः ।। १४.

From humanity one attains the state of an animal, from animalhood one becomes a beast, from being a beast one becomes a bird, and from there, a reptile.

सरीसृपत्वाद्गच्छोद्धि। स्थावरत्वन्न संशयः। स्थावरत्वं पुनः प्राप्तो यावदुन्मिषते नरः। कुलालचकवद्भान्तस्तत्रैवपरिकीर्तितः ।। १४.

From being a reptile, one goes to the state of a plant—of this there is no doubt; having attained the state of a plant, a person remains thus until he awakens, revolving there like a potter's wheel, as is declared.

इत्येवं हि मनुष्यादिः संसारे स्थावरान्तके। विज्ञेयस्तामसो नाम तत्रैव परिवर्त्तते ।। १४.

Thus, from human to plant in saṃsāra, this cycle is to be understood as the dark path, where one continually revolves.

सात्त्विकश्चापि संसारो ब्रह्मादिः परिकीर्त्तितः। पिशाचान्तः सविज्ञेयः स्वर्गस्थानेषु देहिनाम् ।। १४.

The sāttvic cycle, beginning with Brahmā, is also described; up to the piśācas, it is to be known as the realm of embodied beings in heavenly places.

ब्राह्मे तु केवलं सत्त्वं स्थावरे केवलं तमः। चतुर्द्दशानां स्थानानां मध्ये विष्टम्भकं रजः। मर्मसु च्छिद्यमानेषु वेदनार्त्तस्य देहिनः ।। १४.

In the Brahmic state there is only sattva, in plants only tamas; among the fourteen states, rajas is the binding force; when the vital points are cut, the embodied being suffers pain.

ततस्तु परमं ब्रह्म कथं विप्रः स्मरिष्यति । संस्कारात् पूर्वधर्मस्य भावनायां प्रणोदितः। मानुष्यं भजते नित्यं तस्मान्नित्यं समादधेत् ।। १४.

Then, O brāhmaṇa, how will one remember the supreme Brahman? Prompted by the impressions of previous dharma and contemplation, one is always born as a human; therefore, one should always practice it.

चतुर्द्दशविधं ह्येतद्बुद्ध्वा संसारमण्डलम्। तथा समारभेत् कर्म्म संसारभयपीडितः ।। १५.

Having understood this cycle of saṃsāra in its fourteenfold form, one should act accordingly, being afflicted by the fear of saṃsāra.

ततः स्मरति संसारचक्रेण परिवर्त्तितः। तस्मात्तु सततं युक्तो ध्यानतत्परयुञ्जकः। तथा समारभेद्योगं यथात्मानं स पश्यति ।। १५.

Then, being turned by the wheel of saṃsāra, one remembers; therefore, always engaged, devoted to meditation, one should practice yoga in such a way that one perceives the self.

एष आद्यः परं ज्योतिरेष सेतुरनुत्तमः। विवृद्धो ह्येष भूतानां न सम्भेदश्च शाश्वतः ।। १५.

This is the primal, supreme light, this is the highest bridge; it is indeed the source of all beings, and its unity is eternal.

तदेनं सेतुमात्मानं अग्निं वै विश्वतोमुखम्। हृदिस्थं सर्वभूतानामुपासीत विधानवित् ।। १५.

Therefore, one who knows the method should worship that self, the bridge, the fire with faces in all directions, abiding in the heart of all beings.

हुत्वाष्टावाहुतीः सम्यक् शुचिस्तद्गतमानसः। वैश्वानरं हृदिस्थन्तु यथावदनुपूर्वशः। अपः पूर्व सकृत् प्राश्य तुष्णीं भूत्वा उपासते ।। १५.

Having offered eight oblations properly, with purity and a mind absorbed in that, one should meditate on Vaiśvānara residing in the heart, in the prescribed order. Having first sipped water, they sit in silence and worship.

प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता। अपानाय द्वितीया तु समानायेति चापरा ।। १५.

The first oblation is remembered as being for Prāṇa; the second is for Apāna, and another is for Samāna.

उदानाय चतुर्थीति व्यानायेति च पञ्चमी। स्वाहा कारैः परं हुत्वा शेषं भुञ्जीत कामतः। अपः पुनः सकृत् प्राश्य त्र्याचम्य हृदयं स्पृशेत् ।। १५.

The fourth is for Udāna, and the fifth for Vyāna. Having offered the rest with the utterance of 'svāhā', one may eat what remains as desired. Again, sipping water once, performing three ācamana, one should touch the heart.

ॐप्राणानां ग्रन्थिरस्यात्मा रुद्रो ह्यात्मा विशान्तकः। स रुद्रो ह्यात्मनः प्राणा एवमाप्याययेत् स्वयम् ।। १५.

Om—the knot of the prāṇas is his self; Rudra is indeed the self, the destroyer of all. That Rudra is the prāṇas of the self; thus, he himself nourishes them.

त्वं देवानामपि ज्येष्ठ उग्रस्त्वं चतुरो वृषा । मृत्युघ्नोऽसि त्वमस्मभ्यं भद्रमेतद्धुतं हविः ।। १५.

You are the eldest among the gods; you are fierce, and you are the four bulls. You are the destroyer of death; for us, may this oblation be auspicious.

एवं हृदयमालभ्य पादाङ्गुष्ठे तु दक्षिणे। विश्राव्य दक्षिणं पाणिं नाभिं वै पाणिना स्पृशेत् । ततः पुनरुपस्पृश्‌य चात्मानमभिसंस्पृशेत् ।। १५.

Thus, after touching the heart, one should touch the right big toe, then pour out with the right hand, and touch the navel with the hand. Then, again performing purification, one should touch oneself.