Vayu Purana

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.

अक्षिणी नासिका श्रोत्रे हृदयं शिर एव च। द्वावात्मानावुभावेतौ प्राणापानावुदाहृतौ ।। १५.

The eyes, nose, ears, heart, and head—these are mentioned. The two selves are both prāṇa and apāna.

तयोः प्राणोऽन्तरात्मास्य बाह्योऽपानोऽत उच्यते। अन्नं प्राणस्तथापानं मृत्युर्ज्जीवितमेव च ।। १५.

Of these, prāṇa is the inner self, and apāna is the outer, so it is said. Food is prāṇa, and likewise apāna; death and life as well.

अन्नं ब्रह्म च विज्ञेयं प्रजानां प्रसवस्तथा। अन्नाद्भूतानि जायन्ते स्थितिरन्नेन चेष्यते। वर्द्धन्ते तेन भूतानि तस्मादन्नन्तदुच्यते ।। १५.

Food and Brahman should be understood as the source of offspring. From food, beings are born; their existence is sustained by food. Beings grow by it; therefore, it is called 'food'.

तदेवाग्नौ हुतं ह्यन्नं भुञ्जते देवदानवाः। गन्धर्वयक्षरक्षांसि पिशाचाश्चान्नमेव हि ।। १५.

That very food, offered into fire, is eaten by gods and demons, Gandharvas, Yakṣas, Rākṣasas, and Piśācas—all indeed eat food.

इति श्रीमहापुराणे वायु प्रोक्ते पाशुपतयोगो नाम पञ्चदशोऽध्यायः

Thus ends the fifteenth chapter called 'Pāśupata Yoga', spoken by Vāyu in the glorious Mahāpurāṇa.

अत ऊद्ध्वं प्रवक्ष्यामि शौचाचारस्य लक्षणम्। यदनुष्ठाय शुद्धात्मा प्रेत्य स्वर्गं हि चाप्नुयात् ।। १६.

Now I shall explain the characteristics of the practice of purity, by which, having observed it, one with a purified self attains heaven after death.

उदकार्थी तु शौचानां मुनीनामुत्तमं पदम् । यस्तु तेष्वप्रमत्तः स्यात् स मुनिर्न्नावसीदति ।। १६.

For those seeking water, the highest state of purity among sages is attained. Whoever is vigilant among them, that sage does not fall.

मानावमानौ द्वोवेतौ तावेवाहुर्विषामृते । अवमानं विषं तत्र मानन्त्वमृतमुच्यते ।। १६.

Honor and dishonor—these two are called nectar and poison. Dishonor is poison, and honor is called nectar.

यस्तु तेष्वप्रमत्तः स्यात् स मुनिर्न्नावसीदति । गुरोः प्रियहिते युक्तः स तु संवत्सरं वसेत् ।। १६.

Whoever is vigilant among them, that sage does not fall. Engaged in the welfare and affection of the teacher, he should reside for a year.

नियमेष्वप्रमत्तस्तु यमेषु च सदा भवेत् । प्राप्यानुज्ञान्ततश्चैव ज्ञानागमनमुत्तमम्। अविरोधेन धर्मस्य विचरेत् पृथिवीमिमाम् ।। १६.

One should always be vigilant in observances and restraints. Having obtained permission, one should acquire supreme knowledge, and, without violating dharma, wander this earth.