Vayu Purana

भस्माङ्गाराश्च केशांश्च नदीं शुष्कां भुजङ्गमान्। पश्येद्यो दशरात्रन्तु न स जीवेत तादृशः ।। १९.

If, for ten nights, someone sees ashes, coals, hair, a dried-up river, or snakes, he will not live.

कृष्णैश्च विकटैश्चैव पुरुषैरुद्यतायुधैः। पाषाणैस्ताड्यते स्वप्ने यः सद्यो न स जीवति ।। १९.

If, in a dream, one is struck with stones by black and terrifying men wielding raised weapons, he will die immediately.

सूर्योदये प्रत्युषसि प्रत्यक्षं यस्य वै शिवा। क्रोशन्ती सम्मुखाभ्येति म गतायुर्भवेन्नरः ।। १९.

If, at sunrise or dawn, a woman named Shiva comes before someone, wailing face-to-face, that man’s life is at its end.

यस्य वै स्रातमात्रस्य हृदयं पीङ्यते भृशम्। जायते दन्तहर्षश्च तं गतायुषमादिशेत् ।। १९.

If, just after bathing, a person's heart trembles greatly and his teeth chatter, he should be considered as one whose life is ending.

भूयो भूयः श्वसेद्यस्तु रात्रौ वा यदि वा दिवा। दीपगन्धञ्च नो वेत्ति विद्यान्मृत्युमुपस्थितम् ।। १९.

If someone repeatedly sighs, whether at night or during the day, and does not perceive the smell of a lamp, he should know that death is near.

रात्रौ चेन्द्रायुधं पश्येद्दिवा नक्षत्रमण्डलम्। परनेत्रेषु चात्मानं न पश्येन्न स जीवति ।। १९.

If, at night, one sees a rainbow or, during the day, the circle of stars, or does not see his own reflection in others’ eyes, he will not live.

नेत्रमेकं स्रवेद्यस्य कर्णौ स्थानाच्च भ्रश्यतः। नासा च वक्रा भवति स ज्ञेयो गतजीवितः ।। १९.

If one eye runs, both ears lose their place, and the nose becomes crooked, he should be known as one whose life is gone.

यस्य कृष्णा खरा जिह्वा पङ्कभासञ्च वै मुखम्। गण्डे चिपिटके रक्ते तस्य मृत्युरुपस्थितः ।। १९.

If someone’s tongue is black and rough, his mouth appears muddy, and his cheeks are sunken and red, death is near for him.

मुक्तकेशो हसंश्चैव गायन् नृत्यंश्च यो नरः। याम्याशाभिमुखो गच्छेत्तदन्तं तस्य जीवितम् ।। १९.

If a man, with hair loose, laughing, singing, and dancing, heads toward the southern direction, his life is at its end.

यस्य स्वेदसमुद्भूताः श्वेतसर्षपसन्निभाः। स्वेदा भवन्ति ह्यसकृत्तस्य मृत्युरुपश्थितः ।। १९.

If a person’s sweat appears repeatedly as white and resembling mustard seeds, death is near for him.

उष्ठ्रा वा रासभा वापि युक्ताः स्व्परे रथेऽशुभाः। यस्य सोपि न जीवेत दक्षिणाभिमुखो गतः ।। १९.

If someone sees camels or donkeys yoked to his or another’s chariot, and he goes facing south, he too will not live.

द्वे चात्र परमेऽरिष्टे एतद्रूपं परं भवेत्। घोषं न श्रृणुयात् कर्णे ज्योतिर्न्नेत्रे न पश्यति ।। १९.

Here are two supreme signs of imminent death: if one does not hear sound in the ear, or does not see light in the eye.

श्वभ्रेयो निपतेत् स्वप्ने द्वारञ्चास्य न विद्यते। न चोतिष्ठति यः श्वब्रात्तदन्तं तस्य जीवितम् ।। १९.

If, in a dream, someone falls into a pit and finds no exit, and does not rise from that pit, his life is at its end.

ऊर्द्ध्वा च दृष्टिर्न च सम्प्रतिष्ठा रक्ता पुनः सम्परिवर्त्तमाना। मुखस्य चोष्मा मुषिरा च नाभिरत्युष्णमूत्रो विषमस्थ एव ।। १९.

The gaze is upwards and does not remain steady, the eyes are red and constantly moving; the heat of the mouth and the navel is intense, the urine is very hot, and the posture is uneven.

दिवा वा यति वा रात्रौ प्रत्यक्षं योऽभिहन्यते। तं पश्येदथ हन्तारं स हतस्तु न जीवति ।। १९.

Whether by day or by night, if someone is visibly struck, one should see the assailant; but the one who is struck does not survive.

अग्निप्रवेशं कुरुते स्वप्नान्ते यस्तु मानवः। स्मृतिं नोपलभेच्चापि तदन्तं तस्य जीवितम् ।। १९.

If a person, at the end of a dream, enters fire and does not regain memory, that is the end of his life.

यस्तु प्रावरणं शुक्लं स्वकं पश्यति मानवः। रक्तं कृष्णमपि स्वप्ने तस्य मृत्युरुपस्थितः ।। १९.

If a person sees his own white garment as red or black in a dream, death is near for him.

अरिष्टसूचिते देहे तस्मिन् काल उपागते। त्यक्त्वा भयविषादञ्च उद्गच्छेदूभुद्धिमान्नरः ।। १९.

When the signs of death appear in the body and the destined time arrives, the wise man should abandon fear and despair and become resolute.

प्राचीं वा यदि वोदीचीं दिशं निष्क्रम्य वै शुचिः। समेऽतिस्थावरे देशे विविक्ते जनवर्ज्जिते ।। १९.

Whether facing east or north, in a clean, level, and stable place, secluded and free from people, one should go forth.

उदङ्मुखः प्राङ्मुखो वा स्वस्थः स्वाचान्त एव च। स्वस्तिकोपनिविष्टश्च नमस्कृत्य महेश्वरम्। समकायशिरोग्रीवं धार्येन्नावलोकयेत् ।। १९.

Facing north or east, calm and self-controlled, seated in the svastika posture, having saluted Maheśvara, with body, head, and neck aligned, one should not look around.

यथा दीपो निवातस्यो नेङ्गते सोपमा स्मृता। प्रागुदक्प्रवणे देशे तस्माद्युञ्जीत योगवित् ।। १९.

Just as a lamp in a windless place does not flicker, so is this analogy remembered; therefore, in a place sloping to the east or north, the knower of yoga should practice.

प्राणे च रमते नित्यं चक्षुषोः स्पर्शने तथा। श्रोत्रे मनसि बुद्धौ च तथा वक्षसि धारयेत्। न तस्य धारणायोगाद्वायुः सर्वं प्रवर्त्तते ।। १९.

He should always dwell in the breath, in the touch of the eyes, in the ears, in the mind, in the intellect, and in the chest; by the practice of concentration, the wind does not move everywhere.

कालघर्मझ्च विज्ञाय समूह़ञ्चैव सर्वशः। द्वादशाध्यात्ममित्येवं योगधारणमुच्यते ।। १९.

Having understood the time, the heat, and all the groups, the twelvefold inner self—thus is described the concentration of yoga.

शतमष्ट शतं वापि धारणां मूर्ध्नि धारयेत्। न तस्य धारणायोगाद्वायुः सर्वं प्रवर्तते ।। १९.

One should hold the concentration at the crown a hundred or a hundred and eight times; by the practice of concentration, the wind does not move everywhere.

ततस्त्वापूरयेद्देहमोङ्कारेण समाहितः। अथोङ्कारमयो योगी न क्षरेत्त्वक्षरी भवेत् । १९.

Then, with mind collected, one should fill the body with Om; thus, the yogi made of Om does not perish but becomes imperishable.

अत ऊर्द्ध्वं प्रवक्ष्यामि ओङ्कारप्राप्तिलक्षणम्। एष त्रिमात्रो विज्ञेयो व्यञ्जनञ्चात्र सस्वरम् ।। २०.

Now I shall explain the characteristics of attaining Om; it is to be known as having three measures, and here the syllable is with its accent.

प्रथमा वैद्युती मात्रा द्वितीया तामसी स्मृता। तृतीया निर्गुणी विद्यान्मात्रामक्षरगामिनीम् ।। २०.

The first measure is called 'lightning-like,' the second is said to be 'tamas,' and the third is to be known as 'without qualities,' leading to the imperishable syllable.

गन्धर्वीति च विज्ञेयो गान्धारस्वरसम्भवा। पिपीलिकासमस्पर्शा प्रयुक्ता मूर्द्नि लक्ष्यते ।। २०.

It is to be known as 'gandharvi,' arising from the Gandhara note; subtle as the touch of an ant, when applied, it is perceived at the crown.

तथा प्रयुक्तमोङ्कारं प्रतिनिर्वाति मूर्द्धनि । तथोङ्कारमयो योगी ह्यक्षरे त्वक्षरी भवेत् ।। २०.

Thus, when Om is applied, it resounds at the crown; then the yogi made of Om becomes imperishable in the imperishable.