Vayu Purana — Purvardha — Chapter 20
VaP 1 20.1
।। वायुरुवाच ।। अत ऊर्द्ध्वं प्रवक्ष्यामि ओङ्कारप्राप्तिलक्षणम्। एष त्रिमात्रो विज्ञेयो व्यञ्जनञ्चात्र सस्वरम्
|| vāyuruvāca || ata ūrddhvaṃ pravakṣyāmi oṅkāraprāptilakṣaṇam| eṣa trimātro vijñeyo vyañjanañcātra sasvaram
Vāyu said: Beyond this I shall declare the marks of the attainment of Om. It is to be known as having three measures, and here (there is) the consonant along with the vowel.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.2
प्रथमा वैद्युती मात्रा द्वितीया तामसी स्मृता। तृतीया निर्गुणी विद्यान्मात्रामक्षरगामिनीम्
prathamā vaidyutī mātrā dvitīyā tāmasī smṛtā| tṛtīyā nirguṇī vidyānmātrāmakṣaragāminīm
The first measure is of lightning, the second is remembered as of darkness; the third one should know as free of the qualities, the measure that goes to the imperishable.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.3
गन्धर्वीति च विज्ञेयो गान्धारस्वरसम्भवा। पिपीलिकासमस्पर्शा प्रयुक्ता मूर्द्नि लक्ष्यते
gandharvīti ca vijñeyo gāndhārasvarasambhavā| pipīlikāsamasparśā prayuktā mūrdni lakṣyate
And it is to be known as 'gandharvī', arising from the gāndhāra note; when applied, its touch like that of ants, it is perceived in the head.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.4
तथा प्रयुक्तमोङ्कारं प्रतिनिर्वाति मूर्द्धनि । तथोङ्कारमयो योगी ह्यक्षरे त्वक्षरी भवेत्
tathā prayuktamoṅkāraṃ pratinirvāti mūrddhani | tathoṅkāramayo yogī hyakṣare tvakṣarī bhavet
So the syllable Om, when applied, is extinguished in the head; thus the yogin, made of Om, becomes imperishable in the Imperishable.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.5
प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते। अप्रमत्तेन चेद्वध्यं शरवत्तन्मयो भवेत्
praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate| apramattena cedvadhyaṃ śaravattanmayo bhavet
The praṇava is the bow, the self indeed is the arrow, and Brahman is said to be that target; it is to be struck by one who is not heedless, and like the arrow he becomes one with it.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.6
ओमित्येकाक्षरं ब्रह्म गुहायां निहितं पदम्। ओमित्येतत्रयो वेदास्त्रयो लोकास्त्रयोऽग्नयः। विष्णुक्रमास्त्रयस्त्वेते ऋक्सामानि यजूंषि च
omityekākṣaraṃ brahma guhāyāṃ nihitaṃ padam| omityetatrayo vedāstrayo lokāstrayo'gnayaḥ| viṣṇukramāstrayastvete ṛksāmāni yajūṃṣi ca
Om, the one-syllabled Brahman, is the state deposited in the cave (of the heart). Om — this is the three Vedas, the three worlds, the three fires; these are Viṣṇu's three strides, and the Ṛg, Sāma and Yajus (verses).
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.7
मात्राश्चात्र चतस्रस्तु विज्ञेयाः परमार्थतः। तत्र युक्तश्च यो योगी तस्य सालोक्यतां व्रजेत्
mātrāścātra catasrastu vijñeyāḥ paramārthataḥ| tatra yuktaśca yo yogī tasya sālokyatāṃ vrajet
And four measures are here to be known in the highest sense; and the yogin who is joined to that goes to sharing the world of that (Brahman).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.8
अकारस्त्वक्षरो ज्ञेय उकारः स्वरितः स्मृतः। मकारस्तु प्लुतो ज्ञेयस्त्रिमात्र इति संज्ञितः
akārastvakṣaro jñeya ukāraḥ svaritaḥ smṛtaḥ| makārastu pluto jñeyastrimātra iti saṃjñitaḥ
The sound a is to be known as unaccented, the sound u is remembered as accented (svarita); and the sound m is to be known as prolated, designated as having three measures.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.9
अकारस्त्वथ भूर्लोक उकारो भुवरुच्यते। सव्यञ्जनो मकारश्च स्वर्ल्लोकश्च विधीयते
akārastvatha bhūrloka ukāro bhuvarucyate| savyañjano makāraśca svarllokaśca vidhīyate
Now the sound a is the earth-world, the sound u is said to be the middle region; and the sound m, together with the consonant, is laid down as the heaven-world.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.10
ओङ्कारस्तु त्रयो लोकाः शिरस्तस्य त्रिविष्टपम्। भुवनान्तञ्च तत्सर्वं ब्राह्मं तत्पदमुच्यते
oṅkārastu trayo lokāḥ śirastasya triviṣṭapam| bhuvanāntañca tatsarvaṃ brāhmaṃ tatpadamucyate
Om is the three worlds; its head is the third heaven; and all that up to the end of the worlds is Brahmā's — that is called the state.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.11
मात्रापदं रुद्रलोको ह्यमात्रस्तु शिवं पदम्। एवन्ध्यानविशेषेण तत्पदं समुपासते
mātrāpadaṃ rudraloko hyamātrastu śivaṃ padam| evandhyānaviśeṣeṇa tatpadaṃ samupāsate
The state with measures is the world of Rudra, but the measureless is the state of Śiva; thus by a special kind of meditation they worship that state.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.12
तस्माद्धयानरतिर्नित्यममात्रं हि तदक्षरम्। उपास्यं हि प्रयत्नेन शाश्वतं पदमिच्छता
tasmāddhayānaratirnityamamātraṃ hi tadakṣaram| upāsyaṃ hi prayatnena śāśvataṃ padamicchatā
Therefore that imperishable, being measureless, is always the delight of meditation; it must be worshipped with effort by one who desires the eternal state.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.13
हृस्वा तु प्रथमा मात्रा ततो दीर्घा त्वनन्तरम्। ततः प्लुतवती चैव तृतीया उपदिश्यते
hṛsvā tu prathamā mātrā tato dīrghā tvanantaram| tataḥ plutavatī caiva tṛtīyā upadiśyate
The first measure is short, then immediately after it the long; then the third is taught as prolated.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.14
एतास्तु मात्रा विज्ञेया यथावदनुपूर्वशः । यावच्चैव तु शक्यन्ते धार्यन्ते तावदेव हि
etāstu mātrā vijñeyā yathāvadanupūrvaśaḥ | yāvaccaiva tu śakyante dhāryante tāvadeva hi
These measures are to be known properly and in due order; and only so long as they can be (held) are they held.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.15
इन्द्रियाणि मनो बुद्धिं ध्यायन्नात्मनि यः सदा । अत्राष्टमात्रमपिचेच्छृणुयात्फलमाप्नुयात्
indriyāṇi mano buddhiṃ dhyāyannātmani yaḥ sadā | atrāṣṭamātramapicecchṛṇuyātphalamāpnuyāt
He who always meditates on the senses, the mind and the intellect within the self — even if here he should hear (only) eight measures, he would obtain the fruit.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.16
मासे मासेऽश्वमेधेन यो यजेत शतं समाः । न स तत् प्राप्नुयात् पुण्यं मात्रया यदवाप्नुयात्
māse māse'śvamedhena yo yajeta śataṃ samāḥ | na sa tat prāpnuyāt puṇyaṃ mātrayā yadavāpnuyāt
He who should sacrifice with a horse-sacrifice month after month for a hundred years would not attain that merit which one would obtain by a single measure.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.17
अब्बिन्दुं यः कुशाग्रेण मासे मासे पिबेन्नरः। संवत्सरशतं पूर्णं मात्रया तदवाप्नुयात्
abbinduṃ yaḥ kuśāgreṇa māse māse pibennaraḥ| saṃvatsaraśataṃ pūrṇaṃ mātrayā tadavāpnuyāt
The man who month after month should drink a drop of water with the tip of a kuśa blade for a full hundred years — that he would obtain by a single measure.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.18
इष्टापूर्त्तस्य यज्ञस्य सत्यवाक्ये च यत् फलम्। अभक्षणे च मांसस्य मात्रया तदवाप्नुयात्
iṣṭāpūrttasya yajñasya satyavākye ca yat phalam| abhakṣaṇe ca māṃsasya mātrayā tadavāpnuyāt
Whatever fruit there is of sacrifice performed and of works of public benefit, and in truthful speech, and in not eating meat — that he would obtain by a single measure.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.19
स्वाम्यर्थे युध्यमानानां शूराणामनिवर्त्तिनाम्। यद्भवेत्तत् फलं दृष्टं मात्रया तदवाप्नुयात्
svāmyarthe yudhyamānānāṃ śūrāṇāmanivarttinām| yadbhavettat phalaṃ dṛṣṭaṃ mātrayā tadavāpnuyāt
Whatever fruit is seen (to accrue) to heroes who fight for their master's sake and do not turn back — that he obtains by (this) mora.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.20
न तथा तपसोग्रेण न यज्ञैर्भूरिदक्षिणैः। यत् फलं प्राप्नुयात् सम्यग् मात्रया तदवाप्नुयात्
na tathā tapasogreṇa na yajñairbhūridakṣiṇaiḥ| yat phalaṃ prāpnuyāt samyag mātrayā tadavāpnuyāt
The fruit that one might rightly obtain neither so by fierce austerity nor by sacrifices with abundant fees — that he obtains by (this) mora.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.21
तत्र वै योऽर्द्धमात्रो यः प्लुतो नामोपदिश्यते। एषा एव भवेत् कार्या गृहस्थानान्तु योगिनाम्
tatra vai yo'rddhamātro yaḥ pluto nāmopadiśyate| eṣā eva bhavet kāryā gṛhasthānāntu yoginām
Among these, that which is the half-mora, which is taught as "pluta" by name — just this should be practised by householders and by yogins.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.22
एषा चैव विशेषेण ऐश्वर्यसमलक्षणा। योगिनान्तु विशेषेण ऐश्वर्ये ह्यष्टलक्षणे। अणिमाद्येति विज्ञेया तस्माद्युञ्जीत तां द्विजः
eṣā caiva viśeṣeṇa aiśvaryasamalakṣaṇā| yogināntu viśeṣeṇa aiśvarye hyaṣṭalakṣaṇe| aṇimādyeti vijñeyā tasmādyuñjīta tāṃ dvijaḥ
And this one especially has the mark of lordship; and for yogins in particular it is to be known as (leading) to the eightfold lordship characterized by (the powers) beginning with aṇimā (minuteness); therefore let the twice-born practise it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.23
एवं हि योगी संयुक्तः शुचिर्द्दान्तो जितेन्द्रियः। आत्मानं विन्दते यस्तु स सर्वं विन्दते द्विजः
evaṃ hi yogī saṃyuktaḥ śucirddānto jitendriyaḥ| ātmānaṃ vindate yastu sa sarvaṃ vindate dvijaḥ
For the yogin thus yoked, pure, restrained, with his senses conquered — the twice-born who finds the Self, he finds everything.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.24
ऋचो यजूंषि सामानि वेदोपनिषदस्तथा। योगज्ञानादवाप्नोति ब्राह्मणो ध्यानचिन्तकः
ṛco yajūṃṣi sāmāni vedopaniṣadastathā| yogajñānādavāpnoti brāhmaṇo dhyānacintakaḥ
The Ṛc verses, the Yajus formulas, the Sāman chants, and likewise the Vedas and Upaniṣads — the brahmin who meditates and reflects obtains (them) through the knowledge of yoga.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.25
सर्वभूतलयो भूत्वा अभूतः स तु जायते। योगी सङ्क्रमणं कृत्वा याति वै शाश्वतं पदम्
sarvabhūtalayo bhūtvā abhūtaḥ sa tu jāyate| yogī saṅkramaṇaṃ kṛtvā yāti vai śāśvataṃ padam
Having become the dissolution of all beings, he is born as one no longer a (composite) being; the yogin, having made the transition, goes indeed to the everlasting station.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.26
अपि चात्र चतुर्हस्तां ध्यायमानश्चतुर्मुखीम्। प्रकृतिं विश्वरूपाख्यां दृष्ट्वा दिव्येन चक्षुषा
api cātra caturhastāṃ dhyāyamānaścaturmukhīm| prakṛtiṃ viśvarūpākhyāṃ dṛṣṭvā divyena cakṣuṣā
And moreover here, meditating on her who has four hands and four faces, having seen with the divine eye Prakṛti, called the one of universal form —
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.27
अजामेतां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां स्वरूपाम्। अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः। अष्टाक्षरां षोडशपाणिपादां चतुर्मुखीं त्रिशिखामेकश्रृङ्गाम्। आद्यामजां विश्वसृजां स्वरूपां ज्ञात्वा बुधास्त्वमृतत्वं व्रजन्ति। ये ब्राह्मणाः प्रणवं वेदयन्ति न ते पुनः संसरन्तीह भूयः
ajāmetāṃ lohitaśuklakṛṣṇāṃ bahvīḥ prajāḥ sṛjamānāṃ svarūpām| ajo hyeko juṣamāṇo'nuśete jahātyenāṃ bhuktabhogāmajo'nyaḥ| aṣṭākṣarāṃ ṣoḍaśapāṇipādāṃ caturmukhīṃ triśikhāmekaśrṛṅgām| ādyāmajāṃ viśvasṛjāṃ svarūpāṃ jñātvā budhāstvamṛtatvaṃ vrajanti| ye brāhmaṇāḥ praṇavaṃ vedayanti na te punaḥ saṃsarantīha bhūyaḥ
This she-goat, unborn, red, white and black, bringing forth many offspring of her own form — one he-goat, unborn, enjoying (her), lies beside her; another unborn one abandons her when her pleasures have been enjoyed. Having known her of eight syllables, of sixteen hands and feet, four-faced, three-crested, one-horned, the primal unborn one, of the form of the maker of the universe, the wise go to immortality. Those brahmins who make known the praṇava do not transmigrate here again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.28
इत्येतदक्षरं ब्रह्म परमोङ्कारसंज्ञितम्। यस्तु वेदयते सम्यक् तथा ध्यायति वा पुनः
ityetadakṣaraṃ brahma paramoṅkārasaṃjñitam| yastu vedayate samyak tathā dhyāyati vā punaḥ
Thus this imperishable Brahman is designated the supreme Oṃkāra; and he who rightly knows it, or again meditates on it,
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.29
संसारचक्रमुत्सृज्य मुक्तबन्धनबन्धनः। अचलं निर्गुणं स्थानं शिवं प्राप्नोत्यसंशयः। इत्येतद्वै मया प्रोक्तमोङ्कारप्राप्तिलक्षणम्
saṃsāracakramutsṛjya muktabandhanabandhanaḥ| acalaṃ nirguṇaṃ sthānaṃ śivaṃ prāpnotyasaṃśayaḥ| ityetadvai mayā proktamoṅkāraprāptilakṣaṇam
casting off the wheel of transmigration, his bonds of bondage released, he attains without doubt the unmoving, quality-less, auspicious station. Thus has this been declared by me — the mark of the attainment of the Oṃkāra.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.30
नमो लोकेश्वराय सङ्कल्पकल्पग्रहणाय महान्तमुपतिष्ठते तद्वो हितं यद्ब्रह्मणे नमः। सर्वत्र स्थानिने निर्गुणाय सम्भक्तयोगीश्वराय च ।। पुष्करपर्णमिवाद्भिर्विशुद्धमिव ब्रह्ममुपतिष्ठेत्पवित्रं पवित्राणां पवित्रं पवित्रेण परिपूरितेन पवित्रेण ह्रस्वन्दीर्घप्लुतमिति तदेतमोङ्कारमशब्दमस्पर्शमरूपमरसमगन्धं पर्युपासीत अविद्येशानाय विश्वरूपो न तस्य अविद्येशानाय नमो योगीश्वरायेति च येन द्यौरुग्रा पृथिवी च दृढा येन स्वस्तनितं येन नाकस्तयोरन्तरिक्षमिमे वरीयसो देवानां हृदयं विश्वरूपो न तस्य प्राणापानौपम्यं चास्ति ओङ्कारोविश्वविश्वा वै यज्ञः यज्ञो वै वेदः वेदो वै नमस्कारः नमस्कारो रुद्रः नमो रुद्राय योगेश्वराधिपतये नमः। इति सिद्धिप्रत्युपस्थानं सायंप्रातर्मध्याह्ने नमः इति।। सर्वकामफलोरुद्रः। यथा वृन्तात् फलं पक्वं पवनेन समीरितम्। नमस्कारेण रुद्रस्य तथा पापं प्रणश्यति
namo lokeśvarāya saṅkalpakalpagrahaṇāya mahāntamupatiṣṭhate tadvo hitaṃ yadbrahmaṇe namaḥ| sarvatra sthānine nirguṇāya sambhaktayogīśvarāya ca || puṣkaraparṇamivādbhirviśuddhamiva brahmamupatiṣṭhetpavitraṃ pavitrāṇāṃ pavitraṃ pavitreṇa paripūritena pavitreṇa hrasvandīrghaplutamiti tadetamoṅkāramaśabdamasparśamarūpamarasamagandhaṃ paryupāsīta avidyeśānāya viśvarūpo na tasya avidyeśānāya namo yogīśvarāyeti ca yena dyaurugrā pṛthivī ca dṛḍhā yena svastanitaṃ yena nākastayorantarikṣamime varīyaso devānāṃ hṛdayaṃ viśvarūpo na tasya prāṇāpānaupamyaṃ cāsti oṅkāroviśvaviśvā vai yajñaḥ yajño vai vedaḥ vedo vai namaskāraḥ namaskāro rudraḥ namo rudrāya yogeśvarādhipataye namaḥ| iti siddhipratyupasthānaṃ sāyaṃprātarmadhyāhne namaḥ iti|| sarvakāmaphalorudraḥ| yathā vṛntāt phalaṃ pakvaṃ pavanena samīritam| namaskāreṇa rudrasya tathā pāpaṃ praṇaśyati
Homage to the Lord of the worlds, to him who grasps intention and design; he approaches the Great One — that is your good, which is homage to Brahman. And (homage) to him who abides everywhere, to the quality-less one, to the Lord of yogins possessed of devotion. As a lotus leaf (is unstained) by water, as though wholly pure, one should approach Brahman — the pure, the purity of pure things, pure through what is pure, filled up, by the pure; short, long, prolated — thus. One should worship all around this Oṃkāra, which is soundless, touchless, formless, tasteless, odourless: "To the Lord of ignorance" — of universal form; there is nothing of his — "To the Lord of ignorance, homage," and "To the Lord of yogins." He by whom the sky is fierce and the earth firm, by whom (there is) the thunder in its own place, by whom the vault of heaven, and the mid-region between those two — these more excellent ones, the heart of the gods — of universal form; and there is no likeness of his to the in-breath and out-breath. Oṃkāra is the universe; the universe is verily the sacrifice; the sacrifice is verily the Veda; the Veda is verily the act of homage; the act of homage is Rudra. Homage to Rudra, homage to the overlord of the lord of yoga. Thus (is) the presenting-oneself for attainment: at evening, at morning, at midday, "homage" — thus. Rudra is the fruit of all desires. As a ripe fruit (falls) from its stalk when shaken by the wind, so by homage to Rudra sin perishes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.31
यथा रुद्रनमस्कारः सर्वधर्मफलो ध्रुवः। अन्यदेवनमस्कारो न तत् फलमवाप्नुयात्
yathā rudranamaskāraḥ sarvadharmaphalo dhruvaḥ| anyadevanamaskāro na tat phalamavāpnuyāt
Just as homage to Rudra is fixed as bearing the fruit of all righteous acts, homage to another god would not obtain that fruit.
AI translation rendered from the Sanskrit, not a published edition
VaP 1 20.32
तस्मात् त्रिषवणं योगी उपासीत महेश्वरम्। दशाविस्तारकं ब्रह्म तथा च ब्रह्म विस्तरम्
tasmāt triṣavaṇaṃ yogī upāsīta maheśvaram| daśāvistārakaṃ brahma tathā ca brahma vistaram
Therefore let the yogin worship Maheśvara at the three pressing-times (thrice a day) — the Brahman that is expanded tenfold, and likewise the expansion of Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.33
ओङ्कारं सर्वतः काले सर्वं विहितवान् प्रभुः। तेन तेन तु विष्णुत्वं नमस्कारं महायशाः
oṅkāraṃ sarvataḥ kāle sarvaṃ vihitavān prabhuḥ| tena tena tu viṣṇutvaṃ namaskāraṃ mahāyaśāḥ
The Lord, at all times, appointed everything as the Oṃkāra; and by that and that (the one) of great fame (appointed) the state of Viṣṇu and the act of homage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.34
नमस्कारस्तथा चैव प्रणवस्तुवते प्रभुम् । प्रणवं स्तुवते यज्ञो यज्ञं संस्तुवते नमः। नमस्तुवति वै रुद्रस्तस्माद्रुद्रपदं शिवम्
namaskārastathā caiva praṇavastuvate prabhum | praṇavaṃ stuvate yajño yajñaṃ saṃstuvate namaḥ| namastuvati vai rudrastasmādrudrapadaṃ śivam
And so the act of homage — the praṇava praises the Lord; the sacrifice praises the praṇava; homage praises the sacrifice; and Rudra praises homage — therefore the station of Rudra is auspicious.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 1 20.35
इत्येतानि रहस्यानि यतीनां वै यथाक्रमम्। यस्तु वेदयते ध्यानं स परं प्राप्नुयात्पदम्
ityetāni rahasyāni yatīnāṃ vai yathākramam| yastu vedayate dhyānaṃ sa paraṃ prāpnuyātpadam
Thus these are the secrets of the ascetics, in due order; and he who knows meditation would attain the supreme station.
AI translation rendered from the Sanskrit, not a published edition