Vayu Purana — Uttarardha — Chapter 40
VaP 2 40.1
।।सूत ऊवाच।। प्रत्याहारं प्रवक्ष्यामि परस्यान्ते स्वयम्भुवः। ब्रह्मणः स्थितिकाले तु क्षीणे तस्मिंस्तदा प्रभोः
||sūta ūvāca|| pratyāhāraṃ pravakṣyāmi parasyānte svayambhuvaḥ| brahmaṇaḥ sthitikāle tu kṣīṇe tasmiṃstadā prabhoḥ
Sūta said: I shall declare the withdrawal (of the world) at the end of the supreme self-born one — when, at the time of Brahmā's abiding being exhausted, then the Lord's...
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.2
यथेदं कुरुतेऽध्यात्मं सुसूक्ष्मं विश्वमीश्वरः । अव्यक्तान्ग्रसते व्यक्तं प्रत्याहारे च कृत्स्नशः
yathedaṃ kurute'dhyātmaṃ susūkṣmaṃ viśvamīśvaraḥ | avyaktāngrasate vyaktaṃ pratyāhāre ca kṛtsnaśaḥ
...how the Lord makes this universe exceedingly subtle, (drawing it) into the inner self, and in the withdrawal wholly swallows up the manifest into the unmanifest.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.3
परं तदनुकल्पानामपूर्णे कल्पसङ्क्षये। उपस्थिते महाघोरे ह्यप्रत्यक्षे तु कस्यचित्
paraṃ tadanukalpānāmapūrṇe kalpasaṅkṣaye| upasthite mahāghore hyapratyakṣe tu kasyacit
But (this is) beyond (that): when the destruction of the kalpa is not complete for those (worlds) that follow it, when the great and terrible (dissolution) has arrived, not perceptible to anyone —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.4
अन्ते द्रुमस्य यम्प्राप्ते पश्चिमस्य मनोस्तदा । अन्ते कलियुगे तस्मिन्क्षीणे संहार उच्यते
ante drumasya yamprāpte paścimasya manostadā | ante kaliyuge tasminkṣīṇe saṃhāra ucyate
when the end has been reached of the tree(-like span) of the last Manu, then, at the end, when that Kali age is exhausted, the destruction is spoken of.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.5
सम्प्रक्षाले तदा वृत्ते प्रत्याहारे ह्युपस्थिते। प्रत्याहारे तदा तस्मिन् भूततन्मात्रसंक्षये
samprakṣāle tadā vṛtte pratyāhāre hyupasthite| pratyāhāre tadā tasmin bhūtatanmātrasaṃkṣaye
When the thorough washing away has then taken place and the withdrawal has arrived — in that withdrawal, at the dissolution of the elements and the subtle essences,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.6
महदादेर्विकारस्य विशेषान्तस्य संक्षये। स्वभावकारिते तस्मिन्प्रवृत्ते प्रतिसञ्चरे
mahadādervikārasya viśeṣāntasya saṃkṣaye| svabhāvakārite tasminpravṛtte pratisañcare
at the dissolution of the modifications beginning with mahat and ending with the particulars, when that reabsorption, brought about by (their own) nature, has set in —
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.7
आपो ग्रसन्ति वै पूर्व्वं भूमेर्गन्धात्मकं गुणम्। आत्तगन्धा ततो भूमिः प्रलयत्वाय कल्पते । प्रविष्टे गन्धतन्मात्रे तोयावस्था धरा भवेत्
āpo grasanti vai pūrvvaṃ bhūmergandhātmakaṃ guṇam| āttagandhā tato bhūmiḥ pralayatvāya kalpate | praviṣṭe gandhatanmātre toyāvasthā dharā bhavet
first the waters swallow up the quality of earth that consists of smell; then the earth, its smell taken away, is fit for dissolution; when the subtle essence of smell has entered (the waters), the earth becomes of the condition of water.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.8
आपस्तदा प्रनष्टा वै वेगवत्यो महास्वनाः। सर्वमापूरयित्वेदं तिष्ठन्ति विचरन्ति च
āpastadā pranaṣṭā vai vegavatyo mahāsvanāḥ| sarvamāpūrayitvedaṃ tiṣṭhanti vicaranti ca
Then the waters, become destructive, rushing and greatly roaring, having filled all this, stand still and move about.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.9
अपामस्ति गुणो यस्तु ज्योतिषे लीयते रसः। नश्यन्त्यापस्तदान्ते च रसतन्मात्रसङ्क्षयात्
apāmasti guṇo yastu jyotiṣe līyate rasaḥ| naśyantyāpastadānte ca rasatanmātrasaṅkṣayāt
The quality that belongs to the waters, namely taste, dissolves into fire; and then at the end the waters perish through the dissolution of the subtle essence of taste.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.10
तेजसा संहृतरसा ज्योतिष्ट्वं प्राप्नुवन्त्युत । ग्रस्ते च सलिले तेजः सर्व्वतोमुखमीक्ष्यते
tejasā saṃhṛtarasā jyotiṣṭvaṃ prāpnuvantyuta | graste ca salile tejaḥ sarvvatomukhamīkṣyate
Their taste withdrawn by fire, they attain the state of light; and when the water has been swallowed up, fire is seen facing in all directions.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.11
अथाग्निः सर्वतो व्याप्त आदत्ते तज्जलन्तदा। सर्वमापूर्य्यतेऽर्चिर्भिस्तदा जगदिदं शनैः
athāgniḥ sarvato vyāpta ādatte tajjalantadā| sarvamāpūryyate'rcirbhistadā jagadidaṃ śanaiḥ
Then fire, spread everywhere, takes up that water; then this whole world is gradually filled with flames.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.12
अर्चिर्भिः सन्तते तस्मिंस्तिर्यगूर्द्ध्वमधस्ततः । ज्योतिषोऽपि गुणं रूपं वायुरन्ति प्रकाशकम्। प्रलीयते तदा तस्मिन्दीपार्चिरिव मारुते
arcirbhiḥ santate tasmiṃstiryagūrddhvamadhastataḥ | jyotiṣo'pi guṇaṃ rūpaṃ vāyuranti prakāśakam| pralīyate tadā tasmindīpārciriva mārute
When that (fire) has spread with its flames across, above and below, the wind then takes away the illuminating quality of fire, namely form; and it dissolves into that wind, as a lamp's flame does in the wind.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.13
प्रनष्टे रूपतन्मात्रे हृतरूपो विभावसुः। उपशाम्यति तेजो हि वायुना धूयते महत्
pranaṣṭe rūpatanmātre hṛtarūpo vibhāvasuḥ| upaśāmyati tejo hi vāyunā dhūyate mahat
When the subtle essence of form has perished, fire, its form taken away, is extinguished; for that great fire is blown away by the wind.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.14
निरालोके तदा लोके वायुभूते च तेजसि। ततस्तु मूलमासाद्य वायुः सम्भवमात्मनः
nirāloke tadā loke vāyubhūte ca tejasi| tatastu mūlamāsādya vāyuḥ sambhavamātmanaḥ
Then, the world being without light and fire having become wind, thereupon the wind, reaching its own source of origin,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.15
ऊर्द्ध्वं चाधश्च तिर्यक्च दोधवीति दिशो दश । वायोरपि गुणं स्पर्शमाकाशं ग्रसते च तत्
ūrddhvaṃ cādhaśca tiryakca dodhavīti diśo daśa | vāyorapi guṇaṃ sparśamākāśaṃ grasate ca tat
shakes violently above and below and across, in the ten directions; and space swallows up the quality of the wind, namely touch.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.16
प्रशाम्यति तदा वायुः खन्तु तिष्ठत्यनावृतम्। अरूपमरसस्पर्घमगन्धं न च मूर्तिमत्
praśāmyati tadā vāyuḥ khantu tiṣṭhatyanāvṛtam| arūpamarasasparghamagandhaṃ na ca mūrtimat
Then the wind is stilled, and space stands unenveloped, without form, without taste, without touch, without smell, and not possessing shape.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.17
सर्वमापूरयन्नादैः सुमहत्तत्प्रकाशते। परिमण्डलन्तत्सुषिरमाकाशं शब्दलक्षणम्
sarvamāpūrayannādaiḥ sumahattatprakāśate| parimaṇḍalantatsuṣiramākāśaṃ śabdalakṣaṇam
Filling everything with sounds, it shines forth exceedingly great; that hollow, spherical (thing) is ether, whose mark is sound.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.18
शब्दमात्रं तदाकाशं सर्वमावृत्य तिष्ठति। तन्तु शब्दगुणन्तस्य भूतादिं ग्रसते पुनः
śabdamātraṃ tadākāśaṃ sarvamāvṛtya tiṣṭhati| tantu śabdaguṇantasya bhūtādiṃ grasate punaḥ
That ether, being mere sound, stands enveloping everything; but (the principle) whose quality is sound — that the origin of the elements (bhūtādi) devours in turn.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.19
भूतेन्द्रियेषु युघपद्भूतादौ संस्थितेषु वै। अभिमानात्मको ह्येष भूतादिस्तामसः स्मृतः
bhūtendriyeṣu yughapadbhūtādau saṃsthiteṣu vai| abhimānātmako hyeṣa bhūtādistāmasaḥ smṛtaḥ
When the elements and the sense-organs are established simultaneously in the origin of the elements — for this origin of the elements, whose nature is self-assertion (abhimāna), is held to be of the quality of darkness.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.20
भूतादिं ग्रसते चापि महान्वै बुद्धिलक्षणः। महानात्मा तु विज्ञेयः संकल्पो व्यवसायकः
bhūtādiṃ grasate cāpi mahānvai buddhilakṣaṇaḥ| mahānātmā tu vijñeyaḥ saṃkalpo vyavasāyakaḥ
And the Great One, whose mark is intellect, devours the origin of the elements; and the Great One is to be known as the self, as conception, as determination.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.21
बुद्धिर्मनश्च लिङ्गश्च महानक्षर एव च। पर्यायवाचकैः शब्दैस्तमाहुस्तत्त्वचिन्तकाः
buddhirmanaśca liṅgaśca mahānakṣara eva ca| paryāyavācakaiḥ śabdaistamāhustattvacintakāḥ
Intellect, and mind, and the mark (liṅga), and the Great One, and the imperishable — by words that are synonyms the ponderers of the principles call it (by these names).
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.22
सम्प्रलीनेषु भूतेषु गुणसाम्ये तमोमये। स्वात्मन्येव स्थिते चैव कारणे लोककारणे
sampralīneṣu bhūteṣu guṇasāmye tamomaye| svātmanyeva sthite caiva kāraṇe lokakāraṇe
When the elements are wholly dissolved, in the equilibrium of the qualities consisting of darkness, and when the cause, the cause of the world, abides in its own self alone,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.23
विनिवृत्ते तदा सर्गे प्रकृत्यावस्थितेन वै । तदाद्यन्तपरोक्षत्वा ददृष्टत्वाच्च कस्यचित्
vinivṛtte tadā sarge prakṛtyāvasthitena vai | tadādyantaparokṣatvā dadṛṣṭatvācca kasyacit
then, creation having ceased, everything remaining in (its) primal nature — because its beginning and end are beyond perception, and because it is unseen by anyone,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.24
अनाख्यानादबोधत्वादज्ञानाज्ज्ञानिनामपि। आगतागतिकत्वाच्च ग्रहणं तन्न विद्यते
anākhyānādabodhatvādajñānājjñānināmapi| āgatāgatikatvācca grahaṇaṃ tanna vidyate
because it cannot be named, because it cannot be cognized, because even the knowers are ignorant of it, and because of its coming and going — no apprehension of it exists.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.25
भावग्राह्यानुमानाच्च चिन्तयित्वेदमुच्यते। स्थिते तु कारणे तस्मिन्नित्ये सदसदात्मिके
bhāvagrāhyānumānācca cintayitvedamucyate| sthite tu kāraṇe tasminnitye sadasadātmike
And because it is inferred as apprehensible through (its) states, this is stated after reflection. But when that cause abides, eternal, having the nature of both being and non-being,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.26
अनिर्द्देश्या प्रवृत्तिर्वै स्वात्मिका कारणे न तु। एवं सप्तादयोऽभ्यस्तात्क्रमात्प्रकृतयस्तु वै
anirddeśyā pravṛttirvai svātmikā kāraṇe na tu| evaṃ saptādayo'bhyastātkramātprakṛtayastu vai
the activity is indeed indescribable, belonging to itself, and not (residing) in the cause. Thus, in order, the primary natures beginning with the seven (arise) from the (aforesaid?) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.27
प्रत्याहारे तदा सर्गे प्रविश्यन्ति परस्परम्। येनेदमावृतं सर्वं मण्डलन्तु प्रलीयते
pratyāhāre tadā sarge praviśyanti parasparam| yenedamāvṛtaṃ sarvaṃ maṇḍalantu pralīyate
Then, at the withdrawal of creation, they enter into one another; and the sphere by which all this is enveloped dissolves away.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.28
सप्तद्वीपसमुद्रान्तं सप्तलोकं सपर्वतम्। उदकावरणं यच्च ज्योतिषां लीयते तु तत्
saptadvīpasamudrāntaṃ saptalokaṃ saparvatam| udakāvaraṇaṃ yacca jyotiṣāṃ līyate tu tat
The seven continents together with the oceans, the seven worlds together with the mountains, and that watery envelope — that dissolves into (the envelope) of the luminaries.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.29
यत्तैजसं चावरणमाकाशं ग्रसते तु तत्। यद्वायव्यं चावरणमाकाशं ग्रसते तु तत्
yattaijasaṃ cāvaraṇamākāśaṃ grasate tu tat| yadvāyavyaṃ cāvaraṇamākāśaṃ grasate tu tat
And the fiery envelope, that space devours; and the airy envelope, that space devours.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.30
आकाशावरणं यच्च भूतादिर्ग्रसते तु तत्। भूतादिं ग्रसते चापि महान्वै बुद्धि लक्षणः
ākāśāvaraṇaṃ yacca bhūtādirgrasate tu tat| bhūtādiṃ grasate cāpi mahānvai buddhi lakṣaṇaḥ
And the envelope of space, that the origin of the elements devours; and the Great One, whose mark is intellect, devours the origin of the elements.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.31
महान्तं ग्रसतेऽव्यक्तं गुणसाम्यं ततः परम्। एतौ संहारविस्तारौ ब्रह्माव्यक्तौ ततः पुनः
mahāntaṃ grasate'vyaktaṃ guṇasāmyaṃ tataḥ param| etau saṃhāravistārau brahmāvyaktau tataḥ punaḥ
The unmanifest devours the Great One; beyond that is the equilibrium of the qualities. These two, contraction and expansion, are brahman and the unmanifest; and then again
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.32
सृजते ग्रसते चैव विकारान्सर्गसंयमे। संहारकार्यकरणाः संसिद्धा ज्ञानिनस्तु ये
sṛjate grasate caiva vikārānsargasaṃyame| saṃhārakāryakaraṇāḥ saṃsiddhā jñāninastu ye
it emits and devours the modifications, in creation and in restraint. But those knowers who are perfected, whose acts and instruments are (turned to) dissolution,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.33
गत्वा जवञ्जवीभावे स्थानेष्वेषु प्रसंयमान्। प्रत्याहारे वियुज्यन्ते क्षेत्रज्ञाः करणैः पुनः
gatvā javañjavībhāve sthāneṣveṣu prasaṃyamān| pratyāhāre viyujyante kṣetrajñāḥ karaṇaiḥ punaḥ
having gone, in the state of flux (javaṃjavībhāva), to these stations by (their) restraints — at the withdrawal the knowers of the field are again separated from (their) instruments.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.34
अव्यक्तं क्षेत्रमित्याहुर्ब्रह्म क्षेत्रज्ञ उच्यते। साधर्म्यवैधर्म्मकृतसंयोगोऽनादिमांस्तयोः
avyaktaṃ kṣetramityāhurbrahma kṣetrajña ucyate| sādharmyavaidharmmakṛtasaṃyogo'nādimāṃstayoḥ
They call the unmanifest the field; brahman is called the knower of the field. The conjunction of the two, made by likeness and unlikeness, is without beginning.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.35
एवं सर्गेषु विज्ञेयं क्षेत्रज्ञेष्विह ब्राह्मणाः । ब्रह्मविच्चैव विज्ञेयः क्षेत्रज्ञानात्पृथक्पृथक्
evaṃ sargeṣu vijñeyaṃ kṣetrajñeṣviha brāhmaṇāḥ | brahmaviccaiva vijñeyaḥ kṣetrajñānātpṛthakpṛthak
Thus, O brahmins, it is to be understood here in the creations, among the knowers of the field; and the knower of brahman is to be understood as distinct, each separately, from the knowledge of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.36
विषयाविषयत्वञ्च क्षेत्रक्षेत्रज्ञयोः स्मृतम्। ब्रह्मा तु विषयो ज्ञेयोऽविषयः क्षेत्रमुच्यते
viṣayāviṣayatvañca kṣetrakṣetrajñayoḥ smṛtam| brahmā tu viṣayo jñeyo'viṣayaḥ kṣetramucyate
And being object and being non-object are declared of the field and the knower of the field: brahman is to be known as the object, while the field is called the non-object.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.37
क्षेत्रज्ञाधिष्ठितं क्षेत्रं क्षेत्रज्ञार्थं प्रचक्षते। बहुत्वाच्च शरीराणां शरीरी बहुधा स्मृतः
kṣetrajñādhiṣṭhitaṃ kṣetraṃ kṣetrajñārthaṃ pracakṣate| bahutvācca śarīrāṇāṃ śarīrī bahudhā smṛtaḥ
The field, presided over by the knower of the field, is said to exist for the sake of the knower of the field; and because bodies are many, the embodied one is held to be manifold.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.38
अव्यूहा शङ्कराच्चैव ज्योतिर्वच्च व्यवस्थितः। यस्मात्प्रतिशरीरं हि सुखदुःखोपलब्धिता। तस्मात्पुरुषनानात्वं विज्ञेयं तु विजानता
avyūhā śaṅkarāccaiva jyotirvacca vyavasthitaḥ| yasmātpratiśarīraṃ hi sukhaduḥkhopalabdhitā| tasmātpuruṣanānātvaṃ vijñeyaṃ tu vijānatā
(He is) unaggregated, and by (his) mixing (with bodies) he is established as (many) like a light; for since the experiencing of pleasure and pain is in each separate body, therefore the plurality of the puruṣa is to be understood by one who knows.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.39
यदा प्रवर्त्तते चैषां भेदानां चैव संयमाः। स्वभावकारिताः सर्वे कालेन महता तदा
yadā pravarttate caiṣāṃ bhedānāṃ caiva saṃyamāḥ| svabhāvakāritāḥ sarve kālena mahatā tadā
And when, after a great length of time, the withdrawals (into unity) of these differentiated (beings) set in—all of them brought about by their own nature—then...
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.40
निवर्त्तते तदा तस्य स्थितिरागः स्वयम्भुवः। सहसा योज्यकैः सर्वैर्ब्रह्मलोक निवासिभिः
nivarttate tadā tasya sthitirāgaḥ svayambhuvaḥ| sahasā yojyakaiḥ sarvairbrahmaloka nivāsibhiḥ
...then that attachment to (continued) existence of the Self-born ceases, all at once, together with all those dwellers in the world of Brahmā who are to be joined (to him).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.41
विनिवृत्ते तदा रागे स्थितावात्मनिवासिनाम्। तत्कालवासिनां तेषां तदा तद्दोषदर्शिनाम्
vinivṛtte tadā rāge sthitāvātmanivāsinām| tatkālavāsināṃ teṣāṃ tadā taddoṣadarśinām
Then, when the attachment to continuance has ceased, for those who dwell in the Self, who dwell there for that (whole) period, and who then see the defect in it—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.42
उत्पद्यतेऽथ वैराग्यमात्मवाद प्रणाशनम्। भोज्यभोक्तृत्वनानात्वे तेषां तद्भवदर्शिनाम्
utpadyate'tha vairāgyamātmavāda praṇāśanam| bhojyabhoktṛtvanānātve teṣāṃ tadbhavadarśinām
—there arises detachment, destructive of the doctrine of a (separate) self, in them who then see that (state) as (mere) becoming, in the diversity of being enjoyed and being enjoyer.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.43
पृथग्ज्ञानेन क्षेत्रज्ञास्ततस्ते ब्रह्मलौकिकाः। प्रकृतौ करणा नीताः सर्वे नानाप्रदर्शिनः
pṛthagjñānena kṣetrajñāstataste brahmalaukikāḥ| prakṛtau karaṇā nītāḥ sarve nānāpradarśinaḥ
Then those knowers of the field belonging to the world of Brahmā, by discriminating knowledge, all of them having seen the diversity, have their instruments led back into primal nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.44
स्वात्मन्येवावतिष्ठन्ते प्रशान्ता दर्शनात्मकाः। शुद्धा निरञ्जनाः सर्वे चेतनाचेतनास्तथा
svātmanyevāvatiṣṭhante praśāntā darśanātmakāḥ| śuddhā nirañjanāḥ sarve cetanācetanāstathā
They abide in their own self alone, wholly calmed, consisting of (pure) seeing, all pure and stainless, conscious and (yet) without consciousness (of objects).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.45
तत्रैव परिनिर्वाणाः स्मृता नागामिनस्तु ते। निर्गुणत्वानिरात्मानः प्रकृत्यन्ते व्यतिक्रमात्
tatraiva parinirvāṇāḥ smṛtā nāgāminastu te| nirguṇatvānirātmānaḥ prakṛtyante vyatikramāt
Right there they are held to be wholly extinguished, and they do not return; being without the qualities, they are selfless, and they end in primal nature by passing beyond (it all).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.46
इत्येवं प्राकृतः प्रोक्तः प्रतिसर्गः स्वयम्भुवः। भिद्यन्ते सर्वभूतानां करणानि प्रसंयमे
ityevaṃ prākṛtaḥ proktaḥ pratisargaḥ svayambhuvaḥ| bhidyante sarvabhūtānāṃ karaṇāni prasaṃyame
Thus has been declared the dissolution of the Self-born that pertains to primal nature; at the (time of) withdrawal the instruments of all beings are broken apart.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.47
इत्येष संयमश्चैव तत्त्वानां करणैः सह। तत्त्वप्रसंयमो ह्येष स्मृतो ह्यावर्त्तको द्विजाः
ityeṣa saṃyamaścaiva tattvānāṃ karaṇaiḥ saha| tattvaprasaṃyamo hyeṣa smṛto hyāvarttako dvijāḥ
Such is the withdrawal of the principles together with the instruments; this, O twice-born, is held to be the withdrawal of the principles, the (great) recurrence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.48
सूत उवाच।। धर्माधर्मौ तपो ज्ञानं शुभे सत्यानृते तथा। ऊर्द्ध्व भावो ह्यधोभावो सुखदुःखे प्रियाप्रिये
sūta uvāca|| dharmādharmau tapo jñānaṃ śubhe satyānṛte tathā| ūrddhva bhāvo hyadhobhāvo sukhaduḥkhe priyāpriye
Sūta said: Right and wrong, austerity, knowledge, the two auspicious things, truth and falsehood, upward existence and downward existence, pleasure and pain, the pleasant and the unpleasant—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.49
सर्वमेतत्प्रयातस्य गुणमात्रात्मकं स्मृतम्। निरिन्द्रियाणां च तदा ज्ञानिनां यच्छुभाशुभम्
sarvametatprayātasya guṇamātrātmakaṃ smṛtam| nirindriyāṇāṃ ca tadā jñānināṃ yacchubhāśubham
—all this of one who has departed is held to consist merely of the qualities; and (so too) whatever good and evil belongs to the knowers who are then without sense-organs.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.50
प्रकृत्यां चैव तत्सर्वं पुण्यं पापं प्रतिष्ठति। योन्यवस्था स्वभावे च देहिनां तु निषिच्यते
prakṛtyāṃ caiva tatsarvaṃ puṇyaṃ pāpaṃ pratiṣṭhati| yonyavasthā svabhāve ca dehināṃ tu niṣicyate
And all that merit and demerit rests in primal nature; and the condition of the womb is deposited in the innate nature of embodied beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.51
जन्तूनां पापपुण्यन्तु प्रकृतौ यत्प्रतिष्ठितम् । अव्यक्त स्थानि तान्येव पुण्यपापानि जन्तवः। ये जयन्ति पुनर्देहे देहान्यत्वे तथैव च
jantūnāṃ pāpapuṇyantu prakṛtau yatpratiṣṭhitam | avyakta sthāni tānyeva puṇyapāpāni jantavaḥ| ye jayanti punardehe dehānyatve tathaiva ca
But the evil and merit of creatures which rests in primal nature—those very merits and evils, abiding in the unmanifest, are the creatures, who are born again in a body and likewise in another body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.52
धर्माधर्मौ तु जन्तूनां गुणमात्रात्मकावुभौ । करणैः स्वैः प्रचीयेते कायत्वेनेह जन्तुभिः
dharmādharmau tu jantūnāṃ guṇamātrātmakāvubhau | karaṇaiḥ svaiḥ pracīyete kāyatveneha jantubhiḥ
But right and wrong of creatures, both consisting merely of the qualities, are heaped up here by creatures through their own instruments in the state of embodiment.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.53
सुचेतनाः प्रलीयन्ते क्षेत्रज्ञाधिष्ठिता गुणाः। सर्गे च प्रतिसर्गे च संसारे चैव जन्तवः। संयुज्यन्ते वियुज्यन्ते करणैः सञ्चरन्ति च
sucetanāḥ pralīyante kṣetrajñādhiṣṭhitā guṇāḥ| sarge ca pratisarge ca saṃsāre caiva jantavaḥ| saṃyujyante viyujyante karaṇaiḥ sañcaranti ca
The qualities, presided over by the knower of the field, being (thus) endowed with consciousness, dissolve away; and in creation, in dissolution, and in the round of rebirth creatures are joined and disjoined with their instruments and wander on.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.54
राजसी तामसी चैव सात्विकी चैव वृत्तयः। गुणमात्राः प्रवर्त्तन्ते पुरुषाधिष्ठितास्त्रिधा
rājasī tāmasī caiva sātvikī caiva vṛttayaḥ| guṇamātrāḥ pravarttante puruṣādhiṣṭhitāstridhā
The rājasic, the tāmasic, and the sāttvic are the modes of activity; the mere qualities, presided over by the puruṣa, operate in three ways.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.55
ऊर्द्ध्वं देवात्मकं सत्त्वमधोभागात्मकं तमः। तयोः प्रवर्त्तकं मद्ये इहैवावर्त्तकं रजः
ūrddhvaṃ devātmakaṃ sattvamadhobhāgātmakaṃ tamaḥ| tayoḥ pravarttakaṃ madye ihaivāvarttakaṃ rajaḥ
Above is sattva, whose nature is divine; below is tamas, whose nature is the lower portion; in the middle is rajas, the impeller of those two, causing recurrence right here.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.56
इत्येवं परिवर्त्तन्ते त्रयः स्रोतोगुणात्मकाः। लोकेषु सर्वभूतानां तन्न कार्यं विजानता
ityevaṃ parivarttante trayaḥ srotoguṇātmakāḥ| lokeṣu sarvabhūtānāṃ tanna kāryaṃ vijānatā
Thus these three streams, consisting of the qualities, revolve in the worlds for all beings; that is not to be done by one who knows.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.57
अविद्याप्रत्ययारम्भा आरभ्यन्ते हि मानवैः । एतास्तु गतयस्तिस्रः शुभाः पापात्मिकाः स्मृताः
avidyāpratyayārambhā ārabhyante hi mānavaiḥ | etāstu gatayastisraḥ śubhāḥ pāpātmikāḥ smṛtāḥ
For (these courses) are undertaken by men, having their beginning in the conviction (born) of ignorance; and these three courses are held to be (either) auspicious or of an evil nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.58
तम साभिभवाज्जन्तुर्याथातथ्यं न विन्दति। अतत्द्दर्शनात्सोऽथ त्रिविधं बध्यते ततः
tama sābhibhavājjanturyāthātathyaṃ na vindati| atatddarśanātso'tha trividhaṃ badhyate tataḥ
Because of the overpowering by darkness (tamas) the creature does not attain things as they truly are; and then, from not seeing that, he is bound thereafter in a threefold way.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.59
प्राकृतेन च बन्धेन तथा वैकारिकेन च। दक्षिणाभिस्तृतीयेन बद्धोऽत्यन्तं विवर्त्तते
prākṛtena ca bandhena tathā vaikārikena ca| dakṣiṇābhistṛtīyena baddho'tyantaṃ vivarttate
By the bond of primordial nature (prākṛta), likewise by the modificatory (vaikārika) one, and by the third, (the bond) of sacrificial fees — bound (by these) he revolves endlessly.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.60
इत्येते वै त्रयः प्रोक्ता बन्धा ह्यज्ञानहेतुकाः। अनित्ये नित्यसंज्ञा च दुःखे च सुखदर्शनम्
ityete vai trayaḥ proktā bandhā hyajñānahetukāḥ| anitye nityasaṃjñā ca duḥkhe ca sukhadarśanam
Thus these three bonds have been declared, having ignorance as their cause: (namely) the notion of permanence in what is impermanent, and the seeing of pleasure in what is pain,
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.61
अस्वे स्वमिति च ज्ञानमशुचौ शुचिनिश्चयः। येषामेते मनोदोषा ज्ञानदोषा विपर्य्ययात्
asve svamiti ca jñānamaśucau śuciniścayaḥ| yeṣāmete manodoṣā jñānadoṣā viparyyayāt
and the notion 'mine' with regard to what is not one's own, and the certainty of purity in what is impure — those in whom these faults of mind (exist), (have) faults of knowledge through inversion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.62
रागद्वेषनिवृत्तिश्च तज्ज्ञानं समुदाहृतम्। अज्ञानं तमसो मूलं कर्म्मद्वयफलं रजः। कर्म्मजस्तु पुनर्देहो महादुःखं प्रवर्त्तते
rāgadveṣanivṛttiśca tajjñānaṃ samudāhṛtam| ajñānaṃ tamaso mūlaṃ karmmadvayaphalaṃ rajaḥ| karmmajastu punardeho mahāduḥkhaṃ pravarttate
And the ceasing of attraction and aversion — that is declared to be knowledge. Ignorance is the root of tamas; rajas is the fruit of the two kinds of action; and the body, again, born of action, arises as great suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.63
श्रोत्रजा नेत्रजा चैव त्वग्जिह्वाघ्राणतस्तथा। पुनर्भवकरी दुःखा कर्म्मणां जायते तु सा
śrotrajā netrajā caiva tvagjihvāghrāṇatastathā| punarbhavakarī duḥkhā karmmaṇāṃ jāyate tu sā
(Suffering) arising from the ear, and from the eye, and likewise from skin, tongue and nose — that painful (suffering), which causes rebirth, is born of (one's) actions.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.64
सतृष्णोऽभिहितो बालः स्वकृतैः कर्म्मणः फलैः। तैलपालीकवज्जीवस्तत्रैव परि वर्त्तते
satṛṣṇo'bhihito bālaḥ svakṛtaiḥ karmmaṇaḥ phalaiḥ| tailapālīkavajjīvastatraiva pari varttate
The fool, called (a man) with craving, by the fruits of the actions he has himself done, (like) a living being (turning) as in an oil-press, revolves in that very (round).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.65
तस्मात्स्थूलमनर्थानामज्ञानमुपदिश्यते । तं शक्तमवधार्य्यैकं ज्ञाने यत्नं समाचरेत्
tasmātsthūlamanarthānāmajñānamupadiśyate | taṃ śaktamavadhāryyaikaṃ jñāne yatnaṃ samācaret
Therefore ignorance is taught to be the gross (root) of misfortunes; having determined it to be the one powerful (cause), one should make effort in knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.66
ज्ञानाद्विजयते सर्वं त्यागाद्बुद्धिर्विरज्यते। वैराग्याच्छुद्ध्यते चापि शुद्धः सत्त्वेन मुच्यते
jñānādvijayate sarvaṃ tyāgādbuddhirvirajyate| vairāgyācchuddhyate cāpi śuddhaḥ sattvena mucyate
By knowledge one conquers all; by renunciation the intellect becomes free of passion; by dispassion one also becomes pure; and being pure one is liberated by sattva.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.67
अत ऊर्द्ध्वं प्रवक्ष्यामि रागं भूतापहारिणम्। अभिषङ्गाय यो यस्माद्विषयोऽप्यवशात्मनः
ata ūrddhvaṃ pravakṣyāmi rāgaṃ bhūtāpahāriṇam| abhiṣaṅgāya yo yasmādviṣayo'pyavaśātmanaḥ
Beyond this I shall declare attraction, which carries beings away — through which any object whatever, for one who is not master of himself, (leads) to attachment.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.68
अनिष्टमभिषङ्गं हि प्रीतितापविषादनम्। दुःखलाभे न तापञ्च सुखानुस्मरणं तथा
aniṣṭamabhiṣaṅgaṃ hi prītitāpaviṣādanam| duḥkhalābhe na tāpañca sukhānusmaraṇaṃ tathā
For attachment (leads to) the unwished-for, (and is) the causing of affliction and dejection to (one's) pleasure; and (there is) no distress at the getting of pain, and likewise the remembering of pleasure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.69
इत्येष वैषयो रागः सम्भूत्याः कारणं स्मृतम्। ब्रह्मादौ स्थावरान्ते वै संसारे ह्याधिभौतिके। अज्ञानपूर्वकं तस्मादज्ञानन्तु विवर्जयेत्
ityeṣa vaiṣayo rāgaḥ sambhūtyāḥ kāraṇaṃ smṛtam| brahmādau sthāvarānte vai saṃsāre hyādhibhautike| ajñānapūrvakaṃ tasmādajñānantu vivarjayet
Thus this attraction to objects is held to be the cause of coming into being, in the elemental round of transmigration beginning with Brahmā and ending with immovable things; therefore, since it is preceded by ignorance, one should wholly abandon ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.70
यस्य चार्षं न प्रमाणं शिष्टाचारं तथैव च। वर्णाश्रमविरोधी यः शिष्टशास्त्रविरोधकः
yasya cārṣaṃ na pramāṇaṃ śiṣṭācāraṃ tathaiva ca| varṇāśramavirodhī yaḥ śiṣṭaśāstravirodhakaḥ
And he for whom the (teaching) of the seers is no authority, and likewise the conduct of the cultured, he who is opposed to (the order of) classes and life-stages, who contradicts the scriptures of the cultured —
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.71
एष मार्गो हि निरधितिर्यग्योनौ च कारणम्। तिर्यग्योनिगतञ्चैव कारणं स निरुच्यते
eṣa mārgo hi niradhitiryagyonau ca kāraṇam| tiryagyonigatañcaiva kāraṇaṃ sa nirucyate
this is his path, (leading) downward, and it is the cause (of birth) in an animal womb; and he is said to be the cause of the state of having gone to an animal womb.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.72
विविधा यातना स्थाने तिर्यग्योनौ च षड्विधे। कारणे विषये चैव प्रतिघातस्तु सर्वशः
vividhā yātanā sthāne tiryagyonau ca ṣaḍvidhe| kāraṇe viṣaye caiva pratighātastu sarvaśaḥ
(There is) manifold torment in (that) state, and in the sixfold animal womb; and in the (bodily) instrument and in the objects (of sense) there is obstruction on all sides.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.73
अनैश्वर्य्यन्तु तत्सर्वं प्रतिघातात्मकं स्मृतम् । इत्येषा तामसी वृत्तिर्भूतादीनां चतुर्विधा
anaiśvaryyantu tatsarvaṃ pratighātātmakaṃ smṛtam | ityeṣā tāmasī vṛttirbhūtādīnāṃ caturvidhā
And all that is lack of lordship, held to consist of obstruction. Such is this dark (tāmasic) mode of activity, fourfold, of the elements and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.74
सत्त्वस्थमात्रकं चित्तं यथा सत्त्वप्रदर्शनात्। तत्त्वानाञ्च तथा तत्त्वं दृष्ट्वा वै तत्त्वदर्शनात्
sattvasthamātrakaṃ cittaṃ yathā sattvapradarśanāt| tattvānāñca tathā tattvaṃ dṛṣṭvā vai tattvadarśanāt
The mind (citta) is merely established in sattva, according as (there is) manifestation of sattva; and so too the truth of the (several) principles, having seen (it), from the perception of the principles.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.75
सत्त्वक्षेत्रज्ञनानात्वमेतज्ज्ञानार्थदर्शनम्। नानात्वदर्शनं ज्ञानं ज्ञानाद्वै योगमुच्यते
sattvakṣetrajñanānātvametajjñānārthadarśanam| nānātvadarśanaṃ jñānaṃ jñānādvai yogamucyate
The distinctness of sattva and the knower of the field — this is the perception of the object of knowledge; the perception of that distinctness is knowledge, and from knowledge yoga is declared (to come).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.76
तेन बद्धस्य वै बन्धो मोक्षो मुक्तस्य तेन च । संसारे विनिवृत्ते तु मुक्तो लिङ्गेन मुच्यते
tena baddhasya vai bandho mokṣo muktasya tena ca | saṃsāre vinivṛtte tu mukto liṅgena mucyate
By that (ignorance) there is bondage for one who is bound, and by that (knowledge) liberation for one who is freed; and when the round of transmigration has ceased, the liberated one is released from the subtle body (liṅga).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.77
निःसम्बन्धो ह्यचैतन्यः स्वात्मन्येवावतिष्ठते। स्वात्मव्यवस्थितश्चापि विरूपाख्येन लिख्यते
niḥsambandho hyacaitanyaḥ svātmanyevāvatiṣṭhate| svātmavyavasthitaścāpi virūpākhyena likhyate
Free of connection and devoid of consciousness, (he) abides in his own self alone; and being thus established in his own self, (he) is recorded under the name "Formless" (virūpa).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.78
इत्येतल्लक्षणं प्रोक्तं समासाज्ज्ञानमोक्षयो। स चापि त्रिविधः प्रोक्तो मोक्षो वै तत्त्वदर्शिभिः
ityetallakṣaṇaṃ proktaṃ samāsājjñānamokṣayo| sa cāpi trividhaḥ prokto mokṣo vai tattvadarśibhiḥ
Thus this defining mark of knowledge and of liberation has been stated in brief; and that liberation too has been declared to be of three kinds by those who see the truth.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.79
पूर्वं वियोगो ज्ञानेन द्वितीयो रागसंक्षयात्। लिङ्गाभावात्तु कैवल्यं कैवत्यात्तु निरञ्जनम्
pūrvaṃ viyogo jñānena dvitīyo rāgasaṃkṣayāt| liṅgābhāvāttu kaivalyaṃ kaivatyāttu nirañjanam
The first is separation by means of knowledge, the second (comes) from the destruction of passion; but from the absence of the liṅga (comes) isolation, and from isolation the stainless (state).
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.80
निरञ्जनत्वाच्छुद्धस्तु ततो नेता न विद्यते। तृष्णाक्षयात्तृतीयस्तु व्याख्यातं मोक्षकारणम्
nirañjanatvācchuddhastu tato netā na vidyate| tṛṣṇākṣayāttṛtīyastu vyākhyātaṃ mokṣakāraṇam
Through stainlessness (he becomes) pure, and thereafter no leader exists; the third is from the destruction of craving — (thus) the cause of liberation has been explained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.81
निमित्तमप्रतीघाते इष्टशब्दादिलक्षणे। अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम्
nimittamapratīghāte iṣṭaśabdādilakṣaṇe| aṣṭāvetāni rūpāṇi prākṛtāni yathākramam
(These are) the occasion, in the absence of obstruction, marked by the desired sound and the rest; these eight forms belong to primal nature, in order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.82
क्षेत्रज्ञेष्ववसज्यन्ते गुणमात्रात्मकानि तु। अत उर्द्ध्वं प्रवक्ष्यामि वैराग्यं दोषदर्शनात्
kṣetrajñeṣvavasajyante guṇamātrātmakāni tu| ata urddhvaṃ pravakṣyāmi vairāgyaṃ doṣadarśanāt
But they, having the guṇas alone for their nature, cling to the knowers of the field. Beyond this I shall declare dispassion, (which arises) from the perception of faults.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.83
दिव्ये च मानुषे चैव विषये पञ्चलक्षणे। अप्रद्वेषोऽनभिष्वङ्गः कर्त्तव्यो दोषदर्शनात्
divye ca mānuṣe caiva viṣaye pañcalakṣaṇe| apradveṣo'nabhiṣvaṅgaḥ karttavyo doṣadarśanāt
Toward objects divine and human, of five kinds, non-aversion and non-attachment are to be practised, through the perception of faults.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.84
तापप्रीतिविषादानां कार्य्यन्तु परिवर्जनम्। एवं वैराग्यमास्थाय शरीरी निर्ममो भवेत्
tāpaprītiviṣādānāṃ kāryyantu parivarjanam| evaṃ vairāgyamāsthāya śarīrī nirmamo bhavet
And the complete abandoning of distress, delight and dejection is to be done; thus, having taken his stand on dispassion, the embodied one becomes free of the sense of "mine."
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.85
अनित्यमशिवं दुःखमिति बुद्ध्यानुचिन्त्य च। विशुद्धं कार्य्यकरणं सत्वाभ्येति तरान्तु यः
anityamaśivaṃ duḥkhamiti buddhyānucintya ca| viśuddhaṃ kāryyakaraṇaṃ satvābhyeti tarāntu yaḥ
And having reflected again and again with the intellect, "(this is) impermanent, inauspicious, painful" — (his) instrument of action becomes purified; and he who crosses over draws near to sattva.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.86
परिपव्ककषायो हि कृत्स्नान्दोषान्प्रपश्यति। ततः प्रयाणकाले हि दोषैर्नैमित्तिकैस्तथा
paripavkakaṣāyo hi kṛtsnāndoṣānprapaśyati| tataḥ prayāṇakāle hi doṣairnaimittikaistathā
For one whose taint has been fully cooked away sees the faults in their entirety; then, at the time of departure, likewise by the faults arising from occasional causes,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.87
ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः। स शरीरमुपाश्रित्य कृत्स्नान्दोषान्रुणद्धि वै
ūṣmā prakupitaḥ kāye tīvravāyusamīritaḥ| sa śarīramupāśritya kṛtsnāndoṣānruṇaddhi vai
the heat, enraged in the body and stirred up by a fierce wind — that (heat), taking its stand on the body, blocks up all the humours;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.88
प्राणस्थानानि भिन्दन्हि छिन्दन्मर्माण्यतीत्य च। शैत्यात्प्रकुपितो वायुरूर्द्ध्वन्तु क्रमते ततः
prāṇasthānāni bhindanhi chindanmarmāṇyatītya ca| śaityātprakupito vāyurūrddhvantu kramate tataḥ
breaking open the seats of the vital breaths and cutting through the vital points and passing beyond them, the wind, enraged by cold, thereupon moves upward.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.89
स चायं सर्वभूतानां प्राणस्थानेष्ववस्थितः। समासात्संवृते ज्ञाने संवृतेषु च कर्म्मसु
sa cāyaṃ sarvabhūtānāṃ prāṇasthāneṣvavasthitaḥ| samāsātsaṃvṛte jñāne saṃvṛteṣu ca karmmasu
And this (wind) is stationed in the seats of the vital breaths of all beings; in brief, when knowledge is shut in and the actions too are shut in,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.90
स जीवोऽनभ्यधिष्टानः कर्म्मभिः स्वैः पुराकृतैः। अष्टाङ्गप्राणवृत्तीर्वै स विच्यावयते पुनः
sa jīvo'nabhyadhiṣṭānaḥ karmmabhiḥ svaiḥ purākṛtaiḥ| aṣṭāṅgaprāṇavṛttīrvai sa vicyāvayate punaḥ
that living being, without a supporting basis, by its own previously performed deeds, causes the eight-limbed functions of the vital breath to fall away once more.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.91
शरीरं प्रजहंसो वै निरुच्छ्वासस्ततो भवेत्। एवं प्राणैः परित्यक्तो मृत इत्यभिधीयते
śarīraṃ prajahaṃso vai nirucchvāsastato bhavet| evaṃ prāṇaiḥ parityakto mṛta ityabhidhīyate
Abandoning the body, he then becomes without breathing; one thus forsaken by the vital breaths is called dead.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.92
यथेह लोके खद्योतं नीयमानमितस्ततः । रञ्जनं तद्वधे यत्तु नेता नेता न विद्यते
yatheha loke khadyotaṃ nīyamānamitastataḥ | rañjanaṃ tadvadhe yattu netā netā na vidyate
As here in the world a firefly is carried this way and that, (and there is) a glowing when it is killed — but no leader whatever is found.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.93
तृष्णाक्षयस्तृतीयस्तु व्याख्यातं मोक्षलक्षणम्। शब्दाद्ये विषये दोषविषये पञ्चलक्षणे
tṛṣṇākṣayastṛtīyastu vyākhyātaṃ mokṣalakṣaṇam| śabdādye viṣaye doṣaviṣaye pañcalakṣaṇe
But the third is the destruction of craving — (thus) the mark of liberation has been explained. In the object beginning with sound, the object (that is) faulty, of five kinds,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.94
अप्रद्वेषोऽनभिष्वङ्गः प्रीतितापविवर्जनम् । वैराग्यकारणं ह्येते प्रकृतीनां लयस्य च
apradveṣo'nabhiṣvaṅgaḥ prītitāpavivarjanam | vairāgyakāraṇaṃ hyete prakṛtīnāṃ layasya ca
non-aversion, non-attachment, the abandoning of delight and of distress — these indeed are the cause of dispassion and of the dissolution of the primal natures.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.95
अष्टौ प्रकृतयो ज्ञेयाः पूर्वोक्ता वै यथाक्रमम्। अव्यक्ताद्यस्तु विज्ञेया भूतान्ताः प्रकृतेर्लयाः
aṣṭau prakṛtayo jñeyāḥ pūrvoktā vai yathākramam| avyaktādyastu vijñeyā bhūtāntāḥ prakṛterlayāḥ
Eight primal natures are to be known, as stated before in their order; the dissolutions of primal nature are to be understood as beginning with the unmanifest and ending with the elements.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.96
वर्णाश्रमाचारयुक्ताः शिष्टाः शास्त्राविरोधिनः। वर्णाश्रमाणां धर्म्मोऽयं देवस्थानेषु कारणम्
varṇāśramācārayuktāḥ śiṣṭāḥ śāstrāvirodhinaḥ| varṇāśramāṇāṃ dharmmo'yaṃ devasthāneṣu kāraṇam
Those endowed with the conduct proper to class and stage of life, the cultivated, who do not contradict the scriptures — this is the duty of the classes and stages, the cause (of attaining) the stations of the gods.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.97
ब्रह्मादीनि पिशाचान्तान्यष्टौ स्थानानि देवता। ऐश्वर्य्यमणिमाद्यं हि कारणं ह्यष्टलक्षणम्
brahmādīni piśācāntānyaṣṭau sthānāni devatā| aiśvaryyamaṇimādyaṃ hi kāraṇaṃ hyaṣṭalakṣaṇam
The eight stations of the deities, beginning with Brahmā and ending with the Piśācas — and lordship, (the powers) beginning with aṇimā, are indeed the cause, marked by eight characteristics.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.98
निमित्तमप्रतीघात इष्टे शब्दादिलक्षणे। अष्टावेतानि रूपाणि प्राकृतानि यथाक्रमम्
nimittamapratīghāta iṣṭe śabdādilakṣaṇe| aṣṭāvetāni rūpāṇi prākṛtāni yathākramam
The occasion (of it) is non-obstruction with regard to the desired (objects) characterized by sound and the rest. These eight are the forms belonging to the primal nature, in due order.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.99
क्षेत्रज्ञेष्वनुसज्यन्ते गणमात्रात्मकानि तु। प्रावृट्काले पृथक्त्वेन पश्यन्तीह न चक्षुषा
kṣetrajñeṣvanusajyante gaṇamātrātmakāni tu| prāvṛṭkāle pṛthaktvena paśyantīha na cakṣuṣā
They attach to the knowers of the field, being merely of the nature of collections (of subtle elements). In the rainy season (creatures) see (them) here separately, not with the (physical) eye.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.100
पश्यन्त्येवंविधं सिद्धा जीवं दिव्येन चक्षुषा। श्वाविति श्वानपानश्च योनीः प्रविशतस्तथा
paśyantyevaṃvidhaṃ siddhā jīvaṃ divyena cakṣuṣā| śvāviti śvānapānaśca yonīḥ praviśatastathā
The perfected ones see the living being of such a kind with the divine eye, and (see) it entering wombs — thus (as) a porcupine, a dog, or a dog-eater.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.102
तिर्य्यगूर्द्ध्वमधस्ताच्च धावतोऽपि यथाक्रमम्। जीवप्राणास्तथा लिङ्गं कारणञ्च चतुष्टयम् ।।. ४०.१०१ ।। पर्य्यायवाचकैः शब्दैरेकार्थैः सोऽभिलिख्यते। व्यक्ताव्यक्ते प्रमाणोऽयं स वै रूपं तु कृत्स्नशः
tiryyagūrddhvamadhastācca dhāvato'pi yathākramam| jīvaprāṇāstathā liṅgaṃ kāraṇañca catuṣṭayam ||. 40.101 || paryyāyavācakaiḥ śabdairekārthaiḥ so'bhilikhyate| vyaktāvyakte pramāṇo'yaṃ sa vai rūpaṃ tu kṛtsnaśaḥ
And (they see it) running sideways, upward and downward, in due order. The life-breaths of the living being, the subtle mark, and the cause — these four — [40.101] it is described by words that are synonyms having a single meaning. This is the standard in the manifest and the unmanifest; that indeed is the form in its entirety.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.103
अव्यक्तान्त गृहीतं च क्षेत्रज्ञाधिष्ठितञ्च यत् । एवं ज्ञात्वा शुचिर्भूत्त्वा ज्ञानाद्वै विप्रमुच्यते
avyaktānta gṛhītaṃ ca kṣetrajñādhiṣṭhitañca yat | evaṃ jñātvā śucirbhūttvā jñānādvai vipramucyate
And that which is grasped as ending in the unmanifest, and which is presided over by the knower of the field — having known thus and become pure, one is fully released through knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.104
नष्टञ्चैव यथा तत्त्वं तत्त्वानां तत्त्वदर्शनम्। यथेष्टं परिनिर्य्याति भिन्ने देहे सुनिर्वृते
naṣṭañcaiva yathā tattvaṃ tattvānāṃ tattvadarśanam| yatheṣṭaṃ pariniryyāti bhinne dehe sunirvṛte
And just as, when (the body) is destroyed, there is a true seeing of the truth of the principles, so (the soul) goes forth as it wishes when the body is broken apart and wholly extinguished.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.105
भिद्यते करणञ्चापि ह्यव्यक्ताज्ञानिनस्ततः। मुक्तो गुणशरीरेण प्राणाद्येन तु सर्वशः
bhidyate karaṇañcāpi hyavyaktājñāninastataḥ| mukto guṇaśarīreṇa prāṇādyena tu sarvaśaḥ
And the instrument too is broken apart, from the unmanifest, for one who lacks knowledge; but (he who is) released from the body made of the qualities, from the breath and the rest, entirely —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.106
नान्यच्छरीरमादत्ते दग्धे बीजे यथाङ्कुरः। जीविकः सर्वसंसाराद्बीजशारीरमानसः
nānyaccharīramādatte dagdhe bīje yathāṅkuraḥ| jīvikaḥ sarvasaṃsārādbījaśārīramānasaḥ
— he takes on no other body, as no sprout (arises) when the seed is burnt. He lives free of all transmigration, (whose) seed, body and mind (are burnt).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.107
ज्ञानाच्चतुर्द्दशाच्छुद्धः प्रकृतिं सोऽनुवर्त्तते। प्रकृतिं सत्यमित्याहु र्विकारोऽनृतमुच्यते
jñānāccaturddaśācchuddhaḥ prakṛtiṃ so'nuvarttate| prakṛtiṃ satyamityāhu rvikāro'nṛtamucyate
Purified by knowledge of the fourteen, he follows after the primal nature. They call the primal nature the true; the modification is said to be the untrue.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.108
तत्सद्भावोऽनृतं ज्ञेयं सद्भावः सत्यमुच्यते। अनामरूपक्षेत्रज्ञनामरूपं प्रचक्षते
tatsadbhāvo'nṛtaṃ jñeyaṃ sadbhāvaḥ satyamucyate| anāmarūpakṣetrajñanāmarūpaṃ pracakṣate
The existence of that (modification) is to be known as untrue; (its) real being is called truth. They declare the knower of the field to be without name and form, and (the modification) to have name and form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.109
यस्मात्क्षेत्रं विजानाति तस्मात्क्षेत्रज्ञ उच्यते। क्षेत्रप्रत्ययतो यस्मात्क्षेत्रज्ञः शुभ उच्यते
yasmātkṣetraṃ vijānāti tasmātkṣetrajña ucyate| kṣetrapratyayato yasmātkṣetrajñaḥ śubha ucyate
Because he knows the field, therefore he is called the knower of the field (kṣetrajña). Because he has the field as his content of awareness, therefore the knower of the field is called auspicious.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.110
क्षेत्रज्ञः स्मर्य्यते तस्मात्क्षेत्रं तज्ज्ञैर्विभाष्यते। क्षेत्रत्वप्रत्ययं दृष्टं क्षेत्रज्ञः प्रत्ययी सदा
kṣetrajñaḥ smaryyate tasmātkṣetraṃ tajjñairvibhāṣyate| kṣetratvapratyayaṃ dṛṣṭaṃ kṣetrajñaḥ pratyayī sadā
Therefore he is recalled as the knower of the field, and the field is explained by those who know it. The awareness of the field's being a field is what is seen; the knower of the field is always the one who is aware.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.111
क्षयणात् करणाच्चैव क्षतत्राणात्तथैव च। भोज्यत्वाद्विषयत्वाच्च क्षेत्रं क्षेत्रविदो विदुः
kṣayaṇāt karaṇāccaiva kṣatatrāṇāttathaiva ca| bhojyatvādviṣayatvācca kṣetraṃ kṣetravido viduḥ
From wearing away, from being an instrument, and likewise from protecting what is wounded, and from being an object of enjoyment and an object of the senses — thus the knowers of the field understand the field (kṣetra).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.112
महदाद्यं विशेषान्तं सवैरूप्यं विलक्षणम्। विकारलक्षणं तद्वै साक्षरक्षरमेव च
mahadādyaṃ viśeṣāntaṃ savairūpyaṃ vilakṣaṇam| vikāralakṣaṇaṃ tadvai sākṣarakṣarameva ca
That which begins with the great (principle) and ends with the particulars, is of many forms and various characteristics — that indeed has the mark of modification, and is both perishable and imperishable.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.113
तमेव च विकारन्तु यस्माद्वै क्षरते पुनः। तस्माच्च कारणाच्चैव क्षरमित्यभिधीयते
tameva ca vikārantu yasmādvai kṣarate punaḥ| tasmācca kāraṇāccaiva kṣaramityabhidhīyate
And because that very modification flows away (perishes) again, for that reason and cause it is called kṣara (the perishing).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.114
सुखदुःखमोहभावा भोज्यमित्यभिधीयते। अचेतत्वाद्धि विषयस्तद्धि धर्म्मविभुः स्मृतः
sukhaduḥkhamohabhāvā bhojyamityabhidhīyate| acetatvāddhi viṣayastaddhi dharmmavibhuḥ smṛtaḥ
The states of pleasure, pain and delusion are called the object of enjoyment. Because of its lack of consciousness it is an object; it is remembered as (that which is) governed by law.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.115
न क्षीयते न क्षरति विकारप्रसृतन्तु तत्। अक्षरं तेन चाप्युक्तमक्षीणत्वात्तथैव च
na kṣīyate na kṣarati vikāraprasṛtantu tat| akṣaraṃ tena cāpyuktamakṣīṇatvāttathaiva ca
It does not waste away, it does not flow away, though it has spread forth as modification; for that reason too it is called akṣara (imperishable), and likewise because it is undiminished.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.116
यस्मात्पुर्य्यनुशेते च तस्मात्पुरुष उच्यते। पुरप्रत्ययिको यस्मात्पूरुषेत्यभिधीयते
yasmātpuryyanuśete ca tasmātpuruṣa ucyate| purapratyayiko yasmātpūruṣetyabhidhīyate
Because he lies within the citadel (of the body), therefore he is called puruṣa. Because he has the citadel as his content of awareness, he is called pūruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.117
पुरुषं कथयस्वाथ कथन्तज्ज्ञैर्विभाष्यते। शुद्धो निरञ्जनाभासो ज्ञानाज्ञानविवर्जितः
puruṣaṃ kathayasvātha kathantajjñairvibhāṣyate| śuddho nirañjanābhāso jñānājñānavivarjitaḥ
"Now tell of the puruṣa: how is he explained by those who know him?" — He is pure, of untainted appearance, devoid of both knowledge and ignorance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.118
अस्ति नास्तीति सोऽन्यो वा बद्धो मुक्तो गतः स्थितः। नैर्हेतिकान्तनिर्द्देश्यसूक्तस्तस्मिन्न विद्यते
asti nāstīti so'nyo vā baddho mukto gataḥ sthitaḥ| nairhetikāntanirddeśyasūktastasminna vidyate
"He is," "he is not," "he is other," bound, released, gone, abiding — no well-put (formula) that would designate the causeless limit applies to him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.119
शुद्धत्वान्न तु देश्यो वै दृष्टत्वात्समदर्शनः। आत्मप्रत्ययकारी सारनूनञ्चापि हेतुकम्। भावग्राह्यमनुमान्यं चिन्तयन्न प्रमुह्यते
śuddhatvānna tu deśyo vai dṛṣṭatvātsamadarśanaḥ| ātmapratyayakārī sāranūnañcāpi hetukam| bhāvagrāhyamanumānyaṃ cintayanna pramuhyate
Because he is pure he is indeed not to be pointed out; because he is (mere) seeing he sees all alike. Producing conviction in oneself, he is the essence, and surely also the cause. To be apprehended by (inner) being, to be reached by inference — pondering (thus), one is not confounded.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.120
यदा पश्यति ज्ञातारं शान्तार्थं दर्शनात्मकम्। दृश्यादृश्येषु निर्द्देश्यं तदा तदुद्धरं वरम्
yadā paśyati jñātāraṃ śāntārthaṃ darśanātmakam| dṛśyādṛśyeṣu nirddeśyaṃ tadā taduddharaṃ varam
When one sees the knower, whose end is peace, whose nature is seeing, not to be pointed out among things visible and invisible, then that lifting-up is best.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.121
एवं ज्ञात्वा स विज्ञाता ततः शान्तिं नियच्छति। कार्य्ये च कारणे चैव बुद्ध्यादौ भौतिके तदा
evaṃ jñātvā sa vijñātā tataḥ śāntiṃ niyacchati| kāryye ca kāraṇe caiva buddhyādau bhautike tadā
Having known thus, that knower thereafter comes to peace, then — in the effect and in the cause, in the intellect and the rest, in the elemental —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.122
संप्रयुक्तो वियुक्तो वा जीवतो वा मृतस्य च। विज्ञाता न च दृश्येत पृथक्त्वेनेह सर्व्वशः
saṃprayukto viyukto vā jīvato vā mṛtasya ca| vijñātā na ca dṛśyeta pṛthaktveneha sarvvaśaḥ
whether conjoined or disjoined, whether of one living or of one dead, the knower would not be seen here separately in any way.
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.123
स्वेनात्मानं तमात्मानं कारणात्मा नियच्छति। प्रकृतौ कारणे चैव स्वात्मन्येवोपतिष्ठति
svenātmānaṃ tamātmānaṃ kāraṇātmā niyacchati| prakṛtau kāraṇe caiva svātmanyevopatiṣṭhati
The causal self restrains that self by its own self, and in prakṛti, that is, in the cause, it takes its stand in its own self alone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.124
अस्ति नास्तीति सोऽन्यो वा इहामुत्रेति वा पुनः। एकत्वं वा पृथक्त्वं वा क्षेत्रज्ञपुरुषेति वा
asti nāstīti so'nyo vā ihāmutreti vā punaḥ| ekatvaṃ vā pṛthaktvaṃ vā kṣetrajñapuruṣeti vā
"He is," "he is not," "he is other," or again "here," "there," or oneness, or separateness, or "the field-knower," "the puruṣa" —
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.125
आत्मवान् स निरात्मा वा चेतनोऽचेतनोऽपि वा। कर्त्ता वा सोऽप्यकर्त्ता वा भोक्ता वा भोज्यमेव वा
ātmavān sa nirātmā vā cetano'cetano'pi vā| karttā vā so'pyakarttā vā bhoktā vā bhojyameva vā
whether he has a self or is selfless, whether conscious or unconscious, whether he is the doer or the non-doer, the eater or the very food —
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.126
यज्ज्ञात्वा न निवर्त्तन्ते क्षेत्रज्ञे तु निरञ्जने। अवाच्यं तदनाख्यानादग्राह्यत्वादहेतुनि
yajjñātvā na nivarttante kṣetrajñe tu nirañjane| avācyaṃ tadanākhyānādagrāhyatvādahetuni
knowing which they do not return: with regard to the field-knower, the stainless, that is unspeakable, since it cannot be named, since it cannot be grasped, being in the causeless.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.127
अप्रतर्क्यमचिन्त्यत्वादवाप्यत्वाच्च सर्वशः। नाभिलिम्पति तत्तत्त्वं सम्प्राप्य मनसा सह
apratarkyamacintyatvādavāpyatvācca sarvaśaḥ| nābhilimpati tattattvaṃ samprāpya manasā saha
It is beyond argument, because unthinkable and because wholly unattainable; that reality is not stained, even when reached together with the mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.128
क्षेत्रेज्ञे निर्गुणे शुद्धे शान्ते क्षीणे निरञ्जने। व्यपे(ये)तसुखदुःखे च निरुद्धे शान्तिमागते
kṣetrejñe nirguṇe śuddhe śānte kṣīṇe nirañjane| vyape(ye)tasukhaduḥkhe ca niruddhe śāntimāgate
When the field-knower is without qualities, pure, tranquil, wasted away, stainless, with pleasure and pain gone, checked, come to peace —
AI translation rendered from the Sanskrit, not a published edition
VaP 2 40.129
निरात्मके पुनस्तस्मिन्वाच्यावाच्यो न विद्यते। एतौ संहारविस्तारौ व्यक्ताव्यक्तौ ततः पुनः
nirātmake punastasminvācyāvācyo na vidyate| etau saṃhāravistārau vyaktāvyaktau tataḥ punaḥ
and again, in that selfless one, no distinction of speakable and unspeakable is found. These two, the withdrawal and the expansion, the manifest and the unmanifest, then again
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.130
सृजते ग्रसते चैव ग्रस्तः पर्यवतिष्ठते। क्षेत्रज्ञाधिष्ठितं सर्वं पुनः सर्वं प्रवर्त्तते
sṛjate grasate caiva grastaḥ paryavatiṣṭhate| kṣetrajñādhiṣṭhitaṃ sarvaṃ punaḥ sarvaṃ pravarttate
it creates and swallows up; and when swallowed up it remains at rest. All is presided over by the field-knower; and again all sets to work.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.131
अधिष्ठानप्रवृत्तेन तस्य ते बुद्धिपूर्वकम्। साधर्म्यवैधर्म्यकृतसंयोगो विधितस्तयोः। अनादिमान् स संयोगो महापुरुषजः स्मृतः
adhiṣṭhānapravṛttena tasya te buddhipūrvakam| sādharmyavaidharmyakṛtasaṃyogo vidhitastayoḥ| anādimān sa saṃyogo mahāpuruṣajaḥ smṛtaḥ
By the activity of (his) presiding, those two (functions) of his are preceded by intelligence; the conjunction of those two, brought about by likeness and unlikeness, is ordained; that conjunction is without beginning, and is held to be born of the Great Puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.132
यावच्च सर्गप्रतिसर्गकालस्तावच्च तिष्ठति सुसन्निरुध्य। पूर्वं हितव्ये तदबुद्धिपूर्वं प्रवर्त्तते तत्पुरुषार्थमेव
yāvacca sargapratisargakālastāvacca tiṣṭhati susannirudhya| pūrvaṃ hitavye tadabuddhipūrvaṃ pravarttate tatpuruṣārthameva
And as long as the time of creation and dissolution lasts, so long it abides, holding itself well in check; earlier, in respect of what is to be abandoned, it proceeds without being preceded by intelligence — and that solely for the sake of the puruṣa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.133
एषा निसर्गप्रतिसर्गपूर्वं प्रधानिकी चेश्वरकारिता च। अनाद्यनन्ता ह्यभिमानपूर्वकं वित्रासयन्ती जगदभ्युपैति
eṣā nisargapratisargapūrvaṃ pradhānikī ceśvarakāritā ca| anādyanantā hyabhimānapūrvakaṃ vitrāsayantī jagadabhyupaiti
This (power), preceded by creation and dissolution, belonging to pradhāna and yet caused by the Lord, beginningless and endless, preceded by self-conceit, comes upon the world, terrifying it.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.134
इत्येष प्राकृतः सर्गस्तृतीयो हेतुलक्षणः। उक्तो ह्यस्मिंस्तदात्यन्तं कविभिस्तत्प्रमुच्यते
ityeṣa prākṛtaḥ sargastṛtīyo hetulakṣaṇaḥ| ukto hyasmiṃstadātyantaṃ kavibhistatpramucyate
Thus this creation from prakṛti is the third, characterized by (its) cause; for when this has been declared, that final (state) is thereby set free by the wise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
VaP 2 40.135
इत्येष प्रतिसर्गोवस्त्रिविधः कीर्त्तितो मया।। विस्तरेणानुपूर्व्या च भूयः किं वर्त्तयाम्यहम्
ityeṣa pratisargovastrividhaḥ kīrttito mayā|| vistareṇānupūrvyā ca bhūyaḥ kiṃ varttayāmyaham
Thus this threefold dissolution has been proclaimed by me at length and in due order. What more shall I relate?
AI translation rendered from the Sanskrit, not a published edition