Garuda Purana

अतो नम्यो वायुरपि पुराणादौ द्विजोत्तमाः । भारती वाक्यरूपत्वान्नम्या वायोरनन्तरम् ॥ ३,१.

Therefore, Vayu also is to be worshipped at the beginning of the Purana, O best of twice-born; and Bharati, being the form of speech, is to be worshipped immediately after Vayu.

उपसाधको नरः प्रोक्तो यतोतस्तदनन्तरम् । नम्य इत्यच्यते सद्भिस्तारतम्येन सर्वदा ॥ ३,१.

The person who assists is called 'upasādhaka'; after him, one who is to be worshipped is always declared by the wise according to their order.

अतो व्यासं नमस्कुर्याद्ग्रन्थकर्तृत्वहेतुतः । शौनक उवाच । व्यासस्य नमनं ह्यन्ते कथं कार्यं महात्मनः ॥ ३,१.

Therefore, Vyasa should be saluted because he is the author of the text. Shaunaka said: How should the salutation to the great Vyasa be performed at the end?

अन्ते च वन्दने तस्य कारणं ब्रूहि सुव्रत । सूत उवाच । विष्णोरनन्तरं व्यासनमनं मुख्यमेव हि ॥ ३,१.

At the end, tell the reason for saluting him, O steadfast one. Suta said: After Vishnu, the salutation to Vyasa is indeed the foremost.

हरिरेव यतो व्यासो वाच्यचक्रस्वरूपकः । व्यासो नैव समत्वेन प्रोक्तो भगवतो हरेः ॥ ३,१.

For Hari alone is Vyasa, the form of the spoken wheel; Vyasa is not declared to be equal to the Lord Hari.

तत्रापि कारणं वक्ष्ये सादरेण मुनीश्वराः । व्यासस्तु कश्चन ऋषिः पुराणे तामसे स्मृतः ॥ ३,१.

I will explain the reason for this, O great sages, with respect: Vyasa is remembered as a certain sage in the Tamasic Purana.

इति ज्ञाना वलंबेन दैत्या दैत्यानुगैः समाः । प्रविशन्ति ह्यन्धतम इति त्वन्ते नमस्कृतः ॥ ३,१.

Thus, relying on knowledge, the Daityas, together with their followers, enter utter darkness; therefore, at the end, he is saluted.

यदिदं परमं गोप्यं हृदि धार्यं न संशयः । पराणां नम्यमेवोक्तं प्रतिपाद्यं यतोत्र हि ॥ ३,१.

This is the supreme secret, to be held in the heart without doubt; among the Puranas, what is to be taught here is that which is to be worshipped.

समासव्यासभावाद्धि पराणां तत्प्रतीयते । वास्तवं तं न जानीयुरुपजीव्यो यतो हरिः ॥ ३,१.

Because of the nature of summary and expansion, that is understood among the Puranas; they do not know the true one, for Hari is to be served.

हरिर्व्यासस्त्वेक एव व्यासस्तु हरिवत्स्मृतः । उपजीव्यतदीशत्वे तयोरेव न संशयः ॥ ३,१.

Hari and Vyasa are indeed one; Vyasa is remembered as dear to Hari; there is no doubt that both are to be served and regarded as masters.

ईशकोटिप्रविष्टत्वाच्छ्रियः स्वामित्वमीरितम् । त्रयाणामुपजीव्यत्वात्सेव्यत्वात्स्वामिता स्मृताः ॥ ३,१.

Because of entering the multitude of lords, the sovereignty of Shri is declared; because all three are to be served and worshipped, their lordship is remembered.

वाय्वादीनां त्रयाणां च सेव्यत्वात्सेव्यता स्मृता । भूभारहरणे विष्णोः प्रधानाङ्गं हि मारुतिः ॥ ३,१.

Because the three—wind and the others—are to be worshipped or not, it is said so; among them, Maruti is the principal limb of Vishnu in removing the burden of the earth.

वाक्यरूपा भारती तु द्वितीयाङ्गं हि सा स्मृता । तृतीयाङ्ग हरेः शेषो न नम्याः साम्यतो हरेः ॥ ३,१.

Speech, in the form of Bharati, is considered the second limb; Shesha is the third limb of Hari—these are not to be worshipped equally with Hari.

प्रतिपाद्या मुख्यतया नम्या एव समीरिताः । अवान्तराश्च वाय्वाद्या न नम्यास्तेन ते स्मृताः ॥ ३,१.

Those who are to be primarily worshipped are declared as such; the subordinate ones, like Vayu and the rest, are not to be worshipped, and thus they are remembered.

भीष्मद्रोणादिनामानि भीमादिष्वेव मुख्यतः । वाचकानि यतो नित्यं तन्नम्यास्ते मुनीश्वराः ॥ ३,१.

Names like Bhishma and Drona are primarily applied to Bhima and others; therefore, O best of sages, those are the ones to be worshipped.

पराणामेव नम्यत्वं प्रतिपाद्यत्वमेव हि । एतत्सर्वं मयाख्यातं किमन्यच्छ्रोतुमिच्छथ ॥ ३,१.

Only the highest are to be worshipped, and the others are to be understood as their representatives; all this has been explained by me—what else do you wish to hear?

श्रीगरुडमहापुराणम् २ श्रीशौनक उवाच । कथं ससर्ज भगवांस्तत्तत्तत्त्वाभिमानिनः । सृष्टिक्रमं न जानामि देवानां ह्यन्तरं मुने ॥ ३,२.

Shaunaka said: How did the Blessed Lord create those who are identified with each principle? I do not know the order of creation or the distinctions among the gods, O sage.

शौनकेनैव मुक्तस्तु सूतो वचनमब्रवीत् । शूत उवाच । सम्यग्व्यवसिता बुद्धिस्तव ब्रह्मर्षिसत्तम ॥ ३,२.

Released by Shaunaka himself, Suta spoke these words: Suta said: Your understanding is well settled, O best of Brahmarshis.

एवमेव कृतः प्रश्रो हरौ तु गरुडेन वै । यदुक्तवान्हरिस्तस्मैतद्वक्ष्यामि तवानघ । गरुड उवाच । सृष्टिं व्रूहि महाभाग सच्चिदानन्दविग्रह ॥ ३,२.

In the same way, Garuda asked Hari this question; what Hari spoke to him, O sinless one, I will now tell you. Garuda said: Tell me about creation, O great one, whose form is existence, consciousness, and bliss.

सृष्टौ ज्ञाते तवोत्कर्षो ज्ञातप्रायो भविष्यति । ब्रह्मादीनां तारतम्यज्ञानं मम भविष्यति ॥ ३,२.

By knowing creation, your greatness will become almost fully known; I will gain knowledge of the gradations among Brahma and the others.

मोक्षोपायम्यः स वोक्त मिततरत्तस्य साधनम् । गरुडेनैव मुक्तस्तु कृष्णो वचनमब्रवीत् ॥ ३,२.

The means to liberation, which is to be spoken, and the method for attaining it—released by Garuda himself, Krishna spoke these words.

शृकृष्ण उवाच मूलरूपे ह्यतो ज्ञेयो विष्णुत्वाद्विष्णुरव्ययः ॥ ३,२.

Sri Krishna said: In the original form, therefore, Vishnu, the imperishable, is to be known as Vishnu.

अवतारमिदं प्रोक्तं पूर्णत्वादेव सुव्रत । अनेको ह्येकतां प्राप्य संशेते प्रलयाय वै ॥ ३,२.

This manifestation is called an incarnation because of its completeness, O virtuous one; though many, they become one and rest for the dissolution.

तत्रापि च विशेषोस्ति ज्ञातव्यं तत्वमेव सः ॥ ३,२.

Even there, there is a distinction; that very principle is to be known.

भेदेन दर्शनाद्वापि भेदाभेदेन दर्शनात् । विष्णोर्गुणानां रूपाणां तदङ्गानां सुखादिनाम् । तत्रैव दशनाद्वापि क्षिप्रमेव तमो व्रजेत् ॥ ३,२.

Whether by seeing difference or by seeing both difference and non-difference in the qualities, forms, limbs, and pleasures of Vishnu—by seeing only that, darkness quickly departs.

पुरुषान्तरमारभ्य कल्पिता ये द्विजोत्तम । हरिरूपास्तु ते ज्ञेया एकीभूता हि तेन ते ॥ ३,२.

Beginning with another person, O best of twice-born, those who are conceived are to be known as forms of Hari; they are united with him.

प्रलये समनुप्राप्ते जीवाः स यान्ति मामकाः । विराड्रूपे हरेः संति तदा ते च ह्यनेकधा ॥ ३,२.

When dissolution comes, my own souls go; in the cosmic form of Hari, they exist, and then they become many.

एकीभावं प्राप्नुवन्ति मूलेन प्रलये द्विज । बिंबेन तु स्वयं विष्णुरेकीभावं व्रजेद्यदि ॥ ३,२.

They attain unity with the root at dissolution, O twice-born; but if Vishnu himself, as the original, attains unity—

प्रतिबिंबः कथं जीवो भवेन्नारायणस्य च । तदधीनस्तत्सदृशो हरेर्जीवो न संशयः ॥ ३,२.

How can the individual soul become a reflection of Narayana? Dependent on him, resembling him, the soul of Hari—of this there is no doubt.