Garuda Purana

न तं विना मातरिश्वा च वस्तुमन्योन्यमाप्तिः कालतो न्यूनता च । यदा महत्तत्त्वनि यामकोभूद्ब्रह्माण्डान्तस्थूलसृष्टौ महात्मा ॥ ३,२.

Without him, the wind cannot exist; there is no mutual attainment without each other, and there is inferiority in time. When the great principle arose, then the great soul Brahmā was born in the gross creation within the cosmic egg.

तदा वायुर्नाशकद्वै महात्मा बाह्ये सृष्टौ कालभेदेन चास्ति । सरस्वती भारती ब्रह्मणस्तु संवत्सरानन्तरं संबभूव ॥ ३,२.

Then the great soul Vāyu was not able to create externally; creation occurs according to divisions of time. Sarasvatī, Bhāratī, was born from Brahmā after a year.

यदा दशाब्दाः समतीता महात्मा तदा वायुः समभूल्लोकपूज्यः । किञ्चिन्न्यूनत्वं स्थूलसृष्टौ महात्मन्नैतावता वानयोः सौम्यहानिः ॥ ३,२.

When ten years had passed, then the great soul Vāyu was born, honored by the worlds. There is some inferiority in the gross creation, but by this, there is no loss of excellence for either of them.

सरस्वती वत्सरात्संबभूव ह्यनन्तरं ब्रह्मणो जन्मकालात् । गिरः सकाशात्कालतो न्यूनतास्ति वायोस्तदा ह्यधमत्त्वे क्षतिः का ॥ ३,२.

Sarasvatī was born a year after Brahmā's birth; from the time of her emergence, there is inferiority in time for Vāyu. But then, what harm is there in being lower for the gentle one?

वायोरनन्तरं वाणी ह्यभूत्संवत्सरात्परम् । यावत्पश्चाज्जनिस्तावत्पूर्वदेहक्षयो भवेत् ॥ ३,२.

After Vāyu, speech (Vāṇī) arose, more than a year later; as long as a new birth occurs, the previous body must perish.

शेषस्त्विन्द्रो रुद्र एते त्रयश्च समा ह्येते ज्ञानबलादिकेष्वपि तथापि तेषां कालतो न्यूनतास्ति कालोपि तेषां द्विव्येसहस्रवर्षम् ॥ ३,२.

Śeṣa, Indra, and Rudra—these three are indeed equal in knowledge and strength, yet even among them there is inferiority due to time; and their time is two thousand divine years.

अनन्तरुद्रो ब्रह्मवायू यथा वा तथा ज्ञेयो नैव हानिः स्वरूपे । स्थूलस्य सृष्टौ बाह्यसृष्टौ महात्मन्कालान्न्यूनत्वं स मया नैव चिन्त्यः ॥ ३,२.

The one called Anantarudra, Brahma, or Vāyu should be understood in the same way; there is no diminution in their essential nature. In the creation of the gross and the external, O great soul, their inferiority in time is not to be considered by me.

तेषां सकाशाद्वारुणी पार्वती च सौपर्णीनाम्नी तिस्त्र एता महात्मन् । दशाब्देभ्योनन्तरं संबभूवुः सरस्वती भारतीवच्च बोध्या ॥ ३,२.

From among them arose Vāruṇī, Pārvatī, and Sauparṇī—these three great souls. After ten years, Sarasvatī and Bhāratī also appeared and should be known as such.

इन्द्रो वरो रुद्रभार्यादिकेभ्य एवं ज्ञानं सर्वदा देह्यमन्दम् । एवं ज्ञानं यस्य भवेच्च लोके स वै ज्ञानी वेदवेद्यः स एव ॥ ३,२.

Indra, Varuṇa, and the wives of Rudra and others—knowledge should always be given to them without reservation. Whoever possesses such knowledge in the world, he alone is wise, he alone is the knower of the Veda.

न वै ज्ञानीत्यन्तरं यो न वेद स वेदवादी न च वेदपाठकः ॥ ३,२.

He who does not know this distinction is not truly wise, nor is he a speaker or reciter of the Veda.

वेदाक्षराणि यावन्ति पठितानि द्विजातिभिः । तावन्ति हरिनामानि प्रियाणि च हरेः सदा ॥ ३,२.

As many syllables of the Veda as are recited by the twice-born, so many are the dear names of Hari, always beloved of Hari.

मम स्वामी हरिर्नित्यं दासोहं सर्वदा हरेः । ब्रह्माद्या देवताः सर्वा गुरवो मे यथाक्रमम् ॥ ३,२.

Hari is always my Lord, and I am always the servant of Hari. All the deities beginning with Brahmā are my teachers in their proper order.

एतेषां च हरिः स्वामी वेदे सर्वत्र गीयते । एवं जानंस्तु यो वेदान्संपठेत्स द्विजोत्तमः ॥ ३,२.

Hari is the Lord of all these, and is praised everywhere in the Veda. Whoever, knowing thus, recites the Vedas is the best of the twice-born.

स वेदपाठको ज्ञेयस्तदन्ये वेदवादिनः । वेदभारभराक्रान्तः स वै ब्राह्मणगर्दभः ॥ ३,२.

He is to be known as a reciter of the Veda; others are merely speakers of the Veda. One who is burdened only with the weight of the Veda is truly a brāhmaṇa-donkey.

ज्ञानाभिमानी वेदमानी उभौ तु परस्परं ह्यूचतुः सर्वदैव । जलं वेदो यत्र वासो मुरारेराचार्याणां संगदोषाद्द्विजानाम् ॥ ३,२.

The one proud of knowledge and the one proud of the Veda always dispute with each other. Where the Veda is like water and the abode of Murāri, due to the faults of teachers and twice-born, there is confusion.

महापराधाः संति लोके महात्मन्सहस्रशः शतशः कोटिशश्च । हरिश्च तान्क्षमते सर्वदैव नामत्रयस्मरणाद्वै कुपालुः ॥ ३,२.

O great soul, there are thousands, hundreds, and millions of great sins in the world. Yet Hari always forgives them, being compassionate, by the remembrance of his three names.

सर्वापराधाद्रहितं दानमानैर्युक्तं सदा तारतम्याच्च हीनम् । दृष्ट्वापराधं तस्य विष्णुर्महात्मा हाहाकारं कुरुते क्रोधबुद्ध्या ॥ ३,२.

A gift, free from all faults, always endowed with respect and devoid of any sense of superiority—if a fault is seen in such a one, the great soul Viṣṇu becomes greatly agitated with anger.

उत्तिष्ठ गोविन्द सुवेदवेद्य सोव्यात्कृताख्यो मयि सम्यक्प्रसीद । भो केशवोत्तिष्ठ सुखस्वरूप सृष्टौ व्यये वर्तयितुं समर्थः ॥ ३,२.

Arise, Govinda, knower of the Vedas, protector, renowned one—be gracious to me in every way. O Keśava, arise, embodiment of bliss, capable of sustaining creation and dissolution.

सृष्ट्वा ब्रह्माणं प्रेरयेत्पूज्यसृष्टौ सृष्ट्वा रुद्रं प्रेरयेत्संहृतौ च । प्राप्तव्ययोग्यान्ब्रह्मशेषादिदेवान्दृष्ट्वादृष्ट्वा देहि मोक्षं च सम्यक् ॥ ३,२.

Having created Brahmā, he sets him in motion for creation; having created Rudra, he sets him in motion for dissolution. Seeing the gods such as Brahmā and Śeṣa, both visible and invisible, grant me complete liberation.

हरे मुरारे स्वापहीनाद्य तिष्ठ कल्पा दिकानन्तरज्ञान (रं बुद्धि) (जान) हीनात् । सम्यग्दृष्ट्वा कर्मदृष्ट्या महात्मल्लंब्धं तमो दाहि दुः खस्वरूपम् ॥ ३,२.

O Hari, slayer of Mura, now stand without sleep for the duration of a kalpa; do not lack knowledge of the directions. Having seen rightly with the vision of action, O great soul, destroy the darkness that has arisen, which is the form of suffering.

दैत्यादिकान्दुः खमतीन्ह यस्मात्तमस्यन्धेसर्वदा चित्स्वरूपी । तस्मादाहुर्दुः स्वरूपी हरिस्त्वं दुः खस्वरूपात्त्वं च दुः खी हरे त्वम् ॥ ३,२.

Because you always remove the suffering of the Daityas and others, and are the embodiment of consciousness amidst the darkness of ignorance, therefore you are called the embodiment of bliss, O Hari; you are the remover of suffering, O Hari.

उत्तिष्ठ नारायण वासुदेव ह्युत्तिष्ठ कृष्णाच्युत माधवेति । उत्तिष्ठ वैकुण्ठ दयार्द्रमूर्ते उत्तिष्ठ लक्ष्मीश नमोनमस्ते ॥ ३,२.

Arise, Nārāyaṇa, Vāsudeva; arise, Kṛṣṇa, Acyuta, Mādhava. Arise, Vaikuṇṭha, compassionate one; arise, Lord of Lakṣmī, I bow to you again and again.

उत्तिष्ठ मध्वेश सरस्वतीश उत्तिष्ठ रुद्रेश तथांबिकेश । उत्तिष्ठ चन्द्रेश तथा शचीश विप्रेश भक्तेश गवेश नित्यम् ॥ ३,२.

Arise, Lord of Madhva, Lord of Sarasvatī; arise, Lord of Rudra, and Lord of Ambikā. Arise, Lord of the Moon, Lord of Śacī, Lord of the twice-born, Lord of devotees, Lord of cows, always.

शास्त्रप्रियोत्तिष्ठ ऋचि प्रियस्त्वं यजुः प्रियोत्तिष्ठ निदानमूर्ते । सामप्रियस्त्वं च तथा मुरारे अथर्ववेदप्रिय सर्वदा त्वम् ॥ ३,२.

O lover of the scriptures, rise! You are dear to the Ṛg Veda; rise, O embodiment of the Yajur Veda, beloved! You are dear to the Sāma Veda, O Murāri; and you are always dear to the Atharva Veda.

गद्यप्रियस्त्वं च पुराणमूर्ते स्तुतिप्रियोत्तिष्ठ विचित्रमूर्ते । सुगायनप्रीतिकरस्त्वमेव ह्युतिष्ठ शीघ्रं कमला पतिस्त्वम् ॥ ३,२.

You are fond of prose, O ancient one; rise, O wondrous form, lover of hymns! You alone bring delight through melodious singing; rise quickly, O Lord of Lakṣmī!

एवं स्तुतो विष्णुरजः पुराणो ह्यतित्वरावानुत्थितो नित्यबद्धः ॥ ३,२.

Thus praised, Viṣṇu, the ancient and primordial one, arose swiftly, ever bound in eternity.

श्रीगरुडमहापुराणम् ३ श्रीकृष्ण उवाच । बभूवेच्छा मम देवस्य विष्णोः स्रष्टुं सृज्यान्मोक्षयोग्यांश्च मोक्तुम् । इच्छाशक्तिः सर्वदैवास्ति विष्णोस्तथापि तद्व्याहरणं च लौकिकम् ॥ ३,३.

Śrī Kṛṣṇa said: I, the god Viṣṇu, had the desire to create those fit for creation and liberation. The power of will always exists in Viṣṇu, yet its expression is spoken of in worldly terms.

तदा हरिर्जगृहे लौकिकं च तमः पानं तेन रूपेण चक्रे । तद्रूपमाहुः प्राकृतं वै तदज्ञा ह्यन्धं तमः प्रविशन्त्येव सर्वे ॥ ३,३.

Then Hari assumed a worldly form and drank darkness; by that form, he acted. That form is called natural; the ignorant, blind to knowledge, all enter into that darkness.

अवतारा महाविष्णोः सर्वे पूर्णाः प्रकीर्तिताः । पूर्णं च तत्परं रूपं पूर्णात्पूर्णाः समुद्गताः ॥ ३,३.

All the incarnations of Mahāviṣṇu are declared to be complete; and that supreme form is complete, from which all complete forms arise.