Garuda Purana

हरिं विना श्रीरपि देशकाले नास्तीति मोक्षेच्छुभिरेव वेद्यम् । यस्यामधाद्वीर्यमनुक्षणं च सा मामिका चेन्द्रजाला त्मिकेति ॥ ३,३.

Without Hari, even Śrī does not exist in any place or time; this should be known only by those who seek liberation. In whomsoever she places her power at every moment, that one is my own, possessed of magical power.

वदन्ति ये असुरा मूढरूपा अधंमतः प्रविशन्त्येव सर्वे । माया नाम प्रकृतिस्त्वेमाहुः सुसूक्ष्मरूपा न तु चेन्द्रजालिका ॥ ३,३.

Those who are demons, of deluded form and base understanding, all enter into degradation. This nature is called Māyā, of most subtle form, not merely a conjurer's illusion.

तस्याभिमानः श्रीरिति वेदितव्यो वीर्याधानं तत्र तेषां च मेलः । कार्योन्मुखं मेलनं चाहुरार्या इतो रूपं नाहुराय्याश्च विष्णोः ॥ ३,३.

Her self-conception is to be known as Śrī; the bestowal of power is there, and their union is the meeting of those two. The noble say that union is for the sake of action; but this form of Viṣṇu is not called so by the wise.

सानादि नित्या सत्यरूपा च विष्णोर्मिथ्या रूपा सा कथं स्यात्खगेन्द्र । सत्या तनुः प्रकृतेस्तन्निगूढा सत्यत्वमाहुर्व्यवहारार्थरूपम् ॥ ३,३.

She is beginningless, eternal, and of true form; how could she be a false form of Viṣṇu, O king of birds? Her body is real, though hidden by nature; her reality is said to be for the sake of worldly dealings.

व्यवहाररूपा सत्यता चेत्प्रकृत्यास्तदा कथं स्याद्यदनादिभूता । अनादिनित्या यदि न स्यात्खगेन्द्र सुशूक्ष्मरूपेण न कारणं स्यात् ॥ ३,३.

If reality is only conventional, then how could nature be beginningless? If she were not beginningless and eternal, O king of birds, she would not be the subtle cause.

सूक्ष्मेण रूपेण च कारणं स्यात्तर्हि प्रपञ्चस्य च कारणं वद । अविद्याया वशतो विष्णुरेव नानारूपैर्दृश्यते विष्णुरेव ॥ ३,३.

By her subtle form, she is the cause; therefore, tell me, how is she the cause of the manifest world? By the power of ignorance, Viṣṇu alone appears in many forms; it is Viṣṇu alone who is seen.

शास्त्रज्ञानान्नाशमेति ह्यविद्या न संशयो हरिणा चैक्यमेति । एवं ब्रूषे यदि वादत्खगेन्द्र वक्ष्येहं ते तत्र युक्तिं शृणु त्वम् ॥ ३,३.

Ignorance is destroyed by knowledge of scripture, without doubt, and one attains unity with Hari. If you say so, O king of birds, I will tell you the reasoning for this; listen now.

सर्वज्ञरूपस्य हि मे मुरारेः कथं हरेर्घटते ह्यज्ञता च । सूर्ये यथा तमो नास्ति तथा नारायणे हरौ । अज्ञानं नास्ति पक्षीद्र कथं तत्वं ब्रवीष्यहो ॥ ३,३.

How could ignorance exist in me, the form of all-knowing Murāri? Just as there is no darkness in the sun, so in Nārāyaṇa, in Hari, there is no ignorance, O bird; how do you speak of this?

अतो नाहं ब्राह्मणस्त्वादिकालादुपाधिसंबन्धवशादज्ञताचेत् । सर्वज्ञोसौ कुत्र पक्षीन्द्र विष्णुरल्पज्ञजीवो ज्ञानशून्यश्च कुत्र ॥ ३,३.

Therefore, I am not a brāhmaṇa from the beginning of time, due to association with limiting adjuncts, if there is ignorance. Where is the all-knowing Viṣṇu, O king of birds, and where is the limited, ignorant individual soul?

विरुद्धयोश्चानयोः सर्वदैव कथं चैक्यं संवादिष्यन्ति वेदाः । देशे काले सर्वदा द्दुः खहीनो जगत्कर्ता पूर्णशक्तिः सदैव ॥ ३,३.

How can unity ever be spoken of between these two opposites, when the Vedas always declare them as such? In every place and time, the creator of the world is always full of power and free from suffering.

जीवः सदा स्वल्पकर्तास्ति पूर्णः संसाररूपे दुः खरूपे च नित्यम् । विरुद्धयोश्चानयोरैक्यमाहुरीशस्य मायावशतो मायिनश्च ॥ ३,३.

The individual soul is always a limited agent, and is complete only in the form of worldly existence and perpetual suffering. The unity of these opposites is said to occur by the influence of the Lord's maya and the maya of the soul.

ये वैष्णवा वैष्णवदासवश्यास्तेषां द्रोहं सर्वदा संचरेद्यः । हरिप्रीतिस्तेन भवेन्न नित्यमानन्दवृद्धिस्तेन भवेन्न मुक्तौ ॥ ३,३.

Those who are devoted to Vishnu and serve Vishnu must never harbor hostility towards them; for such a person, there will not be the delight of Hari, nor will there be an increase of bliss in liberation.

मायी सदा मायिभृत्यस्तथापि भेदज्ञानान्निन्द्यते कार्यते च । तेनापि तेषां दुः खवृद्धिर्भवेच्च ह्यधं तमः पुनरावृत्तिहीनम् ॥ ३,३.

Though the soul is always a servant of the Lord and the Lord is the master of maya, still, due to the knowledge of difference, the soul is condemned and bound. Thus, for them, suffering increases, and they fall into darkness, devoid of return.

खगेन्द्रातः प्रकृतिः सूक्ष्मरूपा सा नित्या सा सत्यभूता सदैव । एवं स्वयं कालवाय्वादिकानां परा (रमा)णवः सत्यरूपाश्च सन्ति ॥ ३,३.

O king of birds, the primordial nature is subtle, eternal, and always real. In the same way, among time, wind, and others, the supreme atoms are also of a true nature.

परा (माणू)नां लक्षणं वेदितव्यं ज्ञानेच्छुभिर्नान्यथा वेदितव्यम् । पदार्थानां पार्थिवानां खगेन्द्र विशेषाणां चरमाख्यो विशेषः ॥ ३,३.

The characteristics of the supreme atoms must be understood by those desiring knowledge; they cannot be known otherwise. Among material objects, O king of birds, the final distinction is called the supreme atom.

स एवः स्यात्परमाणुर्द्विजेन्द्र योन्त्योवि (व) शेषोवयवश्च स स्मृतः ॥ ३,३.

That alone is the supreme atom, O best of twice-born, which is the ultimate distinction and is remembered as the smallest part.

गरुड उवाच । हे कृष्ण हे माधव सात्त्वतां पते पदार्थानां चरमांशः पराणु ॥ ३,३.

Garuda said: O Krishna, O Madhava, Lord of the Sattvatas, the supreme atom is the final portion among material objects.

इति प्रोक्तं तत्र मे संशयोस्ति योन्त्यो विशेषः स तु नांशयुक्तः । यो ह्यंशयुक्तो न तु सोंत्यो विशेष एवं ममाभाति वचस्तु तथ्यम् ॥ ३,३.

Thus it is spoken, yet I have a doubt: the ultimate distinction is without parts, but that which has parts is not the ultimate distinction. This is how your statement appears to me as true.

श्रीकृष्ण उवाच । य एव लोके संस्थिता मानुषास्तु विशेषाणां दर्शने शक्तियुक्ताः । तथापि ते यस्य चांशित्वमेव विशेषं वै नैव द्रष्टुं समर्थाः ॥ ३,३.

Sri Krishna said: Those humans who exist in the world and possess the power to perceive distinctions, even so, if something has parts, they are not able to see the ultimate distinction.

तमेवाहुश्चरमांशं विशेषं ये चैवमाहुर्मुनयस्तेन चान्ये । ये काणादा गौतमाद्याः खगेन्द्र निरंशकं परमाणुं वदन्ति ॥ ३,३.

Those sages who declare thus call the ultimate portion the distinction; and others, like Kanāda and Gautama, O king of birds, speak of the supreme atom as partless.

अनन्तांशैः संयुतत्वेपि तांश्च निरंशिनो भ्रान्तिदृष्ट्या वदन्ति । तस्मात्परा (रमा) णोः परमाणुत्वमस्ति तदंशानां विनतागर्भजात ॥ ३,३.

Even though it is joined with countless parts, some, due to mistaken perception, call those partless. Therefore, O son of Vinatā, the supreme atom possesses atomicity, and so do its parts.

परा (रमा) णूनामेकदेशे खगेन्द्र तन्नो संति प्राणिनां राशयश्च । प्रत्येकश संति रूपा हरेश्च ह्यतश्च तत्परमाणोरणीयः ॥ ३,३.

Among the supreme atoms, O king of birds, in a certain place, there are aggregates of living beings. Each has its own form, and so does Hari; thus, the supreme atom is subtler than the subtle.

यो वा त्वणीयान्परमस्य विष्णोः स एव रूपो महतो महीयान् । तेषामन्योन्यं न विशेषोस्ति कश्चिदचिन्त्यरूपे च विचिन्तनीयः ॥ ३,३.

That which is subtler than the subtlest belongs to the supreme Vishnu; that form is greater than the greatest. Among them, there is no mutual distinction, yet the inconceivable form should be contemplated.

कालकोटिविहीनत्वं कालानन्त्यं विदुर्बुधाः । देशकोटिविहीनत्वं देशानन्त्यं विदुर्बुधाः ॥ ३,३.

The wise know that the absence of a boundary in time is the infinity of time; the wise know that the absence of a boundary in space is the infinity of space.

गुणानामप्रमेयत्वे गुणानन्त्यं विदुर्बुधाः । आनन्त्यं त्रिविधं नित्यं हरेर्नान्यस्य कस्यचित् ॥ ३,३.

The wise know that the immeasurability of qualities is the infinity of qualities. This threefold infinity is eternal in Hari, and not in anyone else.

तस्य सर्वस्वरूपेषु चानन्त्यं तु त्रिलक्षणम् । तथापि देशतस्तस्य परिच्छेदोपि युज्यते ॥ ३,३.

In all his forms, this threefold infinity exists. Yet, even so, limitation by space is possible for him.

परिच्छेदस्तथा व्याप्तेरेकरूपेपि युज्यते । तस्याचिन्त्याद्भुतैश्वर्यं व्यवहारार्थमेव च ॥ ३,३.

Limitation of pervasion is also possible in a single form. His inconceivable, wondrous majesty is only for the sake of worldly dealings.

गुणतः कालतश्चैव परिच्छेदो न कुत्रचित् । व्याप्तत्वं देशतो ह्यस्ति सर्वभूतेषु यद्यापि ॥ ३,३.

There is no limitation by quality or by time anywhere; although pervasiveness exists spatially in all beings.

न च भेदः क्वचित्तस्य ह्यणुमात्रेपि युज्यते । तथापि विद्यतेणुत्वं तस्मादैश्वर्ययोगतः ॥ ३,३.

Nor is there any division in it, not even to the smallest degree; yet minuteness does exist, due to the power of sovereignty.