Garuda Purana

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.

तस्माद्विद्ध्यवतारार्थं व्याप्तत्वं चापि भण्यते । यत्तस्य व्यापकं रूपं परं नारायणं विदुः ॥ ३,३.

Therefore, know that pervasiveness is also spoken of for the sake of incarnation; that supreme form of his, which is all-pervading, is known as Nārāyaṇa.

अतश्च परमाणूनां पार्थिवाऽनन्त्यवादिनाम् । भेदः परस्परं ज्ञेयस्तथेशस्य महात्मनः ॥ ३,३.

Thus, among those who assert the infinity of earth-atoms, distinction among the atoms is to be understood, as also for the great Lord.

जडेशयोर्जडानां च जीवानां च परस्परम् । तथैव जडजीवानां नित्यं भेदो जडेशयोः ॥ ३,३.

Between inert matter and the Lord, between inert beings and living beings, and likewise between inert and living beings, there is always distinction between matter and the Lord.

पञ्च भेदा इमे नित्यं सर्वावस्थासु सर्वशः । एतादृश्यां तु मायायां वीर्यमाधत्त वीर्यवान् ॥ ३,३.

These five distinctions always exist in all conditions and in every way; in such a māyā, the powerful one established his might.

पुरुषाख्यो हरिस्तस्मात्त्रिगुणानसृजत्प्रभुः ॥ ३,३.

Therefore, Hari, known as the Person, the Lord, created the three qualities.

श्रीगरुडमहापुराणम् ४ श्रीकृष्ण उवाच । यथा ससर्ज भगवांस्त्रीन् गुणान्प्रकृतेस्तदा । लक्ष्मीस्त्रिरूपा संभूता श्रीर्भूर्दुर्गोति संज्ञिता ॥ ३,४.

Śrī Kṛṣṇa said: When the Lord created the three qualities from Prakṛti, Lakṣmī appeared in three forms, called Śrī, Bhū, and Durgā.

सत्त्वाभिमानिनी श्रीस्तु भूर्देवी रजमानिनी । तमोभिमानिनी दुर्गा ह्येवमाहुर्मनीषिणः ॥ ३,४.

Śrī is associated with sattva, Bhū-devī with rajas, and Durgā is said by the wise to be associated with tamas.

अन्तरं न विजानीयाद्रूपाणां च परस्परम् । गुणानां चैव संबन्धाद्दुर्गादीनां खगेश्वर ॥ ३,४.

One should not perceive any difference among their forms, O Lord of Birds, because of the connection of these qualities with Durgā and the others.

अन्तरं ये विजानन्ति ते यान्त्यन्धन्तमः परम् । पुरुषस्तु त्रिरूपोभूद्विष्णुर्ब्रह्मा भवेतिसः ॥ ३,४.

Those who perceive difference among them go to utter darkness; but the Person became threefold: Viṣṇu, Brahmā, and so he is called.

सत्त्वेन लोकान्वर्धयितुं विष्णुः साक्षाद्धरिः स्वयम् । सृष्टिं कर्तुं च रजसा ब्रह्मणि प्राविशद्धरिः ॥ ३,४.

To increase the worlds by sattva, Viṣṇu, Hari himself, directly entered; and to perform creation by rajas, Hari entered into Brahmā.