Garuda Purana

अहं विजानामि रमाप्रसादात्तव प्रसादाच्च गुणान्सदैव । स्वयोग्यभूताञ्छ्रुतिषूक्तान् गुणांश्च कांश्चिद्विजानाति हरेर्न कश्चित् ॥ ३,१२.

By the grace of Lakṣmī and by your grace, I always know your qualities; but no one knows all of Hari's qualities, even those stated in the Vedas as appropriate to themselves.

तव प्रसादाच्च मम प्रसादात्कालान्तरे तांश्च जानाति शेषः । दुष्कर्मलेशान्न तिरोहितान् गुणान्यानेव पूर्वं विदितान् स्वयोग्यान् ॥ ३,१२.

By your grace and mine, at another time, Śeṣa also knows them; but not those qualities concealed by even a trace of bad karma, only those previously known and appropriate to himself.

तानेव ज्ञात्वा पुनरेव शेषस्तिरो हितांल्लब्धगुणस्ततः स्मृतः । सदा स्वयोग्यांश्च हरेर्गुणांश्च उमापतिश्चापि तव प्रसादात् ॥ ३,१२.

Having known those, again Śeṣa attains the concealed qualities and is then remembered as possessing them; and always, by your grace, Umāpati too knows Hari's qualities appropriate to himself.

यदा विजानाति हरे मुरारे अप्राप्तलब्धेति तदोच्यते हरः । ममापि लोकं च यदा मुरारे तदा विजानाति तव स्वरूपम् ॥ ३,१२.

When Hara knows, O Murāri, that which was previously unattained, then he is said to have attained it; and when he knows my world, O Murāri, then he knows your true nature.

गोविन्द नित्याव्यय चित्सुपूर्ण तव प्रसादान्नास्ति शतेषु तन्मम। येये हि देवाश्च शरीरधारिणस्ते ज्ञानहीना विषयेषु निष्ठाः ॥ ३,१२.

Govinda, eternal, imperishable, full of consciousness, by your grace, I do not possess that (knowledge) even in hundreds (of lives); and those gods who possess bodies are lacking in knowledge, established in sense objects.

येये देवा विषयेषु निष्ठास्तेते देवा बहिरर्थभावाः । येये देवा बहिरर्थभावा मोक्षादन्ये प्रलपन्तः सदैव ॥ ३,१२.

Those gods who are established in sense objects are gods whose nature is external; and those gods whose nature is external, always speak incoherently, being other than liberation.

तव स्वरूपे च जगत्स्वरूपे तवासमानं नास्ति विष्णो सदैव । यतस्तव प्राकृतो नास्ति देहो यतो ज्ञानं नास्ति नास्त्येव नित्यम् ॥ ३,१२.

In your true nature and in the nature of the world, O Viṣṇu, there is never anything unequal to you; for you do not have a material body, nor is there ignorance—there is never any, ever.

पूर्णानन्दज्ञानदेहोऽपि नित्यं सदा शरीरी भाष्यते भक्तिमद्भिः । यतस्तव प्राकृतो नास्ति देहो ह्यतोपि नित्यमशरीरीति च स्मृतः ॥ ३,१२.

Even though your form is of complete bliss and knowledge, you are always described as embodied by your devotees; for you do not have a material body, and thus you are also remembered as eternally bodiless.

नतोऽहं सर्वदास्मिञ्शरीरेऽहंममेत्यभिमानेन शून्यः । अत्तोऽप्यहं त्वशरीरी सदैव तथैव नित्यं बहिरर्थैश्च शून्यः ॥ ३,१२.

I am always bowed, yet in this body I am devoid of the sense of 'I' and 'mine'; therefore, I too am ever bodiless, and always free from attachment to external objects.

स्वभोगभार्यासत्यलोकादिभोगः स्वयोग्यभोगो वस्त्रमाल्यादिभोगः । एते हि सर्वे बहिरर्थसंज्ञकाः नैसर्गकामाः सर्वदा मे हि विष्णो ॥ ३,१२.

Enjoyment with one's own spouse, pleasures of the heavenly realms, and enjoyment of garments and garlands—these all are called external objects, and are always natural desires for me, O Viṣṇu.

तथाप्यहं कामहीनो हि नित्यं रुद्रादयः कामवन्तो यतोतः । शरीरिणस्ते बहिरर्थभावा अज्ञानवन्तोऽपि च संस्मृताः खग ॥ ३,१२.

Yet I am always without desire, while Rudra and others possess desires; because they are embodied, they have attachment to external things, and are also considered to be ignorant, O bird.

स्वदारभोगे केवलां प्रीतिमेवं हरेरेवं सर्वदाहं करोति । स्तम्बास्त्रादीन्धारियिष्ये सदैव विष्णोः प्रीत्यर्थं नैव गात्रार्थमेव ॥ ३,१२.

In the enjoyment with my own wife, I always act only for the sake of pleasing Hari; I will bear even pillars and the like always for Viṣṇu's pleasure, never for the sake of my own body.

नित्यानन्दादन्यकामो न मेस्ति अतः सदा बहिरर्थैश्च शून्यः । ममापि भार्या बहिरर्थशून्या अमूढभावा मूढवतीव दृश्यते ॥ ३,१२.

Other than eternal bliss, I have no desire; therefore, I am always devoid of external objects. Even my wife is free from external attachment, possessing unclouded understanding, though she appears as if deluded.

अमूढभूता ज्ञानिनां सर्वदैव तथाज्ञानां ज्ञानहीनेति भाति । यावज्ज्ञानं चास्ति मे वास्तुदेव तावज्ज्ञानं वासुदेवस्य चास्ति ॥ ३,१२.

She is always seen as wise among the knowledgeable, and as lacking knowledge among the ignorant; as long as I have true knowledge, so long does Vāsudeva have knowledge.

यावज्ज्ञानं वासुदेवस्य चास्ति तावज्ज्ञानं ज्ञानवतामृजूनाम् । क्रमेणैवाज्ञानिनां वानृजूनामस्पष्टरूपो ज्ञानगतो विशेषः ॥ ३,१२.

As long as Vāsudeva has knowledge, so long do the upright possess knowledge; but among the ignorant and the unrighteous, the distinction of knowledge appears indistinct, gradually.

सौरिप्रकाशे च यथैव दर्शनं तथा मम ज्ञानगतो विशेषः । दीपप्रकाशे च यथैव दर्शनं तथा ज्ञानं वासुदेवस्य चास्ति ॥ ३,१२.

Just as vision occurs in sunlight, so is the distinction of my knowledge; and just as vision occurs in lamplight, so is the knowledge of Vāsudeva.

अस्पष्टपरूपा न्यूनता ह्यस्ति वायौ तथा ज्ञानं नैव संचिन्तनीयम् । एतादृशी ज्ञानशक्तिर्मुरारेर्वाय्वादीनां मोक्षपर्यन्तमस्ति ॥ ३,१२.

There is a lack of clarity and a deficiency in the wind, and so knowledge should not be conceived in that way; such is the power of knowledge of Murāri, extending up to liberation for the winds and others.

ज्ञानं त्वृजूनां मोक्षकालेपि पञ्चवाय्वादीनां प्रलयेनाद्रादीर्न । वायोर्मम प्रलये सृष्टिकाले तथा गायत्र्या नास्तिनास्त्येव मोहः ॥ ३,१२.

Even at the time of liberation, the knowledge of the upright does not perish, nor does that of the five winds and others at dissolution; at the dissolution of the wind and at the time of creation, there is never any delusion for me or for Gāyatrī.

गायत्रीवद्भारत्या देवदेव ज्ञातव्यमेवं हरितत्त्ववेदिभिः । ममाज्ञानं दृश्यते यत्र कुत्र दैत्यादीनां मोहनार्थ सदैव ॥ ३,१२.

O Lord of gods, just as with Gāyatrī and Bhāratī, so too should this be understood by those who know the truth of Hari; wherever my ignorance is seen, it is always for the purpose of deluding demons and others.

तेन प्रीतिर्देवदेवस्य विष्णोर्भविष्यतीत्येव विनिश्चितात्मा । प्रश्रादिकं त्वज्ञवत्सर्वदैवं करिष्येहं मोहनायाधमानाम् ॥ ३,१२.

Thus, the pleasure of Lord Viṣṇu will certainly arise—this is my firm resolve; but I will always act humbly, like the ignorant, in order to delude the wicked.

सूर्योदये नास्ति यथा तमश्च तथाज्ञानं नास्तिनास्त्येव देव । करोम्यहं श्रवणं सर्वदैव हरिप्रीत्यर्थं निश्चतार्थं सतां हि ॥ ३,१२.

Just as there is no darkness at sunrise, so, O Lord, there is absolutely no ignorance; I always listen for the sake of pleasing Hari, with a clear purpose, indeed, for the virtuous.

शतजन्मगतानां त्वनृजूनां पूर्वमेव तु । अपरोक्षाभाव एव ह्यज्ञानं समुदीरितम् ॥ ३,१२.

For those who are not upright, even after a hundred births, the absence of direct realization is indeed called ignorance.

अपरोक्षानन्तरं तु नास्त्यज्ञानं न संशयः । शतजन्मसु देवेश अपरोक्षेण सर्वदा ॥ ३,१२.

But after direct realization, there is no ignorance—of this there is no doubt; even over a hundred births, O Lord of gods, direct realization always prevails.

पूर्णज्ञानं ममास्त्येव नात्र कार्या विचारणा । शतजन्मसु पूर्वं तु परोक्षेण मम प्रभो ॥ ३,१२.

I indeed possess complete knowledge—there is no need for deliberation here; but in previous hundreds of births, O Lord, my knowledge was indirect.

पूर्णं ज्ञानं सदाप्यस्तीत्येवमाहुर्महर्षयः । संज्ञाजन्मगतायाश्च सरस्वत्या महाप्रभो ॥ ३,१२.

Complete knowledge always exists—so declare the great sages; and so it is with Sarasvatī, who is born with a name, O great Lord.

नाज्ञानं चिन्तनीयं हि ब्रह्माय्वोश्च देव हि । अत्र कश्चिद्विशेषोस्ति ज्ञातव्यस्तत्वमिच्छुभिः ॥ ३,१२.

O god, ignorance should not be contemplated regarding Brahma or myself; but there is a certain distinction here that must be understood by those who desire the truth.

अवतारेषु भारत्याः कदाचिज्ज्ञानपूर्वकम् । सर्वदा ज्ञानरूपा सा सर्वदुःखविवर्जिता ॥ ३,१२.

In the incarnations of Bhāratī, sometimes there appears to be knowledge beforehand; yet she is always of the nature of knowledge, free from all suffering.

दैत्यानां मोहनार्थाय अंशे दुःखीव दृश्यते । तस्या दुःखादिकं किञ्चिन्नास्तिनास्त्येव सर्वथा ॥ ३,१२.

For the purpose of deluding the demons, she appears, in part, as if afflicted by sorrow; but in truth, there is absolutely no sorrow or anything like it in her.

अपरोक्षतिरोभाव ईषत्काले प्रदृश्यते । तावन्मात्रेण वाज्ञानं तस्यां नैवाहितं च यत् ॥ ३,१२.

A direct concealment is seen for a brief moment; yet even by that alone, ignorance is never established in her.