Garuda Purana

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.

मूलरूपे तु नास्त्येव भारत्या ज्ञानविस्मृतिः । भारत्यास्तु यथा नास्ति सरस्वत्यास्तु किं पुनः ॥ ३,१२.

In her original form, Bhāratī never forgets knowledge; and just as this is so for Bhāratī, how much more so for Sarasvatī?

अंशावतरणं नास्ति सरस्वत्याः कदाचन । अंशावतरणं नास्ति ममापि मधुसूदन ॥ ३,१२.

There is never any partial incarnation of Sarasvatī; nor is there any partial incarnation of myself, O Madhusūdana.

तथैव ज्ञानमस्त्येव हरेर्नारायणस्य च । वायोरंशावतारोस्ति यथा मूले तथैव च ॥ ३,१२.

In the same way, knowledge always exists in Hari and Nārāyaṇa; but for Vāyu, partial incarnations occur, just as in the original.

बलज्ञानादिकं सर्वं चिन्तनीयं न संशयः । तथापि वायौ दृश्यन्ते बलज्ञानादिव्यक्तयः ॥ ३,१२.

All powers such as strength and knowledge are indeed worthy of contemplation, without doubt; and yet, in Vāyu, manifestations of strength and knowledge are seen.

अवतारेषु वायोस्तु सम्यक्शक्त्यात्मनास्ति हि । अपरोक्षतिरोभावौ नांशावतरणेष्वपि ॥ ३,१२.

In the incarnations of Vāyu, there is indeed the full presence of power; but direct concealment does not occur, nor do partial incarnations.

बलज्ञानादिकं यावन्मूलरूपे प्रदृश्यते । त्रेतायुगस्वरूपे च न दर्शयति तादृशम् ॥ ३,१२.

As long as strength and knowledge are seen in the original form, in the form present in the Tretā age, such qualities are not displayed.

त्रेतायुगस्वरूपे च यादृक्चादर्शयत्प्रभो । द्वापरस्थे स्वरूपे तत्तद्दर्शयति तादृशम् । त्रेतायुगस्वरूपे च यादृक्चादर्शयत्प्रभो ॥ ३,१२.

And whatever qualities were displayed by the lord in the form present in the Tretā age, those very qualities are displayed in the form present in the Dvāpara age, just as they were shown in the Tretā age.

द्वापरस्थे वायुरूपे यादृग्वा दर्शयत्प्रभुः । वायुः कलियुगे रूपे तद्दर्शयति तादृशम् ॥ ३,१२.

And whatever qualities the lord displayed in the form of Vāyu in the Dvāpara age, Vāyu displays those very qualities in his form in the Kali age.

तथा दर्शयते वायुर्दैत्यानां मोहनाय च । अवतारेषु वायोश्च अन्तरं ये विदुः प्रभो ॥ ३,१२.

In this way, Vāyu displays himself for the delusion of the demons; and those who know the distinctions among the incarnations of Vāyu, O lord,

तेऽधं तमः प्रविशन्ते ते दैत्या न च ते सुराः । वायावप्यन्तरं नास्ति हरितत्त्वविनिर्णये ॥ ३,१२.

they enter into deep darkness—those are demons, not gods; and in the determination of the truth of Hari, there is no distinction in Vāyu either.