Garuda Purana

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.

निन्दां कुर्वन्ति ये विष्णोर्जिह्वाछेदं करोम्यहम् । तदर्थमेव वायोश्च अवतारः सदा भुवि ॥ ३,१२.

Those who revile Viṣṇu—I will cut out their tongues; for this very purpose, the incarnation of Vāyu always occurs on earth.

गुणपूर्णस्य विष्णोस्तु निर्गुणत्वविचिन्तनम् । जातानन्दादिपूर्णाङ्ख्यं सोहमित्यादिचिन्तनम् ॥ ३,१२.

To contemplate the absence of qualities in Viṣṇu, who is full of all qualities, or to think 'I am He,' who is known as full of innate bliss and so on—

चिदानन्दात्मके देहे उत्पत्त्यादिविचिन्तनम् । अच्छेद्याभेद्यगात्रेषु च्छेदभेदादिचिन्तनम् ॥ ३,१२.

To contemplate origination and so forth in a body composed of consciousness and bliss, or to think of cutting and division in limbs that cannot be cut or divided—

देव्या नित्यावियोगिन्या वियोगादिविचिन्तनम् । क्लेशशोकादिशून्यस्य हरेः क्लेशादिचिन्तनम् ॥ ३,१२.

To contemplate separation in the goddess, who is eternally inseparable, or to think of affliction and sorrow in Hari, who is devoid of all such suffering—

व्यासरामादिरूपेष्वनृषिविप्रत्वचिन्तनम् । कृष्णरामादिरूपेषु अन्तरस्य विचिन्तनम् ॥ ३,१२.

Contemplating the non-sage and non-Brahmin nature in forms such as Vyasa and Rama; contemplating the inner essence in forms such as Krishna and Rama.

रामकृष्णादिरूपेषु अन्तरस्य विचिन्तनम् । रामकृष्णादिरूपेषु पराजयविचिन्तनम् ॥ ३,१२.

Contemplating the inner essence in forms such as Rama and Krishna; contemplating defeat in forms such as Rama and Krishna.

सन्तानार्थं तु कृष्णे न शिवपूजादिचिन्तनम् । रामेण दुः खयुक्तेन लिङ्गस्य स्थापनं कृतम् ॥ ३,१२.

For the purpose of offspring, one should not contemplate Shiva-worship in Krishna; Rama, afflicted by sorrow, established the linga.

पञ्चधातुमये कृष्णे हरिरूपविचिन्तनम् । स्वयं व्यक्तस्थले चापि चिदानन्दत्वकल्पनम् ॥ ३,१२.

In Krishna made of five metals, contemplate the form of Hari; also, in the self-manifested place, imagine the nature of consciousness and bliss.

पितृमातृद्विजातीनां हरिरूपत्वचिन्तनम् । अस्वतन्त्रेण रुद्रेण हरेरैक्यदिचिन्तनम् ॥ ३,१२.

Contemplate the form of Hari for fathers, mothers, and Brahmins; in the dependent Rudra, contemplate the unity with Hari.

विष्णोः सूर्येण साकं च अभेदा दिविचिन्तनम् । सर्वोत्तमः सूर्य एव विष्ण्वाद्यास्तस्य किङ्कराः ॥ ३,१२.

Contemplate the non-difference of Vishnu together with Surya; Surya alone is supreme, and Vishnu and others are his servants.