Garuda Purana

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.

इत्यादिचिन्तनं दोषो हरिनिन्देति चोच्यते । अस्वयं व्यक्तिलिङ्गेषु अश्वत्थतुलसीषु च ॥ ३,१२.

Such contemplation is a fault and is called slander of Hari; in self-manifested lingas and in the ashvattha and tulasi, too.

शालग्रामं विहायैव नमनं ये प्रकुर्वते । ते सर्वे हरिनिन्दायामविकारिण एव हि ॥ ३,१२.

Those who, abandoning the shalagrama, perform worship, all are indeed unchanged in slander of Hari.

मोक्षाधिकारिणो ये तु अज्ञानात्परमेश्वरम् । पार्थक्यनयनं येषु कुर्वन्ति यर्हि वा प्रभो ॥ ३,१२.

Those eligible for liberation who, out of ignorance, regard the Supreme Lord with distinction, whenever, O Lord.

तर्हि तेषां हि कालेषु दुः खं याति न संशयः । अतः प्रार्थक्यनयनं ये कुर्वन्त्येषु सर्वदा ॥ ३,१२.

Then, at those times, suffering comes to them, without doubt; therefore, those who always make distinctions among these.

ते सर्वे त्वबुधा ज्ञेया नात्र कार्या विचारणा । अस्वयंव्यक्तलिङ्गेषु नमनं ये प्रकुर्वते ॥ ३,१२.

All of them should be known as ignorant; there is no need for deliberation here; those who worship in self-manifested lingas.

ते सर्वे ह्यसुरा ज्ञेया नान्यथा तु कथञ्चन । विहाय शून्यमश्वत्थं नमनं ये प्रकुर्वते ॥ ३,१२.

All of them should be known as demons; never otherwise in any way; those who, abandoning the empty ashvattha, perform worship.

द्विमासहीनां तुलसीमप्रसूतां च गां नवाम् । ते सर्वे ह्यसुरा ज्ञेया नात्र कार्या विचारणा ॥ ३,१२.

Those who worship tulasi lacking two months, or a cow not yet calved; all of them should be known as demons; there is no need for deliberation here.

गुल्माद्याश्च मनुष्यान्तास्ते ज्ञेया ब्रह्मबाहवः । अस्मच्छतायुः पर्यन्तमेक एव कलिः स्मृतः ॥ ३,१२.

Shrubs and others up to humans should be known as Brahma's arms; up to our hundred-year lifespan, only one Kali is remembered.

कलौ संति कल्पमानं कलेरन्ते संति च । तस्मिन्दिने ब्रह्मरूपे गच्छन्ति च तमोन्तिकम् ॥ ३,१२.

In Kali, there are those who are approaching the end of the age; at the end of Kali, on that day, they go to the form of Brahma and to the region of darkness.

तत्र स्थित्वा लोकमार्गं प्रतीक्षन्ते न संशयः । साधकैर्विष्णुकार्याणां वायुदासैः प्रपीडिताः ॥ ३,१२.

There, having remained, they await the path to the worlds, without doubt; oppressed by the servants of Vishnu's works and by the servants of Vayu.