Garuda Purana

वत्सरानन्तरं वीन्द्र निः सारं परिकीर्तितम् । पर्पटः पक्षमात्रेण निः सारः परिकीर्तितः ॥ ३,१४.

After one year, O Indra among men, vīndra is said to lose its essence; parpaṭa is said to lose its essence after half a month.

तुलसी सर्वदा सारा एकादश्यामपि द्विज । आर्द्रा वाप्यथवा शुष्का सार्द्रा सारवती स्मृता ॥ ३,१४.

Tulasī is always considered full of essence, O twice-born, even on the eleventh day; whether fresh or dry, the fresh is regarded as possessing essence.

एकादश्यां तु तुलसी सारा ग्राह्या मनीषिभिः । त्वचा नासेंद्रियेणापि न तु जिह्वेन्द्रियेण च ॥ ३,१४.

On the eleventh day, tulasī with essence should be accepted by the wise, but only with the sense of touch or smell, not with the sense of taste.

एकादश्यां हरेरन्नं निः सारं परिकीर्तितम् । एकादश्यां हरेस्तीर्थं मनुष्याणां खगेश्वर ॥ ३,१४.

On the eleventh day, the food of Hari is said to be without essence; on the eleventh day, O king of birds, the water of Hari's tīrtha is for humans.

एकवारे च सारं स्याद्द्विवारे च ततोधिकम् । एकादश्यां महाभाग तीर्थं गन्धादिमिश्रितम् ॥ ३,१४.

With one offering, it is considered to have essence; with two, it is even more so; on the eleventh day, O greatly fortunate one, the tīrtha mixed with fragrance and the like—

असारमिति संप्रोक्तं तथा स्वादूदमिश्रितम् । एकादश्यां हरेः सारं क्षीरं सर्पिर्मधूदकम् ॥ ३,१४.

—is declared to be without essence, as is that mixed with sweet substances; on the eleventh day, the essence of Hari is milk, ghee, honey, and water.

निः सारं मनुजेन्द्राणामिति वेदविदां मतम् । आषाढमासे गरुड शाको निः सार उच्यते ॥ ३,१४.

It is the opinion of those who know the Veda that these are without essence for men; in the month of Āṣāḍha, O Garuḍa, śāka is said to be without essence.

मासि भाद्रपदे वीन्द्र ह्यसारं दधि चोच्यते । क्षीरं तु ह्याश्विने मासे निः सारं परिकीर्तितम् ॥ ३,१४.

In the month of Bhādrapada, O Indra among men, curd is said to be without essence; in the month of Āśvina, milk is declared to be without essence.

ऊर्ध्वपुण्ड्रगदाहीना नार्यसारेति गीयते । हरिभक्तिविहीना ये ह्यसुराः परिकीर्तिताः ॥ ३,१४.

Women without the marks of the upright tilaka and club are called without essence; those lacking devotion to Hari are declared to be asuras.

हरिनामविहीनं तु मुखं निः सारमुच्यते । हरिनैवेद्यहीनस्तु पाको निः सार उच्यते ॥ ३,१४.

A mouth devoid of Hari's name is said to be without essence; food not offered to Hari is said to be without essence.

त्रिदिनैश्चातसीपुष्पं निः सारं परिकीर्तितम् । प्रहरं मल्लिका सारं जाती तु प्रहरार्धकम् ॥ ३,१४.

After three days, the flower of the ātasi is said to be without essence; for one prahara, mallikā is with essence, and jātī for half a prahara.

त्रियामं शतपत्रं स्यात्करवीरमहर्निशम् । घटिकावधि सारं स्यात्पारिजातं खगेश्वर ॥ ३,१४.

For three yāmas, the hundred-petaled lotus remains; karavīra is good day and night; pārijāta, O king of birds, is with essence for the duration of a ghaṭikā.

त्रिवर्षं केसरं फल्ग सारमित्युच्यते बुधैः । कस्तूरी दशवर्षं तु कर्पूरं वर्षमात्रकम् ॥ ३,१४.

Kesarā is said by the wise to have essence for three years; kastūrī for ten years, and karpūra for just one year.

ससारमिति संप्रोक्तं चन्दनं सर्वदा स्मृतम् । शुद्धन्निः सारभूतांश्च वक्ष्ये शृणु खगेश्वर ॥ ३,१४.

Sandalwood is always remembered as possessing essence; now, O king of birds, I shall tell you about pure foods that are without essence.

तुषा मेध्या आरनालं पुण्यकं भिः सटा तथा । उपोद्व्रजी अलाबूश्च बृहत्कोशातकी तथा ॥ ३,१४.

Tuṣā, medhyā, āranāla, puṇyaka, bhiḥ, saṭā, upodvrajī, alābū, and bṛhatkośātakī—

वृन्ताकं चुक्रशाकश्च बिल्वमौदुंवरं तथा । पलाञ्जुर्लशुनं वृन्तं कलञ्जं च तथा द्विजा ॥ ३,१४.

Vṛntāka, cukraśāka, bilva, audumbara, palāñju, laśuna, vṛnta, and kalañja, O twice-born—

एतत्सर्वत्र काले च निः सारमिति कीर्तितम् । एकादश्यां वैश्वदेवं श्राद्धं तर्पणमेव च ॥ ३,१४.

All these, at all times, are said to be without essence; on the eleventh day, offerings to Viśvadeva, śrāddha, and tarpaṇa as well.

मन्त्रेण प्रेतदहनमसारं परिकीर्तितम् । हविर्नारायणो देवो एतांश्च ह्यशुभान्र सान् ॥ ३,१४.

The ritual of burning the dead, performed with the mantra, has been described as lacking essence; the offering is to Narayana, the divine, and these inauspicious things are not accepted by Him.

न गृह्णाति न गृह्णाति न गृह्णाति हरिः स्वयम् । तथापि सर्वं जानाति जीवानां पापकर्मणाम् ॥ ३,१४.

Hari Himself does not accept, does not accept, does not accept; yet He knows everything, including the sinful deeds of living beings.

आस्वादनं कारयति स्वयं नास्वादते हरिः । असारभोजनं चैव जीवानां कर्मजं फलम् ॥ ३,१४.

He causes the tasting to occur, but Hari Himself does not taste; the insubstantial food is indeed the result of the actions of living beings.

अमुख्यभोजिनो जीवाः कुन्त्याद्या मुख्यभोजिनः । शुभानि च पिबेद्विष्णुरशुभं नो पिबेद्विभुः ॥ ३,१४.

Living beings who are not principal eaters, such as Kunti and others who are principal eaters; Vishnu drinks what is auspicious, but the Lord does not drink what is inauspicious.

को वदेत्तस्य चेष्टां तु पूर्णानन्दो हरिः स्वयम् । न तेन सदृशः कोपि देशे काले च विद्यते । तस्यावतारान्वक्ष्यहं शृणु पक्षीन्द्रसत्तम ॥ ३,१४.

Who can speak of His actions? Hari Himself is complete bliss; none is equal to Him in any place or time. I will now describe His incarnations—listen, O best among winged beings.

श्रीगरुडमहापुराणम् १५ श्रीकृष्ण उवाच । अथावता रान्पुरुषाख्यो हरिश्च गतो ध्यानं कर्तुमीशो महात्मा । प्रादुर्बभूवाखिलसद्गुणार्णवः स एव विष्णुः स च बीजभूतः ॥ ३,१५.

Sri Krishna said: Then, the incarnation called Purusha, Hari, went to meditate, the great soul. He appeared, the ocean of all virtues, that very Vishnu, the seed-source.

यो बीजभूतः पुरुषाख्य विष्णुः स एवाभूद्वासुदेवो महात्मा । सृष्टिं कर्तुं पुरुषाख्यस्य वायोर्मायाख्यायां मूलरूपो यथाऽस ॥ ३,१५.

That Vishnu, known as Purusha and the seed-source, became Vasudeva, the great soul, to create. As the root form in the Maya called Purusha, He acted as the source.

यो वासुदेवस्तु स एव जातः संकर्षणाख्यो खिलसद्गुणात्मा । सृष्टिं कर्तुं सूत्रभूतस्य वायोर्जयाख्यायं पूर्णसंवित्परात्मा ॥ ३,१५.

That Vasudeva Himself became Sankarshana, possessed of all virtues, to create. As the thread-source in the wind called Jaya, He was the supreme consciousness, the highest self.

स एवं संकर्षणनामधेयः प्रद्युम्ननामा च स एव विश्रुतः । सरस्वतीभारतीसर्जनार्थं स एव देव्या मूलरूपो बभूव ॥ ३,१५.

That same Sankarshana, so named, is also known as Pradyumna. For the creation of Sarasvati and Bharati, He became the root form of the goddess.

सृष्ट्वा युक्तं षोडशभिः कलाभिर्महत्तत्त्वं सूक्ष्मरूपं स एव । साहङ्कारं क्रीडयामास देवः शृणु त्वं वै षोडशाख्याः कलाश्च ॥ ३,१५.

Having created the great principle, subtle in form, endowed with sixteen aspects, He, the god, played with the sense of ego. Listen now to the sixteen aspects.

भूतानि कर्मेन्द्रियपञ्चकानि ज्ञानेन्द्रियाणीह तथा मनश्च । ततो बभूव ह्यनिरुद्धसंज्ञको जीवांश्च संगृह्य सुपूर्णशक्तिः ॥ ३,१५.

The elements, the five organs of action, the five organs of knowledge, and the mind—then arose Aniruddha, named so, gathering living beings, endowed with perfect power.

सोयं विरिञ्च्यादिसमस्तदेवान् स्थूलेन देहेन ससर्ज नाथः । तथा स विष्णुः पुरुषाभिधस्तु सनत्कुमारत्वमवाप वीन्द्र ॥ ३,१५.

He, the Lord, created all the gods beginning with Virinchi, with a gross body. Thus, Vishnu, called Purusha, assumed the form of Sanatkumara, O king of birds.