Garuda Purana

कृष्णावतारे कन्येव नन्दपुत्रानुजा हि सा । रजोभिमानिभूदेवी भार्या सा सूकरस्य च ॥ ३,१६.

In the Krishna incarnation, she is indeed Kanya, the younger sister of Nanda's son; the goddess identified with Rajas is also the wife of the Boar (Varaha).

वेदाभिमानिनी वीन्द्र अन्नपूर्णा प्रकीर्तिता । नारायणस्य भार्या तु लक्ष्मीरूपा त्वजा स्मृता ॥ ३,१६.

Identified with the Vedas, she is called Annapurna; the wife of Narayana is remembered as Lakshmi in the form of Aja.

यज्ञाख्यस्य हरेर्भार्या दक्षिणा संप्रकीर्तिता ॥ ३,१६.

The wife of Hari, known as Yajna, is proclaimed as Dakshina.

जयन्ती वृषभस्यैव पत्नी संपरिकीर्तिता । विदेहपुत्री सीता तु रामभार्या प्रकीर्तिता ॥ ३,१६.

Jayanti is renowned as the wife of Vrishabha; Sita, daughter of Videha, is proclaimed as the wife of Rama.

रुक्मिणीसत्यभामा च भार्ये कृष्णस्य कीर्तिते । इत्यादिका ह्यनन्ताश्चाप्यावताराः पृथग्विधाः ॥ ३,१६.

Rukmini and Satyabhama are known as the wives of Krishna; and thus, there are countless and various incarnations.

रमायाः संति विप्रेन्द्र भेदहीनाः परस्परम् । अनन्तानन्तगुणकाद्विष्णोर्न्यूनाः प्रकीर्तिताः ॥ ३,१६.

O best of Brahmins, the forms of Rama are mutually undivided; they are declared to be endless, possessing infinite qualities, yet lesser than Vishnu.

अथ ब्रह्मा च वायुश्च श्रियः कोटिगुणाधमौ । वक्ष्ये च ब्रह्मणो रूपं शृणु पक्षीन्द्रसत्तम ॥ ३,१६.

Now, Brahma and Vayu are each inferior to Shri by a crore-fold; I will also describe the form of Brahma—listen, O best of birds.

वासुदेवात्समुत्पन्नो मायायां च खगेश्वर । स एव पुरुषोनाम विरिञ्च इति कीर्तितः ॥ ३,१६.

From Vasudeva, in Māyā, arose he who is called the Person, and is known as Virincha, O lord of birds.

अनिरुद्धात्तु शान्तायां महत्तत्त्वतनुस्त्वभूत् । तदा महान्विरिञ्चेति संज्ञामाप खगेश्वर ॥ ३,१६.

From Aniruddha, in Shāntā, the great principle took form; then, O lord of birds, he obtained the name Mahān Virincha.

रजसात्र समुत्पन्नो मायायां वासुदेवतः । विधिसंज्ञो विरिञ्चः स ज्ञातव्यः पक्षिसत्तम ॥ ३,१६.

Here, from Rajas, in Māyā, arose from Vasudeva the one known as Vidhi, Virincha; he is to be understood thus, O best of birds.

ब्रह्माण्डान्तः पद्मनाभो यो जातः कमलासनः । स चर्तुमुखसंज्ञां चाप्यवाप खगसत्तम ॥ ३,१६.

Within the cosmic egg, the lotus-naveled one who was born, seated on the lotus, also obtained the designation of Four-Faced, O best of birds.

एवं चत्वारिरूपाणि ब्रह्मणः कीर्तितानि च । वायोर्नामानि वक्ष्येहं शृणु पक्षीन्द्रसत्तम ॥ ३,१६.

Thus, the four forms of Brahman have been described; now I will tell you the names of Vāyu—listen, O best of birds.

संकर्षणाच्च गरुड जयायां यो वभूव ह । स वायुः प्रथमो ज्ञेयो प्रधान इति कीर्तितः ॥ ३,१६.

From Saṅkarṣaṇa, Garuḍa, was born one in Jayā—he is known as the first Vāyu, called Pradhāna.

लोकचेष्टाप्रदत्वात्स सूत्रनाम्नापि कीर्तितः । बदरीस्थस्य विष्णोश्च धैर्येण स्तवनाय सः ॥ ३,१६.

Because he grants movement to the worlds, he is also called by the name Sūtra; and, by the steadfastness of Viṣṇu who dwells in Badarī, he is praised.

धृतिरूपं ययौ वायुस्तस्माद्धृतिरिति स्मृतः । योग्यानां हरिभक्तानां धृतिरूपेण संस्थितः ॥ ३,१६.

Vāyu assumed the form of steadfastness, therefore he is remembered as Dhṛti; among those fit for it, the devotees of Hari, he abides as steadfastness.

यतो हृदि स्थितो वायुस्ततो वै धृतिसंज्ञकः । सर्वेषां च हृदि स्थित्वा स्मरते सर्वदा हरिम् ॥ ३,१६.

Because Vāyu dwells in the heart, he is thus called by the name Dhṛti; abiding in the hearts of all, he always remembers Hari.

अतो वायुःस्थितिर्नाम बभूव खगसत्तम । अथवा वायुरेवैकः श्वेतद्वीपगतं हरिम् ॥ ३,१६.

Therefore, O best of birds, Vāyu became known as Sthiti; or, Vāyu alone always remembers Hari who dwells in Śvetadvīpa.

सदा स्मरति वै वीन्द्र अतोसौ स्मृतिसंज्ञकः । सर्वेषां च हृदिस्थित्वा ज्ञातो विष्णोरुदीरणात् ॥ ३,१६.

He always remembers, O king of birds, and so he is called Smṛti; abiding in the hearts of all, he is known by the utterance of Viṣṇu.

अतो मे मुक्तिनामाभूद्वायुरेव न संशयः । ज्ञानद्वारेण भक्तानां मुक्तिदो मदनुज्ञया ॥ ३,१६.

Therefore, Vāyu alone became known as Mukti—there is no doubt; by the gateway of knowledge, he grants liberation to devotees by my permission.

यतो सौ वायुरेवैको मुक्तिनामा भूवह । विष्णौ भक्तिं वर्ध्यति भक्तानां हृदि संस्थितः ॥ ३,१६.

Because Vāyu alone became known as Mukti, abiding in the hearts of devotees, he increases devotion to Viṣṇu.

अतोसौ विष्णुभक्तश्च कीर्तितो नात्र संशयः । एषोसौ सर्वजीवानां चित्तसंज्ञानमेव च ॥ ३,१६.

Therefore, he is called a devotee of Viṣṇu—there is no doubt about this; and he is also known as the consciousness of all living beings.

चित्तरूपो यतो वायुरतश्चित्तमिति स्मृतः । प्रभुः प्रभूणां गरुड सोदराणां च सर्वशः ॥ ३,१६.

Because Vāyu is of the nature of consciousness, he is remembered as Citta; he is the lord of lords, O Garuḍa, and of all brothers as well.

अतस्तु वायुरेवैको महाप्रभुरिति स्मृतः । सर्वेषां च हृहि स्थित्वा बलं पश्यति सत्तम ॥ ३,१६.

Therefore, Vāyu alone is remembered as the great lord; abiding in the hearts of all, he perceives their strength, O noble one.

अतो बलमिति ह्याख्यामवाप विनतासुत । सर्वेषां च हृदि स्थित्वा पुत्रपौत्रादिकैर्जनैः ॥ ३,१६.

Therefore, O son of Vinatā, he obtained the name Bala (Strength); abiding in the hearts of all, through sons, grandsons, and other people.

याजनं कुरुते नित्यमतोसौ यष्टृसंज्ञकः । अनन्तकल्पमारभ्य वायुपर्यन्तमेव च ॥ ३,१६.

He always performs sacrifice, therefore he is called Yaṣṭṛ; from the beginning of endless time up to Vāyu himself.

वक्रत्वं नास्ति योगस्य ऋजुर्योग्य इति स्मृतः । योगस्य वक्रता नाम काम्यता हरिपूजने । ईशरुद्रादिकानां च काम्येन हरिपूजनम् ॥ ३,१६.

There is no crookedness in yoga; thus, he is remembered as Ṛju-yogya (straight in yoga); crookedness in yoga means desire in the worship of Hari, and the worship of Hari by desire by Īśa, Rudra, and others.

कस्यचित्त्वथ पक्षीन्द्र ह्यतस्त्वनृजवः स्मृताः ॥ ३,१६.

But, O king of birds, some are therefore remembered as not straight (anṛjavaḥ).

ऋष्यादीनां च मध्येपि काम्येन हरिपूजनम् । अतो न ऋजवो ज्ञेया मनुष्याणां च का कथा ॥ ३,१६.

Even among sages and others, the worship of Hari with desire; therefore, they are not to be known as straight, and what then of humans?

यावत्काम्यसपर्यां वै न जहाति नरोत्तमः । तथा ऋष्यादयश्चैव मोक्षस्य परिपन्थिनीम् ॥ ३,१६.

As long as the noble man does not abandon worship motivated by desire, so too do sages and others remain obstacles to liberation.