Garuda Purana

नष्टप्रायं च तत्सर्वं गुरोः संज्ञानबोधकात् । प्राप्ययोगं समाचर्य अन्ते मोक्षमवाप्नुयात् ॥ ३,१६.

Nearly all of those tendencies are destroyed by the awakening of knowledge through the guru; by practicing yoga, one ultimately attains liberation.

काम्येन पूजनं विष्णोरैश्वर्यं प्रददाति च । ज्ञानं च विपरीतं स्यात्तेन यात्यधरं तमः ॥ ३,१६.

Worship of Vishnu performed with desire grants prosperity, but the knowledge gained is distorted, and by it one descends into lower darkness.

तदेव विपरीतं चेज्ज्ञानाय परिकीर्तितम् । शिलायां विष्णुबुद्धिस्तु विष्णुबुद्धिर्द्विजे तथा ॥ ३,१६.

That same distorted knowledge is described as knowledge; the conception of Vishnu in a stone, or likewise in a Brahmin, is called Vishnu-consciousness.

सलिले तीर्थबुद्धिस्तु रोणुकायां तथैव च । शिवे सूर्ये षण्मुखे च विष्णुबुद्धिः खगेश्वर ॥ ३,१६.

In water, the conception is of a sacred place; in a lump of clay, likewise; in Shiva, Surya, and Shanmukha, the conception is of Vishnu, O Lord of Birds.

इत्याद्यमखिलं ज्ञानं विपरीतमिति स्मृतम् । शिलाद्येषु च सर्वेषु ऐक्येनैव विचिन्तनम् ॥ ३,१६.

All such knowledge, beginning thus, is remembered as distorted; in all objects like stones, contemplation is done with unity alone.

विष्णुबुद्धिरिति प्रोक्तं न तु तत्रस्थवेदनम् । अनाद्यनन्तकालेपि काम्येन हरिपूजनम् ॥ ३,१६.

It is called Vishnu-consciousness, but not actual perception in those places; even for endless time, worship of Hari with desire is not true perception.

यतो नास्ति ततो वायुर्ऋजुर्योग्यः प्रकीर्तितः । अन्येषां सर्वदा नास्ति अतो न ऋजवः स्मृताः ॥ ३,१६.

Where it does not exist, Vayu is said to be upright and suitable; for others, it is never present, so they are not called upright.

हरिं दर्शयते वापि अपरोक्षेण सर्वदा । मोक्षाधिकारिणां काले अतः प्रज्ञेति कथ्यते ॥ ३,१६.

He always reveals Hari directly; at the time of those eligible for liberation, therefore, he is called wisdom.

परोक्षेणापि सर्वेषां हरिं दर्शयते सदा । अतो वायुः सदा वीन्द्र ज्ञानमित्येव कीर्तितः ॥ ३,१६.

He always reveals Hari indirectly to all; therefore, O Indra among birds, Vayu is always called knowledge.

हिताहितोपदेष्टृत्वाद्भक्तानां हृदये स्थितः । ततश्च गुरुसंज्ञां चाप्यवाप स च मारुतः ॥ ३,१६.

By instructing what is beneficial and harmful, he abides in the hearts of devotees; thus, Vayu also attains the designation of guru.

योगिनां हृदये स्थित्वा सध्यायति हरिं परम् । पार्थक्येनापि तं ध्यायन्महाध्यातेति स स्मृतः ॥ ३,१६.

Abiding in the hearts of yogis, he meditates on the supreme Hari; even while contemplating him separately, he is remembered as the great meditator.

यद्योग्यतानुसारेण विजानाति परं हरिम् । रुद्रादौ विद्यमानांश्च गुणाञ्जानाति सर्वदा ॥ ३,१६.

If, according to fitness, one knows the supreme Hari, one always knows the qualities present in Rudra and others.

अतो वै विज्ञनामासौ प्रोक्तो हि खगसत्तम । काम्यानां कर्मणां त्यागाद्विराग इति स स्मृतः ॥ ३,१६.

Therefore, O best among birds, he is called discernment; by renouncing actions done with desire, he is remembered as detachment.

अथवायोगिनां नित्यं हृदि स्थित्वा स मारुतः । वैराग्यं संजनयति विराग इति स स्मृतः ॥ ३,१६.

Or, abiding always in the hearts of yogis, Vayu generates detachment; thus, he is remembered as detachment.

देवानां पुण्यपापाभ्यां सुखमेवोत्तरोत्तरम् । तत्सुखं तूत्तरेषां च वायुपर्यन्तमेव च ॥ ३,१६.

For the gods, through merit and demerit, happiness increases ever more; that happiness, for the highest among them, extends up to Vayu.

देवानां च ऋषीणां च उत्तमानां नृणां तथा । सुखांशं जनयेद्वायुर्यतोतः सुखसंज्ञकः ॥ ३,१६.

Vayu produces a portion of happiness for gods, sages, and the best among men; therefore, he is called happiness.

भुनक्ति सर्वदा वीद्रं तत्र मुख्यस्तु मारुतः । दुः खशोकादिकं किञ्चिद्देवानां भवति प्रभो ॥ ३,१६.

He always enjoys, O Indra, and among them, Vayu is foremost; some suffering, sorrow, and the like occur among the gods, O Lord.

तच्चासुरावेशवशादित्यवेहि न संशयः । तज्जीवस्य भवेत्किञ्चिद्दैत्यानां क्रमशो भवेत् ॥ ३,१६.

That, under the influence of asura-possession, certainly happens—there is no doubt. For the soul of such a being, something of the daityas occurs, and it happens gradually.

यतः कलिश्चाधिकः स्यादतो दुः खीति स स्मृतः । दैत्यानां पुण्यपापाभ्यां दुःखमेवोत्तरोत्तरम् ॥ ३,१६.

Because Kali predominates, therefore he is remembered as afflicted. For the daityas, due to merit and demerit, suffering increases more and more.

तद्दुःखमुत्तरेषां च कलिपर्यन्तमेव च । भुनक्ति सर्वदा वीन्द्र ततः कलिरिति स्मृतः ॥ ३,१६.

That suffering of the latter continues until the end of Kali. He always experiences it, O Indra; therefore he is called Kali.

सुखहर्षादिकं किंचिद्दैत्यानां भवति प्रभो । देवावेशो भवेत्तस्य नात्र कार्या विचारणा ॥ ३,१६.

Some happiness, joy, and the like may occur for the daityas, O Lord. For him, possession by the devas happens; there is no need for deliberation here.

देवानां निरयो नास्ति दैत्यानां विनतासुत । सुखस्वरूपं तन्नास्ति विषयोत्थमपि द्विज ॥ ३,१६.

There is no hell for the devas, O son of Vinatā; for the daityas, there is no form of happiness, even that arising from sense-objects, O twice-born.

विषयोत्थं किञ्चिदपि देवावेशादुदीरितम् । तमो नास्त्येव देवानां दुःखं नास्ति स्वरूपतः ॥ ३,१६.

Even a little arising from sense-objects, spoken of due to deva-possession, darkness does not exist for the devas, nor does suffering exist by nature.

विषयोत्थं महादुःखं देवानां नास्ति सर्वदा । दुःखशोकादिकं किं चिदसुरावेशतो भवेत् ॥ ३,१६.

Great suffering arising from sense-objects never exists for the devas; some suffering, sorrow, and the like may occur due to asura-possession.

अतः कलिः सदा दुःखी सुखी वायुस्तु सर्वदा । मनुष्याणामृषीणां च सुखं दुःखं खगेश्वर ॥ ३,१६.

Therefore, Kali is always afflicted, while Vāyu is always happy. For humans and sages, O King of Birds, happiness and suffering occur.

भवेत्तत्पुण्यपापाभ्यां पुण्यभोगी च मारुतः । कष्टभङ्गः कलिलयो नात्र कार्या विचारणा ॥ ३,१६.

That happens due to merit and demerit; Vāyu enjoys merit. The breaking of hardship belongs to Kali; there is no need for deliberation here.

प्राणादिसुखपर्यन्ता अंशा एकोनविंशतिः । प्रविष्टाः संति लोकेषु पृथक्संति खगेश्वर ॥ ३,१६.

From the happiness of breath and onward, there are nineteen portions. They have entered the worlds and exist separately, O King of Birds.

मारुतरेवतारांश्च शृणु पक्षीन्द्रसत्तम । चतुर्दशसु चन्द्रेषु द्वितीयौ यो विरोचनः ॥ ३,१६.

Hear about the portions of Māruta and Revata, O best among birds. Among the fourteen moons, the second is Virocana.

स वायुरिति संप्रोक्त इन्द्रादीनां खगेश्वर । हरितत्त्वेषु सर्वेषु स विष्वग्याव्यतेक्षणः ॥ ३,१६.

He is called Vāyu, O King of Birds, among Indra and others. In all the forms of Hari, he is the all-pervading, unchanging witness.