Garuda Purana

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.

अतो रोचननामासौ मरुदंशः प्रकीर्तितः। रामावतारे हनुमान्रामकार्यार्थसाधकः । स एव भीमसेनस्तु जातो भूम्यां महाबलः ॥ ३,१६.

Therefore, he is called Rocana, a portion of Marut. In the incarnation of Rāma, Hanuman accomplished the tasks of Rāma. He is the same who became Bhīmasena on earth, of great strength.

कृष्णावतारे विज्ञेयो मरुदंशः प्रकीर्तितः ॥ ३,१६.

In the incarnation of Kṛṣṇa, he is to be understood as the portion of Marut.

मणिमान्नाम दैत्यस्तु संकराख्यो भविष्यति । सर्वेषां संकरं यस्तु करिष्यति न संशयः ॥ ३,१६.

The daitya named Maṇimān will become known as Saṃkara. He will cause confusion among all, without doubt.

तेन संकरनामासौ भविष्यति खगेश्वर । धर्मान्भागवतान्सर्वान्विनाशयति सर्वथा ॥ ३,१६.

Therefore, he will be called Saṃkara, O King of Birds. He will destroy all dharmas of the Bhāgavatas in every way.

तदा भूमौ वासुदेवो भविष्यति न संशयः । यज्ञार्थैः सदृशो यस्य नास्ति लोके चतुर्दशे ॥ ३,१६.

At that time, Vāsudeva will be on earth, without doubt. There will be none like him in the fourteen worlds for the sake of sacrifice.

अतः स प्रज्ञया पूर्णो भविष्यति न संशयः । अवतारास्त्रयो वायोर्मतं भागवताभिधम् ॥ ३,१६.

Therefore, he will be full of wisdom, without doubt. Three incarnations of Vāyu are considered as described in the Bhāgavata tradition.

स्थापनं दुष्टदमनं द्वयमेव प्रयोजनम् । नान्यत्प्रयोजनं वायोस्तथा वैरोचनात्मके ॥ ३,१६.

The purpose is twofold: establishment and the subduing of the wicked; there is no other purpose for Vāyu and those of the Vairocana nature.

अवतारत्रये वीन्द्र दुःखं गर्भादिसंभवम् । नास्ति नास्त्येव वायोस्तु तथा वैरोचनादिके ॥ ३,१६.

In the three descents, O king of birds, there is no suffering of birth from the womb for Vāyu and those of the Vairocana kind—none at all.

शुक्रशोणितसंबन्धो ह्यवतारचतुष्टये । नास्ति नास्त्येव पक्षीन्द्र यतो नास्त्यशुभं ततः ॥ ३,१६.

There is no connection with semen and blood in the four descents, O king of birds; therefore, there is no impurity at all.

पूर्वं गर्भं समाशोष्य समये प्रभवस्य च । प्रादुर्भवति देवेशी ह्यवतारचतुष्टये ॥ ३,१६.

Previously, having absorbed the womb at the time of manifestation, the goddess appears in the four descents.