Garuda Purana

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.

त्रयोविंशतिरूपाणां वायोश्चैव खगेश्वर । रूपैर्ऋजुस्वरूपैश्च ब्रह्मणः परमेष्ठिनः ॥ ३,१६.

Of the twenty-three forms of Vāyu, O lord of birds, the forms are straight and true, belonging to Brahmā, the supreme creator.

सत्यमेव न संदेहो नित्यानन्दसुखादिषु । एवमेव विजानीयान्नान्यथा तु कथञ्चन ॥ ३,१६.

This is indeed true, without doubt, regarding eternal bliss and happiness; know it thus, and never otherwise in any way.

एतस्य श्रवणादेव मोक्षं यान्ति न संशयः । तदनन्तरजान्वक्ष्ये शृणु पक्षीन्द्रसत्तम ॥ ३,१६.

By merely hearing this, one attains liberation—there is no doubt; now I shall explain what follows, listen, O best of birds.

कृतौ प्रद्युम्नतश्चैव समुत्पन्ने खगेश्वर । स्त्रियौ द्वे यमले चैव तयोर्मध्ये तु यद्यिका ॥ ३,१६.

In the Kṛta age, O lord of birds, when Pradyumna arose, there were two twin women; and if, between them, one—

वाणीतिसंज्ञकां वीन्द्र ब्रह्माणीसंज्ञकां विदुः । पुरुषाख्यविरिञ्चस्य भार्या सावित्रिका मता । चतुर्मुखस्य भार्या तु कीर्तिता सा सरस्वती ॥ ३,१६.

O king of birds, one is known as Vāṇī, the other as Brahmāṇī; the wife of the one called Puruṣa-Viriñca is considered Sāvitrī, and the wife of the four-faced one is called Sarasvatī.

एवं त्रिरूपं विज्ञेयं वाण्याश्च खगसत्तम । वक्ष्येऽवतारान् भारत्याः समाहितमनाः शृणु ॥ ३,१६.

Thus, O best of birds, Vāṇī is to be understood as threefold; I shall now speak of the descents of Bhāratī—listen with focused mind.

सर्ववेदाभिमानित्वात्सर्ववेदात्मिका स्मृता । महाध्यातुश्च वायोस्तु भार्या सा परिकीर्तिता ॥ ३,१६.

Because she is honored as all the Vedas, she is remembered as the very essence of all the Vedas; she is also declared to be the wife of the great meditator, Vāyu.

ज्ञानरूपस्य वायोस्तु भार्या सा परिकीर्तिता । सदा सुखस्वरूपत्वाद्भारती तु सुखात्मिका ॥ ३,१६.

She is proclaimed as the wife of Vāyu, who is of the nature of knowledge; and since she is always of the nature of happiness, Bhāratī is of the essence of happiness.

सुखस्वरूप वायोस्तु भार्या सा परिकीर्तिता । गुरुस्तु वायुरेवोक्तस्तस्मिन् भक्तियुता सती ॥ ३,१६.

She is declared as the wife of Vāyu, who is of the nature of happiness; and the teacher is said to be Vāyu himself, with whom she is ever united in devotion.

ततस्तु भारती नित्या गुरुभक्तिरिति स्मृता । महागुरोर्हि वायोश्च भार्या वै परिकीर्तिता ॥ ३,१६.

Therefore, Bhāratī is called eternal devotion to the teacher; she is proclaimed as the wife of the great teacher, Vāyu.

हरौ स्नेहयुतत्वाच्च हरिप्रीतिरिति स्मृता । धृतिरूपस्य वायोश्च भार्या सा परिकीर्तिता ॥ ३,१६.

Because of her affection for Hari, she is remembered as devotion to Hari; she is declared as the wife of Vāyu, who is of the nature of steadfastness.

सर्वमन्त्राभिमानित्वात्सर्वमन्त्रात्मिका स्मृता । महाप्रभोश्च वायोश्च भार्या वै सा प्रकीर्तिता ॥ ३,१६.

Because she is honored as all mantras, she is remembered as the very essence of all mantras; she is proclaimed as the wife of the great lord, Vāyu.

भुज्यन्ते सर्वभोगास्तु विष्णुप्रीत्यर्थमेव च । अतस्तु भारती ज्ञेया भुजिनाम्ना प्रकीर्तिता ॥ ३,१६.

All enjoyments are experienced solely for the pleasure of Viṣṇu; therefore, Bhāratī is to be known as the one called Bhujinī.

चित्ररूपस्य वायोस्तु भार्या सा परिकीर्तिता । रोचनेन्द्रस्य भार्या च श्रद्धाख्या परिकीर्तिता ॥ ३,१६.

She is declared as the wife of Vāyu, who is of manifold forms; and the wife of Rocanendra is also proclaimed as Śraddhā.

हनुमांश्च तदा जज्ञे त्रेतायां पक्षिसत्तम । तदा शिवाख्यविप्राच्च जज्ञे सा भारती स्मृता ॥ ३,१६.

Then Hanuman was born in the Treta Yuga, O best of birds; and at that time, Bhāratī, so she is remembered, was born from the brahmin known as Shiva.

न केवलं भारती सा शच्याद्यैश्चैव संयुता । तस्मिन्संजनिताः सर्वाः प्रापुर्योगं स्वभर्तृभिः ॥ ३,१६.

Not only Bhāratī, but also Śacī and others were united with her; all those born there attained union with their respective husbands.

अन्यगेति च विज्ञेया कन्या तन्मतिसंज्ञिका । त्रेतान्ते सैव पक्षीन्द्र शच्याद्यैश्चैव संयुता ॥ ३,१६.

Another maiden, known as Tanmatisaṃjñikā, should be understood as such; at the end of the Treta Yuga, O king of birds, she too was united with Śacī and the others.

दमयन्त्यनलाज्जाता इन्द्रसेनेति चोच्यते । नलं नन्दयते यस्मात्तस्माच्च नलनन्दिनी ॥ ३,१६.

Born from Damayantī and Anala, she is called Indrasenā; because she delighted Nala, she is also called Nalanandinī.

तत्र स्वभर्तृसंयोगं नैव चाप खगेश्वर । तत्रान्यगात्वं विज्ञेयं पुरुषस्थेन वायुना ॥ ३,१६.

There, O lord of birds, she did not attain union with her husband; in that case, her becoming another should be understood as caused by the wind dwelling in a male form.

किञ्चित्कालं तथा स्थित्वा कन्यैव मृतिमाप सा । शच्यादिसंयुता सैव द्रुपदस्य महात्मनः ॥ ३,१६.

Having remained as a maiden for some time, she met her death; united with Śacī and the others, she then became the daughter of the great Drupada.