The Potency of Hari: Avatara, Prakriti, and the Five Eternal Differences

Verse 1 (garuda.2.52.1)

श्रीकृष्ण उवाच । बभूवेच्छा मम देवस्य विष्णोः स्रष्टुं सृज्यान्मोक्षयोग्यांश्च मोक्तुम् । इच्छाशक्तिः सर्वदैवास्ति विष्णोस्तथापि तद्व्याहरणं च लौकिकम्

śrīkṛṣṇa uvāca babhūvecchā mama devasya viṣṇoḥ sraṣṭuṁ sṛjyānmokṣayogyāṁśca moktum icchāśaktiḥ sarvadaivāsti viṣṇostathāpi tadvyāharaṇaṁ ca laukikam

Shri Krishna said: The Lord Vishnu willed to create those beings fit for creation and to liberate those fit for liberation. Vishnu's power of will always exists; yet its outward expression takes place in a worldly manner.

Verse 2 (garuda.2.52.2)

तदा हरिर्जगृहे लौकिकं च तमः पानं तेन रूपेण चक्रे । तद्रूपमाहुः प्राकृतं वै तदज्ञा ह्यन्धं तमः प्रविशन्त्येव सर्वे

tadā harirjagṛhe laukikaṁ ca tamaḥ pānaṁ tena rūpeṇa cakre tadrūpamāhuḥ prākṛtaṁ vai tadajñā hyandhaṁ tamaḥ praviśantyeva sarve

Then Hari assumed that worldly drinking-in of darkness and performed it in that very form. That form is called the natural, worldly one; all those who do not know it enter into that very blind darkness.

Verse 3 (garuda.2.52.3)

अवतारा महाविष्णोः सर्वे पूर्णाः प्रकीर्तिताः । पूर्णं च तत्परं रूपं पूर्णात्पूर्णाः समुद्गताः

avatārā mahāviṣṇoḥ sarve pūrṇāḥ prakīrtitāḥ pūrṇaṁ ca tatparaṁ rūpaṁ pūrṇātpūrṇāḥ samudgatāḥ

All the descents (avataras) of the great Vishnu are declared to be complete/perfect; and that supreme form too is complete — from the complete, complete forms arise.

Verse 4 (garuda.2.52.4)

परावरत्वं तेषां तु व्यक्तिमात्रविशेषतः । न देशकालसामर्थ्यात्पारावर्यं कथञ्चन

parāvaratvaṁ teṣāṁ tu vyaktimātraviśeṣataḥ na deśakālasāmarthyātpārāvaryaṁ kathañcana

Whatever gradation of higher and lower is spoken of among them is only by reason of the particularity of their manifest form; there is no such gradation whatsoever due to place, time, or power.

Verse 5 (garuda.2.52.5)

पूर्वरूपं च पूर्णं च पूर्णं पदवितारगम् । रूपं तदात्मन्यादाय पूर्णमेवावशिष्यते

pūrvarūpaṁ ca pūrṇaṁ ca pūrṇaṁ padavitāragam rūpaṁ tadātmanyādāya pūrṇamevāvaśiṣyate

The prior form too is complete, and the complete form remains ever complete — [the wording here is uncertain in the source]. Taking that form back into his own self, only the complete form remains.

Verse 6 (garuda.2.52.6)

लौकिकव्यवहारोयं भूभारक्षपणादिकः । तस्य दृर्ष्टि विना नान्यो लयः कृष्णादिना क्वचित्

laukikavyavahāroyaṁ bhūbhārakṣapaṇādikaḥ tasya dṛrṣṭi vinā nānyo layaḥ kṛṣṇādinā kvacit

This activity of relieving the earth's burden and the like is merely a worldly transaction; without the glance of Krishna and the other descents, no other dissolution occurs anywhere.

Verse 7 (garuda.2.52.7)

तत्त्वे पीडा न कर्तव्या तया दुःखानि विन्दति । अत्यन्तपीडनात्तस्य रोगस्तस्य न संशयः

tattve pīḍā na kartavyā tayā duḥ khāni vindati atyantapīḍanāttasya rogastasya na saṁśayaḥ

One should not inflict pain in matters of essential doctrine, for by that the pupil experiences sorrow. From excessive infliction of pain, he falls ill — of this there is no doubt.

Verse 8 (garuda.2.52.8)

ज्ञातव्यांशे तु पीडा तु कर्तव्या गुरुणा सह । तमन्तेवासिनं चाहुः स एव चु गुरुः स्मृतः

jñātavyāṁśe tu pīḍā tu kartavyā guruṇā saha tamantevāsinaṁ cāhuḥ sa eva cu guruḥ smṛtaḥ

But in the portion that must be learned, one should undergo effort together with the teacher; such a one is called a resident pupil, and he alone is remembered as the true teacher.

Verse 9 (garuda.2.52.9)

ये कुर्वन्ति हरेस्तत्त्वविचारं तु परस्परम् । तावेव गुरुशिष्यौ तु विनतानन्दसंयुत

ye kurvanti harestattvavicāraṁ tu parasparam tāveva guruśiṣyau tu vinatānandasaṁyuta

Those who together deliberate upon the truth of Hari, in mutual humility filled with joy — they alone are truly teacher and pupil.

Verse 10 (garuda.2.52.10)

गुरुणापि समं हास्यं कर्तव्यं कुटिलं विना । हर्षामर्षयुतः शिष्यो गुरुः कौटिल्यसंयुतः

guruṇāpi samaṁ hāsyaṁ kartavyaṁ kuṭilaṁ vinā harṣāmarṣayutaḥ śiṣyo guruḥ kauṭilyasaṁyutaḥ

Even with the teacher one may share laughter and jest, but without any deceit. A pupil filled with both delight and anger, and a teacher filled with deceit —

Verse 11 (garuda.2.52.11)

उभौ तौ निरयं यातो यावदाचन्द्रतारकम् । साक्षाद्धरिः पुरुषः पिङ्गलाक्षः स्वमायायां गुणमय्यां महात्मा । स्वपौरुषेणैव सुमङ्गलेन अधात्तु वीर्यं भगवान्वीर्यवांश्च

ubhau tau nirayaṁ yāto yāvadācandratārakam sākṣāddhariḥ puruṣaḥ piṅgalākṣaḥ svamāyāyāṁ guṇamayyāṁ mahātmā svapauruṣeṇaiva sumaṅgalena adhāttu vīryaṁ bhagavānvīryavāṁśca

Both of them go to hell for as long as the moon and stars endure. The Lord Hari himself, the Person of tawny eyes, the great soul, deposits his potency within his own qualitied Maya, through his own auspicious virility — he, the potent Lord.

Verse 12 (garuda.2.52.12)

गरुड उवाच । वीर्यस्वरूपं ब्रूहि मे वासुदेव वीर्ये त्वदीये संशयो मे विभाति । किं वीर्यमीशस्य स्वरूपभूतं किं वा विभिन्नं वद साधु वेत्सि

garuḍa uvāca vīryasvarūpaṁ brūhi me vāsudeva vīrye tvadīye saṁśayo me vibhāti kiṁ vīryamīśasya svarūpabhūtaṁ kiṁ vā vibhinnaṁ vada sādhu vetsi

Garuda said: O Vasudeva, tell me of the true nature of that potency; a doubt appears to me concerning your potency. Is it a potency that is one with the Lord's own essential nature, or is it something separate? Tell me truly, you who know this well.

Verse 13 (garuda.2.52.13)

श्रीकृष्ण उवाच । यद्वीर्यमाधत्त हरिः स्वयं प्रभुर्मायाभिधायां विनतातनूज । तद्वीर्यमाहुर्नृहरेः स्वरूपं विपश्चितो निश्चिततत्त्वदर्शिनः

śrīkṛṣṇa uvāca yadvīryamādhatta hariḥ svayaṁ prabhurmāyābhidhāyāṁ vinatātanūja tadvīryamāhurnṛhareḥ svarūpaṁ vipaścito niścitatattvadarśinaḥ

Shri Krishna said: O son of Vinata, that potency which the Lord Hari himself deposited within the power called Maya — that potency the wise, who have discerned the settled truth, declare to be the Man-Lion's own essential nature.

Verse 14 (garuda.2.52.14)

भिन्नं तदाहुः प्राकृतमेव चाहुः स्वनाभिपद्मादिकवच्च बोध्यम् । नैतावता ज्ञानरूपस्य विष्णोर्न वीर्यहानिरिति चिन्तनीयम्

bhinnaṁ tadāhuḥ prākṛtameva cāhuḥ svanābhipadmādikavacca bodhyam naitāvatā jñānarūpasya viṣṇorna vīryahāniriti cintanīyam

Others call it separate, and also call it merely natural, worldly — to be understood just as [his] own navel-lotus and the like. But by this alone it should not be thought that the potency of the knowledge-formed Vishnu suffers any diminishment.

Verse 15 (garuda.2.52.15)

वीर्यस्वरूपी भगवान्वा सुदेवः सर्वत्र देशेपि च सर्वकाले । सर्वार्थवान्यदि न स्यात्खगेन्द्र तर्हीश्वरः पुरुषो नैव स स्यात्

vīryasvarūpī bhagavānvā sudevaḥ sarvatra deśepi ca sarvakāle sarvārthavānyadi na syātkhagendra tarhīśvaraḥ puruṣo naiva sa syāt

The Lord Vasudeva is, everywhere, in every place and at every time, of the very nature of potency itself. O lord of birds, were he not possessed of every attribute, he could never be the Sovereign Person at all.

Verse 16 (garuda.2.52.16)

अचिन्त्यवीर्यैश्चिन्त्यवीर्यैर्द्विरूपः स्त्रीरूपमेकं पुरुषं तथा परम् । उभे रूपे वीर्यवती खगेन्द्र तयोरभेदश्चिन्तनीयो हि सम्यकू

acintyavīryaiścintyavīryairdvirūpaḥ strīrūpamekaṁ puruṣaṁ tathā param ubhe rūpe vīryavatī khagendra tayorabhedaścintanīyo hi samyakū

He is of two forms, endowed with both unthinkable potency and thinkable potency: one the feminine form, and the other the supreme masculine form. O lord of birds, both forms possess potency, and there is no difference between them — this should be well understood.

Verse 17 (garuda.2.52.17)

स्त्रीरूपवान्यदि न स्यात्खर्गेद्रस्त्रीणां कथं प्रतिबिंबत्वमेव

strīrūpavānyadi na syātkhargedrastrīṇāṁ kathaṁ pratibiṁbatvameva

O lord of birds, if he did not possess a feminine form, how could women possess the nature of a reflection at all?

Verse 18 (garuda.2.52.18)

स्त्रीरूपमस्माद्ब्रह्मजं चिन्तनीयं स्वरूपमेतन्नान्यथा चिन्तनीयम् । स्त्रीरूपवन्नैव विचिन्तनीयं नपुंसकं त्बस्य जन्यं हि विद्धि

strīrūpamasmādbrahmajaṁ cintanīyaṁ svarūpametannānyathā cintanīyam strīrūpavannaiva vicintanīyaṁ napuṁsakaṁ tbasya janyaṁ hi viddhi

This feminine form, arising from him, is to be contemplated as his own very nature, and not otherwise. Know that, like the feminine form, a neuter form too arising from him should equally be contemplated.

Verse 19 (garuda.2.52.19)

नपुंसकं नवैव स्वरूपभूतमतो हरौ नास्ति विचिन्तनीयम् । स्त्रीबिंबभूते हरिरूपे खगेन्द्र श्रीरूपमस्तीति विचिन्तनीयम्

napuṁsakaṁ navaiva svarūpabhūtamato harau nāsti vicintanīyam strībiṁbabhūte harirūpe khagendra śrīrūpamastīti vicintanīyam

The neuter form is not of his essential nature, and so it is not to be regarded as such in Hari. But, O lord of birds, in that form of Hari which is the archetype of the feminine, the form of Shri does indeed exist — thus it must be understood.

Verse 20 (garuda.2.52.20)

गरुड उवाच । स्त्रिया स्त्रियश्च संयोगं व्यर्थमहुर्मनीषिणः । स्त्रीरूपभूते विंबे तु स्त्रीरूपाः सन्ति सर्वदा

garuḍa uvāca striyā striyaśca saṁyogaṁ vyarthamahurmanīṣiṇaḥ strīrūpabhūte viṁbe tu strīrūpāḥ santi sarvadā

Garuda said: The wise declare that the union of woman with woman is meaningless; yet within that feminine archetype, feminine forms are said to exist always —

Verse 21 (garuda.2.52.21)

स्थितौ तत्र निमित्तं च ब्रूहि कृष्ण मम प्रभो

sthitau tatra nimittaṁ ca brūhi kṛṣṇa mama prabho

tell me the reason for this state of affairs, O Krishna, O my Lord.

Verse 22 (garuda.2.52.22)

श्रीकृष्ण उवाच । स्त्रीबिंबभूतस्त्रीरूपे लक्ष्मीर्न स्यात्खगेश्वर । नित्यावियोगिनी देवी कथं स्यात्परमात्मनः

śrīkṛṣṇa uvāca strībiṁbabhūtastrīrūpe lakṣmīrna syātkhageśvara nityāviyoginī devī kathaṁ syātparamātmanaḥ

Shri Krishna said: O lord of birds, were Lakshmi not present within that feminine form which is the archetype of women, how could the goddess — eternally inseparable from him — be joined to the Supreme Self at all?

Verse 23 (garuda.2.52.23)

हरेरनन्तरूपाणां स्त्रीरूपाणां खगेश्वर । अनन्तानन्तरूपेण नित्यं शुश्रूषणे रता

hareranantarūpāṇāṁ strīrūpāṇāṁ khageśvara anantānantarūpeṇa nityaṁ śuśrūṣaṇe ratā

O lord of birds, of Hari's endless forms, each of these endless feminine forms, assuming form after endless form, remains ever devoted to his service.

Verse 24 (garuda.2.52.24)

अतो लक्ष्म्या वियोगस्तु शङ्कनीयः कथञ्चन । नारायणो नाम हरिः स्वतन्त्रः श्रिया विना नास्ति कदापि तार्क्ष्य । हरेर्मुकुन्दस्य पदारविन्दे शुश्रूषमाणा परमादरेण

ato lakṣmyā viyogastu śaṅkanīyaḥ kathañcana nārāyaṇo nāma hariḥ svatantraḥ śriyā vinā nāsti kadāpi tārkṣya harermukundasya padāravinde śuśrūṣamāṇā paramādareṇa

Therefore separation of Lakshmi from him should never be imagined at all. O Tarkshya, the self-sufficient Hari named Narayana is never without Shri — she remains, with the utmost reverence, ever devoted to the service of Mukunda Hari's lotus feet.

Verse 25 (garuda.2.52.25)

हरिं विना श्रीरपि देशकाले नास्तीति मोक्षेच्छुभिरेव वेद्यम् । यस्यामधाद्वीर्यमनुक्षणं च सा मामिका चेन्द्रजाला त्मिकेति

hariṁ vinā śrīrapi deśakāle nāstīti mokṣecchubhireva vedyam yasyāmadhādvīryamanukṣaṇaṁ ca sā māmikā cendrajālā tmiketi

Without Hari, Shri too never exists in any place or time — this is precisely what those who seek liberation must know. "That Maya within which he deposited his potency moment by moment — she is my own magical, illusion-wrought self" —

Verse 26 (garuda.2.52.26)

वदन्ति ये असुरा मूढरूपा अधंमतः प्रविशन्त्येव सर्वे । माया नाम प्रकृतिस्त्वेमाहुः सुसूक्ष्मरूपा न तु चेन्द्रजालिका

vadanti ye asurā mūḍharūpā adhaṁmataḥ praviśantyeva sarve māyā nāma prakṛtistvemāhuḥ susūkṣmarūpā na tu cendrajālikā

Those foolish demons who speak thus all enter only into the path of downfall. That nature called Maya is declared to be of an exceedingly subtle form — she is not [mere] magical illusion.

Verse 27 (garuda.2.52.27)

तस्याभिमानः श्रीरिति वेदितव्यो वीर्याधानं तत्र तेषां च मेलः । कार्योन्मुखं मेलनं चाहुरार्या इतो रूपं नाहुराय्याश्च विष्णोः

tasyābhimānaḥ śrīriti veditavyo vīryādhānaṁ tatra teṣāṁ ca melaḥ kāryonmukhaṁ melanaṁ cāhurāryā ito rūpaṁ nāhurāyyāśca viṣṇoḥ

Her self-identity is to be understood as 'Shri'; there alone occurs the deposition of potency and the union of the two. The noble call that union oriented toward creative activity; here no difference whatsoever is declared within Vishnu's own form.

Verse 28 (garuda.2.52.28)

सानादि नित्या सत्यरूपा च विष्णोर्मिथ्या रूपा सा कथं स्यात्खगेन्द्र । सत्या तनुः प्रकृतेस्तन्निगूढा सत्यत्वमाहुर्व्यवहारार्थरूपम्

sānādi nityā satyarūpā ca viṣṇormithyā rūpā sā kathaṁ syātkhagendra satyā tanuḥ prakṛtestannigūḍhā satyatvamāhurvyavahārārtharūpam

She is beginningless, eternal, and real in form; how then, O lord of birds, could that form of Vishnu be false? The real body of Prakriti hidden within it — its reality is explained in a practical, transactional sense.

Verse 29 (garuda.2.52.29)

व्यवहाररूपा सत्यता चेत्प्रकृत्यास्तदा कथं स्याद्यदनादिभूता । अनादिनित्या यदि न स्यात्खगेन्द्र सुशूक्ष्मरूपेण न कारणं स्यात्

vyavahārarūpā satyatā cetprakṛtyāstadā kathaṁ syādyadanādibhūtā anādinityā yadi na syātkhagendra suśūkṣmarūpeṇa na kāraṇaṁ syāt

If Prakriti's reality were merely transactional, then how could she be beginningless? O lord of birds, if she were not beginningless and eternal, there could be no cause whatsoever in subtle form.

Verse 30 (garuda.2.52.30)

सूक्ष्मेण रूपेण च कारणं स्यात्तर्हि प्रपञ्चस्य च कारणं वद । अविद्याया वशतो विष्णुरेव नानारूपैर्दृश्यते विष्णुरेव

sūkṣmeṇa rūpeṇa ca kāraṇaṁ syāttarhi prapañcasya ca kāraṇaṁ vada avidyāyā vaśato viṣṇureva nānārūpairdṛśyate viṣṇureva

If cause can indeed exist in subtle form, then tell me, what is the cause of this manifest universe? Under the sway of ignorance, it is Vishnu alone who appears in manifold forms — it is Vishnu alone in truth.

Verse 31 (garuda.2.52.31)

शास्त्रज्ञानान्नाशमेति ह्यविद्या न संशयो हरिणा चैक्यमेति । एवं ब्रूषे यदि वादत्खगेन्द्र वक्ष्येहं ते तत्र युक्तिं शृणु त्वम्

śāstrajñānānnāśameti hyavidyā na saṁśayo hariṇā caikyameti evaṁ brūṣe yadi vādatkhagendra vakṣyehaṁ te tatra yuktiṁ śṛṇu tvam

By the knowledge of scripture ignorance is destroyed — of this there is no doubt — and the jiva attains unity with Hari. O lord of birds, if you say this, then I shall now tell you the reasoning on this matter; hear it.

Verse 32 (garuda.2.52.32)

सर्वज्ञरूपस्य हि मे मुरारेः कथं हरेर्घटते ह्यज्ञता च । सूर्ये यथा तमो नास्ति तथा नारायणे हरौ । अज्ञानं नास्ति पक्षीद्र कथं तत्वं ब्रवीष्यहो

sarvajñarūpasya hi me murāreḥ kathaṁ harerghaṭate hyajñatā ca sūrye yathā tamo nāsti tathā nārāyaṇe harau ajñānaṁ nāsti pakṣīdra kathaṁ tatvaṁ bravīṣyaho

How could ignorance possibly be present in me, Murari Hari, who am of the very nature of omniscience? As there is no darkness in the sun, so there is no ignorance in Hari Narayana, O lord of birds — how then can you speak such a thing of the true nature!

Verse 33 (garuda.2.52.33)

अतो नाहं ब्राह्मणस्त्वादिकालादुपाधिसंबन्धवशादज्ञताचेत् । सर्वज्ञोसौ कुत्र पक्षीन्द्र विष्णुरल्पज्ञजीवो ज्ञानशून्यश्च कुत्र

ato nāhaṁ brāhmaṇastvādikālādupādhisaṁbandhavaśādajñatācet sarvajñosau kutra pakṣīndra viṣṇuralpajñajīvo jñānaśūnyaśca kutra

Therefore if it be said that, owing to a bond with limiting conditions, from beginningless time, I am ignorant on account of [being conditioned as] a brahmin and the like — O lord of birds, where is that omniscient Vishnu, and where the jiva of little knowledge, devoid of knowledge!

Verse 34 (garuda.2.52.34)

विरुद्धयोश्चानयोः सर्वदैव कथं चैक्यं संवादिष्यन्ति वेदाः । देशे काले सर्वदा द्दुःखहीनो जगत्कर्ता पूर्णशक्तिः सदैव

viruddhayoścānayoḥ sarvadaiva kathaṁ caikyaṁ saṁvādiṣyanti vedāḥ deśe kāle sarvadā dduḥkhahīno jagatkartā pūrṇaśaktiḥ sadaiva

How could the Vedas ever consistently affirm unity between these two mutually opposed things? The maker of the universe, ever free of sorrow in every place and time, ever endowed with full power —

Verse 35 (garuda.2.52.35)

जीवः सदा स्वल्पकर्तास्ति पूर्णः संसाररूपे दुःखरूपे च नित्यम् । विरुद्धयोश्चानयोरैक्यमाहुरीशस्य मायावशतो मायिनश्च

jīvaḥ sadā svalpakartāsti pūrṇaḥ saṁsārarūpe duḥkharūpe ca nityam viruddhayoścānayoraikyamāhurīśasya māyāvaśato māyinaśca

and the jiva, who is always of feeble agency, ever wholly immersed in the form of transmigration and sorrow — the unity of these two mutually opposed things is declared only on account of the sway of the Lord's Maya over the jiva subject to that Maya.

Verse 36 (garuda.2.52.36)

ये वैष्णवा वैष्णवदासवश्यास्तेषां द्रोहं सर्वदा संचरेद्यः । हरिप्रीतिस्तेन भवेन्न नित्यमानन्दवृद्धिस्तेन भवेन्न मुक्तौ

ye vaiṣṇavā vaiṣṇavadāsavaśyāsteṣāṁ drohaṁ sarvadā saṁcaredyaḥ hariprītistena bhavenna nityamānandavṛddhistena bhavenna muktau

Whoever forever nurtures enmity toward Vaishnavas and the obedient servants of Vaishnavas — by that, Hari's favour is never gained, nor is the increase of bliss in liberation ever attained through it.

Verse 37 (garuda.2.52.37)

मायी सदा मायिभृत्यस्तथापि भेदज्ञानान्निन्द्यते कार्यते च । तेनापि तेषां दुःखवृद्धिर्भवेच्च ह्यधं तमः पुनरावृत्तिहीनम्

māyī sadā māyibhṛtyastathāpi bhedajñānānnindyate kāryate ca tenāpi teṣāṁ duḥkhavṛddhirbhavecca hyadhaṁ tamaḥ punarāvṛttihīnam

The being subject to Maya remains ever a servant subject to Maya; yet, for lack of the knowledge of distinction, he is censured and made to suffer for it. By this too the sorrow of such offenders is increased, and they go to that lowest darkness from which there is no return.

Verse 38 (garuda.2.52.38)

खगेन्द्रातः प्रकृतिः सूक्ष्मरूपा सा नित्या सा सत्यभूता सदैव । एवं स्वयं कालवाय्वादिकानां परमाणवः सत्यरूपाश्च सन्ति

khagendrātaḥ prakṛtiḥ sūkṣmarūpā sā nityā sā satyabhūtā sadaiva evaṁ svayaṁ kālavāyvādikānāṁ paramāṇavaḥ satyarūpāśca santi

O lord of birds, hence Prakriti is subtle in form; she is eternal; she is ever real in nature. Likewise, the atoms of Time, of Vayu and the rest, are themselves of a real, true form.

Verse 39 (garuda.2.52.39)

परमाणूनां लक्षणं वेदितव्यं ज्ञानेच्छुभिर्नान्यथा वेदितव्यम् । पदार्थानां पार्थिवानां खगेन्द्र विशेषाणां चरमाख्यो विशेषः

paramāṇūnāṁ lakṣaṇaṁ veditavyaṁ jñānecchubhirnānyathā veditavyam padārthānāṁ pārthivānāṁ khagendra viśeṣāṇāṁ caramākhyo viśeṣaḥ

The characteristic of atoms must indeed be known by those who desire knowledge, and not otherwise. O lord of birds, among the particularities of earthy substances, that which is the ultimate particularity —

Verse 40 (garuda.2.52.40)

स एवः स्यात्परमाणुर्द्विजेन्द्र योन्त्योवि शेषोवयवश्च स स्मृतः

sa evaḥ syātparamāṇurdvijendra yontyovi śeṣovayavaśca sa smṛtaḥ

that alone, O lord of the twice-born, is called the atom; that which is the ultimate particularity is also held to be without parts.

Verse 41 (garuda.2.52.41)

गरुड उवाच । हे कृष्ण हे माधव सात्त्वतां पते पदार्थानां चरमांशः परमाणु

garuḍa uvāca he kṛṣṇa he mādhava sāttvatāṁ pate padārthānāṁ caramāṁśaḥ paramāṇu

Garuda said: O Krishna, O Madhava, O Lord of the Sattvatas! The ultimate portion of substances is the atom —

Verse 42 (garuda.2.52.42)

इति प्रोक्तं तत्र मे संशयोस्ति योन्त्यो विशेषः स तु नांशयुक्तः । यो ह्यंशयुक्तो न तु सोंत्यो विशेष एवं ममाभाति वचस्तु तथ्यम्

iti proktaṁ tatra me saṁśayosti yontyo viśeṣaḥ sa tu nāṁśayuktaḥ yo hyaṁśayukto na tu soṁtyo viśeṣa evaṁ mamābhāti vacastu tathyam

so you have said; but in this I have a doubt: that which is the ultimate particularity cannot be without parts — for that which has parts cannot be the ultimate particularity. This statement alone seems true to me.

Verse 43 (garuda.2.52.43)

श्रीकृष्ण उवाच । य एव लोके संस्थिता मानुषास्तु विशेषाणां दर्शने शक्तियुक्ताः । तथापि ते यस्य चांशित्वमेव विशेषं वै नैव द्रष्टुं समर्थाः

śrīkṛṣṇa uvāca ya eva loke saṁsthitā mānuṣāstu viśeṣāṇāṁ darśane śaktiyuktāḥ tathāpi te yasya cāṁśitvameva viśeṣaṁ vai naiva draṣṭuṁ samarthāḥ

Shri Krishna said: Those humans who are established in this world and who possess the power to perceive particulars are, even so, unable to perceive that ultimate particularity of which they themselves are but a part.

Verse 44 (garuda.2.52.44)

तमेवाहुश्चरमांशं विशेषं ये चैवमाहुर्मुनयस्तेन चान्ये । ये काणादा गौतमाद्याः खगेन्द्र निरंशकं परमाणुं वदन्ति

tamevāhuścaramāṁśaṁ viśeṣaṁ ye caivamāhurmunayastena cānye ye kāṇādā gautamādyāḥ khagendra niraṁśakaṁ paramāṇuṁ vadanti

That very ultimate part is called the 'particular' — thus say the sages, and others too [the followers of Kanada and Gautama] hold this. O lord of birds, those who are Kanada, Gautama and the rest speak precisely of the partless atom.

Verse 45 (garuda.2.52.45)

अनन्तांशैः संयुतत्वेपि तांश्च निरंशिनो भ्रान्तिदृष्ट्या वदन्ति । तस्मात्परमाणोः परमाणुत्वमस्ति तदंशानां विनतागर्भजात

anantāṁśaiḥ saṁyutatvepi tāṁśca niraṁśino bhrāntidṛṣṭyā vadanti tasmātparamāṇoḥ paramāṇutvamasti tadaṁśānāṁ vinatāgarbhajāta

Though endowed with endless parts, they call them partless out of a mistaken view. Therefore atomicity truly belongs only to the [genuine] atom — its parts are known [only] by one such as you, born of Vinata's womb.

Verse 46 (garuda.2.52.46)

परमाणूनामेकदेशे खगेन्द्र तन्नो संति प्राणिनां राशयश्च । प्रत्येकश संति रूपा हरेश्च ह्यतश्च तत्परमाणोरणीयः

paramāṇūnāmekadeśe khagendra tanno saṁti prāṇināṁ rāśayaśca pratyekaśa saṁti rūpā hareśca hyataśca tatparamāṇoraṇīyaḥ

O lord of birds, within one portion of the atoms there do not reside those which are the multitudes of living beings; in each there exist forms of Hari himself, and hence that subtler reality is finer even than the [gross] atom.

Verse 47 (garuda.2.52.47)

यो वा त्वणीयान्परमस्य विष्णोः स एव रूपो महतो महीयान् । तेषामन्योन्यं न विशेषोस्ति कश्चिदचिन्त्यरूपे च विचिन्तनीयः

yo vā tvaṇīyānparamasya viṣṇoḥ sa eva rūpo mahato mahīyān teṣāmanyonyaṁ na viśeṣosti kaścidacintyarūpe ca vicintanīyaḥ

He who is finer than the finest of the supreme Vishnu is that very same one who is also greater than the greatest. Between these two there is no difference whatsoever — this should be well contemplated within that inconceivable form itself.

Verse 48 (garuda.2.52.48)

कालकोटिविहीनत्वं कालानन्त्यं विदुर्बुधाः । देशकोटिविहीनत्वं देशानन्त्यं विदुर्बुधाः

kālakoṭivihīnatvaṁ kālānantyaṁ vidurbudhāḥ deśakoṭivihīnatvaṁ deśānantyaṁ vidurbudhāḥ

The wise know the infinitude of time as freedom from all bounds of time; the wise know the infinitude of space as freedom from all bounds of space.

Verse 49 (garuda.2.52.49)

गुणानामप्रमेयत्वे गुणानन्त्यं विदुर्बुधाः । आनन्त्यं त्रिविधं नित्यं हरेर्नान्यस्य कस्यचित्

guṇānāmaprameyatve guṇānantyaṁ vidurbudhāḥ ānantyaṁ trividhaṁ nityaṁ harernānyasya kasyacit

The wise know the immeasurability of qualities as the infinitude of qualities. This threefold infinitude exists, eternally, in Hari alone — in none other whatsoever.

Verse 50 (garuda.2.52.50)

तस्य सर्वस्वरूपेषु चानन्त्यं तु त्रिलक्षणम् । तथापि देशतस्तस्य परिच्छेदोपि युज्यते

tasya sarvasvarūpeṣu cānantyaṁ tu trilakṣaṇam tathāpi deśatastasya paricchedopi yujyate

In all his forms this threefold-marked infinitude is present; yet even so, a delimitation of him in terms of space is also possible.

Verse 51 (garuda.2.52.51)

परिच्छेदस्तथा व्याप्तेरेकरूपेपि युज्यते । तस्याचिन्त्याद्भुतैश्वर्यं व्यवहारार्थमेव च

paricchedastathā vyāpterekarūpepi yujyate tasyācintyādbhutaiśvaryaṁ vyavahārārthameva ca

By reason of his very all-pervasiveness, too, a delimitation of him is possible even while he remains one in form. His inconceivable and wondrous sovereign power exists solely for a practical purpose.

Verse 52 (garuda.2.52.52)

गुणतः कालतश्चैव परिच्छेदो न कुत्रचित् । व्याप्तत्वं देशतो ह्यस्ति सर्वभूतेषु यद्यापि

guṇataḥ kālataścaiva paricchedo na kutracit vyāptatvaṁ deśato hyasti sarvabhūteṣu yadyāpi

In terms of quality and of time there is no delimitation of him anywhere; though in terms of space his all-pervasiveness exists within all beings.

Verse 53 (garuda.2.52.53)

न च भेदः क्वचित्तस्य ह्यणुमात्रेपि युज्यते । तथापि विद्यतेणुत्वं तस्मादैश्वर्ययोगतः

na ca bhedaḥ kvacittasya hyaṇumātrepi yujyate tathāpi vidyateṇutvaṁ tasmādaiśvaryayogataḥ

Nowhere is even the slightest, atom-sized difference possible within him; and yet his very atom-ness exists precisely because of his union with sovereign power.

Verse 54 (garuda.2.52.54)

तस्माद्विद्ध्यवतारार्थं व्याप्तत्वं चापि भण्यते । यत्तस्य व्यापकं रूपं परं नारायणं विदुः

tasmādviddhyavatārārthaṁ vyāptatvaṁ cāpi bhaṇyate yattasya vyāpakaṁ rūpaṁ paraṁ nārāyaṇaṁ viduḥ

Therefore know that this all-pervasiveness of his is spoken of only for the purpose of his descent (avatara). That form of his which is all-pervading — that alone the wise know as the Supreme Narayana.

Verse 55 (garuda.2.52.55)

अतश्च परमाणूनां पार्थिवाऽनन्त्यवादिनाम् । भेदः परस्परं ज्ञेयस्तथेशस्य महात्मनः

ataśca paramāṇūnāṁ pārthivā'nantyavādinām bhedaḥ parasparaṁ jñeyastatheśasya mahātmanaḥ

And hence the mutual difference among the atoms which affirm earthly infinitude, and likewise the difference of that great Lord [from those atoms] — both are to be known.

Verse 56 (garuda.2.52.56)

जडेशयोर्जडानां च जीवानां च परस्परम् । तथैव जडजीवानां नित्यं भेदो जडेशयोः

jaḍeśayorjaḍānāṁ ca jīvānāṁ ca parasparam tathaiva jaḍajīvānāṁ nityaṁ bhedo jaḍeśayoḥ

Between matter and the Lord, among material things themselves, among jivas themselves, and likewise between matter and jivas — this difference, including that between matter and the Lord, is eternal always.

Verse 57 (garuda.2.52.57)

पञ्च भेदा इमे नित्यं सर्वावस्थासु सर्वशः । एतादृश्यां तु मायायां वीर्यमाधत्त वीर्यवान्

pañca bhedā ime nityaṁ sarvāvasthāsu sarvaśaḥ etādṛśyāṁ tu māyāyāṁ vīryamādhatta vīryavān

These five differences remain always, in every state, in every way, eternal. It was into such a Maya that that potent Lord deposited his own potency.

Verse 58 (garuda.2.52.58)

पुरुषाख्यो हरिस्तस्मात्त्रिगुणानसृजत्प्रभुः

puruṣākhyo haristasmāttriguṇānasṛjatprabhuḥ

That Lord Hari, called Purusha, thereupon began, from that Maya, to create the three gunas — sattva, rajas and tamas.