The Incarnations of Mahalakshmi and the Forms of Brahma and Vayu

Verse 1 (garuda.2.65.1)

श्रीकृष्ण उवाच । महालक्ष्म्याः स्वरूपं च अवतारान्खगेश्वर । शृणु सम्यङ्महाभाग तज्ज्ञानस्य विनिर्णयम्

śrīkṛṣṇa uvāca mahālakṣmyāḥ svarūpaṁ ca avatārānkhageśvara śṛṇu samyaṅmahābhāga tajjñānasya vinirṇayam

Shri Krishna said: O lord of birds, O greatly fortunate one, listen well as I fully determine for you the true nature of Mahalakshmi and her incarnations.

Verse 2 (garuda.2.65.2)

ईशादन्यस्य जगतो ह्यात्मो लोचन एव तु । विषयीकुरुते तत्स्याज्ज्ञानं लक्ष्म्याः प्रकीर्तितम्

īśādanyasya jagato hyātmo locana eva tu viṣayīkurute tatsyājjñānaṁ lakṣmyāḥ prakīrtitam

For anyone other than the Lord, the self is merely a passive witness; that which enables it to actually engage with objects is itself declared to be the knowledge called Lakshmi.

Verse 3 (garuda.2.65.3)

नित्यावियोगिनी देवी हरिपादैकसंश्रया । नित्यमुक्ता नित्यबुद्धा महालक्ष्मीः प्रकीर्तिता

nityāviyoginī devī haripādaikasaṁśrayā nityamuktā nityabuddhā mahālakṣmīḥ prakīrtitā

The Goddess who is eternally inseparable from Hari, who takes refuge solely at his feet, who is ever liberated and ever wise — she is proclaimed as Mahalakshmi.

Verse 4 (garuda.2.65.4)

मूलस्य च हरेर्भार्या लक्ष्मीः संप्रकीर्तिता । पुंसो हि भार्या प्रकृतिः प्रकृतेश्चाभिमानिनी

mūlasya ca harerbhāryā lakṣmīḥ saṁprakīrtitā puṁso hi bhāryā prakṛtiḥ prakṛteścābhimāninī

Lakshmi is proclaimed as the wife of the original Hari. Just as Prakriti is the consort of Purusha, so she is the presiding deity of Prakriti.

Verse 5 (garuda.2.65.5)

सृष्टिं कर्तुं गुणान्वीन्द्र पुरुषेण सह प्रभो । तमः पानं तथा कर्तुं प्रकृत्याख्या तदाभवत्

sṛṣṭiṁ kartuṁ guṇānvīndra puruṣeṇa saha prabho tamaḥ pānaṁ tathā kartuṁ prakṛtyākhyā tadābhavat

O best of birds, in order to create the three gunas together with Purusha, and likewise to absorb tamas, she then became known by the name Prakriti.

Verse 6 (garuda.2.65.6)

वासुदेवस्य भार्या तु माया नाम्नी प्रकीर्तिता । संकर्षणस्य भार्या तु जयेति परिकीर्तिता

vāsudevasya bhāryā tu māyā nāmnī prakīrtitā saṁkarṣaṇasya bhāryā tu jayeti parikīrtitā

The wife of Vasudeva is proclaimed, by name, as Maya; the wife of Sankarshana is declared as Jaya.

Verse 7 (garuda.2.65.7)

अनिरुद्धस्य भार्या तु शान्ता नाम्नीति कीर्तिता । कृतिः प्रद्युम्नभार्यापिं सृष्टिं कर्तुं बभूव ह

aniruddhasya bhāryā tu śāntā nāmnīti kīrtitā kṛtiḥ pradyumnabhāryāpiṁ sṛṣṭiṁ kartuṁ babhūva ha

The wife of Aniruddha is proclaimed by the name Shanta. Kriti, the wife of Pradyumna, likewise came into being to bring about creation.

Verse 8 (garuda.2.65.8)

विष्णुपत्नी कीर्तिता च श्रीदेवी सत्त्वमानिनी । तमोभिमानिनी दुर्गा कन्यकेति प्रकीर्तिता

viṣṇupatnī kīrtitā ca śrīdevī sattvamāninī tamobhimāninī durgā kanyaketi prakīrtitā

Sridevi, presiding over sattva, is declared as Vishnu's consort; Durga, presiding over tamas, is proclaimed by the name Kanyaka, the Maiden.

Verse 9 (garuda.2.65.9)

कृष्णावतारे कन्येव नन्दपुत्रानुजा हि सा । रजोभिमानिभूदेवी भार्या सा सूकरस्य च

kṛṣṇāvatāre kanyeva nandaputrānujā hi sā rajobhimānibhūdevī bhāryā sā sūkarasya ca

In the Krishna incarnation she appeared as the maiden, the younger sister of Nanda's son. Bhudevi, presiding over rajas, is the wife of the Varaha (Boar) incarnation.

Verse 10 (garuda.2.65.10)

वेदाभिमानिनी वीन्द्र अन्नपूर्णा प्रकीर्तिता । नारायणस्य भार्या तु लक्ष्मीरूपा त्वजा स्मृता

vedābhimāninī vīndra annapūrṇā prakīrtitā nārāyaṇasya bhāryā tu lakṣmīrūpā tvajā smṛtā

O best of birds, Annapurna is proclaimed as presiding over the Vedas. The wife of Narayana, in the form of Lakshmi, is remembered as Aja, the Unborn.

Verse 11 (garuda.2.65.11)

यज्ञाख्यस्य हरेर्भार्या दक्षिणा संप्रकीर्तिता

yajñākhyasya harerbhāryā dakṣiṇā saṁprakīrtitā

Dakshina is declared to be the wife of Hari in his incarnation called Yajna.

Verse 12 (garuda.2.65.12)

जयन्ती वृषभस्यैव पत्नी संपरिकीर्तिता । विदेहपुत्री सीता तु रामभार्या प्रकीर्तिता

jayantī vṛṣabhasyaiva patnī saṁparikīrtitā videhaputrī sītā tu rāmabhāryā prakīrtitā

Jayanti is proclaimed as the wife of the Rishabha incarnation; Sita, daughter of Videha, is declared as Rama's wife.

Verse 13 (garuda.2.65.13)

रुक्मिणीसत्यभामा च भार्ये कृष्णस्य कीर्तिते । इत्यादिका ह्यनन्ताश्चाप्यावताराः पृथग्विधाः

rukmiṇīsatyabhāmā ca bhārye kṛṣṇasya kīrtite ityādikā hyanantāścāpyāvatārāḥ pṛthagvidhāḥ

Rukmini and Satyabhama are declared as the two wives of Krishna. Thus, beginning with these, Lakshmi's incarnations are endless and of many distinct kinds.

Verse 14 (garuda.2.65.14)

रमायाः संति विप्रेन्द्र भेदहीनाः परस्परम् । अनन्तानन्तगुणकाद्विष्णोर्न्यूनाः प्रकीर्तिताः

ramāyāḥ saṁti viprendra bhedahīnāḥ parasparam anantānantaguṇakādviṣṇornyūnāḥ prakīrtitāḥ

O best of brahmins, these forms of Rama are without mutual difference among themselves, yet they are declared to be lesser than Vishnu by an endlessly multiplied measure of qualities.

Verse 15 (garuda.2.65.15)

अथ ब्रह्मा च वायुश्च श्रियः कोटिगुणाधमौ । वक्ष्ये च ब्रह्मणो रूपं शृणु पक्षीन्द्रसत्तम

atha brahmā ca vāyuśca śriyaḥ koṭiguṇādhamau vakṣye ca brahmaṇo rūpaṁ śṛṇu pakṣīndrasattama

Now Brahma and Vayu, who are lower than Shri by a hundred-million-fold measure of qualities — I shall describe Brahma's forms; listen, O best and foremost of birds.

Verse 16 (garuda.2.65.16)

वासुदेवात्समुत्पन्नो मायायां च खगेश्वर । स एव पुरुषोनाम विरिञ्च इति कीर्तितः

vāsudevātsamutpanno māyāyāṁ ca khageśvara sa eva puruṣonāma viriñca iti kīrtitaḥ

O lord of birds, he who was born from Vasudeva in Maya — he himself, named Purusha, is proclaimed as Virinchi (Brahma).

Verse 17 (garuda.2.65.17)

अनिरुद्धात्तु शान्तायां महत्तत्त्वतनुस्त्वभूत् । तदा महान्विरिञ्चेति संज्ञामाप खगेश्वर

aniruddhāttu śāntāyāṁ mahattattvatanustvabhūt tadā mahānviriñceti saṁjñāmāpa khageśvara

He who arose from Aniruddha in Shanta, having the body of the cosmic-intellect (Mahat-tattva), obtained the name Mahan Virinchi.

Verse 18 (garuda.2.65.18)

रजसात्र समुत्पन्नो मायायां वासुदेवतः । विधिसंज्ञो विरिञ्चः स ज्ञातव्यः पक्षिसत्तम

rajasātra samutpanno māyāyāṁ vāsudevataḥ vidhisaṁjño viriñcaḥ sa jñātavyaḥ pakṣisattama

He who arose through rajas, in Maya, from Vasudeva, is to be known as the Virinchi called Vidhi, the Ordainer.

Verse 19 (garuda.2.65.19)

ब्रह्माण्डान्तः पद्मनाभो यो जातः कमलासनः । स चर्तुमुखसंज्ञां चाप्यवाप खगसत्तम

brahmāṇḍāntaḥ padmanābho yo jātaḥ kamalāsanaḥ sa cartumukhasaṁjñāṁ cāpyavāpa khagasattama

He who was born, lotus-seated, from Padmanabha within the material universe obtained the name Chaturmukha, the Four-Faced.

Verse 20 (garuda.2.65.20)

एवं चत्वारिरूपाणि ब्रह्मणः कीर्तितानि च । वायोर्नामानि वक्ष्येहं शृणु पक्षीन्द्रसत्तम

evaṁ catvārirūpāṇi brahmaṇaḥ kīrtitāni ca vāyornāmāni vakṣyehaṁ śṛṇu pakṣīndrasattama

Thus the four forms of Brahma have been described. Now I shall speak the names of Vayu — listen, O best and foremost of birds.

Verse 21 (garuda.2.65.21)

संकर्षणाच्च गरुड जयायां यो वभूव ह । स वायुः प्रथमो ज्ञेयो प्रधान इति कीर्तितः

saṁkarṣaṇācca garuḍa jayāyāṁ yo vabhūva ha sa vāyuḥ prathamo jñeyo pradhāna iti kīrtitaḥ

O Garuda, he who was born from Sankarshana in Jaya is to be known as the first Vayu, proclaimed by the name Pradhana, the Chief.

Verse 22 (garuda.2.65.22)

लोकचेष्टाप्रदत्वात्स सूत्रनाम्नापि कीर्तितः । बदरीस्थस्य विष्णोश्च धैर्येण स्तवनाय सः

lokaceṣṭāpradatvātsa sūtranāmnāpi kīrtitaḥ badarīsthasya viṣṇośca dhairyeṇa stavanāya saḥ

Because he grants activity to the worlds, he is also proclaimed by the name Sutra, the Thread. With steadfastness he engaged in praising Vishnu residing at Badari.

Verse 23 (garuda.2.65.23)

धृतिरूपं ययौ वायुस्तस्माद्धृतिरिति स्मृतः । योग्यानां हरिभक्तानां धृतिरूपेण संस्थितः

dhṛtirūpaṁ yayau vāyustasmāddhṛtiriti smṛtaḥ yogyānāṁ haribhaktānāṁ dhṛtirūpeṇa saṁsthitaḥ

Vayu took on the form of Dhriti, steadfastness, and hence is remembered as Dhriti; he abides in that form of steadfastness among the qualified devotees of Hari.

Verse 24 (garuda.2.65.24)

यतो हृदि स्थितो वायुस्ततो वै धृतिसंज्ञकः । सर्वेषां च हृदि स्थित्वा स्मरते सर्वदा हरिम्

yato hṛdi sthito vāyustato vai dhṛtisaṁjñakaḥ sarveṣāṁ ca hṛdi sthitvā smarate sarvadā harim

Since Vayu, dwelling in the heart, grants steadfastness, he is thus named Dhriti; abiding in the hearts of all, he continually turns them to the remembrance of Hari.

Verse 25 (garuda.2.65.25)

अतो वायुःस्थितिर्नाम बभूव खगसत्तम । अथवा वायुरेवैकः श्वेतद्वीपगतं हरिम्

ato vāyuḥsthitirnāma babhūva khagasattama athavā vāyurevaikaḥ śvetadvīpagataṁ harim

O best of birds, thus Vayu became named Sthiti, Constancy; or else it is because he alone constantly turns towards Hari who resides in Shvetadvipa—

Verse 26 (garuda.2.65.26)

सदा स्मरति वै वीन्द्र अतोसौ स्मृतिसंज्ञकः । सर्वेषां च हृदिस्थित्वा ज्ञातो विष्णोरुदीरणात्

sadā smarati vai vīndra atosau smṛtisaṁjñakaḥ sarveṣāṁ ca hṛdisthitvā jñāto viṣṇorudīraṇāt

—that he is always remembered, O best of kings, hence he is named Smriti, Memory. Abiding in the hearts of all, he is known through Vishnu's own proclamation.

Verse 27 (garuda.2.65.27)

अतो मे मुक्तिनामाभूद्वायुरेव न संशयः । ज्ञानद्वारेण भक्तानां मुक्तिदो मदनुज्ञया

ato me muktināmābhūdvāyureva na saṁśayaḥ jñānadvāreṇa bhaktānāṁ muktido madanujñayā

Hence Vayu's name became, without doubt, Mukti, Liberation; for by the path of knowledge, with my sanction, he grants liberation to devotees.

Verse 28 (garuda.2.65.28)

यतो सौ वायुरेवैको मुक्तिनामा भूवह । विष्णौ भक्तिं वर्ध्यति भक्तानां हृदि संस्थितः

yato sau vāyurevaiko muktināmā bhūvaha viṣṇau bhaktiṁ vardhyati bhaktānāṁ hṛdi saṁsthitaḥ

Since that Vayu alone became named Mukti, and abiding in the hearts of devotees he increases their devotion to Vishnu—

Verse 29 (garuda.2.65.29)

अतोसौ विष्णुभक्तश्च कीर्तितो नात्र संशयः । एषोसौ सर्वजीवानां चित्तसंज्ञानमेव च

atosau viṣṇubhaktaśca kīrtito nātra saṁśayaḥ eṣosau sarvajīvānāṁ cittasaṁjñānameva ca

—he is therefore proclaimed, without doubt, as Vishnubhakta, devoted to Vishnu. He is also known, for all beings, by the name Chitta, Consciousness.

Verse 30 (garuda.2.65.30)

चित्तरूपो यतो वायुरतश्चित्तमिति स्मृतः । प्रभुः प्रभूणां गरुड सोदराणां च सर्वशः

cittarūpo yato vāyurataścittamiti smṛtaḥ prabhuḥ prabhūṇāṁ garuḍa sodarāṇāṁ ca sarvaśaḥ

Since Vayu has the form of Chitta, mind, he is thus remembered as Chitta. O Garuda, he is the lord of lords, and altogether the lord of his own kinsmen.

Verse 31 (garuda.2.65.31)

अतस्तु वायुरेवैको महाप्रभुरिति स्मृतः । सर्वेषां च हृहि स्थित्वा बलं पश्यति सत्तम

atastu vāyurevaiko mahāprabhuriti smṛtaḥ sarveṣāṁ ca hṛhi sthitvā balaṁ paśyati sattama

Hence Vayu alone is remembered as Mahaprabhu, the Great Lord. Abiding in the hearts of all, O best one, he bestows strength.

Verse 32 (garuda.2.65.32)

अतो बलमिति ह्याख्यामवाप विनतासुत । सर्वेषां च हृदि स्थित्वा पुत्रपौत्रादिकैर्जनैः

ato balamiti hyākhyāmavāpa vinatāsuta sarveṣāṁ ca hṛdi sthitvā putrapautrādikairjanaiḥ

O son of Vinata, hence he obtained the name Bala, Strength. Abiding in the hearts of all, together with their sons, grandsons, and other kin—

Verse 33 (garuda.2.65.33)

याजनं कुरुते नित्यमतोसौ यष्टृसंज्ञकः । अनन्तकल्पमारभ्य वायुपर्यन्तमेव च

yājanaṁ kurute nityamatosau yaṣṭṛsaṁjñakaḥ anantakalpamārabhya vāyuparyantameva ca

—he perpetually causes sacrifice to be performed for them; hence he is named Yashtri, the Officiant. From endless kalpas onward, up to the very station of Vayu—

Verse 34 (garuda.2.65.34)

वक्रत्वं नास्ति योगस्य ऋजुर्योग्य इति स्मृतः । योगस्य वक्रता नाम काम्यता हरिपूजने । ईशरुद्रादिकानां च काम्येन हरिपूजनम्

vakratvaṁ nāsti yogasya ṛjuryogya iti smṛtaḥ yogasya vakratā nāma kāmyatā haripūjane īśarudrādikānāṁ ca kāmyena haripūjanam

—there is no crookedness in his discipline; hence he is remembered as the straightforward, worthy one. The 'crookedness' of yoga is desire-motivated worship of Hari; even the worship offered by Ishvara, Rudra, and others is often desire-motivated.

Verse 35 (garuda.2.65.35)

कस्यचित्त्वथ पक्षीन्द्र ह्यतस्त्वनृजवः स्मृताः

kasyacittvatha pakṣīndra hyatastvanṛjavaḥ smṛtāḥ

For this reason, O lord of birds, some worshippers are indeed remembered as not straightforward, being desire-driven.

Verse 36 (garuda.2.65.36)

ऋष्यादीनां च मध्येपि काम्येन हरिपूजनम् । अतो न ऋजवो ज्ञेया मनुष्याणां च का कथा

ṛṣyādīnāṁ ca madhyepi kāmyena haripūjanam ato na ṛjavo jñeyā manuṣyāṇāṁ ca kā kathā

Even among sages the worship of Hari is sometimes desire-motivated; hence they too are not always to be known as straightforward — what then to say of ordinary human beings?

Verse 37 (garuda.2.65.37)

यावत्काम्यसपर्यां वै न जहाति नरोत्तमः । तथा ऋष्यादयश्चैव मोक्षस्य परिपन्थिनीम्

yāvatkāmyasaparyāṁ vai na jahāti narottamaḥ tathā ṛṣyādayaścaiva mokṣasya paripanthinīm

As long as even the best of men, and likewise sages and others, do not abandon desire-motivated worship, it remains an obstacle upon the path of liberation.

Verse 38 (garuda.2.65.38)

अनादिकालमारभ्य कर्मजन्या च वासना । मोक्षाधिकारिणः सर्वे कुर्वते कस्य पूजनम्

anādikālamārabhya karmajanyā ca vāsanā mokṣādhikāriṇaḥ sarve kurvate kasya pūjanam

From beginningless time, impressions born of karma have persisted; among all who are eligible for liberation, whose worship, then, is truly free of this taint?

Verse 39 (garuda.2.65.39)

नष्टप्रायं च तत्सर्वं गुरोः संज्ञानबोधकात् । प्राप्ययोगं समाचर्य अन्ते मोक्षमवाप्नुयात्

naṣṭaprāyaṁ ca tatsarvaṁ guroḥ saṁjñānabodhakāt prāpyayogaṁ samācarya ante mokṣamavāpnuyāt

That karmic residue becomes nearly destroyed through the awakening knowledge imparted by the Guru; having attained yoga and practiced it, one obtains liberation in the end.

Verse 40 (garuda.2.65.40)

काम्येन पूजनं विष्णोरैश्वर्यं प्रददाति च । ज्ञानं च विपरीतं स्यात्तेन यात्यधरं तमः

kāmyena pūjanaṁ viṣṇoraiśvaryaṁ pradadāti ca jñānaṁ ca viparītaṁ syāttena yātyadharaṁ tamaḥ

Desire-motivated worship of Vishnu bestows only worldly power, and the knowledge gained thereby becomes distorted, whereby one descends into the darkness below.

Verse 41 (garuda.2.65.41)

तदेव विपरीतं चेज्ज्ञानाय परिकीर्तितम् । शिलायां विष्णुबुद्धिस्तु विष्णुबुद्धिर्द्विजे तथा

tadeva viparītaṁ cejjñānāya parikīrtitam śilāyāṁ viṣṇubuddhistu viṣṇubuddhirdvije tathā

But that same worship, when it is not distorted, is declared to lead to true knowledge. To perceive Vishnu in a stone-image, and likewise to perceive Vishnu present in a brahmin—

Verse 42 (garuda.2.65.42)

सलिले तीर्थबुद्धिस्तु रोणुकायां तथैव च । शिवे सूर्ये षण्मुखे च विष्णुबुद्धिः खगेश्वर

salile tīrthabuddhistu roṇukāyāṁ tathaiva ca śive sūrye ṣaṇmukhe ca viṣṇubuddhiḥ khageśvara

—likewise to perceive the sacred ford in water, and similarly in the shalagrama-stone, and, O lord of birds, to perceive Vishnu's presence within Shiva, Surya, and Shanmukha (Kartikeya)—

Verse 43 (garuda.2.65.43)

इत्याद्यमखिलं ज्ञानं विपरीतमिति स्मृतम् । शिलाद्येषु च सर्वेषु ऐक्येनैव विचिन्तनम्

ityādyamakhilaṁ jñānaṁ viparītamiti smṛtam śilādyeṣu ca sarveṣu aikyenaiva vicintanam

—all such is right knowledge. What is contrary to this is called inverted knowledge: namely, thinking of the stone-image and the rest as themselves identical with, undifferentiated from, Vishnu.

Verse 44 (garuda.2.65.44)

विष्णुबुद्धिरिति प्रोक्तं न तु तत्रस्थवेदनम् । अनाद्यनन्तकालेपि काम्येन हरिपूजनम्

viṣṇubuddhiriti proktaṁ na tu tatrasthavedanam anādyanantakālepi kāmyena haripūjanam

Right 'Vishnu-cognition' means perceiving Vishnu as indwelling within these forms — not mistaking the form itself for Vishnu. Even across beginningless and endless time, worship of Hari may remain desire-motivated—

Verse 45 (garuda.2.65.45)

यतो नास्ति ततो वायुर्ऋजुर्योग्यः प्रकीर्तितः । अन्येषां सर्वदा नास्ति अतो न ऋजवः स्मृताः

yato nāsti tato vāyurṛjuryogyaḥ prakīrtitaḥ anyeṣāṁ sarvadā nāsti ato na ṛjavaḥ smṛtāḥ

—but where that desire is wholly absent, there Vayu alone is proclaimed straightforward and worthy; in all others it is never wholly absent, hence they are not remembered as straightforward.

Verse 46 (garuda.2.65.46)

हरिं दर्शयते वापि अपरोक्षेण सर्वदा । मोक्षाधिकारिणां काले अतः प्रज्ञेति कथ्यते

hariṁ darśayate vāpi aparokṣeṇa sarvadā mokṣādhikāriṇāṁ kāle ataḥ prajñeti kathyate

He always reveals Hari directly to those eligible for liberation, in due time; hence he is called Prajna, Wisdom.

Verse 47 (garuda.2.65.47)

परोक्षेणापि सर्वेषां हरिं दर्शयते सदा । अतो वायुः सदा वीन्द्र ज्ञानमित्येव कीर्तितः

parokṣeṇāpi sarveṣāṁ hariṁ darśayate sadā ato vāyuḥ sadā vīndra jñānamityeva kīrtitaḥ

He always reveals Hari indirectly to everyone as well; hence Vayu, O best of kings, is always proclaimed simply as Jnana, Knowledge.

Verse 48 (garuda.2.65.48)

हिताहितोपदेष्टृत्वाद्भक्तानां हृदये स्थितः । ततश्च गुरुसंज्ञां चाप्यवाप स च मारुतः

hitāhitopadeṣṭṛtvādbhaktānāṁ hṛdaye sthitaḥ tataśca gurusaṁjñāṁ cāpyavāpa sa ca mārutaḥ

Because he instructs devotees, abiding in their hearts, as to what is beneficial and what is not, that Maruta also obtained the name Guru.

Verse 49 (garuda.2.65.49)

योगिनां हृदये स्थित्वा सध्यायति हरिं परम् । पार्थक्येनापि तं ध्यायन्महाध्यातेति स स्मृतः

yogināṁ hṛdaye sthitvā sadhyāyati hariṁ param pārthakyenāpi taṁ dhyāyanmahādhyāteti sa smṛtaḥ

Abiding in the heart of yogis, he meditates upon the Supreme Hari; meditating upon Him even as distinct from himself, he is remembered as Mahadhyata, the Great Meditator.

Verse 50 (garuda.2.65.50)

यद्योग्यतानुसारेण विजानाति परं हरिम् । रुद्रादौ विद्यमानांश्च गुणाञ्जानाति सर्वदा

yadyogyatānusāreṇa vijānāti paraṁ harim rudrādau vidyamānāṁśca guṇāñjānāti sarvadā

Inasmuch as he knows the Supreme Hari according to each being's fitness, and always knows the qualities present in Rudra and others—

Verse 51 (garuda.2.65.51)

अतो वै विज्ञनामासौ प्रोक्तो हि खगसत्तम । काम्यानां कर्मणां त्यागाद्विराग इति स स्मृतः

ato vai vijñanāmāsau prokto hi khagasattama kāmyānāṁ karmaṇāṁ tyāgādvirāga iti sa smṛtaḥ

—he is therefore called by the name Vijnana, Discernment, O best of birds. By causing the abandonment of desire-motivated actions, he is also remembered as Viraga, Dispassion.

Verse 52 (garuda.2.65.52)

अथवायोगिनां नित्यं हृदि स्थित्वा स मारुतः । वैराग्यं संजनयति विराग इति स स्मृतः

athavāyogināṁ nityaṁ hṛdi sthitvā sa mārutaḥ vairāgyaṁ saṁjanayati virāga iti sa smṛtaḥ

Or else, ever abiding in the heart of the yogi, that Maruta engenders dispassion; hence he is remembered as Viraga.

Verse 53 (garuda.2.65.53)

देवानां पुण्यपापाभ्यां सुखमेवोत्तरोत्तरम् । तत्सुखं तूत्तरेषां च वायुपर्यन्तमेव च

devānāṁ puṇyapāpābhyāṁ sukhamevottarottaram tatsukhaṁ tūttareṣāṁ ca vāyuparyantameva ca

Among the gods, by merit and demerit, happiness increases progressively higher and higher; and that happiness likewise increases progressively up to the very station of Vayu.

Verse 54 (garuda.2.65.54)

देवानां च ऋषीणां च उत्तमानां नृणां तथा । सुखांशं जनयेद्वायुर्यतोतः सुखसंज्ञकः

devānāṁ ca ṛṣīṇāṁ ca uttamānāṁ nṛṇāṁ tathā sukhāṁśaṁ janayedvāyuryatotaḥ sukhasaṁjñakaḥ

Vayu generates the portion of happiness for the gods, for the sages, and likewise for the best of men; hence he is named Sukha, Happiness.

Verse 55 (garuda.2.65.55)

भुनक्ति सर्वदा वीद्रं तत्र मुख्यस्तु मारुतः । दुः खशोकादिकं किञ्चिद्देवानां भवति प्रभो

bhunakti sarvadā vīdraṁ tatra mukhyastu mārutaḥ duḥ khaśokādikaṁ kiñciddevānāṁ bhavati prabho

O best of kings, there the Maruta, being foremost, always experiences and bestows that happiness; yet, O lord, some slight suffering and grief does occur even among the gods—

Verse 56 (garuda.2.65.56)

तच्चासुरावेशवशादित्यवेहि न संशयः । तज्जीवस्य भवेत्किञ्चिद्दैत्यानां क्रमशो भवेत्

taccāsurāveśavaśādityavehi na saṁśayaḥ tajjīvasya bhavetkiñciddaityānāṁ kramaśo bhavet

—and know, without doubt, that this occurs owing to the influence of an asuric possession entering them; that suffering, belonging to the jiva, occurs by degrees in proportion to the demons' influence.

Verse 57 (garuda.2.65.57)

यतः कलिश्चाधिकः स्यादतो दुः खीति स स्मृतः । दैत्यानां पुण्यपापाभ्यां दुःखमेवोत्तरोत्तरम्

yataḥ kaliścādhikaḥ syādato duḥ khīti sa smṛtaḥ daityānāṁ puṇyapāpābhyāṁ duḥkhamevottarottaram

Since Kali is present in them to the greatest degree, he is remembered as the sorrowful one; among the demons, by merit and demerit, suffering increases progressively higher and higher—

Verse 58 (garuda.2.65.58)

तद्दुःखमुत्तरेषां च कलिपर्यन्तमेव च । भुनक्ति सर्वदा वीन्द्र ततः कलिरिति स्मृतः

tadduḥkhamuttareṣāṁ ca kaliparyantameva ca bhunakti sarvadā vīndra tataḥ kaliriti smṛtaḥ

—and that suffering is experienced progressively up to Kali himself, who always undergoes it, O best of kings; hence he is remembered as Kali.

Verse 59 (garuda.2.65.59)

सुखहर्षादिकं किंचिद्दैत्यानां भवति प्रभो । देवावेशो भवेत्तस्य नात्र कार्या विचारणा

sukhaharṣādikaṁ kiṁciddaityānāṁ bhavati prabho devāveśo bhavettasya nātra kāryā vicāraṇā

O lord, some slight happiness and joy does occur even among the demons; that occurs through the entry of a divine influence in them — of this there is no doubt.

Verse 60 (garuda.2.65.60)

देवानां निरयो नास्ति दैत्यानां विनतासुत । सुखस्वरूपं तन्नास्ति विषयोत्थमपि द्विज

devānāṁ nirayo nāsti daityānāṁ vinatāsuta sukhasvarūpaṁ tannāsti viṣayotthamapi dvija

O son of Vinata, there is no hell for the gods as there is for the demons, nor is there for them any happiness that is merely object-born in nature.

Verse 61 (garuda.2.65.61)

विषयोत्थं किञ्चिदपि देवावेशादुदीरितम् । तमो नास्त्येव देवानां दुःखं नास्ति स्वरूपतः

viṣayotthaṁ kiñcidapi devāveśādudīritam tamo nāstyeva devānāṁ duḥkhaṁ nāsti svarūpataḥ

Whatever slight object-born pleasure occurs arises through the entry of a divine influence. Darkness does not exist at all for the gods, nor does suffering exist for them inherently.

Verse 62 (garuda.2.65.62)

विषयोत्थं महादुःखं देवानां नास्ति सर्वदा । दुःखशोकादिकं किं चिदसुरावेशतो भवेत्

viṣayotthaṁ mahāduḥkhaṁ devānāṁ nāsti sarvadā duḥkhaśokādikaṁ kiṁ cidasurāveśato bhavet

Great suffering born of sense-objects never exists for the gods; whatever slight suffering and grief occurs in them happens through the entry of a demonic influence.

Verse 63 (garuda.2.65.63)

अतः कलिः सदा दुःखी सुखी वायुस्तु सर्वदा । मनुष्याणामृषीणां च सुखं दुःखं खगेश्वर

ataḥ kaliḥ sadā duḥkhī sukhī vāyustu sarvadā manuṣyāṇāmṛṣīṇāṁ ca sukhaṁ duḥkhaṁ khageśvara

Hence Kali is always sorrowful, while Vayu is always happy. As for humans and sages, O lord of birds, their happiness and sorrow—

Verse 64 (garuda.2.65.64)

भवेत्तत्पुण्यपापाभ्यां पुण्यभोगी च मारुतः । कष्टभङ्गः कलिलयो नात्र कार्या विचारणा

bhavettatpuṇyapāpābhyāṁ puṇyabhogī ca mārutaḥ kaṣṭabhaṅgaḥ kalilayo nātra kāryā vicāraṇā

—arises from their merit and demerit; the Maruta is always the enjoyer of merit alone, while the breaking of hardship dissolves into Kali — of this there is no doubt.

Verse 65 (garuda.2.65.65)

प्राणादिसुखपर्यन्ता अंशा एकोनविंशतिः । प्रविष्टाः संति लोकेषु पृथक्संति खगेश्वर

prāṇādisukhaparyantā aṁśā ekonaviṁśatiḥ praviṣṭāḥ saṁti lokeṣu pṛthaksaṁti khageśvara

O lord of birds, nineteen distinct portions of Vayu, beginning with Prana and ending with Sukha, have separately entered into the worlds and dwell there.

Verse 66 (garuda.2.65.66)

मारुतरेवतारांश्च शृणु पक्षीन्द्रसत्तम । चतुर्दशसु चन्द्रेषु द्वितीयौ यो विरोचनः

mārutarevatārāṁśca śṛṇu pakṣīndrasattama caturdaśasu candreṣu dvitīyau yo virocanaḥ

Now hear the incarnations of Maruta, O best and foremost of birds. Among the fourteen Manvantaras, in the second, there was one named Virochana—

Verse 67 (garuda.2.65.67)

स वायुरिति संप्रोक्त इन्द्रादीनां खगेश्वर । हरितत्त्वेषु सर्वेषु स विष्वग्याव्यतेक्षणः

sa vāyuriti saṁprokta indrādīnāṁ khageśvara haritattveṣu sarveṣu sa viṣvagyāvyatekṣaṇaḥ

—he is proclaimed, O lord of birds, as an incarnation of Vayu among Indra and the others; in all the truths concerning Hari, his gaze extended in every direction.

Verse 68 (garuda.2.65.68)

अतो रोचननामासौ मरुदंशः प्रकीर्तितः। रामावतारे हनुमान्रामकार्यार्थसाधकः । स एव भीमसेनस्तु जातो भूम्यां महाबलः

ato rocananāmāsau marudaṁśaḥ prakīrtitaḥ rāmāvatāre hanumānrāmakāryārthasādhakaḥ sa eva bhīmasenastu jāto bhūmyāṁ mahābalaḥ

He is thus proclaimed by the name Rochana as a portion of Maruta. In the Rama incarnation he became Hanuman, accomplishing Rama's purposes; that very one was born on earth as the mighty Bhimasena.

Verse 69 (garuda.2.65.69)

कृष्णावतारे विज्ञेयो मरुदंशः प्रकीर्तितः

kṛṣṇāvatāre vijñeyo marudaṁśaḥ prakīrtitaḥ

In the Krishna incarnation too, that portion of Maruta is to be known and is thus proclaimed.

Verse 70 (garuda.2.65.70)

मणिमान्नाम दैत्यस्तु संकराख्यो भविष्यति । सर्वेषां संकरं यस्तु करिष्यति न संशयः

maṇimānnāma daityastu saṁkarākhyo bhaviṣyati sarveṣāṁ saṁkaraṁ yastu kariṣyati na saṁśayaḥ

There is a demon named Manimat who will become known by the name Shankara — he who will indeed bring about confusion for everyone; of this there is no doubt.

Verse 71 (garuda.2.65.71)

तेन संकरनामासौ भविष्यति खगेश्वर । धर्मान्भागवतान्सर्वान्विनाशयति सर्वथा

tena saṁkaranāmāsau bhaviṣyati khageśvara dharmānbhāgavatānsarvānvināśayati sarvathā

By that act, O lord of birds, he will become named Sankara; he will, in every way, destroy all the Bhagavata dharmas.

Verse 72 (garuda.2.65.72)

तदा भूमौ वासुदेवो भविष्यति न संशयः । यज्ञार्थैः सदृशो यस्य नास्ति लोके चतुर्दशे

tadā bhūmau vāsudevo bhaviṣyati na saṁśayaḥ yajñārthaiḥ sadṛśo yasya nāsti loke caturdaśe

Then, without doubt, one named Vasudeva will appear on earth, whose equal in sacrificial purpose does not exist in the fourteen worlds.

Verse 73 (garuda.2.65.73)

अतः स प्रज्ञया पूर्णो भविष्यति न संशयः । अवतारास्त्रयो वायोर्मतं भागवताभिधम्

ataḥ sa prajñayā pūrṇo bhaviṣyati na saṁśayaḥ avatārāstrayo vāyormataṁ bhāgavatābhidham

He will, without doubt, be full of wisdom (prajna). Thus there are three incarnations of Vayu — this is the recognized doctrine of the Bhagavata tradition.

Verse 74 (garuda.2.65.74)

स्थापनं दुष्टदमनं द्वयमेव प्रयोजनम् । नान्यत्प्रयोजनं वायोस्तथा वैरोचनात्मके

sthāpanaṁ duṣṭadamanaṁ dvayameva prayojanam nānyatprayojanaṁ vāyostathā vairocanātmake

The establishment of dharma and the subduing of the wicked — these two alone are the purpose; Vayu, in each of these Vairochana forms, has no other purpose.

Verse 75 (garuda.2.65.75)

अवतारत्रये वीन्द्र दुःखं गर्भादिसंभवम् । नास्ति नास्त्येव वायोस्तु तथा वैरोचनादिके

avatāratraye vīndra duḥkhaṁ garbhādisaṁbhavam nāsti nāstyeva vāyostu tathā vairocanādike

O best of kings, in all three incarnations, the suffering arising from the womb does not exist at all for Vayu, nor likewise for his Vairochana forms.

Verse 76 (garuda.2.65.76)

शुक्रशोणितसंबन्धो ह्यवतारचतुष्टये । नास्ति नास्त्येव पक्षीन्द्र यतो नास्त्यशुभं ततः

śukraśoṇitasaṁbandho hyavatāracatuṣṭaye nāsti nāstyeva pakṣīndra yato nāstyaśubhaṁ tataḥ

O lord of birds, in all four incarnations there is no connection whatsoever with semen and blood, since no impurity exists in his birth.

Verse 77 (garuda.2.65.77)

पूर्वं गर्भं समाशोष्य समये प्रभवस्य च । प्रादुर्भवति देवेशी ह्यवतारचतुष्टये

pūrvaṁ garbhaṁ samāśoṣya samaye prabhavasya ca prādurbhavati deveśī hyavatāracatuṣṭaye

Having first dried up any ordinary womb, at the appointed time of manifestation, the divine lord appears directly in each of the four incarnations.

Verse 78 (garuda.2.65.78)

त्रयोविंशतिरूपाणां वायोश्चैव खगेश्वर । रूपैर्ऋजुस्वरूपैश्च ब्रह्मणः परमेष्ठिनः

trayoviṁśatirūpāṇāṁ vāyoścaiva khageśvara rūpairṛjusvarūpaiśca brahmaṇaḥ parameṣṭhinaḥ

O lord of birds, there are twenty-three forms of Vayu, together with the straightforward forms of Brahma, the supreme lord—

Verse 79 (garuda.2.65.79)

सत्यमेव न संदेहो नित्यानन्दसुखादिषु । एवमेव विजानीयान्नान्यथा तु कथञ्चन

satyameva na saṁdeho nityānandasukhādiṣu evameva vijānīyānnānyathā tu kathañcana

—and it is true, without doubt, that they abide in eternal bliss and happiness. One should understand it exactly thus, and never otherwise.

Verse 80 (garuda.2.65.80)

एतस्य श्रवणादेव मोक्षं यान्ति न संशयः । तदनन्तरजान्वक्ष्ये शृणु पक्षीन्द्रसत्तम

etasya śravaṇādeva mokṣaṁ yānti na saṁśayaḥ tadanantarajānvakṣye śṛṇu pakṣīndrasattama

By the mere hearing of this, people attain liberation, without doubt. I shall next speak of those born after this — listen, O best and foremost of birds.

Verse 81 (garuda.2.65.81)

कृतौ प्रद्युम्नतश्चैव समुत्पन्ने खगेश्वर । स्त्रियौ द्वे यमले चैव तयोर्मध्ये तु यद्यिका

kṛtau pradyumnataścaiva samutpanne khageśvara striyau dve yamale caiva tayormadhye tu yadyikā

O lord of birds, from Kriti, the wife of Pradyumna, twin girls were born; of the two, the one who came first—

Verse 82 (garuda.2.65.82)

वाणीतिसंज्ञकां वीन्द्र ब्रह्माणीसंज्ञकां विदुः । पुरुषाख्यविरिञ्चस्य भार्या सावित्रिका मता । चतुर्मुखस्य भार्या तु कीर्तिता सा सरस्वती

vāṇītisaṁjñakāṁ vīndra brahmāṇīsaṁjñakāṁ viduḥ puruṣākhyaviriñcasya bhāryā sāvitrikā matā caturmukhasya bhāryā tu kīrtitā sā sarasvatī

—is known, O best of kings, by the name Vani, and the other by the name Brahmani. Vani, as Savitri, is held to be the wife of the Virinchi named Purusha; Brahmani, as Sarasvati, is declared to be the wife of Chaturmukha.

Verse 83 (garuda.2.65.83)

एवं त्रिरूपं विज्ञेयं वाण्याश्च खगसत्तम । वक्ष्येऽवतारान् भारत्याः समाहितमनाः शृणु

evaṁ trirūpaṁ vijñeyaṁ vāṇyāśca khagasattama vakṣye'vatārān bhāratyāḥ samāhitamanāḥ śṛṇu

Thus, O best of birds, the threefold form of Vani is to be known. I shall now speak of the incarnations of Bharati; listen with a composed mind.

Verse 84 (garuda.2.65.84)

सर्ववेदाभिमानित्वात्सर्ववेदात्मिका स्मृता । महाध्यातुश्च वायोस्तु भार्या सा परिकीर्तिता

sarvavedābhimānitvātsarvavedātmikā smṛtā mahādhyātuśca vāyostu bhāryā sā parikīrtitā

Because she presides over all the Vedas, she is remembered as embodying all the Vedas; she is declared to be the wife of Vayu in his form as Mahadhyata.

Verse 85 (garuda.2.65.85)

ज्ञानरूपस्य वायोस्तु भार्या सा परिकीर्तिता । सदा सुखस्वरूपत्वाद्भारती तु सुखात्मिका

jñānarūpasya vāyostu bhāryā sā parikīrtitā sadā sukhasvarūpatvādbhāratī tu sukhātmikā

She is declared to be the wife of Vayu in his form as Jnana. Being ever of the nature of happiness, Bharati is also of the nature of Sukha.

Verse 86 (garuda.2.65.86)

सुखस्वरूप वायोस्तु भार्या सा परिकीर्तिता । गुरुस्तु वायुरेवोक्तस्तस्मिन् भक्तियुता सती

sukhasvarūpa vāyostu bhāryā sā parikīrtitā gurustu vāyurevoktastasmin bhaktiyutā satī

She is declared to be the wife of Vayu in his form as Sukha. And since Vayu is called Guru, she, being devoted to him—

Verse 87 (garuda.2.65.87)

ततस्तु भारती नित्या गुरुभक्तिरिति स्मृता । महागुरोर्हि वायोश्च भार्या वै परिकीर्तिता

tatastu bhāratī nityā gurubhaktiriti smṛtā mahāgurorhi vāyośca bhāryā vai parikīrtitā

—the eternal Bharati is thus remembered as Guru-bhakti; she is likewise declared to be the wife of Vayu in his form as Mahaguru.

Verse 88 (garuda.2.65.88)

हरौ स्नेहयुतत्वाच्च हरिप्रीतिरिति स्मृता । धृतिरूपस्य वायोश्च भार्या सा परिकीर्तिता

harau snehayutatvācca hariprītiriti smṛtā dhṛtirūpasya vāyośca bhāryā sā parikīrtitā

Because of her love for Hari, she is remembered as Haripriti; she is declared to be the wife of Vayu in his form as Dhriti.

Verse 89 (garuda.2.65.89)

सर्वमन्त्राभिमानित्वात्सर्वमन्त्रात्मिका स्मृता । महाप्रभोश्च वायोश्च भार्या वै सा प्रकीर्तिता

sarvamantrābhimānitvātsarvamantrātmikā smṛtā mahāprabhośca vāyośca bhāryā vai sā prakīrtitā

Because she presides over all mantras, she is remembered as embodying all mantras; she is declared to be the wife of Vayu in his form as Mahaprabhu.

Verse 90 (garuda.2.65.90)

भुज्यन्ते सर्वभोगास्तु विष्णुप्रीत्यर्थमेव च । अतस्तु भारती ज्ञेया भुजिनाम्ना प्रकीर्तिता

bhujyante sarvabhogāstu viṣṇuprītyarthameva ca atastu bhāratī jñeyā bhujināmnā prakīrtitā

All enjoyments are rightly enjoyed solely for Vishnu's pleasure; hence Bharati, in this aspect, is known by the name Bhuji, Enjoyment.

Verse 91 (garuda.2.65.91)

चित्ररूपस्य वायोस्तु भार्या सा परिकीर्तिता । रोचनेन्द्रस्य भार्या च श्रद्धाख्या परिकीर्तिता

citrarūpasya vāyostu bhāryā sā parikīrtitā rocanendrasya bhāryā ca śraddhākhyā parikīrtitā

She is declared to be the wife of Vayu in his Chitra form. And the wife of Rochanendra is proclaimed by the name Shraddha, Faith.

Verse 92 (garuda.2.65.92)

हनुमांश्च तदा जज्ञे त्रेतायां पक्षिसत्तम । तदा शिवाख्यविप्राच्च जज्ञे सा भारती स्मृता

hanumāṁśca tadā jajñe tretāyāṁ pakṣisattama tadā śivākhyaviprācca jajñe sā bhāratī smṛtā

O best of birds, at that time, in the Treta age, Hanuman was born; and at that same time Bharati is remembered as having been born as the daughter of a brahmin named Shiva.

Verse 93 (garuda.2.65.93)

न केवलं भारती सा शच्याद्यैश्चैव संयुता । तस्मिन्संजनिताः सर्वाः प्रापुर्योगं स्वभर्तृभिः

na kevalaṁ bhāratī sā śacyādyaiścaiva saṁyutā tasminsaṁjanitāḥ sarvāḥ prāpuryogaṁ svabhartṛbhiḥ

Not only was that Bharati thus incarnated, but she was accompanied by Shachi and others as well; all who were born in that age attained union with their own respective husbands.

Verse 94 (garuda.2.65.94)

अन्यगेति च विज्ञेया कन्या तन्मतिसंज्ञिका । त्रेतान्ते सैव पक्षीन्द्र शच्याद्यैश्चैव संयुता

anyageti ca vijñeyā kanyā tanmatisaṁjñikā tretānte saiva pakṣīndra śacyādyaiścaiva saṁyutā

That maiden is to be known as Anyaga, She Who Goes Elsewhere, known by that same significance. O lord of birds, at the end of Treta, that very one, together with Shachi and the others—

Verse 95 (garuda.2.65.95)

दमयन्त्यनलाज्जाता इन्द्रसेनेति चोच्यते । नलं नन्दयते यस्मात्तस्माच्च नलनन्दिनी

damayantyanalājjātā indraseneti cocyate nalaṁ nandayate yasmāttasmācca nalanandinī

—was born as Damayanti, and is called Indrasena; and because she brought joy to Nala, she is also called Nalanandini, the delight of Nala.

Verse 96 (garuda.2.65.96)

तत्र स्वभर्तृसंयोगं नैव चाप खगेश्वर । तत्रान्यगात्वं विज्ञेयं पुरुषस्थेन वायुना

tatra svabhartṛsaṁyogaṁ naiva cāpa khageśvara tatrānyagātvaṁ vijñeyaṁ puruṣasthena vāyunā

O lord of birds, in that birth she did not attain true union with her own eternal husband; her state as Anyaga is to be understood there as union only with Vayu abiding within Nala.

Verse 97 (garuda.2.65.97)

किञ्चित्कालं तथा स्थित्वा कन्यैव मृतिमाप सा । शच्यादिसंयुता सैव द्रुपदस्य महात्मनः

kiñcitkālaṁ tathā sthitvā kanyaiva mṛtimāpa sā śacyādisaṁyutā saiva drupadasya mahātmanaḥ

Having remained thus for some time, she, still a maiden in essence, passed on; that very one, together with Shachi and the others, was reborn to the great-souled Drupada—

Verse 98 (garuda.2.65.98)

वेदिमध्यात्समुद्भूता भीमसेनार्थमेव च । तत्रान्यगात्वं नास्त्येव योगश्च सह भर्तृभिः

vedimadhyātsamudbhūtā bhīmasenārthameva ca tatrānyagātvaṁ nāstyeva yogaśca saha bhartṛbhiḥ

—arising from the midst of the sacrificial altar, precisely for the sake of Bhimasena; there her state as Anyaga does not exist, and true union with her husband takes place.

Verse 99 (garuda.2.65.99)

केवला भारती ज्ञेया काशिराजस्य कन्यका । काली नाम्ना तु सा ज्ञेया भीमसेनप्रिया सदा

kevalā bhāratī jñeyā kāśirājasya kanyakā kālī nāmnā tu sā jñeyā bhīmasenapriyā sadā

She is to be known purely as Bharati in her role as the daughter of the King of Kashi; she is to be known by the name Kali, and is ever dear to Bhimasena.

Verse 100 (garuda.2.65.100)

वाच्यादिभिः संयुतैव द्रौपदी द्रुपदात्मजा । देहं त्यक्त्वाविशिष्टैव कारटीग्रामसंज्ञकै

vācyādibhiḥ saṁyutaiva draupadī drupadātmajā dehaṁ tyaktvāviśiṣṭaiva kāraṭīgrāmasaṁjñakai

Draupadi, the daughter of Drupada, endowed with such qualities, having relinquished her body, remains undiminished, and at the village named Karati—

Verse 101 (garuda.2.65.101)

संकरस्य गृहे वीन्द्र भविष्यति कलौ युगे । वायोस्तृतीयरूपार्थं सा कन्यैव मृतिं गता

saṁkarasya gṛhe vīndra bhaviṣyati kalau yuge vāyostṛtīyarūpārthaṁ sā kanyaiva mṛtiṁ gatā

—O best of kings, she will be born in the house of Shankara in the Kali age; that maiden had earlier passed on for the sake of Vayu's third incarnation.

Verse 102 (garuda.2.65.102)

इत्याद्या वायुभार्याश्च ब्रह्मभार्याश्च सत्तम । स्वभर्तृभ्यां च पक्षीन्द्र गुणैश्चैव शताधमाः

ityādyā vāyubhāryāśca brahmabhāryāśca sattama svabhartṛbhyāṁ ca pakṣīndra guṇaiścaiva śatādhamāḥ

Thus, O best one, are the wives of Vayu and of Brahma described. O lord of birds, in qualities they are lower than their own respective husbands a hundredfold.