The Classification of the Puranas and the Order of Homage

Verse 1 (garuda.2.50.1)

ओं मल्लानामशनिर्नृणां नरवरः स्त्रीणां स्मरो मूर्तिमान् गोपानां स्वजनोऽसतां क्षितिभृतां शास्ता स्वपित्रोः शिशुः । मृत्युर्भोजपतेर्विधातृविहित स्तत्त्वं परं योगिनां वृष्णीनां च पतिः सदैव शुशुभे रङ्गेऽच्युतः साग्रजः

oṁ mallānāmaśanirnṛṇāṁ naravaraḥ strīṇāṁ smaro mūrtimān gopānāṁ svajano'satāṁ kṣitibhṛtāṁ śāstā svapitroḥ śiśuḥ mṛtyurbhojapatervidhātṛvihita stattvaṁ paraṁ yogināṁ vṛṣṇīnāṁ ca patiḥ sadaiva śuśubhe raṅge'cyutaḥ sāgrajaḥ

To wrestlers a thunderbolt, to men the best of men, to women Kama incarnate, to the cowherds their own kinsman, to the wicked a chastiser, to kings a ruler, to his own parents a mere child, to Kamsa lord of the Bhojas death itself, to yogis the supreme truth ordained by the Creator, and to the Vrishnis their lord — thus, together with his elder brother, Achyuta ever shone in that arena.

Verse 2 (garuda.2.50.2)

नमो नारायणायेति तस्मै वै मूलरूपिणे । नमस्कृत्य प्रवक्ष्यामि नारायणकथामिमाम्

namo nārāyaṇāyeti tasmai vai mūlarūpiṇe namaskṛtya pravakṣyāmi nārāyaṇakathāmimām

"Salutation to Narayana, the source-form of all" — having thus bowed to him, I shall now relate this tale of Narayana.

Verse 3 (garuda.2.50.3)

शौनकाद्या महात्मानो ह्यृषयो ब्रह्मवादिनः । नैमिषाख्ये महापुण्ये तपस्तेपुर्महत्तरम्

śaunakādyā mahātmāno hyṛṣayo brahmavādinaḥ naimiṣākhye mahāpuṇye tapastepurmahattaram

Shaunaka and the other great-souled sages, expounders of Brahman, performed intense austerity in the greatly sacred Naimisha forest.

Verse 4 (garuda.2.50.4)

जितेन्द्रिया जिताहाराः संतः सत्यपरायणाः । यजन्तः परया भक्त्या विष्णुमाद्यं जगद्गुरुम्

jitendriyā jitāhārāḥ saṁtaḥ satyaparāyaṇāḥ yajantaḥ parayā bhaktyā viṣṇumādyaṁ jagadgurum

Self-controlled in senses and food, virtuous and devoted to truth, they worshipped with supreme devotion Vishnu, the primeval Lord and teacher of the world.

Verse 5 (garuda.2.50.5)

गृणन्तः परमं ब्रह्म जगच्चक्षुर्महौजसः । सर्वशास्त्रार्थतत्त्वज्ञास्तेपुर्नैमिष कानने

gṛṇantaḥ paramaṁ brahma jagaccakṣurmahaujasaḥ sarvaśāstrārthatattvajñāstepurnaimiṣa kānane

Praising the Supreme Brahman, the eye of the world, of great splendour, those sages — knowers of the true meaning of all scriptures — continued their austerities in the Naimisha forest.

Verse 6 (garuda.2.50.6)

यज्ञैर्यज्ञपतिं केचिज्ज्ञानैर्ज्ञानात्मकं परम् । केचित्परमया भक्त्या नारायणमपूजयन्

yajñairyajñapatiṁ kecijjñānairjñānātmakaṁ param kecitparamayā bhaktyā nārāyaṇamapūjayan

Some worshipped, through sacrifices, the Lord of sacrifice; some, through knowledge, the Supreme whose very nature is knowledge; and some worshipped Narayana himself with supreme devotion.

Verse 7 (garuda.2.50.7)

एकदा तु महात्मानः समाजं चक्रुरुत्तमाः । धर्मार्थकाममोक्षाणामुपायं ज्ञातुमिच्छवः

ekadā tu mahātmānaḥ samājaṁ cakruruttamāḥ dharmārthakāmamokṣāṇāmupāyaṁ jñātumicchavaḥ

Once those excellent great souls formed an assembly, wishing to learn the means of attaining the four aims of life — dharma, artha, kama and moksha.

Verse 8 (garuda.2.50.8)

षद्विंशतिसहस्राणि मुनीनामूर्ध्वरेतसाम् । तेषां शिष्यप्रशिष्याणां संख्या वक्तुं न शङ्क्यते

ṣadviṁśatisahasrāṇi munīnāmūrdhvaretasām teṣāṁ śiṣyapraśiṣyāṇāṁ saṁkhyā vaktuṁ na śaṅkyate

There were present twenty-six thousand sages of unbroken continence, while the number of their disciples and their disciples' disciples could not even be told.

Verse 9 (garuda.2.50.9)

मुनयो भावितात्मानो मिलितास्ते महोजसः । लोकानुग्रहकर्तारो वीतरागा विमत्सराः

munayo bhāvitātmāno militāste mahojasaḥ lokānugrahakartāro vītarāgā vimatsarāḥ

Those sages of purified soul, mighty in splendour, benefactors of the world, free from passion and envy, assembled together.

Verse 10 (garuda.2.50.10)

कथं हरौ मनुष्याणां भक्तिरव्यभिचारिणी । केन सिध्येत्तु सकलं कर्म त्रिविधमात्मनः

kathaṁ harau manuṣyāṇāṁ bhaktiravyabhicāriṇī kena sidhyettu sakalaṁ karma trividhamātmanaḥ

How may men attain unwavering devotion to Hari? And by what means is the self's threefold action wholly accomplished?

Verse 11 (garuda.2.50.11)

इत्येवं प्रष्टुमात्मानमुद्यतान्प्रेक्ष्य शौनकः । सांज लिर्वाक्यमाह स्म विनयावनतः सुधीः

ityevaṁ praṣṭumātmānamudyatānprekṣya śaunakaḥ sāṁja lirvākyamāha sma vinayāvanataḥ sudhīḥ

Seeing them thus ready to ask this question, the wise Shaunaka, bowing humbly with joined palms, spoke these words.

Verse 12 (garuda.2.50.12)

शौनक उवाच । आस्ते सिद्धाश्रमे पुण्ये सूतः पौराणिकोत्तमः । स एतदखिलं वेत्ति व्यासशिष्यो यतीश्वरः

śaunaka uvāca āste siddhāśrame puṇye sūtaḥ paurāṇikottamaḥ sa etadakhilaṁ vetti vyāsaśiṣyo yatīśvaraḥ

Shaunaka said: In the sacred Siddhashrama dwells Suta, foremost among tellers of the Puranas; he, the disciple of Vyasa and lord among ascetics, knows all of this.

Verse 13 (garuda.2.50.13)

तस्मात्तमेव पृच्छाम इत्येवं शौनको मुनिः । अथ ते ऋषयो जग्मुः पुण्यं सिद्धाश्रमं ततः

tasmāttameva pṛcchāma ityevaṁ śaunako muniḥ atha te ṛṣayo jagmuḥ puṇyaṁ siddhāśramaṁ tataḥ

"Let us therefore ask him alone" — so saying, the sage Shaunaka and the other sages set out toward that sacred Siddhashrama.

Verse 14 (garuda.2.50.14)

पप्रच्छुस्ते सुखासीनं नैमिषारण्यवासिनः । ऋषय ऊचुः । वयं त्वतिथयः प्राप्तास्त्वातिथेयोसि सुव्रत

papracchuste sukhāsīnaṁ naimiṣāraṇyavāsinaḥ ṛṣaya ūcuḥ vayaṁ tvatithayaḥ prāptāstvātitheyosi suvrata

The sages, dwelling in Naimisha, questioned Suta as he sat at ease. The sages said: We have come as guests, and you, O one of good vows, are our host.

Verse 15 (garuda.2.50.15)

स्नानदानोपचारेण पूजयित्वा यथाविधि । केन विष्णुः प्रसन्नः स्यात्स कथं पूज्यते नरैः

snānadānopacāreṇa pūjayitvā yathāvidhi kena viṣṇuḥ prasannaḥ syātsa kathaṁ pūjyate naraiḥ

Having duly honoured [us] with the rites of bathing, gifts and hospitality — by what is Vishnu pleased, and how is he worshipped by men?

Verse 16 (garuda.2.50.16)

मुक्तिसाधनभूतं च ब्रूहि तत्त्वविनिर्णयम् । सूत उवाच । शृणुध्वमृषयः सर्वे हरिं तत्त्वविनिर्णयम्

muktisādhanabhūtaṁ ca brūhi tattvavinirṇayam sūta uvāca śṛṇudhvamṛṣayaḥ sarve hariṁ tattvavinirṇayam

And tell us too that settled truth which is the very means to liberation. Suta said: Hear then, O all you sages, the settled truth concerning Hari.

Verse 17 (garuda.2.50.17)

नत्वा विष्णुं श्रियं वायुं भारतीं शेषसंज्ञकम् । द्वैपायनं गुरुं कृष्णं प्रवक्ष्यामि यथामति

natvā viṣṇuṁ śriyaṁ vāyuṁ bhāratīṁ śeṣasaṁjñakam dvaipāyanaṁ guruṁ kṛṣṇaṁ pravakṣyāmi yathāmati

Having bowed to Vishnu, to Shri, to Vayu, to Bharati, to the one called Shesha, and to my guru Krishna Dvaipayana, I shall speak this according to my understanding.

Verse 18 (garuda.2.50.18)

नास्ति नारायणसमं न भूतं न भविष्यति । एतेन सत्यवाक्येन सर्वार्थान्साधयाम्यहम्

nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati etena satyavākyena sarvārthānsādhayāmyaham

There has been nothing equal to Narayana, nor will there ever be; by this true declaration I accomplish every purpose.

Verse 19 (garuda.2.50.19)

शौनक उवाच । किमर्थं नमनं विष्णोर्ग्रन्थादौ मुनिसत्तम । कर्तव्यं ब्रूहि मे ब्रह्मन्कृपया मम सुव्रत

śaunaka uvāca kimarthaṁ namanaṁ viṣṇorgranthādau munisattama kartavyaṁ brūhi me brahmankṛpayā mama suvrata

Shaunaka said: O best of sages, why must homage be paid to Vishnu at the very start of a text? Tell me this, O brahmin, out of kindness, O one of good vows.

Verse 20 (garuda.2.50.20)

ततः श्रियं ततो वायुं भारतीं च ततः परम् । अन्ते व्यासं किमर्थं च त्वं नमस्कृतवानसि । सूतसूत महाभाग ब्रूहि कारणमत्र च

tataḥ śriyaṁ tato vāyuṁ bhāratīṁ ca tataḥ param ante vyāsaṁ kimarthaṁ ca tvaṁ namaskṛtavānasi sūtasūta mahābhāga brūhi kāraṇamatra ca

Why did you offer homage first to Shri, then to Vayu, then to Bharati, and finally at the end to Vyasa? O most fortunate Suta, tell the reason for this.

Verse 21 (garuda.2.50.21)

सूत उवाच । आदौ वन्द्यः सर्ववेदैकवेद्यो वेदे शास्त्रे सेतिहासे पुराणे । सत्तां प्रायो विष्णुरेवैक एव प्रकाशतेऽतो नम्य एको हरिर्हि

sūta uvāca ādau vandyaḥ sarvavedaikavedyo vede śāstre setihāse purāṇe sattāṁ prāyo viṣṇurevaika eva prakāśate'to namya eko harirhi

Suta said: He who alone is knowable through all the Vedas, the shastras, the Itihasas and the Puranas must be honoured first; for it is chiefly Vishnu alone who shines forth as true being — therefore Hari alone is worthy of homage.

Verse 22 (garuda.2.50.22)

सर्वत्र मुख्यस्त्वधिकोन्यतोपि स एव नम्यो न च शङ्कराद्याः । नमन्ति येऽविनयाच्छङ्करं तु विनायकं चण्डिकां रेणुकां च

sarvatra mukhyastvadhikonyatopi sa eva namyo na ca śaṅkarādyāḥ namanti ye'vinayācchaṅkaraṁ tu vināyakaṁ caṇḍikāṁ reṇukāṁ ca

Everywhere he alone is foremost and greater than any other; he alone is to be venerated — not Shankara and the rest. Those who, out of impropriety, bow to Shankara, Vinayaka, Chandika and Renuka,

Verse 23 (garuda.2.50.23)

तथा सूर्यं भैरवं मातारश्व तथा वाणीं गिरिजां वै श्रियं च । सर्वेपि ते वैष्णवा नैव लोके न तद्भक्ता वेति चार्या वदन्ति

tathā sūryaṁ bhairavaṁ mātāraśva tathā vāṇīṁ girijāṁ vai śriyaṁ ca sarvepi te vaiṣṇavā naiva loke na tadbhaktā veti cāryā vadanti

and likewise Surya, Bhairava, the Mother-goddesses, Vani, Girija and Shri — the noble declare that none of them are truly Vaishnavas in this world, nor even devotees of Vishnu.

Verse 24 (garuda.2.50.24)

न पार्थिक्यान्नमनं कार्यमेव प्रीणन्ति नैता देवताः पूजनेन । पूजां गृहीत्वा देवताश्चैव सर्वाः किञ्चिद्दत्वा फलदानेन तांश्च

na pārthikyānnamanaṁ kāryameva prīṇanti naitā devatāḥ pūjanena pūjāṁ gṛhītvā devatāścaiva sarvāḥ kiñciddatvā phaladānena tāṁśca

Homage should not be paid for the sake of mere worldly gain alone, for even when pleased by worship, these deities accept the offering and give back only some small fruit, according to their own will;

Verse 25 (garuda.2.50.25)

संतर्प्य तुष्टैः स्वमनोनु सारात्तैः कारितां काम्यपूजां तथैव । निवेदयित्वा परदेवतायां विष्णौ हरौ श्रीपुरुषादिवन्द्ये

saṁtarpya tuṣṭaiḥ svamanonu sārāttaiḥ kāritāṁ kāmyapūjāṁ tathaiva nivedayitvā paradevatāyāṁ viṣṇau harau śrīpuruṣādivandye

and thus, having been thus gratified, even that desire-driven worship performed for them must in the end be offered up to the supreme deity, Vishnu Hari, who is worshipped by Shri, Purusha and all.

Verse 26 (garuda.2.50.26)

इहापरत्रापि सुखेतराणि दास्यन्ति पश्चादधरं वै तमश्च । अतो ह्येते नैव पूज्या न नम्या मोक्षेच्छुभिर्ब्राह्मणाद्यैर्द्विजेन्द्र

ihāparatrāpi sukhetarāṇi dāsyanti paścādadharaṁ vai tamaśca ato hyete naiva pūjyā na namyā mokṣecchubhirbrāhmaṇādyairdvijendra

Otherwise, they will grant sorrow instead of happiness both here and hereafter, and afterward the lower darkness besides. Therefore, O lord of the twice-born, these deities are neither to be worshipped nor bowed to by brahmins and others who seek liberation.

Verse 27 (garuda.2.50.27)

तथैव सर्वाश्रमिभिश्च नित्यं महाविपत्तावपि विप्रवर्याः । श्रीकाम्य या ये तु भजन्ति नित्यं श्रीब्रह्मरुद्रेद्रयमादिदेवान्

tathaiva sarvāśramibhiśca nityaṁ mahāvipattāvapi vipravaryāḥ śrīkāmya yā ye tu bhajanti nityaṁ śrībrahmarudredrayamādidevān

Likewise, O best of brahmins, even people of every ashrama who, even in great calamity, constantly worship — merely out of desire for fortune — the gods Brahma, Rudra, Indra, Yama and the rest,

Verse 28 (garuda.2.50.28)

इहेव भुञ्जन्ति महच्च दुःखं महापदः कुष्ठभगन्दरादीन् । नमन्ति येऽवैष्णवान्ब्रह्मरुद्रवायु प्रतीकान्नैव ते विष्णुभक्ताः

iheva bhuñjanti mahacca duḥkhaṁ mahāpadaḥ kuṣṭhabhagandarādīn namanti ye'vaiṣṇavānbrahmarudravāyu pratīkānnaiva te viṣṇubhaktāḥ

experience, even in this very life, great suffering and calamities such as leprosy and fistula. Those who bow to the symbols of Brahma, Rudra and Vayu as though to independent, non-Vaishnava deities are not devotees of Vishnu.

Verse 29 (garuda.2.50.29)

अभिप्रायं त्वत्र वक्ष्ये मुनीन्द्राः परं गोप्यं हृदि धार्यं हि तद्धि । वायोः प्रतीकं पूज्यमेवेह विप्रा न ब्रह्मरुद्रादिप्रतीकमेव

abhiprāyaṁ tvatra vakṣye munīndrāḥ paraṁ gopyaṁ hṛdi dhāryaṁ hi taddhi vāyoḥ pratīkaṁ pūjyameveha viprā na brahmarudrādipratīkameva

O lords of sages, I shall now explain the true intent here — this is a supreme secret, to be held in the heart. Here it is the symbol of Vayu alone that is worthy of worship, not the symbols of Brahma, Rudra and the rest as independent deities.

Verse 30 (garuda.2.50.30)

पूजाकाले देवदेवस्य विष्णोर्वायोः प्रतीकं योग्यभागे निधाय । अन्तर्गतं तस्य वायोर्हरिं च लक्ष्मीपतिं पूजयित्वा हि सम्यक्

pūjākāle devadevasya viṣṇorvāyoḥ pratīkaṁ yogyabhāge nidhāya antargataṁ tasya vāyorhariṁ ca lakṣmīpatiṁ pūjayitvā hi samyak

At the time of worshipping Vishnu, god of gods, one should place the symbol of Vayu in its proper place, and worship fully and rightly Hari, Lord of Lakshmi, who dwells within that Vayu,

Verse 31 (garuda.2.50.31)

पश्चाद्वायोः सुप्रतीकं च सम्यङ्निर्माल्यशेषेण हरेः समर्चयेत् । पृथक्च स्रग्धूपविलेपनादिपूजां प्रकुर्वन्ति च ये विमूढः

paścādvāyoḥ supratīkaṁ ca samyaṅnirmālyaśeṣeṇa hareḥ samarcayet pṛthakca sragdhūpavilepanādipūjāṁ prakurvanti ca ye vimūḍhaḥ

and thereafter duly worship Vayu's own auspicious symbol with the remnants of Hari's own offerings. Those deluded ones who instead perform a separate worship — with garlands, incense, unguents and the like —

Verse 32 (garuda.2.50.32)

तेषां दुःखमिह लोके परत्र भविष्यते नात्र विचार्यमस्ति । प्रायश्चित्तं स्वस्ति विप्राः कथञ्चित्तत्कुर्वन्तु स्मरणं नाम विष्णोः

teṣāṁ duḥkhamiha loke paratra bhaviṣyate nātra vicāryamasti prāyaścittaṁ svasti viprāḥ kathañcittatkurvantu smaraṇaṁ nāma viṣṇoḥ

suffer sorrow both in this world and the next — of this there is no doubt. O brahmins, for their own welfare, let them somehow perform this atonement: the remembrance of Vishnu's name.

Verse 33 (garuda.2.50.33)

पाषण्डरुद्रादिकसं प्रतिष्ठितान्हरेर्वायोः शङ्करस्य प्रतीकान् । नमन्ति ये फलबुद्ध्या विभूढास्तेषां फलं शाश्वतं दुःखमेव

pāṣaṇḍarudrādikasaṁ pratiṣṭhitānharervāyoḥ śaṅkarasya pratīkān namanti ye phalabuddhyā vibhūḍhāsteṣāṁ phalaṁ śāśvataṁ duḥkhameva

Those deluded ones who, seeking reward, bow to the symbols of Hari, Vayu or Shankara as wrongly established by heretics in the guise of Rudra and the like — their fruit is everlasting sorrow alone.

Verse 34 (garuda.2.50.34)

वायोः प्रतीकं यदि विप्रवर्यैः प्रतिष्ठितं चेन्नमनं हि कार्यम् । नैवेद्यशेषेण हरेश्च विष्णोः पूजा कृता चेन्न हि दोषलेशः

vāyoḥ pratīkaṁ yadi vipravaryaiḥ pratiṣṭhitaṁ cennamanaṁ hi kāryam naivedyaśeṣeṇa hareśca viṣṇoḥ pūjā kṛtā cenna hi doṣaleśaḥ

But if the symbol of Vayu has been properly established by the best of brahmins, then homage to it is indeed to be paid; and if its worship is performed with the remnants of the offerings to Hari-Vishnu, there is not the slightest fault in it.

Verse 35 (garuda.2.50.35)

गुरुर्हि मुख्यो हनुमज्जनिर्महान्रामाङ्घ्रिभक्तो हनुमान्सदैव । एवं विदित्वा परमं हरिं च पुत्रं पुनर्मुख्यदेवस्य वायोः

gururhi mukhyo hanumajjanirmahānrāmāṅghribhakto hanumānsadaiva evaṁ viditvā paramaṁ hariṁ ca putraṁ punarmukhyadevasya vāyoḥ

The foremost guru is that great one born as Hanuman, ever the devotee of Rama's feet — Hanuman himself. Knowing him thus as both the supreme Hari and, at once, the son of Vayu the chief god,

Verse 36 (garuda.2.50.36)

नमस्कारो नान्यथा विप्रवर्या आधीयतां हृदि सर्वै रहस्यमम् । ये वैष्णवा वैष्ण वदासभृत्याः सर्वेपि ते सर्वदा विष्णुमेव

namaskāro nānyathā vipravaryā ādhīyatāṁ hṛdi sarvai rahasyamam ye vaiṣṇavā vaiṣṇa vadāsabhṛtyāḥ sarvepi te sarvadā viṣṇumeva

homage, O best of brahmins, should be offered in no other way — hold this entire secret of mine in your hearts. Those who are Vaishnavas, and servants and attendants of Vaishnavas, all of them always bow to Vishnu alone.

Verse 37 (garuda.2.50.37)

नमन्ति ये वै प्रतिपादयन्ति तथैव पुण्यानि च सात्त्विकानि । नमन्ति ये वासुदेवं हरिं च सम्यक्स्वशक्त्या प्रतिपादयन्ति

namanti ye vai pratipādayanti tathaiva puṇyāni ca sāttvikāni namanti ye vāsudevaṁ hariṁ ca samyaksvaśaktyā pratipādayanti

Those who bow and likewise teach sacred, sattvic truths, who bow to Vasudeva Hari and duly expound him according to their own capacity,

Verse 38 (garuda.2.50.38)

प्रवृत्तिमार्गेण न पूजयन्ति ह्यापत्काले परदैवं तदन्यम् । ते वैष्णवा वैष्णवदासभृत्या अन्ये च सर्वेऽवैष्णवमात्रकाः स्मृताः

pravṛttimārgeṇa na pūjayanti hyāpatkāle paradaivaṁ tadanyam te vaiṣṇavā vaiṣṇavadāsabhṛtyā anye ca sarve'vaiṣṇavamātrakāḥ smṛtāḥ

and who do not, even in the path of worldly activity or in time of calamity, worship any other, alien deity — they alone are Vaishnavas, servants and attendants of Vaishnavas; all others are reckoned mere non-Vaishnavas.

Verse 39 (garuda.2.50.39)

उपक्रमैरुपसंहारस्य लिङ्गैर्हरिं गुरुं ह्यन्तरेणैव यान्ति । तानेवाहुः सत्पुराणानि विप्राः कलौ युगे नाभ्यसूयन्ति सर्वे

upakramairupasaṁhārasya liṅgairhariṁ guruṁ hyantareṇaiva yānti tānevāhuḥ satpurāṇāni viprāḥ kalau yuge nābhyasūyanti sarve

Those texts which, by the marks of their beginning and conclusion, proceed throughout with Hari alone as their guiding teacher — those alone, O brahmins, are called the true Puranas; in the Kali age, all do not find fault with them.

Verse 40 (garuda.2.50.40)

यतो हितान्ये प्रतिपादयन्ति प्रवृत्तिधर्मान्स्वस्ववर्णानुरूपान् । अतो ह्यसूयन्ति सदा विमूढाः कलौ हि विप्राः प्रचुरा हि तेपि

yato hitānye pratipādayanti pravṛttidharmānsvasvavarṇānurūpān ato hyasūyanti sadā vimūḍhāḥ kalau hi viprāḥ pracurā hi tepi

Because other texts teach only the worldly duties suited to one's own class, the deluded always find fault with the Hari-centred ones — for in the Kali age such deluded brahmins too are plentiful.

Verse 41 (garuda.2.50.41)

न चास्ति विष्णोः सदृशं च दैवतं न चास्ति वायोः सदृशो गुरुश्च । न चास्ति तीर्थं सदृशं विष्णुपद्याः न विष्णुभक्तेन समोस्ति भक्तः

na cāsti viṣṇoḥ sadṛśaṁ ca daivataṁ na cāsti vāyoḥ sadṛśo guruśca na cāsti tīrthaṁ sadṛśaṁ viṣṇupadyāḥ na viṣṇubhaktena samosti bhaktaḥ

There is no deity equal to Vishnu, and no teacher equal to Vayu; there is no sacred place equal to the Vishnupadi (the Ganga), and no devotee equal to a devotee of Vishnu.

Verse 42 (garuda.2.50.42)

अन्यानि विष्णोः प्रतिपादकानि सर्वाणि ते सात्त्विकानीति चाहुः । श्राव्याणि तान्येव मनुष्यलोके श्राव्याणि नान्यानि च दुःखदानि

anyāni viṣṇoḥ pratipādakāni sarvāṇi te sāttvikānīti cāhuḥ śrāvyāṇi tānyeva manuṣyaloke śrāvyāṇi nānyāni ca duḥkhadāni

All other texts that expound Vishnu are declared sattvic; in the world of men, those alone are fit to be heard, no others — for the rest bring only sorrow.

Verse 43 (garuda.2.50.43)

कलौ युगे सर्व पुराणमध्ये त्रीण्येव मुख्यानि हरिप्रियाणि । मुख्यं पुराणं हि कलौ नृणां च श्रेयस्करं भागवतं पुराणम्

kalau yuge sarva purāṇamadhye trīṇyeva mukhyāni haripriyāṇi mukhyaṁ purāṇaṁ hi kalau nṛṇāṁ ca śreyaskaraṁ bhāgavataṁ purāṇam

In the Kali age, among all the Puranas, only three are supreme and dear to Hari; and among these, the chief and most beneficial Purana for men of the Kali age is the Bhagavata Purana.

Verse 44 (garuda.2.50.44)

पूर्वं हि सृष्टिः प्रतिपाद्यते त्र यतो ह्यतो भागवतं परं स्मृतम् । यस्मिन्पुराणे कथयन्ति सृष्टिं ह्यादौ विष्णोर्ब्रह्मरुद्रादिकानाम्

pūrvaṁ hi sṛṣṭiḥ pratipādyate tra yato hyato bhāgavataṁ paraṁ smṛtam yasminpurāṇe kathayanti sṛṣṭiṁ hyādau viṣṇorbrahmarudrādikānām

Because in it creation is expounded first of all, the Bhagavata is held supreme — the Purana in which, at the very outset, the creation of Brahma, Rudra and the rest from Vishnu is narrated.

Verse 45 (garuda.2.50.45)

नानार्थमेवं कथयन्ति विप्र नीचोच्चरूपं ज्ञानमाहुर्महान्तः । तेनैव सिद्धं प्रवदन्ति सर्वं ह्यतः परं भागवतं पुराणम्

nānārthamevaṁ kathayanti vipra nīcoccarūpaṁ jñānamāhurmahāntaḥ tenaiva siddhaṁ pravadanti sarvaṁ hyataḥ paraṁ bhāgavataṁ purāṇam

Thus, O brahmin, they narrate manifold meanings; the great ones speak of knowledge in both its lower and higher forms, and declare all to be accomplished by that alone — hence the Bhagavata Purana is supreme.

Verse 46 (garuda.2.50.46)

ततः परं विष्णुपुराणमाहुस्ततः परं गारुडसंज्ञकं च । त्रीण्येव मुख्या नि कलौ नृणां तु तथा विशेषो गारुडे किञ्चिदस्ति

tataḥ paraṁ viṣṇupurāṇamāhustataḥ paraṁ gāruḍasaṁjñakaṁ ca trīṇyeva mukhyā ni kalau nṛṇāṁ tu tathā viśeṣo gāruḍe kiñcidasti

After it, they declare the Vishnu Purana superior, and after that, the one called Garuda. For men in the Kali age these three alone are foremost; yet the Garuda holds within it a certain special distinction.

Verse 47 (garuda.2.50.47)

शृणुध्वं वै तं विशेषं च विप्रास्त्र्यंशैर्युक्तं गारुडाख्यं पुराणम् । आद्यांशं वै कर्मकाण्डं वदन्ति द्वितीयांशं धर्मकाण्डं तमाहुः

śṛṇudhvaṁ vai taṁ viśeṣaṁ ca viprāstryaṁśairyuktaṁ gāruḍākhyaṁ purāṇam ādyāṁśaṁ vai karmakāṇḍaṁ vadanti dvitīyāṁśaṁ dharmakāṇḍaṁ tamāhuḥ

Hear, O brahmins, that special distinction: the Purana called Garuda consists of three parts. Its first part is called the Karmakanda, and its second part they call the Dharmakanda.

Verse 48 (garuda.2.50.48)

तृतीयांशं ब्रह्मकाण्डं वदन्ति तेषां मध्ये त्वन्तिमोयं वरिष्ठः । तृतीयांशश्रवणात्पुण्यमाहुस्तुल्यं पुण्यं भागवतस्य विप्राः

tṛtīyāṁśaṁ brahmakāṇḍaṁ vadanti teṣāṁ madhye tvantimoyaṁ variṣṭhaḥ tṛtīyāṁśaśravaṇātpuṇyamāhustulyaṁ puṇyaṁ bhāgavatasya viprāḥ

The third part they call the Brahmakanda, and among the three this last part is the most excellent. O brahmins, merely from hearing this third part, they say, one gains merit equal to that of the Bhagavata Purana.

Verse 49 (garuda.2.50.49)

तृतीयांशे पठिते वेदतुल्यं फलं भवेन्नात्र विचार्यमस्ति । तृतीयांशश्रवणादेव विप्राः फलं प्रोक्तं पठतोप्यर्थमेवम्

tṛtīyāṁśe paṭhite vedatulyaṁ phalaṁ bhavennātra vicāryamasti tṛtīyāṁśaśravaṇādeva viprāḥ phalaṁ proktaṁ paṭhatopyarthamevam

When the third part is recited, the fruit equals that of the Veda — of this there is no doubt. O brahmins, from mere hearing of the third part alone such fruit is declared; and for one who recites it with understanding of its meaning, this is even more so.

Verse 50 (garuda.2.50.50)

तृतीयांशश्रवणादर्थतश्च पुण्यं चाहुः पठतो वै दशांशम् । ततो वरं मत्स्यपुराणमाहुस्ततो वरं कूर्मपूराणमाहुः

tṛtīyāṁśaśravaṇādarthataśca puṇyaṁ cāhuḥ paṭhato vai daśāṁśam tato varaṁ matsyapurāṇamāhustato varaṁ kūrmapūrāṇamāhuḥ

From hearing the third part together with its meaning, the merit they name; from mere recitation, only a tenth part of that. Superior to that, they say, is the Matsya Purana; superior even to that, the Kurma Purana.

Verse 51 (garuda.2.50.51)

तथैव वै वायुपुराणमाहुस्त्रीण्येव चाहुः सात्त्विकानीति लोके । तत्रापि किञ्चिद्वेदितव्यं भवेच्च पुराणषट्के सत्त्वरूपे मुनीन्द्राः

tathaiva vai vāyupurāṇamāhustrīṇyeva cāhuḥ sāttvikānīti loke tatrāpi kiñcidveditavyaṁ bhavecca purāṇaṣaṭke sattvarūpe munīndrāḥ

Likewise the Vayu Purana too is named; thus in the world three groups of Puranas alone are called sattvic. Yet, O lords of sages, even within these six Puranas of sattvic nature, something more must be understood.

Verse 52 (garuda.2.50.52)

सत्त्वाधमे मात्स्यकौर्मे तथाहुर्वायु चाहुः सात्त्विकं मध्यमं च । विष्णोः पुराणं भागवतं पुराणं सत्त्वोत्तमं गारुडं चाहुरार्याः

sattvādhame mātsyakaurme tathāhurvāyu cāhuḥ sāttvikaṁ madhyamaṁ ca viṣṇoḥ purāṇaṁ bhāgavataṁ purāṇaṁ sattvottamaṁ gāruḍaṁ cāhurāryāḥ

The Matsya and Kurma are called the lowest in sattva, the Vayu the middling sattvic; the Vishnu Purana, the Bhagavata Purana and the Garuda Purana the noble call supreme in sattva.

Verse 53 (garuda.2.50.53)

स्कान्दं पाद्मं वामनं वै वराहं तथाग्रेयं भविष्यं पर्वसृष्टौ । एतान्याहू राजसानीति विप्रास्तत्रैकदेशः सात्त्विकस्तामसश्च

skāndaṁ pādmaṁ vāmanaṁ vai varāhaṁ tathāgreyaṁ bhaviṣyaṁ parvasṛṣṭau etānyāhū rājasānīti viprāstatraikadeśaḥ sāttvikastāmasaśca

The Skanda, Padma, Vamana, Varaha, and likewise the Agneya and Bhavishya Puranas — in their account of successive creation — the brahmins call rajasic; even in these, one part is sattvic and another tamasic.

Verse 54 (garuda.2.50.54)

रजः प्राचुर्याद्राजसानीति च हुः श्राव्याणि नैतानि मुमुक्षुभिः सदा । तेषां मध्ये सात्त्विकांशाश्च संति तेषां श्रुतेर्गारुडीयं फलं च

rajaḥ prācuryādrājasānīti ca huḥ śrāvyāṇi naitāni mumukṣubhiḥ sadā teṣāṁ madhye sāttvikāṁśāśca saṁti teṣāṁ śrutergāruḍīyaṁ phalaṁ ca

Because of the abundance of rajas in them, they are called rajasic, and they are never fit to be heard by those who seek liberation. Yet within them sattvic portions do exist, and the fruit of hearing those equals that of the Garuda's own portion.

Verse 55 (garuda.2.50.55)

ब्रह्माण्डलैङ्ग्ये ब्रह्मवैवर्तकं वै मार्कंण्डेयं ब्राह्ममादित्यकं च । एतान्या हुस्तामसानीति विप्रास्तत्रैकदेशः सात्त्विको राजसश्च

brahmāṇḍalaiṅgye brahmavaivartakaṁ vai mārkaṁṇḍeyaṁ brāhmamādityakaṁ ca etānyā hustāmasānīti viprāstatraikadeśaḥ sāttviko rājasaśca

The Brahmanda, Linga, Brahmavaivarta, Markandeya, Brahma and Aditya Puranas — the brahmins call tamasic; even in these, one part is sattvic and another rajasic.

Verse 56 (garuda.2.50.56)

श्राव्याणि नैतानि मनुष्यलोके तत्त्वेच्छुभिस्तामसानीत्यतो हि । तेषु स्थिताः सात्त्विकांशा मुनीन्द्रास्तेषां श्रुतिर्गारुडैकाङ्घ्रितुल्या

śrāvyāṇi naitāni manuṣyaloke tattvecchubhistāmasānītyato hi teṣu sthitāḥ sāttvikāṁśā munīndrāsteṣāṁ śrutirgāruḍaikāṅghritulyā

Being tamasic, they are not fit to be heard in the world of men by those who seek truth; yet, O lords of sages, the sattvic portions residing within them, when heard, yield a fruit equal to one quarter of the Garuda's.

Verse 57 (garuda.2.50.57)

अल्पान्युपपुराणानि वदन्त्यष्टादशानि च । विष्णुधर्मोतरं चैव तन्त्रं भागवतं तथा

alpānyupapurāṇāni vadantyaṣṭādaśāni ca viṣṇudharmotaraṁ caiva tantraṁ bhāgavataṁ tathā

Besides these, the eighteen lesser Upapuranas are also spoken of — the Vishnudharmottara, and likewise the Tantra-Bhagavata,

Verse 58 (garuda.2.50.58)

तत्त्वसारं नारसिंहं वायुप्रोक्तं तथैव च । तथा हंसपुराणं च षडेतानि मुनीश्वराः

tattvasāraṁ nārasiṁhaṁ vāyuproktaṁ tathaiva ca tathā haṁsapurāṇaṁ ca ṣaḍetāni munīśvarāḥ

the Tattvasara, the Narasimha, and likewise the Vayu-proktam, and the Hamsa Purana — these six, O lords of sages,

Verse 59 (garuda.2.50.59)

सात्त्विकान्येव जानीध्वं प्रायशो नात्र संशयः । एतेषां श्रवणादेव गारुडार्धफलं श्रुतम्

sāttvikānyeva jānīdhvaṁ prāyaśo nātra saṁśayaḥ eteṣāṁ śravaṇādeva gāruḍārdhaphalaṁ śrutam

know to be for the most part sattvic — of this there is no doubt. From merely hearing these, a fruit equal to half of the Garuda's is heard of.

Verse 60 (garuda.2.50.60)

भविष्योत्तरनामानं बृहन्नारदमेव च । यमनारदसंवादं लघुनारदमेव च

bhaviṣyottaranāmānaṁ bṛhannāradameva ca yamanāradasaṁvādaṁ laghunāradameva ca

The one named Bhavishyottara, and likewise the Brihannarada, the Yama-Narada-Samvada, and likewise the Laghu-Narada —

Verse 61 (garuda.2.50.61)

विनायकपुराणं च बृहद्ब्रह्माण्डमेव च । एतानि राजसान्याहुः श्रवणाद्भुक्तरुत्तमा

vināyakapurāṇaṁ ca bṛhadbrahmāṇḍameva ca etāni rājasānyāhuḥ śravaṇādbhuktaruttamā

the Vinayaka Purana, and likewise the Brihad-Brahmanda — these are said to be rajasic; from hearing them, superior worldly enjoyment is obtained,

Verse 62 (garuda.2.50.62)

गारुडात्पादतुल्यं च फलं चाहुर्मनीषिणः । पुराणं भागवतं शैवं नन्दिप्रोक्तं तथैव च

gāruḍātpādatulyaṁ ca phalaṁ cāhurmanīṣiṇaḥ purāṇaṁ bhāgavataṁ śaivaṁ nandiproktaṁ tathaiva ca

and the wise say that their fruit equals a quarter of the Garuda's. The Shaiva Purana called Bhagavata, and the Shaiva Purana spoken by Nandi,

Verse 63 (garuda.2.50.63)

पाशुपत्यं रैणुकं च भैरवं च तथैव च । एतानि तामसान्याहुर्हरितत्त्वार्थवेदिनः

pāśupatyaṁ raiṇukaṁ ca bhairavaṁ ca tathaiva ca etāni tāmasānyāhurharitattvārthavedinaḥ

the Pashupatya, the Rainuka, and likewise the Bhairava — these, those who know the true meaning of Hari, call tamasic.

Verse 64 (garuda.2.50.64)

एतेषां श्रवणाद्विप्रागारुडाङ्घ्यर्ध्मेव च । सर्वेष्वपि पुराणेषु श्रेष्ठं भागवतं स्मृतम्

eteṣāṁ śravaṇādviprāgāruḍāṅghyardhmeva ca sarveṣvapi purāṇeṣu śreṣṭhaṁ bhāgavataṁ smṛtam

O brahmins, from hearing these, only a fruit equal to one eighth of the Garuda's is obtained. Among all the Puranas, the Bhagavata alone is remembered as the best.

Verse 65 (garuda.2.50.65)

वेदैस्तुल्य सम पाठे श्रवणे च तदर्धकम् । अर्थतः श्रवणे चास्य पुण्यं दशगुणं स्मृतम्

vedaistulya sama pāṭhe śravaṇe ca tadardhakam arthataḥ śravaṇe cāsya puṇyaṁ daśaguṇaṁ smṛtam

In recitation it equals the Vedas, and in mere hearing half of that; while in hearing it together with its meaning, its merit is declared tenfold.

Verse 66 (garuda.2.50.66)

वक्तुः स्याद्द्विगुणं पुण्यं व्याख्यातुश्च तथाधिकम् । अनन्तवेदैःसाम्यमाहुर्महान्तः भारान्महत्त्वाद्भारतस्यापि विप्राः

vaktuḥ syāddviguṇaṁ puṇyaṁ vyākhyātuśca tathādhikam anantavedaiḥsāmyamāhurmahāntaḥ bhārānmahattvādbhāratasyāpi viprāḥ

For the one who recites it, the merit is twofold; for the one who expounds it, even greater. O brahmins, the great ones declare it equal to the endless Vedas, and, on account of the Mahabharata's own greatness, equal too in weight to the Mahabharata.

Verse 67 (garuda.2.50.67)

वेदोभ्योस्य त्वर्थतश्चाधिकत्वं वदन्ति बै विष्णुरहस्यवेदिनः

vedobhyosya tvarthataścādhikatvaṁ vadanti bai viṣṇurahasyavedinaḥ

Those who know the secret truth of Vishnu declare that, in meaning, it even surpasses the Vedas.

Verse 68 (garuda.2.50.68)

तत्र श्रेष्ठां गीतिकामाहुरार्यास्तथैव विष्णोर्नामसाहस्रक च । तयोस्तत्र श्रवणाद्भारतस्य दशाधिकं फलमाहुर्महान्तः

tatra śreṣṭhāṁ gītikāmāhurāryāstathaiva viṣṇornāmasāhasraka ca tayostatra śravaṇādbhāratasya daśādhikaṁ phalamāhurmahāntaḥ

Among these, the noble declare the Gita to be supreme, and likewise Vishnu's Thousand Names; the great ones declare that from hearing these two, the fruit is ten times greater than that of the Mahabharata itself.

Verse 69 (garuda.2.50.69)

दैत्याः सर्व विप्रकुलेषु भूत्वा कृते युगे भारते षट्सहस्र्याम् । निष्कास्य कांश्चिन्नवनिर्मितानां निवेशनं तत्र कुर्वन्ति नित्यम्

daityāḥ sarva viprakuleṣu bhūtvā kṛte yuge bhārate ṣaṭsahasryām niṣkāsya kāṁścinnavanirmitānāṁ niveśanaṁ tatra kurvanti nityam

In the Krita age, all the daityas, having taken birth in brahmin lineages, in that Bharata of six thousand verses, having displaced certain newly composed portions, continually make their dwelling there.

Verse 70 (garuda.2.50.70)

मत्वा हरिं भगवान्व्यासरूपी चक्रे तदा भागवतं पुराणम् । तथा समाख्याय च वैष्णवं तत्ततः परं गारुडाख्यं स चक्रे

matvā hariṁ bhagavānvyāsarūpī cakre tadā bhāgavataṁ purāṇam tathā samākhyāya ca vaiṣṇavaṁ tattataḥ paraṁ gāruḍākhyaṁ sa cakre

Meditating on Hari, the Lord in the form of Vyasa then composed the Bhagavata Purana; and having likewise composed the Vaishnava Purana, he thereafter composed the one called Garuda.

Verse 71 (garuda.2.50.71)

अतो हि गारुडं मुख्यं पुराणं शास्त्रसंमतम् । गारुडेन समं नास्ति विष्णुधर्मप्रदर्शने

ato hi gāruḍaṁ mukhyaṁ purāṇaṁ śāstrasaṁmatam gāruḍena samaṁ nāsti viṣṇudharmapradarśane

Therefore the Garuda is indeed the foremost Purana, sanctioned by the scriptures; there is nothing equal to the Garuda in revealing the dharma of Vishnu.

Verse 72 (garuda.2.50.72)

यथा सुराणां प्रवरो जनार्दनो यथायुधानां प्रवरः सुदर्शनम् । यथाश्वमेधः प्रवरः क्रतूनां छिन्नेषु भक्तेषु तथैव रुद्रः

yathā surāṇāṁ pravaro janārdano yathāyudhānāṁ pravaraḥ sudarśanam yathāśvamedhaḥ pravaraḥ kratūnāṁ chinneṣu bhakteṣu tathaiva rudraḥ

As Janardana is foremost among the gods, as the Sudarshana is foremost among weapons, as the Ashvamedha is foremost among sacrifices — so, among devotees who have cut every worldly bond, is Rudra foremost.

Verse 73 (garuda.2.50.73)

नदीषु गङ्गा जलजेषु पद्ममच्छिन्नभक्तेषु तथैव वायुः । तथा पुराणेषु च गारुडं च मुख्यं तदाहुर्हरितत्त्वदर्शने

nadīṣu gaṅgā jalajeṣu padmamacchinnabhakteṣu tathaiva vāyuḥ tathā purāṇeṣu ca gāruḍaṁ ca mukhyaṁ tadāhurharitattvadarśane

As the Ganga is foremost among rivers and the lotus among water-born flowers, and as Vayu is foremost among devotees of unbroken devotion — so too, they say, is the Garuda foremost among the Puranas in revealing the truth of Hari.

Verse 74 (garuda.2.50.74)

गारुडाख्यपुराणे तु प्रतिपाद्यो हरिः स्मृतः । अतो हरिर्नमस्कार्यो गम्यो योग्यो हरिः स्मृतः

gāruḍākhyapurāṇe tu pratipādyo hariḥ smṛtaḥ ato harirnamaskāryo gamyo yogyo hariḥ smṛtaḥ

In the Purana called Garuda, Hari alone is remembered as the one to be expounded; therefore Hari alone is to be bowed to, he alone is the goal, he alone is worthy — Hari alone is thus remembered.

Verse 75 (garuda.2.50.75)

भाग्यात्मकत्वाच्छ्रीदेव्या नमनं नदनु स्मृतम् । परो नरोत्तमो वा स साधकेशोपि च स्मृतः

bhāgyātmakatvācchrīdevyā namanaṁ nadanu smṛtam paro narottamo vā sa sādhakeśopi ca smṛtaḥ

Because the goddess Shri is fortune itself embodied, homage to her is declared to follow next after him; and he — Vayu — is also remembered as the supreme best among men and lord of spiritual seekers.

Verse 76 (garuda.2.50.76)

अतो नम्यो वायुरपि पुराणादौ द्विजोत्तमाः । भारती वाक्यरूपत्वान्नम्या वायोरनन्तरम्

ato namyo vāyurapi purāṇādau dvijottamāḥ bhāratī vākyarūpatvānnamyā vāyoranantaram

Therefore, O best of the twice-born, Vayu too is to be bowed to at the beginning of the Purana; Bharati, being of the very nature of speech, is to be bowed to next after Vayu.

Verse 77 (garuda.2.50.77)

उपसाधको नरः प्रोक्तो यतोतस्तदनन्तरम् । नम्य इत्यच्यते सद्भिस्तारतम्येन सर्वदा

upasādhako naraḥ prokto yatotastadanantaram namya ityacyate sadbhistāratamyena sarvadā

Because he is declared to be man's helper and facilitator, he is for that reason said by the good to be worthy of homage next in turn — always following this due order of gradation.

Verse 78 (garuda.2.50.78)

अतो व्यासं नमस्कुर्याद्ग्रन्थकर्तृत्वहेतुतः । शौनक उवाच । व्यासस्य नमनं ह्यन्ते कथं कार्यं महात्मनः

ato vyāsaṁ namaskuryādgranthakartṛtvahetutaḥ śaunaka uvāca vyāsasya namanaṁ hyante kathaṁ kāryaṁ mahātmanaḥ

Therefore homage should also be paid to Vyasa, by reason of his being the author of the text. Shaunaka said: Why must homage to the great-souled Vyasa be paid at the very end?

Verse 79 (garuda.2.50.79)

अन्ते च वन्दने तस्य कारणं ब्रूहि सुव्रत । सूत उवाच । विष्णोरनन्तरं व्यासनमनं मुख्यमेव हि

ante ca vandane tasya kāraṇaṁ brūhi suvrata sūta uvāca viṣṇoranantaraṁ vyāsanamanaṁ mukhyameva hi

O one of good vows, tell me the reason his veneration comes at the end. Suta said: Homage to Vyasa, coming immediately after Vishnu's, is indeed the most essential.

Verse 80 (garuda.2.50.80)

हरिरेव यतो व्यासो वाच्यचक्रस्वरूपकः । व्यासो नैव समत्वेन प्रोक्तो भगवतो हरेः

harireva yato vyāso vācyacakrasvarūpakaḥ vyāso naiva samatvena prokto bhagavato hareḥ

Because Vyasa is indeed Hari himself, in the form of the very wheel of what is to be spoken; yet Vyasa is never declared equal in status to the Lord Hari.

Verse 81 (garuda.2.50.81)

तत्रापि कारणं वक्ष्ये सादरेण मुनीश्वराः । व्यासस्तु कश्चन ऋषिः पुराणे तामसे स्मृतः

tatrāpi kāraṇaṁ vakṣye sādareṇa munīśvarāḥ vyāsastu kaścana ṛṣiḥ purāṇe tāmase smṛtaḥ

O lords of sages, I shall respectfully explain the reason for this too: in a certain tamasic Purana, Vyasa is remembered merely as one particular sage among others.

Verse 82 (garuda.2.50.82)

इति ज्ञाना वलंबेन दैत्या दैत्यानुगैः समाः । प्रविशन्ति ह्यन्धतम इति त्वन्ते नमस्कृतः

iti jñānā valaṁbena daityā daityānugaiḥ samāḥ praviśanti hyandhatama iti tvante namaskṛtaḥ

Relying on this partial knowledge, the daityas, together with their followers, enter into blind darkness — and this is why homage to him comes at the end.

Verse 83 (garuda.2.50.83)

यदिदं परमं गोप्यं हृदि धार्यं न संशयः । पराणां नम्यमेवोक्तं प्रतिपाद्यं यतोत्र हि

yadidaṁ paramaṁ gopyaṁ hṛdi dhāryaṁ na saṁśayaḥ parāṇāṁ namyamevoktaṁ pratipādyaṁ yatotra hi

This is the supreme secret to be held in the heart without doubt: the worthiness of homage of these supreme figures lies precisely in this, that they are here made the subject of exposition.

Verse 84 (garuda.2.50.84)

समासव्यासभावाद्धि पराणां तत्प्रतीयते । वास्तवं तं न जानीयुरुपजीव्यो यतो हरिः

samāsavyāsabhāvāddhi parāṇāṁ tatpratīyate vāstavaṁ taṁ na jānīyurupajīvyo yato hariḥ

Because this truth about the supreme figures appears in both condensed and expanded forms, people fail to grasp it as it truly is — that Hari alone is that on which all depend.

Verse 85 (garuda.2.50.85)

हरिर्व्यासस्त्वेक एव व्यासस्तु हरिवत्स्मृतः । उपजीव्यतदीशत्वे तयोरेव न संशयः

harirvyāsastveka eva vyāsastu harivatsmṛtaḥ upajīvyatadīśatve tayoreva na saṁśayaḥ

Hari and Vyasa are in truth one and the same; Vyasa is remembered as being like Hari. In their both being that upon which all depend, and in their lordship, there is no doubt.

Verse 86 (garuda.2.50.86)

ईशकोटिप्रविष्टत्वाच्छ्रियः स्वामित्वमीरितम् । त्रयाणामुपजीव्यत्वात्सेव्यत्वात्स्वामिता स्मृताः

īśakoṭipraviṣṭatvācchriyaḥ svāmitvamīritam trayāṇāmupajīvyatvātsevyatvātsvāmitā smṛtāḥ

Because she belongs, as it were, to the category of the Lord, Shri's lordship is declared; and the lordship of these three — Shri, Vayu and Bharati — is affirmed because all depend upon them and because they are to be served.

Verse 87 (garuda.2.50.87)

वाय्वादीनां त्रयाणां च सेव्यत्वात्सेव्यता स्मृता । भूभारहरणे विष्णोः प्रधानाङ्गं हि मारुतिः

vāyvādīnāṁ trayāṇāṁ ca sevyatvātsevyatā smṛtā bhūbhāraharaṇe viṣṇoḥ pradhānāṅgaṁ hi mārutiḥ

The worthiness of service of these three, beginning with Vayu, is affirmed simply because they are to be served. In removing the earth's burden, Maruti is indeed Vishnu's principal limb.

Verse 88 (garuda.2.50.88)

वाक्यरूपा भारती तु द्वितीयाङ्गं हि सा स्मृता । तृतीयाङ्ग हरेः शेषो न नम्याः साम्यतो हरेः

vākyarūpā bhāratī tu dvitīyāṅgaṁ hi sā smṛtā tṛtīyāṅga hareḥ śeṣo na namyāḥ sāmyato hareḥ

Bharati, being of the nature of speech, is remembered as his second limb; Shesha is his third limb. Yet these are not to be bowed to as though equal to Hari.

Verse 89 (garuda.2.50.89)

प्रतिपाद्या मुख्यतया नम्या एव समीरिताः । अवान्तराश्च वाय्वाद्या न नम्यास्तेन ते स्मृताः

pratipādyā mukhyatayā namyā eva samīritāḥ avāntarāśca vāyvādyā na namyāstena te smṛtāḥ

They are declared worthy of homage chiefly insofar as they serve to expound him; but Vayu and the others, being subordinate, are not held worthy of independent homage — and are for this reason remembered in this qualified way.

Verse 90 (garuda.2.50.90)

भीष्मद्रोणादिनामानि भीमादिष्वेव मुख्यतः । वाचकानि यतो नित्यं तन्नम्यास्ते मुनीश्वराः

bhīṣmadroṇādināmāni bhīmādiṣveva mukhyataḥ vācakāni yato nityaṁ tannamyāste munīśvarāḥ

Just as the names Bhishma, Drona and the rest are, in the account of Bhima and the others, always expressive chiefly of what they represent, so too, O lords of sages, are these figures ever worthy of homage.

Verse 91 (garuda.2.50.91)

पराणामेव नम्यत्वं प्रतिपाद्यत्वमेव हि । एतत्सर्वं मयाख्यातं किमन्यच्छ्रोतुमिच्छथ

parāṇāmeva namyatvaṁ pratipādyatvameva hi etatsarvaṁ mayākhyātaṁ kimanyacchrotumicchatha

Thus the worthiness of homage of the supreme figures lies precisely in their being expounders of the truth. All this I have now told you — what else do you wish to hear?