The Order of Creation: Bimba, Reflection, and the Awakening of Vishnu

Verse 1 (garuda.2.51.1)

श्रीशौनक उवाच । कथं ससर्ज भगवांस्तत्तत्तत्त्वाभिमानिनः । सृष्टिक्रमं न जानामि देवानां ह्यन्तरं मुने

śrīśaunaka uvāca kathaṁ sasarja bhagavāṁstattattattvābhimāninaḥ sṛṣṭikramaṁ na jānāmi devānāṁ hyantaraṁ mune

Shri Shaunaka said: O sage, how did the Lord create the presiding deities of each of these various principles? I do not know the order of creation of the gods, nor the distinction among them.

Verse 2 (garuda.2.51.2)

शौनकेनैव मुक्तस्तु सूतो वचनमब्रवीत् । शूत उवाच । सम्यग्व्यवसिता बुद्धिस्तव ब्रह्मर्षिसत्तम

śaunakenaiva muktastu sūto vacanamabravīt śūta uvāca samyagvyavasitā buddhistava brahmarṣisattama

Thus questioned by Shaunaka, Suta spoke these words. Suta said: O best of brahmin-sages, your intellect is well applied to this question.

Verse 3 (garuda.2.51.3)

एवमेव कृतः प्रश्रो हरौ तु गरुडेन वै । यदुक्तवान्हरिस्तस्मैतद्वक्ष्यामि तवानघ । गरुड उवाच । सृष्टिं व्रूहि महाभाग सच्चिदानन्दविग्रह

evameva kṛtaḥ praśro harau tu garuḍena vai yaduktavānharistasmaitadvakṣyāmi tavānagha garuḍa uvāca sṛṣṭiṁ vrūhi mahābhāga saccidānandavigraha

This very question was once asked of Hari by Garuda; what Hari said to him, that I shall now tell you, O sinless one. Garuda said: O greatly fortunate one, O embodiment of being, consciousness and bliss, tell me of creation.

Verse 4 (garuda.2.51.4)

सृष्टौ ज्ञाते तवोत्कर्षो ज्ञातप्रायो भविष्यति । ब्रह्मादीनां तारतम्यज्ञानं मम भविष्यति

sṛṣṭau jñāte tavotkarṣo jñātaprāyo bhaviṣyati brahmādīnāṁ tāratamyajñānaṁ mama bhaviṣyati

Once creation is known, your own greatness will also be nearly known; and I shall gain the knowledge of the graded order among Brahma and the other gods.

Verse 5 (garuda.2.51.5)

मोक्षोपायम्यः स वोक्त मिततरत्तस्य साधनम् । गरुडेनैव मुक्तस्तु कृष्णो वचनमब्रवीत्

mokṣopāyamyaḥ sa vokta mitatarattasya sādhanam garuḍenaiva muktastu kṛṣṇo vacanamabravīt

And tell me too the means to liberation, and its subtler practice. Thus questioned by Garuda, Shri Krishna spoke these words.

Verse 6 (garuda.2.51.6)

शृकृष्ण उवाच मूलरूपे ह्यतो ज्ञेयो विष्णुत्वाद्विष्णुरव्ययः

śṛkṛṣṇa uvāca mūlarūpe hyato jñeyo viṣṇutvādviṣṇuravyayaḥ

Shri Krishna said: Hence, in his root form, he is to be known as the imperishable Vishnu — called so precisely because of his all-pervading nature.

Verse 7 (garuda.2.51.7)

अवतारमिदं प्रोक्तं पूर्णत्वादेव सुव्रत । अनेको ह्येकतां प्राप्य संशेते प्रलयाय वै

avatāramidaṁ proktaṁ pūrṇatvādeva suvrata aneko hyekatāṁ prāpya saṁśete pralayāya vai

O one of good vows, this which is called his descent (avatara) is due precisely to his fullness; though one, he attains manifoldness and thus reclines at the time of dissolution.

Verse 8 (garuda.2.51.8)

तत्रापि च विशेषोस्ति ज्ञातव्यं तत्वमेव सः

tatrāpi ca viśeṣosti jñātavyaṁ tatvameva saḥ

Even in this there is a particular distinction — this very truth is what needs to be known.

Verse 9 (garuda.2.51.9)

भेदेन दर्शनाद्वापि भेदाभेदेन दर्शनात् । विष्णोर्गुणानां रूपाणां तदङ्गानां सुखादिनाम् । तत्रैव दशनाद्वापि क्षिप्रमेव तमो व्रजेत्

bhedena darśanādvāpi bhedābhedena darśanāt viṣṇorguṇānāṁ rūpāṇāṁ tadaṅgānāṁ sukhādinām tatraiva daśanādvāpi kṣiprameva tamo vrajet

By viewing Vishnu's qualities, forms, his limbs, and their bliss and so on either as wholly different, or as simultaneously different-and-non-different — through that very view too, one swiftly goes to darkness.

Verse 10 (garuda.2.51.10)

पुरुषान्तरमारभ्य कल्पिता ये द्विजोत्तम । हरिरूपास्तु ते ज्ञेया एकीभूता हि तेन ते

puruṣāntaramārabhya kalpitā ye dvijottama harirūpāstu te jñeyā ekībhūtā hi tena te

O best of the twice-born, those forms which are conceived as originating from another Purusha are to be known as forms of Hari himself, for they are one with him.

Verse 11 (garuda.2.51.11)

प्रलये समनुप्राप्ते जीवाः स यान्ति मामकाः । विराड्रूपे हरेः संति तदा ते च ह्यनेकधा

pralaye samanuprāpte jīvāḥ sa yānti māmakāḥ virāḍrūpe hareḥ saṁti tadā te ca hyanekadhā

When dissolution comes, my jivas too proceed toward him; at that time they remain established, in manifold ways, within Hari's cosmic (Virat) form.

Verse 12 (garuda.2.51.12)

एकीभावं प्राप्नुवन्ति मूलेन प्रलये द्विज । बिंबेन तु स्वयं विष्णुरेकीभावं व्रजेद्यदि

ekībhāvaṁ prāpnuvanti mūlena pralaye dvija biṁbena tu svayaṁ viṣṇurekībhāvaṁ vrajedyadi

O twice-born, at dissolution those jivas attain a kind of unity with the root principle; but were Vishnu himself, the archetype, to attain unity with his own reflection —

Verse 13 (garuda.2.51.13)

प्रतिबिंबः कथं जीवो भवेन्नारायणस्य च । तदधीनस्तत्सदृशो हरेर्जीवो न संशयः

pratibiṁbaḥ kathaṁ jīvo bhavennārāyaṇasya ca tadadhīnastatsadṛśo harerjīvo na saṁśayaḥ

then how could the jiva be a reflection of Narayana at all? There is no doubt that the jiva is dependent on Hari and resembles him.

Verse 14 (garuda.2.51.14)

प्रतिबिंबस्य शब्दार्थो ह्ययमेवमुदाहृतः । तस्माच्च बिंबरूपाणामेकीभावं न चिन्तयेत्

pratibiṁbasya śabdārtho hyayamevamudāhṛtaḥ tasmācca biṁbarūpāṇāmekībhāvaṁ na cintayet

This very meaning of the word 'reflection' has here been explained; therefore one should not think of the mutual merging of the original bimba-forms themselves.

Verse 15 (garuda.2.51.15)

कृष्णरामादिवच्चैव त्वेकीभावो विवक्षितः । बिंबानां मूलरूपस्य भेदो नात्र विवक्षितः

kṛṣṇarāmādivaccaiva tvekībhāvo vivakṣitaḥ biṁbānāṁ mūlarūpasya bhedo nātra vivakṣitaḥ

As unity is intended among Krishna, Rama and the rest, so unity is intended here too — but difference among the very bimba-forms of the root nature is not what is intended.

Verse 16 (garuda.2.51.16)

तत्रापि च विशेषोस्ति ज्ञातव्यस्तत्त्वमिच्छुभिः । एकांशेन तु बिंबैस्तु चैकीभावं व्रजन्ति ते

tatrāpi ca viśeṣosti jñātavyastattvamicchubhiḥ ekāṁśena tu biṁbaistu caikībhāvaṁ vrajanti te

Even here there is a further distinction to be known by seekers of the truth: by one portion, certain jivas attain unity with the bimba-forms,

Verse 17 (garuda.2.51.17)

एकांशेन तु जीवत्वे संस्थिता नात्र संशयः । बिंबमूलं न जानन्ति ते जना ह्यसुराः स्मृताः

ekāṁśena tu jīvatve saṁsthitā nātra saṁśayaḥ biṁbamūlaṁ na jānanti te janā hyasurāḥ smṛtāḥ

while by another portion they remain fixed in jiva-hood — of this there is no doubt. Those people who do not know this root truth of the bimba are remembered as asuras.

Verse 18 (garuda.2.51.18)

एक एव हरिः पूर्वं ह्यविद्यावशतः स्वयम् । अनेको भवति ह्यारादादर्शप्रतिबिंबवत्

eka eva hariḥ pūrvaṁ hyavidyāvaśataḥ svayam aneko bhavati hyārādādarśapratibiṁbavat

Some who are deluded say that Hari, though originally one, becomes many merely through his own subjection to ignorance — as reflections from a mirror appear manifold from a distance —

Verse 19 (garuda.2.51.19)

एवं वदन्ति ये मूढास्तेपि यान्त्यधरं तमः । उपाधिर्द्विविधः प्रोक्तः स्वरूपो बाह्य एव च

evaṁ vadanti ye mūḍhāstepi yāntyadharaṁ tamaḥ upādhirdvividhaḥ proktaḥ svarūpo bāhya eva ca

those fools who speak thus also descend into the lower darkness. The limiting condition (upadhi) is declared to be of two kinds — the essential and the external.

Verse 20 (garuda.2.51.20)

बाह्योपाधिर्लये याति मुक्तावन्यस्य संस्थितिः । सर्वोपाधिविनाशे हि प्रतिबिंबः कथं भवेत्

bāhyopādhirlaye yāti muktāvanyasya saṁsthitiḥ sarvopādhivināśe hi pratibiṁbaḥ kathaṁ bhavet

The external upadhi merges away at dissolution, while another remains established even in liberation. When all upadhis are destroyed, how then could a reflection remain?

Verse 21 (garuda.2.51.21)

चिद्रूपाख्यो ह्युपाधिस्तु मोक्षे येप्यधिकारिणः । दुःखरूपो ह्युपाधिस्तु तमसो येधिकारिणः

cidrūpākhyo hyupādhistu mokṣe yepyadhikāriṇaḥ duḥkharūpo hyupādhistu tamaso yedhikāriṇaḥ

The upadhi called consciousness-formed belongs to those who are fit for liberation; the upadhi of the nature of sorrow belongs to those fit for [the darkness of] ignorance.

Verse 22 (garuda.2.51.22)

मिश्ररूपो ह्युपाधिस्तु नित्यसंसारिणां मतः । बाह्योपाधिर्लिङ्गदेहः सर्वेषां नात्र संशयः

miśrarūpo hyupādhistu nityasaṁsāriṇāṁ mataḥ bāhyopādhirliṅgadehaḥ sarveṣāṁ nātra saṁśayaḥ

The mixed upadhi is held to belong to the eternally transmigrating. The external upadhi, for all beings alike, is the subtle body — of this there is no doubt.

Verse 23 (garuda.2.51.23)

दैत्याः दुःखायते यस्मात्तस्मादुःखी हरिः स्वयम् । तत्तद्दुःखस्वरूपत्वाद्दैत्यानां बिंबरूपकः

daityāḥ duḥkhāyate yasmāttasmāduḥkhī hariḥ svayam tattadduḥkhasvarūpatvāddaityānāṁ biṁbarūpakaḥ

Since the daityas cause suffering, it is by reason of that very suffering that Hari himself is spoken of as sorrowful [in that aspect] — for the bimba-form present within the daityas takes on their own nature of suffering.

Verse 24 (garuda.2.51.24)

दैत्यस्थितानां बिंबानां मूलरूपस्य वै प्रभोः । परस्परं तथा भेदं ह्यन्तरं वा न चिन्तयेत्

daityasthitānāṁ biṁbānāṁ mūlarūpasya vai prabhoḥ parasparaṁ tathā bhedaṁ hyantaraṁ vā na cintayet

One should not imagine any mutual difference or separation between those bimba-forms present within the daityas and the Lord's own root form.

Verse 25 (garuda.2.51.25)

श्रीभूदुर्गादिरूपाणां तथा सीतादिरूपिणाम् । अन्योन्यं नाणुमात्रं च भेदो बाह्यान्तरेपि च

śrībhūdurgādirūpāṇāṁ tathā sītādirūpiṇām anyonyaṁ nāṇumātraṁ ca bhedo bāhyāntarepi ca

Among the forms of Shri, Bhu, Durga and the rest, and likewise among the forms of Sita and the rest, there is not even the slightest difference from one another, whether external or internal.

Verse 26 (garuda.2.51.26)

चिन्तनीयः कथमपि ज्ञात्वा यान्त्यधरं तमः । प्रतिबिंबस्थितो बिंबः स्त्रीरूपो ह्यस्ति सर्वदा

cintanīyaḥ kathamapi jñātvā yāntyadharaṁ tamaḥ pratibiṁbasthito biṁbaḥ strīrūpo hyasti sarvadā

This should somehow be contemplated; those who, even knowing it, fail to grasp it, go down into darkness. The bimba present within the pratibimba exists always, together with its feminine form, too.

Verse 27 (garuda.2.51.27)

प्रलये समनुप्राप्ते लक्ष्म्या सह खगोत्तम । एकीभावं नाप्नुवन्ति बिंबेन सह संस्थिताः

pralaye samanuprāpte lakṣmyā saha khagottama ekībhāvaṁ nāpnuvanti biṁbena saha saṁsthitāḥ

O best of birds, even when dissolution comes, those forms, remaining established together with Lakshmi and with the bimba, do not attain [mere] merging.

Verse 28 (garuda.2.51.28)

बिंबस्थितानां रूपाणां लक्ष्म्याश्च विनतासुत । भेदस्तु नाणुमात्रं च शङ्कनीयः कथञ्चन

biṁbasthitānāṁ rūpāṇāṁ lakṣmyāśca vinatāsuta bhedastu nāṇumātraṁ ca śaṅkanīyaḥ kathañcana

O son of Vinata, between the forms established in the bimba and Lakshmi there is not even the slightest difference anywhere — this should never be doubted.

Verse 29 (garuda.2.51.29)

यदा हि शेते प्रलयार्णवे विभुर्जीवांश्च सर्वानुदरे निवेश्य । मुक्तांश्च ब्रह्मेन्द्रमरुद्गणादीन्प्रात्पव्यमुक्तींश्च सुतौ च संस्थितान्

yadā hi śete pralayārṇave vibhurjīvāṁśca sarvānudare niveśya muktāṁśca brahmendramarudgaṇādīnprātpavyamuktīṁśca sutau ca saṁsthitān

When the all-pervading Lord reclines upon the ocean of dissolution, having drawn all beings into his belly — the liberated Brahma, Indra, the Maruts and the rest, together with those yet to attain liberation and those still established within it,

Verse 30 (garuda.2.51.30)

प्राप्तान्धकूपादिसमस्तजीवांस्तथैव प्राप्तव्यकलीनथापरान् । तथैव नित्यं सृतिसंस्थिताञ्जनानचेतनानृक्षरूपादिजीवान्

prāptāndhakūpādisamastajīvāṁstathaiva prāptavyakalīnathāparān tathaiva nityaṁ sṛtisaṁsthitāñjanānacetanānṛkṣarūpādijīvān

as well as all the beings sunk in the blind well [of hellish states] and the rest, and other beings yet destined for liberation in time to come, and likewise the ever-transmigrating, unconscious jivas in the forms of beasts and birds —

Verse 31 (garuda.2.51.31)

एवं जनाञ्जठरे संनिधाय सम्यक्शेते ह्यंभसि वै स कल्पे । लक्ष्मीस्तु सा सर्ववेदात्मिका च भक्त्या हरौ नित्यसंवर्धितापि

evaṁ janāñjaṭhare saṁnidhāya samyakśete hyaṁbhasi vai sa kalpe lakṣmīstu sā sarvavedātmikā ca bhaktyā harau nityasaṁvardhitāpi

having thus placed all beings within his belly, he lies duly upon those waters at the end of the aeon. Lakshmi, who is of the very essence of all the Vedas, ever nourished through devotion in Hari,

Verse 32 (garuda.2.51.32)

अत्यादरं दर्शयतीव सा तु ईडे विष्णुं भक्तिसंवर्धितापि । चेष्टादिरूपेण तदा न किञ्चिदासीद्विना विष्णुमथ श्रियं च

atyādaraṁ darśayatīva sā tu īḍe viṣṇuṁ bhaktisaṁvardhitāpi ceṣṭādirūpeṇa tadā na kiñcidāsīdvinā viṣṇumatha śriyaṁ ca

seems to show the utmost reverence, praising Vishnu, even though she herself is nourished through devotion. At that time, in the form of any activity or gesture whatsoever, nothing existed except Vishnu and Shri.

Verse 33 (garuda.2.51.33)

पर्यङ्करूपेण बभूव देवी वासस्वरूपेण रमा विरेजे । सर्वं रमा सैव तदैव चासीत्सैका देवी बहुरूपा बभाषे

paryaṅkarūpeṇa babhūva devī vāsasvarūpeṇa ramā vireje sarvaṁ ramā saiva tadaiva cāsītsaikā devī bahurūpā babhāṣe

The goddess became the very couch itself, and Rama shone forth in the form of the garment. At that time all was Rama alone — that one goddess spoke in manifold forms.

Verse 34 (garuda.2.51.34)

त्वमुत्कृष्टः सर्वदेवोत्तमत्वान्न त्वत्समः कश्चिदेवाधिको वा । त्वं ब्रह्म एको न चतुर्मुखश्च नाहं रुद्रो न बृहस्पतिश्च

tvamutkṛṣṭaḥ sarvadevottamatvānna tvatsamaḥ kaścidevādhiko vā tvaṁ brahma eko na caturmukhaśca nāhaṁ rudro na bṛhaspatiśca

"You alone are supreme, being the best of all gods; there is none equal to you, nor any greater. You alone are Brahman, not the four-faced Brahma; I am not Rudra, nor Brihaspati.

Verse 35 (garuda.2.51.35)

विष्णावेव ब्रह्मशब्दो हि मुख्यो ह्यन्येष्वमुख्यो ब्रह्मरुद्रादिकेषु । अनन्तगुणपूर्णत्वाद्ब्रह्मेति हरिरुच्यते

viṣṇāveva brahmaśabdo hi mukhyo hyanyeṣvamukhyo brahmarudrādikeṣu anantaguṇapūrṇatvādbrahmeti harirucyate

The word 'Brahman' applies to Vishnu alone in its primary sense; in others, such as Brahma and Rudra, it applies only secondarily. It is precisely because of his being filled with infinite qualities that Hari is called 'Brahman.'

Verse 36 (garuda.2.51.36)

गुणादिपूर्णताभावान्नान्ये ब्रह्मेत्युदाहृताः । देशानन्त्यं गुणतः कालतो वा नास्त्यानन्त्यं क्वापि देशे च काले

guṇādipūrṇatābhāvānnānye brahmetyudāhṛtāḥ deśānantyaṁ guṇataḥ kālato vā nāstyānantyaṁ kvāpi deśe ca kāle

Because they lack that fullness of qualities, no other is spoken of as 'Brahman.' In terms of space, of qualities, or of time — nowhere, in any place or time, is there true infinitude [in them].

Verse 37 (garuda.2.51.37)

यदा नन्त्यं किमु वक्तव्यमत्र गुणानन्त्यं नास्ति ब्रह्मादिकेषु । यद्यप्यहं देशतः कालतश्च समस्तदा वासुदेवेन सार्धम्

yadā nantyaṁ kimu vaktavyamatra guṇānantyaṁ nāsti brahmādikeṣu yadyapyahaṁ deśataḥ kālataśca samastadā vāsudevena sārdham

When there is no infinitude at all, what then need be said of an infinitude of qualities — there is no infinitude of qualities in Brahma and the rest. Though I myself remain, in terms of space and time, always together with Vasudeva,

Verse 38 (garuda.2.51.38)

तथापि मे गुणतो नास्त्यनन्तं ततो धर्मा गुणतोनन्ततश्च । संति श्रुतावविरुद्धाश्च देवे चिन्त्या ह्यचिन्त्या बहुधा ते ह्यनन्ताः

tathāpi me guṇato nāstyanantaṁ tato dharmā guṇatonantataśca saṁti śrutāvaviruddhāśca deve cintyā hyacintyā bahudhā te hyanantāḥ

even so, I do not possess infinitude in terms of qualities; hence qualities may be, by their very nature, either infinite or finite. In the Veda there exist, without mutual contradiction, manifold thinkable and unthinkable qualities in that God, endless in their number."

Verse 39 (garuda.2.51.39)

अतो गुणांस्तव देवस्य विष्णो स्तोतुं सदा स्मो न हरेः कदापि । नाहं न केशौ न च गीर्न रुद्रो न दक्षकन्या न च मेनकासुता

ato guṇāṁstava devasya viṣṇo stotuṁ sadā smo na hareḥ kadāpi nāhaṁ na keśau na ca gīrna rudro na dakṣakanyā na ca menakāsutā

"Therefore, O Lord Vishnu, we can only ever praise your qualities, never Hari's [true infinite nature] itself. Not I, not Keshava, not Speech, not Rudra, not Daksha's daughter, not Menaka's daughter,

Verse 40 (garuda.2.51.40)

न वै बिडौजा न च वा पुलोमजा न चेध्मवाहो न यमो न चान्यः । न नारदो नापि भृगुर्वसिष्ठो न विघ्नपो नापि बल्यादयश्च

na vai biḍaujā na ca vā pulomajā na cedhmavāho na yamo na cānyaḥ na nārado nāpi bhṛgurvasiṣṭho na vighnapo nāpi balyādayaśca

not Indra, not Puloma's daughter, not Agni, not Yama, nor any other; not Narada, not Bhrigu, not Vasishtha, not the Lord of Obstacles [Ganesha], not Bali and the rest —

Verse 41 (garuda.2.51.41)

न वै विराटो नापि भीमः शनिश्च न पुष्करो न कशेरुस्तथैव । न किन्नराः पितरो नैव देवा गन्धर्वमुख्या नापि वा तुष्यसंज्ञाः

na vai virāṭo nāpi bhīmaḥ śaniśca na puṣkaro na kaśerustathaiva na kinnarāḥ pitaro naiva devā gandharvamukhyā nāpi vā tuṣyasaṁjñāḥ

not Virat, not Bhima, not Shani, not Pushkara, not Kashera; not the Kinnaras, not the ancestors, not the gods, not the foremost Gandharvas, nor those called Tushya —

Verse 42 (garuda.2.51.42)

न वै क्षितीशा न च मानुषाश्च विष्णोर्न जानन्ति किमत्र चान्ये । मत्तोधमः कोचिगुणेन ब्रह्मा समो हि तस्य ब्रह्मणो मातरिश्व

na vai kṣitīśā na ca mānuṣāśca viṣṇorna jānanti kimatra cānye mattodhamaḥ kociguṇena brahmā samo hi tasya brahmaṇo mātariśva

not the kings of the earth, not humankind — none truly knows Vishnu; what then of others? Even lower than me in qualities is Brahma; and equal to that Brahma is Matarishva, the wind-god.

Verse 43 (garuda.2.51.43)

तौ वै विरागे हरिभक्तिभावे धृतिस्तितिप्राणबलेषुयोगे । बुद्धौ समानौ संसृतौ मोक्षकाले परस्पराधारसमन्वितौ च

tau vai virāge haribhaktibhāve dhṛtistitiprāṇabaleṣuyoge buddhau samānau saṁsṛtau mokṣakāle parasparādhārasamanvitau ca

Those two [Brahma and Vayu] are equal in dispassion, in the disposition of devotion to Hari, in fortitude, in endurance, in vital strength, in yogic power, and in intellect; and in transmigration as well as at the time of liberation, they are mutually dependent on one another.

Verse 44 (garuda.2.51.44)

अन्नाभिमानं ब्रह्म चाहुर्मुरारिं जीवाभिमानं वायुमाहुर्महान्तः । न शक्तोसौ ब्रह्मदेवो विवस्तुं वायुं विना संसृतावेव नित्यम्

annābhimānaṁ brahma cāhurmurāriṁ jīvābhimānaṁ vāyumāhurmahāntaḥ na śaktosau brahmadevo vivastuṁ vāyuṁ vinā saṁsṛtāveva nityam

The deity who presides over food they call Brahma, and the great ones call Murari, presiding over the jiva, Vayu; that god Brahma is never able to abide in transmigration without Vayu.

Verse 45 (garuda.2.51.45)

न तं विना मातरिश्वा च वस्तुमन्योन्यमाप्तिः कालतो न्यूनता च । यदा महत्तत्त्वनि यामकोभूद्ब्रह्माण्डान्तस्थूलसृष्टौ महात्मा

na taṁ vinā mātariśvā ca vastumanyonyamāptiḥ kālato nyūnatā ca yadā mahattattvani yāmakobhūdbrahmāṇḍāntasthūlasṛṣṭau mahātmā

Nor can Matarishva remain without him — the two are mutually interdependent, with only a slight difference of time between them. When that great soul, endowed with the principle of Mahat, became the regulator of the gross creation within the universe,

Verse 46 (garuda.2.51.46)

तदा वायुर्नाशकद्वै महात्मा बाह्ये सृष्टौ कालभेदेन चास्ति । सरस्वती भारती ब्रह्मणस्तु संवत्सरानन्तरं संबभूव

tadā vāyurnāśakadvai mahātmā bāhye sṛṣṭau kālabhedena cāsti sarasvatī bhāratī brahmaṇastu saṁvatsarānantaraṁ saṁbabhūva

at that time the great soul Vayu became capable [likewise] in the external creation, but only with a difference of time. Sarasvati, that is, Bharati, was born from Brahma one year afterward.

Verse 47 (garuda.2.51.47)

यदा दशाब्दाः समतीता महात्मा तदा वायुः समभूल्लोकपूज्यः । किञ्चिन्न्यूनत्वं स्थूलसृष्टौ महात्मन्नैतावता वानयोः सौम्यहानिः

yadā daśābdāḥ samatītā mahātmā tadā vāyuḥ samabhūllokapūjyaḥ kiñcinnyūnatvaṁ sthūlasṛṣṭau mahātmannaitāvatā vānayoḥ saumyahāniḥ

When ten years had passed, then that great soul Vayu became worthy of the world's worship. Even though there is some slight difference in the gross creation, by this alone there is no diminishing of the excellence of either.

Verse 48 (garuda.2.51.48)

सरस्वती वत्सरात्संबभूव ह्यनन्तरं ब्रह्मणो जन्मकालात् । गिरः सकाशात्कालतो न्यूनतास्ति वायोस्तदा ह्यधमत्त्वे क्षतिः का

sarasvatī vatsarātsaṁbabhūva hyanantaraṁ brahmaṇo janmakālāt giraḥ sakāśātkālato nyūnatāsti vāyostadā hyadhamattve kṣatiḥ kā

Sarasvati was born a year after Brahma's own moment of birth. If there be, in terms of time, some slight lag in Vayu compared to Speech, what loss is that to his being any lesser?

Verse 49 (garuda.2.51.49)

वायोरनन्तरं वाणी ह्यभूत्संवत्सरात्परम् । यावत्पश्चाज्जनिस्तावत्पूर्वदेहक्षयो भवेत्

vāyoranantaraṁ vāṇī hyabhūtsaṁvatsarātparam yāvatpaścājjanistāvatpūrvadehakṣayo bhavet

Speech was born after Vayu, one year later still. However long after birth [something] comes, by that much does the prior body decay.

Verse 50 (garuda.2.51.50)

शेषस्त्विन्द्रो रुद्र एते त्रयश्च समा ह्येते ज्ञानबलादिकेष्वपि तथापि तेषां कालतो न्यूनतास्ति कालोपि तेषां द्विव्येसहस्रवर्षम्

śeṣastvindro rudra ete trayaśca samā hyete jñānabalādikeṣvapi tathāpi teṣāṁ kālato nyūnatāsti kālopi teṣāṁ dvivyesahasravarṣam

Shesha, Indra and Rudra — these three, though equal in knowledge, strength and the rest, likewise have among themselves a difference in time; their own span too is twelve thousand years.

Verse 51 (garuda.2.51.51)

अनन्तरुद्रो ब्रह्मवायू यथा वा तथा ज्ञेयो नैव हानिः स्वरूपे । स्थूलस्य सृष्टौ बाह्यसृष्टौ महात्मन्कालान्न्यूनत्वं स मया नैव चिन्त्यः

anantarudro brahmavāyū yathā vā tathā jñeyo naiva hāniḥ svarūpe sthūlasya sṛṣṭau bāhyasṛṣṭau mahātmankālānnyūnatvaṁ sa mayā naiva cintyaḥ

Ananta, Rudra, Brahma and Vayu are likewise to be known in this way — there is no loss whatsoever in their essential nature. O great soul, the difference of time occurring in the gross and external creation is never, by me, to be regarded as significant.

Verse 52 (garuda.2.51.52)

तेषां सकाशाद्वारुणी पार्वती च सौपर्णीनाम्नी तिस्त्र एता महात्मन् । दशाब्देभ्योनन्तरं संबभूवुः सरस्वती भारतीवच्च बोध्या

teṣāṁ sakāśādvāruṇī pārvatī ca sauparṇīnāmnī tistra etā mahātman daśābdebhyonantaraṁ saṁbabhūvuḥ sarasvatī bhāratīvacca bodhyā

O great soul, from them, ten years afterward, these three — Varuni, Parvati, and the one named Saupami — were likewise born, to be understood just as Sarasvati-Bharati were.

Verse 53 (garuda.2.51.53)

इन्द्रो वरो रुद्रभार्यादिकेभ्य एवं ज्ञानं सर्वदा देह्यमन्दम् । एवं ज्ञानं यस्य भवेच्च लोके स वै ज्ञानी वेदवेद्यः स एव

indro varo rudrabhāryādikebhya evaṁ jñānaṁ sarvadā dehyamandam evaṁ jñānaṁ yasya bhavecca loke sa vai jñānī vedavedyaḥ sa eva

From Indra down to the wife of Rudra and the rest — thus, in due order, this knowledge should always be fully imparted. Whoever in this world possesses such knowledge is truly the man of knowledge, the one knowable through the Veda.

Verse 54 (garuda.2.51.54)

न वै ज्ञानीत्यन्तरं यो न वेद स वेदवादी न च वेदपाठकः

na vai jñānītyantaraṁ yo na veda sa vedavādī na ca vedapāṭhakaḥ

One who does not know this distinction is not truly a man of knowledge — he is merely a talker of the Veda, not its true reciter.

Verse 55 (garuda.2.51.55)

वेदाक्षराणि यावन्ति पठितानि द्विजातिभिः । तावन्ति हरिनामानि प्रियाणि च हरेः सदा

vedākṣarāṇi yāvanti paṭhitāni dvijātibhiḥ tāvanti harināmāni priyāṇi ca hareḥ sadā

As many Vedic syllables as the twice-born recite, so many Names of Hari, too, are ever dear to Hari.

Verse 56 (garuda.2.51.56)

मम स्वामी हरिर्नित्यं दासोहं सर्वदा हरेः । ब्रह्माद्या देवताः सर्वा गुरवो मे यथाक्रमम्

mama svāmī harirnityaṁ dāsohaṁ sarvadā hareḥ brahmādyā devatāḥ sarvā guravo me yathākramam

"Hari is ever my master, and I am ever Hari's servant. Brahma and all the other gods are, each in due order, my teachers,

Verse 57 (garuda.2.51.57)

एतेषां च हरिः स्वामी वेदे सर्वत्र गीयते । एवं जानंस्तु यो वेदान्संपठेत्स द्विजोत्तमः

eteṣāṁ ca hariḥ svāmī vede sarvatra gīyate evaṁ jānaṁstu yo vedānsaṁpaṭhetsa dvijottamaḥ

and Hari is master of them all too — this is sung everywhere in the Veda." One who, knowing thus, recites the Vedas, is the true best of the twice-born.

Verse 58 (garuda.2.51.58)

स वेदपाठको ज्ञेयस्तदन्ये वेदवादिनः । वेदभारभराक्रान्तः स वै ब्राह्मणगर्दभः

sa vedapāṭhako jñeyastadanye vedavādinaḥ vedabhārabharākrāntaḥ sa vai brāhmaṇagardabhaḥ

He alone is to be known as the true reciter of the Veda; others are mere talkers of the Veda — one crushed under the mere burden of the Veda's weight is but a donkey in a brahmin's form.

Verse 59 (garuda.2.51.59)

ज्ञानाभिमानी वेदमानी उभौ तु परस्परं ह्यूचतुः सर्वदैव । जलं वेदो यत्र वासो मुरारेराचार्याणां संगदोषाद्द्विजानाम्

jñānābhimānī vedamānī ubhau tu parasparaṁ hyūcatuḥ sarvadaiva jalaṁ vedo yatra vāso murārerācāryāṇāṁ saṁgadoṣāddvijānām

The one proud of true knowledge and the one merely proud of Vedic recitation both forever say to each other: "Water alone is the Veda, where Murari dwells, owing to the taint of association with the teachers of the twice-born."

Verse 60 (garuda.2.51.60)

महापराधाः संति लोके महात्मन्सहस्रशः शतशः कोटिशश्च । हरिश्च तान्क्षमते सर्वदैव नामत्रयस्मरणाद्वै कुपालुः

mahāparādhāḥ saṁti loke mahātmansahasraśaḥ śataśaḥ koṭiśaśca hariśca tānkṣamate sarvadaiva nāmatrayasmaraṇādvai kupāluḥ

O great soul, there are in the world great transgressions numbering thousands, hundreds and even crores; and Hari, ever compassionate, forever forgives them all through the mere remembrance of his three names.

Verse 61 (garuda.2.51.61)

सर्वापराधाद्रहितं दानमानैर्युक्तं सदा तारतम्याच्च हीनम् । दृष्ट्वापराधं तस्य विष्णुर्महात्मा हाहाकारं कुरुते क्रोधबुद्ध्या

sarvāparādhādrahitaṁ dānamānairyuktaṁ sadā tāratamyācca hīnam dṛṣṭvāparādhaṁ tasya viṣṇurmahātmā hāhākāraṁ kurute krodhabuddhyā

But when he sees a transgression devoid of any gift or reverence, and lacking even the proper sense of due gradation — seeing such a transgression, the great Vishnu, moved by anger, cries out in lament:

Verse 62 (garuda.2.51.62)

उत्तिष्ठ गोविन्द सुवेदवेद्य सोव्यात्कृताख्यो मयि सम्यक्प्रसीद । भो केशवोत्तिष्ठ सुखस्वरूप सृष्टौ व्यये वर्तयितुं समर्थः

uttiṣṭha govinda suvedavedya sovyātkṛtākhyo mayi samyakprasīda bho keśavottiṣṭha sukhasvarūpa sṛṣṭau vyaye vartayituṁ samarthaḥ

"Arise, O Govinda! O one known through the good Veda! Be fully gracious to the one devoted to you as ordained. Arise, O Keshava, O embodiment of bliss! You alone are capable of governing both creation and dissolution.

Verse 63 (garuda.2.51.63)

सृष्ट्वा ब्रह्माणं प्रेरयेत्पूज्यसृष्टौ सृष्ट्वा रुद्रं प्रेरयेत्संहृतौ च । प्राप्तव्ययोग्यान्ब्रह्मशेषादिदेवान्दृष्ट्वादृष्ट्वा देहि मोक्षं च सम्यक्

sṛṣṭvā brahmāṇaṁ prerayetpūjyasṛṣṭau sṛṣṭvā rudraṁ prerayetsaṁhṛtau ca prāptavyayogyānbrahmaśeṣādidevāndṛṣṭvādṛṣṭvā dehi mokṣaṁ ca samyak

Having created him, appoint the venerable Brahma to the work of creation, and having created Rudra, appoint him to the work of destruction. Beholding again and again Brahma, Shesha and the other gods who have become fit for dissolution, grant them liberation in full."

Verse 64 (garuda.2.51.64)

हरे मुरारे स्वापहीनाद्य तिष्ठ कल्पा दिकानन्तरज्ञान हीनात् । सम्यग्दृष्ट्वा कर्मदृष्ट्या महात्मल्लंब्धं तमो दाहि दुःखस्वरूपम्

hare murāre svāpahīnādya tiṣṭha kalpā dikānantarajñāna hīnāt samyagdṛṣṭvā karmadṛṣṭyā mahātmallaṁbdhaṁ tamo dāhi duḥkhasvarūpam

"O Hari, O Murari, today rise free of sleep — endowed with the endless knowledge of the aeons and all that follows. Having looked well with the eye of karma, O great soul, burn away that darkness which is of the very nature of sorrow.

Verse 65 (garuda.2.51.65)

दैत्यादिकान्दुःखमतीन्ह यस्मात्तमस्यन्धेसर्वदा चित्स्वरूपी । तस्मादाहुर्दुःस्वरूपी हरिस्त्वं दुःखस्वरूपात्त्वं च दुःखी हरे त्वम्

daityādikānduḥkhamatīnha yasmāttamasyandhesarvadā citsvarūpī tasmādāhurduḥsvarūpī haristvaṁ duḥkhasvarūpāttvaṁ ca duḥ khī hare tvam

Since the daityas and the rest, being exceedingly sorrowful, lie forever in blind darkness, therefore you, O Hari of the nature of consciousness, are called 'of the nature of sorrow' — for on account of that sorrowful nature you too, O Hari, are sorrowful."

Verse 66 (garuda.2.51.66)

उत्तिष्ठ नारायण वासुदेव ह्युत्तिष्ठ कृष्णाच्युत माधवेति । उत्तिष्ठ वैकुण्ठ दयार्द्रमूर्ते उत्तिष्ठ लक्ष्मीश नमोनमस्ते

uttiṣṭha nārāyaṇa vāsudeva hyuttiṣṭha kṛṣṇācyuta mādhaveti uttiṣṭha vaikuṇṭha dayārdramūrte uttiṣṭha lakṣmīśa namonamaste

"Arise, Narayana! Arise, Vasudeva! Arise, Krishna, Achyuta, Madhava! Arise, Vaikuntha, O form melting with compassion! Arise, Lord of Lakshmi — salutation to you again and again.

Verse 67 (garuda.2.51.67)

उत्तिष्ठ मध्वेश सरस्वतीश उत्तिष्ठ रुद्रेश तथांबिकेश । उत्तिष्ठ चन्द्रेश तथा शचीश विप्रेश भक्तेश गवेश नित्यम्

uttiṣṭha madhveśa sarasvatīśa uttiṣṭha rudreśa tathāṁbikeśa uttiṣṭha candreśa tathā śacīśa vipreśa bhakteśa gaveśa nityam

Arise, Lord of Madhu! Arise, Lord of Sarasvati! Arise, Lord of Rudra, and Lord of Ambika too! Arise, Lord of the Moon and Lord of Shachi, O Lord of brahmins, Lord of devotees, Lord of cattle, forever.

Verse 68 (garuda.2.51.68)

शास्त्रप्रियोत्तिष्ठ ऋचि प्रियस्त्वं यजुः प्रियोत्तिष्ठ निदानमूर्ते । सामप्रियस्त्वं च तथा मुरारे अथर्ववेदप्रिय सर्वदा त्वम्

śāstrapriyottiṣṭha ṛci priyastvaṁ yajuḥ priyottiṣṭha nidānamūrte sāmapriyastvaṁ ca tathā murāre atharvavedapriya sarvadā tvam

Arise, O beloved of the scriptures! You are beloved of the Rig-verses, arise, O beloved of the Yajus, O embodiment of origin! You are beloved of the Sama too, O Murari, and ever beloved of the Atharva Veda.

Verse 69 (garuda.2.51.69)

गद्यप्रियस्त्वं च पुराणमूर्ते स्तुतिप्रियोत्तिष्ठ विचित्रमूर्ते । सुगायनप्रीतिकरस्त्वमेव ह्युतिष्ठ शीघ्रं कमला पतिस्त्वम्

gadyapriyastvaṁ ca purāṇamūrte stutipriyottiṣṭha vicitramūrte sugāyanaprītikarastvameva hyutiṣṭha śīghraṁ kamalā patistvam

You are beloved of prose, O embodiment of the Puranas! Arise, beloved of praise, O wondrous form! You alone are pleased by beautiful singing — arise swiftly, O Lord of Kamala!"

Verse 70 (garuda.2.51.70)

एवं स्तुतो विष्णुरजः पुराणो ह्यतित्वरावानुत्थितो नित्यबद्धः

evaṁ stuto viṣṇurajaḥ purāṇo hyatitvarāvānutthito nityabaddhaḥ

Thus praised, Vishnu — unborn, the ancient Purusha, ever bound by his own vow of sleep — rose up with the utmost swiftness.