The Veiling Power of Prakriti and the True Cause of Ignorance

Verse 1 (garuda.2.60.1)

श्रीकृष्ण उवाच । पुरुषाख्यो हरिः साक्षाद्भगवान्पुरुषोत्तमः । शिश्येत्वण्डोदक विष्णुर्नृणां साहस्रवत्सरम् । लक्ष्मीश्चोदकरूपेण शय्यारूपेण भोण्डजा

śrīkṛṣṇa uvāca | puruṣākhyo hariḥ sākṣādbhagavānpuruṣottamaḥ | śiśyetvaṇḍodaka viṣṇurnṛṇāṃ sāhasravatsaram | lakṣmīścodakarūpeṇa śayyārūpeṇa bhoṇḍajā

Shri Krishna said: Hari, known by the name Purusha, is verily the Supreme Lord Purushottama Himself. For a period equal to a thousand years of mortal men, Vishnu lay asleep upon the waters within the cosmic Egg; and Lakshmi, O egg-born Garuda, took the form of that very water, and also the form of His couch.

Verse 2 (garuda.2.60.2)

विद्या तरङ्गरूपेण वायुरूपेण भोण्डज

vidyā taraṅgarūpeṇa vāyurūpeṇa bhoṇḍaja

O egg-born one, her Wisdom (Vidya) also took the form of the rippling waves, and the form of the wind.

Verse 3 (garuda.2.60.3)

तमोरूपेण सैवासी न्नान्यदासीत्कथञ्चन । असीद्गर्भोदके चैव नान्यदासीत्कथञ्चन

tamorūpeṇa saivāsī nnānyadāsītkathañcana | asīdgarbhodake caiva nānyadāsītkathañcana

In the form of darkness she alone existed; nothing else whatsoever existed then. In the waters of the cosmic womb, too, she alone was; nothing else existed at all.

Verse 4 (garuda.2.60.4)

लक्ष्मीस्तुष्टाव च हरिं गर्भोदे पक्षिसत्तम । लक्ष्मीधराभ्यां रूपाभ्यां प्रकृतिर्हरिणा तथा

lakṣmīstuṣṭāva ca hariṃ garbhode pakṣisattama | lakṣmīdharābhyāṃ rūpābhyāṃ prakṛtirhariṇā tathā

And Lakshmi extolled Hari there in the Garbhodaka, O best of birds; together with Hari, Prakriti likewise existed in the twin forms of Lakshmi and Dhara, the Earth.

Verse 5 (garuda.2.60.5)

शेत श्रुतिस्वरूपेण स्तौति गर्भोदके हरिम् । नारायण नमस्तेऽस्तु शृणु विज्ञापनं मम

śeta śrutisvarūpeṇa stauti garbhodake harim | nārāyaṇa namaste'stu śṛṇu vijñāpanaṃ mama

As He lay there in the form embodying the Vedas, she praised Hari in the Garbhodaka: 'O Narayana, salutation to You; hear my supplication.'

Verse 6 (garuda.2.60.6)

अजां जहि महाभाग योग्यानां मुक्तिमावह । अजा तु प्रकृतिः प्रोक्ता चापरा प्रकृतिः परा

ajāṃ jahi mahābhāga yogyānāṃ muktimāvaha | ajā tu prakṛtiḥ proktā cāparā prakṛtiḥ parā

'O greatly blessed one, destroy Aja, and bring liberation to those who are fit for it. Aja indeed is declared to be Prakriti — both the lower Prakriti and the higher Prakriti.'

Verse 7 (garuda.2.60.7)

शततोवरा तु ब्रह्माणी ब्रह्मपत्नी वरानना । उमा शच्यवरा तस्या अवराः संप्रकीर्तिताः

śatatovarā tu brahmāṇī brahmapatnī varānanā | umā śacyavarā tasyā avarāḥ saṃprakīrtitāḥ

'Brahmani, the beautiful-faced consort of Brahma, is foremost among them; Uma and Shachi are declared to be lesser than she — these are proclaimed as her subordinate forms.'

Verse 8 (garuda.2.60.8)

एतासां हननं नैव प्रार्थयामः सदा हरे । अस्ति प्रतिनृषु ब्रह्म प्रकृती द्वे व्यवस्थिते

etāsāṃ hananaṃ naiva prārthayāmaḥ sadā hare | asti pratinṛṣu brahma prakṛtī dve vyavasthite

'We do not, O Hari, ever pray for the destruction of these goddesses themselves; for in every soul Brahman exists, and there the two Prakritis stand established.'

Verse 9 (garuda.2.60.9)

एका तु नित्यसंसारा त्वजशब्दाभिधायिका । द्वितीया तु तमोऽपोह्या अजशब्दाभिधायिका

ekā tu nityasaṃsārā tvajaśabdābhidhāyikā | dvitīyā tu tamo'pohyā ajaśabdābhidhāyikā

'The one, called by the name Aja, is that which causes eternal transmigration; the second, also called by the name Aja, is made of darkness and is to be cast away.'

Verse 10 (garuda.2.60.10)

अत एव त्वजे ज्येष्ठे इति लोके प्रकीर्तिते । सुखदुः खप्रदा चैव अपरा दुः खदैव तु

ata eva tvaje jyeṣṭhe iti loke prakīrtite | sukhaduḥ khapradā caiva aparā duḥ khadaiva tu

'For this reason these two, both called Aja, are renowned in the world: the one grants both pleasure and pain, while the other, the lower one, gives only pain.'

Verse 11 (garuda.2.60.11)

मोक्षाधिकारिणामेव ज्ञानैश्वर्यादयो गणाः । तेषामाच्छादिका होका तमोङ्गा सा प्रकीर्तिता

mokṣādhikāriṇāmeva jñānaiśvaryādayo gaṇāḥ | teṣāmācchādikā hokā tamoṅgā sā prakīrtitā

'It is only for those fit for liberation that the treasures of knowledge, sovereignty, and the rest truly belong; that Shakti which veils these is declared to be the one whose very nature is darkness.'

Verse 12 (garuda.2.60.12)

जीवं प्रति महाविष्णुं पाह्याच्छादयति प्रभो । सा परा प्रकृतिर्ज्ञेया परमाच्छादिका स्मृता

jīvaṃ prati mahāviṣṇuṃ pāhyācchādayati prabho | sā parā prakṛtirjñeyā paramācchādikā smṛtā

'Toward the jiva, O Lord, she veils even the vision of Mahavishnu Himself; she is to be known as the Para Prakriti, remembered as the supreme veiling power.'

Verse 13 (garuda.2.60.13)

एवं सा परमा दुष्टा होका तमोङ्गा तु प्रकीर्तिता । जीववर्गेष्वेव खग ब्रह्मादेर्नास्ति सा क्वचित्

evaṃ sā paramā duṣṭā hokā tamoṅgā tu prakīrtitā | jīvavargeṣveva khaga brahmādernāsti sā kvacit

'Thus that supremely malignant one — the single Shakti whose nature is darkness — has been so declared. O bird, she exists only among the ranks of bound jivas; she is present nowhere in Brahma and those like him.'

Verse 14 (garuda.2.60.14)

पिशाचवत्समुद्दिष्टा जीवस्येत्यधिकारिणः । प्रेरिका तु तयोर्देव्यो स्त्वहमाद्या सुखात्मिका

piśācavatsamuddiṣṭā jīvasyetyadhikāriṇaḥ | prerikā tu tayordevyo stvahamādyā sukhātmikā

'She is described as clinging, like a demon, to the jiva who is properly her subject. But the impeller of both these Prakritis am I — the primal one, whose very nature is bliss.'

Verse 15 (garuda.2.60.15)

तत्र विष्णो महाभाग सगुणाच्छादको हितः । परमाच्छादिकां दुष्टां व्यामुच्यैव महाप्रभो

tatra viṣṇo mahābhāga saguṇācchādako hitaḥ | paramācchādikāṃ duṣṭāṃ vyāmucyaiva mahāprabho

'There, O greatly blessed Vishnu, the veiler endowed with qualities is beneficial; having freed us from that supremely wicked, ultimate veiling power, O great Lord —'

Verse 16 (garuda.2.60.16)

मोक्षं देहि महादेव त्वद्भक्तानां महाप्रभो । परमाच्छादिका ह्यस्मान्नित्य संसारिणो यतः

mokṣaṃ dehi mahādeva tvadbhaktānāṃ mahāprabho | paramācchādikā hyasmānnitya saṃsāriṇo yataḥ

'— grant liberation, O Mahadeva, O great Lord, to Your devotees; for it is the supreme veiling power that keeps us bound eternally in transmigration.'

Verse 17 (garuda.2.60.17)

अत एव च नित्यत्वात्तस्मात्तदपसारणम् । कुरु देव महाभाग इति विज्ञायतां मम

ata eva ca nityatvāttasmāttadapasāraṇam | kuru deva mahābhāga iti vijñāyatāṃ mama

'And precisely because of its eternality, therefore remove it, O god, O greatly blessed one — let this be known as my petition.'

Verse 18 (garuda.2.60.18)

एवं स्तुतो हरिः कृष्णो सुप्रबुद्धोऽपि सर्बदा । उद्वुद्धवन्महा विष्णुरभूदज्ञपरीक्षया

evaṃ stuto hariḥ kṛṣṇo suprabuddho'pi sarbadā | udvuddhavanmahā viṣṇurabhūdajñaparīkṣayā

Thus praised, Hari-Krishna — though ever fully awake — appeared as one roused from sleep; Mahavishnu enacted this only in order to put the ignorant to the test.

Verse 19 (garuda.2.60.19)

तस्य नाभेरभूत्पद्मं सौवर्णं भुवनाश्रयम् । तत्प्राकृतं च विज्ञेयं भूदेवी त्वभिमानिनी

tasya nābherabhūtpadmaṃ sauvarṇaṃ bhuvanāśrayam | tatprākṛtaṃ ca vijñeyaṃ bhūdevī tvabhimāninī

From His navel arose a golden lotus, the resting-place of all the worlds; that lotus is to be known as made of Prakriti, and its presiding deity is Bhudevi, the goddess Earth.

Verse 20 (garuda.2.60.20)

अनन्तसूर्यवच्चैव प्रकाशकरमीरितम् । चिदानन्दमयो विष्णुस्तस्माद्भिन्नो न संशयः

anantasūryavaccaiva prakāśakaramīritam | cidānandamayo viṣṇustasmādbhinno na saṃśayaḥ

It is said to shine forth like countless suns, radiant with light; but Vishnu, who is of the very nature of consciousness and bliss, is without doubt distinct from that lotus.

Verse 21 (garuda.2.60.21)

विष्णोः स्वरूपभूतं च ये विजानन्ति ते नराः । ते यान्ति ह्यधरं लोकं तथा तत्संगिसंगिनः

viṣṇoḥ svarūpabhūtaṃ ca ye vijānanti te narāḥ | te yānti hyadharaṃ lokaṃ tathā tatsaṃgisaṃginaḥ

Those men who take this to be Vishnu's own essential nature go down, indeed, to the lower worlds — as do those who keep company with such misguided people.

Verse 22 (garuda.2.60.22)

किरीटादिकवच्चैव ज्ञातव्यं च खगेश्वर । किरीटाद्या अपि हरेर्द्विधा संति न संशयः

kirīṭādikavaccaiva jñātavyaṃ ca khageśvara | kirīṭādyā api harerdvidhā saṃti na saṃśayaḥ

In the same way, O lord of birds, one should understand the matter of His crown and other emblems; the crown and the rest belonging to Hari are, without doubt, of two kinds.

Verse 23 (garuda.2.60.23)

स्वरूपा ह्यस्वरूपाश्च स्वस्वरूपनि दर्शने । गृहीता इति विज्ञेया न स्वरूपाः खगेश्वर

svarūpā hyasvarūpāśca svasvarūpani darśane | gṛhītā iti vijñeyā na svarūpāḥ khageśvara

Some are of His own essential nature, and some are not; the latter, O lord of birds, are to be understood as forms assumed for the purpose of manifesting His own nature — they are not themselves His true form.

Verse 24 (garuda.2.60.24)

भ्माण्डं ह्यसृजत्तत्र सर्वलोकविधायकम् । प्रलये मुक्तिहीनश्च सुप्त इत्युच्यते बुधः

bhmāṇḍaṃ hyasṛjattatra sarvalokavidhāyakam | pralaye muktihīnaśca supta ityucyate budhaḥ

There He created the cosmic Egg, the ordainer of all the worlds; and at the time of dissolution, one who has not attained liberation is called, by the wise, 'asleep.'

Verse 25 (garuda.2.60.25)

तस्य समिवस्त्रिवं च न ज्ञातव्या खगेश्वर । प्रलयोपि महाभाग ब्रह्मवाय्वोर्न चास्ति हि

tasya samivastrivaṃ ca na jñātavyā khageśvara | pralayopi mahābhāga brahmavāyvorna cāsti hi

Whether that state of his is truly real, or only seems so, cannot be known for certain, O lord of birds; for even dissolution itself, O greatly blessed one, is not truly present for Brahma and Vayu.

Verse 26 (garuda.2.60.26)

वृत्तिरूपं परं ज्ञानं पाद्यार्घ्यं नात्र संशयः । इन्द्रियाणामुपरतिः सुप्तिरित्युच्यते बुधैः

vṛttirūpaṃ paraṃ jñānaṃ pādyārghyaṃ nātra saṃśayaḥ | indriyāṇāmuparatiḥ suptirityucyate budhaiḥ

The supreme knowledge that takes the form of a mental modification stands established beyond doubt; and what the wise call 'sleep' is nothing but the withdrawal of the senses.

Verse 27 (garuda.2.60.27)

ब्रह्मवाय्वोश्च पासग्नि वास्तवं स्यात्खगेश्वर । कथं तर्हि तयोर्वर्ते ह्यविलत्यत्वमुच्यते

brahmavāyvośca pāsagni vāstavaṃ syātkhageśvara | kathaṃ tarhi tayorvarte hyavilatyatvamucyate

If the bondage of Brahma and Vayu were real, O lord of birds, then how is it said that in their case it does not, in truth, come to exist?

Verse 28 (garuda.2.60.28)

तस्मात्तद्वास्तवं नास्ति ब्रह्मवाय्वोः खगेश्वर । स्वप्नावस्थायाः सदृशी ह्यवस्था सुप्तिसंज्ञिका

tasmāttadvāstavaṃ nāsti brahmavāyvoḥ khageśvara | svapnāvasthāyāḥ sadṛśī hyavasthā suptisaṃjñikā

Therefore, O lord of birds, that is not real for Brahma and Vayu; the state termed 'sleep,' in their case, merely resembles the dream state.

Verse 29 (garuda.2.60.29)

ब्रह्मण्यमुख्यया वृत्त्या ह्यस्तीत्येवं निबोध मे । अतो न वास्तवमिदमङ्गीकार्यं खगेश्वर

brahmaṇyamukhyayā vṛttyā hyastītyevaṃ nibodha me | ato na vāstavamidamaṅgīkāryaṃ khageśvara

Understand this from me: in Brahma it exists only in a secondary, non-literal sense; therefore, O lord of birds, this is not to be accepted as real.

Verse 30 (garuda.2.60.30)

वास्तवं ये विजानन्ति तेषां नित्यं धनं तपः । श्रीगरुड उवाच । सुप्तिस्त्वज्ञानकार्यत्वात्सुप्तिर्नास्तीत्युदीरिता

vāstavaṃ ye vijānanti teṣāṃ nityaṃ dhanaṃ tapaḥ | śrīgaruḍa uvāca | suptistvajñānakāryatvātsuptirnāstītyudīritā

Those who truly understand this reality find that austerity becomes their eternal wealth. Shri Garuda said: 'But since sleep is held to be an effect produced by ignorance, it has thus been said that sleep does not exist for him at all.'

Verse 31 (garuda.2.60.31)

यदा हि कारणं चास्ति तदा कार्यमिति प्रभो । इत्यभिप्रायगर्भेण त्वं समाधास्य ते यदि

yadā hi kāraṇaṃ cāsti tadā kāryamiti prabho | ityabhiprāyagarbheṇa tvaṃ samādhāsya te yadi

'For, O Lord, when a cause exists, an effect must follow — if it is with this very intent that you would resolve my doubt,'

Verse 32 (garuda.2.60.32)

तर्हि तस्य महाभाग कथं ब्रूहि भयादिकम् । भयादिकं ह्यस्तु नाम का वास्माकं क्षतिर्भवेत्

tarhi tasya mahābhāga kathaṃ brūhi bhayādikam | bhayādikaṃ hyastu nāma kā vāsmākaṃ kṣatirbhavet

'then, O greatly blessed one, tell me how you would explain his fear and the like. Granted that fear and such states exist in name only — but what harm would there be to us in that?'

Verse 33 (garuda.2.60.33)

एवमुक्तस्तु गोविन्दोब्रवीत्तत्रापि कारणम् । भयं त्वज्ञानकार्यं स्यात्कार्याकारणमत्र हि

evamuktastu govindobravīttatrāpi kāraṇam | bhayaṃ tvajñānakāryaṃ syātkāryākāraṇamatra hi

Thus addressed, Govinda explained the reason for that as well: 'Fear, indeed, would ordinarily be the effect of ignorance; but here it is an effect without any real cause.'

Verse 34 (garuda.2.60.34)

प्रीयते मत्वा ब्रह्म तस्मात्सुप्तिश्च तत्र हि । अज्ञादिकं यदि ब्रह्म तस्य न स्यात्कथञ्चन

prīyate matvā brahma tasmātsuptiśca tatra hi | ajñādikaṃ yadi brahma tasya na syātkathañcana

It is only in order to please Hari that he acts thus — and so his sleep too is for that very purpose. If Brahma were truly ignorant and the like, this would not be possible for him at all.

Verse 35 (garuda.2.60.35)

कथं सुखी प्रदृश्येत न कथञ्चित्करिष्यति । कथं वा मुक्तिपर्यन्तं ज्ञानव्यक्तिर्वदस्व मे

kathaṃ sukhī pradṛśyeta na kathañcitkariṣyati | kathaṃ vā muktiparyantaṃ jñānavyaktirvadasva me

'How, then, would he be seen as content, if he were to do nothing at all? And tell me also, how does the manifestation of knowledge proceed, all the way up to liberation?'

Verse 36 (garuda.2.60.36)

यद्यज्ञानं तस्य सत्यं न स्यात्तर्हि महाप्रभो । अत्यादरात्कथं ब्रह्मञ्छ्रवणं कुरुते वद

yadyajñānaṃ tasya satyaṃ na syāttarhi mahāprabho | atyādarātkathaṃ brahmañchravaṇaṃ kurute vada

'If his ignorance were not real, O great Lord, then why, tell me, does he listen to the scriptures with such profound reverence?'

Verse 37 (garuda.2.60.37)

इति तस्य वचः श्रुत्वा कृष्णो वचनमब्रवीत् । भयं च वास्तवं तस्य न जानीहि महामते

iti tasya vacaḥ śrutvā kṛṣṇo vacanamabravīt | bhayaṃ ca vāstavaṃ tasya na jānīhi mahāmate

Having heard these words of his, Krishna spoke this reply: 'Know, O wise one, that his fear also is not real.'

Verse 38 (garuda.2.60.38)

दृश्यते मद्भयं तस्य हरिप्रीत्यर्थमेव च । भयाकामवतीवानमुवास्तवमीरितम्

dṛśyate madbhayaṃ tasya hariprītyarthameva ca | bhayākāmavatīvānamuvāstavamīritam

That fear of his is displayed only for the sake of pleasing Hari; it is described as being, as it were, without any real longing behind it — in truth, it does not exist.

Verse 39 (garuda.2.60.39)

प्राप्तप्राब्धलेशस्त तस्य नास्ति खगेश्वर । दुः खाज्ञानादिकं किञ्चित्कथं तस्मिन् भविष्यति

prāptaprābdhaleśasta tasya nāsti khageśvara | duḥ khājñānādikaṃ kiñcitkathaṃ tasmin bhaviṣyati

Not even a trace of accumulated prarabdha karma exists in him, O lord of birds. How then could any suffering, ignorance, or the like ever come to be in him?

Verse 40 (garuda.2.60.40)

विष्णोराज्ञानुसारेण भयायानुकरोत्यसौ । तेन प्रीणाति च हरिस्तस्य नास्त्यत्र संशयः

viṣṇorājñānusāreṇa bhayāyānukarotyasau | tena prīṇāti ca haristasya nāstyatra saṃśayaḥ

In accordance with Vishnu's command, he enacts the semblance of fear; and by this he pleases Hari — of this there is no doubt.

Verse 41 (garuda.2.60.41)

शृणोति सततं ब्रह्मा न चिन्त्यात्तावताज्ञता । कदाचिद्दृश्यते ब्रह्मा दुः खी न च खगेश्वर

śṛṇoti satataṃ brahmā na cintyāttāvatājñatā | kadāciddṛśyate brahmā duḥ khī na ca khageśvara

Brahma listens to the scriptures continually; his supposed ignorance is not to be inferred merely on that account. Sometimes Brahma appears as if sorrowful — but, O lord of birds, in truth he is not so.

Verse 42 (garuda.2.60.42)

यद्ब्रह्म च न जानीयाद्धरिप्रीत्यर्थमेव च । दुः खिवद्दृश्यते ब्रह्मा आज्ञानां मोहनाय च

yadbrahma ca na jānīyāddhariprītyarthameva ca | duḥ khivaddṛśyate brahmā ājñānāṃ mohanāya ca

Whenever Brahma seems not to know something, it is only for the sake of pleasing Hari; he appears as if sorrowful both to please Hari and to delude the ignorant.

Verse 43 (garuda.2.60.43)

योग्यतामनतिक्रम्य यावज्ज्ञानं च तिष्ठति । ब्रह्मणस्तावदेवास्ति नात्र कार्या विचारणा

yogyatāmanatikramya yāvajjñānaṃ ca tiṣṭhati | brahmaṇastāvadevāsti nātra kāryā vicāraṇā

Without ever exceeding his own true competence, knowledge remains present in Brahma only to that extent; no further inquiry need be made into this matter.

Verse 44 (garuda.2.60.44)

ज्ञानस्य व्यक्तता नाम विद्यमानस्य चादरात् । ज्ञानस्यासादनं चैव ज्ञानव्यक्तिरिति स्मृता

jñānasya vyaktatā nāma vidyamānasya cādarāt | jñānasyāsādanaṃ caiva jñānavyaktiriti smṛtā

The 'manifestation of knowledge' means this: out of due regard for knowledge that already exists, its renewed attainment — this is what is remembered as the manifestation of knowledge.

Verse 45 (garuda.2.60.45)

अतो ज्ञानादिकं नास्ति ब्रह्मणः परमेष्ठिनः । पद्माद्धिरण्म याज्जातो ब्रह्मा तु चतुराननः

ato jñānādikaṃ nāsti brahmaṇaḥ parameṣṭhinaḥ | padmāddhiraṇma yājjāto brahmā tu caturānanaḥ

Therefore no real deficiency of knowledge or the like exists in Brahma, the Supreme-Placed One; for Brahma, the four-faced one, was born from the golden lotus.

Verse 46 (garuda.2.60.46)

सर्वदाऽलोचनायुक्तस्तेन स्वालोचनं कृतम् । अज्ञानां मोहनार्थाय हरिप्रीत्यर्थमेव च

sarvadā'locanāyuktastena svālocanaṃ kṛtam | ajñānāṃ mohanārthāya hariprītyarthameva ca

Ever endowed with awareness, he engaged in self-reflection about his own origin, both for the sake of deluding the ignorant and for the sake of pleasing Hari.

Verse 47 (garuda.2.60.47)

संकल्पोपि तथैवास्ति न ह्यज्ञानात्कृतस्तथा । को वा मां सृष्टवानत्र इति ह्यालोच्य स प्रभुः

saṃkalpopi tathaivāsti na hyajñānātkṛtastathā | ko vā māṃ sṛṣṭavānatra iti hyālocya sa prabhuḥ

Even his resolve exists in just this way — it is indeed not born of any real ignorance. Reflecting, 'Now, who indeed has created me here?' — that Lord...

Verse 48 (garuda.2.60.48)

तं विचारयितुं ब्रह्मा पद्मनाडीं विवेश ह

taṃ vicārayituṃ brahmā padmanāḍīṃ viveśa ha

...in order to investigate that very question, Brahma entered into the stalk of the lotus.