Brahma's Hymn of Praise and the Gradation of Souls

Verse 1 (garuda.2.61.1)

श्रीकृष्ण उवाच । नाडीं समाविश्य महानुभावः श्रीविष्णुभक्तो त्वथ पुष्करस्थः । विचारयामास गुरुं स्वमूलं नारायणं निर्गुणमद्वितीयम्

śrīkṛṣṇa uvāca | nāḍīṃ samāviśya mahānubhāvaḥ śrīviṣṇubhakto tvatha puṣkarasthaḥ | vicārayāmāsa guruṃ svamūlaṃ nārāyaṇaṃ nirguṇamadvitīyam

Krishna said: Then that great-souled devotee of Sri Vishnu, seated upon the lotus, entered into the subtle channel (nadi) of meditation and began to contemplate his guru and root-source, Narayana, who is without material qualities and without a second.

Verse 2 (garuda.2.61.2)

एतावता हरिभक्तस्य तस्याप्यच्छिन्नभक्तस्य चतुर्मुखस्य । विचारकाले च विचिन्तनीयो ह्यज्ञानलेशस्तु खगेश्वरेश्वर

etāvatā haribhaktasya tasyāpyacchinnabhaktasya caturmukhasya | vicārakāle ca vicintanīyo hyajñānaleśastu khageśvareśvara

O lord even of the king of birds, thus even for that devotee of Hari, the four-faced Brahma of unbroken devotion, at the time of his contemplation a trace of ignorance must indeed be considered.

Verse 3 (garuda.2.61.3)

यथास्ति विष्णोर्मनः सङ्कल्प एव तथैव सोपि प्रकरोति नित्यम् । आलोचने तस्य सदास्ति भूमन्स्वयोग्यतामनतिक्रम्य चैव

yathāsti viṣṇormanaḥ saṅkalpa eva tathaiva sopi prakaroti nityam | ālocane tasya sadāsti bhūmansvayogyatāmanatikramya caiva

Whatever Vishnu's mind resolves, that alone Brahma too ever brings about; O abundant one, in his reflection there is always understanding that never oversteps the bounds of his own capacity.

Verse 4 (garuda.2.61.4)

हरेः स्वरूपे च तथा प्रपञ्चः स्वस्मिन्स्वरूपे च खगास्ति ज्ञानम् । यथापि नित्यं परिचारवारि च अज्ञातवद्दृश्यते विष्णुना च

hareḥ svarūpe ca tathā prapañcaḥ svasminsvarūpe ca khagāsti jñānam | yathāpi nityaṃ paricāravāri ca ajñātavaddṛśyate viṣṇunā ca

In Hari's own form there is boundless extent, O lord of birds; and though Brahma has knowledge of his own nature, still — just as water ever at hand for an attendant may yet seem, in its fullness, unknown — so too does Vishnu's nature appear as though unknown in its entirety.

Verse 5 (garuda.2.61.5)

हरेः प्रीत्यर्थं कुरुतेऽसौ कदाच्चित्तत्रापि कश्चिद्विशेषोऽस्ति वीन्द्र । शृणुष्व सम्यङ्निगृहीतचित्तो यथा प्रोवाच स विजानाति देवः

hareḥ prītyarthaṃ kurute'sau kadāccittatrāpi kaścidviśeṣo'sti vīndra | śṛṇuṣva samyaṅnigṛhītacitto yathā provāca sa vijānāti devaḥ

O lord of birds, for Hari's pleasure Brahma sometimes acts in this manner, and even in that there is a certain distinction. Listen attentively with a composed mind, to how, as I now declare, that god Brahma truly understands.

Verse 6 (garuda.2.61.6)

सदा त्वदोषं प्रविशेषैश्च मुक्तवेदास्तथा वा पविजानन्ति नित्यम् । तस्य स्वरूपं न तथा हरिं च स्वयोग्यतामनतिक्रम्य वेधाः

sadā tvadoṣaṃ praviśeṣaiśca muktavedāstathā vā pavijānanti nityam | tasya svarūpaṃ na tathā hariṃ ca svayogyatāmanatikramya vedhāḥ

The liberated souls and the Vedas ever know in their particularity that Hari is always free from any flaw; yet even Brahma, the ordainer, without transgressing his own capacity, does not know Hari's own true form in its entirety.

Verse 7 (garuda.2.61.7)

हरेः स्वरूपं न विजानाति सर्वं स्वयोग्यरूपं सर्वदा वेत्ति विष्णोः । तत्राज्ञानं नास्ति किञ्चिद्द्विजेन्द्र यावत्स्वरूपं च तथैव लक्ष्म्याः

hareḥ svarūpaṃ na vijānāti sarvaṃ svayogyarūpaṃ sarvadā vetti viṣṇoḥ | tatrājñānaṃ nāsti kiñciddvijendra yāvatsvarūpaṃ ca tathaiva lakṣmyāḥ

He does not know the whole of Hari's own form, but always knows Vishnu only to the extent of his own capacity; in this there is no fault of ignorance whatsoever, O lord of the twice-born, and the same holds true regarding the form of Lakshmi as well.

Verse 8 (garuda.2.61.8)

वेधा न जानाति कुतस्तदन्ये तयोः स्वरूपं न विजानाति सर्वम् । तथापि वेदानेकदेशेन वेद जानाति लक्ष्मीर्हरिरूपं च यावत्

vedhā na jānāti kutastadanye tayoḥ svarūpaṃ na vijānāti sarvam | tathāpi vedānekadeśena veda jānāti lakṣmīrharirūpaṃ ca yāvat

If Brahma himself does not know, how then could others know it? He does not know the entire form of that pair, Hari and Lakshmi. Yet, through one portion of the Veda's teaching, Lakshmi knows Hari's form to whatever extent lies within her reach.

Verse 9 (garuda.2.61.9)

तावन्न जानाति विधिः खगेन्द्र ज्ञाने विधातुश्च स्वयोग्यभूते । अतो विरिञ्चस्य न चिन्तनीयो ह्यज्ञानलेशः क्वापि देशे च काले

tāvanna jānāti vidhiḥ khagendra jñāne vidhātuśca svayogyabhūte | ato viriñcasya na cintanīyo hyajñānaleśaḥ kvāpi deśe ca kāle

O lord of birds, Brahma does not know even as much as Lakshmi does, for knowledge in each is proportioned to one's own capacity. Therefore no trace of ignorance, in the sense of a fault, should ever be attributed to Brahma, at any place or time.

Verse 10 (garuda.2.61.10)

नाडीं समाविश्य तदा विरिञ्चो न वेद नारायणमेकवच्च । तदाऽशृणोत्तं कमलासनं प्रभुस्तपस्तप द्व्यक्षरं सादरेण

nāḍīṃ samāviśya tadā viriñco na veda nārāyaṇamekavacca | tadā'śṛṇottaṃ kamalāsanaṃ prabhustapastapa dvyakṣaraṃ sādareṇa

Having entered the nadi, Brahma could not know Narayana in his singular, undivided nature. Then the Lord respectfully spoke to the lotus-seated Brahma the two-syllabled command: "Perform tapas, perform tapas."

Verse 11 (garuda.2.61.11)

अभिप्रायं तस्य सम्यग्विदित्त्वा तपः कुरु त्वं हरितुष्ट्यर्थमेव । तपोऽकरोद्धरिपादैक निष्ठो हरेः प्रीत्यर्थं दिव्यसहस्रवर्षम्

abhiprāyaṃ tasya samyagvidittvā tapaḥ kuru tvaṃ harituṣṭyarthameva | tapo'karoddharipādaika niṣṭho hareḥ prītyarthaṃ divyasahasravarṣam

Understanding well the intent of this command — that he should perform tapas solely for Hari's satisfaction — Brahma, single-mindedly devoted to Hari's feet, undertook austerities for a thousand divine years for the pleasure of Hari.

Verse 12 (garuda.2.61.12)

ततो हरिः प्रादुरासीत्खगेन्द्र वरं दातुं भक्तवरस्य दिव्यम् । सदा विष्णुं देवदेवो ददर्श चतुर्भुजं तं जलजायताक्षम्

tato hariḥ prādurāsītkhagendra varaṃ dātuṃ bhaktavarasya divyam | sadā viṣṇuṃ devadevo dadarśa caturbhujaṃ taṃ jalajāyatākṣam

Then, O lord of birds, Hari appeared to grant a divine boon to that best of devotees, and Brahma, the god among gods, beheld before him Vishnu, four-armed, with eyes like lotus petals.

Verse 13 (garuda.2.61.13)

श्रीवत्सलक्ष्मं गलशोभिकौस्तुभं संपश्यन्तं सुप्रसन्नार्द्रदृष्ट्या । दृष्ट्वा हरिं ब्रह्म नारायणं च पुरः स्थितं भक्तवश्यं दयालुम्

śrīvatsalakṣmaṃ galaśobhikaustubhaṃ saṃpaśyantaṃ suprasannārdradṛṣṭyā | dṛṣṭvā hariṃ brahma nārāyaṇaṃ ca puraḥ sthitaṃ bhaktavaśyaṃ dayālum

Bearing the mark of Shrivatsa, the Kaustubha gem gleaming at his throat, gazing upon him with an utterly gracious and tender look — beholding Hari-Narayana, merciful and ever governed by love for his devotees, standing before him, Brahma...

Verse 14 (garuda.2.61.14)

समर्चयामास महाविभूत्या भक्त्या हरेः पादतीर्थं दधार । अस्तौन्महाभागवतप्रधानो हरिं गुरुं भक्तिविवर्धितात्मा

samarcayāmāsa mahāvibhūtyā bhaktyā hareḥ pādatīrthaṃ dadhāra | astaunmahābhāgavatapradhāno hariṃ guruṃ bhaktivivardhitātmā

...worshipped him with great splendor and, in devotion, bore upon himself the water that had bathed Hari's feet. That foremost among the great devotees, his heart swollen with devotion, then began to praise Hari, his guru.

Verse 15 (garuda.2.61.15)

ब्रह्मोवाच । रमेश लोकेश जगन्निवास तव स्वरूपं न विजानाति देवी । तव प्रसादात्सुविजानाति देवी गुणान्वेदोक्तान्सर्वदा वीन्द्र सर्वान्

brahmovāca | rameśa lokeśa jagannivāsa tava svarūpaṃ na vijānāti devī | tava prasādātsuvijānāti devī guṇānvedoktānsarvadā vīndra sarvān

Brahma said: O Ramesha, lord of the worlds, abode of the universe! Even the goddess Lakshmi does not fully know your true form; yet, O Garuda, by your grace the goddess ever well knows all the qualities declared in the Vedas.

Verse 16 (garuda.2.61.16)

तथापि सा न विजानाति देवी साकल्येनाशेषितः सद्गुणांश्च । यद्यप्यनुक्तं पञ्चभिर्नास्ति वेदैस्तथापि देवेऽत्र विशेष आस्ते

tathāpi sā na vijānāti devī sākalyenāśeṣitaḥ sadguṇāṃśca | yadyapyanuktaṃ pañcabhirnāsti vedaistathāpi deve'tra viśeṣa āste

Even so, the goddess does not know all your good qualities in their entirety, without remainder. Although nothing is left unstated by the five Vedas, still, O Lord, there remains a particular distinction here.

Verse 17 (garuda.2.61.17)

तत्त्वेच्छवः प्रविजानन्ति नित्यं वेदे सूक्तान्क्वाप्यनुक्तांश्च सर्वान् । आदौ जानन्त्यत्र वेदा मुरारे ऋगादयः सुष्ठु चत्वार एव

tattvecchavaḥ pravijānanti nityaṃ vede sūktānkvāpyanuktāṃśca sarvān | ādau jānantyatra vedā murāre ṛgādayaḥ suṣṭhu catvāra eva

O Murari, those who seek the truth come to know, in due course, all the qualities declared in the Veda as well as those declared nowhere else. First of all, the four Vedas beginning with the Rig know this well.

Verse 18 (garuda.2.61.18)

वेदा ह्येते वेदयन्तीति देव तथा पुराणं भारतं पञ्चरात्रम् । क्रमादितो विचिन्त्य सा विष्णुगुणान्स्वयोग्यान्सदा विजानाति रमापि देवी

vedā hyete vedayantīti deva tathā purāṇaṃ bhārataṃ pañcarātram | kramādito vicintya sā viṣṇuguṇānsvayogyānsadā vijānāti ramāpi devī

These Vedas, O Lord, thus proclaim it, as do the Puranas, the Mahabharata, and the Pancharatra. Reflecting upon them in due sequence, the goddess Rama too ever comes to know Vishnu's qualities to the extent suited to her own capacity.

Verse 19 (garuda.2.61.19)

विशेषतो ह्युक्तगुणा नृगादिषु स्वयोग्यभूतान्संविजानाति देवी । सामान्यतः प्रविजानाति देवी हरेर्गुणान्न विशेषाच्च नित्यम्

viśeṣato hyuktaguṇā nṛgādiṣu svayogyabhūtānsaṃvijānāti devī | sāmānyataḥ pravijānāti devī harerguṇānna viśeṣācca nityam

The qualities specifically told of in stories such as that of Nriga, so far as suited to her own capacity, the goddess fully knows. In general the goddess knows Hari's qualities, though not always in their complete particularity.

Verse 20 (garuda.2.61.20)

अहं विजानामि रमाप्रसादात्तव प्रसादाच्च गुणान्सदैव । स्वयोग्यभूताञ्छ्रुतिषूक्तान् गुणांश्च कांश्चिद्विजानाति हरेर्न कश्चित्

ahaṃ vijānāmi ramāprasādāttava prasādācca guṇānsadaiva | svayogyabhūtāñchrutiṣūktān guṇāṃśca kāṃścidvijānāti harerna kaścit

By Rama's grace, and by your own grace, I always know those qualities declared in the Shrutis that are suited to my own capacity. But there are certain qualities of Hari that no one at all knows.

Verse 21 (garuda.2.61.21)

तव प्रसादाच्च मम प्रसादात्कालान्तरे तांश्च जानाति शेषः । दुष्कर्मलेशान्न तिरोहितान् गुणान्यानेव पूर्वं विदितान् स्वयोग्यान्

tava prasādācca mama prasādātkālāntare tāṃśca jānāti śeṣaḥ | duṣkarmaleśānna tirohitān guṇānyāneva pūrvaṃ viditān svayogyān

By your grace and by my grace, Shesha too, in the course of time, comes to know those qualities. This is not ignorance concealed by any trace of misdeed, but rather those qualities suited to his capacity, already known before, that gradually become clearer.

Verse 22 (garuda.2.61.22)

तानेव ज्ञात्वा पुनरेव शेषस्तिरो हितांल्लब्धगुणस्ततः स्मृतः । सदा स्वयोग्यांश्च हरेर्गुणांश्च उमापतिश्चापि तव प्रसादात्

tāneva jñātvā punareva śeṣastiro hitāṃllabdhaguṇastataḥ smṛtaḥ | sadā svayogyāṃśca harerguṇāṃśca umāpatiścāpi tava prasādāt

Knowing those same qualities anew, and thus obtaining the qualities that had earlier been hidden from him, Shesha is thereafter accounted the more accomplished. And by your grace, Umapati (Shiva) too ever comes to know Hari's qualities to the extent suited to his own capacity.

Verse 23 (garuda.2.61.23)

यदा विजानाति हरे मुरारे अप्राप्तलब्धेति तदोच्यते हरः । ममापि लोकं च यदा मुरारे तदा विजानाति तव स्वरूपम्

yadā vijānāti hare murāre aprāptalabdheti tadocyate haraḥ | mamāpi lokaṃ ca yadā murāre tadā vijānāti tava svarūpam

O Hari, O Murari, when he comes to attain what was formerly unattained, then he is called "Hara." And, O Murari, when he comes to know my world (station) as well, then he knows your true form to that extent.

Verse 24 (garuda.2.61.24)

गोविन्द नित्याव्यय चित्सुपूर्ण तव प्रसादान्नास्ति शतेषु तन्मम। येये हि देवाश्च शरीरधारिणस्ते ज्ञानहीना विषयेषु निष्ठाः

govinda nityāvyaya citsupūrṇa tava prasādānnāsti śateṣu tanmama| yeye hi devāśca śarīradhāriṇaste jñānahīnā viṣayeṣu niṣṭhāḥ

O Govinda, eternal, imperishable, full of pure consciousness! By your grace, not even a hundredth part of that ignorance exists in me. But whatever gods are embodied in material form are devoid of knowledge and remain fixed upon sense-objects.

Verse 25 (garuda.2.61.25)

येये देवा विषयेषु निष्ठास्तेते देवा बहिरर्थभावाः । येये देवा बहिरर्थभावा मोक्षादन्ये प्रलपन्तः सदैव

yeye devā viṣayeṣu niṣṭhāstete devā bahirarthabhāvāḥ | yeye devā bahirarthabhāvā mokṣādanye pralapantaḥ sadaiva

Whatever gods are fixed upon sense-objects have their being centered on external things. And whatever gods have their being centered on external things are, unless bound for liberation, ever babbling in delusion.

Verse 26 (garuda.2.61.26)

तव स्वरूपे च जगत्स्वरूपे तवासमानं नास्ति विष्णो सदैव । यतस्तव प्राकृतो नास्ति देहो यतो ज्ञानं नास्ति नास्त्येव नित्यम्

tava svarūpe ca jagatsvarūpe tavāsamānaṃ nāsti viṣṇo sadaiva | yatastava prākṛto nāsti deho yato jñānaṃ nāsti nāstyeva nityam

O Vishnu, in your own form and in the form of the universe there is nothing whatsoever equal to you, for you pervade all. Because your body is not made of material nature, there is therefore never, in any way, a lack of knowledge in you.

Verse 27 (garuda.2.61.27)

पूर्णानन्दज्ञानदेहोऽपि नित्यं सदा शरीरी भाष्यते भक्तिमद्भिः । यतस्तव प्राकृतो नास्ति देहो ह्यतोपि नित्यमशरीरीति च स्मृतः

pūrṇānandajñānadeho'pi nityaṃ sadā śarīrī bhāṣyate bhaktimadbhiḥ | yatastava prākṛto nāsti deho hyatopi nityamaśarīrīti ca smṛtaḥ

Though your body is ever full of bliss and knowledge, devotees always speak of you as embodied. Yet because your body is not made of material nature, you are for that very reason also ever spoken of as without a body.

Verse 28 (garuda.2.61.28)

नतोऽहं सर्वदास्मिञ्शरीरेऽहंममेत्यभिमानेन शून्यः । अत्तोऽप्यहं त्वशरीरी सदैव तथैव नित्यं बहिरर्थैश्च शून्यः

nato'haṃ sarvadāsmiñśarīre'haṃmametyabhimānena śūnyaḥ | atto'pyahaṃ tvaśarīrī sadaiva tathaiva nityaṃ bahirarthaiśca śūnyaḥ

I bow ever before you; in this body I am always devoid of the false pride of "I" and "mine." And although I partake of experience through it, I too am ever without a material body, and likewise am always free from attachment to external things.

Verse 29 (garuda.2.61.29)

स्वभोगभार्यासत्यलोकादिभोगः स्वयोग्यभोगो वस्त्रमाल्यादिभोगः । एते हि सर्वे बहिरर्थसंज्ञकाः नैसर्गकामाः सर्वदा मे हि विष्णो

svabhogabhāryāsatyalokādibhogaḥ svayogyabhogo vastramālyādibhogaḥ | ete hi sarve bahirarthasaṃjñakāḥ naisargakāmāḥ sarvadā me hi viṣṇo

The enjoyment of my own wife, the enjoyment of Satyaloka and the like, enjoyment suited to my own capacity, the enjoyment of garments, garlands, and such — all these are indeed termed "external things." Yet for me, O Vishnu, these are ever natural, dutiful engagements, never born of craving.

Verse 30 (garuda.2.61.30)

तथाप्यहं कामहीनो हि नित्यं रुद्रादयः कामवन्तो यतोतः । शरीरिणस्ते बहिरर्थभावा अज्ञानवन्तोऽपि च संस्मृताः खग

tathāpyahaṃ kāmahīno hi nityaṃ rudrādayaḥ kāmavanto yatotaḥ | śarīriṇaste bahirarthabhāvā ajñānavanto'pi ca saṃsmṛtāḥ khaga

Yet I am ever free of desire, whereas Rudra and others are subject to desire. Therefore, O bird, being embodied and fixed upon external things, they are also remembered as possessing some degree of ignorance.

Verse 31 (garuda.2.61.31)

स्वदारभोगे केवलां प्रीतिमेवं हरेरेवं सर्वदाहं करोति । स्तम्बास्त्रादीन्धारियिष्ये सदैव विष्णोः प्रीत्यर्थं नैव गात्रार्थमेव

svadārabhoge kevalāṃ prītimevaṃ harerevaṃ sarvadāhaṃ karoti | stambāstrādīndhāriyiṣye sadaiva viṣṇoḥ prītyarthaṃ naiva gātrārthameva

Even in the enjoyment of my own wife, my love is directed to Hari alone — thus do I ever act. I shall always bear these implements, weapons, and the like solely for Vishnu's pleasure, never for the sake of bodily gratification.

Verse 32 (garuda.2.61.32)

नित्यानन्दादन्यकामो न मेस्ति अतः सदा बहिरर्थैश्च शून्यः । ममापि भार्या बहिरर्थशून्या अमूढभावा मूढवतीव दृश्यते

nityānandādanyakāmo na mesti ataḥ sadā bahirarthaiśca śūnyaḥ | mamāpi bhāryā bahirarthaśūnyā amūḍhabhāvā mūḍhavatīva dṛśyate

I have no desire other than eternal bliss; hence I am ever free from attachment to external things. My wife too is free from external attachment; though her nature is unconfused, she appears, as it were, confused.

Verse 33 (garuda.2.61.33)

अमूढभूता ज्ञानिनां सर्वदैव तथाज्ञानां ज्ञानहीनेति भाति । यावज्ज्ञानं चास्ति मे वास्तुदेव तावज्ज्ञानं वासुदेवस्य चास्ति

amūḍhabhūtā jñānināṃ sarvadaiva tathājñānāṃ jñānahīneti bhāti | yāvajjñānaṃ cāsti me vāstudeva tāvajjñānaṃ vāsudevasya cāsti

This nature always appears unconfused to the wise, though it seems devoid of understanding to the ignorant. O Vasudeva, as much knowledge as I possess, that much only is my knowledge of your Vasudeva-form — not of your boundless, unfathomable nature.

Verse 34 (garuda.2.61.34)

यावज्ज्ञानं वासुदेवस्य चास्ति तावज्ज्ञानं ज्ञानवतामृजूनाम् । क्रमेणैवाज्ञानिनां वानृजूनामस्पष्टरूपो ज्ञानगतो विशेषः

yāvajjñānaṃ vāsudevasya cāsti tāvajjñānaṃ jñānavatāmṛjūnām | krameṇaivājñānināṃ vānṛjūnāmaspaṣṭarūpo jñānagato viśeṣaḥ

As much knowledge as there is of your Vasudeva-form, that much is the knowledge of the wise and honest. But in the ignorant and the crooked this knowledge grows progressively more indistinct, in due gradation.

Verse 35 (garuda.2.61.35)

सौरिप्रकाशे च यथैव दर्शनं तथा मम ज्ञानगतो विशेषः । दीपप्रकाशे च यथैव दर्शनं तथा ज्ञानं वासुदेवस्य चास्ति

sauriprakāśe ca yathaiva darśanaṃ tathā mama jñānagato viśeṣaḥ | dīpaprakāśe ca yathaiva darśanaṃ tathā jñānaṃ vāsudevasya cāsti

Just as one sees by the light of the sun, such is the particular measure of my knowledge; and just as one sees by the light of a lamp, such is the knowledge others have regarding Vasudeva.

Verse 36 (garuda.2.61.36)

अस्पष्टपरूपा न्यूनता ह्यस्ति वायौ तथा ज्ञानं नैव संचिन्तनीयम् । एतादृशी ज्ञानशक्तिर्मुरारेर्वाय्वादीनां मोक्षपर्यन्तमस्ति

aspaṣṭaparūpā nyūnatā hyasti vāyau tathā jñānaṃ naiva saṃcintanīyam | etādṛśī jñānaśaktirmurārervāyvādīnāṃ mokṣaparyantamasti

In Vayu too there is some slight, faintly perceptible diminution, but this is never to be regarded as any deficiency in his knowledge. Such is the power of knowledge that Vayu and others possess regarding Murari, and it remains so right up until liberation.

Verse 37 (garuda.2.61.37)

ज्ञानं त्वृजूनां मोक्षकालेपि पञ्चवाय्वादीनां प्रलयेनाद्रादीर्न । वायोर्मम प्रलये सृष्टिकाले तथा गायत्र्या नास्तिनास्त्येव मोहः

jñānaṃ tvṛjūnāṃ mokṣakālepi pañcavāyvādīnāṃ pralayenādrādīrna | vāyormama pralaye sṛṣṭikāle tathā gāyatryā nāstināstyeva mohaḥ

The knowledge of the honest, even at the time of liberation, and that of the fivefold Vayu-group, does not diminish through dissolution. For Vayu and for me, at both dissolution and creation, and likewise for Gayatri, there is never, ever, any delusion.

Verse 38 (garuda.2.61.38)

गायत्रीवद्भारत्या देवदेव ज्ञातव्यमेवं हरितत्त्ववेदिभिः । ममाज्ञानं दृश्यते यत्र कुत्र दैत्यादीनां मोहनार्थ सदैव

gāyatrīvadbhāratyā devadeva jñātavyamevaṃ haritattvavedibhiḥ | mamājñānaṃ dṛśyate yatra kutra daityādīnāṃ mohanārtha sadaiva

O God of gods, this same truth, as with Gayatri, is to be understood by the knowers of Hari's reality regarding Bharati as well. Wherever any ignorance appears in me, it is always only for the purpose of deluding the demons and the like.

Verse 39 (garuda.2.61.39)

तेन प्रीतिर्देवदेवस्य विष्णोर्भविष्यतीत्येव विनिश्चितात्मा । प्रश्रादिकं त्वज्ञवत्सर्वदैवं करिष्येहं मोहनायाधमानाम्

tena prītirdevadevasya viṣṇorbhaviṣyatītyeva viniścitātmā | praśrādikaṃ tvajñavatsarvadaivaṃ kariṣyehaṃ mohanāyādhamānām

With the firm conviction that this alone will bring pleasure to Vishnu, the god of gods, I shall always behave, in acts of deference and the like, as though ignorant, solely to delude the base ones.

Verse 40 (garuda.2.61.40)

सूर्योदये नास्ति यथा तमश्च तथाज्ञानं नास्तिनास्त्येव देव । करोम्यहं श्रवणं सर्वदैव हरिप्रीत्यर्थं निश्चतार्थं सतां हि

sūryodaye nāsti yathā tamaśca tathājñānaṃ nāstināstyeva deva | karomyahaṃ śravaṇaṃ sarvadaiva hariprītyarthaṃ niścatārthaṃ satāṃ hi

Just as darkness does not exist at sunrise, so, O God, there is never, in truth, any ignorance in me. I always engage in hearing and discourse with a settled purpose, for the sake of Hari's pleasure and truly for the good of the virtuous.

Verse 41 (garuda.2.61.41)

शतजन्मगतानां त्वनृजूनां पूर्वमेव तु । अपरोक्षाभाव एव ह्यज्ञानं समुदीरितम्

śatajanmagatānāṃ tvanṛjūnāṃ pūrvameva tu | aparokṣābhāva eva hyajñānaṃ samudīritam

For the crooked ones, who pass through a hundred births, it is precisely the absence of direct, immediate realization — right from the very outset — that is termed "ignorance."

Verse 42 (garuda.2.61.42)

अपरोक्षानन्तरं तु नास्त्यज्ञानं न संशयः । शतजन्मसु देवेश अपरोक्षेण सर्वदा

aparokṣānantaraṃ tu nāstyajñānaṃ na saṃśayaḥ | śatajanmasu deveśa aparokṣeṇa sarvadā

But once direct realization has arisen, there is no more ignorance — of this there is no doubt. O lord of gods, throughout my hundred births, knowledge has always come to me by way of direct realization.

Verse 43 (garuda.2.61.43)

पूर्णज्ञानं ममास्त्येव नात्र कार्या विचारणा । शतजन्मसु पूर्वं तु परोक्षेण मम प्रभो

pūrṇajñānaṃ mamāstyeva nātra kāryā vicāraṇā | śatajanmasu pūrvaṃ tu parokṣeṇa mama prabho

Full knowledge does indeed exist in me — there is no need for doubt on this point. But, O Lord, earlier in those hundred births, this knowledge of mine was at first only indirect.

Verse 44 (garuda.2.61.44)

पूर्णं ज्ञानं सदाप्यस्तीत्येवमाहुर्महर्षयः । संज्ञाजन्मगतायाश्च सरस्वत्या महाप्रभो

pūrṇaṃ jñānaṃ sadāpyastītyevamāhurmaharṣayaḥ | saṃjñājanmagatāyāśca sarasvatyā mahāprabho

"Full knowledge ever exists in Brahma" — so declare the great sages. And, O great Lord, the same holds true of Sarasvati, who takes birth under various names.

Verse 45 (garuda.2.61.45)

नाज्ञानं चिन्तनीयं हि ब्रह्माय्वोश्च देव हि । अत्र कश्चिद्विशेषोस्ति ज्ञातव्यस्तत्वमिच्छुभिः

nājñānaṃ cintanīyaṃ hi brahmāyvośca deva hi | atra kaścidviśeṣosti jñātavyastatvamicchubhiḥ

O God, ignorance is never to be attributed to Brahma or to Vayu. Yet there remains here a certain distinction, which those who seek the truth ought to know.

Verse 46 (garuda.2.61.46)

अवतारेषु भारत्याः कदाचिज्ज्ञानपूर्वकम् । सर्वदा ज्ञानरूपा सा सर्वदुःखविवर्जिता

avatāreṣu bhāratyāḥ kadācijjñānapūrvakam | sarvadā jñānarūpā sā sarvaduḥkhavivarjitā

In her incarnations, Bharati sometimes appears, quite deliberately, as if lacking knowledge; yet she is always of the very nature of knowledge, and utterly free from all sorrow.

Verse 47 (garuda.2.61.47)

दैत्यानां मोहनार्थाय अंशे दुःखीव दृश्यते । तस्या दुःखादिकं किञ्चिन्नास्तिनास्त्येव सर्वथा

daityānāṃ mohanārthāya aṃśe duḥkhīva dṛśyate | tasyā duḥkhādikaṃ kiñcinnāstināstyeva sarvathā

For the sake of deluding the demons, in her partial manifestation she appears, as it were, sorrowful; but in her there is, in truth, no sorrow whatsoever, none at all.

Verse 48 (garuda.2.61.48)

अपरोक्षतिरोभाव ईषत्काले प्रदृश्यते । तावन्मात्रेण वाज्ञानं तस्यां नैवाहितं च यत्

aparokṣatirobhāva īṣatkāle pradṛśyate | tāvanmātreṇa vājñānaṃ tasyāṃ naivāhitaṃ ca yat

A momentary concealment of direct realization may be seen in her for an instant, but by that alone no true ignorance is ever actually present in her.

Verse 49 (garuda.2.61.49)

मूलरूपे तु नास्त्येव भारत्या ज्ञानविस्मृतिः । भारत्यास्तु यथा नास्ति सरस्वत्यास्तु किं पुनः

mūlarūpe tu nāstyeva bhāratyā jñānavismṛtiḥ | bhāratyāstu yathā nāsti sarasvatyāstu kiṃ punaḥ

In her root, original form, Bharati never at all forgets her knowledge. And if this is not so even in the case of Bharati, how much less could it be so in the case of Sarasvati?

Verse 50 (garuda.2.61.50)

अंशावतरणं नास्ति सरस्वत्याः कदाचन । अंशावतरणं नास्ति ममापि मधुसूदन

aṃśāvataraṇaṃ nāsti sarasvatyāḥ kadācana | aṃśāvataraṇaṃ nāsti mamāpi madhusūdana

Sarasvati never undergoes any partial descent (amsha-avatara) at any time. Nor, O Madhusudana, do I myself ever undergo any partial descent.

Verse 51 (garuda.2.61.51)

तथैव ज्ञानमस्त्येव हरेर्नारायणस्य च । वायोरंशावतारोस्ति यथा मूले तथैव च

tathaiva jñānamastyeva harernārāyaṇasya ca | vāyoraṃśāvatārosti yathā mūle tathaiva ca

In the same way, full knowledge of Hari, of Narayana, always exists. Vayu, however, does undergo partial incarnations — yet just as in his root form, so likewise his knowledge remains full in those incarnations too.

Verse 52 (garuda.2.61.52)

बलज्ञानादिकं सर्वं चिन्तनीयं न संशयः । तथापि वायौ दृश्यन्ते बलज्ञानादिव्यक्तयः

balajñānādikaṃ sarvaṃ cintanīyaṃ na saṃśayaḥ | tathāpi vāyau dṛśyante balajñānādivyaktayaḥ

Strength, knowledge, and all such qualities are indeed to be understood as complete in Vayu — there is no doubt of this. Yet even so, varying manifestations of that strength and knowledge are seen in Vayu across his different forms.

Verse 53 (garuda.2.61.53)

अवतारेषु वायोस्तु सम्यक्शक्त्यात्मनास्ति हि । अपरोक्षतिरोभावौ नांशावतरणेष्वपि

avatāreṣu vāyostu samyakśaktyātmanāsti hi | aparokṣatirobhāvau nāṃśāvataraṇeṣvapi

In Vayu's incarnations, his power in essence remains ever complete and unimpaired. Not even in his partial descents does any concealment of direct realization occur.

Verse 54 (garuda.2.61.54)

बलज्ञानादिकं यावन्मूलरूपे प्रदृश्यते । त्रेतायुगस्वरूपे च न दर्शयति तादृशम्

balajñānādikaṃ yāvanmūlarūpe pradṛśyate | tretāyugasvarūpe ca na darśayati tādṛśam

Whatever measure of strength and knowledge is displayed in Vayu's root form, that same measure he does not display in his form during the Treta age.

Verse 55 (garuda.2.61.55)

त्रेतायुगस्वरूपे च यादृक्चादर्शयत्प्रभो । द्वापरस्थे स्वरूपे तत्तद्दर्शयति तादृशम् । त्रेतायुगस्वरूपे च यादृक्चादर्शयत्प्रभो

tretāyugasvarūpe ca yādṛkcādarśayatprabho | dvāparasthe svarūpe tattaddarśayati tādṛśam | tretāyugasvarūpe ca yādṛkcādarśayatprabho

O Lord, whatever degree of strength and knowledge he displayed in his Treta-yuga form, that same degree he displays again in his Dvapara-yuga form.

Verse 56 (garuda.2.61.56)

द्वापरस्थे वायुरूपे यादृग्वा दर्शयत्प्रभुः । वायुः कलियुगे रूपे तद्दर्शयति तादृशम्

dvāparasthe vāyurūpe yādṛgvā darśayatprabhuḥ | vāyuḥ kaliyuge rūpe taddarśayati tādṛśam

And whatever the Lord displayed in his Vayu-form during the Dvapara age, that same measure Vayu displays again in his form during the Kali age.

Verse 57 (garuda.2.61.57)

तथा दर्शयते वायुर्दैत्यानां मोहनाय च । अवतारेषु वायोश्च अन्तरं ये विदुः प्रभो

tathā darśayate vāyurdaityānāṃ mohanāya ca | avatāreṣu vāyośca antaraṃ ye viduḥ prabho

Thus does Vayu display this seeming gradation solely for the purpose of deluding the demons. O Lord, those who truly understand the real nature of the difference among Vayu's incarnations...

Verse 58 (garuda.2.61.58)

तेऽधं तमः प्रविशन्ते ते दैत्या न च ते सुराः । वायावप्यन्तरं नास्ति हरितत्त्वविनिर्णये

te'dhaṃ tamaḥ praviśante te daityā na ca te surāḥ | vāyāvapyantaraṃ nāsti haritattvavinirṇaye

...and yet mistake it for a real deficiency sink down into the deepest darkness; they are demons, not gods at all. In the true determination of Hari's reality, there is, in fact, no real difference in Vayu either.

Verse 59 (garuda.2.61.59)

निन्दां कुर्वन्ति ये विष्णोर्जिह्वाछेदं करोम्यहम् । तदर्थमेव वायोश्च अवतारः सदा भुवि

nindāṃ kurvanti ye viṣṇorjihvāchedaṃ karomyaham | tadarthameva vāyośca avatāraḥ sadā bhuvi

Those who revile Vishnu — I shall cut out their tongues. It is for precisely this purpose that Vayu's incarnation ever takes place upon the earth.

Verse 60 (garuda.2.61.60)

गुणपूर्णस्य विष्णोस्तु निर्गुणत्वविचिन्तनम् । जातानन्दादिपूर्णाङ्ख्यं सोहमित्यादिचिन्तनम्

guṇapūrṇasya viṣṇostu nirguṇatvavicintanam | jātānandādipūrṇāṅkhyaṃ sohamityādicintanam

To conceive of Vishnu, who is ever full of transcendent qualities, as devoid of qualities; and to think of a soul newly become full of bliss as "I myself am He" and the like, confusing the liberated soul with the Lord —

Verse 61 (garuda.2.61.61)

चिदानन्दात्मके देहे उत्पत्त्यादिविचिन्तनम् । अच्छेद्याभेद्यगात्रेषु च्छेदभेदादिचिन्तनम्

cidānandātmake dehe utpattyādivicintanam | acchedyābhedyagātreṣu cchedabhedādicintanam

to attribute birth and the like to a body that is by nature consciousness and bliss; to imagine cutting, piercing, or dividing limbs that are uncuttable and indivisible —

Verse 62 (garuda.2.61.62)

देव्या नित्यावियोगिन्या वियोगादिविचिन्तनम् । क्लेशशोकादिशून्यस्य हरेः क्लेशादिचिन्तनम्

devyā nityāviyoginyā viyogādivicintanam | kleśaśokādiśūnyasya hareḥ kleśādicintanam

to imagine separation in the case of the goddess who is eternally inseparable from him; to attribute affliction and sorrow to Hari, who is utterly free of affliction and sorrow —

Verse 63 (garuda.2.61.63)

व्यासरामादिरूपेष्वनृषिविप्रत्वचिन्तनम् । कृष्णरामादिरूपेषु अन्तरस्य विचिन्तनम्

vyāsarāmādirūpeṣvanṛṣivipratvacintanam | kṛṣṇarāmādirūpeṣu antarasya vicintanam

to think of forms such as Vyasa and Rama as not truly sages or not truly Brahmins; to conceive of difference or inferiority among forms such as Krishna and Rama —

Verse 64 (garuda.2.61.64)

रामकृष्णादिरूपेषु अन्तरस्य विचिन्तनम् । रामकृष्णादिरूपेषु पराजयविचिन्तनम्

rāmakṛṣṇādirūpeṣu antarasya vicintanam | rāmakṛṣṇādirūpeṣu parājayavicintanam

to conceive of difference among the forms of Rama, Krishna, and the like; and to imagine defeat in respect of the forms of Rama, Krishna, and the like —

Verse 65 (garuda.2.61.65)

सन्तानार्थं तु कृष्णे न शिवपूजादिचिन्तनम् । रामेण दुः खयुक्तेन लिङ्गस्य स्थापनं कृतम्

santānārthaṃ tu kṛṣṇe na śivapūjādicintanam | rāmeṇa duḥ khayuktena liṅgasya sthāpanaṃ kṛtam

to think that Krishna performed the worship of Shiva and the like merely for the sake of obtaining offspring, or that Rama, overcome by sorrow, installed the linga out of genuine need —

Verse 66 (garuda.2.61.66)

पञ्चधातुमये कृष्णे हरिरूपविचिन्तनम् । स्वयं व्यक्तस्थले चापि चिदानन्दत्वकल्पनम्

pañcadhātumaye kṛṣṇe harirūpavicintanam | svayaṃ vyaktasthale cāpi cidānandatvakalpanam

to think of the Krishna image made of the five metals as mere metal, denying Hari's true presence within it; and, conversely, to attribute the nature of consciousness-and-bliss to a place that is not truly self-manifest —

Verse 67 (garuda.2.61.67)

पितृमातृद्विजातीनां हरिरूपत्वचिन्तनम् । अस्वतन्त्रेण रुद्रेण हरेरैक्यदिचिन्तनम्

pitṛmātṛdvijātīnāṃ harirūpatvacintanam | asvatantreṇa rudreṇa hareraikyadicintanam

to regard one's own father, mother, or Brahmins as literally identical with the form of Hari; and to think of oneness between Hari and Rudra, who is not independent —

Verse 68 (garuda.2.61.68)

विष्णोः सूर्येण साकं च अभेदा दिविचिन्तनम् । सर्वोत्तमः सूर्य एव विष्ण्वाद्यास्तस्य किङ्कराः

viṣṇoḥ sūryeṇa sākaṃ ca abhedā divicintanam | sarvottamaḥ sūrya eva viṣṇvādyāstasya kiṅkarāḥ

to think of non-difference between Vishnu and the Sun; and to hold that the Sun alone is supreme, and that Vishnu and the other gods are merely his servants —

Verse 69 (garuda.2.61.69)

इत्यादिचिन्तनं दोषो हरिनिन्देति चोच्यते । अस्वयं व्यक्तिलिङ्गेषु अश्वत्थतुलसीषु च

ityādicintanaṃ doṣo harinindeti cocyate | asvayaṃ vyaktiliṅgeṣu aśvatthatulasīṣu ca

All such thinking is a fault, and is termed "the reviling of Hari." Likewise, in the case of lingas that are not self-manifest, and in the case of ashvattha and tulasi plants —

Verse 70 (garuda.2.61.70)

शालग्रामं विहायैव नमनं ये प्रकुर्वते । ते सर्वे हरिनिन्दायामविकारिण एव हि

śālagrāmaṃ vihāyaiva namanaṃ ye prakurvate | te sarve harinindāyāmavikāriṇa eva hi

...those who bow down to such things while forsaking the Shalagrama — all of them are indeed steadfastly engaged in the reviling of Hari.

Verse 71 (garuda.2.61.71)

मोक्षाधिकारिणो ये तु अज्ञानात्परमेश्वरम् । पार्थक्यनयनं येषु कुर्वन्ति यर्हि वा प्रभो

mokṣādhikāriṇo ye tu ajñānātparameśvaram | pārthakyanayanaṃ yeṣu kurvanti yarhi vā prabho

But those who are indeed eligible for liberation, if through some residual ignorance they at times bring in a notion of separateness regarding the Supreme Lord —

Verse 72 (garuda.2.61.72)

तर्हि तेषां हि कालेषु दुः खं याति न संशयः । अतः प्रार्थक्यनयनं ये कुर्वन्त्येषु सर्वदा

tarhi teṣāṃ hi kāleṣu duḥ khaṃ yāti na saṃśayaḥ | ataḥ prārthakyanayanaṃ ye kurvantyeṣu sarvadā

...then they do indeed, at such times, undergo sorrow — of this there is no doubt. Therefore, those who habitually bring in such a notion of separateness in these matters —

Verse 73 (garuda.2.61.73)

ते सर्वे त्वबुधा ज्ञेया नात्र कार्या विचारणा । अस्वयंव्यक्तलिङ्गेषु नमनं ये प्रकुर्वते

te sarve tvabudhā jñeyā nātra kāryā vicāraṇā | asvayaṃvyaktaliṅgeṣu namanaṃ ye prakurvate

...all of them are to be regarded simply as unwise — there is no need for further deliberation on this. Those who bow down to lingas that are not self-manifest —

Verse 74 (garuda.2.61.74)

ते सर्वे ह्यसुरा ज्ञेया नान्यथा तु कथञ्चन । विहाय शून्यमश्वत्थं नमनं ये प्रकुर्वते

te sarve hyasurā jñeyā nānyathā tu kathañcana | vihāya śūnyamaśvatthaṃ namanaṃ ye prakurvate

...all of them are indeed to be known as demons, in no other way whatsoever. Those who, forsaking a barren ashvattha tree, perform their worship elsewhere instead —

Verse 75 (garuda.2.61.75)

द्विमासहीनां तुलसीमप्रसूतां च गां नवाम् । ते सर्वे ह्यसुरा ज्ञेया नात्र कार्या विचारणा

dvimāsahīnāṃ tulasīmaprasūtāṃ ca gāṃ navām | te sarve hyasurā jñeyā nātra kāryā vicāraṇā

...or a tulasi plant less than two months old, or a young cow that has not yet calved — all such people are indeed to be known as demons; there is no need for further deliberation on this.

Verse 76 (garuda.2.61.76)

गुल्माद्याश्च मनुष्यान्तास्ते ज्ञेया ब्रह्मबाहवः । अस्मच्छतायुः पर्यन्तमेक एव कलिः स्मृतः

gulmādyāśca manuṣyāntāste jñeyā brahmabāhavaḥ | asmacchatāyuḥ paryantameka eva kaliḥ smṛtaḥ

All beings, from shrubs up to human beings, are to be understood as extensions, so to speak, of Brahma's own arms of creation. Throughout the span of my hundred-year life, a single Kali alone is remembered as ruling.

Verse 77 (garuda.2.61.77)

कलौ संति कल्पमानं कलेरन्ते संति च । तस्मिन्दिने ब्रह्मरूपे गच्छन्ति च तमोन्तिकम्

kalau saṃti kalpamānaṃ kalerante saṃti ca | tasmindine brahmarūpe gacchanti ca tamontikam

Those beings that arise during the Kali age persist throughout the kalpa, and continue to exist even at the end of Kali. On that final day, together with the ending of Brahma's own life-span, they proceed into the realm of darkness.

Verse 78 (garuda.2.61.78)

तत्र स्थित्वा लोकमार्गं प्रतीक्षन्ते न संशयः । साधकैर्विष्णुकार्याणां वायुदासैः प्रपीडिताः

tatra sthitvā lokamārgaṃ pratīkṣante na saṃśayaḥ | sādhakairviṣṇukāryāṇāṃ vāyudāsaiḥ prapīḍitāḥ

Remaining there, they await, without doubt, some path back into the worlds, all the while being tormented by the servants of Vayu, who carry out the tasks of Vishnu.

Verse 79 (garuda.2.61.79)

शतवर्षानन्तरं च सर्वेषां कलिना सह । वायोर्गदाप्रहारेण लिङ्गभङ्गो भविष्यति

śatavarṣānantaraṃ ca sarveṣāṃ kalinā saha | vāyorgadāprahāreṇa liṅgabhaṅgo bhaviṣyati

And after a hundred years, all of them, together with Kali, shall have their subtle body shattered by the blow of Vayu's mace.

Verse 80 (garuda.2.61.80)

तमोन्धं प्रविशन्त्येते तारतम्येन सर्वशः । तमस्यन्धेपि संसारे नात्र कार्या विचारणा

tamondhaṃ praviśantyete tāratamyena sarvaśaḥ | tamasyandhepi saṃsāre nātra kāryā vicāraṇā

All of them enter into that blinding darkness, each according to his own gradation. Even within that darkened state of bondage, gradation still persists — of this there should be no doubt.

Verse 81 (garuda.2.61.81)

सर्वेषामुत्तमोन्ते यः कलिरेव न संशयः । दूषको विष्णुभक्तानां तत्समो नास्ति सर्वदा

sarveṣāmuttamonte yaḥ kalireva na saṃśayaḥ | dūṣako viṣṇubhaktānāṃ tatsamo nāsti sarvadā

Among all of these, the one who stands at the very summit is Kali himself — of this there is no doubt. There is never, at any time, anyone equal to him as a corrupter of the devotees of Vishnu.

Verse 82 (garuda.2.61.82)

संसारे वान्धतमसि सर्वत्र हरिदूषकः । मिथ्यादाने ज्ञानबुद्धिर्दुः खे च सुखबुद्धिमान्

saṃsāre vāndhatamasi sarvatra haridūṣakaḥ | mithyādāne jñānabuddhirduḥ khe ca sukhabuddhimān

He is a reviler of Hari everywhere, both in ordinary worldly life and in that blind darkness. He takes false teaching for true knowledge, and takes sorrow itself for happiness.

Verse 83 (garuda.2.61.83)

तस्मात्कलिसमो लोके शिवभक्तो न कुत्रचित् । दुर्योधनः स एवोक्तो दुः खानन्त्यस्वरूपवान्

tasmātkalisamo loke śivabhakto na kutracit | duryodhanaḥ sa evokto duḥ khānantyasvarūpavān

Therefore there is nowhere in the world, not even among devotees, one equal to Kali. He is the very same being who is also called Duryodhana, possessed of a nature of unending sorrow.

Verse 84 (garuda.2.61.84)

तस्माच्छतगुणांशेन कलिभार्या तु सर्वदा । अलक्ष्मीरिति विख्याता सा लोके मन्थरा स्मृता

tasmācchataguṇāṃśena kalibhāryā tu sarvadā | alakṣmīriti vikhyātā sā loke mantharā smṛtā

A hundredfold less than he is Kali's wife, ever renowned as Alakshmi; in the world she is remembered as Manthara.

Verse 85 (garuda.2.61.85)

तस्माद्दशगुणांशोनो विप्रचित्तिस्तु सर्वदा । जरासंधः स एवोक्तः कालनेमिस्ततः परम्

tasmāddaśaguṇāṃśono vipracittistu sarvadā | jarāsaṃdhaḥ sa evoktaḥ kālanemistataḥ param

Ten times less than she is Vipracitti, ever; he is declared to be the very same as Jarasandha, and beyond him again comes Kalanemi.

Verse 86 (garuda.2.61.86)

तस्माच्छतगुणांशोनः स तु कंसेति विश्रुतः । तस्मात्पञ्चगुणैर्हीनौ मधुकैटभसंज्ञकौ

tasmācchataguṇāṃśonaḥ sa tu kaṃseti viśrutaḥ | tasmātpañcaguṇairhīnau madhukaiṭabhasaṃjñakau

A hundred times less than he is the one renowned as Kamsa. Five times less than him are the two known as Madhu and Kaitabha.

Verse 87 (garuda.2.61.87)

तावेव हंसहिडंबकौ ज्ञेयौ तौ च जनार्दन । विप्रचित्तिसमो ज्ञेयो भौमो वै भूतले स्मृतः

tāveva haṃsahiḍaṃbakau jñeyau tau ca janārdana | vipracittisamo jñeyo bhaumo vai bhūtale smṛtaḥ

O Janardana, those same two are also to be known as Hamsa and Dimbaka. And Bhauma (Narakasura) is remembered on earth as equal to Vipracitti.

Verse 88 (garuda.2.61.88)

तस्मादष्ट गुणैरुच्यो हरिण्यकशिषुः स्मृतः । तस्माच्च त्रिगुणैर्हीनो हिरण्याक्षो महासुरः

tasmādaṣṭa guṇairucyo hariṇyakaśiṣuḥ smṛtaḥ | tasmācca triguṇairhīno hiraṇyākṣo mahāsuraḥ

Eight times greater than him is remembered Hiranyakashipu. And three times less than him is the great demon Hiranyaksha.

Verse 89 (garuda.2.61.89)

मणिमांस्तत्समो ज्ञेयः किञ्चिदूनो बकः स्मृतः । तस्माद्विंशद्गुणैर्हीनस्तारकाख्यो महासुरः

maṇimāṃstatsamo jñeyaḥ kiñcidūno bakaḥ smṛtaḥ | tasmādviṃśadguṇairhīnastārakākhyo mahāsuraḥ

Manimat is to be known as equal to him; Baka is regarded as slightly less. Twenty times less than Baka is the great demon named Taraka.

Verse 90 (garuda.2.61.90)

तस्मात्षड्गुणतो हीनः शंबरो लोककण्टकः । शंबरस्य समो ज्ञेयः शाल्वो दैत्येषु चाधमः

tasmātṣaḍguṇato hīnaḥ śaṃbaro lokakaṇṭakaḥ | śaṃbarasya samo jñeyaḥ śālvo daityeṣu cādhamaḥ

Six times less than him is Shambara, the thorn of the world. Equal to Shambara is to be known Shalva, the basest among the demons.

Verse 91 (garuda.2.61.91)

शंबरात्तु द्विगुणतो हिडिंबो न्यून उच्यते । बाणस्ततोऽधमो ज्ञेयः स तु कीचकनामतः

śaṃbarāttu dviguṇato hiḍiṃbo nyūna ucyate | bāṇastato'dhamo jñeyaḥ sa tu kīcakanāmataḥ

Two times less than Shambara is said to be Hidimba. Lower still than him is to be known Bana, who is the very same as the one named Kichaka.

Verse 92 (garuda.2.61.92)

द्वापारख्यो महाहासो बाणासुरसमः स्मृतः । तस्माद्दशगुणैर्हीनो नमुचिर्दैत्यसत्तमः

dvāpārakhyo mahāhāso bāṇāsurasamaḥ smṛtaḥ | tasmāddaśaguṇairhīno namucirdaityasattamaḥ

The one known in the Dvapara age as Mahahasa is remembered as equal to Banasura. Ten times less than him is Namuchi, foremost among demons.

Verse 93 (garuda.2.61.93)

नमुचेस्तु समौ ज्ञेयौ पाक इल्वल इत्युभौ । तस्माच्चतुर्गुणैर्हीनो वातापिर्दानवाधमः

namucestu samau jñeyau pāka ilvala ityubhau | tasmāccaturguṇairhīno vātāpirdānavādhamaḥ

Equal to Namuchi are to be known both Paka and Ilvala. Four times less than him is Vatapi, the basest of the Danavas.

Verse 94 (garuda.2.61.94)

तस्मात्सार्धगुणैर्हीनो धेनुको नाम दैत्यराट् । धेनुकादर्धगुणतः केशी दैत्यस्तु चावरः

tasmātsārdhaguṇairhīno dhenuko nāma daityarāṭ | dhenukādardhaguṇataḥ keśī daityastu cāvaraḥ

One and a half times less than him is the demon-king named Dhenuka. Half again less than Dhenuka is the lesser demon Keshi.

Verse 95 (garuda.2.61.95)

केशीदैत्यसमो ज्ञेयस्तृणावर्तो महासुरः । तस्माद्दशगुणैर्हीनो हंसो नामरमापते

keśīdaityasamo jñeyastṛṇāvarto mahāsuraḥ | tasmāddaśaguṇairhīno haṃso nāmaramāpate

Equal to the demon Keshi is to be known the great demon Trinavarta. Ten times less than him, O lord of Rama, is the one named Hamsa.

Verse 96 (garuda.2.61.96)

त्रिरिकस्तु समो ज्ञेयस्तत्समः पौरुकस्मृतः । वेतः स एव विज्ञेयः पूर्वजन्मनि सत्तम

tririkastu samo jñeyastatsamaḥ paurukasmṛtaḥ | vetaḥ sa eva vijñeyaḥ pūrvajanmani sattama

Equal to him is to be known Trivakra, and equal to him again is remembered Pauruka. That same being, O worthy one, was known in a former birth as "Veta."

Verse 97 (garuda.2.61.97)

तस्मादेकगुणैर्हीनौ कुंभाण्डककुपर्णकौ । दुः शासनस्तु विज्ञेयो जरासंधसमः प्रभो

tasmādekaguṇairhīnau kuṃbhāṇḍakakuparṇakau | duḥ śāsanastu vijñeyo jarāsaṃdhasamaḥ prabho

One degree less than him are the two, Kumbhanda and Kuparnaka. Dushasana, O Lord, is to be known as equal to Jarasandha.

Verse 98 (garuda.2.61.98)

कंसेन तुल्यो विज्ञेयो विकर्णो दैत्यसत्तमः । कुंभकर्णाच्छतगुणैर्हीनौ क्रध्येति विश्रुतः

kaṃsena tulyo vijñeyo vikarṇo daityasattamaḥ | kuṃbhakarṇācchataguṇairhīnau kradhyeti viśrutaḥ

Equal to Kamsa is to be known Vikarna, foremost among demons. A hundred times less than Kumbhakarna is the one renowned as Krodhi.

Verse 99 (garuda.2.61.99)

तस्माच्छतगुणैर्हीनः शतधन्वा महासुरः । समानस्तस्य विज्ञेयः कर्मारिर्दैत्यसत्तमः

tasmācchataguṇairhīnaḥ śatadhanvā mahāsuraḥ | samānastasya vijñeyaḥ karmārirdaityasattamaḥ

A hundred times less than him is the great demon Shatadhanva. Equal to him is to be known Karmari, foremost among demons.

Verse 100 (garuda.2.61.100)

कालकेयस्तु विज्ञेयः सदा वेनसमो मतः । अधमानां तु दैत्यानामुत्तमैः साम्यमुच्यते

kālakeyastu vijñeyaḥ sadā venasamo mataḥ | adhamānāṃ tu daityānāmuttamaiḥ sāmyamucyate

Kalakeya is ever to be known as equal to Vena. Thus, even among the basest of demons, a certain equality with higher beings, at the boundary of the scale, is spoken of.

Verse 101 (garuda.2.61.101)

तत्रावेशाच्च विज्ञेयं देवानां नात्र संशयः । तस्माच्छतगुर्णैहीनश्चित्तमानसुरो महान्

tatrāveśācca vijñeyaṃ devānāṃ nātra saṃśayaḥ | tasmācchatagurṇaihīnaścittamānasuro mahān

There, that equality is to be understood as arising through the divine possession (avesha) of the gods — no doubt of it. A hundred times less than him is the great demon called Chittamana (the "mind"-demon).

Verse 102 (garuda.2.61.102)

तच्छरीराभिमानी तु तस्माच्छतगुणैर्वरः । तस्माच्छतगुणैहींनो हस्तमानसुरो महान्

taccharīrābhimānī tu tasmācchataguṇairvaraḥ | tasmācchataguṇaihīṃno hastamānasuro mahān

A hundred times greater than him is the one who identifies with that body (sharira-abhimani). A hundred times less than him is the great demon called Hastamana (the "hand"-demon).

Verse 103 (garuda.2.61.103)

तस्माच्छतगुणैर्हीनः पादमानसुरो महान् । नेत्रेन्द्रियाभिमानी तु तस्माच्छतगुणो वरः

tasmācchataguṇairhīnaḥ pādamānasuro mahān | netrendriyābhimānī tu tasmācchataguṇo varaḥ

A hundred times less than him is the great demon called Padamana (the "foot"-demon). But the one who identifies with the faculty of the eye is a hundred times greater than him.

Verse 104 (garuda.2.61.104)

चक्षुरिन्द्रियमानी तु तस्माच्छतगुणो वरः । तस्माच्छगुणैर्हीनः स्पर्शमानसुरो महान्

cakṣurindriyamānī tu tasmācchataguṇo varaḥ | tasmācchaguṇairhīnaḥ sparśamānasuro mahān

The one who identifies with the faculty of sight itself is a hundred times greater than him. A hundred times less than him is the great demon called Sparshamana (the "touch"-demon).

Verse 105 (garuda.2.61.105)

तस्माच्छतगुर्णैहीनश्चण्डमानसुरो महान् । तस्माच्छतगुर्णैर्हीनः शिश्रमानसुरो महान्

tasmācchatagurṇaihīnaścaṇḍamānasuro mahān | tasmācchatagurṇairhīnaḥ śiśramānasuro mahān

A hundred times less than him is the great demon called Chandamana. A hundred times less than him is the great demon called Shishramana.

Verse 106 (garuda.2.61.106)

तस्माच्छतगुणैर्हीनः कर्ममानसुरः स्मृतः । कल्पाद्यैः प्रेरिताः सर्वे रुद्राद्या अधिकारिणः

tasmācchataguṇairhīnaḥ karmamānasuraḥ smṛtaḥ | kalpādyaiḥ preritāḥ sarve rudrādyā adhikāriṇaḥ

A hundred times less than him is remembered the demon called Karmamana (the "action"-demon). All these officiating deities, beginning with Rudra, impelled by the workings of the kalpa and the like...

Verse 107 (garuda.2.61.107)

कदाचित्सुविरुद्धं च कुर्वन्ति तव सत्तम । कदाप्यहं च वायुश्च विरुद्धं नाचरेव भोः

kadācitsuviruddhaṃ ca kurvanti tava sattama | kadāpyahaṃ ca vāyuśca viruddhaṃ nācareva bhoḥ

...sometimes, O most excellent one, act in ways quite contrary to your will. But I myself and Vayu, O Lord, never at any time act in opposition to you.

Verse 108 (garuda.2.61.108)

मूलेष्वंशावतारेषु रुद्रादीना महाप्रभो । बुद्धिर्विनश्यते यस्मात्तस्माच्छिन्ना हि तेऽखिलाः

mūleṣvaṃśāvatāreṣu rudrādīnā mahāprabho | buddhirvinaśyate yasmāttasmācchinnā hi te'khilāḥ

O great Lord, in the root-forms as well as in the partial incarnations of Rudra and the others, the intellect can at times fail; therefore all of them are indeed accounted as "broken," their devotion not unbroken.

Verse 109 (garuda.2.61.109)

महीपते च मद्बुद्धिस्तस्मादच्छिन्नसंज्ञिकः । एतादृशोप्यहं देव न च शक्तिस्तु नस्तवे

mahīpate ca madbuddhistasmādacchinnasaṃjñikaḥ | etādṛśopyahaṃ deva na ca śaktistu nastave

But, O lord of the earth, my intellect never fails; therefore I am known by the name "Unbroken" (Acchinna). Yet, O God, even being such, I possess no power that could rival yours.

Verse 110 (garuda.2.61.110)

मह्यमच्छिन्नभक्ताय दयां कुरु महाप्रभो । इति स्तुत्वा हरिं ब्रह्मा स्थितः प्राञ्ज लिरग्रतः

mahyamacchinnabhaktāya dayāṃ kuru mahāprabho | iti stutvā hariṃ brahmā sthitaḥ prāñja liragrataḥ

O great Lord, show your grace upon me, your devotee of unbroken devotion. Having thus praised Hari, Brahma stood before him with hands folded in reverence.