The Reason for Bharati's Attainment of a Distinguished Body

Verse 1 (garuda.2.66.1)

गरुड उवाच । चतुर्जन्मसु वै कृष्ण शच्याद्यैः सह भारती । एकदेह विशिष्टैव भुवि जातेति चोक्तवान्

garuḍa uvāca caturjanmasu vai kṛṣṇa śacyādyaiḥ saha bhāratī ekadeha viśiṣṭaiva bhuvi jāteti coktavān

Garuda said: O Krishna, you said that across four births, Bharati, together with Shachi and the others, being uniquely of one body, was born upon the earth.

Verse 2 (garuda.2.66.2)

कारणं ब्रूहि मे ब्रह्मन् शिष्याय तव सुव्रत । गरुडेनैवमुक्तस्तमुवाच मधुसूदनः

kāraṇaṁ brūhi me brahman śiṣyāya tava suvrata garuḍenaivamuktastamuvāca madhusūdanaḥ

"Tell me the reason, O wise one of good vows, to your disciple." Thus addressed by Garuda, Madhusudana spoke to him.

Verse 3 (garuda.2.66.3)

श्रीकृष्ण उवाच । विशिष्टदेहसं प्राप्तौ भारत्याः पक्षिसत्तम । वक्ष्यामि कारणं वीन्द्र सावधानमनाः शृणु

śrīkṛṣṇa uvāca viśiṣṭadehasaṁ prāptau bhāratyāḥ pakṣisattama vakṣyāmi kāraṇaṁ vīndra sāvadhānamanāḥ śṛṇu

Shri Krishna said: O best of birds, I shall tell the reason for Bharati's attainment of a distinguished body; O best of kings, listen with an attentive mind.

Verse 4 (garuda.2.66.4)

पुरा कृतयुगे वीन्द्र रुद्रभार्या च पार्वती । इन्द्रभार्या शची देवी यम भार्याच शामला

purā kṛtayuge vīndra rudrabhāryā ca pārvatī indrabhāryā śacī devī yama bhāryāca śāmalā

Formerly, in the Krita Yuga, O best of kings, Parvati wife of Rudra, the goddess Shachi wife of Indra, and Shamala wife of Yama—

Verse 5 (garuda.2.66.5)

अश्विभार्या उषा देवी भर्तृभिः सहिता खग । ब्रह्मलोकं ययुस्तत्र ब्रह्माणं ददृशुस्तदा

aśvibhāryā uṣā devī bhartṛbhiḥ sahitā khaga brahmalokaṁ yayustatra brahmāṇaṁ dadṛśustadā

—and the goddess Usha, wife of the Ashvins, accompanied by their husbands, O bird, went to Brahmaloka and there beheld Brahma.

Verse 6 (garuda.2.66.6)

हावं भावं विलासं च दर्शयामासुरञ्जसा । दृष्ट्वा ता उद्धता ब्रह्मा शशाप खगसत्तम

hāvaṁ bhāvaṁ vilāsaṁ ca darśayāmāsurañjasā dṛṣṭvā tā uddhatā brahmā śaśāpa khagasattama

They openly displayed coquettish gestures and playful charm. Seeing them so insolent, Brahma, O best of birds, cursed them—

Verse 7 (garuda.2.66.7)

उद्धताश्च यतो यूयं मानुषीं योनिमाप्स्यथ । तत्र स्वभर्तृसंयोगमवाप्स्यथ खगेश्वर

uddhatāśca yato yūyaṁ mānuṣīṁ yonimāpsyatha tatra svabhartṛsaṁyogamavāpsyatha khageśvara

"Since you have been so insolent, you shall obtain a human womb; there, O lord of birds, you shall eventually attain union with your own husbands."

Verse 8 (garuda.2.66.8)

एवं शप्तास्तु ताः सर्वा आजग्मुर्मेरुपर्वतम् । तत्रोपविष्टं ब्रह्माणं वञ्चयामासुरञ्जसा

evaṁ śaptāstu tāḥ sarvā ājagmurmeruparvatam tatropaviṣṭaṁ brahmāṇaṁ vañcayāmāsurañjasā

Thus cursed, all of them went to Mount Meru, and there they openly deceived Brahma, who was seated there.

Verse 9 (garuda.2.66.9)

तूष्णीमेव स्थिते वीन्द्र वञ्चयन्त्यः स्थिताः पुनः । ततस्तूष्णीं स्थितं वीन्द्र वञ्चयामासुरञ्जसा

tūṣṇīmeva sthite vīndra vañcayantyaḥ sthitāḥ punaḥ tatastūṣṇīṁ sthitaṁ vīndra vañcayāmāsurañjasā

O best of kings, while he remained silent, they went on deceiving him again; then, while he remained silent once more, they openly deceived him again.

Verse 10 (garuda.2.66.10)

त्रिवारानन्तरं ब्रह्मा शप्तवांस्ता महाप्रभुः । त्रिवारं वञ्चनं यस्मादेकवारं च दर्शनम्

trivārānantaraṁ brahmā śaptavāṁstā mahāprabhuḥ trivāraṁ vañcanaṁ yasmādekavāraṁ ca darśanam

Three times in succession the great lord Brahma cursed them, since they had deceived him three times, though he had appeared to them only once.

Verse 11 (garuda.2.66.11)

किं चाश्रुत्वातः पश्चाच्चतुर्जन्मसु भूतले । एकदेहान्मानुषत्वं भविष्यति न संशयः

kiṁ cāśrutvātaḥ paścāccaturjanmasu bhūtale ekadehānmānuṣatvaṁ bhaviṣyati na saṁśayaḥ

"Moreover, hear this further: hereafter, across four births on earth, you shall take on humanity from a single body — of this there is no doubt."

Verse 12 (garuda.2.66.12)

द्वितीये जन्मनि तथा अन्यगात्वमवाप्स्यथ । तृतीये जन्मनि तथा भर्तृसंयोग माप्स्यथ

dvitīye janmani tathā anyagātvamavāpsyatha tṛtīye janmani tathā bhartṛsaṁyoga māpsyatha

"In the second birth you shall attain the state of Anyaga; in the third birth you shall attain union with your husband."

Verse 13 (garuda.2.66.13)

जन्मन्याद्ये चतुर्थे च नान्यगात्वमवाप्स्यथ । तथा स्वभर्तृसंयोगं नावाप्स्यथ च सर्वशः

janmanyādye caturthe ca nānyagātvamavāpsyatha tathā svabhartṛsaṁyogaṁ nāvāpsyatha ca sarvaśaḥ

"In the first birth and in the fourth, you shall neither attain the state of Anyaga, nor shall you ever attain union with your own husband."

Verse 14 (garuda.2.66.14)

एवं शप्तास्तु ताः सर्वा ब्रह्मणा पक्षिसत्तम । तदा विचारयामासुर्मिलित्वा मेरुमूर्धनि

evaṁ śaptāstu tāḥ sarvā brahmaṇā pakṣisattama tadā vicārayāmāsurmilitvā merumūrdhani

Thus cursed by Brahma, O best of birds, they all then gathered and deliberated together upon the summit of Meru.

Verse 15 (garuda.2.66.15)

ब्रह्मशापस्त्वनिर्वाय उपायैः शतशोपि च । नीचैः समागमो निन्द्यस्तथैव च विपत्तिदः

brahmaśāpastvanirvāya upāyaiḥ śataśopi ca nīcaiḥ samāgamo nindyastathaiva ca vipattidaḥ

"Brahma's curse cannot be averted even by a hundred devices; yet union with the base is reprehensible, and likewise brings calamity,"

Verse 16 (garuda.2.66.16)

उत्तमेन च संगेन दैवेनाप्यर्थदो भवेत् । देवानामुत्तमो वायुस्तदर्थं संगमाचरेत्

uttamena ca saṁgena daivenāpyarthado bhavet devānāmuttamo vāyustadarthaṁ saṁgamācaret

"whereas union with a superior one, even though ordained by fate, can be beneficial; Vayu is foremost among the gods — let union with him be sought for that purpose."

Verse 17 (garuda.2.66.17)

विचार्यैवमुमाद्या भारत्याः सेवां तु चक्रिरे । सहस्रवत्सरान्ते सा भारती तोषिताब्रवीत्

vicāryaivamumādyā bhāratyāḥ sevāṁ tu cakrire sahasravatsarānte sā bhāratī toṣitābravīt

Having thus deliberated, Uma and the others performed service to Bharati; at the end of a thousand years, that Bharati, being pleased, spoke.

Verse 18 (garuda.2.66.18)

मत्सेवां च किमर्थं वै ह्याचरिष्यन्ति सुव्रताः । तस्यां रक्ताश्च ता देव्यस्त्वब्रुवन्स्वचिकीर्षितम्

matsevāṁ ca kimarthaṁ vai hyācariṣyanti suvratāḥ tasyāṁ raktāśca tā devyastvabruvansvacikīrṣitam

"For what purpose, O you of good vows, have you performed service to me?" Devoted to her, those goddesses then told her their own wish.

Verse 19 (garuda.2.66.19)

पुरा वयं तु शप्ताः स्म ब्रह्मणा क्रोधरूपिणा । एकदेहान्मानुषत्वमवाप्स्यथ वराङ्गनाः

purā vayaṁ tu śaptāḥ sma brahmaṇā krodharūpiṇā ekadehānmānuṣatvamavāpsyatha varāṅganāḥ

"Formerly we were cursed by Brahma in his wrathful form: 'You lovely women shall attain humanity from a single body—'"

Verse 20 (garuda.2.66.20)

चतुर्थजन्मन्यप्येवं द्वितीये जन्मनि प्रभो । समाप्स्यथान्यगात्वं चेत्येवं शप्ता ह भामिनि

caturthajanmanyapyevaṁ dvitīye janmani prabho samāpsyathānyagātvaṁ cetyevaṁ śaptā ha bhāmini

"'—likewise in the fourth birth, and in the second birth, O lord, you shall attain the state of Anyaga' — thus, O radiant one, we were cursed."

Verse 21 (garuda.2.66.21)

अस्माकं वायुना देवेनान्यगात्वं न दोषभाक् । अतस्त्वयैकदेहत्वमिच्छामो देवि जन्मसु

asmākaṁ vāyunā devenānyagātvaṁ na doṣabhāk atastvayaikadehatvamicchāmo devi janmasu

"With the god Vayu, our state of Anyaga would bear no fault; therefore, O goddess, we wish to share a single body with you across these births."

Verse 22 (garuda.2.66.22)

हत्युक्ता ताभिरथ च तथैत्युक्त्वा द्विजोत्तम । सा पार्वत्यादिभिर्युक्ता भारतीत्यभवद्भुवि

hatyuktā tābhiratha ca tathaityuktvā dvijottama sā pārvatyādibhiryuktā bhāratītyabhavadbhuvi

Thus addressed by them, and having said "so be it," O best of the twice-born, she, joined with Parvati and the others, became "Bharati" incarnate upon the earth.

Verse 23 (garuda.2.66.23)

शिवनाम्नो द्विजस्यैव गृहे सा तु कुमारिका । कर्मैक्यार्थं तपश्चक्रेः विष्णोश्च शिवसंज्ञिनः

śivanāmno dvijasyaiva gṛhe sā tu kumārikā karmaikyārthaṁ tapaścakreḥ viṣṇośca śivasaṁjñinaḥ

In the house of a brahmin named Shiva, she, as a maiden, performed austerity for the sake of a destined union with Vishnu, there called by the name Shiva.

Verse 24 (garuda.2.66.24)

तपसा तोषिता विष्णुः शिव संज्ञो महाप्रभुः । वरं प्रादात्तृतीयेस्मिन्कृष्णजन्मनि भो स्त्रियः

tapasā toṣitā viṣṇuḥ śiva saṁjño mahāprabhuḥ varaṁ prādāttṛtīyesminkṛṣṇajanmani bho striyaḥ

Vishnu, the great lord under the name Shiva, being pleased by her austerity, granted a boon: "O women, in this third, Krishna-era birth—"

Verse 25 (garuda.2.66.25)

सम्यक्त्वभर्तृसंयोगो भविष्यति विना भवम् । यतोनया च पार्वत्या प्रेरिता एव सर्वशः

samyaktvabhartṛsaṁyogo bhaviṣyati vinā bhavam yatonayā ca pārvatyā preritā eva sarvaśaḥ

"—you shall attain proper union with your own husbands, without hindrance." Since she was in every way incited by that Parvati—

Verse 26 (garuda.2.66.26)

विलासं दर्शयामास ब्रह्मणः परमेष्ठिनः । अतः सा पार्वाती श्रेष्ठा ब्रह्मदेहे न संशयः

vilāsaṁ darśayāmāsa brahmaṇaḥ parameṣṭhinaḥ ataḥ sā pārvātī śreṣṭhā brahmadehe na saṁśayaḥ

—she had displayed playful charm before Brahma, the supreme lord; hence Parvati is foremost regarding the Brahma-birth episode — of this there is no doubt.

Verse 27 (garuda.2.66.27)

कृष्णदेहेपि तस्यास्तु न भविष्यति संगमः । अन्यगात्वं द्वितीयेस्मिन्भविष्यति न संशयः

kṛṣṇadehepi tasyāstu na bhaviṣyati saṁgamaḥ anyagātvaṁ dvitīyesminbhaviṣyati na saṁśayaḥ

Even in the Krishna-birth, union will not occur for her; the state of Anyaga will occur in this second birth, without doubt.

Verse 28 (garuda.2.66.28)

रुद्रान्तः स्थो हरिश्चैव वहं दत्त्वा स्त्रियां प्रभुः । अन्तर्धानं ययौ श्रीमान्स्वलोकं गतवानभूत्

rudrāntaḥ stho hariścaiva vahaṁ dattvā striyāṁ prabhuḥ antardhānaṁ yayau śrīmānsvalokaṁ gatavānabhūt

Hari, abiding within Rudra, having granted his blessing upon the woman, vanished; the glorious one departed to his own realm.

Verse 29 (garuda.2.66.29)

विसृज्य ताश्च तं देहं बभूवुर्नलकन्यकाः । इन्द्रसेनेति संज्ञां च लब्ध्वा ताश्च तपोवनम्

visṛjya tāśca taṁ dehaṁ babhūvurnalakanyakāḥ indraseneti saṁjñāṁ ca labdhvā tāśca tapovanam

Having relinquished that body, they became the daughters of Nala; having obtained the name Indrasena, they went to the penance-forest.

Verse 30 (garuda.2.66.30)

ययुस्तत्र चरन्त्यस्ता ददृशुर्मुद्गलं त्वृषिम् । तस्य दर्शनमात्रेण बभूवुः काममोहिताः

yayustatra carantyastā dadṛśurmudgalaṁ tvṛṣim tasya darśanamātreṇa babhūvuḥ kāmamohitāḥ

There, wandering about, they beheld the sage Mudgala; by the mere sight of him they became overcome by desire.

Verse 31 (garuda.2.66.31)

मुद्गलस्याभिमानं हि नाशयित्वा च मारुतः । रमयामास तत्रस्था भारत्यादिवराङ्गनाः

mudgalasyābhimānaṁ hi nāśayitvā ca mārutaḥ ramayāmāsa tatrasthā bhāratyādivarāṅganāḥ

Maruta, having set aside Mudgala's sense of self, enjoyed union there together with Bharati and the other lovely women present.

Verse 32 (garuda.2.66.32)

तद्देहेन विसृष्टा सा बभूव द्रौपदीति च । यस्मात्सा द्रुपदाज्जाता तस्मात्सा द्रौपदी स्मृता

taddehena visṛṣṭā sā babhūva draupadīti ca yasmātsā drupadājjātā tasmātsā draupadī smṛtā

Released from that body, she became known as Draupadi; since she was born from Drupada, she is remembered as Draupadi.

Verse 33 (garuda.2.66.33)

वेदिमध्यात्समुद्भूता तस्मात्सायोनिजा स्मृता । कृष्णवर्णा यतस्तस्मात्सा कृष्णा भूतले स्मृता

vedimadhyātsamudbhūtā tasmātsāyonijā smṛtā kṛṣṇavarṇā yatastasmātsā kṛṣṇā bhūtale smṛtā

Since she arose from the midst of the sacrificial altar, she is remembered as unborn from a womb; and since she was dark-complexioned, she is remembered on earth as Krishnaa.

Verse 34 (garuda.2.66.34)

कृष्णादेहपि भारत्या अभिमानः सदा स्मृतः । शच्यादेरभिमानस्तु तस्मिन्देहे कदाचन

kṛṣṇādehapi bhāratyā abhimānaḥ sadā smṛtaḥ śacyāderabhimānastu tasmindehe kadācana

In Krishnaa's body, Bharati's own self-sense always predominates; the self-sense of Shachi and the others is present in that same body only occasionally.

Verse 35 (garuda.2.66.35)

यस्याः स्वभर्तृसंयोगकाले च खगसत्तम । अभिमानस्तदैव स्यात्तस्या एव न चान्यथा

yasyāḥ svabhartṛsaṁyogakāle ca khagasattama abhimānastadaiva syāttasyā eva na cānyathā

O best of birds, at the time of union with her own indwelling husband, the self-sense of that particular goddess alone is present, and not otherwise.

Verse 36 (garuda.2.66.36)

एतासां रमणे काले उमायाः पक्षिसत्तम । अभिमानश्च नास्त्येव स्वाप एव रताः सदा

etāsāṁ ramaṇe kāle umāyāḥ pakṣisattama abhimānaśca nāstyeva svāpa eva ratāḥ sadā

O best of birds, at the time of these women's union, Uma's self-sense is never present at all; they remain always as if engaged only in sleep.

Verse 37 (garuda.2.66.37)

पार्थस्य रमणे काले द्रौपद्याश्च कलेवरे । भारत्याश्च तथा शच्या अभिमानद्वयं स्मृतम्

pārthasya ramaṇe kāle draupadyāśca kalevare bhāratyāśca tathā śacyā abhimānadvayaṁ smṛtam

At the time of Arjuna's union, in Draupadi's body, the twofold self-sense of both Bharati and Shachi is present, so it is said.

Verse 38 (garuda.2.66.38)

उमादेः श्याम लादेश्च अभिमानक्षतिस्तदा । सर्वासां स्वाप एव स्यान्नात्र कार्या विचारणा

umādeḥ śyāma lādeśca abhimānakṣatistadā sarvāsāṁ svāpa eva syānnātra kāryā vicāraṇā

At that time the self-sense of Uma, Shyamala, and the others lapses; all of them are then as if asleep — of this there is no need for doubt.

Verse 39 (garuda.2.66.39)

अर्जुनं वीररूपेण प्रविष्टो वायुरेव च । भारतीं रमते नित्यं शामलां च युधिष्ठिरः

arjunaṁ vīrarūpeṇa praviṣṭo vāyureva ca bhāratīṁ ramate nityaṁ śāmalāṁ ca yudhiṣṭhiraḥ

Vayu himself, entering Arjuna in his heroic form, continually unites with Bharati; and Yudhishthira likewise unites with Shyamala.

Verse 40 (garuda.2.66.40)

सुंदरेण च रूपेण प्रविष्टो नकुले मरुत् । रमते भारतीं नित्यं नकुलश्चाप्युषां खग

suṁdareṇa ca rūpeṇa praviṣṭo nakule marut ramate bhāratīṁ nityaṁ nakulaścāpyuṣāṁ khaga

Maruta, entering Nakula in a beautiful form, continually unites with Bharati; and Nakula, O bird, likewise unites with Usha.

Verse 41 (garuda.2.66.41)

नीतिरूपेण चाविष्टो सहदेवे च मारुतः । द्रौपदीं रमते नित्यं सहदेवोप्युषां खग

nītirūpeṇa cāviṣṭo sahadeve ca mārutaḥ draupadīṁ ramate nityaṁ sahadevopyuṣāṁ khaga

Maruta, having entered Sahadeva in the form of Niti (Policy), continually unites with Draupadi; and Sahadeva, O bird, likewise unites with Usha.

Verse 42 (garuda.2.66.42)

शच्याद्या द्रौपदीदेहे नापुः संगं च मारुतः । तासामतोन्यगामित्वं कृष्णादेहे न चिन्तयेत्

śacyādyā draupadīdehe nāpuḥ saṁgaṁ ca mārutaḥ tāsāmatonyagāmitvaṁ kṛṣṇādehe na cintayet

Shachi and the others did not attain union, through Maruta, in Draupadi's body; therefore one should not consider them as being in the state of Anyaga in Krishnaa's body.

Verse 43 (garuda.2.66.43)

धर्मादिदेहसंगं च भारत्या नैव चिन्तयेत् । मनुजस्य च देहस्य तासां संगं चिन्तयेत्

dharmādidehasaṁgaṁ ca bhāratyā naiva cintayet manujasya ca dehasya tāsāṁ saṁgaṁ cintayet

One should not consider Bharati's union to be merely with the bodies of Dharma and the rest as ordinary men; rather, one should consider their union as being with the deities indwelling those human bodies.

Verse 44 (garuda.2.66.44)

अपरोक्षवतीनां तु तासां लेपो न सर्वथा । अथवा मुद्गलस्येव रतिकाले खगेश्वर

aparokṣavatīnāṁ tu tāsāṁ lepo na sarvathā athavā mudgalasyeva ratikāle khageśvara

For those who possess direct divine perception, no taint whatsoever attaches; or else, just as at the time of union with Mudgala—

Verse 45 (garuda.2.66.45)

रमणं चक्रुरेवं ता अतो दोषो न विद्यते । एकस्मिन्दिवसे वीन्द्र धर्मो वायुश्च तावुभौ

ramaṇaṁ cakrurevaṁ tā ato doṣo na vidyate ekasmindivase vīndra dharmo vāyuśca tāvubhau

—they had engaged in union in this same way, hence no fault exists. On a single day, O best of kings, both Dharma and Vayu—

Verse 46 (garuda.2.66.46)

रमणं चक्रतुः सम्यक्कृष्णादेहेऽपि मानद । तथाप्यनन्यागामित्वं चिन्तनीयं न संशयः

ramaṇaṁ cakratuḥ samyakkṛṣṇādehe'pi mānada tathāpyananyāgāmitvaṁ cintanīyaṁ na saṁśayaḥ

—properly engaged in union even within Krishnaa's body, O bestower of honor; nevertheless, their faithful, undivided union is to be understood, without doubt.

Verse 47 (garuda.2.66.47)

सुराणां सुरभोग्याश्च भोगं जानन्ति देवताः । न जानन्त्येव मर्त्यांस्तु तेषु देहेषु ते पुनः

surāṇāṁ surabhogyāśca bhogaṁ jānanti devatāḥ na jānantyeva martyāṁstu teṣu deheṣu te punaḥ

The gods know the enjoyment proper to gods and their divine consorts; they do not, however, regard the mortals present in those same bodies.

Verse 48 (garuda.2.66.48)

नीरक्षीरविविकं च हंसो वेत्ति न चापरः । अतः स्वभर्तृसंयोगं कृष्णादेहेन चिन्तयेत्कृष्णादेहेन्यगामित्वं नैव चिन्त्यं खगेश्वर

nīrakṣīravivikaṁ ca haṁso vetti na cāparaḥ ataḥ svabhartṛsaṁyogaṁ kṛṣṇādehena cintayetkṛṣṇādehenyagāmitvaṁ naiva cintyaṁ khageśvara

Just as only the swan knows how to discern milk from water, and no other — so should one understand union with one's true husband through Krishnaa's body; the state of Anyaga is never to be considered in Krishnaa's body, O lord of birds.