The Cause of Rudra's Weeping and the Gradation of Bliss

Verse 1 (garuda.2.67.1)

श्रीकृष्ण उवाच । अथानन्तरजान्वक्ष्ये शृणु पक्षीन्द्रसत्तम । शृणु तान्सावधानेन श्रुत्वा तानवधारय

śrīkṛṣṇa uvāca athānantarajānvakṣye śṛṇu pakṣīndrasattama śṛṇu tānsāvadhānena śrutvā tānavadhāraya

Shri Krishna said: Now I shall speak of those born afterward — listen, O best and foremost of birds; hear them attentively, and having heard, retain them well.

Verse 2 (garuda.2.67.2)

पुरुषाख्यविरिञ्चानुजातः शेषो महाबलः । हरे रमायाश्च यस्य स्वस्मिन्निद्रां प्रकुर्वतः

puruṣākhyaviriñcānujātaḥ śeṣo mahābalaḥ hare ramāyāśca yasya svasminnidrāṁ prakurvataḥ

Shesha, of great strength, was born after Virinchi called Purusha; he became the one upon whom Hari, together with Rama, performs his repose—

Verse 3 (garuda.2.67.3)

शयनार्थमभूदेष तेन कृत्यं हरेर्न तु । सर्वदा हरिदासोहं सर्वदा हरिपूजकः

śayanārthamabhūdeṣa tena kṛtyaṁ harerna tu sarvadā haridāsohaṁ sarvadā haripūjakaḥ

—he came into being solely for that purpose of Hari's couch, having no independent deed apart from it, thinking: 'I am ever Hari's servant, ever Hari's worshipper—'

Verse 4 (garuda.2.67.4)

हरे सदा नमामि त्वां बहु जन्मनि जन्मनि । एवं बुद्ध्वा तु गरुडो ह्यभूच्च शयनं हरेः

hare sadā namāmi tvāṁ bahu janmani janmani evaṁ buddhvā tu garuḍo hyabhūcca śayanaṁ hareḥ

'O Hari, I ever bow to you, birth after birth' — thus resolving, O Garuda, he became Hari's couch.

Verse 5 (garuda.2.67.5)

सूत्रनाम्नस्तथा वायोः सदायं विनतासुत । कालनामा च गरुडो वाहनार्थं हरेरभूत्

sūtranāmnastathā vāyoḥ sadāyaṁ vinatāsuta kālanāmā ca garuḍo vāhanārthaṁ harerabhūt

And, O son of Vinata, together with Vayu ever named Sutra, you too, Garuda, named Kala, became the means of Hari's conveyance.

Verse 6 (garuda.2.67.6)

ततो महत्तत्त्वतनोर्विरिञ्चात्तु खगेश्वर । अहं कारात्मको रुद्रः समभूत्सोवितुं हरिम्

tato mahattattvatanorviriñcāttu khageśvara ahaṁ kārātmako rudraḥ samabhūtsovituṁ harim

Then, O lord of birds, from Virinchi possessing the body of Mahat-tattva, Rudra, of the nature of Ahankara (the ego-principle), came into being in order to serve Hari.

Verse 7 (garuda.2.67.7)

त्रय एते महाभाग परस्परसमाः स्मृताः । गायत्रीभारतीभ्यां ते त्रयः शतगुणा वराः

traya ete mahābhāga parasparasamāḥ smṛtāḥ gāyatrībhāratībhyāṁ te trayaḥ śataguṇā varāḥ

O greatly fortunate one, these three are remembered as equal to one another; these three are superior to Gayatri and Bharati by a hundredfold measure of qualities.

Verse 8 (garuda.2.67.8)

शेषः स एव विज्ञेयो भक्तो नारायणस्य च । विष्णोर्वायोरनन्तस्य त्रिभिरंशैर्युतः सदा

śeṣaḥ sa eva vijñeyo bhakto nārāyaṇasya ca viṣṇorvāyoranantasya tribhiraṁśairyutaḥ sadā

That very Shesha is to be known as a devotee of Narayana; he is ever endowed with three portions — of Vishnu, of Vayu, and of Ananta.

Verse 9 (garuda.2.67.9)

सुमित्रांशो दशरथाज्जातो यो लक्ष्मणः खग । सोपि शेषस्तु विज्ञेयो वाय्वनन्तांशसंयुतः

sumitrāṁśo daśarathājjāto yo lakṣmaṇaḥ khaga sopi śeṣastu vijñeyo vāyvanantāṁśasaṁyutaḥ

O bird, he who was born from Dasharatha as a portion of Sumitra, namely Lakshmana, is also to be known as Shesha, endowed with portions of both Vayu and Ananta.

Verse 10 (garuda.2.67.10)

रामस्य सेवां कर्तुं सा सीता भूम्यां खगाधिप । बलभद्रस्तु रोहिण्यां वसुदेवादभूत्खग

rāmasya sevāṁ kartuṁ sā sītā bhūmyāṁ khagādhipa balabhadrastu rohiṇyāṁ vasudevādabhūtkhaga

O lord of birds, that Sita likewise appeared on earth to render service to Rama. Balabhadra was born to Rohini from Vasudeva, O bird.

Verse 11 (garuda.2.67.11)

सोयमेप तु विज्ञेयस्त्वंशद्वयसमन्वितः । आविष्टः शुक्लकृष्णे हरिणा रोहिणीसुतः

soyamepa tu vijñeyastvaṁśadvayasamanvitaḥ āviṣṭaḥ śuklakṛṣṇe hariṇā rohiṇīsutaḥ

That son of Rohini is to be known as endowed with a twofold portion, entered by Hari in both his white and dark forms.

Verse 12 (garuda.2.67.12)

त्रय एते माहाभागावताराः फणिनः स्मृताः । न वीन्द्रास्यावतारोस्ति भूम्यां चाज्ञा तथा हरेः

traya ete māhābhāgāvatārāḥ phaṇinaḥ smṛtāḥ na vīndrāsyāvatārosti bhūmyāṁ cājñā tathā hareḥ

These three greatly fortunate ones are remembered as incarnations of the serpent Shesha; O best of kings, there is no incarnation of Shesha upon the earth without Hari's command.

Verse 13 (garuda.2.67.13)

रुद्रावतारान्वक्ष्येहं ताञ्छृणु त्वं समाहितः । योहङ्कारात्मको रुद्रः स एवाभूत्खगेश्वर

rudrāvatārānvakṣyehaṁ tāñchṛṇu tvaṁ samāhitaḥ yohaṅkārātmako rudraḥ sa evābhūtkhageśvara

I shall now speak of the incarnations of Rudra; hear them with a composed mind. O lord of birds, that same Rudra, of the nature of Ahankara—

Verse 14 (garuda.2.67.14)

सदाशिव इति त्वाख्यामवाप स विनाशकः । तमोभिमानी स ज्ञेयस्त्वशिवत्वात्सदाशिवः

sadāśiva iti tvākhyāmavāpa sa vināśakaḥ tamobhimānī sa jñeyastvaśivatvātsadāśivaḥ

—obtained the name Sadashiva, being in this form the destroyer; he is to be known as presiding over tamas, and, precisely on account of his inauspiciousness, ironically named Sadashiva, 'Ever-Auspicious.'

Verse 15 (garuda.2.67.15)

कपालमालामशिवां सदा धारयते यतः । अतः सदाऽशिवो ज्ञेयो न च भागवतः शिवः

kapālamālāmaśivāṁ sadā dhārayate yataḥ ataḥ sadā'śivo jñeyo na ca bhāgavataḥ śivaḥ

Since he always wears an inauspicious garland of skulls, he is to be known as ever inauspicious in this form, not the truly auspicious Shiva known to the Bhagavatas.

Verse 16 (garuda.2.67.16)

गजाजिनं चापवित्रं यतो धारयते हरः । लोकानमङ्गलान्सर्वान्हरते च सदा हरः

gajājinaṁ cāpavitraṁ yato dhārayate haraḥ lokānamaṅgalānsarvānharate ca sadā haraḥ

Since Hara wears the impure elephant-hide, and since Hara constantly draws all worlds toward inauspiciousness—

Verse 17 (garuda.2.67.17)

हर्याज्ञया सदा लोकान्विषयासक्तचेतसः । विमुखान्कुरुते यस्माद्विष्णोस्तस्मात्सदाशिवः

haryājñayā sadā lokānviṣayāsaktacetasaḥ vimukhānkurute yasmādviṣṇostasmātsadāśivaḥ

—by Hari's own command he continually turns people whose minds are attached to sense-objects away from Vishnu; for that reason he is named Sadashiva.

Verse 18 (garuda.2.67.18)

कदाचिदसुरावेशाद्विरुद्धं कुरुते हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः

kadācidasurāveśādviruddhaṁ kurute haraḥ ataḥ sadāśivo jñeyo na ca bhāgavataḥ śivaḥ

Sometimes, through the entry of a demonic influence, Hara acts contrarily; hence he is to be known merely as Sadashiva in this limited sense, not as the truly auspicious Shiva of the Bhagavatas.

Verse 19 (garuda.2.67.19)

सोयं श्मशानवसतिं कर्तुमैच्छद्यतो हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः

soyaṁ śmaśānavasatiṁ kartumaicchadyato haraḥ ataḥ sadāśivo jñeyo na ca bhāgavataḥ śivaḥ

Since this same Hara desired to dwell in the cremation-ground, hence he is to be known merely as Sadashiva, not as the auspicious Shiva of the Bhagavatas.

Verse 20 (garuda.2.67.20)

दशवर्षं तपः कर्तुं विवेश लवणांभसि । अतो रुद्रस्तपः संज्ञामवाप च खगोत्तम

daśavarṣaṁ tapaḥ kartuṁ viveśa lavaṇāṁbhasi ato rudrastapaḥ saṁjñāmavāpa ca khagottama

He entered the salt ocean to perform austerity for ten years; hence Rudra, O best of birds, obtained the name Tapas, Austerity.

Verse 21 (garuda.2.67.21)

व्यासपुत्रः शुकः प्रोक्तो वायोरावेशसंयुतः । रुद्रावतारो विज्ञेयो ज्ञानार्थमभवद्भुवि

vyāsaputraḥ śukaḥ prokto vāyorāveśasaṁyutaḥ rudrāvatāro vijñeyo jñānārthamabhavadbhuvi

Shuka, the son of Vyasa, endowed with the entry of Vayu, is to be known as an incarnation of Rudra, who appeared on earth for the sake of imparting knowledge.

Verse 22 (garuda.2.67.22)

अत्रिपत्न्यनुसूयायां जज्ञे रुद्रो महातपाः । दुर्वासास्तु स विज्ञेयो मानभङ्गाय भूभृताम्

atripatnyanusūyāyāṁ jajñe rudro mahātapāḥ durvāsāstu sa vijñeyo mānabhaṅgāya bhūbhṛtām

Rudra, of great austerity, was born to Atri's wife Anasuya; he is to be known as Durvasa, who appeared to break the pride of kings.

Verse 23 (garuda.2.67.23)

द्रोणाज्जातो द्रौणिसंज्ञो रुद्र एव प्रकीर्तितः । प्रारब्धं भोक्तुकामोसौ परपक्षप्रकाशकः

droṇājjāto drauṇisaṁjño rudra eva prakīrtitaḥ prārabdhaṁ bhoktukāmosau parapakṣaprakāśakaḥ

He who was born from Drona, named Drauni (Ashvatthama), is proclaimed to be Rudra himself; desiring to experience the fruit of his own commenced karma, he became the revealer of the opposing side's secrets.

Verse 24 (garuda.2.67.24)

ईशानकोणे संस्थितो यस्तु रुद्रो ह्यवाप वै वामदेवेति संज्ञाम् । स्ववामभागे संस्थितं चैव वायुस्तं योग्यभक्तं सेवते सर्वदैव

īśānakoṇe saṁsthito yastu rudro hyavāpa vai vāmadeveti saṁjñām svavāmabhāge saṁsthitaṁ caiva vāyustaṁ yogyabhaktaṁ sevate sarvadaiva

That Rudra who is stationed in the northeast quarter obtained the name Vamadeva; Vayu, stationed on his left side, ever serves him as a worthy devotee.

Verse 25 (garuda.2.67.25)

अतो रुद्रो वामदेवेति संज्ञा मवाप शिष्टत्वमथोत्तमत्वम् । कालात्मकत्वं च बलात्मकत्वमवाप रुद्रो न तु सुंदरत्वतः

ato rudro vāmadeveti saṁjñā mavāpa śiṣṭatvamathottamatvam kālātmakatvaṁ ca balātmakatvamavāpa rudro na tu suṁdaratvataḥ

Hence Rudra obtained the name Vamadeva, signifying refinement and excellence; Rudra thereby obtained the nature of Time and of Strength — not on account of mere beauty.

Verse 26 (garuda.2.67.26)

सदा रुद्रो त्रिपुरस्थांश्च दैत्यान्विष्णुदुहो हन्तु कामो महात्मा । अघोररूपं धृपवान्रुद्र एव ततस्त्वघोरेति स आप संज्ञाम्

sadā rudro tripurasthāṁśca daityānviṣṇuduho hantu kāmo mahātmā aghorarūpaṁ dhṛpavānrudra eva tatastvaghoreti sa āpa saṁjñām

Rudra, the great soul, ever desiring to slay the demons dwelling in Tripura, the enemies of Vishnu's devotees, assumed the terrifying Aghora form; hence he obtained the name Aghora.

Verse 27 (garuda.2.67.27)

सेवां कर्तुं त्विच्छतो दैत्यसंघान्किञ्चित्कालं तपसा क्लिश्यमानान् । वरान्दातुं सद्य एवाभिजातः सद्योजातेत्येव संज्ञामवाप

sevāṁ kartuṁ tvicchato daityasaṁghānkiñcitkālaṁ tapasā kliśyamānān varāndātuṁ sadya evābhijātaḥ sadyojātetyeva saṁjñāmavāpa

To grant boons at once to the hosts of demons who desired to serve him and who, for some time, were afflicted by austerity, he was born instantly; hence he obtained the very name Sadyojata, the Instantly-Born.

Verse 28 (garuda.2.67.28)

उरोः पुत्रस्तु और्वश्च रुद्र एव प्रकीर्तितः । इत्यकृष्टवाचित्वाद्रुस्तुरोदनवाचकः

uroḥ putrastu aurvaśca rudra eva prakīrtitaḥ ityakṛṣṭavācitvādrusturodanavācakaḥ

The son of Uru (the thigh), namely Aurva, is proclaimed to be Rudra himself; since the syllable expressing weeping is not a simple one, [this etymology is given].

Verse 29 (garuda.2.67.29)

उरू रुद्रो ह्यतः प्रोक्तस्तत्पुत्रश्चौर्वसंज्ञकः । रुदमुर्वरितं कर्तुमौर्वोभूद्रुद्र एव सः

urū rudro hyataḥ proktastatputraścaurvasaṁjñakaḥ rudamurvaritaṁ kartumaurvobhūdrudra eva saḥ

Hence Rudra is called Uru, and his son is named Aurva; that same Rudra became Aurva in order to make his weeping abundant.

Verse 30 (garuda.2.67.30)

गरुड उवाच । रोदनं कुरुते कस्मादुरुसंज्ञो हरे हरः । रुदमुर्वरितं कस्मात्कुरुते और्वाकारकः

garuḍa uvāca rodanaṁ kurute kasmādurusaṁjño hare haraḥ rudamurvaritaṁ kasmātkurute aurvākārakaḥ

Garuda said: Why, O Hari, does Hara, named Uru, weep? Why does he, in the form of Aurva, make his weeping so abundant?

Verse 31 (garuda.2.67.31)

एतद्विस्तार्य मेब्रूहि पौत्राय तव सुव्रत । इत्युक्तस्तेन स हरिरुवाच करुणानिधिः

etadvistārya mebrūhi pautrāya tava suvrata ityuktastena sa hariruvāca karuṇānidhiḥ

O you of good vows, explain this at length to your devoted disciple. Thus addressed, Hari, the treasury of compassion, spoke.

Verse 32 (garuda.2.67.32)

श्रीकृष्ण उवाच । दृष्ट्वा स्वबिंबं सुगुणैस्तु पूर्णं संकर्षणाख्यं नतपादपद्म् । श्रीब्रह्मशेषैर्जिष्णुकामैस्तथान्यैर्भारत्या वै स्वस्ति पैश्चापि नित्यम्

śrīkṛṣṇa uvāca dṛṣṭvā svabiṁbaṁ suguṇaistu pūrṇaṁ saṁkarṣaṇākhyaṁ natapādapadm śrībrahmaśeṣairjiṣṇukāmaistathānyairbhāratyā vai svasti paiścāpi nityam

Shri Krishna said: Having beheld his own reflected form, full of excellent qualities, named Sankarshana, whose lotus feet are bowed to by Shri, Brahma, Shesha, and other victory-seeking gods, and likewise ever by Bharati—

Verse 33 (garuda.2.67.33)

दृष्ट्वा हरिं पुलकाङ्गस्तु रुद्रः सभाष्पचक्षू रुद्धकण्ठश्च हृष्टः । अनाद्यनन्तब्रह्मकल्पेषु नैव कृतं यया स्मरणं सर्वदैव

dṛṣṭvā hariṁ pulakāṅgastu rudraḥ sabhāṣpacakṣū ruddhakaṇṭhaśca hṛṣṭaḥ anādyanantabrahmakalpeṣu naiva kṛtaṁ yayā smaraṇaṁ sarvadaiva

—Rudra, upon beholding Hari, his body thrilling with rapture, his eyes filled with tears, his throat choked, overjoyed, thought: 'Across beginningless and endless Brahma-kalpas, I never once held this remembrance constantly—'

Verse 34 (garuda.2.67.34)

पादारविन्दे सुनखैर्विभूषिते दृष्टे मया केन पुण्येन देव । दृष्ट्वादृष्ट्वा पादपद्मं मुरारेः पुनः पुना रुद्धकण्ठो बभूव

pādāravinde sunakhairvibhūṣite dṛṣṭe mayā kena puṇyena deva dṛṣṭvādṛṣṭvā pādapadmaṁ murāreḥ punaḥ punā ruddhakaṇṭho babhūva

'—O God, by what merit have I now beheld your lotus feet, adorned with beautiful nails?' Beholding, again and again, Murari's lotus feet, his throat became choked again and again.

Verse 35 (garuda.2.67.35)

रुरोद रुद्रो भयकंपिताङ्गः कथं पुनर्दर्शनं मे प्रभोः स्यात् । मुकुन्द नारायण विश्वमूर्ते वागिन्द्रियेण स्तवनं मे कथं स्यात्

ruroda rudro bhayakaṁpitāṅgaḥ kathaṁ punardarśanaṁ me prabhoḥ syāt mukunda nārāyaṇa viśvamūrte vāgindriyeṇa stavanaṁ me kathaṁ syāt

Rudra wept, his body trembling with awe: 'How shall I again obtain the sight of my Lord? O Mukunda, O Narayana, O universal form — how can my speech ever adequately praise you?'

Verse 36 (garuda.2.67.36)

मद्दर्शनं सर्वदा पापुयुक्तं तथा मद्वाक्सर्वदा पापयुक्ता । मद्दर्शनं सर्वदा स्त्रीषु सक्तमभूच्च ते दर्शनं मे ह्यसक्तम्

maddarśanaṁ sarvadā pāpuyuktaṁ tathā madvāksarvadā pāpayuktā maddarśanaṁ sarvadā strīṣu saktamabhūcca te darśanaṁ me hyasaktam

'My own sight has ever been bound to sin, and my speech too has ever been bound to sin; my sight has ever been attached to women — yet your sight of me remains unattached.'

Verse 37 (garuda.2.67.37)

आसक्तता पुत्रदारादिकानां सम्यक्शक्तिस्तवने नास्ति विष्णोः । विष्णुस्तुतौ नावकाशोस्ति वाचो दृष्टोहं त्वं केन पुण्येन देव

āsaktatā putradārādikānāṁ samyakśaktistavane nāsti viṣṇoḥ viṣṇustutau nāvakāśosti vāco dṛṣṭohaṁ tvaṁ kena puṇyena deva

'My attachment is to sons, wife, and the like; I have no true capacity to properly praise Vishnu — my speech finds no occasion for Vishnu's praise. By what merit, O God, have I beheld you, and you me?'

Verse 38 (garuda.2.67.38)

अनन्तकर्णेश सुचन्द्रसंज्ञ श्रोत्रेण नित्यं न कथा श्रुता ते । श्रुता मया बहुधा लोकवार्ता दृष्टो मया त्वं केन पुण्येन देव

anantakarṇeśa sucandrasaṁjña śrotreṇa nityaṁ na kathā śrutā te śrutā mayā bahudhā lokavārtā dṛṣṭo mayā tvaṁ kena puṇyena deva

'O lord of endless ears, O one named fair as the moon — never have my ears truly, constantly heard your story; I have heard, many times over, only worldly talk. By what merit, O God, have I beheld you?'

Verse 39 (garuda.2.67.39)

दृष्ट्वादृष्ट्वा पादपीठं हरेश्च पुनः पुना रुद्धङ्कठो बभूव । रुरोद रुद्रो भयकंपिताङ्गः कथं पुनः श्रवणं स्यात्कथायाः

dṛṣṭvādṛṣṭvā pādapīṭhaṁ hareśca punaḥ punā ruddhaṅkaṭho babhūva ruroda rudro bhayakaṁpitāṅgaḥ kathaṁ punaḥ śravaṇaṁ syātkathāyāḥ

Beholding, again and again, the footstool of Hari, his throat became choked again and again. Rudra wept, his body trembling with awe: 'How shall I again obtain the hearing of your story?'

Verse 40 (garuda.2.67.40)

त्वमीश वैकुण्ठ सुवायुसंज्ञस्त्वदर्पितं गन्धपुष्पादिकं च । सदा न लिप्तं च भुजैर्विलिप्तं तन्मूत्रविष्ठादिमकर्दमाम्बुभिः

tvamīśa vaikuṇṭha suvāyusaṁjñastvadarpitaṁ gandhapuṣpādikaṁ ca sadā na liptaṁ ca bhujairviliptaṁ tanmūtraviṣṭhādimakardamāmbubhiḥ

'O Lord of Vaikuntha, known through the good Vayu's service — the incense and flowers offered to you I have never applied with my own arms; instead my arms have only been smeared with the mud and filth of urine and excrement.'

Verse 41 (garuda.2.67.41)

स्त्रीणां कुचोदैश्च कचोदकैश्चकक्षोदकैर्गात्रजलैर्मुकुन्द । अनर्पितैर्वस्त्रगन्धादिकैश्च दृष्टो मया केन पुण्येन देव

strīṇāṁ kucodaiśca kacodakaiścakakṣodakairgātrajalairmukunda anarpitairvastragandhādikaiśca dṛṣṭo mayā kena puṇyena deva

'O Mukunda, I have only known the touch of women's breast-sweat, hair, and armpits, and bodily moisture — never the garments and fragrances properly offered to you. By what merit, O God, have I beheld you?'

Verse 42 (garuda.2.67.42)

स्पृष्ट्वास्पृष्ट्वा हरिनिर्माल्यगन्धं पुनः पुना रुद्धकण्ठो बभूव । रुरोद रुद्रो भयकंपिताङ्गः कथं पुनः स्पर्शनं स्यात्सदा मे

spṛṣṭvāspṛṣṭvā harinirmālyagandhaṁ punaḥ punā ruddhakaṇṭho babhūva ruroda rudro bhayakaṁpitāṅgaḥ kathaṁ punaḥ sparśanaṁ syātsadā me

Touching, again and again, the fragrance of Hari's worn floral offerings, his throat became choked again and again. Rudra wept, his body trembling: 'How shall I ever obtain such touch again?'

Verse 43 (garuda.2.67.43)

नृसिंह नासास्थित नासिकेश मन्नासया क्वापि सुपद्मसौरभम् । नाघ्रातमित्थं पुनराघ्रातमेव ह्यनर्पितं गन्धपुष्पादिकं च

nṛsiṁha nāsāsthita nāsikeśa mannāsayā kvāpi supadmasaurabham nāghrātamitthaṁ punarāghrātameva hyanarpitaṁ gandhapuṣpādikaṁ ca

'O Nrisimha, O lord of the nose dwelling within the nostril — never with my own nose have I anywhere before breathed such lotus-fragrance, yet now again I breathe it — though ordinarily my nose knows only unoffered scents.'

Verse 44 (garuda.2.67.44)

सुनासिकं सुष्ठुदन्तं मुरारे दृष्टं मुखं केन पुण्येन देव । घ्रात्वा घ्रात्वा विष्णुनिर्माल्यगन्धं पुनः पुना रुद्धकण्ठो बभूव

sunāsikaṁ suṣṭhudantaṁ murāre dṛṣṭaṁ mukhaṁ kena puṇyena deva ghrātvā ghrātvā viṣṇunirmālyagandhaṁ punaḥ punā ruddhakaṇṭho babhūva

'O Murari, by what merit, O God, have I beheld your face, with its beautiful nose and fine teeth?' Smelling, again and again, the fragrance of Vishnu's floral remains, his throat became choked again and again.

Verse 45 (garuda.2.67.45)

रुरोद रुद्रो भयकंपिताङ्गो जिघ्रामि निर्माल्यमिदं कथं ते । जिह्वास्थितो जिह्व संज्ञो मुरारे जिह्वेन्द्रियेणापि तथार्पितं च

ruroda rudro bhayakaṁpitāṅgo jighrāmi nirmālyamidaṁ kathaṁ te jihvāsthito jihva saṁjño murāre jihvendriyeṇāpi tathārpitaṁ ca

Rudra wept, his body trembling: 'How is it that I now breathe in your nirmalya?' O Murari, dwelling in the tongue, presiding deity of taste — and likewise offered through the organ of taste—

Verse 46 (garuda.2.67.46)

नैवेद्यशेषं तुलसीविमिश्रितं विशेषतः पादजलेन सिक्तम् । यो स्नाति नित्यं पुरतो मुरारेः प्राप्नोति यज्ञायुतकोटिपुण्यम्

naivedyaśeṣaṁ tulasīvimiśritaṁ viśeṣataḥ pādajalena siktam yo snāti nityaṁ purato murāreḥ prāpnoti yajñāyutakoṭipuṇyam

—the remnant of the food-offering mixed with tulasi and, especially, sprinkled with the water that washed Hari's feet — one who daily bathes in it before Murari obtains the merit of countless millions of sacrifices.

Verse 47 (garuda.2.67.47)

एतादृशं तव नैवेद्यशेषं न भुक्तं वै सर्वदादित्यरूपम् । अनर्पितं तव देवस्य विष्णोर्भुक्तं मया बहुवारं मुकुन्द

etādṛśaṁ tava naivedyaśeṣaṁ na bhuktaṁ vai sarvadādityarūpam anarpitaṁ tava devasya viṣṇorbhuktaṁ mayā bahuvāraṁ mukunda

'Such a remnant of your food-offering as this I have never eaten — I who am ever merely in the form of the sun; O Mukunda, only what was never offered to you, the Lord Vishnu, have I eaten, many times over.'

Verse 48 (garuda.2.67.48)

पादारविन्दे नार्पितं भक्ष्यभोज्यं दृष्टो मया केन पुण्येन देव । भुक्त्वाभुक्त्वा हरिनैरवेद्यजातं सुखं त्वदीयं रमया लालितं च

pādāravinde nārpitaṁ bhakṣyabhojyaṁ dṛṣṭo mayā kena puṇyena deva bhuktvābhuktvā harinairavedyajātaṁ sukhaṁ tvadīyaṁ ramayā lālitaṁ ca

'By what merit, O God, have I beheld what was offered as food at your lotus feet?' Eating, again and again, that happiness of yours, born of Hari's food-offering, cherished by Rama—

Verse 49 (garuda.2.67.49)

द्युभ्वाश्रयं तव मूर्धानमाहुः किरीटयुक्तं कुटिलैः कुन्तलैश्च । अनेकजन्मार्जितपुण्यसंचयैर्दृष्टं मया सज्जनसंगमाच्च

dyubhvāśrayaṁ tava mūrdhānamāhuḥ kirīṭayuktaṁ kuṭilaiḥ kuntalaiśca anekajanmārjitapuṇyasaṁcayairdṛṣṭaṁ mayā sajjanasaṁgamācca

'—they call your head, crowned and adorned with curling locks, the very support of heaven and earth; through merit accumulated across many births, and through association with the virtuous, have I now beheld it.'

Verse 50 (garuda.2.67.50)

अनेकजन्मार्जितपापसंचयैरदर्शनं यास्यति देवदेव । एवं सुभक्त्या च रुरोद रुद्रो दृष्ट्वा हरिं सुर्वगुणैः संपूर्णम्

anekajanmārjitapāpasaṁcayairadarśanaṁ yāsyati devadeva evaṁ subhaktyā ca ruroda rudro dṛṣṭvā hariṁ survaguṇaiḥ saṁpūrṇam

'Yet, O God of gods, through sin accumulated across many births, I shall again lose this vision.' Thus, with great devotion, Rudra wept, having beheld Hari, complete with all excellent qualities.

Verse 51 (garuda.2.67.51)

पादारविन्दं तव विश्वमूर्ते योगीश्वरैर्हृदये संगृहीतम् । दृष्टं मया दयया वासुदेव द्रक्ष्ये कथं पुनरित्थं रुरोद

pādāravindaṁ tava viśvamūrte yogīśvarairhṛdaye saṁgṛhītam dṛṣṭaṁ mayā dayayā vāsudeva drakṣye kathaṁ punaritthaṁ ruroda

'O universal form, your lotus feet, held in meditation within the hearts of great yogis — I have beheld them by your grace, O Vasudeva; how shall I ever behold them again?' Thus he wept.

Verse 52 (garuda.2.67.52)

दृष्टं मया त्वरिवले भविनाशिशङ्खचक्रादिकैस्त्रिजगतापि च देव पूर्णम् । एतादृशं त्वदुदरं च कथं रमेश द्रक्ष्ये पुनः पुनरहं त्विति संरुरोद

dṛṣṭaṁ mayā tvarivale bhavināśiśaṅkhacakrādikaistrijagatāpi ca deva pūrṇam etādṛśaṁ tvadudaraṁ ca kathaṁ rameśa drakṣye punaḥ punarahaṁ tviti saṁruroda

'I have beheld your belly, mighty against enemies, destroying worldly bondage, adorned with conch and discus, filled with the three worlds; O Lord of Rama, how shall I ever behold it again?' Thus he wept again and again.

Verse 53 (garuda.2.67.53)

आनन्दपूर्ण नखपूर्ण सुकेशपूर्ण लोमादिपूर्ण गुणपूर्ण सुघोणपूर्ण । वक्षः स्थलं तव विभोस्तु विशालभूतं सद्भूषणं विमलकौस्तुभशोभि लक्ष्म्या

ānandapūrṇa nakhapūrṇa sukeśapūrṇa lomādipūrṇa guṇapūrṇa sughoṇapūrṇa vakṣaḥ sthalaṁ tava vibhostu viśālabhūtaṁ sadbhūṣaṇaṁ vimalakaustubhaśobhi lakṣmyā

'O you full of bliss, full of beautiful nails, fine hair, and every quality — your broad chest, O Lord, is adorned with fine ornaments and shines with the spotless Kaustubha gem, together with Lakshmi—

Verse 54 (garuda.2.67.54)

सुकोमलं श्रीतुलस्यास्तथैव सुपुष्पितं चन्द नैश्चर्चितं च । एतादृशं तव वक्षः स्थलं च दृष्टं मया तव कारुण्यदृष्ट्या

sukomalaṁ śrītulasyāstathaiva supuṣpitaṁ canda naiścarcitaṁ ca etādṛśaṁ tava vakṣaḥ sthalaṁ ca dṛṣṭaṁ mayā tava kāruṇyadṛṣṭyā

'—so soft, adorned with the sacred tulasi's fine flowers and anointed with sandal-paste — such is your chest, which I have beheld through your own compassionate gaze.'

Verse 55 (garuda.2.67.55)

पुनः पुनर्दर्शनं मे कथं स्यादेवं रुद्रः स च भक्त्या रुरोद । अतस्तूरुर्नाम संप्राप्य रुद्रस्तत्पुत्रोभूद्दौर्वसंज्ञः स एव

punaḥ punardarśanaṁ me kathaṁ syādevaṁ rudraḥ sa ca bhaktyā ruroda atastūrurnāma saṁprāpya rudrastatputrobhūddaurvasaṁjñaḥ sa eva

'How shall I obtain this sight of you again and again?' Thus Rudra, with devotion, wept. Hence, having obtained the name Uru, Rudra himself became known, as it were his own son, by the name Aurva.

Verse 56 (garuda.2.67.56)

यस्माद्रुदं चोर्वरितं वै चकार तस्मात्स रुद्रस्त्वौर्वसंज्ञो बभूव । और्वस्तु लोकान्मोक्षयोग्यांश्च दृष्ट्वा ह्यत्यन्तं वै विषयेष्वेव निष्ठान्

yasmādrudaṁ corvaritaṁ vai cakāra tasmātsa rudrastvaurvasaṁjño babhūva aurvastu lokānmokṣayogyāṁśca dṛṣṭvā hyatyantaṁ vai viṣayeṣveva niṣṭhān

Since he made his weeping abundant, that Rudra became named Aurva. And Aurva, beholding the worlds — both those fit for liberation and those utterly fixed upon sense-objects—

Verse 57 (garuda.2.67.57)

स्तुवद्दैव चौर्वो विष्णुपादारविदं स्मृत्वास्मृत्वा रुद्धकण्ठो बभूव । ते पापिष्ठाः पापरूपान्भजन्तो दिनेदिने दुर्विषयान्कदिन्द्रियैः

stuvaddaiva caurvo viṣṇupādāravidaṁ smṛtvāsmṛtvā ruddhakaṇṭho babhūva te pāpiṣṭhāḥ pāparūpānbhajanto dinedine durviṣayānkadindriyaiḥ

—praising Vishnu's lotus feet, remembering again and again, became choked in his throat: 'As for those most sinful ones, who day after day, through their base senses, partake of vile sinful objects—'

Verse 58 (garuda.2.67.58)

कदा चैतान्हेयबुद्ध्या विमुञ्चे न जानेहं चेति सम्यग्रुरोद । एते हि मूर्खा विषयानर्थलब्ध्यै कुर्वन्ति यत्नं परमादरेण

kadā caitānheyabuddhyā vimuñce na jānehaṁ ceti samyagruroda ete hi mūrkhā viṣayānarthalabdhyai kurvanti yatnaṁ paramādareṇa

'—when shall I release them, seeing them as truly reprehensible? I do not know.' Thus he wept greatly. 'These foolish ones strive with the utmost care merely to obtain sense-objects and wealth—'

Verse 59 (garuda.2.67.59)

कदिन्द्रियार्थं हि धनादिकं च त्यजन्ति च सर्वे विषयेषु निष्ठाः । त्वन्मायया मोहितान्नष्टबुद्धीन्कदा चैतान्मुञ्चसे विश्वमूर्ते

kadindriyārthaṁ hi dhanādikaṁ ca tyajanti ca sarve viṣayeṣu niṣṭhāḥ tvanmāyayā mohitānnaṣṭabuddhīnkadā caitānmuñcase viśvamūrte

'—for the sake of their base senses they squander wealth and everything else, remaining fixed upon sense-objects. O universal form, when will you release these, deluded by your maya, their intelligence destroyed?'

Verse 60 (garuda.2.67.60)

स्मृत्वास्मृत्वा वासुदेवस्य मायां रुरोद चौर्वो भयकंपिताङ्गः । अतीव कष्टेन च लोकवृत्त्या श्रिता दैन्यं स्वीयकार्यं विहाय

smṛtvāsmṛtvā vāsudevasya māyāṁ ruroda caurvo bhayakaṁpitāṅgaḥ atīva kaṣṭena ca lokavṛttyā śritā dainyaṁ svīyakāryaṁ vihāya

Remembering, again and again, Vasudeva's maya, Aurva wept, his body trembling with awe: 'With utmost hardship, through worldly ways, abandoning their true purpose, they resort to wretchedness—'

Verse 61 (garuda.2.67.61)

अतीव दैन्येन धनादिकं च संपाद्य सर्वेऽपि सुपापशीलाः । कष्टार्जितं द्रव्यधनादिकं च त्यजन्ति सर्वे पशवो व्यर्थमेव

atīva dainyena dhanādikaṁ ca saṁpādya sarve'pi supāpaśīlāḥ kaṣṭārjitaṁ dravyadhanādikaṁ ca tyajanti sarve paśavo vyarthameva

'—with utmost wretchedness they earn wealth, all becoming exceedingly sinful; and in the end all these cattle-like people abandon their hard-earned wealth utterly in vain.'

Verse 62 (garuda.2.67.62)

सत्पात्रभूते विष्णुबुद्ध्या कदापि त्यजन्ति नैते मायया वै मुरारेः । एषामायुर्व्यर्थमाहुर्महान्तः कथं नष्टा इति सम्यग्रुरोद

satpātrabhūte viṣṇubuddhyā kadāpi tyajanti naite māyayā vai murāreḥ eṣāmāyurvyarthamāhurmahāntaḥ kathaṁ naṣṭā iti samyagruroda

'Out of true Vishnu-cognition they never give to a worthy recipient, being deluded by Murari's maya; the great ones declare their lives to have gone in vain — how are they so ruined?' Thus he wept greatly.

Verse 63 (garuda.2.67.63)

एषामायुर्व्यर्थमेवं गतं च एषां दृष्ट्वा यौवनं तु ध्रुवं च । स्कन्धस्थमृत्युर्हसते कृष्ण विष्णो तं वै न जानन्ति विमूढचेतसः

eṣāmāyurvyarthamevaṁ gataṁ ca eṣāṁ dṛṣṭvā yauvanaṁ tu dhruvaṁ ca skandhasthamṛtyurhasate kṛṣṇa viṣṇo taṁ vai na jānanti vimūḍhacetasaḥ

'Thus their lives pass away in vain; and, beholding their fleeting youth as though it were permanent — O Krishna, O Vishnu — Death, seated upon their very shoulder, laughs; yet these deluded minds do not perceive him.'

Verse 64 (garuda.2.67.64)

गृहं मदीयं शतवर्षं च जीवेत्पुत्रा मदीया शवतवर्षं तथैव । अहं च जीवे शतवर्षं सुखेन मदीयभार्यापि सुलक्षणाऽस्ते

gṛhaṁ madīyaṁ śatavarṣaṁ ca jīvetputrā madīyā śavatavarṣaṁ tathaiva ahaṁ ca jīve śatavarṣaṁ sukhena madīyabhāryāpi sulakṣaṇā'ste

They think: My household shall last a hundred years, my sons too for a hundred years; and I shall live happily for a hundred years, and my wife of fine qualities shall remain with me—

Verse 65 (garuda.2.67.65)

गावश्च मे संति सदुग्धपूर्णा मित्राणि मे संति मुदा हि युक्ताः । दास्ये सुतं वारणार्थं तु वध्वै पुत्रीं विवाहार्थमहं ददामि

gāvaśca me saṁti sadugdhapūrṇā mitrāṇi me saṁti mudā hi yuktāḥ dāsye sutaṁ vāraṇārthaṁ tu vadhvai putrīṁ vivāhārthamahaṁ dadāmi

—and I have cows full of good milk, and joyful friends; I shall give my son in marriage, and give my daughter away too—

Verse 66 (garuda.2.67.66)

दास्ये चाहं सत्सु पुत्रीं धनं वा दास्ये चाहं धनिकेष्वेव नित्यम् । अदृष्टशून्यान् भगवान्वासुदेवो दृष्ट्वादृष्ट्वा हसते सर्वदैव

dāsye cāhaṁ satsu putrīṁ dhanaṁ vā dāsye cāhaṁ dhanikeṣveva nityam adṛṣṭaśūnyān bhagavānvāsudevo dṛṣṭvādṛṣṭvā hasate sarvadaiva

—I shall give my daughter to worthy people, or wealth, and I shall ever give only to the wealthy — seeing these people void of any foresight, Bhagavan Vasudeva ever laughs, again and again.

Verse 67 (garuda.2.67.67)

नाहं करिष्ये श्रवणं कथाया मद्भाग्यना शश्च भविष्यतीति । नाहं हरिं पूजयिष्ये सदैव पुत्रादिनाशश्च भविष्यतीति

nāhaṁ kariṣye śravaṇaṁ kathāyā madbhāgyanā śaśca bhaviṣyatīti nāhaṁ hariṁ pūjayiṣye sadaiva putrādināśaśca bhaviṣyatīti

They think: I shall not listen to Hari's story, and yet my fortune will still grow; I shall never worship Hari, and yet no harm will come to my sons—

Verse 68 (garuda.2.67.68)

कालेकाले दिष्टनामा हरिस्तु फलप्रदो वासुदेवोऽखिलस्य । एतादृशान्मूर्खजनांश्च दृष्ट्वा रुरोद चौर्वो वासुदेवैकनिष्ठः

kālekāle diṣṭanāmā haristu phalaprado vāsudevo'khilasya etādṛśānmūrkhajanāṁśca dṛṣṭvā ruroda caurvo vāsudevaikaniṣṭhaḥ

'—yet it is Hari, named Dishta, Vasudeva, who in due time bestows the fruit of everything for all.' Beholding such foolish people, Aurva, devoted solely to Vasudeva, wept.

Verse 69 (garuda.2.67.69)

अतस्त्वौर्वो रुद्ररूपी खगेन्द्र जानीहि नित्यं कृष्णसुशिक्षितार्थः । यदा सती दक्षपुत्री खगेन्द्र दक्षाध्वरे स्वशरीरं विसृज्य

atastvaurvo rudrarūpī khagendra jānīhi nityaṁ kṛṣṇasuśikṣitārthaḥ yadā satī dakṣaputrī khagendra dakṣādhvare svaśarīraṁ visṛjya

Thus, O lord of birds, know that Aurva, in the form of Rudra, is one ever well-instructed in Krishna's truth. O lord of birds, when Sati, daughter of Daksha, relinquished her body at Daksha's sacrifice—

Verse 70 (garuda.2.67.70)

जज्ञे पुनर्मेनकायां हिमाद्रेस्तदा रुद्रस्त्वौर्वसंज्ञा मवाप । ऊर्ध्वरेता भवेत्युक्त्वा ऊर्ध्वरेता बभूव ह

jajñe punarmenakāyāṁ himādrestadā rudrastvaurvasaṁjñā mavāpa ūrdhvaretā bhavetyuktvā ūrdhvaretā babhūva ha

—and was born again to Menaka, of the Himalaya, then Rudra obtained the name Aurva; having vowed 'I shall be Urdhvareta,' one of unbroken celibacy, he indeed became so.

Verse 71 (garuda.2.67.71)

पाणिग्राहं रुद्रदेवो महात्मा यदा हिमाद्रेः कन्यकायाश्चकार । तस्यां परं लंपटः संबभूव अतो रुद्रः परसंज्ञामवाप

pāṇigrāhaṁ rudradevo mahātmā yadā himādreḥ kanyakāyāścakāra tasyāṁ paraṁ laṁpaṭaḥ saṁbabhūva ato rudraḥ parasaṁjñāmavāpa

When the great-souled lord Rudra took the hand of the daughter of the Himalaya in marriage, he became utterly devoted to her; hence Rudra obtained the name Para, the Devoted.

Verse 72 (garuda.2.67.72)

सदाशिवाद्या दश रुद्रभ्रातरः सौमित्रेयो हौहिणेयस्त्रयश्च । समा एते मोक्षकाले सृतौ च शतैर्गुणैर्न्यूनभूताश्च ताभ्याम्

sadāśivādyā daśa rudrabhrātaraḥ saumitreyo hauhiṇeyastrayaśca samā ete mokṣakāle sṛtau ca śatairguṇairnyūnabhūtāśca tābhyām

Sadashiva and the other nine brothers of Rudra, together with the son of Sumitra (Lakshmana) and the threefold forms of Rohini's son (Balarama), are equal to one another at the time of liberation and in transmigration, yet all are lower than those two (Shesha and Garuda) by a hundredfold measure.

Verse 73 (garuda.2.67.73)

गरुड उवाच । आनन्दनिर्णयं ब्रूहि कृष्ण पूर्णदयानिघे । निर्णेतुं ज्ञानिनां यद्वज्ज्ञापनार्थं तथा मम

garuḍa uvāca ānandanirṇayaṁ brūhi kṛṣṇa pūrṇadayānighe nirṇetuṁ jñānināṁ yadvajjñāpanārthaṁ tathā mama

Garuda said: O Krishna, ocean of perfect compassion, please tell me the determination of the gradation of bliss, so as to establish it just as for the wise, likewise for my own understanding.

Verse 74 (garuda.2.67.74)

ब्रूहि शिष्याय दयया उद्धर्तुं मां च सर्वदा । पूर्णकामस्य ते कृष्ण का स्पृहा विद्यते प्रभो

brūhi śiṣyāya dayayā uddhartuṁ māṁ ca sarvadā pūrṇakāmasya te kṛṣṇa kā spṛhā vidyate prabho

Tell your disciple, out of compassion, so as to ever uplift me. O Krishna, O Lord, what desire could remain for you, whose every wish is already fulfilled?

Verse 75 (garuda.2.67.75)

एवमुक्तो हृषीकेशः पक्षीशेन महात्मना । उवाच कृपया कृष्णः प्रसन्नः कमलेक्षणः

evamukto hṛṣīkeśaḥ pakṣīśena mahātmanā uvāca kṛpayā kṛṣṇaḥ prasannaḥ kamalekṣaṇaḥ

Thus addressed by the great-souled lord of birds, the lotus-eyed Hrishikesha, Krishna, spoke graciously and with a pleased countenance.

Verse 76 (garuda.2.67.76)

श्रीकृष्ण उवाच । गायत्र्याश्च शतानन्द एकानन्दस्तु वेधसः एतादृशः शतानन्दो ब्रह्मणः परिकीर्तितः

śrīkṛṣṇa uvāca gāyatryāśca śatānanda ekānandastu vedhasaḥ etādṛśaḥ śatānando brahmaṇaḥ parikīrtitaḥ

Shri Krishna said: Gayatri's bliss is a hundredfold, while the Creator Brahma's own bliss is but a single fold; such a hundredfold measure is what is declared regarding Brahma in turn.

Verse 77 (garuda.2.67.77)

शेषादेश्च शतानन्दः सरस्वत्याः खगोत्तम । एकानन्दस्तु विज्ञेयो भारत्या विनतासुत

śeṣādeśca śatānandaḥ sarasvatyāḥ khagottama ekānandastu vijñeyo bhāratyā vinatāsuta

O best of birds, Sarasvati's bliss, relative to Shesha, is likewise a hundredfold; but Bharati's bliss, O son of Vinata, is to be known as but a single fold.

Verse 78 (garuda.2.67.78)

एवं तु निर्णयो ज्ञेय आनन्दस्य सदा खग । एवमुक्तं मया सर्वं किमन्यच्छ्रोतुमिच्छसि

evaṁ tu nirṇayo jñeya ānandasya sadā khaga evamuktaṁ mayā sarvaṁ kimanyacchrotumicchasi

Thus, O bird, is the determination regarding bliss always to be understood. I have now told you all of this — what else do you wish to hear?