The Glory of Venkata Hill: Its Sacred Waters, Deities, and Shalagrama Stones

Verse 1 (garuda.2.75.1)

कन्योवाच । श्रीनिवासः किमर्थं वै आगतोत्र वदस्व मे । शेषाचलोपि कुत्रा भूत्कदायातश्च पापहा । स्वामिपुष्करिणी चात्र किमर्थं ह्यगता वद

kanyovāca śrīnivāsaḥ kimarthaṁ vai āgatotra vadasva me śeṣācalopi kutrā bhūtkadāyātaśca pāpahā svāmipuṣkariṇī cātra kimarthaṁ hyagatā vada

The maiden said: Tell me, why has Shrinivasa come here? Where was Sheshachala before, and when did the sin-destroyer arrive? And tell me why the Svami-Pushkarini too came here.

Verse 2 (garuda.2.75.2)

जैगीषव्य उवाच शृणु भद्रे महाभागे व्यङ्कटेशस्य चागमम् । आवयोर्देवि पापानि विषमं यान्ति भामिनि

jaigīṣavya uvāca śṛṇu bhadre mahābhāge vyaṅkaṭeśasya cāgamam āvayordevi pāpāni viṣamaṁ yānti bhāmini

Jaigishavya said: Listen, O gracious and greatly fortunate one, to the coming of Vyankatesha. O goddess, O radiant one, our sins shall thereby go to ruin.

Verse 3 (garuda.2.75.3)

आसीत्पुरा हिरण्याक्षः काश्यपो दितिनन्दनः । सनकादेश्च वाग्दण्डाद्द्वितीयद्वारपालकः

āsītpurā hiraṇyākṣaḥ kāśyapo ditinandanaḥ sanakādeśca vāgdaṇḍāddvitīyadvārapālakaḥ

Formerly there was Hiranyaksha, son of Kashyapa and Diti's delight, who, through the curse-speech of Sanaka and the others, became reborn as the second gatekeeper of Vaikuntha.

Verse 4 (garuda.2.75.4)

बभूव दैत्ययोनौ च देवानां कण्टको बली । संजीवो विजयः प्रोक्तो हरिभक्तो महाप्रभुः

babhūva daityayonau ca devānāṁ kaṇṭako balī saṁjīvo vijayaḥ prokto haribhakto mahāprabhuḥ

He came to be born in a demon's womb, a thorn to the gods though mighty; in truth he is called Sanjiva, or Vijaya, a great devotee of Hari, a mighty lord.

Verse 5 (garuda.2.75.5)

हरिण्याक्षः स्वयं दैत्यो हरिभक्तविदूषकः । एतादृशो हिरण्याक्षस्तपस्तप्तुं समुद्यतः

hariṇyākṣaḥ svayaṁ daityo haribhaktavidūṣakaḥ etādṛśo hiraṇyākṣastapastaptuṁ samudyataḥ

Hiranyaksha himself, as a demon, became a reviler of Hari's devotees; such was Hiranyaksha when he set about to perform austerity.

Verse 6 (garuda.2.75.6)

तदा माता दितिर्देवी हिरण्याक्षमुवाच सा । दितिरुवाच । वत्सलस्त्वं महाभागमा तपस्वाष्टहायनः

tadā mātā ditirdevī hiraṇyākṣamuvāca sā ditiruvāca vatsalastvaṁ mahābhāgamā tapasvāṣṭahāyanaḥ

Then his mother, the goddess Diti, spoke to Hiranyaksha. Diti said: 'My dear son, greatly fortunate one, do not perform austerity — you are but eight years old.'

Verse 7 (garuda.2.75.7)

त्वं मा ददस्व दुः खं मे पालयिष्यति कोविदः । क्षणमात्रं न जीवामि त्वां विना जीवनं न हि

tvaṁ mā dadasva duḥ khaṁ me pālayiṣyati kovidaḥ kṣaṇamātraṁ na jīvāmi tvāṁ vinā jīvanaṁ na hi

'Do not give me this grief; a wise man will provide for you in due course; I cannot live even a moment without you.'

Verse 8 (garuda.2.75.8)

मा तप त्वं महाभाग मम जीवनहेतवे । एवमुक्तस्तु मात्रा स विजयोवशतोब्रवीत्

mā tapa tvaṁ mahābhāga mama jīvanahetave evamuktastu mātrā sa vijayovaśatobravīt

'Do not perform austerity, O greatly fortunate one, for the sake of my very life.' Thus addressed by his mother, that same Vijaya, though inwardly unmoved, spoke.

Verse 9 (garuda.2.75.9)

हिरण्याक्षो मातरं प्राह जालं हित्वा विष्णोर्भजनेऽलं कुरुष्व । मयिस्नेहं पुत्रहेतोर्विरूढं सुखदुः खे चेह लोके परत्र

hiraṇyākṣo mātaraṁ prāha jālaṁ hitvā viṣṇorbhajane'laṁ kuruṣva mayisnehaṁ putrahetorvirūḍhaṁ sukhaduḥ khe ceha loke paratra

Hiranyaksha said to his mother: 'Abandon this net of illusion; devote yourself fully to the worship of Vishnu. Your deep affection for me, as your son, brings you only pleasure and pain, here and in the world beyond.'

Verse 10 (garuda.2.75.10)

यावत्स्नेहं मयि मातः करोषि तावत्क्लेशं शाश्वतं यास्यसि त्वम् । मातश्च ते मयि पुत्रत्वबुद्धिस्त्वय्यप्येषा मातृबुद्धिर्ममापि

yāvatsnehaṁ mayi mātaḥ karoṣi tāvatkleśaṁ śāśvataṁ yāsyasi tvam mātaśca te mayi putratvabuddhistvayyapyeṣā mātṛbuddhirmamāpi

'As long as you cling to affection for me, mother, so long shall you go toward eternal affliction. O mother, this notion of me as your son, and my notion of you as my mother, are likewise merely conventional.'

Verse 11 (garuda.2.75.11)

ताते पूज्ये पितृबुद्धिर्ममास्ति तस्मिंस्तुते भर्तृबुद्धिर्हि मिथ्या । निर्माति यस्माद्धरिरेव सर्वं सम्यक्पाता नियतोऽसौ मुरारिः

tāte pūjye pitṛbuddhirmamāsti tasmiṁstute bhartṛbuddhirhi mithyā nirmāti yasmāddharireva sarvaṁ samyakpātā niyato'sau murāriḥ

'In my venerable father I hold the notion of father, but even your notion of husband toward him is likewise false — since Hari alone creates everything, and Murari alone is the true, appointed protector.'

Verse 12 (garuda.2.75.12)

अतो हि माता हरिरेव सर्वदा त्वन्यासां वै मातृता चोपचारात् । निर्मातृत्वं यदि मुख्यं त्वयि स्याद्द्रोणादीनां जननी का वदस्व

ato hi mātā harireva sarvadā tvanyāsāṁ vai mātṛtā copacārāt nirmātṛtvaṁ yadi mukhyaṁ tvayi syāddroṇādīnāṁ jananī kā vadasva

'Hence Hari alone is truly the mother always; the motherhood of others is merely figurative. If genuine creatorship belonged principally to you, tell me — who is the mother of Drona and the like?'

Verse 13 (garuda.2.75.13)

मातृत्वं वै यदि मुख्यं त्वयि स्याद्धात्रादीनां जननी का वदस्व । यतः सदा याति जगत्तत्तो हरिः सदा पिता विष्णुरजः पुराणः

mātṛtvaṁ vai yadi mukhyaṁ tvayi syāddhātrādīnāṁ jananī kā vadasva yataḥ sadā yāti jagattatto hariḥ sadā pitā viṣṇurajaḥ purāṇaḥ

'If motherhood belonged principally to you, tell me who is the mother of Dhatri (Brahma) and the rest? Since the universe ever proceeds from him, Hari, the unborn, ancient Vishnu, is ever the true father.'

Verse 14 (garuda.2.75.14)

सदा पिता मुख्यपिता यदि स्याद्गर्भस्थबाले पालकः को वदस्व । मातापित्रोः पालकत्वं यदि स्यात्कूर्मादीनां पालकौ कौ वदस्व

sadā pitā mukhyapitā yadi syādgarbhasthabāle pālakaḥ ko vadasva mātāpitroḥ pālakatvaṁ yadi syātkūrmādīnāṁ pālakau kau vadasva

'If the worldly father were truly the principal father, tell me — who is the protector of a child yet in the womb? If protectorship belonged to parents, tell me — who are the protectors of the tortoise and other such creatures?'

Verse 15 (garuda.2.75.15)

मातापित्रोः पालकत्वं यदि स्यात्कृपादीनां रक्षकौ कौ वदस्व । पुन्नामकान्नारकाद्देह भजान्तस्मात्त्रातापुत्रविष्णुः पुराणः

mātāpitroḥ pālakatvaṁ yadi syātkṛpādīnāṁ rakṣakau kau vadasva punnāmakānnārakāddeha bhajāntasmāttrātāputraviṣṇuḥ purāṇaḥ

'If protectorship belonged to parents, tell me — who are the protectors of Kripa and others? Since he alone delivers embodied beings from the hell called "Put," the ancient Vishnu alone is the true "son," deliverer from Put.'

Verse 16 (garuda.2.75.16)

न तारकोहं नरकाच्च सुभ्रूर्न वै भर्ता नापि पित्रादयश्च । न वै माता नानुजादिश्च सर्वः सर्वत्राता विष्णुरतो न चान्यः

na tārakohaṁ narakācca subhrūrna vai bhartā nāpi pitrādayaśca na vai mātā nānujādiśca sarvaḥ sarvatrātā viṣṇurato na cānyaḥ

'I am no deliverer from hell, O fair-browed one; neither is any husband, nor father and the rest; neither is any mother, nor younger brother and the rest — Vishnu alone is the protector of all; there is no other.'

Verse 17 (garuda.2.75.17)

मायां मदीयां ज्ञानशस्त्रेण च्छित्वा भक्त्या हरेः स्मरणं त्वं कुरुष्व । यद्भक्तिरूपूर्वं स्मरणं नाम विष्णोस्तत्सर्वथा पापहरं च मातः

māyāṁ madīyāṁ jñānaśastreṇa cchitvā bhaktyā hareḥ smaraṇaṁ tvaṁ kuruṣva yadbhaktirūpūrvaṁ smaraṇaṁ nāma viṣṇostatsarvathā pāpaharaṁ ca mātaḥ

'Cut through this bond of affection for me with the sword of knowledge, and devote yourself to the remembrance of Hari; that unprecedented remembrance, in the form of devotion, of Vishnu's very name, is in every way sin-destroying, O mother.'

Verse 18 (garuda.2.75.18)

यो वा भक्त्या स्मरणं नाम विष्णोः करोत्यसौ पापहरो भविष्यति । अयं देहो दुर्ल्लभः कर्मभूमौ तत्रापि मध्ये भजनं विष्णुमूर्तेः

yo vā bhaktyā smaraṇaṁ nāma viṣṇoḥ karotyasau pāpaharo bhaviṣyati ayaṁ deho durllabhaḥ karmabhūmau tatrāpi madhye bhajanaṁ viṣṇumūrteḥ

'Whoever devotedly remembers Vishnu's very name becomes a destroyer of sin; this body, obtained on the field of karma, is itself rare — and rarer still, amid it, is devotion to Vishnu's form.'

Verse 19 (garuda.2.75.19)

आयुर्गतं व्यर्थमेव त्वदीयं शीघ्रं भजेः श्रीनिवासस्य पादम् । उपदिश्यैवं मातरं पुत्रवर्यो दैत्यावेशात्सोभवद्वै तपस्वी

āyurgataṁ vyarthameva tvadīyaṁ śīghraṁ bhajeḥ śrīnivāsasya pādam upadiśyaivaṁ mātaraṁ putravaryo daityāveśātsobhavadvai tapasvī

'Your own life passes utterly in vain — worship swiftly the feet of Shrinivasa.' Having thus instructed his mother, that best of sons, under a demon's possession, became an ascetic.

Verse 20 (garuda.2.75.20)

चतुर्मुखं प्रीणयित्वैव भक्त्या ह्यवध्यत्वं प्राप तस्मान्महात्मा । ततो भूमिं करवद्वेष्टयित्वा निन्ये तदा दैत्यवर्यो महात्मा

caturmukhaṁ prīṇayitvaiva bhaktyā hyavadhyatvaṁ prāpa tasmānmahātmā tato bhūmiṁ karavadveṣṭayitvā ninye tadā daityavaryo mahātmā

Having pleased the Four-Faced One through devotion, that great soul obtained invulnerability from him; he then wound up the earth like a rolled-up hand and, that foremost of demons, carried it away.

Verse 21 (garuda.2.75.21)

श्रीमुष्टदेशे प्रादुरासीद्धरिस्तु वाराहविष्णुस्त्वजनः पुराणः । भित्त्वाचाब्धिं विविशे तं महात्मा रसातले संस्थितं भूतलं च

śrīmuṣṭadeśe prādurāsīddharistu vārāhaviṣṇustvajanaḥ purāṇaḥ bhittvācābdhiṁ viviśe taṁ mahātmā rasātale saṁsthitaṁ bhūtalaṁ ca

At the place called Shrimushta, Hari — Vishnu in his Varaha form, the unborn, ancient one — appeared; and, having pierced through the ocean, that great soul entered where the earth-surface lay in Rasatala.

Verse 22 (garuda.2.75.22)

स्वदंष्ट्राग्रे स्थापयित्वाऽजगाम तदागमादागतो दैत्यवर्यः । तं कर्णमूले ताडयित्वा जघान प्रसादयामास च पूर्ववद्भुवम्

svadaṁṣṭrāgre sthāpayitvā'jagāma tadāgamādāgato daityavaryaḥ taṁ karṇamūle tāḍayitvā jaghāna prasādayāmāsa ca pūrvavadbhuvam

Having set the earth upon the tip of his tusk, he began to arrive; and by his very arrival, the foremost of demons came to confront him. Striking him at the root of his ear, he slew him, and restored the earth to its former state.

Verse 23 (garuda.2.75.23)

सुदिग्गजान्स्थापयित्वा च विष्णुः श्रीमुष्टे वै संस्थितः श्रीवराहः । तदा हरिश्चिन्तयामास विष्णुर्भक्त्या मदीयं मानुषं देहमद्य

sudiggajānsthāpayitvā ca viṣṇuḥ śrīmuṣṭe vai saṁsthitaḥ śrīvarāhaḥ tadā hariścintayāmāsa viṣṇurbhaktyā madīyaṁ mānuṣaṁ dehamadya

Having set the elephants of the directions in place, Vishnu, Shri Varaha, remained established at Shrimushta; then Hari-Vishnu reflected: 'In my human form, received today—'

Verse 24 (garuda.2.75.24)

आराधयिष्यन्ति च मां क्व एते तेषां दयां कुत्र वाहं करिष्ये । एवं हरिश्चिन्तयित्वा सुकन्ये वैकुण्ठलोकादचलं शेष संज्ञम् । वीन्द्रस्कन्धे स्थापयित्वा स्वयं च समागतोभूद्भूतलं भूतलेशः

ārādhayiṣyanti ca māṁ kva ete teṣāṁ dayāṁ kutra vāhaṁ kariṣye evaṁ hariścintayitvā sukanye vaikuṇṭhalokādacalaṁ śeṣa saṁjñam vīndraskandhe sthāpayitvā svayaṁ ca samāgatobhūdbhūtalaṁ bhūtaleśaḥ

'—where shall those future devotees worship me? And where shall I show my grace to them?' Thus reflecting, O fair maiden, Hari, having set the mountain named Shesha upon the shoulders of Garuda, brought it from Vaikuntha, and himself came down to the earth's surface.

Verse 25 (garuda.2.75.25)

सुवर्णमुखरीतीरमारभ्य गरुडध्वजः । श्रीकृष्णवेणीपर्यन्तं स्थापयामास तं गिरिम्

suvarṇamukharītīramārabhya garuḍadhvajaḥ śrīkṛṣṇaveṇīparyantaṁ sthāpayāmāsa taṁ girim

Garuda-bannered Hari established that mountain, beginning from the bank of the Suvarnamukhari and extending as far as the Shri Krishna-Veni.

Verse 26 (garuda.2.75.26)

गिरेः पुच्छे तु श्रीशैलं मध्यमेऽहोबलं [ १ ] स्मृतम् । मुखं च श्रीनिवासस्य क्षेत्रं च समुदाहृतम्

gireḥ pucche tu śrīśailaṁ madhyame'hobalaṁ [ 1 ] smṛtam mukhaṁ ca śrīnivāsasya kṣetraṁ ca samudāhṛtam

At the mountain's tail is Shrishaila; at its middle is Ahobala; and its face is declared to be the very sacred field of Shrinivasa.

Verse 27 (garuda.2.75.27)

अल्पेन तपसाभीष्टं सिध्यत्यस्मिन्नहोबले । गङ्गादिसर्वतीर्थानि पुण्यानि ह्यत्र संति वै

alpena tapasābhīṣṭaṁ sidhyatyasminnahobale gaṅgādisarvatīrthāni puṇyāni hyatra saṁti vai

At Ahobala, one's desire is fulfilled through even slight austerity; all the sacred, meritorious fords, beginning with the Ganga, are indeed present here.

Verse 28 (garuda.2.75.28)

य एनं सेवते नित्यं श्रद्धाभक्तिसमन्वितः । ज्ञानार्थी ज्ञानमाप्नोति द्रव्यार्थी द्रव्यमाप्नुयात्

ya enaṁ sevate nityaṁ śraddhābhaktisamanvitaḥ jñānārthī jñānamāpnoti dravyārthī dravyamāpnuyāt

Whoever ever serves this mountain, endowed with faith and devotion — the seeker of knowledge obtains knowledge, the seeker of wealth obtains wealth—

Verse 29 (garuda.2.75.29)

पुत्रार्थी पुत्रमाप्नोति नृपो राज्यं च विन्दति । यंयं कामयते मर्त्यस्तन्तमाप्नोति सर्वथा

putrārthī putramāpnoti nṛpo rājyaṁ ca vindati yaṁyaṁ kāmayate martyastantamāpnoti sarvathā

—the seeker of a son obtains a son, a king obtains a kingdom; whatever a mortal desires, that he obtains in every way.

Verse 30 (garuda.2.75.30)

चिन्तितं साध्यते यस्मात्तस्माच्चिन्तामणिं विदुः । पुष्करिण्याश्च बाहुल्याद्गिरावस्मिन्सरः सु च । पुष्कराद्रिरिति प्राहुरेवं तत्त्वार्थवेदिनः

cintitaṁ sādhyate yasmāttasmāccintāmaṇiṁ viduḥ puṣkariṇyāśca bāhulyādgirāvasminsaraḥ su ca puṣkarādririti prāhurevaṁ tattvārthavedinaḥ

Since whatever is desired is thereby accomplished, they know it as the wish-fulfilling gem; and because of the abundance of pools and lakes on this mountain, those who know the true meaning call it Pushkaradri.

Verse 31 (garuda.2.75.31)

शातकुंभस्वरूपत्वात्कनकाद्रिं च तं विदुः । वैकुण्ठादागतेनैव वैकुण्ठाद्रिरिति स्मृतः

śātakuṁbhasvarūpatvātkanakādriṁ ca taṁ viduḥ vaikuṇṭhādāgatenaiva vaikuṇṭhādririti smṛtaḥ

Because of its golden nature, they know it as Kanakadri; and since it came directly from Vaikuntha, it is remembered as Vaikunthadri.

Verse 32 (garuda.2.75.32)

अमृतैश्वर्यसंयुक्तो व्यङ्कटाद्रिरिति स्मृतः । व्यङ्कटेशस्य शैलस्य माहात्म्यं यावदस्ति हि

amṛtaiśvaryasaṁyukto vyaṅkaṭādririti smṛtaḥ vyaṅkaṭeśasya śailasya māhātmyaṁ yāvadasti hi

Endowed with immortal glory, it is remembered as Vyankatadri. As for the full extent of the greatness of Vyankatesha's mountain—

Verse 33 (garuda.2.75.33)

तावद्वक्तुं समग्रेण न समर्थश्चतुर्मुखः । व्यङ्कटाद्रौ परां भक्तिं ये कुर्वन्ति दिनेदिने । पङ्गर्जङ्घाल एव स्यादचक्षुः पद्मलोचनः

tāvadvaktuṁ samagreṇa na samarthaścaturmukhaḥ vyaṅkaṭādrau parāṁ bhaktiṁ ye kurvanti dinedine paṅgarjaṅghāla eva syādacakṣuḥ padmalocanaḥ

—even the Four-Faced One is not able to fully describe it. Those who, day after day, offer supreme devotion at Vyankatadri — the lame become swift of leg, the blind become lotus-eyed—

Verse 34 (garuda.2.75.34)

मूको वाग्मी भवेदेव बधिरः श्रावको भवेत् । वन्ध्या स्याद्बहुपुत्रा च निर्धनः सधनो भवेत्

mūko vāgmī bhavedeva badhiraḥ śrāvako bhavet vandhyā syādbahuputrā ca nirdhanaḥ sadhano bhavet

—the mute become eloquent, the deaf become able to hear; the barren woman becomes blessed with many children, and the poor become wealthy.

Verse 35 (garuda.2.75.35)

एतत्सर्वं गिरौ भक्तिमात्रेणैव भवेद्ध्रुवम् । तत्त्वतो व्यङ्कटाद्रेस्तु स्वरूपं वेत्ति को भुवि

etatsarvaṁ girau bhaktimātreṇaiva bhaveddhruvam tattvato vyaṅkaṭādrestu svarūpaṁ vetti ko bhuvi

All this is certainly accomplished upon this mountain by devotion alone; but who on earth truly knows the essential nature of Vyankatadri?

Verse 36 (garuda.2.75.36)

यस्मादस्य गिरेः पुण्यं माहात्म्यं वेत्ति यः पुमान् । मायावी परमानन्दं त्यक्त्वा वैकुण्ठमुत्तमम् । स्वामिपुष्करिणीतीरे रमया सहमोदते

yasmādasya gireḥ puṇyaṁ māhātmyaṁ vetti yaḥ pumān māyāvī paramānandaṁ tyaktvā vaikuṇṭhamuttamam svāmipuṣkariṇītīre ramayā sahamodate

Whoever, being a person of wisdom, truly knows the sacred greatness of this mountain — he, having relinquished even the supreme, ever-blissful Vaikuntha, rejoices together with Rama on the bank of the Svami-Pushkarini.

Verse 37 (garuda.2.75.37)

कल्याणाद्भुतगात्राय कामितार्थप्दायिने । श्रीमद्व्यङ्कटनाथाय श्रीनिवासाय ते नमः

kalyāṇādbhutagātrāya kāmitārthapdāyine śrīmadvyaṅkaṭanāthāya śrīnivāsāya te namaḥ

Salutations to you, O Shrimad Vyankata-natha, Shrinivasa, of blessed and wondrous form, bestower of desired ends.

Verse 38 (garuda.2.75.38)

श्रीस्वामिपुष्करिण्याश्च माहात्म्यं शृणु कन्यके । स्वामिपुष्करिणीमध्ये श्रीनिवासोस्ति सर्वदा

śrīsvāmipuṣkariṇyāśca māhātmyaṁ śṛṇu kanyake svāmipuṣkariṇīmadhye śrīnivāsosti sarvadā

Hear now, O maiden, the greatness of Shri Svami-Pushkarini: Shrinivasa ever dwells in the midst of the Svami-Pushkarini.

Verse 39 (garuda.2.75.39)

स्नानं कुर्वन्ति ये तत्र तेषां मुक्तिः करे स्थिता । तिस्रः कोट्योर्धकोटिश्च तीर्थानि भुवनत्रये । तानि सर्वाणि तत्रैव संति तीर्थे हरेः सदा

snānaṁ kurvanti ye tatra teṣāṁ muktiḥ kare sthitā tisraḥ koṭyordhakoṭiśca tīrthāni bhuvanatraye tāni sarvāṇi tatraiva saṁti tīrthe hareḥ sadā

For those who bathe there, liberation rests in their very hand; three and a half crore sacred fords exist in the three worlds — all of them are ever present in that very sacred ford of Hari.

Verse 40 (garuda.2.75.40)

तत्तीर्थं श्रीनिवासाख्यं सर्वदेवनमस्कृतम् । तदेव श्रीनिवासस्य मन्दिरं परिकीर्तितम्

tattīrthaṁ śrīnivāsākhyaṁ sarvadevanamaskṛtam tadeva śrīnivāsasya mandiraṁ parikīrtitam

That sacred ford, named after Shrinivasa, is venerated by all the gods; it is proclaimed to be Shrinivasa's very own temple.

Verse 41 (garuda.2.75.41)

तद्दर्शनादेव कन्ये यान्ति पापानि भस्मसात् । एकैकस्नानमात्रेण सत्संगो भवति ध्रुवम्

taddarśanādeva kanye yānti pāpāni bhasmasāt ekaikasnānamātreṇa satsaṁgo bhavati dhruvam

By the mere sight of it, O maiden, sins are reduced to ashes; by even a single bath there, association with the virtuous certainly follows.

Verse 42 (garuda.2.75.42)

सत्संगाज्ज्ञानमासाद्य ज्ञानान्मोक्षं च विन्दति । अधिकारिणां भवेदेवं विपरीतमयोगिनाम्

satsaṁgājjñānamāsādya jñānānmokṣaṁ ca vindati adhikāriṇāṁ bhavedevaṁ viparītamayoginām

Through association with the virtuous one attains knowledge, and through knowledge one attains liberation — this holds for the truly qualified; for the unfit, the opposite occurs.

Verse 43 (garuda.2.75.43)

तीर्थानां स्नानमात्रेण मोक्षं यान्तीति ये विदुः । ते सर्वे असुरा ज्ञेयास्ते यान्ति ह्यधमां गतिम्

tīrthānāṁ snānamātreṇa mokṣaṁ yāntīti ye viduḥ te sarve asurā jñeyāste yānti hyadhamāṁ gatim

Those who believe that liberation is attained merely by bathing in sacred fords, without inner qualification, are all to be known as demonic; they go to a base destiny.

Verse 44 (garuda.2.75.44)

श्रीनिवासस्य तीर्थेस्मिन्वायुकोणे च कन्यके । आस्ते वायुः सदा विष्णोः पूजां कर्तुमनुत्तमाम्

śrīnivāsasya tīrthesminvāyukoṇe ca kanyake āste vāyuḥ sadā viṣṇoḥ pūjāṁ kartumanuttamām

At this sacred ford of Shrinivasa, in the northwest corner, O maiden, Vayu ever dwells, performing the most excellent worship of Vishnu.

Verse 45 (garuda.2.75.45)

वायुतीर्थं च तत्प्रोक्तं हस्तद्वादशकान्तरम् । हस्तषट्कप्रमाणं च पश्चिमे समुदाहृतम् । उत्तरे हस्तषट्कं तु वायुतीर्थमुदाहृतम्

vāyutīrthaṁ ca tatproktaṁ hastadvādaśakāntaram hastaṣaṭkapramāṇaṁ ca paścime samudāhṛtam uttare hastaṣaṭkaṁ tu vāyutīrthamudāhṛtam

That is declared to be Vayu-tirtha, twelve hastas in extent; six hastas to the west; and six hastas to the north is likewise declared Vayu-tirtha.

Verse 46 (garuda.2.75.46)

ये वेष्णवा वैष्णवदासवर्याः स्नानं सुर्युस्तत्र पूर्वं सुकन्ये । मध्वान्तस्थाः श्रीनिवासस्तु नित्यमत्र स्नानात्प्रीयतां मे दयालुः

ye veṣṇavā vaiṣṇavadāsavaryāḥ snānaṁ suryustatra pūrvaṁ sukanye madhvāntasthāḥ śrīnivāsastu nityamatra snānātprīyatāṁ me dayāluḥ

Those Vaishnavas who are foremost among Vaishnava servants should bathe there first, O fair maiden: 'May Shrinivasa, ever dwelling within Madhva, the compassionate one, be pleased with me through this bath.'

Verse 47 (garuda.2.75.47)

ये मध्वतीर्थे स्नातुमिच्छन्ति देवि रुद्रादयो वायुभक्ता महान्तः । सदा स्नानं तत्र कुर्वन्ति देवि प्रातः काले चोदयात्पूर्वमेव

ye madhvatīrthe snātumicchanti devi rudrādayo vāyubhaktā mahāntaḥ sadā snānaṁ tatra kurvanti devi prātaḥ kāle codayātpūrvameva

O goddess, those great ones who wish to bathe at Madhva-tirtha — Rudra and the other great devotees of Vayu — ever bathe there, in the morning, even before sunrise.

Verse 48 (garuda.2.75.48)

ये वायुतीर्थे विसृजन्ति देहजं मलं मूत्रं वमनं श्लेष्मकं च । येऽपानशुद्धिं लिङ्गशुद्धिं च कन्ये कुर्वन्ति ते ह्यसुरा राक्षसाश्च

ye vāyutīrthe visṛjanti dehajaṁ malaṁ mūtraṁ vamanaṁ śleṣmakaṁ ca ye'pānaśuddhiṁ liṅgaśuddhiṁ ca kanye kurvanti te hyasurā rākṣasāśca

Those who discharge bodily filth, urine, vomit, or phlegm in the Vayu-tirtha, or perform bodily purification unfit for that spot, O maiden — they are indeed demons and rakshasas.

Verse 49 (garuda.2.75.49)

शृण्वन्ति ये भागवतं पुराणं किं वर्णये तस्य पुण्यं तु देवि । ये कृष्णमन्त्रं तु जपन्ति देवि ह्यष्टा क्षरं मन्त्रवरं सुगोप्यम्

śṛṇvanti ye bhāgavataṁ purāṇaṁ kiṁ varṇaye tasya puṇyaṁ tu devi ye kṛṣṇamantraṁ tu japanti devi hyaṣṭā kṣaraṁ mantravaraṁ sugopyam

Those who hear the Bhagavata Purana there — how shall I describe their merit, O goddess? Those, O goddess, who recite the Krishna-mantra, the excellent, most secret eight-syllabled mantra—

Verse 50 (garuda.2.75.50)

तेषां हरिः प्रीयते केशवोलं मध्वान्तस्थो नात्र विचार्यमस्ति । एवं दानं तत्र कुर्वन्ति ये वै द्विजाग्र्याणां वैष्णवानां विदां च

teṣāṁ hariḥ prīyate keśavolaṁ madhvāntastho nātra vicāryamasti evaṁ dānaṁ tatra kurvanti ye vai dvijāgryāṇāṁ vaiṣṇavānāṁ vidāṁ ca

—with them Hari, Keshava, dwelling within Madhva, is abundantly pleased; of this there is no question. And those who make donations there to foremost brahmins, Vaishnavas, and the learned—

Verse 51 (garuda.2.75.51)

तेषां पुण्यं नैव जानन्ति देवा जानात्येवं श्रीनिवासो हरिस्तु । शालग्रामं वायुतीर्थे ददन्ते तेषां पुण्यं वेत्ति स व्यङ्कटेशः

teṣāṁ puṇyaṁ naiva jānanti devā jānātyevaṁ śrīnivāso haristu śālagrāmaṁ vāyutīrthe dadante teṣāṁ puṇyaṁ vetti sa vyaṅkaṭeśaḥ

—their merit even the gods do not know; only Hari Shrinivasa knows it thus. Those who give a Shalagrama at Vayu-tirtha — their merit is known by Vyankatesha alone.

Verse 52 (garuda.2.75.52)

सुदुर्लभो वायुतीर्थेऽभिषेको निष्कामबुद्ध्या वैष्णवानां च देवि । तत्रापि तीर्थे लभ्यते भाग्ययोगाद्भागवतस्य श्रवणं विष्णुदासैः

sudurlabho vāyutīrthe'bhiṣeko niṣkāmabuddhyā vaiṣṇavānāṁ ca devi tatrāpi tīrthe labhyate bhāgyayogādbhāgavatasya śravaṇaṁ viṣṇudāsaiḥ

O goddess, exceedingly rare is the desireless ablution of Vaishnavas at Vayu-tirtha; even there, only through the conjunction of good fortune is the hearing of the Bhagavata attained by Vishnu's servants.

Verse 53 (garuda.2.75.53)

तथैव तीर्थे दुर्लभं तत्र देवि शालग्रामस्य द्विजवर्ये च दानम् । जंबूफलाकारसुनीलवर्णं मुखद्वयं चक्रचतुष्टयान्वितम्

tathaiva tīrthe durlabhaṁ tatra devi śālagrāmasya dvijavarye ca dānam jaṁbūphalākārasunīlavarṇaṁ mukhadvayaṁ cakracatuṣṭayānvitam

Likewise rare there, O goddess, is the donation of a Shalagrama to a foremost brahmin: jambu-fruit-shaped, of fine blue color, with two mouths, endowed with four discus-marks—

Verse 54 (garuda.2.75.54)

सुकेसरैः संयुतं स्वर्णचिह्नध्वजां कुशैर्वज्रचिह्नैर्यवैश्च । जानार्दनीं मूर्तिमाहुर्महान्तो दानं तस्या दुर्लभं तत्र तीर्थे

sukesaraiḥ saṁyutaṁ svarṇacihnadhvajāṁ kuśairvajracihnairyavaiśca jānārdanīṁ mūrtimāhurmahānto dānaṁ tasyā durlabhaṁ tatra tīrthe

—furnished with fine filaments, a banner marked in gold, with kusha-grass, vajra-marks, and barley-shapes — the great ones call this the form of Janardana; its donation there at that sacred ford is rare indeed.

Verse 55 (garuda.2.75.55)

अत्युत्तमं मूर्तिदानं तु भद्रे सुदुर्ल्लभं परमं नात्र लोभः । सुदुर्लभं बहुदोग्ध्याश्च गृष्टेर्दानं तथा वस्त्ररत्नादिकानाम्

atyuttamaṁ mūrtidānaṁ tu bhadre sudurllabhaṁ paramaṁ nātra lobhaḥ sudurlabhaṁ bahudogdhyāśca gṛṣṭerdānaṁ tathā vastraratnādikānām

O gracious one, the donation of such a sacred image is most excellent, and exceedingly rare — no greed applies here. Rare too is the donation of an abundantly-milking cow, and likewise of garments and jewels.

Verse 56 (garuda.2.75.56)

अत्युत्तमं द्रव्यदानं च देवि स्वापेक्षितं दानमाहुर्महान्तः । स्वस्यानपेक्षं फलदानं च वस्त्रादानं तस्य व्यर्थमाहुर्महान्तः

atyuttamaṁ dravyadānaṁ ca devi svāpekṣitaṁ dānamāhurmahāntaḥ svasyānapekṣaṁ phaladānaṁ ca vastrādānaṁ tasya vyarthamāhurmahāntaḥ

The most excellent gift of wealth, O goddess, is the gift given with regard to one's own genuine need, so declare the great ones; a gift of fruit or garments given without such regard for oneself is declared in vain.

Verse 57 (garuda.2.75.57)

अत्युत्तमं गृष्टिदानं च पुण्यं नैवाप्यते दुग्धदोहाश्च गावः । अत्युत्तमे वस्त्रदाने सुबुद्धिः सुदुर्घटा परमा वै जनानाम्

atyuttamaṁ gṛṣṭidānaṁ ca puṇyaṁ naivāpyate dugdhadohāśca gāvaḥ atyuttame vastradāne subuddhiḥ sudurghaṭā paramā vai janānām

Most excellent and meritorious is the gift of a milk-yielding cow — such is rarely obtained; and truly rare among people is the wisdom needed for the most excellent gift of garments.

Verse 58 (garuda.2.75.58)

अत्युत्तमं भागवतस्य पुस्तकं सुदुर्घटं वायुतीर्थं च कन्ये । अत्युत्तमं द्रव्यदानं च देवि सुदुर्घटं वायुतीर्थं नृणां हि । सुदुर्लभो वैष्णवैस्तत्त्वविद्भिर्हरेर्विचारो वायुतीर्थे च कन्ये

atyuttamaṁ bhāgavatasya pustakaṁ sudurghaṭaṁ vāyutīrthaṁ ca kanye atyuttamaṁ dravyadānaṁ ca devi sudurghaṭaṁ vāyutīrthaṁ nṛṇāṁ hi sudurlabho vaiṣṇavaistattvavidbhirharervicāro vāyutīrthe ca kanye

Most excellent is a copy of the Bhagavata given as a gift — and exceedingly hard to attain at Vayu-tirtha, O maiden; most excellent too is the gift of wealth there, and exceedingly hard for humans to attain; and exceedingly rare, O maiden, is true philosophical discussion of Hari there by Vaishnavas who truly know the truth.

Verse 59 (garuda.2.75.59)

श्रीनिवासस्य तीर्थस्य उत्तरस्यां दिशि स्थितम् । चन्द्रतीर्थ मिति प्रोक्तं तत्रास्ते चन्द्रमाः सदा

śrīnivāsasya tīrthasya uttarasyāṁ diśi sthitam candratīrtha miti proktaṁ tatrāste candramāḥ sadā

To the north of Shrinivasa's sacred ford lies what is called Chandra-tirtha; the Moon ever dwells there.

Verse 60 (garuda.2.75.60)

श्रीनिवासस्य पूजां च तत्र स्थित्वा करोत्ययम् । तत्र स्नानं प्रकुर्वन्ति पुण्यदेशे च कन्यके

śrīnivāsasya pūjāṁ ca tatra sthitvā karotyayam tatra snānaṁ prakurvanti puṇyadeśe ca kanyake

He, remaining there, performs worship of Shrinivasa; there, in that meritorious place, people perform their ablutions, O maiden.

Verse 61 (garuda.2.75.61)

गुरुतल्पादिपापेभ्यो मुच्यन्ते नात्र संशयः । तत्र स्नात्वा पूर्वभागे शालग्रामं ददाति यः

gurutalpādipāpebhyo mucyante nātra saṁśayaḥ tatra snātvā pūrvabhāge śālagrāmaṁ dadāti yaḥ

They are freed from sins such as violating the guru's bed, without doubt. Whoever, having bathed there, gives a Shalagrama in the eastern part—

Verse 62 (garuda.2.75.62)

ज्ञानद्वारा मोक्षमेति नात्र कार्या विचारणा । दधिवामनमूर्तेश्च दानं तत्र सुदुर्लभम्

jñānadvārā mokṣameti nātra kāryā vicāraṇā dadhivāmanamūrteśca dānaṁ tatra sudurlabham

—attains liberation through the path of knowledge; of this there is no need for doubt. Rare there too is the donation of the Dadhi-Vamana form.

Verse 63 (garuda.2.75.63)

बदरीफलमात्रं तु वतुलं नीलवर्णकम् । प्रसन्नवदनं सूक्ष्मं सुस्निग्धं कन्यके शुभे

badarīphalamātraṁ tu vatulaṁ nīlavarṇakam prasannavadanaṁ sūkṣmaṁ susnigdhaṁ kanyake śubhe

Its description: the size merely of a jujube fruit, round, of blue color, gracious-faced, fine, and lustrous, O auspicious maiden—

Verse 64 (garuda.2.75.64)

चक्रद्वयसमायुक्तं गौपूरैः पञ्चभिर्युतम् । चापबाणसमायुक्तमनतं कुण्डलाकृतिम्

cakradvayasamāyuktaṁ gaupūraiḥ pañcabhiryutam cāpabāṇasamāyuktamanataṁ kuṇḍalākṛtim

—endowed with two discus-marks, furnished with five cow-hoof marks, endowed with a bow and arrow mark, unbent, ring-shaped—

Verse 65 (garuda.2.75.65)

वनमाल सुखयुतं मूर्ध्नसाहस्रसंयुतम् । रौप्यबिन्दुसमायुक्तं सव्ये भद्रार्धमात्रकम्

vanamāla sukhayutaṁ mūrdhnasāhasrasaṁyutam raupyabindusamāyuktaṁ savye bhadrārdhamātrakam

—bearing a delightful forest-garland, marked as if with a thousand crowns, endowed with a silver dot, of half-Bhadra measure on its left—

Verse 66 (garuda.2.75.66)

चन्द्रेण सहितं देवि दधिवामनमुच्यते । एतादृशं कलौ नॄणां दुर्लभं बहुभाग्यदम् । लक्ष्मीनारायणसमां तां मूर्तिं विद्धि भामिनि

candreṇa sahitaṁ devi dadhivāmanamucyate etādṛśaṁ kalau nṝṇāṁ durlabhaṁ bahubhāgyadam lakṣmīnārāyaṇasamāṁ tāṁ mūrtiṁ viddhi bhāmini

—accompanied by a lunar mark, O goddess, is called Dadhi-Vamana. Such a stone is rare for people in the Kali age, and bestows great fortune; know this form to be equal to Lakshmi-Narayana, O radiant one.

Verse 67 (garuda.2.75.67)

सुदुर्लभं तस्य मूर्तेश्च दानं तच्चन्द्रतीर्थे श्रवणं दुर्घटं च । सम्यक्स्वरूपं दधिवामनस्य सुदुर्घटं श्रवणं वैष्णवाच्च

sudurlabhaṁ tasya mūrteśca dānaṁ taccandratīrthe śravaṇaṁ durghaṭaṁ ca samyaksvarūpaṁ dadhivāmanasya sudurghaṭaṁ śravaṇaṁ vaiṣṇavācca

Exceedingly rare is the donation of that form; hard too is hearing of it at Chandra-tirtha; exceedingly hard is properly hearing the true nature of Dadhi-Vamana from a true Vaishnava.

Verse 68 (garuda.2.75.68)

तत्र स्नात्वा वामनस्य स्वरूपश्रवणाद्विदुर्दानफलं समं च । दशहस्तप्रमाणं तु चन्द्रतीर्थमुदाहृतम्

tatra snātvā vāmanasya svarūpaśravaṇādvidurdānaphalaṁ samaṁ ca daśahastapramāṇaṁ tu candratīrthamudāhṛtam

Having bathed there, through hearing of Vamana's true nature, they attain a fruit equal to that of donation. Chandra-tirtha is declared to be ten hastas in extent.

Verse 69 (garuda.2.75.69)

मध्याह्ने दुर्लभं स्नानं नृणां तत्र सुमङ्गले । तत्र स्थित्वा धन्यनरः सदा भजति वै हरिम्

madhyāhne durlabhaṁ snānaṁ nṛṇāṁ tatra sumaṅgale tatra sthitvā dhanyanaraḥ sadā bhajati vai harim

A midday bath there, in that most auspicious place, is rare for humans; the fortunate man, abiding there, ever worships Hari.

Verse 70 (garuda.2.75.70)

वराहमूर्तिदानं तु शालग्रामस्य दुर्लभम् । जंबूफलप्रमाणं तु एतद्वै कुक्कुटाण्डवत्

varāhamūrtidānaṁ tu śālagrāmasya durlabham jaṁbūphalapramāṇaṁ tu etadvai kukkuṭāṇḍavat

The donation of a Shalagrama in the Varaha form is rare; it is of the size of a jambu fruit, like a hen's egg.

Verse 71 (garuda.2.75.71)

वदनं वलयाकारं प्रमाणं चणकादिवत् । देवस्य वामभागे च मध्यदेशं विहाय च

vadanaṁ valayākāraṁ pramāṇaṁ caṇakādivat devasya vāmabhāge ca madhyadeśaṁ vihāya ca

Its mouth is ring-shaped, of the size of a chickpea and the like; on the left side of the deity, apart from the central region—

Verse 72 (garuda.2.75.72)

चक्रद्वयसमायुक्तंमूर्धदेशे च भामिनि । सुवर्णबिन्दुना युक्तं भूवराहाख्यमुच्यते

cakradvayasamāyuktaṁmūrdhadeśe ca bhāmini suvarṇabindunā yuktaṁ bhūvarāhākhyamucyate

—endowed with two discus-marks upon its crown, O radiant one, endowed with a golden dot, is called Bhu-Varaha.

Verse 73 (garuda.2.75.73)

पूजां कृत्वा भूवराहस्य मर्तेर्दानं दत्त्वा श्रवणं चापि कृत्वा । तत्र स्थितं भूवराहं च दृष्ट्वा स वै नरः कृतकृत्यो हि लोके

pūjāṁ kṛtvā bhūvarāhasya marterdānaṁ dattvā śravaṇaṁ cāpi kṛtvā tatra sthitaṁ bhūvarāhaṁ ca dṛṣṭvā sa vai naraḥ kṛtakṛtyo hi loke

Having worshipped, having given the donation of Bhu-Varaha's sacred image, and having heard its description, and having beheld Bhu-Varaha established there — that man indeed becomes fulfilled in this world.

Verse 74 (garuda.2.75.74)

तत्र स्नात्वा भूवराहस्य मर्तेः शृणोति यो लक्षणं सम्यगेव । स तेन पुण्यं समुपैति देवि स मुक्तिभाङ्नात्र विचार्यमस्ति

tatra snātvā bhūvarāhasya marteḥ śṛṇoti yo lakṣaṇaṁ samyageva sa tena puṇyaṁ samupaiti devi sa muktibhāṅnātra vicāryamasti

Having bathed there, whoever properly hears the description of Bhu-Varaha's sacred image thereby attains merit, O goddess, and becomes a partaker of liberation — of this there is no need for doubt.

Verse 75 (garuda.2.75.75)

ईशानकोणे श्रीनिवासस्य देवि रौद्रं तीर्थं परमं पावनं च । तत्र स्थित्वा रुद्रदेवो महात्मा पूजां करोति श्रीनिवासस्य नित्यम्

īśānakoṇe śrīnivāsasya devi raudraṁ tīrthaṁ paramaṁ pāvanaṁ ca tatra sthitvā rudradevo mahātmā pūjāṁ karoti śrīnivāsasya nityam

In the northeast corner of Shrinivasa's sacred ford is the most purifying Raudra-tirtha, O goddess; the great soul Rudradeva, abiding there, ever performs worship of Shrinivasa.

Verse 76 (garuda.2.75.76)

हस्ताष्टकं तत्प्रमाणं वदन्ति तत्र स्नानं वैष्णवैः कार्यमेव । तत्र स्नात्वा प्रयतो वै मुरारेः कथां दिव्यां शृणुयादादरेण । स्नानं पानं तत्र दानं च कुर्याल्लक्ष्मीनृसिंहप्रीयते देवि नित्यम्

hastāṣṭakaṁ tatpramāṇaṁ vadanti tatra snānaṁ vaiṣṇavaiḥ kāryameva tatra snātvā prayato vai murāreḥ kathāṁ divyāṁ śṛṇuyādādareṇa snānaṁ pānaṁ tatra dānaṁ ca kuryāllakṣmīnṛsiṁhaprīyate devi nityam

They say its extent is eight hastas; there Vaishnavas should indeed bathe. Having bathed there and become pure, one should hear Murari's divine story with reverence; bathing, drinking, and making donations there ever pleases Lakshmi-Nrisimha, O goddess.

Verse 77 (garuda.2.75.77)

बदरीफलमात्रं च वर्तुलं बिन्दुसंयुतम्

badarīphalamātraṁ ca vartulaṁ bindusaṁyutam

The stone here is of the size merely of a jujube fruit, round, marked with a dot—

Verse 78 (garuda.2.75.78)

देवस्य वामभागे तु चक्रद्वयसमन्वितम् । सुवर्णरेखासंयुक्तं किञ्चिद्रक्तसमन्वितम्

devasya vāmabhāge tu cakradvayasamanvitam suvarṇarekhāsaṁyuktaṁ kiñcidraktasamanvitam

—on the deity's left side, endowed with two discus-marks, marked with a golden streak, and slightly reddish—

Verse 79 (garuda.2.75.79)

वैश्यवर्णं सवदनं पद्मरेखादिचिह्नितम् । लक्ष्मीनृसिंहं तं विद्धि भुक्तिमुक्तिप्रदायकम्

vaiśyavarṇaṁ savadanaṁ padmarekhādicihnitam lakṣmīnṛsiṁhaṁ taṁ viddhi bhuktimuktipradāyakam

—of vaishya hue, with a face, marked with lotus-lines and the like — know this to be Lakshmi-Nrisimha, the bestower of both enjoyment and liberation.

Verse 80 (garuda.2.75.80)

एता दृशं गण्डिकायाः शिलाया मूर्तेर्दानं दुर्घटं विद्धि वीन्द्र । तत्र स्नात्वा श्रीनृसिंहस्वरूपं लक्ष्मीपतेः शृणुयाद्भक्तियुक्तः

etā dṛśaṁ gaṇḍikāyāḥ śilāyā mūrterdānaṁ durghaṭaṁ viddhi vīndra tatra snātvā śrīnṛsiṁhasvarūpaṁ lakṣmīpateḥ śṛṇuyādbhaktiyuktaḥ

Know, O best of kings, that the donation of such a sacred image, from the Gandaki river-stone, is exceedingly hard to attain; having bathed there, one endowed with devotion should hear of the true nature of Shri Nrisimha, Lord of Lakshmi.

Verse 81 (garuda.2.75.81)

मूर्तेर्दानात्फलमाप्नोति देवि सत्यंसत्यं नात्र विचार्यमस्ति

mūrterdānātphalamāpnoti devi satyaṁsatyaṁ nātra vicāryamasti

From donating such a sacred image one obtains its fruit, O goddess — truly, truly, of this there is no question.

Verse 82 (garuda.2.75.82)

ईशानशक्रयोर्मध्ये ब्रह्मतीर्थमुदाहृतम् । दुर्लभं मानुषाणां तु स्नानं सर्वार्थसाधकम्

īśānaśakrayormadhye brahmatīrthamudāhṛtam durlabhaṁ mānuṣāṇāṁ tu snānaṁ sarvārthasādhakam

Between the northeast and Indra's quarter is declared Brahma-tirtha; rare for humans is a bath there, which accomplishes every purpose.

Verse 83 (garuda.2.75.83)

शालग्रामस्य दानं तु दुर्लभं तत्र वै नृणाम् । लक्ष्मीनारायणस्यैव मूर्तेर्दानं सुदुर्लभम्

śālagrāmasya dānaṁ tu durlabhaṁ tatra vai nṛṇām lakṣmīnārāyaṇasyaiva mūrterdānaṁ sudurlabham

The donation of a Shalagrama there is indeed rare for humans; rarest of all is the donation of the very form of Lakshmi-Narayana.

Verse 84 (garuda.2.75.84)

स्थलमौदुंबरसमं तत्प्रमाणमुदाहृतम् । छत्त्राकारं वर्तुलं च प्रसन्नवदनं शुभम्

sthalamauduṁbarasamaṁ tatpramāṇamudāhṛtam chattrākāraṁ vartulaṁ ca prasannavadanaṁ śubham

Its size is like an udumbara fruit; umbrella-shaped, round, gracious-faced, and auspicious—

Verse 85 (garuda.2.75.85)

चणकप्रदेशमात्रं च वदनं समुदाहृतम् । सव्ये दक्षिणपार्श्वे च समयोः पुष्कलान्वितम्

caṇakapradeśamātraṁ ca vadanaṁ samudāhṛtam savye dakṣiṇapārśve ca samayoḥ puṣkalānvitam

—with a mouth the size merely of a chickpea; on the left and right sides, on both, abundantly endowed—

Verse 86 (garuda.2.75.86)

गोयूथवत्सवर्णं च चतुश्चक्रसमन्वितम् । गोखुरैश्च समायुक्तं सुवर्णकिणसंयुतम्

goyūthavatsavarṇaṁ ca catuścakrasamanvitam gokhuraiśca samāyuktaṁ suvarṇakiṇasaṁyutam

—of the color of a herd's calf, endowed with four discus-marks, marked with cow-hoof impressions, furnished with a golden mark—

Verse 87 (garuda.2.75.87)

वनमालाभिसंयुक्तं वज्रपुङ्खैश्च संयुतम् । एतादृशीं दरेर्मूर्ति लक्ष्मीनारायणं विदुः

vanamālābhisaṁyuktaṁ vajrapuṅkhaiśca saṁyutam etādṛśīṁ darermūrti lakṣmīnārāyaṇaṁ viduḥ

—endowed with a forest garland, furnished with vajra-feathered marks — such a form of Hari they know as Lakshmi-Narayana.

Verse 88 (garuda.2.75.88)

कलौ नृणां तस्य लाभो दुर्लभः संस्मृतो भुवि । दानं च सुतरां देवि दर्लभं किं वदामि ते

kalau nṛṇāṁ tasya lābho durlabhaḥ saṁsmṛto bhuvi dānaṁ ca sutarāṁ devi darlabhaṁ kiṁ vadāmi te

Obtaining this in the Kali age is remembered as exceedingly rare for people on earth; and its donation is rarer still, O goddess — what more shall I tell you?

Verse 89 (garuda.2.75.89)

ब्रह्मतीर्थे च संस्नाय श्रोतव्या वै हरेः कथा । गण्डिकायाः शिलायाश्च लक्ष्मीनारायणस्य तु

brahmatīrthe ca saṁsnāya śrotavyā vai hareḥ kathā gaṇḍikāyāḥ śilāyāśca lakṣmīnārāyaṇasya tu

Having bathed at Brahma-tirtha, one should hear Hari's story, and of the Gandaki-stone form of Lakshmi-Narayana.

Verse 90 (garuda.2.75.90)

लक्षणं यो विजानाति तदा तत्सदृशं फलम् । प्राप्नोत्येव न संदेहो नात्र कार्या विचारणा

lakṣaṇaṁ yo vijānāti tadā tatsadṛśaṁ phalam prāpnotyeva na saṁdeho nātra kāryā vicāraṇā

Whoever comes to know its distinguishing marks thereby certainly obtains a corresponding fruit, without doubt; of this there is no need for question.

Verse 91 (garuda.2.75.91)

श्रीनिवासस्य तीर्थस्य पूर्वे स्यादिन्द्रतीर्थकम् । श्रीनिवासस्य पूजां तु कर्तुमास्ते शचीपतिः

śrīnivāsasya tīrthasya pūrve syādindratīrthakam śrīnivāsasya pūjāṁ tu kartumāste śacīpatiḥ

To the east of Shrinivasa's sacred ford is Indra-tirtha; Shachi's husband dwells there to perform worship of Shrinivasa.

Verse 92 (garuda.2.75.92)

शालग्रामशिलादानं कर्तव्यं श्रोत्रियायवै । शालग्रामशिलादानं हत्याकोटिविनाशनम्

śālagrāmaśilādānaṁ kartavyaṁ śrotriyāyavai śālagrāmaśilādānaṁ hatyākoṭivināśanam

The gift of a Shalagrama stone should indeed be made to a learned Vedic scholar; the gift of a Shalagrama stone destroys the sin of ten million killings.

Verse 93 (garuda.2.75.93)

तस्मिंस्तीर्थे तु यो देवि सीतारामशिलाभिधाम् । ददाति भूतले भद्रे भूपतेः सदृशो भवेत्

tasmiṁstīrthe tu yo devi sītārāmaśilābhidhām dadāti bhūtale bhadre bhūpateḥ sadṛśo bhavet

Whoever, O goddess, at that sacred ford gives the stone named Sitarama becomes, O gracious one, equal to a ruler of the earth.

Verse 94 (garuda.2.75.94)

सीतारामशिला देवि द्विविधा संप्रकीर्तिता । पञ्चचक्रयुता काचित्षट्रचक्रेण च संयुता

sītārāmaśilā devi dvividhā saṁprakīrtitā pañcacakrayutā kācitṣaṭracakreṇa ca saṁyutā

The Sitarama-stone, O goddess, is declared to be of two kinds: one endowed with five discus-marks, and another endowed with six.

Verse 95 (garuda.2.75.95)

तत्रापि षट्रचक्रयुता ह्युत्तमा संप्रकीर्तिता । पञ्चचक्रयुतायाश्च फलं द्विगुणमीरितम्

tatrāpi ṣaṭracakrayutā hyuttamā saṁprakīrtitā pañcacakrayutāyāśca phalaṁ dviguṇamīritam

Among these, the six-discus one is declared the more excellent; the fruit of the five-discus one is declared to be twice that of an ordinary stone.

Verse 96 (garuda.2.75.96)

कुक्कुटाण्डप्रमाणं च सुसिग्धं नीलवर्णकम् । वदनत्रयसंयुक्तं सट्चक्रैः केसरैर्युतम्

kukkuṭāṇḍapramāṇaṁ ca susigdhaṁ nīlavarṇakam vadanatrayasaṁyuktaṁ saṭcakraiḥ kesarairyutam

Of the size of a hen's egg, lustrous, of blue color, endowed with three mouths, furnished with six discus-marks and filaments—

Verse 97 (garuda.2.75.97)

स्वर्णरेखासमायुक्तं ध्वजवज्राङ्कुशैर्युतम् । एतादृशं तु वै भद्रे सीतारामाभिधं स्मृतम्

svarṇarekhāsamāyuktaṁ dhvajavajrāṅkuśairyutam etādṛśaṁ tu vai bhadre sītārāmābhidhaṁ smṛtam

—endowed with a golden streak, furnished with banner, vajra, and goad marks — such, O gracious one, is remembered as the one named Sitarama.

Verse 98 (garuda.2.75.98)

वदनेवन्दने देवि सीतारामस्य कोशकम् । दुर्लभं तु कलौ नॄणां स्वसाम्राज्यप्रदं शुभम्

vadanevandane devi sītārāmasya kośakam durlabhaṁ tu kalau nṝṇāṁ svasāmrājyapradaṁ śubham

Veneration of Sitarama's very sacred casket-mouth, O goddess, is auspicious and rare for humans in the Kali age, bestowing sovereignty of one's own true self.

Verse 99 (garuda.2.75.99)

इन्द्रतीर्थे महादेवि सीताराम भिधाशिला । या तद्दानं दुर्लभं तन्नाल्पस्य तपसः फलम्

indratīrthe mahādevi sītārāma bhidhāśilā yā taddānaṁ durlabhaṁ tannālpasya tapasaḥ phalam

O great goddess, at Indra-tirtha, the donation of that stone named Sitarama is rare — it is not the fruit of slight austerity.

Verse 100 (garuda.2.75.100)

दानस्य शक्त्यभावे तु श्रोतव्यं लक्षणं हरेः । शालग्राम शिलादानाद्यत्फलं तत्फलं लभेत्

dānasya śaktyabhāve tu śrotavyaṁ lakṣaṇaṁ hareḥ śālagrāma śilādānādyatphalaṁ tatphalaṁ labhet

But if one lacks the capacity to make such a donation, one should instead hear its description — thereby one obtains the same fruit as the donation of a Shalagrama stone.

Verse 101 (garuda.2.75.101)

आग्नेयकोणे श्रीनिवासस्य देवि तीर्थं त्वास्ते वह्निसंज्ञं सुशस्तम् । स वह्निदेवः श्रीनिवासस्य पूजां कर्तुं ह्यास्ते सर्वदा तीर्थमध्ये

āgneyakoṇe śrīnivāsasya devi tīrthaṁ tvāste vahnisaṁjñaṁ suśastam sa vahnidevaḥ śrīnivāsasya pūjāṁ kartuṁ hyāste sarvadā tīrthamadhye

In the southeast corner of Shrinivasa's sacred ford, O goddess, dwells the excellent ford named Vahni; the god Vahni himself ever dwells in the midst of that ford, performing worship of Shrinivasa.

Verse 102 (garuda.2.75.102)

यो वा तीर्थे वह्निसंज्ञे च देवि भक्त्या स्नानं कुरुतेऽजं स्मरन्हि । ज्ञानद्वारा मोक्षमाप्नोति देवि तत्र स्नानं दुर्ल्लभं वै नृणां च

yo vā tīrthe vahnisaṁjñe ca devi bhaktyā snānaṁ kurute'jaṁ smaranhi jñānadvārā mokṣamāpnoti devi tatra snānaṁ durllabhaṁ vai nṛṇāṁ ca

Whoever bathes with devotion at the ford named Vahni, remembering the Unborn, O goddess, attains liberation through the path of knowledge; yet a bath there is rare indeed for humans, O goddess.

Verse 103 (garuda.2.75.103)

ज्ञात्वा स्नानं दुष्करं तीर्थराजे भक्तिस्तस्मिन्दुर्ल्लभा चैव देवि । शालग्रामे तच्छिलायाश्च दानं सुदुर्लभं वासुदेवाभिधायाः

jñātvā snānaṁ duṣkaraṁ tīrtharāje bhaktistasmindurllabhā caiva devi śālagrāme tacchilāyāśca dānaṁ sudurlabhaṁ vāsudevābhidhāyāḥ

Knowing that bathing at this king of sacred fords is difficult, devotion there too is rare, O goddess; and exceedingly rare is the donation of the Shalagrama-stone named Vasudeva.

Verse 104 (garuda.2.75.104)

ह्रस्वं तथा वर्तुलं नीलवर्णं सूक्ष्मं मुखं मुखचक्रं सुशुद्धम् । सुवेणुयुक्तं वासुदेवाभिधेयं दानं कलौ दुर्लभं तस्य भद्रे

hrasvaṁ tathā vartulaṁ nīlavarṇaṁ sūkṣmaṁ mukhaṁ mukhacakraṁ suśuddham suveṇuyuktaṁ vāsudevābhidheyaṁ dānaṁ kalau durlabhaṁ tasya bhadre

Small, round, of blue color, fine-mouthed, with a pure discus-mark upon the mouth, endowed with a fine flute-mark — such is the stone named Vasudeva; its donation, O gracious one, is rare in the Kali age.

Verse 105 (garuda.2.75.105)

दाने तस्याः शक्त्य भावे च देवि स्नात्वा तीर्थे वासुदेवाभिधस्य । सम्यक्श्राव्यं लक्षणं वै शिलायास्तयोस्तुल्यं फलमाहुर्महान्तः

dāne tasyāḥ śaktya bhāve ca devi snātvā tīrthe vāsudevābhidhasya samyakśrāvyaṁ lakṣaṇaṁ vai śilāyāstayostulyaṁ phalamāhurmahāntaḥ

If one lacks the capacity to give it, O goddess, then, having bathed at the ford named Vasudeva, one should properly hear the description of the stone; the great ones declare the fruit of both to be equal.

Verse 106 (garuda.2.75.106)

दक्षिणे श्रीनिवासस्य यमतीर्थं च संस्मृतम् । तत्रास्ते यमराजस्तु पूजां कर्तुं हरेः सदा

dakṣiṇe śrīnivāsasya yamatīrthaṁ ca saṁsmṛtam tatrāste yamarājastu pūjāṁ kartuṁ hareḥ sadā

To the south of Shrinivasa is remembered Yama-tirtha; there King Yama dwells, ever performing worship of Hari.

Verse 107 (garuda.2.75.107)

तत्र स्नानं च दानं चाप्यक्षयं परमं स्मृतम् । शालग्रामशिलादानं कार्यं तत्र महामुने

tatra snānaṁ ca dānaṁ cāpyakṣayaṁ paramaṁ smṛtam śālagrāmaśilādānaṁ kāryaṁ tatra mahāmune

There, bathing and donation are remembered as bearing supreme, imperishable fruit; the donation of a Shalagrama stone should be made there, O great sage.

Verse 108 (garuda.2.75.108)

पट्टाभिरामसंज्ञायाः शिलाया दानमिष्यते । तच्चूतफलवत्स्थूलं वदनत्रयसंयुतम्

paṭṭābhirāmasaṁjñāyāḥ śilāyā dānamiṣyate taccūtaphalavatsthūlaṁ vadanatrayasaṁyutam

The donation of the stone named Pattabhirama is prescribed; it is thick, like a mango fruit, endowed with three mouths—

Verse 109 (garuda.2.75.109)

शिरश्चक्रेण रहितं सप्तचक्रैः समन्वितम् । नीलवर्णं स्वर्णरेखं गोशुराद्यैः समन्वितम्

śiraścakreṇa rahitaṁ saptacakraiḥ samanvitam nīlavarṇaṁ svarṇarekhaṁ gośurādyaiḥ samanvitam

—without a discus-mark upon its head, endowed instead with seven discus-marks, of blue color, streaked with gold, marked with cow-hoof and the like.

Verse 110 (garuda.2.75.110)

पट्टवर्धनरामं तु दुर्लभं बहुभाग्यदम् । पट्टवर्धनरामं तु यो ददाति च तत्र वै । पट्टाभिषिक्तो भवति नात्र कार्या विचारणा

paṭṭavardhanarāmaṁ tu durlabhaṁ bahubhāgyadam paṭṭavardhanarāmaṁ tu yo dadāti ca tatra vai paṭṭābhiṣikto bhavati nātra kāryā vicāraṇā

This Pattavardhana-Rama is rare and bestows great fortune; whoever donates this Pattavardhana-Rama there indeed becomes, as it were, formally enthroned — of this there is no need for doubt.

Verse 111 (garuda.2.75.111)

श्रीनिवासस्य नैरृत्ये नैरृतं तीर्थमुत्तमम् । आस्ते हि निरृतिस्तत्र पूजां कुर्तुं च सर्वदा

śrīnivāsasya nairṛtye nairṛtaṁ tīrthamuttamam āste hi nirṛtistatra pūjāṁ kurtuṁ ca sarvadā

In the southwest of Shrinivasa is the excellent Nairrita-tirtha; Nirriti himself dwells there, ever performing worship.

Verse 112 (garuda.2.75.112)

तत्र स्नानं प्रकर्तव्यं पुनर्जन्म न विद्यते । शालग्रामशिलायाश्चः पुरुषोत्तमसंज्ञिकाम्

tatra snānaṁ prakartavyaṁ punarjanma na vidyate śālagrāmaśilāyāścaḥ puruṣottamasaṁjñikām

One should bathe there — no further rebirth then exists. One should give the Shalagrama-stone named Purushottama—

Verse 113 (garuda.2.75.113)

मूर्तिं ददाति यो मर्त्यः स याति परमां गतिम् । औदुंबरफलाकारं प्रसन्नवदनं शुभम्

mūrtiṁ dadāti yo martyaḥ sa yāti paramāṁ gatim auduṁbaraphalākāraṁ prasannavadanaṁ śubham

—whichever mortal gives this sacred image attains the supreme destiny. Its description: shaped like an udumbara fruit, gracious-faced, auspicious—

Verse 114 (garuda.2.75.114)

चक्रद्व्यसमायुक्तं शिरश्चक्रसमन्वितम् । सुवर्णबिन्दुसंयुक्तं वज्राङ्कुशसमान्वतम्

cakradvyasamāyuktaṁ śiraścakrasamanvitam suvarṇabindusaṁyuktaṁ vajrāṅkuśasamānvatam

—endowed with two discus-marks, with a discus-mark also on the head, furnished with a golden dot, marked with vajra and goad.

Verse 115 (garuda.2.75.115)

तन्मूर्तिदानं दुर्लभं तत्र देवः प्रीणाति यस्माच्छ्रीनिवासो महात्मा । यदा दानं दुर्घटं स्याच्च देवि तदा श्रोतव्यं लक्षणं तस्य मूर्तेः

tanmūrtidānaṁ durlabhaṁ tatra devaḥ prīṇāti yasmācchrīnivāso mahātmā yadā dānaṁ durghaṭaṁ syācca devi tadā śrotavyaṁ lakṣaṇaṁ tasya mūrteḥ

The donation of that sacred image is rare, since through it the great soul Shrinivasa himself is pleased; when such donation is difficult, O goddess, one should instead hear the description of that sacred image.

Verse 116 (garuda.2.75.116)

पाशिनैरृतयोर्मध्ये शेषतीर्थं परं स्मृतम् । तत्र स्नात्वा शेषमूर्तिं प्रददाति द्विजातये

pāśinairṛtayormadhye śeṣatīrthaṁ paraṁ smṛtam tatra snātvā śeṣamūrtiṁ pradadāti dvijātaye

Between Varuna's and Nirriti's quarters is remembered the supreme Shesha-tirtha; having bathed there, one should give the Shesha form to a brahmin.

Verse 117 (garuda.2.75.117)

स याति परमं लोकं पुनरावृत्तिवर्जितम् । औदुंबरफलाकारं कुण्डलाकृतिमेव च

sa yāti paramaṁ lokaṁ punarāvṛttivarjitam auduṁbaraphalākāraṁ kuṇḍalākṛtimeva ca

He goes to the supreme world, free of return; the stone is shaped like an udumbara fruit, and likewise ring-shaped—

Verse 118 (garuda.2.75.118)

शेषवद्वदनं तस्य तस्मिंश्चक्रद्वयं स्मृतम् । फलं तमेकचक्रेण संयुतं वल्मिकान्वितम्

śeṣavadvadanaṁ tasya tasmiṁścakradvayaṁ smṛtam phalaṁ tamekacakreṇa saṁyutaṁ valmikānvitam

—with a mouth like Shesha's, upon which two discus-marks are remembered; another kind is endowed with a single discus-mark and marked with an anthill-form.

Verse 119 (garuda.2.75.119)

किञ्चिद्वर्णसमायुक्तं शेषमूर्ति मतिस्फुटम् । सुप्ता प्रबुद्धा द्विविधा शेषमूर्तिरुदाहृता

kiñcidvarṇasamāyuktaṁ śeṣamūrti matisphuṭam suptā prabuddhā dvividhā śeṣamūrtirudāhṛtā

Marked with some slight coloring — this, understood clearly, is the Shesha-form; it is declared to be of two kinds, sleeping and awakened.

Verse 120 (garuda.2.75.120)

फणोन्नता प्रबुद्धा स्यात्सप्तलक्षफणान्विता । तत्रापि दुर्लभा सुप्ता महाभाग्यकरीस्मृता

phaṇonnatā prabuddhā syātsaptalakṣaphaṇānvitā tatrāpi durlabhā suptā mahābhāgyakarīsmṛtā

The awakened form has its hood raised, endowed with seven hundred thousand hoods; even more rare among these is the sleeping form, remembered as bestowing great fortune.

Verse 121 (garuda.2.75.121)

इह लोके परत्रापि मोक्षदा नात्र संशयः । नवचक्रादुपक्रम्य विंशत्यन्तं च यत्र सः

iha loke paratrāpi mokṣadā nātra saṁśayaḥ navacakrādupakramya viṁśatyantaṁ ca yatra saḥ

In this world and the next it grants liberation — of this there is no doubt. Where the discus-marks begin from nine and extend up to twenty—

Verse 122 (garuda.2.75.122)

अनन्त इति विज्ञेयो ह्यनन्तफलदायकः । विश्वंभरः स विज्ञेयो विंशत्यूर्ध्वं वरानने

ananta iti vijñeyo hyanantaphaladāyakaḥ viśvaṁbharaḥ sa vijñeyo viṁśatyūrdhvaṁ varānane

—it is to be known as Ananta, bestower of endless fruit; and beyond twenty, O fair-faced one, it is to be known as Vishvambhara.

Verse 123 (garuda.2.75.123)

तत्रापि केसरैश्चैक्रर्लक्षणैश्च समन्वितम् । कलौ तु दुर्लभं नणां तद्दानं चातिदुर्लभम्

tatrāpi kesaraiścaikrarlakṣaṇaiśca samanvitam kalau tu durlabhaṁ naṇāṁ taddānaṁ cātidurlabham

Endowed there too with filaments and other such marks — in the Kali age this is rare for people, and its donation is exceedingly rare.

Verse 124 (garuda.2.75.124)

स्नानं कृत्वा शेषतीर्थे विशुद्धेनैव चेतसा । एतेषां लक्षणं श्रुत्वा प्रयाति परमां गतिम्

snānaṁ kṛtvā śeṣatīrthe viśuddhenaiva cetasā eteṣāṁ lakṣaṇaṁ śrutvā prayāti paramāṁ gatim

Having bathed at Shesha-tirtha with a purified mind, and having heard the description of these forms, one proceeds to the supreme destiny.

Verse 125 (garuda.2.75.125)

ततः परं महाभागे वारुणं तीर्थमुत्तमम् । तत्रास्ते वरुणो देवः पूजां कर्तुं हरेः सदा

tataḥ paraṁ mahābhāge vāruṇaṁ tīrthamuttamam tatrāste varuṇo devaḥ pūjāṁ kartuṁ hareḥ sadā

Beyond that, O greatly fortunate one, is the excellent Varuna-tirtha; the god Varuna dwells there, ever performing worship of Hari.

Verse 126 (garuda.2.75.126)

तत्र स्नानं प्रकर्तव्यं दातव्यं दानमुत्तमम् । शिशुमारं च मत्स्यं च त्रिविक्रममथापि वा । दातव्यं भूतिकामेन तीर्थेस्मिन्विरवर्णिनि

tatra snānaṁ prakartavyaṁ dātavyaṁ dānamuttamam śiśumāraṁ ca matsyaṁ ca trivikramamathāpi vā dātavyaṁ bhūtikāmena tīrthesminviravarṇini

There one should bathe, and the excellent gift should be given — the Shishumara form, or the Fish form, or else the Trivikrama form should be given by one desiring prosperity at this ford, O fair-complexioned one.

Verse 127 (garuda.2.75.127)

जंबूफलसमाकारा पुच्छे सूक्ष्मा सबिन्दुका । चक्रत्रया च वदने पुच्छोपरि सचक्रका

jaṁbūphalasamākārā pucche sūkṣmā sabindukā cakratrayā ca vadane pucchopari sacakrakā

Description: shaped like a jambu fruit, fine and dotted at the tail, with three discus-marks on the mouth, and a discus-mark also above the tail—

Verse 128 (garuda.2.75.128)

श्रीवत्सबिन्दुमालाढ्या मत्स्यमूर्तिरुदाहृता । पुच्छादधश्चक्रयुतं शिशुमारमुदाहृतम्

śrīvatsabindumālāḍhyā matsyamūrtirudāhṛtā pucchādadhaścakrayutaṁ śiśumāramudāhṛtam

—rich with a garland of Shrivatsa-dots — this is declared the Fish-form; one with a discus-mark below the tail is declared the Shishumara-form.

Verse 129 (garuda.2.75.129)

वक्रचक्रयुतश्चेत्स्यात्त्रिविक्रम उदाहृतः । एतेषां लक्षणं श्रुत्वा वारुणे तीर्थ उत्तमे

vakracakrayutaścetsyāttrivikrama udāhṛtaḥ eteṣāṁ lakṣaṇaṁ śrutvā vāruṇe tīrtha uttame

If it bears a curved discus-mark, it is declared the Trivikrama-form. Having heard the description of these at the excellent Varuna-tirtha—

Verse 130 (garuda.2.75.130)

एतद्दानफलं प्राप्य मोदते विष्णुमन्दिरे । पूर्वौक्ता मूर्तयो यस्मिन् गृहे तिष्ठन्ति भामिनि । भागीरथी तीर्थवरा संनिधत्ते न संशयः

etaddānaphalaṁ prāpya modate viṣṇumandire pūrvauktā mūrtayo yasmin gṛhe tiṣṭhanti bhāmini bhāgīrathī tīrthavarā saṁnidhatte na saṁśayaḥ

—one, obtaining the fruit of this donation, rejoices in Vishnu's abode. In whatever house these aforementioned sacred forms reside, O radiant one, the excellent sacred Bhagirathi herself is present there, without doubt.

Verse 131 (garuda.2.75.131)

स्वामि पुष्करिणीस्नानं दुर्घटं तु कलौ नृणाम् । तत्र स्थितानां तीर्थानां स्नानं चाप्यतिदुर्घटम्

svāmi puṣkariṇīsnānaṁ durghaṭaṁ tu kalau nṛṇām tatra sthitānāṁ tīrthānāṁ snānaṁ cāpyatidurghaṭam

Bathing in the Svami-Pushkarini is difficult for people in the Kali age; and bathing in the sacred fords situated there is even more difficult still.

Verse 132 (garuda.2.75.132)

शालग्रामशिलादानं दुर्घटं च तथा स्मृताम् । स्वामिपुष्करिणीतीरे कन्यादानं सुदुर्घटम्

śālagrāmaśilādānaṁ durghaṭaṁ ca tathā smṛtām svāmipuṣkariṇītīre kanyādānaṁ sudurghaṭam

The donation of a Shalagrama stone there is likewise remembered as difficult; and the gift of a daughter in marriage on the bank of the Svami-Pushkarini is exceedingly difficult to accomplish.

Verse 133 (garuda.2.75.133)

दुर्घटं कपिलादानं भक्ष्यदानं सुदुर्घटम् । स्वामिपुष्करिणीतीर्थे तीर्थेष्वन्येषु भामिनि

durghaṭaṁ kapilādānaṁ bhakṣyadānaṁ sudurghaṭam svāmipuṣkariṇītīrthe tīrtheṣvanyeṣu bhāmini

Difficult is the donation of a tawny cow; exceedingly difficult is the donation of food, at the Svami-Pushkarini ford — as at the other sacred fords, O radiant one.

Verse 134 (garuda.2.75.134)

स्नानं कुरु यथान्या यं शय्यादानं तथा कुरु । जैगीषव्येन मुनिना त्वेवमुक्ता च कन्यका

snānaṁ kuru yathānyā yaṁ śayyādānaṁ tathā kuru jaigīṣavyena muninā tvevamuktā ca kanyakā

'Bathe there properly, and likewise give the gift of a bed.' Thus instructed by the sage Jaigishavya, the maiden—

Verse 135 (garuda.2.75.135)

स्वामिपुष्करिणीस्नानं सा चकार धृतव्रता । तीर्थेष्वेतेषु सुस्नाता दानं चक्रे सुभामिनी

svāmipuṣkariṇīsnānaṁ sā cakāra dhṛtavratā tīrtheṣveteṣu susnātā dānaṁ cakre subhāminī

—firm in her vow, bathed in the Svami-Pushkarini; having bathed well at these sacred fords, that radiant woman made her donations.

Verse 136 (garuda.2.75.136)

उवास तत्र सा दवी त्रिः सप्तकन्दिनानि च । स्वामिपुष्करणीतीरमहिमानं शृणोति यः । स याति परमां भक्तिं श्रीनिवासे जगन्मये

uvāsa tatra sā davī triḥ saptakandināni ca svāmipuṣkaraṇītīramahimānaṁ śṛṇoti yaḥ sa yāti paramāṁ bhaktiṁ śrīnivāse jaganmaye

That goddess dwelt there for twenty-one days; whoever hears of the greatness of the bank of the Svami-Pushkarini attains supreme devotion to Shrinivasa, who pervades the universe.