Establishing, Through the Doctrine of Gradation, That Vishnu Alone Is to Be Worshipped

Verse 1 (garuda.2.77.1)

या पूर्वसर्गे दक्षपुत्री सती तु रुद्रस्य पत्नी दक्षयज्ञे स्वदेहम् । विसृज्य सा मेनकायां च जज्ञे धराधराद्धेमवतो वै सकाशात्

yā pūrvasarge dakṣaputrī satī tu rudrasya patnī dakṣayajñe svadeham visṛjya sā menakāyāṁ ca jajñe dharādharāddhemavato vai sakāśāt

She who, in an earlier creation, was Sati, daughter of Daksha and wife of Rudra, having relinquished her body at Daksha's sacrifice, was born again to Menaka, from the mountain-bearer Himavat.

Verse 2 (garuda.2.77.2)

सा पार्वता रुद्रपत्नी खगेन्द्र या शेषपत्नी वारुणी नाम पूर्वा । सैवागता बलभद्रेण रन्तुं द्विरूपमास्थाय महापतिव्रता

sā pārvatā rudrapatnī khagendra yā śeṣapatnī vāruṇī nāma pūrvā saivāgatā balabhadreṇa rantuṁ dvirūpamāsthāya mahāpativratā

She, Parvati, wife of Rudra, O lord of birds — she who was formerly Varuni, wife of Shesha — that very greatly chaste woman, taking a twofold form, came to unite with Balabhadra.

Verse 3 (garuda.2.77.3)

श्रीरित्याख्या इन्दिरावेशयुक्ता तस्या द्वितीया प्रतिमा मेघरूपा । शेषण रूपेण यदा हि वीन्द्र तपश्चचार विष्णुना सार्धमेव

śrīrityākhyā indirāveśayuktā tasyā dvitīyā pratimā megharūpā śeṣaṇa rūpeṇa yadā hi vīndra tapaścacāra viṣṇunā sārdhameva

One form was named Shri, endowed with the indwelling of Indira (Lakshmi); her second image was cloud-formed. When, in the form of Shesha, she performed austerity together with Vishnu himself—

Verse 4 (garuda.2.77.4)

तदैव देवी वारुणी शेषपत्नी तपश्च क्रे इन्दिराप्रीतये च । तदा प्रीता इन्दिरा सुप्रसन्ना उवाच तां वारुणीं शेषपत्नीम्

tadaiva devī vāruṇī śeṣapatnī tapaśca kre indirāprītaye ca tadā prītā indirā suprasannā uvāca tāṁ vāruṇīṁ śeṣapatnīm

—then indeed the goddess Varuni, Shesha's wife, performed austerity for Indira's pleasure; then Indira, pleased and gracious, spoke to that Varuni, Shesha's wife—

Verse 5 (garuda.2.77.5)

यदा रामो वैष्णवांशेन युक्तः संपत्स्यते भूतले रौहिणेयः । मय्यावेशात्संयुता त्वं तु भद्रे श्रीरित्याख्या वलभद्रस्य रन्तुम्

yadā rāmo vaiṣṇavāṁśena yuktaḥ saṁpatsyate bhūtale rauhiṇeyaḥ mayyāveśātsaṁyutā tvaṁ tu bhadre śrīrityākhyā valabhadrasya rantum

'When Rama, endowed with a Vaishnava portion, becomes present on earth as Rohini's son, then you, O gracious one, joined by my indwelling presence, named Shri, shall—'

Verse 6 (garuda.2.77.6)

संपत्स्यसे नात्र विचार्यमस्तीत्युक्त्वा सा वै प्रययौ विष्णुलोके । श्रीलक्ष्म्यंशाच्छ्रीरितीड्यां समाख्यां लब्ध्वा लोके शेषपत्नी बभूव

saṁpatsyase nātra vicāryamastītyuktvā sā vai prayayau viṣṇuloke śrīlakṣmyaṁśācchrīritīḍyāṁ samākhyāṁ labdhvā loke śeṣapatnī babhūva

'—unite with him; of this there is no question.' Having said this, she departed to Vishnu's realm; and, receiving the venerable name Shri from a portion of Shri Lakshmi, she became, in the world, Shesha's wife.

Verse 7 (garuda.2.77.7)

यदाहीशो विपुलामुद्धरेच्च तदा रामः श्रीभिदासंगमे च । करोति तोषत्सर्वदा वै रमायास्तस्याप्यावेशो व्यंस्रितमोनसंगम्

yadāhīśo vipulāmuddharecca tadā rāmaḥ śrībhidāsaṁgame ca karoti toṣatsarvadā vai ramāyāstasyāpyāveśo vyaṁsritamonasaṁgam

When the Lord of serpents lifts up the vast earth, then Rama, in union with the form of Shri, ever acts to her satisfaction — for her too there is that indwelling presence, in a union free of ordinary attachment.

Verse 8 (garuda.2.77.8)

या रेवती रैवतस्यैव पुत्री सा वारुणी बलभद्रस्य पत्नी । सौपर्णनाम्नी बलपत्नी खगेन्द्र यास्तास्तिस्रः षड्विष्णोश्च स्त्रीभ्यः । द्विगुणाधमा रुद्रशेषादिकेभ्यो दशाधमा त्वं विजानीहि पौत्र

yā revatī raivatasyaiva putrī sā vāruṇī balabhadrasya patnī sauparṇanāmnī balapatnī khagendra yāstāstisraḥ ṣaḍviṣṇośca strībhyaḥ dviguṇādhamā rudraśeṣādikebhyo daśādhamā tvaṁ vijānīhi pautra

She who is Revati, daughter of Revata, is that same Varuni, wife of Balabhadra; and one named Suparna is also a wife of Bala, O lord of birds. These three, know, O grandchild, are twice as low as Rudra, Shesha, and the others, and tenfold lower than Vishnu's six chief wives.

Verse 9 (garuda.2.77.9)

गरुड उवाच । रामेण रन्तुं सर्वदा वारुणी तु पुत्रीत्वमापे रेवतस्यैव सुभ्रूः । एवं त्रिरूपा वारुणी शेषपत्नी द्विरूपभूता पार्वती रुद्रपत्नी

garuḍa uvāca rāmeṇa rantuṁ sarvadā vāruṇī tu putrītvamāpe revatasyaiva subhrūḥ evaṁ trirūpā vāruṇī śeṣapatnī dvirūpabhūtā pārvatī rudrapatnī

Garuda said: So Varuni, in order ever to unite with Rama, took birth as the daughter of Revata, O fair-browed one; thus Varuni, Shesha's wife, is threefold, while Parvati, Rudra's wife, is twofold.

Verse 10 (garuda.2.77.10)

नीचाया जांबवत्याश्च शेषसाम्यं च कुत्रचित् । श्रूयते च मया कृष्ण निमित्तं ब्रूहि मे प्रभो

nīcāyā jāṁbavatyāśca śeṣasāmyaṁ ca kutracit śrūyate ca mayā kṛṣṇa nimittaṁ brūhi me prabho

Somewhere I have also heard, O Krishna, that lowly Jambavati is said to be equal to Shesha — tell me the reason for this, O Lord.

Verse 11 (garuda.2.77.11)

उमायाश्च तथा रुद्रः सदा बहुगुणाधिकः । एवं त्वयोक्तं भगवन्निश्चयार्थं मम प्रभो

umāyāśca tathā rudraḥ sadā bahuguṇādhikaḥ evaṁ tvayoktaṁ bhagavanniścayārthaṁ mama prabho

And you have said that Rudra is always many times superior to Uma — tell me this, O Bhagavan, O Lord, for my certain understanding.

Verse 12 (garuda.2.77.12)

रेवती श्रीयुता श्रीश्च शेषरूपा च वारुणी । सौपर्णि पार्वती चैव तिस्रः शेषाशंतो वराः

revatī śrīyutā śrīśca śeṣarūpā ca vāruṇī sauparṇi pārvatī caiva tisraḥ śeṣāśaṁto varāḥ

Revati, joined with Shri, and Shri herself, and Varuni in Shesha's form, and Suparni, and Parvati as well — these three excellent ones are portions of Shesha—

Verse 13 (garuda.2.77.13)

इत्यपि श्रूयते कृष्ण कुत्रचिन्मधुसूदन । निमित्तं ब्रूहि मे कृष्ण तव शिष्याय सुव्रत

ityapi śrūyate kṛṣṇa kutracinmadhusūdana nimittaṁ brūhi me kṛṣṇa tava śiṣyāya suvrata

—this too, O Krishna Madhusudana, is heard somewhere — tell me the reason, O Krishna, O you of good vows, to your disciple.

Verse 14 (garuda.2.77.14)

श्रीकृष्ण उवाच । विज्ञाय जांबवत्याश्च तदन्येषां खगाधिप । उत्तमानां च साम्यं तु उत्तमावेशतो भवेत्

śrīkṛṣṇa uvāca vijñāya jāṁbavatyāśca tadanyeṣāṁ khagādhipa uttamānāṁ ca sāmyaṁ tu uttamāveśato bhavet

Shri Krishna said: Understand, O lord of birds, that the equality of Jambavati and the others with the excellent ones arises through the indwelling presence of those excellent ones.

Verse 15 (garuda.2.77.15)

अवराणां गुणस्यापि ह्युत्तमानामधीनता । अस्तीति द्योतनायैव शतांशाधिकमुच्यते

avarāṇāṁ guṇasyāpi hyuttamānāmadhīnatā astīti dyotanāyaiva śatāṁśādhikamucyate

That even the qualities of the lower are dependent upon the higher — to indicate just this, the phrase 'a hundredfold greater' is used.

Verse 16 (garuda.2.77.16)

यथा मयोच्यते वीन्द्र तथा जानीहि नान्यथा । तदनन्तरजान्वक्ष्ये शृणु काश्यपजोत्तम

yathā mayocyate vīndra tathā jānīhi nānyathā tadanantarajānvakṣye śṛṇu kāśyapajottama

Understand it exactly as I say, O best of kings, and never otherwise. I shall now speak of those born after this — listen, O best of Kashyapa's line.

Verse 17 (garuda.2.77.17)

चतुर्दशसु चेन्द्रेषु सप्तमो यः पुरन्दरः । वृत्रादीनां शरीरं तु पुरमित्युच्यते बुधैः

caturdaśasu cendreṣu saptamo yaḥ purandaraḥ vṛtrādīnāṁ śarīraṁ tu puramityucyate budhaiḥ

Among the fourteen Indras, the seventh is Purandara; the body of Vritra and the other demons is called 'pura' by the wise.

Verse 18 (garuda.2.77.18)

तं दारयति वज्रेण यस्मात्तस्मात्पुरन्दरः । चतुर्दशसु चेन्द्रेषु मन्त्रद्युम्नस्तु षष्ठकः

taṁ dārayati vajreṇa yasmāttasmātpurandaraḥ caturdaśasu cendreṣu mantradyumnastu ṣaṣṭhakaḥ

Since he splits that fortress open with his thunderbolt, he is named Purandara. Among the fourteen Indras, the sixth is Mantradyumna.

Verse 19 (garuda.2.77.19)

मन्त्रानष्ट महावीन्द्र देवो द्योतयते यतः । मन्त्रद्युम्नस्ततो लोके उभावप्येक एव तु

mantrānaṣṭa mahāvīndra devo dyotayate yataḥ mantradyumnastato loke ubhāvapyeka eva tu

Since that god, O great king, illumines the mantras, he is named Mantradyumna in the world; and indeed both these names refer to one and the same figure.

Verse 20 (garuda.2.77.20)

मन्त्रद्युम्नावतारोभूत्कुन्तीपुत्रोर्जुनो भुवि । विष्णोर्वायोरनन्तस्य चेन्द्रस्य खगसत्तम

mantradyumnāvatārobhūtkuntīputrorjuno bhuvi viṣṇorvāyoranantasya cendrasya khagasattama

Arjuna, son of Kunti, was born on earth as the incarnation of Mantradyumna, O best of birds, endowed with portions of Vishnu, Vayu, Ananta, and Indra.

Verse 21 (garuda.2.77.21)

पार्थश्चतुर्भिः संयुक्त इन्द्र एव प्रकीर्तितः । चतुर्थेपि च वायोश्च विशेषोस्ति सदार्जुन

pārthaścaturbhiḥ saṁyukta indra eva prakīrtitaḥ caturthepi ca vāyośca viśeṣosti sadārjuna

Partha, endowed with these four, is proclaimed as Indra himself; and even in that fourth portion, there is ever a special predominance of Vayu in Arjuna.

Verse 22 (garuda.2.77.22)

वालिर्नामा वानरस्तु पुरन्दर इति स्मृतः । चन्द्रवंशे समुत्पन्नो गाधिराजो विचक्षणः

vālirnāmā vānarastu purandara iti smṛtaḥ candravaṁśe samutpanno gādhirājo vicakṣaṇaḥ

The monkey named Vali is remembered as an incarnation of Purandara. Born in the lunar dynasty, the wise King Gadhi—

Verse 23 (garuda.2.77.23)

मन्त्रद्युम्नावतारः स विश्वामित्रपिता स्मृतः । वेदोक्तमन्त्रा गाः प्रोक्ता धिया संधारयेद्यतः

mantradyumnāvatāraḥ sa viśvāmitrapitā smṛtaḥ vedoktamantrā gāḥ proktā dhiyā saṁdhārayedyataḥ

—is remembered as an incarnation of Mantradyumna, the father of Vishvamitra. Since the Vedic mantras are called 'gah,' and he held them firmly in mind—

Verse 24 (garuda.2.77.24)

अतो गाधिरिति प्रोक्तस्तदर्थं भूतले ह्यभूत् । इक्ष्वाकुपुत्रो वीन्द्र विकुक्षिरिति विश्रुतः

ato gādhiriti proktastadarthaṁ bhūtale hyabhūt ikṣvākuputro vīndra vikukṣiriti viśrutaḥ

—hence he is called Gadhi, and he appeared on earth for that purpose. O best of kings, the son of Ikshvaku known as Vikukshi—

Verse 25 (garuda.2.77.25)

स एवेन्द्रावतारोभूद्धरिसेवार्थमेव च । विशेषेण हरिं कुक्षौ विज्ञानाच्च हरिः सदा

sa evendrāvatārobhūddharisevārthameva ca viśeṣeṇa hariṁ kukṣau vijñānācca hariḥ sadā

—was likewise an incarnation of Indra, solely for the sake of serving Hari; through his special knowledge, Hari was ever present, as it were, within his belly—

Verse 26 (garuda.2.77.26)

अतो विकुक्षिनामासौ भूलोके विश्रुतः सदा । रामपुत्रः कुशः प्रोक्त इन्द्र एव प्रकीर्तितः

ato vikukṣināmāsau bhūloke viśrutaḥ sadā rāmaputraḥ kuśaḥ prokta indra eva prakīrtitaḥ

—hence he is ever renowned on earth by the name Vikukshi. Rama's son Kusha is declared, and proclaimed, to be Indra himself.

Verse 27 (garuda.2.77.27)

वाल्मीकिऋषिणा यस्मात्कुशेनैव विनिर्मितः । अतः कुश इति प्रोक्तो जानकीनन्दनः प्रभुः

vālmīkiṛṣiṇā yasmātkuśenaiva vinirmitaḥ ataḥ kuśa iti prokto jānakīnandanaḥ prabhuḥ

Since he was formed by the sage Valmiki using kusha-grass, the lord, Janaki's delight, is called Kusha.

Verse 28 (garuda.2.77.28)

इन्द्रद्युम्नः पुरेंद्रस्तु गाधी वाली तथार्जुनः । विकुक्षिः कुश एवैते सप्त चेन्द्राः प्रकीर्तिताः

indradyumnaḥ pureṁdrastu gādhī vālī tathārjunaḥ vikukṣiḥ kuśa evaite sapta cendrāḥ prakīrtitāḥ

Indradyumna, Purandara, Gadhi, Vali, Arjuna, Vikukshi, and Kusha — these seven are proclaimed as the successive Indras.

Verse 29 (garuda.2.77.29)

यः कृष्णपुत्त्रः प्रद्युम्नः काम एव प्रकीर्तितः । प्रकृष्टप्रकाशरूपत्वात्प्रद्युम्न इति नामवान्

yaḥ kṛṣṇaputtraḥ pradyumnaḥ kāma eva prakīrtitaḥ prakṛṣṭaprakāśarūpatvātpradyumna iti nāmavān

Krishna's son Pradyumna is proclaimed to be Kama himself; on account of his exceedingly radiant form, he bears the name Pradyumna.

Verse 30 (garuda.2.77.30)

यो रामभ्राता भरतः काम एवाभवद्भुवि । रामाज्ञां भरते यस्मात्तस्माद्भरतनामकः

yo rāmabhrātā bharataḥ kāma evābhavadbhuvi rāmājñāṁ bharate yasmāttasmādbharatanāmakaḥ

Rama's brother Bharata was likewise Kama, born on earth; since he bore Rama's command, he is named Bharata.

Verse 31 (garuda.2.77.31)

चक्राभिमानि कामस्तु सुदर्शन इति स्मृतः । ब्रह्मैव कृष्णपुत्रस्तु सांबो जाम्बवतीसुतः

cakrābhimāni kāmastu sudarśana iti smṛtaḥ brahmaiva kṛṣṇaputrastu sāṁbo jāmbavatīsutaḥ

Kama, presiding over the discus, is remembered as Sudarshana; and Krishna's son Samba, born of Jambavati, is Brahma himself.

Verse 32 (garuda.2.77.32)

कामावतारो विज्ञेयः संदेहो नात्र विद्यते । यो रुद्रपुत्रः स्कन्दस्तु काम एव प्रकीर्तितः

kāmāvatāro vijñeyaḥ saṁdeho nātra vidyate yo rudraputraḥ skandastu kāma eva prakīrtitaḥ

He is to be known as an incarnation of Kama — of this there is no doubt. Rudra's son Skanda too is proclaimed to be Kama.

Verse 33 (garuda.2.77.33)

रिपूनास्कंदते नित्यमतः स्कन्द इति स्मृतः । यो वा सनत्कुमारस्तु ब्रह्मपुत्रः खगाधिप । कामावतारो विज्ञेयो नात्र कार्या विचारणा

ripūnāskaṁdate nityamataḥ skanda iti smṛtaḥ yo vā sanatkumārastu brahmaputraḥ khagādhipa kāmāvatāro vijñeyo nātra kāryā vicāraṇā

Since he ever leaps upon his foes, he is remembered as Skanda. And Sanatkumara too, Brahma's son, O lord of birds, is to be known as an incarnation of Kama — of this there is no need for doubt.

Verse 34 (garuda.2.77.34)

सुदर्शनश्च परमः प्रद्युम्नः सांब एव च । सनत्कुमारः सांबश्च षडेते कामरूपकाः

sudarśanaśca paramaḥ pradyumnaḥ sāṁba eva ca sanatkumāraḥ sāṁbaśca ṣaḍete kāmarūpakāḥ

Sudarshana, Pradyumna, Samba, Sanatkumara, and the others — these are six forms of Kama.

Verse 35 (garuda.2.77.35)

ततश्च इन्द्रकामावप्युमादिभ्यो दशावरौ । तयोर्मध्ये तु गरुड काम इन्द्राधमः स्मृतः

tataśca indrakāmāvapyumādibhyo daśāvarau tayormadhye tu garuḍa kāma indrādhamaḥ smṛtaḥ

Thus both Indra and Kama are ten degrees lower than Uma and the others; and between the two, O Garuda, Kama is remembered as lower than Indra.

Verse 36 (garuda.2.77.36)

प्राणस्त्वहङ्कार एव अहङ्कारकसंज्ञकः । गरुत्मदंशो विज्ञेयः कामेन्द्राभ्यां दशाधमः

prāṇastvahaṅkāra eva ahaṅkārakasaṁjñakaḥ garutmadaṁśo vijñeyaḥ kāmendrābhyāṁ daśādhamaḥ

Prana in the sense of Ahankara is indeed named Ahankaraka; this portion of Garutman is to be known as ten degrees lower than both Kama and Indra.

Verse 37 (garuda.2.77.37)

तदनन्तरजान्वक्ष्ये शृणु वीन्द्र समाहितः । श्रवणान्मोक्षमाप्नोति महापापाद्विमुच्यते

tadanantarajānvakṣye śṛṇu vīndra samāhitaḥ śravaṇānmokṣamāpnoti mahāpāpādvimucyate

I shall now speak of those born after this; listen, O best of kings, with a composed mind. By hearing this, one attains liberation, and is freed from great sin.

Verse 38 (garuda.2.77.38)

कामपुत्रोनिरुद्धोऽपि हरेरन्यः प्रकीर्तितः । स एवाभूद्धरेः सेवां कर्तुं रामानुजो भुवि

kāmaputroniruddho'pi hareranyaḥ prakīrtitaḥ sa evābhūddhareḥ sevāṁ kartuṁ rāmānujo bhuvi

Kama's son Aniruddha too is proclaimed as distinct from Hari; that very one was born on earth as Rama's younger brother, to render service to Hari—

Verse 39 (garuda.2.77.39)

शत्रुघ्न इति विख्यातः शत्रून्सूदयते यतः । अनिरुद्धः कृष्णपुत्रो प्रद्युम्नाद्योऽजनिष्ट ह

śatrughna iti vikhyātaḥ śatrūnsūdayate yataḥ aniruddhaḥ kṛṣṇaputro pradyumnādyo'janiṣṭa ha

—renowned as Shatrughna, since he destroys enemies. Aniruddha, Krishna's son, was born from Pradyumna—

Verse 40 (garuda.2.77.40)

संकर्षणादिरूपैस्तु त्रिभिराविष्ट एव सः । एवं द्विरूपो विज्ञेयो ह्यनिरुद्धो महामतिः

saṁkarṣaṇādirūpaistu tribhirāviṣṭa eva saḥ evaṁ dvirūpo vijñeyo hyaniruddho mahāmatiḥ

—and he is indeed entered by three forms, beginning with Sankarshana. Thus the wise Aniruddha is to be known as twofold.

Verse 41 (garuda.2.77.41)

कामभार्या रतिर्या तु द्विरूपा संप्रकीर्तिता । रुग्मपुत्री रुग्मवती कामभार्या प्रकीर्तिता

kāmabhāryā ratiryā tu dvirūpā saṁprakīrtitā rugmaputrī rugmavatī kāmabhāryā prakīrtitā

Rati, Kama's wife, is declared to be twofold; Rugmavati, daughter of Rugma, is proclaimed as Kama's wife.

Verse 42 (garuda.2.77.42)

अतिप्रकाशयुक्तत्वात्तस्माद्रुग्मवती स्मृता । दुर्योधनस्य या पुत्री लक्षणा सा रतिः स्मृता

atiprakāśayuktatvāttasmādrugmavatī smṛtā duryodhanasya yā putrī lakṣaṇā sā ratiḥ smṛtā

On account of her being endowed with great radiance, she is remembered as Rugmavati. Duryodhana's daughter, Lakshana, is remembered as the other form of Rati.

Verse 43 (garuda.2.77.43)

काष्ठा सांबस्य भार्या सा लक्षणं संयुनक्त्यतः । लक्षणाभिधया भूमौ दुष्ट वीर्योद्भवा ह्यपि

kāṣṭhā sāṁbasya bhāryā sā lakṣaṇaṁ saṁyunaktyataḥ lakṣaṇābhidhayā bhūmau duṣṭa vīryodbhavā hyapi

She, Kashtha, wife of Samba, is thus joined with this mark; on earth, under the name Lakshana, she was born, though from a wicked lineage—

Verse 44 (garuda.2.77.44)

एवं द्विरूपा विज्ञेया कामभार्या रतिः स्मृता । स्वायंभुवो ब्रह्मपुत्रो मनुस्त्वाद्यो गुरौ समः । राजधर्मेण विष्णोश्च जातः प्रीणयितुं हरेः

evaṁ dvirūpā vijñeyā kāmabhāryā ratiḥ smṛtā svāyaṁbhuvo brahmaputro manustvādyo gurau samaḥ rājadharmeṇa viṣṇośca jātaḥ prīṇayituṁ hareḥ

—thus Rati, Kama's wife, is to be known as twofold. Svayambhuva, Brahma's son, the first Manu, equal to his guru — he was born through the kingly dharma of Vishnu, to please Hari.

Verse 45 (garuda.2.77.45)

बृहस्पतिर्देवगुरुर्महात्मा तस्यावतारास्त्रय आसन् खगेन्द्र । रामावतारे भरताख्यो बभूव ह्यंभोजजावेशयुतो बृहस्पतिः

bṛhaspatirdevagururmahātmā tasyāvatārāstraya āsan khagendra rāmāvatāre bharatākhyo babhūva hyaṁbhojajāveśayuto bṛhaspatiḥ

Brihaspati, the great-souled guru of the gods — he had three incarnations, O lord of birds. In the Rama incarnation, Brihaspati, endowed with the indwelling of Brahma, became known as Bharata—

Verse 46 (garuda.2.77.46)

देवावतारान्वानरांस्तारयित्वा श्रीरामदिव्याऽचरितान्यवादीत् । अतो ह्यसौ नारनामा बभूव ह्यङ्गत्वमाप्तुं रामदेवस्य भूम्याम्

devāvatārānvānarāṁstārayitvā śrīrāmadivyā'caritānyavādīt ato hyasau nāranāmā babhūva hyaṅgatvamāptuṁ rāmadevasya bhūmyām

—and, having ferried across the incarnated gods now born as monkeys, he recited Shri Rama's divine deeds. Hence he became known by the name Nara, having attained the status of Rama's own close companion on earth.

Verse 47 (garuda.2.77.47)

कृष्णावतारे द्रोणनामा बभूव अंभोजजावेशयुतो बृहस्पतिः । यस्माद्दोणात्संबभूव गुरुश्च तस्मादसौ द्रोणसंज्ञो बभूव

kṛṣṇāvatāre droṇanāmā babhūva aṁbhojajāveśayuto bṛhaspatiḥ yasmāddoṇātsaṁbabhūva guruśca tasmādasau droṇasaṁjño babhūva

In the Krishna incarnation, Brihaspati, endowed with Brahma's indwelling, became known by the name Drona; since a guru arose from that drona (vessel), he came to bear the name Drona.

Verse 48 (garuda.2.77.48)

भूभारभूताद्युद्धृतौ ह्यङ्गभूतो विष्णोः सेवां कर्तुमेवास भूमौ । बृहस्पतिः पवनावेशयुक्ता स उद्धवश्चेत्यमिधानमाप

bhūbhārabhūtādyuddhṛtau hyaṅgabhūto viṣṇoḥ sevāṁ kartumevāsa bhūmau bṛhaspatiḥ pavanāveśayuktā sa uddhavaścetyamidhānamāpa

In order to relieve the earth of its burden through war, he, as Vishnu's own limb, remained on earth solely to serve Vishnu; Brihaspati, endowed with the indwelling of Pavana, obtained the name Uddhava.

Verse 49 (garuda.2.77.49)

यस्मादुत्कृष्टो हरिरत्र सम्यगतो ह्यसौ बुधवन्नाम चाप । सखा ह्यभूत्कृष्णदेवस्य नित्यं महामतिः सर्वलोकेषु पूज्यः

yasmādutkṛṣṭo hariratra samyagato hyasau budhavannāma cāpa sakhā hyabhūtkṛṣṇadevasya nityaṁ mahāmatiḥ sarvalokeṣu pūjyaḥ

Since he truly excelled here in his understanding of Hari, he obtained the name meaning 'wise'; he was ever the friend of Lord Krishna, of great intellect, worshipped in all the worlds.

Verse 50 (garuda.2.77.50)

दक्षिणाङ्गुष्ठजो दक्षो ब्रह्मपुत्रो महामतिः । कन्यां सृष्ट्वा हरेः प्रीणन्नास भूमा प्रजापतिः । पुत्रानुदपादयद्दक्षस्त्वतो दक्ष इति स्मृतः

dakṣiṇāṅguṣṭhajo dakṣo brahmaputro mahāmatiḥ kanyāṁ sṛṣṭvā hareḥ prīṇannāsa bhūmā prajāpatiḥ putrānudapādayaddakṣastvato dakṣa iti smṛtaḥ

Daksha, born from Brahma's right thumb, Brahma's son, of great intellect, having created a daughter to please Hari, was a great Prajapati upon the earth; Daksha begot many sons — hence he is remembered as Daksha.

Verse 51 (garuda.2.77.51)

शचीं भार्यां देवराजस्य विद्धि तस्या ह्यवतारं शृणु सम्यक् खगेन्द्र । रामावतारे नाम तारा बभूव सा वालिपत्नी शचीसंज्ञका च

śacīṁ bhāryāṁ devarājasya viddhi tasyā hyavatāraṁ śṛṇu samyak khagendra rāmāvatāre nāma tārā babhūva sā vālipatnī śacīsaṁjñakā ca

Know Shachi as the wife of the king of the gods, O lord of birds; hear properly of her incarnations. In the Rama incarnation, she became named Tara, Vali's wife, that same Shachi.

Verse 52 (garuda.2.77.52)

रामान्मृते वालिसंज्ञे पतौ हि सुग्रीवसंगं सा चकाराथ तारा । अतो नागात्स्वर्गलोकं च तारा क्व वा यायादन्तरिक्षे च पापा

rāmānmṛte vālisaṁjñe patau hi sugrīvasaṁgaṁ sā cakārātha tārā ato nāgātsvargalokaṁ ca tārā kva vā yāyādantarikṣe ca pāpā

When her husband named Vali was slain by Rama, that Tara then formed a union with Sugriva; hence Tara did not go to the heavenly world — where indeed would that sinful one go, remaining only in the intermediate realm?

Verse 53 (garuda.2.77.53)

कृष्णावतारे सैव तारा च वीन्द्र बभूव भूमौ विजयस्य पत्नी । पिशङ्गदेति ह्यभिधा स्याच्च तस्याः सामीप्यमस्यास्त्वर्जुनेनैव चासीत्

kṛṣṇāvatāre saiva tārā ca vīndra babhūva bhūmau vijayasya patnī piśaṅgadeti hyabhidhā syācca tasyāḥ sāmīpyamasyāstvarjunenaiva cāsīt

In the Krishna incarnation, O best of kings, that same Tara became, on earth, the wife of Vijaya (Arjuna); her name became Pishangada, and her closeness was with Arjuna.

Verse 54 (garuda.2.77.54)

उत्पादयित्वा बभ्रुवाहं च पुत्रं तस्यां त्यक्त्वा ह्यर्जुनो वै महात्मा । अतश्चोभे वारचित्राङ्गदे च शचीरूपे नात्र विवार्यमस्ति

utpādayitvā babhruvāhaṁ ca putraṁ tasyāṁ tyaktvā hyarjuno vai mahātmā ataścobhe vāracitrāṅgade ca śacīrūpe nātra vivāryamasti

Having begotten a son, Babhruvahana, upon her, the great-souled Arjuna left her; and thus both Pishangada and Chitrangada are, in truth, forms of Shachi — of this there is no need for doubt.

Verse 55 (garuda.2.77.55)

पुलोमजा मन्त्रद्युम्नस्य भार्या या काशिका गाधिराजस्य भार्या । विकुक्षिभार्या सुमतिश्चेति संज्ञा कुशस्य पत्नी कान्तिमतीति संज्ञा

pulomajā mantradyumnasya bhāryā yā kāśikā gādhirājasya bhāryā vikukṣibhāryā sumatiśceti saṁjñā kuśasya patnī kāntimatīti saṁjñā

Pulomaja, wife of Mantradyumna; Kashika, wife of King Gadhi; Sumati, the name of Vikukshi's wife; and Kantimati, the name of Kusha's wife—

Verse 56 (garuda.2.77.56)

एता हि सप्त ह्यवराश्च शच्या जानीहि वै नास्ति विचारणात्र । शची रतिश्चानिरुद्धो मनुर्दक्षो बृहस्पतिः । षडन्योन्यसमाः प्रोक्ता अहङ्काराद्दशाधमाः

etā hi sapta hyavarāśca śacyā jānīhi vai nāsti vicāraṇātra śacī ratiścāniruddho manurdakṣo bṛhaspatiḥ ṣaḍanyonyasamāḥ proktā ahaṅkārāddaśādhamāḥ

—these seven, know, are lower than Shachi; of this there is no question. Shachi, Rati, Aniruddha, Manu, Daksha, and Brihaspati — these six are declared equal to one another, and ten degrees lower than Ahankara.

Verse 57 (garuda.2.77.57)

अथ यः प्रवहो वायुर्मुख्यवायोः सुतो बली । स वायुषु महानद्य स वै कोणाधिपस्तथा

atha yaḥ pravaho vāyurmukhyavāyoḥ suto balī sa vāyuṣu mahānadya sa vai koṇādhipastathā

Now, Pravaha, the Vayu who is the mighty son of the Chief Vayu, is today the greatest among the subordinate winds, and likewise the lord of the wind's corner-quarter—

Verse 58 (garuda.2.77.58)

नासिकासु स एवोक्तो भौतिकस्तुल्य एव च । अतिवाहः स एवोक्तः यतो गम्यो मुमुक्षुभिः

nāsikāsu sa evokto bhautikastulya eva ca ativāhaḥ sa evoktaḥ yato gamyo mumukṣubhiḥ

—he is also spoken of as present in the nostrils, likewise equal in his elemental form; he is also called Ativaha, since he is the one reached by those seeking liberation.

Verse 59 (garuda.2.77.59)

दक्षादिभ्यः पञ्चगुणादधमः संप्रकीर्तितः । गरुड उवाच । प्रवहश्चेति संज्ञां स किमर्थं प्राप तद्वद

dakṣādibhyaḥ pañcaguṇādadhamaḥ saṁprakīrtitaḥ garuḍa uvāca pravahaśceti saṁjñāṁ sa kimarthaṁ prāpa tadvada

He is proclaimed to be five degrees lower than Daksha and the others. Garuda said: Tell me why he obtained the name Pravaha.

Verse 60 (garuda.2.77.60)

अर्थः कश्चास्ति तन्नाम्नः प्रतीतस्तं वदस्व मे । गरुडेनैवमुक्तस्तु भगवान्देवकीसुतः । उवाच परमप्रीतः संस्तूय गरुडं हरिः

arthaḥ kaścāsti tannāmnaḥ pratītastaṁ vadasva me garuḍenaivamuktastu bhagavāndevakīsutaḥ uvāca paramaprītaḥ saṁstūya garuḍaṁ hariḥ

What established meaning does that name carry? Tell me this. Thus addressed by Garuda, the Lord, son of Devaki, greatly pleased, having praised Garuda, Hari spoke.

Verse 61 (garuda.2.77.61)

कृष्ण उवाच । प्रहर्षेण हरेस्तुल्यान्सर्वदा वहते यतः । अतः प्रवहनामासौ कीर्तितः पक्षिसत्तम

kṛṣṇa uvāca praharṣeṇa harestulyānsarvadā vahate yataḥ ataḥ pravahanāmāsau kīrtitaḥ pakṣisattama

Krishna said: Since he ever bears, with great joy, those equal to Hari, he is thus proclaimed by the name Pravaha, O best of birds.

Verse 62 (garuda.2.77.62)

सर्वोत्तमो विष्णुरेवास्ति नाम्ना ब्रह्मादयस्तदधीनाः सदापि । मयोक्तमेतत्तु सत्यं न मिथ्या गृह्णामि हस्तेनोरगं कोपयुक्तम्

sarvottamo viṣṇurevāsti nāmnā brahmādayastadadhīnāḥ sadāpi mayoktametattu satyaṁ na mithyā gṛhṇāmi hastenoragaṁ kopayuktam

Vishnu alone, in truth, is supreme; Brahma and the others are ever subject to him. This I declare is true, not false — in proof I shall take up in my hand an enraged serpent.

Verse 63 (garuda.2.77.63)

सर्वं नु सत्यं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतुह्यहीन्द्रः । एवं ब्रुवन्नुरगं कोपयुक्तं समग्रहीन्नादशत्सोप्युरङ्गः

sarvaṁ nu satyaṁ yadi mithyā bhavettu tadā tvasau māṁ daśatuhyahīndraḥ evaṁ bruvannuragaṁ kopayuktaṁ samagrahīnnādaśatsopyuraṅgaḥ

If all this is not true but false, then let this king of serpents bite me. Thus saying, he seized the enraged serpent — and that serpent did not bite him.

Verse 64 (garuda.2.77.64)

एतस्य संधारणादेव वीन्द्र स वायुपुत्रः प्रवहेत्याप संज्ञाम् । यो वा लोके विष्णुमूर्तिं विहाय दैत्यस्वरूपा रेणुकाद्याः कुदेवाः

etasya saṁdhāraṇādeva vīndra sa vāyuputraḥ pravahetyāpa saṁjñām yo vā loke viṣṇumūrtiṁ vihāya daityasvarūpā reṇukādyāḥ kudevāḥ

Merely by holding this serpent firm, O best of kings, that son of Vayu obtained the name Pravaha. As for those in the world who, leaving aside Vishnu's own form, worship false gods of demonic nature, such as Renuka and the rest—

Verse 65 (garuda.2.77.65)

तेषां तथा मत्पितॄणां च पूजा व्यर्था सत्यं सत्यमेतद्ब्रवीमि । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः

teṣāṁ tathā matpitṝṇāṁ ca pūjā vyarthā satyaṁ satyametadbravīmi etatsarvaṁ yadi mithyā bhavettu tadā tvasau māṁ daśatu hyahīndraḥ

—their worship is in vain; truly, truly I declare this. If all of this is false, then let this king of serpents bite me.

Verse 66 (garuda.2.77.66)

पित्र्यं नयामि प्रविहायैव ये तु पित्रुद्देशात्केवलं यः करोति । स पापात्मा नरकान्वै प्रयातीत्येतद्वाक्यं सत्यमेतद्ब्रवीमि

pitryaṁ nayāmi pravihāyaiva ye tu pitruddeśātkevalaṁ yaḥ karoti sa pāpātmā narakānvai prayātītyetadvākyaṁ satyametadbravīmi

I set aside mere ancestral rites; whoever performs ritual solely for the sake of ancestors, without Vishnu-cognition, that sinful soul indeed goes to hell; this statement, I declare, is true.

Verse 67 (garuda.2.77.67)

न श्रीः स्वतन्त्रा नापि विधिः स्वतन्त्रो न वायुदेवो नापि शिवः स्वतन्त्रः । तदन्ये नो गौरिपुलोमजाद्याः किं वक्तव्यं नात्र लोके स्वतन्त्रः

na śrīḥ svatantrā nāpi vidhiḥ svatantro na vāyudevo nāpi śivaḥ svatantraḥ tadanye no gauripulomajādyāḥ kiṁ vaktavyaṁ nātra loke svatantraḥ

Shri is not independent, nor is Brahma independent, nor the god Vayu, nor Shiva independent; what then of Gauri, Puloman's daughter, and the rest? None in this world is independent.

Verse 68 (garuda.2.77.68)

ब्रवीमि सत्यं पुरुषो विष्णुरेव सत्यं सत्यं भुजमुद्धृत्य सत्यम् । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्र

bravīmi satyaṁ puruṣo viṣṇureva satyaṁ satyaṁ bhujamuddhṛtya satyam etatsarvaṁ yadi mithyā bhavettu tadā tvasau māṁ daśatu hyahīndra

I declare truly — the Supreme Person is Vishnu alone; truly, truly, raising my arm, I swear truly. If all of this is false, then let this king of serpents bite me.

Verse 69 (garuda.2.77.69)

जीवश्च सत्यः परमात्मा च सत्यस्तयोर्भेदः सत्ये एतत्सदापि । जडश्चसत्यो जीवजडयोश्च भेदो भेदः सत्यः किं च जडैशयोर्भिदा

jīvaśca satyaḥ paramātmā ca satyastayorbhedaḥ satye etatsadāpi jaḍaścasatyo jīvajaḍayośca bhedo bhedaḥ satyaḥ kiṁ ca jaḍaiśayorbhidā

The jiva is real, and the Supreme Self is real; the difference between the two is ever truly real. Insentient matter too is real, and the difference between jiva and matter is real; and moreover the difference between matter and the Lord—

Verse 70 (garuda.2.77.70)

भेदः सत्यः सर्वजीवेषु नित्यं सत्या जडानां च भेदा सदापि । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ दशतु मां ह्यहीन्द्रः

bhedaḥ satyaḥ sarvajīveṣu nityaṁ satyā jaḍānāṁ ca bhedā sadāpi etatsarvaṁ yadi mithyā bhavettu tadā tvasau daśatu māṁ hyahīndraḥ

—the difference among all jivas is ever real, and the differences among insentient things too are ever real. If all of this is false, then let this king of serpents bite me.

Verse 71 (garuda.2.77.71)

एवं ब्रुवन्नुरगं कोपयुक्तं समग्रहीन्नादशत्सोप्युरङ्गः । एतस्य संधारणादेववीद्रे सा वायुपुत्रः प्रवहेत्याप संज्ञाम्

evaṁ bruvannuragaṁ kopayuktaṁ samagrahīnnādaśatsopyuraṅgaḥ etasya saṁdhāraṇādevavīdre sā vāyuputraḥ pravahetyāpa saṁjñām

Thus saying, he seized the enraged serpent — and that serpent did not bite him. Merely by holding this firm, O best of kings, that son of Vayu obtained the name Pravaha.

Verse 72 (garuda.2.77.72)

द्वयं स्वरूपं प्रविदित्वैव पूर्वं त्वं स्वीकुरुष्व द्वयमेव नित्यम् । स्नानादिकं च प्रकरोति नित्यं पापी स आत्मा नैव मोक्षं प्रयाति

dvayaṁ svarūpaṁ praviditvaiva pūrvaṁ tvaṁ svīkuruṣva dvayameva nityam snānādikaṁ ca prakaroti nityaṁ pāpī sa ātmā naiva mokṣaṁ prayāti

Having first properly understood this pair of realities, adopt that very pair permanently. The sinful soul who merely continues bathing and the like, without this understanding, never attains liberation.

Verse 73 (garuda.2.77.73)

तस्माद्द्वयं प्रविचार्यैव नित्यं सुखी भवेन्नात्र विचार्यमस्ति । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः

tasmāddvayaṁ pravicāryaiva nityaṁ sukhī bhavennātra vicāryamasti etatsarvaṁ yadi mithyā bhavettu tadā tvasau māṁ daśatu hyahīndraḥ

Therefore, by ever properly reflecting on this pair, one becomes happy — of this there is no question. If all of this is false, then let this king of serpents bite me.

Verse 74 (garuda.2.77.74)

गरुड उवाच । किं तद्द्वयं देवदेवेश किं वा तत्कारणं कीदृशं मे वदस्व । द्वयोस्त्यागं कीदृशं मे वदस्व त्यागात्सुखं कीदृशं मे वदस्व

garuḍa uvāca kiṁ taddvayaṁ devadeveśa kiṁ vā tatkāraṇaṁ kīdṛśaṁ me vadasva dvayostyāgaṁ kīdṛśaṁ me vadasva tyāgātsukhaṁ kīdṛśaṁ me vadasva

Garuda said: What is that pair, O Lord of gods? What is its cause — tell me what sort it is. Tell me what sort of renunciation of this pair there should be; tell me what sort of happiness comes from that renunciation.

Verse 75 (garuda.2.77.75)

श्रीकृष्ण उवाच । द्वयं चाहुस्त्विन्द्रिये द्वे बलिष्ठे देहे ह्यस्मिञ्श्रोत्रनेत्रे सुसृष्टे । अवान्तरे श्रोत्रनेत्रे खगेन्द्र द्वयं चाहुस्तत्स्वरूपं च वक्ष्ये

śrīkṛṣṇa uvāca dvayaṁ cāhustvindriye dve baliṣṭhe dehe hyasmiñśrotranetre susṛṣṭe avāntare śrotranetre khagendra dvayaṁ cāhustatsvarūpaṁ ca vakṣye

Shri Krishna said: They speak of a pair as the two most powerful senses in this body, well-formed — the ear and the eye. Among the subordinate senses too there is such a pair, O lord of birds; I shall now describe their true nature.

Verse 76 (garuda.2.77.76)

श्रोत्रस्वभावो लोक वार्ताश्रुतौ च ह्यतीव मोदस्त्वादरास्वादनेन । हरेर्वार्ताश्रवणे दुःखजालं श्रोत्रस्वभावो जडता दमश्च

śrotrasvabhāvo loka vārtāśrutau ca hyatīva modastvādarāsvādanena harervārtāśravaṇe duḥkhajālaṁ śrotrasvabhāvo jaḍatā damaśca

The nature of the ear is such that, in hearing worldly gossip, it finds intense delight through eager relishing; but in hearing Hari's story, that same ear's nature is dullness and mere restraint, experienced as a mass of suffering.

Verse 77 (garuda.2.77.77)

नेत्रस्वभावो दर्शने स्त्रीनराणां ह्यत्यादरान्नास्ति निद्रादिकं च । हरेर्भक्तानां दर्शने दुःखरूपो विष्णोः पूजादर्शने दुःखजालम्

netrasvabhāvo darśane strīnarāṇāṁ hyatyādarānnāsti nidrādikaṁ ca harerbhaktānāṁ darśane duḥkharūpo viṣṇoḥ pūjādarśane duḥkhajālam

The nature of the eye, in beholding men and women, is such eagerness that even sleep is forgone; but in beholding Hari's devotees, and the worship of Vishnu, it becomes a mass of suffering.

Verse 78 (garuda.2.77.78)

तयोः स्वरूपं प्रविदित्वैव पूर्वं पुनः पुनः स्वीकरोत्येव मूढः । शिश्नं मौर्ख्याच्चैव कुत्रापि योनौ प्रवेशयेत्सर्वदा ह्यादरेण

tayoḥ svarūpaṁ praviditvaiva pūrvaṁ punaḥ punaḥ svīkarotyeva mūḍhaḥ śiśnaṁ maurkhyāccaiva kutrāpi yonau praveśayetsarvadā hyādareṇa

Having first properly understood the nature of these two senses, yet the fool repeatedly clings to them. Out of foolishness, he inserts his organ into any womb whatsoever, always with eagerness—

Verse 79 (garuda.2.77.79)

भयं च लज्जा नैव चास्ते वधूनां तथा नृणां वनितानां यतीनाम् । स्वसारं ते ह्यविदित्वा दिनेपि सुवाम यज्ञेन स्वाभावश्च वीन्द्र

bhayaṁ ca lajjā naiva cāste vadhūnāṁ tathā nṛṇāṁ vanitānāṁ yatīnām svasāraṁ te hyaviditvā dinepi suvāma yajñena svābhāvaśca vīndra

—with no fear or shame regarding brides, men, women, or ascetics; even not recognizing his own sister, he transgresses even by day, O best of kings — such is his very nature.

Verse 80 (garuda.2.77.80)

रसास्वभावो भक्षणे सर्वदापि ह्यनर्पितस्यान्नभक्ष्यस्य विष्णोः । तथोपहारस्य च तत्स्वभावः अभक्ष्याणां भक्षणे तत्स्वभावः

rasāsvabhāvo bhakṣaṇe sarvadāpi hyanarpitasyānnabhakṣyasya viṣṇoḥ tathopahārasya ca tatsvabhāvaḥ abhakṣyāṇāṁ bhakṣaṇe tatsvabhāvaḥ

The nature of the sense of taste is ever such, in eating food not offered to Vishnu, and likewise in improper use of the food-offering; such too is its nature in eating what is forbidden.

Verse 81 (garuda.2.77.81)

अलेह्यलेहस्य च तत्स्वभावः पातुं त्वपेयस्य च तत्स्वभावः । द्वयोः स्वरूपं च विहाय मूढः पुनः पुनः स्वीकरोत्येव नित्यम्

alehyalehasya ca tatsvabhāvaḥ pātuṁ tvapeyasya ca tatsvabhāvaḥ dvayoḥ svarūpaṁ ca vihāya mūḍhaḥ punaḥ punaḥ svīkarotyeva nityam

Such is its nature toward licking the unlickable, and drinking the undrinkable. Setting aside the true nature of this pair, the fool ever clings to them again and again.

Verse 82 (garuda.2.77.82)

तस्य स्नानं व्यर्थमाहुश्च यस्मात्तस्मात्त्याज्यं न द्वयोः कार्यमेव । अभिप्रायं ह्येतमेवं खगेन्द्र जानीहि त्वं प्रहस्यैव नित्यम्

tasya snānaṁ vyarthamāhuśca yasmāttasmāttyājyaṁ na dvayoḥ kāryameva abhiprāyaṁ hyetamevaṁ khagendra jānīhi tvaṁ prahasyaiva nityam

Hence his bathing and the like are declared to be in vain, since these two are not truly renounced. Understand this meaning thus, O lord of birds, and ever laugh at such futility.

Verse 83 (garuda.2.77.83)

भार्याद्वयं ह्यविदित्वा स्वरूपं स्वीकृत्य चैकां प्रविहायैव चैकाम् । स्नानादिकं कुरुते मूढबूद्धिः व्यर्थं चाहुर्मोक्षभोगौ च नैव । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः

bhāryādvayaṁ hyaviditvā svarūpaṁ svīkṛtya caikāṁ pravihāyaiva caikām snānādikaṁ kurute mūḍhabūddhiḥ vyarthaṁ cāhurmokṣabhogau ca naiva etatsarvaṁ yadi mithyā bhavettu tadā tvasau māṁ daśatu hyahīndraḥ

Not knowing the true nature of the metaphorical pair of wives, embracing one and forsaking the other, the fool-minded one performs bathing and the like — this is declared in vain, and neither liberation nor true enjoyment results. If all of this is false, then let this king of serpents bite me.

Verse 84 (garuda.2.77.84)

गरुड उवाच । भार्याद्वयं किं वद त्वं ममापि तयोः स्वरूपं किं वद त्वं मुरारे । तयोर्मध्ये ग्राह्यभार्यां वद त्वमग्राह्यभार्यां चापि सम्यग्वद त्वम्

garuḍa uvāca bhāryādvayaṁ kiṁ vada tvaṁ mamāpi tayoḥ svarūpaṁ kiṁ vada tvaṁ murāre tayormadhye grāhyabhāryāṁ vada tvamagrāhyabhāryāṁ cāpi samyagvada tvam

Garuda said: Tell me too what this pair of wives is, O Murari; tell me their true nature. Tell me which of the two is the wife to be embraced, and which is the wife to be renounced.

Verse 85 (garuda.2.77.85)

श्रीकृष्ण उवाच । बुद्धिः पत्नी सा द्विरूपा खगेन्द्र दुष्टा चैका त्वपरा सुष्ठुरूपा । तयोर्मध्ये दुष्टरूपा कनिष्ठा ज्येष्ठा तु या सुष्ठुबुद्धिस्वरूपा

śrīkṛṣṇa uvāca buddhiḥ patnī sā dvirūpā khagendra duṣṭā caikā tvaparā suṣṭhurūpā tayormadhye duṣṭarūpā kaniṣṭhā jyeṣṭhā tu yā suṣṭhubuddhisvarūpā

Shri Krishna said: The wife is Buddhi (Intellect), twofold, O lord of birds — one wicked, the other of excellent form. Between them, the wicked-formed one is the younger; the elder is the one of excellent, good intellect.

Verse 86 (garuda.2.77.86)

कनिष्ठया नष्टतां याति जीवः सुतिष्ठन्त्या याति योग्यां प्रतिष्ठाम् । कनिष्ठायाः शृणु वक्ष्ये स्वरूपं श्रुत्वा तस्यास्त्यागबुद्धिं कुरुष्व

kaniṣṭhayā naṣṭatāṁ yāti jīvaḥ sutiṣṭhantyā yāti yogyāṁ pratiṣṭhām kaniṣṭhāyāḥ śṛṇu vakṣye svarūpaṁ śrutvā tasyāstyāgabuddhiṁ kuruṣva

Through the younger, the jiva goes to ruin; through the well-established elder, one attains fitting standing. Hear now — I shall describe the younger's nature; having heard it, resolve to renounce her.

Verse 87 (garuda.2.77.87)

जीवं यं वै प्रेरयन्ती कनिष्ठा काम्यं धर्मं कुरुते सर्वदापि । क्व ब्राह्मणाः क्व च विष्णुर्महात्मा क्व वै कथा क्व च यज्ञाः क्व गावः

jīvaṁ yaṁ vai prerayantī kaniṣṭhā kāmyaṁ dharmaṁ kurute sarvadāpi kva brāhmaṇāḥ kva ca viṣṇurmahātmā kva vai kathā kva ca yajñāḥ kva gāvaḥ

The younger, impelling the jiva she governs, ever makes him perform desire-driven ritual duty: 'What use are brahmins? What use the great soul Vishnu? What use his story? What use sacrifices? What use cows?—'

Verse 88 (garuda.2.77.88)

क्व चाश्वत्थः क्व च स्नानं क्व शौचमेतत्सर्वं नाम नाशं करोति । मूढं पतिं रेणुकां पूजयस्व मायादेव्या दीपदानं कुरुष्व

kva cāśvatthaḥ kva ca snānaṁ kva śaucametatsarvaṁ nāma nāśaṁ karoti mūḍhaṁ patiṁ reṇukāṁ pūjayasva māyādevyā dīpadānaṁ kuruṣva

'—what use the ashvattha tree? What use bathing or purity? All of this brings only ruin. O foolish husband, worship Renuka instead; offer lamps to the goddess of illusion.'

Verse 89 (garuda.2.77.89)

सुभैरवादीन् भज मूढ त्वमन्ध हारिद्रचूर्णन्धारयेः सर्वदापि । ज्येष्ठाष्टम्यां ज्येष्ठदेवीं भजस्व भक्त्या सूत्रं गलबन्धं कुरुष्व

subhairavādīn bhaja mūḍha tvamandha hāridracūrṇandhārayeḥ sarvadāpi jyeṣṭhāṣṭamyāṁ jyeṣṭhadevīṁ bhajasva bhaktyā sūtraṁ galabandhaṁ kuruṣva

'Worship Bhairava and the rest, O blind fool; wear turmeric powder always. On Jyeshtha-ashtami, worship the goddess Jyeshtha with devotion; tie the sacred thread around your neck.'

Verse 90 (garuda.2.77.90)

मरिगन्धाष्टम्यां मरिगन्धं भजस्व तथा सूत्रं स्वगले धारयस्व । दीपस्तंभं सुदिने पूजयस्व तत्सूत्रमेव स्वगले धारयस्व

marigandhāṣṭamyāṁ marigandhaṁ bhajasva tathā sūtraṁ svagale dhārayasva dīpastaṁbhaṁ sudine pūjayasva tatsūtrameva svagale dhārayasva

'On Marigandha-ashtami, worship Marigandha, and likewise wear the thread around your neck. On an auspicious day, worship the lamp-pillar, and wear that same thread around your neck.'

Verse 91 (garuda.2.77.91)

महालक्ष्मीं चाद्यलक्ष्मीं च सम्यक्पूजां कुरु त्वं हि भक्त्याथ जीव । लक्ष्मीसूत्रं स्वागले धारयस्व महालक्ष्मीवान् भवसीत्युत्तरत्र

mahālakṣmīṁ cādyalakṣmīṁ ca samyakpūjāṁ kuru tvaṁ hi bhaktyātha jīva lakṣmīsūtraṁ svāgale dhārayasva mahālakṣmīvān bhavasītyuttaratra

'Duly worship Mahalakshmi and Adyalakshmi with devotion, O jiva; wear the Lakshmi-thread around your neck — thereby you become blessed with great fortune.'

Verse 92 (garuda.2.77.92)

विहाय मौञ्जीदिवसे भाग्यकामः सुगुग्गुलान्धारयस्वातिभक्त्या । सुवासिनीः पूजयस्वाशु भक्त्या गन्धैः पुष्पैर्धूपदीपैः प्रतोष्य

vihāya mauñjīdivase bhāgyakāmaḥ suguggulāndhārayasvātibhaktyā suvāsinīḥ pūjayasvāśu bhaktyā gandhaiḥ puṣpairdhūpadīpaiḥ pratoṣya

'On the day of the sacred-thread ceremony, if you desire fortune, wear guggulu-resin with great devotion; swiftly worship married women with devotion, pleasing them with fragrance, flowers, incense, and lamps.'

Verse 93 (garuda.2.77.93)

वरार्तिक्यं कांस्यपात्रे निधाय कुर्वार्तिक्यं देवतादेवतानाम् । पिचुमन्दपत्राणि वितत्य भूमौ नमस्व त्वं क्षम्यतां चेति चोक्त्वा

varārtikyaṁ kāṁsyapātre nidhāya kurvārtikyaṁ devatādevatānām picumandapatrāṇi vitatya bhūmau namasva tvaṁ kṣamyatāṁ ceti coktvā

'Placing the arati-lamp in a bronze vessel, perform the arati of various deities; spreading neem leaves upon the ground, bow, saying, 'May I be forgiven.'

Verse 94 (garuda.2.77.94)

महादेवीं पूजयस्वाद्य भक्त्या सद्वैष्णवानां मा ददस्वाप्यथान्नम् । सद्वैष्णवानां यदि वान्नं ददासि भाग्यं च ते पश्यतो नाशमेति

mahādevīṁ pūjayasvādya bhaktyā sadvaiṣṇavānāṁ mā dadasvāpyathānnam sadvaiṣṇavānāṁ yadi vānnaṁ dadāsi bhāgyaṁ ca te paśyato nāśameti

'Worship the great goddess today with devotion; but do not give food to true Vaishnavas. If you do give food to true Vaishnavas, your fortune shall vanish before your very eyes.'

Verse 95 (garuda.2.77.95)

स्ववामहस्ते वेणुपात्रे निधाय दीपं धृत्वा सव्यहस्ते पते त्वम् । उत्तिष्ठ भोः पञ्चगृहेषु भिक्षां कुरुष्व सम्यक्प्रविहायैव लज्जाम्

svavāmahaste veṇupātre nidhāya dīpaṁ dhṛtvā savyahaste pate tvam uttiṣṭha bhoḥ pañcagṛheṣu bhikṣāṁ kuruṣva samyakpravihāyaiva lajjām

'Placing a bamboo vessel in your left hand and holding a lamp in your right, O husband, arise! Go begging at five houses, casting off all shame.'

Verse 96 (garuda.2.77.96)

आदौ गृहे षड्रसान्नं च कुत्वा जगद्गोप्यं भोजनं त्वं कुरुष्व । तच्छेषान्नं भोजयित्वा पते त्वं तासां च रे शरणं त्वं कुरुष्व

ādau gṛhe ṣaḍrasānnaṁ ca kutvā jagadgopyaṁ bhojanaṁ tvaṁ kuruṣva taccheṣānnaṁ bhojayitvā pate tvaṁ tāsāṁ ca re śaraṇaṁ tvaṁ kuruṣva

'At the first house, having prepared six-flavored food, eat that meal hidden from the world; and, O husband, having fed with its remnant, take refuge among those temple-women.'

Verse 97 (garuda.2.77.97)

तासां हस्तं पुस्तके स्तापयित्वा त्राहीत्येवं तन्मुखैर्वाचयस्व । त्वं खड्गदेवं पूजयस्वाद्यभर्तस्तत्सेवकान्पूजयस्वाद्य सम्यक्

tāsāṁ hastaṁ pustake stāpayitvā trāhītyevaṁ tanmukhairvācayasva tvaṁ khaḍgadevaṁ pūjayasvādyabhartastatsevakānpūjayasvādya samyak

'Placing their hand upon a book, have them recite through their own mouths, ‘Save me!’ Today worship the sword-deity; today duly worship its attendants as well.'

Verse 98 (garuda.2.77.98)

तैः सार्धं त्वं श्वानशब्दं कुरुष्व हरिद्राचूर्णं सर्वदा त्वं दधस्व । कुरुष्व त्वं भीमसेनस्य पूजां पञ्चामृतैः षोडशभिश्चोपचारैः

taiḥ sārdhaṁ tvaṁ śvānaśabdaṁ kuruṣva haridrācūrṇaṁ sarvadā tvaṁ dadhasva kuruṣva tvaṁ bhīmasenasya pūjāṁ pañcāmṛtaiḥ ṣoḍaśabhiścopacāraiḥ

'Together with them, bark like a dog; always apply turmeric powder. Perform worship of Bhimasena with the five nectars and the sixteen ritual offerings.'

Verse 99 (garuda.2.77.99)

तत्कौपीनं रौप्यजं कारयित्वा समर्पयित्वा दीपमालां कुरुष्व । तद्दासवर्यान् भोजयस्वाद्य भक्त्या गर्जस्व त्वं भीमभीमेति सुष्ठु

tatkaupīnaṁ raupyajaṁ kārayitvā samarpayitvā dīpamālāṁ kuruṣva taddāsavaryān bhojayasvādya bhaktyā garjasva tvaṁ bhīmabhīmeti suṣṭhu

'Having made a silver loincloth for it and offered it, arrange a garland of lamps; today devotedly feed its foremost servants, and roar out loudly, ‘Bhima! Bhima!’

Verse 100 (garuda.2.77.100)

तद्दासवर्यान्मोदयस्व स्ववस्त्रैर्मद्यैर्मांसद्रव्यजालेन नित्यम् । महादेवं पूजयस्वाद्य सम्यग्महारुद्रैरतिरुद्रैश्च सम्यक्

taddāsavaryānmodayasva svavastrairmadyairmāṁsadravyajālena nityam mahādevaṁ pūjayasvādya samyagmahārudrairatirudraiśca samyak

'Ever delight its foremost servants with your own garments, with liquor, and with an abundance of meat-dishes. Today duly worship Mahadeva together with the Maharudras and Atirudras.'

Verse 101 (garuda.2.77.101)

हरेत्युक्त्वा जङ्गमान्पूजयस्व शैवागमे निपुणाञ्छूद्रजातान् । शाकंभरीं विवशः सर्वशाकान्सुपाचयित्वा च गृहे गृहे च

haretyuktvā jaṅgamānpūjayasva śaivāgame nipuṇāñchūdrajātān śākaṁbharīṁ vivaśaḥ sarvaśākānsupācayitvā ca gṛhe gṛhe ca

'Uttering ‘Hara!’ worship the Jangamas, those of shudra birth skilled in Shaiva scripture. Powerless before her, cook every vegetable well, in house after house—'

Verse 102 (garuda.2.77.102)

ददस्व भक्त्या परमादरेण स्वलङ्कृत्य प्रास्तुवंस्तद्गुणांश्च । कुलादेवं पूजयस्वाद्य भक्त्या त्वं दृग्भ्यां वै तद्दिने शंभुबुद्ध्या

dadasva bhaktyā paramādareṇa svalaṅkṛtya prāstuvaṁstadguṇāṁśca kulādevaṁ pūjayasvādya bhaktyā tvaṁ dṛgbhyāṁ vai taddine śaṁbhubuddhyā

'—and offer them with devotion and utmost reverence, adorning yourself and praising her qualities. Today devotedly worship the family deity, viewing him that day with the cognition of Shambhu.'

Verse 103 (garuda.2.77.103)

तद्भक्तवर्यान्पूजयस्वाद्य सम्यक्तत्पादमूले वन्दनं त्वं कुरुष्व । सुपञ्चम्यां मृन्मयीं शेषमूर्तिं पूजां कुरुष्व क्षीरलाजादिकैश्च

tadbhaktavaryānpūjayasvādya samyaktatpādamūle vandanaṁ tvaṁ kuruṣva supañcamyāṁ mṛnmayīṁ śeṣamūrtiṁ pūjāṁ kuruṣva kṣīralājādikaiśca

'Today duly worship its foremost devotees, and venerate them at their very feet. On the auspicious fifth day, worship a clay image of Shesha with milk, parched grain, and the rest.'

Verse 104 (garuda.2.77.104)

सुनागपाशं हि गले च बद्ध्वा तच्छेषान्नं भोजयेर्भोः पुनस्त्वम् । दिने चतुर्थे भोजयस्वाद्य भक्त्या नैवेद्यान्नं भोजयस्वाद्य सुष्ठु

sunāgapāśaṁ hi gale ca baddhvā taccheṣānnaṁ bhojayerbhoḥ punastvam dine caturthe bhojayasvādya bhaktyā naivedyānnaṁ bhojayasvādya suṣṭhu

'Having tied a fine serpent-cord around your neck, eat again its leftover food. On the fourth day, feed devotedly; today feed well with the food-offering.'

Verse 105 (garuda.2.77.105)

इत्यादिकं प्रेरयित्वा पतिं सा जीवेन नष्टं प्रकरोत्येव नित्यम् । तस्याः संगाज्जीवरूपः पतिस्त्वां सम्यग्दष्टामिहलोके परत्र

ityādikaṁ prerayitvā patiṁ sā jīvena naṣṭaṁ prakarotyeva nityam tasyāḥ saṁgājjīvarūpaḥ patistvāṁ samyagdaṣṭāmihaloke paratra

Having thus impelled her husband with all this, she ever brings that jiva-husband to ruin. Through her company, O jiva-husband, you become, as it were, truly bitten, here in this world and beyond.

Verse 106 (garuda.2.77.106)

तस्याः संगं सुविदूरं विसृज्य चेष्ट्वा समग्रं कुरु सर्वदा त्वम् । सुबुद्धिरूपा त्वीरयन्ती जगाद भजस्व विष्णुं परमादरेण

tasyāḥ saṁgaṁ suvidūraṁ visṛjya ceṣṭvā samagraṁ kuru sarvadā tvam subuddhirūpā tvīrayantī jagāda bhajasva viṣṇuṁ paramādareṇa

Cast off her company far away, and always act with full discernment. The other, in the form of good intellect, spoke: 'Worship Vishnu with the utmost reverence.'

Verse 107 (garuda.2.77.107)

हरिं विनान्यं न भजस्व नित्यं सा रेणुका त्वां तु न पालयिष्यति । अदृष्टनामा हरिरेवं हि नित्यं फलप्रदो यदि न स्यात्खगेन्द्र

hariṁ vinānyaṁ na bhajasva nityaṁ sā reṇukā tvāṁ tu na pālayiṣyati adṛṣṭanāmā harirevaṁ hi nityaṁ phalaprado yadi na syātkhagendra

'Never worship anyone other than Hari; that Renuka shall never protect you. Hari alone, named Adrishta, is ever the true bestower of fruits — otherwise, O lord of birds—'

Verse 108 (garuda.2.77.108)

जुगुप्सितां श्रुत्यनुक्तां च देवीं पतिद्रुहां सर्वदा सेवयित्वा । तस्याः प्रसादात्कुष्ठभगन्दराद्यैर्भुक्त्वा दुःखं संयमिनीं प्रयाहि

jugupsitāṁ śrutyanuktāṁ ca devīṁ patidruhāṁ sarvadā sevayitvā tasyāḥ prasādātkuṣṭhabhagandarādyairbhuktvā duḥkhaṁ saṁyaminīṁ prayāhi

'—if you insist on ever serving that contemptible goddess, unmentioned in the scriptures, an enemy to her own husband — by her grace you will suffer leprosy, fistula, and the like, and go, in misery, to Yama's realm.'

Verse 109 (garuda.2.77.109)

तदा कुदेवी कुत्र गता वदस्व मे ह्यतः पते त्वं न भजस्व देवीम् । पते भज त्वं ब्राह्मणान्वैष्णवांश्च संसारदुःखात्तारन्सुष्ठुरूपान्

tadā kudevī kutra gatā vadasva me hyataḥ pate tvaṁ na bhajasva devīm pate bhaja tvaṁ brāhmaṇānvaiṣṇavāṁśca saṁsāraduḥkhāttāransuṣṭhurūpān

'—then tell me, where has that false goddess fled? Hence, O husband, do not worship that goddess. Worship instead the brahmins and Vaishnavas, of excellent form, who truly deliver from the suffering of the world.'

Verse 110 (garuda.2.77.110)

सेवादिकं प्रविहायैव स्वच्छं मायादेव्या भजनात्किं वदस्व । ज्येष्ठाष्टम्यां ज्येष्ठदेवीं ह्यलक्ष्मीं लक्ष्मीति बुद्ध्या पूजयित्वा च सम्यक्

sevādikaṁ pravihāyaiva svacchaṁ māyādevyā bhajanātkiṁ vadasva jyeṣṭhāṣṭamyāṁ jyeṣṭhadevīṁ hyalakṣmīṁ lakṣmīti buddhyā pūjayitvā ca samyak

'Setting aside pure service to Vishnu, what benefit is there in worshipping the goddess of illusion? On Jyeshtha-ashtami, having duly worshipped the goddess Jyeshtha — in truth Alakshmi — under the mistaken notion that she is Lakshmi—'

Verse 111 (garuda.2.77.111)

तस्याः सूत्रं गलबद्धं च कृत्वा नानादुःखं ह्यनुभूयाः पते त्वम् । यदा पते यमदूतैश्च पाशैर्बद्ध्वा च सम्यक् ताड्यमानैः कशाभिः

tasyāḥ sūtraṁ galabaddhaṁ ca kṛtvā nānāduḥkhaṁ hyanubhūyāḥ pate tvam yadā pate yamadūtaiśca pāśairbaddhvā ca samyak tāḍyamānaiḥ kaśābhiḥ

'—and having tied her thread around your neck, you shall then suffer manifold miseries, O husband. When Yama's messengers bind you with ropes and duly beat you with whips—'

Verse 112 (garuda.2.77.112)

तदा ह्यलक्ष्मीः कुत्र पलायतेऽसावतो मूलं विष्णुपादं भजस्व । पते भज त्वं सर्वदा वायुतत्त्वं न चाश्रयेस्त्वं सूक्ष्मस्कन्दं च मूढ

tadā hyalakṣmīḥ kutra palāyate'sāvato mūlaṁ viṣṇupādaṁ bhajasva pate bhaja tvaṁ sarvadā vāyutattvaṁ na cāśrayestvaṁ sūkṣmaskandaṁ ca mūḍha

'—then where will that Alakshmi flee to? Therefore worship the root, Vishnu's feet. O husband, ever worship instead the truth of Vayu, and do not, O fool, take refuge in the subtle Skanda.'

Verse 113 (garuda.2.77.113)

तद्वत्तं त्वं नवनीतं च भक्त्या तदुच्छिष्टं भक्षयित्वा पते हि । तस्याश्च सूत्रं गलबद्धं च कृत्वा इहैव दुःखान्यनुभूयाः पते त्वम्

tadvattaṁ tvaṁ navanītaṁ ca bhaktyā taducchiṣṭaṁ bhakṣayitvā pate hi tasyāśca sūtraṁ galabaddhaṁ ca kṛtvā ihaiva duḥkhānyanubhūyāḥ pate tvam

'Having devotedly offered fresh butter to it, and having eaten its leftovers, and having tied its thread around your neck, O husband — you shall suffer miseries right here.'

Verse 114 (garuda.2.77.114)

यदा पते यमदूतैश्च पाशैर्बद्ध्वा च सम्यक् ताड्यमानः कशाभिः । तदा स्कन्दः कुत्र पलायतेऽसावतो मूलं विष्णुपादं भजस्व

yadā pate yamadūtaiśca pāśairbaddhvā ca samyak tāḍyamānaḥ kaśābhiḥ tadā skandaḥ kutra palāyate'sāvato mūlaṁ viṣṇupādaṁ bhajasva

'When, O husband, Yama's messengers bind you with ropes and duly beat you with whips — then where will that Skanda flee to? Therefore worship the root, Vishnu's feet.'

Verse 115 (garuda.2.77.115)

दीपस्तंभं दापयित्वा पते त्वं सूत्रं च बद्ध्वा स्वगले च भक्त्या । तदा बद्ध्वा यमदूतैश्च पाशैर्दीपस्तंभैस्ताड्यमानस्तु सम्यक्

dīpastaṁbhaṁ dāpayitvā pate tvaṁ sūtraṁ ca baddhvā svagale ca bhaktyā tadā baddhvā yamadūtaiśca pāśairdīpastaṁbhaistāḍyamānastu samyak

'Having caused a lamp-pillar to be donated, O husband, and having devotedly tied its thread around your neck — then, bound with ropes by Yama's messengers, you shall be duly beaten with lamp-pillars—'

Verse 116 (garuda.2.77.116)

दीपस्तंभः कुत्र पलायितोभूदतो मूलं विष्णुपादं भजस्व । लक्ष्मीदिने पूजयित्वा च लक्ष्मीं सूत्रं तस्याः स्वगले धारय त्वम्

dīpastaṁbhaḥ kutra palāyitobhūdato mūlaṁ viṣṇupādaṁ bhajasva lakṣmīdine pūjayitvā ca lakṣmīṁ sūtraṁ tasyāḥ svagale dhāraya tvam

'—where has the lamp-pillar fled to? Therefore worship the root, Vishnu's feet. On Lakshmi's day, having worshipped Lakshmi, wear her thread around your neck—'

Verse 117 (garuda.2.77.117)

यदा पते यमदूतैश्च पाशैर्बध्वा सम्यक् ताड्यमानः कशाभिः । तदा लक्ष्मीः कुत्र पलायतेऽसावतो मूलं विष्णुपादं भजस्व

yadā pate yamadūtaiśca pāśairbadhvā samyak tāḍyamānaḥ kaśābhiḥ tadā lakṣmīḥ kutra palāyate'sāvato mūlaṁ viṣṇupādaṁ bhajasva

'—when, O husband, Yama's messengers bind you with ropes and duly beat you with whips, then where will that Lakshmi flee to? Therefore worship the root, Vishnu's feet.'

Verse 118 (garuda.2.77.118)

विवाहमौंञ्जीदिवसे मूढबुद्धे जुगुप्सितान्धारयित्वा सुभक्त्या । वरारार्तिकं कांस्यपात्रे निधाय कृत्वार्तिक्यं उदउदैति शब्दम्

vivāhamauṁñjīdivase mūḍhabuddhe jugupsitāndhārayitvā subhaktyā varārārtikaṁ kāṁsyapātre nidhāya kṛtvārtikyaṁ udaudaiti śabdam

'O foolish-minded one, on the day of marriage or the thread-ceremony, wearing contemptible ornaments with great devotion, placing the arati-lamp in a bronze vessel, performing the arati while crying ‘udayaudayai’—'

Verse 119 (garuda.2.77.119)

तथैव दष्ट्वा पिचुमन्दस्य पत्रं सुनर्तयित्वा परमादरेण । यदा तदा यमदूतैश्च पाशैर्बद्ध्वा बद्ध्वा ताड्यमानश्च सम्यक्

tathaiva daṣṭvā picumandasya patraṁ sunartayitvā paramādareṇa yadā tadā yamadūtaiśca pāśairbaddhvā baddhvā tāḍyamānaśca samyak

'—and likewise biting a neem leaf, and dancing with the utmost reverence — when, then, bound again and again with ropes by Yama's messengers, and duly beaten—'

Verse 120 (garuda.2.77.120)

तव स्वामिन्कुलदेवो महात्मन्पलायितः कुत्र मे तद्वदस्व । स्वदेहानां पूजयित्वा च सम्यक्कण्ठाभरणैर्विधुराणां च केशैः

tava svāminkuladevo mahātmanpalāyitaḥ kutra me tadvadasva svadehānāṁ pūjayitvā ca samyakkaṇṭhābharaṇairvidhurāṇāṁ ca keśaiḥ

'—O great soul, my family-deity, my lord, where has he fled? Tell me this.' Having duly worshipped an image made of hair from widows' own bodies, and neck-ornaments—

Verse 121 (garuda.2.77.121)

संतिष्ठमाने यमदूता बलिष्ठा संताड्यमाने मुसलैर्भिन्दिपालैः । यदा तदा कुत्र पलायिता सा केशैर्विहीना लंबकर्णं च कृत्वा

saṁtiṣṭhamāne yamadūtā baliṣṭhā saṁtāḍyamāne musalairbhindipālaiḥ yadā tadā kutra palāyitā sā keśairvihīnā laṁbakarṇaṁ ca kṛtvā

—when powerful messengers of Yama stand before you and beat you with pestles and spears, where then has she fled — she who is now shorn of hair, her ears left drooping?

Verse 122 (garuda.2.77.122)

स्ववामहस्ते वेणुपात्रं निधाय दीपं धृत्वा सव्यहस्ते च मूढः । गृहेगृहे भैक्षचर्यां च कृत्वा संतिष्ठमाने स्वगृहं चैव देवी

svavāmahaste veṇupātraṁ nidhāya dīpaṁ dhṛtvā savyahaste ca mūḍhaḥ gṛhegṛhe bhaikṣacaryāṁ ca kṛtvā saṁtiṣṭhamāne svagṛhaṁ caiva devī

The fool, placing a bamboo vessel in his left hand and holding a lamp in his right, goes begging from house to house, while the goddess remains established in her own temple-house—

Verse 123 (garuda.2.77.123)

यदा तदा यमदूतैश्च मूढ दीपैः सहस्रैर्दह्यमानश्च सम्यक् । निर्नासिका रेणुका मूढबुद्धे पलायिता कुत्र सा मे वदस्व

yadā tadā yamadūtaiśca mūḍha dīpaiḥ sahasrairdahyamānaśca samyak nirnāsikā reṇukā mūḍhabuddhe palāyitā kutra sā me vadasva

—when, O fool, you are duly burned by Yama's messengers with a thousand lamps, where, O fool, has that noseless Renuka fled — tell me this.

Verse 124 (garuda.2.77.124)

सदा मूढं खड्गदेवं च भक्त्या तं भक्तवत्पूजयित्वा च सम्यक् । तैः सार्धं त्वं श्वानवद्गर्जयित्वा संतिष्ठमाने स्वगृहे चैव नित्यम्

sadā mūḍhaṁ khaḍgadevaṁ ca bhaktyā taṁ bhaktavatpūjayitvā ca samyak taiḥ sārdhaṁ tvaṁ śvānavadgarjayitvā saṁtiṣṭhamāne svagṛhe caiva nityam

The ever-foolish one, having duly worshipped the sword-deity with devotion, and having barked like a dog together with them, while it ever remains established in its own house—

Verse 125 (garuda.2.77.125)

यदा तदा यमदूतैश्च सम्यक्संताड्यमानस्तत्र शब्दं प्रकुर्वन् । संतिष्ठमाने भक्तवर्यं विहाय तदा देवः कुत्र पलायितोभूत्

yadā tadā yamadūtaiśca samyaksaṁtāḍyamānastatra śabdaṁ prakurvan saṁtiṣṭhamāne bhaktavaryaṁ vihāya tadā devaḥ kutra palāyitobhūt

—when, then, you are duly beaten by Yama's messengers, crying out there in pain, while its foremost devotee remains left behind — where then has that deity fled to?

Verse 126 (garuda.2.77.126)

स पार्थक्याद्भीमसेनप्रतीकं पञ्चामृतैः पूजयित्वा च सम्यक् । सुव्यञ्जने चान्नकौपीनमेव दत्त्वा मूढस्तिष्ठमाने स्वगेहे

sa pārthakyādbhīmasenapratīkaṁ pañcāmṛtaiḥ pūjayitvā ca samyak suvyañjane cānnakaupīnameva dattvā mūḍhastiṣṭhamāne svagehe

The fool, having duly worshipped the image of Bhimasena with the five nectars, and having offered food with fine condiments and a loincloth, while it stays in its own house—

Verse 127 (garuda.2.77.127)

यदा तदा यमदूतैश्च सम्यक्संताड्यमाने यममार्गे च मूढः । भीमः स वै कुत्र पलायितोभूदतो मूलं विष्णुपादं भजस्व

yadā tadā yamadūtaiśca samyaksaṁtāḍyamāne yamamārge ca mūḍhaḥ bhīmaḥ sa vai kutra palāyitobhūdato mūlaṁ viṣṇupādaṁ bhajasva

—when the fool is duly beaten by Yama's messengers on Yama's very path, where indeed has that Bhima fled? Therefore worship the root, Vishnu's feet.

Verse 128 (garuda.2.77.128)

महादेवं पूजयित्वा च सम्यक् हरेत्युक्त्वा स्वगृहे विद्यमाने । यदा गृहं दह्यते वह्निना तु तदा हरः कुत्र पलायितोभूत्

mahādevaṁ pūjayitvā ca samyak haretyuktvā svagṛhe vidyamāne yadā gṛhaṁ dahyate vahninā tu tadā haraḥ kutra palāyitobhūt

Having duly worshipped Mahadeva, crying 'Hara!', while he remains present in one's own house — when that house is consumed by fire, where then has Hara fled?

Verse 129 (garuda.2.77.129)

शाकंभरीदिवसे सर्वमेव शाकंभरी सा च देवी महात्मन् । पलायिता कुत्र मे त्वं वदस्व कुलालदेवं पूजयित्वा च भक्त्या

śākaṁbharīdivase sarvameva śākaṁbharī sā ca devī mahātman palāyitā kutra me tvaṁ vadasva kulāladevaṁ pūjayitvā ca bhaktyā

On the day of Shakambhari, offering everything to her — O great soul, tell me, where has that goddess Shakambhari fled? Having devotedly worshipped the potter's deity—

Verse 130 (garuda.2.77.130)

कार्पासं वै तेन दत्तं गृहीत्वा संतिष्ठमाने यमदूतैश्च सम्यक् । संहन्यमानस्तीक्षणधारैः कुठारैः कुलालदेवं च सुदंष्ट्रनेत्रम् । विहाय वै कुत्र पलायितोभून्न ज्ञायतेऽन्वेषणाच्चापि केन

kārpāsaṁ vai tena dattaṁ gṛhītvā saṁtiṣṭhamāne yamadūtaiśca samyak saṁhanyamānastīkṣaṇadhāraiḥ kuṭhāraiḥ kulāladevaṁ ca sudaṁṣṭranetram vihāya vai kutra palāyitobhūnna jñāyate'nveṣaṇāccāpi kena

—having received cotton given by it, while it remains present, and being duly struck by Yama's messengers with sharp axes — where, forsaking him, has that sharp-toothed potter-deity fled? Not even the most thorough search can discover it.

Verse 131 (garuda.2.77.131)

यदा पञ्चम्यां मृन्मयीं शेषमूर्तिं संपूज्य भक्त्या विद्यमाने स्वगेहे । तदा बद्ध्वा यमदूताश्च सम्यक्संनह्यमाने नागपाशैश्च बद्ध्वा

yadā pañcamyāṁ mṛnmayīṁ śeṣamūrtiṁ saṁpūjya bhaktyā vidyamāne svagehe tadā baddhvā yamadūtāśca samyaksaṁnahyamāne nāgapāśaiśca baddhvā

When, on the fifth day, having duly worshipped a clay image of Shesha with devotion, while it remains in one's own house — then, being duly bound by Yama's messengers, tightly fastened with serpent-cords—

Verse 132 (garuda.2.77.132)

स्वभक्तवर्यं प्रविहाय नागः पलायितः कुत्र वै संवद त्वम् । दूर्वाङ्कुरैर्मोदकैः पूजयित्वा विनायकं पञ्चखाद्यैस्तथैव

svabhaktavaryaṁ pravihāya nāgaḥ palāyitaḥ kutra vai saṁvada tvam dūrvāṅkurairmodakaiḥ pūjayitvā vināyakaṁ pañcakhādyaistathaiva

—where has that serpent-deity fled, forsaking its foremost devotee? Tell me. Having worshipped Vinayaka with durva-grass shoots, modakas, and the five sweets—

Verse 133 (garuda.2.77.133)

संतिष्ठंमाने यमदूतैश्च सम्यक्संताड्यमाने तप्तदण्डैश्च मूढ । दन्तं विहायैव च विघ्नराजः पलायितः कुत्र मे तं वदत्वम्

saṁtiṣṭhaṁmāne yamadūtaiśca samyaksaṁtāḍyamāne taptadaṇḍaiśca mūḍha dantaṁ vihāyaiva ca vighnarājaḥ palāyitaḥ kutra me taṁ vadatvam

—while it remains present, and one is duly beaten by Yama's messengers with heated rods, O fool, where indeed, forsaking its own broken tusk, has Vighnaraja fled? Tell me this.

Verse 134 (garuda.2.77.134)

विवाहकाले पिष्टदेवीं सुभक्त्या संपूजयित्वा विद्यमानो गृहे स्वे । यदा तदा यमदूतैश्च बद्ध्वा संपीड्यमानो यममार्गे स मूढः

vivāhakāle piṣṭadevīṁ subhaktyā saṁpūjayitvā vidyamāno gṛhe sve yadā tadā yamadūtaiśca baddhvā saṁpīḍyamāno yamamārge sa mūḍhaḥ

At the time of marriage, having devotedly worshipped the flour-goddess, while remaining present in one's own home — when that fool, bound by Yama's messengers, is tormented upon Yama's path—

Verse 135 (garuda.2.77.135)

विष्ठादेवी पीड्यमानं च भक्तं विहाय सा कुत्र पलायिताभूत् । विवाहकाले रजकस्य गेहं गत्वा सम्यक्प्रार्थयित्वा च मूढः

viṣṭhādevī pīḍyamānaṁ ca bhaktaṁ vihāya sā kutra palāyitābhūt vivāhakāle rajakasya gehaṁ gatvā samyakprārthayitvā ca mūḍhaḥ

—where has that 'excrement-goddess' fled, forsaking her tormented devotee? At the time of marriage, the fool, having gone to the washerman's house and duly petitioned—

Verse 136 (garuda.2.77.136)

यस्तंभसूत्रं कलशे परीत्य पूजां कृत्वा विद्यमानो गृहे स्वे । यदा तदा यमदूतश्च सम्यक्तं स्तंभसूत्रं तस्य मुखे निधाय

yastaṁbhasūtraṁ kalaśe parītya pūjāṁ kṛtvā vidyamāno gṛhe sve yadā tadā yamadūtaśca samyaktaṁ staṁbhasūtraṁ tasya mukhe nidhāya

—winds a pillar-thread around a water-pot, worships it, while it remains present in his own home — when, then, Yama's messenger duly places that very pillar-thread into his mouth—

Verse 137 (garuda.2.77.137)

संताड्यमाने स्तंभसूत्रस्थदेवी पलायिता कुत्र मे संवदस्व । विवाहकाले पूजयित्वा च सम्यक्चण्डालदेवीं भक्तवश्यां च तस्याः

saṁtāḍyamāne staṁbhasūtrasthadevī palāyitā kutra me saṁvadasva vivāhakāle pūjayitvā ca samyakcaṇḍāladevīṁ bhaktavaśyāṁ ca tasyāḥ

—and beats him, where has that goddess residing in the pillar-thread fled? Tell me. At the time of marriage, having duly worshipped the Chandala-goddess, thought to be submissive to her devotee—

Verse 138 (garuda.2.77.138)

तद्भक्तवर्यैः शूर्पमध्ये च तीरे संसेवयित्वा विद्यमानो गृहे स्वे । यदा तदा यमदूतैश्च बद्ध्वा संताड्यमानो यममार्गे महद्भिः

tadbhaktavaryaiḥ śūrpamadhye ca tīre saṁsevayitvā vidyamāno gṛhe sve yadā tadā yamadūtaiśca baddhvā saṁtāḍyamāno yamamārge mahadbhiḥ

—served by her foremost devotees amid the winnowing-basket on the riverbank, while she remains present in one's own home — when, then, bound by Yama's messengers and greatly beaten upon Yama's path—

Verse 139 (garuda.2.77.139)

चऊलदेवी क्व पलायिताभूत्सुमूढबुद्धे विष्णुपादं भजस्व । ज्वरादिभिः पीड्यमाने स्वपुत्रे गृहे स्थितं ब्रह्मदेवं च सम्यक्

caūladevī kva palāyitābhūtsumūḍhabuddhe viṣṇupādaṁ bhajasva jvarādibhiḥ pīḍyamāne svaputre gṛhe sthitaṁ brahmadevaṁ ca samyak

—where has the 'hearth-goddess' fled, O utterly foolish one? Worship instead Vishnu's feet. When one's own son is afflicted with fever and the like, worshipping the household Brahma-deity, duly present in the home—

Verse 140 (garuda.2.77.140)

धूर्पैर्दीपैर्भक्ष्यभोज्यैश्च पुष्पैः पूजां कृत्वा विद्यमानश्च गेहे । यदा तदा यमदूतैश्च बद्ध्वा संताड्यमाने वेणुपाशादिभिश्च

dhūrpairdīpairbhakṣyabhojyaiśca puṣpaiḥ pūjāṁ kṛtvā vidyamānaśca gehe yadā tadā yamadūtaiśca baddhvā saṁtāḍyamāne veṇupāśādibhiśca

—with incense, lamps, foods, and flowers, while it remains present in the house — when, then, bound by Yama's messengers and beaten with bamboo-ropes and the like—

Verse 141 (garuda.2.77.141)

स ब्रह्मदेवः क्व पलायितोभूत्सुमूढबुद्धे विष्णुपादं भजस्व । सन्तानार्थं बृहतीं पूजयित्वा गलेन बद्ध्वा बृहतीं वै फलं च

sa brahmadevaḥ kva palāyitobhūtsumūḍhabuddhe viṣṇupādaṁ bhajasva santānārthaṁ bṛhatīṁ pūjayitvā galena baddhvā bṛhatīṁ vai phalaṁ ca

—where has that household Brahma-deity fled, O utterly foolish one? Worship instead Vishnu's feet. For the sake of progeny, having worshipped the brihati-plant, and having tied its fruit around one's neck—

Verse 142 (garuda.2.77.142)

संतिष्ठमाने यमदूतैश्च बद्ध्वा संताड्यमाने बृहतीकण्टकैश्च । तदा देवी बृहती मूढबुद्धे पलायिता कुत्र मे तद्वद त्वम्

saṁtiṣṭhamāne yamadūtaiśca baddhvā saṁtāḍyamāne bṛhatīkaṇṭakaiśca tadā devī bṛhatī mūḍhabuddhe palāyitā kutra me tadvada tvam

—while it remains present, and one is bound by Yama's messengers and beaten with the brihati's own thorns — then, O foolish one, where has that goddess Brihati fled? Tell me this.

Verse 143 (garuda.2.77.143)

भजस्व मूढ परदैवतं च नारायणं तारकं सर्वदुःखात् । सुक्षुद्रदेवेषु मतिं च मा कुरु न च शृणु त्वं फल्गुवाक्यं तथैव

bhajasva mūḍha paradaivataṁ ca nārāyaṇaṁ tārakaṁ sarvaduḥkhāt sukṣudradeveṣu matiṁ ca mā kuru na ca śṛṇu tvaṁ phalguvākyaṁ tathaiva

O fool, worship instead the supreme deity, Narayana, deliverer from every suffering; do not set your mind upon petty deities, and do not heed empty talk.

Verse 144 (garuda.2.77.144)

सुक्षुद्रदेवान् भिन्दिपाले निधाय विसर्जयित्वा दूरदेशे महात्मन् । संधार्य त्वं स्वकुलाचारधर्मं संपातने नरकं हेतुभूतम्

sukṣudradevān bhindipāle nidhāya visarjayitvā dūradeśe mahātman saṁdhārya tvaṁ svakulācāradharmaṁ saṁpātane narakaṁ hetubhūtam

O great soul, cast away these petty deities with a spear, banishing them to a far country; hold instead to the true dharma-conduct proper to your own Vaishnava family, rejecting that other conduct which leads only to falling into hell.

Verse 145 (garuda.2.77.145)

पुनीहि गात्रं सर्वदा मूढबुद्धे मन्त्राष्टकैर्जन्मतीर्थे पवित्रे । हृदि स्थितां मौर्ख्यमुद्रां विहाय कृत्वा भूषां विष्णुमुद्राभिरग्र्याम्

punīhi gātraṁ sarvadā mūḍhabuddhe mantrāṣṭakairjanmatīrthe pavitre hṛdi sthitāṁ maurkhyamudrāṁ vihāya kṛtvā bhūṣāṁ viṣṇumudrābhiragryām

O foolish-minded one, ever purify your body with the eight Vishnu-mantras at the pure sacred ford of your birth; casting off the mark of folly abiding in your heart, adorn yourself instead with the foremost marks of Vishnu.

Verse 146 (garuda.2.77.146)

सदा मूढो हरिवार्तां भजस्व ह्यायुर्गतं व्यर्थमेवं कुबुद्ध्या । सद्वैष्णवानां संगमो दुर्लभश्च क्षुब्धं ज्ञानं तारतम्यस्वरूपम्

sadā mūḍho harivārtāṁ bhajasva hyāyurgataṁ vyarthamevaṁ kubuddhyā sadvaiṣṇavānāṁ saṁgamo durlabhaśca kṣubdhaṁ jñānaṁ tāratamyasvarūpam

O ever-foolish one, devote yourself instead to Hari's story; your life has passed thus in vain through such perverse understanding. Fellowship with true Vaishnavas is rare, and true knowledge — the very nature of gradation — is otherwise disturbed by such folly.

Verse 147 (garuda.2.77.147)

हरिं गुरुं ह्यनुसृत्यैव सत्यं गतिं स्वकीयां तेन जानीहि मूढ । दग्ध्वा दुष्टां बुद्धिमेवं च मूढ सुबुद्धिरूपं मा भजस्वैव नित्यम्

hariṁ guruṁ hyanusṛtyaiva satyaṁ gatiṁ svakīyāṁ tena jānīhi mūḍha dagdhvā duṣṭāṁ buddhimevaṁ ca mūḍha subuddhirūpaṁ mā bhajasvaiva nityam

Following Hari and the Guru alone, truly know your own proper destiny thereby, O fool. Having thus burned away the wicked intellect, O fool, ever cherish only the form of good intellect.

Verse 148 (garuda.2.77.148)

मया सार्धं सद्गुरुं प्राप्य सम्यग्वैराग्यपूर्वं तत्त्वमात्रं विदित्वा । तेनैव मोक्षं प्राप्नुमो नार्जवैर्यत्तार्या विष्णोः संप्रसादाच्च लक्ष्म्याः

mayā sārdhaṁ sadguruṁ prāpya samyagvairāgyapūrvaṁ tattvamātraṁ viditvā tenaiva mokṣaṁ prāpnumo nārjavairyattāryā viṣṇoḥ saṁprasādācca lakṣmyāḥ

Together with me, having properly attained a true guru, and, preceded by dispassion, having known reality alone — by that very knowledge we attain liberation, not merely by outward straightforwardness — for it is to be crossed only through Vishnu's grace and Lakshmi's.

Verse 149 (garuda.2.77.149)

इत्याशयं मनसा सन्निधाय तथा चोक्तं भक्तवर्यो मदीयः । अतो भक्तः प्रवहेत्येव संज्ञामवाप वीन्द्र प्रकृतं तं शृणु त्वम्

ityāśayaṁ manasā sannidhāya tathā coktaṁ bhaktavaryo madīyaḥ ato bhaktaḥ pravahetyeva saṁjñāmavāpa vīndra prakṛtaṁ taṁ śṛṇu tvam

Having fixed this very intent in mind, and having spoken thus, that foremost devotee of mine attained his resolve. Hence that devotee, O best of kings, obtained the name Pravaha; now hear of the matter at hand.