Garudapurana 1.234

The glorious Garuḍa Mahāpurāṇa — 234
Sūta said:
I shall proclaim the supreme hymn to Acyuta that grants everything, listen, Śaunaka,
just as Brahmā, when questioned, spoke to Nārada.

Nārada said:
You ought to tell me how the imperishable, immutable Viṣṇu, the granter of boons,
is to be praised by me every day at the time of worship.

They are blessed, they are of noble birth, they indeed bestow all happiness,
their life is fruitful, who always praise Acyuta.

Brahmā said:
O sage, I shall proclaim the hymn to Vāsudeva that grants liberation;
listen, by which, when properly praised at the time of worship, he is pleased.

Om, obeisance to the Blessed Vāsudeva; obeisance to the remover of everything;
obeisance to him whose body is pure; obeisance to him whose nature is knowledge;

Obeisance to the lord of all gods; obeisance to the bearer of the Śrīvatsa;
obeisance to him who holds a shield and sword in his hands; obeisance to him with a garland of lotuses;

Obeisance to the foundation of the universe; and obeisance to him clad in yellow garments;
obeisance to him whose form is Nṛsiṃha; obeisance, obeisance to Vaikuṇṭha;

Obeisance to the lotus-navelled; obeisance to him who reclines on the ocean of milk;
obeisance to the thousand-headed; obeisance to him who reclines on the serpent’s body;

Obeisance to him with an axe in hand; obeisance to the destroyer of the kṣatriyas;
obeisance to him of truthful vow; obeisance, obeisance indeed to the unconquered;

Obeisance to the lord of the three worlds; and obeisance to the bearer of the discus;
obeisance to the auspicious, subtle, ancient one; obeisance, obeisance;

Obeisance to him whose form is the dwarf; to the taker of Bali's kingdom;
obeisance to the sacrificial boar; obeisance, obeisance to Govinda;

Obeisance to you, supreme bliss; obeisance to you, supreme imperishable one;
obeisance to you, the true existence of knowledge; obeisance to you, the giver of knowledge;

Obeisance to you, supreme non-duality; obeisance to you, Puruṣottama;
obeisance to you, the god who makes the universe; obeisance to you, the creator of the universe;

May obeisance be to you, lord of the universe; obeisance to you, cause of the universe;
obeisance to you, slayer of the demon Madhu; obeisance to you, terminator of Rāvaṇa;

Obeisance to you, slayer of Kaṃsa and Keśin; obeisance to you, crusher of Kaiṭabha;
obeisance to you, lotus-eyed one; obeisance to you who have Garuḍa on your banner;

Obeisance to you, slayer of Kālanemi; obeisance to you whose seat is Garuḍa;
obeisance to you, son of Devakī; obeisance to you, delight of the Vṛṣṇis;

Obeisance to you, beloved of Rukmiṇī; obeisance to you, son of Diti;
obeisance to you who dwell in Gokula; obeisance to you who are dear to Gokula;

Victory, O Kṛṣṇa with the cowherd body; victory, O beloved of the cowherd women;
victory, O support of Govardhana; victory, O prosperity of Gokula;

Victory, O slayer of the hero Rāvaṇa; victory, O destroyer of Cāṇūra;
victory, O splendor of the Vṛṣṇi race; victory, O crusher of Kāliya;

Victory, O Truth, witness of the universe; victory, O accomplisher of all purposes;
victory, O you who are to be known by the knowers of Vedānta; victory, O Mādhava, bestower of all;

Victory, O unmanifest refuge of all; victory, O all-pervading Mādhava;
victory, O subtle bliss of consciousness; victory, O untainted by the mind;

May victory be yours, O supportless one; victory, O tranquil, eternal one;
victory, O lord worshiped by the universe; victory, O Viṣṇu, obeisance be to you!

You are the guru, you are the disciple, O Hari; you are the diagram for initiation and mantras;
you are the nyāsas, mudrās, and observances; and you are the instruments of worship, such as flowers;

You are the support, you are indeed Ananta, you are the tortoise, you are the earth-lotus;
you indeed are dharma, knowledge, and the rest; you are the powers of the altar-diagram;

You, O Lord, are Rāma the master of illusion; you again are the terminator of Khara;
you are the brāhmaṇa sage and the god; you are Viṣṇu of truthful prowess;

You are Nṛsiṃha, supreme bliss; you are the boar, bearer of the earth;
you are the fair-winged [Garuḍa], and likewise the discus; you are the mace and the conch indeed;

You are Śrī, O Lord; you are Muṣṭisa; you are the eternal garland, O God;
you are indeed the Śrīvatsa, the Kaustubha; and you are the Śārṅga bow, and likewise the quiver;

You are the sword together with the shield; you are likewise the guardians of the directions, O Lord;
you are the creator and the disposer; you are Yama; you are the fire;

You are the lord of wealth; you are Īśāna; you are Indra; you are the lord of waters;
you are the lord of rakṣases, the Sādhyas; you are Vāyu; you are the moon;

You are the Ādityas, the Vasus, the Rudras, the two Aśvins, the hosts of Maruts;
you are the daityas, the dānavas, the nāgas; you are the yakṣas, the rākṣasas, the birds;

The gandharvas, the apsarases, the siddhas, the ancestors, you are the great immortals;
you are the elements, the sense-objects indeed, and you are the unmanifest and the sense-faculties;

Mind, intellect, ego-sense, the knower of the field, you are the lord in the heart;
you are the sacrifice; you are the vaṣaṭ-call; you are the syllable Om, firewood, and kuśa grass;

You are the altar; you are the initiation, O Hari; you are the sacrificial post; you are the fire;
you are the wife; you are the sacrificial cake; you are the hall; you are the ladle and the spoon;

You indeed are all the press-stones; you are the assembly members; you are the sacrificial gifts;
you are the winnowing basket and the rest; and you are the brahman-priest; surely the pestle and mortar;

You are the hotṛ; you are the sacrificer; you are the grain; you are the sacrificer of animals;
you are the adhvaryu; you are the udgātṛ; you are the sacrifice, the Supreme Person;

Directions, the netherworld, the earth, the sky, heaven, you are the maker of the lunar mansions;
among gods, animals, and humans, this universe moving and unmoving;

Whatever is seen, O God, the whole universe, the egg of Brahmā:
all this is your form, manifested for the sake of perception.

They seek you as the supreme Brahman, difficult to reach even by the gods;
who knows that pure one, accessible through yoga, beyond the senses,

the imperishable, eternal Person, unmanifest, unborn, immutable,
free from dissolution and origination, the all-pervading Lord,

omniscient, devoid of qualities, pure, bliss, unaging, supreme,
whose nature is consciousness, steadfast, tranquil, complete, non-dual, imperishable?

The form that is seen from afar in the incarnations, O God—
not knowing the supreme reality, the gods worship you [in that form].

How am I able, O Puruṣottama, to worship you
who are subtle in this manner, O Lord, accessible only to the mind, beyond the range of senses?

Here in the diagram, O Lord, whatever is worshipped according to the prescribed rules,
with flowers, incense, and the like, all your divine manifestations are present there.

Whatever has been worshipped by me through divisions such as Saṃkarṣaṇa—
you ought to forgive all that, what was done and what was not done by me.

I am unable, O omnipresent one, to perform properly the worship as taught;
whatever recitation, oblations, and the like were performed, [the rest was] unattainable, O Puruṣottama.

To accomplish [all] with devotion, therefore I ask your forgiveness, / acting by day, by night, and at twilight, in all conditions.

Unwavering, O Hari, is my devotion to your pair of feet; / not such is my affection for the body, nor for dharma and the like,

as is my absolute love for you, O Lord of the Universe. / What action, producing heaven, liberation, and the rest, has not been performed by him

who has firm devotion to Viṣṇu, who grants the fruits of all desires? / Who is able to perform worship or praise of you, O Acyuta?

Whatever has been praised and worshipped by me today, forgive that; salutations to you! / Thus the Discus-Holder's praise has been properly recited by me; / praise Viṣṇu with devotion, O sage, if you desire the supreme state.

Whoever praises the Guru of the universe with this hymn at the time of worship

quickly attains liberation, cutting through the bondage of saṃsāra. / And whichever other person, disciplined and pure, should recite [it] with devotion at the three twilights,

he too, O sage, will obtain all desired objects from this hymn. / One desiring a son obtains sons; one bound is freed from bondage;

the diseased is freed from disease; the destitute obtains wealth; / one desiring knowledge obtains knowledge, and finds good fortune and fame.

The intelligent man remembers past births, and whatever he desires in his mind, [he attains]. / He is blessed, all-knowing, wise; he is virtuous and accomplishes all deeds;

he speaks the truth, is pure, and gives gifts, who praises Puruṣottama. / For all those are not to be spoken to, excluded from all dharmas,

in whose conduct there is no good action directed toward Hari. / Neither the mind nor speech of that wicked person is pure

whose devotion to Viṣṇu, the grantor of all purposes, is not unswerving. / Having worshipped the god Hari, the granter of all happiness, according to the rule,

a person fully obtains whatever fruit he requests. / Faithfully performing all action, desire, and the rest, the best of gods / grants [him] a body [like that] of the asuras and others by the perfected ones, without interval.

I bow to that unborn, immortal Lord Vāsudeva, the primal one who is meditated upon by all sages, the pure one who enters into every heart and knows, the witness of all, devoid of fear and death, eternal, whose nature is bliss;

With flowers of being I worship the lord of all worlds, the eternal, the exceptionally gracious, exceedingly stainless and pure, devoid of attributes, from whom all happiness arises, the condition of the Self. May the witness of all, the Self of consciousness, enter into the lotus of the heart;

Thus the supreme majesty of supreme Viṣṇu, who is without beginning or end, has been spoken by me; / therefore that Supreme Lord is to be meditated upon properly by a person desiring liberation.

Having meditated on Viṣṇu, whose essential nature is consciousness, the ancient Person, sun-colored, stainless, pure, supreme, without a second—what yogin does not attain dissolution therein?

Whatever man constantly recites this hymn in that manner, restrained and calm, / having shaken off evil and having widespread majesty, goes to the broad realm of Murāri.

He who seeks wealth, total happiness, dharma, desire, and likewise liberation, / abandoning all, goes for refuge to the supreme, ancient Viṣṇu, the most excellent.

He who takes refuge in stainless Vāsudeva—all-pervading, the ruler, the bearer of the universe, pure, the cause of the destruction of all saṃsāra—attains liberation, freed from attachment.

Thus ends the two hundred thirty-fourth chapter, entitled "The Hymn to Acyuta," in the Ācārakāṇḍa of the first section called the first part of the glorious Garuḍa Mahāpurāṇa.