Garudapurana 3.24

English (machine translation) 3.24

Language: English

3.24.126 — 1 part

3.24.1

Garuḍa Mahāpurāṇa 24. / Jaigīṣavya said: / "Listen, smiling maiden, to the merit of ascending this mountain named Veṅkaṭa; / reciting the glorious Gītā, all people ascend it.

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At every step, God Śrīnivāsa is thoroughly pleased, and the host of devotees likewise; / pleasing him, all attain liberation; when Hari is pleased, what is unobtainable, O maiden?

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Whoever hears a Purāṇa on the steps has performed a pilgrimage to all sacred places. / Then, during the day, she walked along the path constantly praising Hari, Śrīnivāsa, and the guru.

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Having heard the greatness of the steps, placing the Śālagrāma there / and bowing down, the virtuous maiden once again ascended the steps.

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By climbing the steps, O lord of birds, there is no pleasing of Hari for non-Vaiṣṇavas; / by that very act their practice is only to cast them into blinding darkness, O King of Birds.

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“The same should be done at every step.” Again the goddess addressed Jaigīṣavya:
The maiden said:
“Jaigīṣavya, Śrīnivāsa is Hari himself. Śrīnivāsa is beheld by Brahmā and the others;

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O Jaigīṣavya, please speak with compassion.” Addressed thus, Jaigīṣavya spoke of Hari / to the virtuous maiden, the daughter of Soma: “Śrīnivāsa is beheld by Brahmā and the others;

possessing infinite forms and exceedingly brilliant radiance, Veṅkaṭeśa is beheld by Rudra and the rest. / With a radiance surpassing a hundred thousand suns, Śrīnivāsa is beheld by Rudra and the others;

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having a radiance surpassing a thousand suns, accompanied by lightning, the Lord of Ramā is beheld by human beings. / To the ṛṣis and others he appears like the moon; but Hari is directly perceived by virtuous humans;

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Śrīnivāsa is seen like a star. Hari is constantly perceived directly by the ṛṣis; / Śrīnivāsa is seen like the sun; Veṅkaṭeśa appears to worldly people, O King of Birds,

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as an aggregation of light. Śrīnivāsa appears to the deceitful / like a stone, radiating a dark-blue form; he is seen in Kaliyuga as mere rock.

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To all men, Śrīnivāsa is Hari; but, O goddess, in Kaliyuga the true form of Śrīnivāsa / is not recognized by all mortals, since in Kaliyuga they are dominated by tamas and rajas.

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Only a few of those associated with them possess sattva; therefore, true devotees are very rare in Kaliyuga. / Those who appear to be devotees are not devotees; they are merely intent on filling their genitals and bellies.

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They undertake pilgrimage solely for that purpose. Devotion and knowledge are rare indeed in Kaliyuga. / Those so-called devotees who are never free from attachment find the sight of Hari hard to attain.

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I shall describe the nature of a devotee to you, O King of Birds: one who is filled with knowledge and affectionate toward the Supreme One, / who is not bound by hatreds, and endowed with devotion. Hear of hatreds, which I shall explain properly to you:

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the belief that the individual self is non-different from Hari, who is beyond material nature, independent, while [the soul] is eternally dependent; / and in Hari, who is replete with knowledge and bliss, the thought that Hari is deficient in qualities;

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and the continuous concern for honoring Śrī, Brahmā, Rudra, and other celestials, as well as twice-borns, [above Hari]; / or the continuous consideration of Brahmā, Rudra, and others as superior to Viṣṇu—that is indeed hatred.

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The great ones say that the idea of difference among the hands, feet, and limbs of Viṣṇu is hatred, O auspicious one. / Likewise, [the idea of] severance or division among his incarnations, and even the thought of his death, is called [hatred].

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The noble say that hating his devotees, or slandering his words, is hatred indeed. / Those in the world who are possessed of these hatreds, O maiden, are never seen as devotees.

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The maiden said:
“Tell me, Jaigīṣavya, who are the devotees, and how did they demonstrate devotion? / To them Hari, the magnanimous Śrīnivāsa, is an eternal protector and compassionate to the assembly of his devotees.”

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Thus addressed, the magnanimous Jaigīṣavya, the best of devotees, recollecting, spoke to the maiden:
Jaigīṣavya said:
“Prahlāda and others are devotees of Śrīnivāsa: having directed the highest devotion to Nṛsiṃha,

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he attained an unsurpassed empire, and thereafter received knowledge from Nṛsiṃha. / Parāśara was a devotee of Śrīnivāsa: offering devotion to Hari in the form of Vyāsa,

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and having praised him, he attained the truth of knowledge, and, his soul enriched by devotion, went to liberation. / Nārada, who was a devotee of Śrīnivāsa, offered devotion to Hari even while residing in the womb;

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through that devotion he attained sonship to Brahmā, and through the attainment of knowledge went to liberation. / Ambarīṣa, who was a devotee of Śrīnivāsa, offered devotion to Hari, the Supreme Deity;

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having repeated his name and attained knowledge, his soul was enriched by it, and Durvāsas also attained liberation. / Mucukunda, indeed, was a devotee of Śrīnivāsa: having made firm his devotion through dispassion,

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that great soul attained the knowledge of the reality of Viṣṇu, and, his soul enriched by it, attained liberation. / Puṇḍarīka was a devotee of Śrīnivāsa: instructed by his father, he practiced devotion to Viṣṇu,

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and by Hari’s grace he attained unsurpassed knowledge and liberation, his soul enriched by devotion. / Brahmā, Vāyu, and Sarasvatī, and all the straightforward yogins, are to be known

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as having uninterrupted devotion to Murāri, never clinging to desire, being of pure nature. / The deities named Giriśa, the Lord of Serpents, and the Lord of Birds; Śukra, Mars, Jupiter, the Moon, Indra, and the Sun;

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the Lord of the Waters, Fire, Manu, Dharma, Kubera, the Lord of Obstacles, the Nāsatya twins, and the host of Maruts; / Parjanya, Mitra, and all the rest—all these are eternally devotees of Śrīnivāsa.

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Viśvāmitra, Bhṛgu, Aurva, Kutsa, Marīci, Atri, Pulaha, Kratu, / Śakti, Vasiṣṭha, Gautama, Pulastya, and Bharadvāja are devotees of Śrīnivāsa.

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Māndhātṛ, Nahuṣa, Ambarīṣa, Sagara, King Pṛthu, the Haihaya, Ikṣvāku, Bharata, Yayāti, Sutala, Dharma, Vikukṣi, / Uttāna, Vibhīṣaṇa, and Daśaratha—all these great knowers are remembered as eternal devotees of the guru, the glorious Lord of Veṅkaṭa.

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The Bhāgīrathī, the Ocean, the Yamunā, Sarasvatī, / the Godāvarī, the Narmadā, the Kṛṣṇā, and the Bhīmarathī;

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the Sarayū, Phalgu, Kāverī, Gaṇḍakī, and Kapilā— / all these are devotees of Hari and are present right here, O beautiful lady.

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I shall explain the underlying purport here; listen to me, O virtuous maiden: / wherever the discourse on the great soul Viṣṇu proceeds along the path,

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and wherever Vaiṣṇavas who teach the essential truth of Hari reside, / right there are all the devotees of Viṣṇu likewise present.

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Those who undertake a divine pilgrimage with their thoughts fixed on the Supreme Soul are Hari’s devotees, and none else; / for in Hari, the Supreme, all actions of the Vaiṣṇavas reach completion, O King of Birds.

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Having reached Śeṣācala, whoever does not offer food, clothing, ornaments, and the like is a non-devotee; who could be a greater beast than him?

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The devotees of Hari abide on the mountain of Śrīnivāsa here and there in the form of the Gaṅgā and other [rivers] / for the purpose of serving Urukrama; but worship of them is not to be done [identically to Hari], O goddess.

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I shall state the purport in this regard; listen: in that place, with garments, fragrant scents, and incense, / they are to be worshipped with distinction as declared in the Purāṇas, and having seen them, the wise man should simply bow down.”

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One should bow at the feet of good brahmins, joining both hands, O goddess; / and one should make a full prostration to Viṣṇu, and likewise to the guru, regarding him as Viṣṇu.

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Prostration must indeed be made to the Gaṅgā and others; a full prostration likewise to the tulasīs; / bowing must be made to aśvattha trees; and bowing to cows and others in the mind.

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Worship of Viṣṇu, the god of gods, is always to be performed with devotion only by Vaiṣṇavas, not by others. / Those who have the name, are endowed with knowledge, and are fine devotees—worship of Viṣṇu must always be performed by them, O maiden.

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Those who have the name, are endowed with knowledge, and are fine devotees—in this way worship of Viṣṇu must always be performed, O maiden. / Those who are nominal devotees of Viṣṇu—worship of Viṣṇu is never to be performed by them here, O goddess.

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Whoever worships the god of gods out of delusion, even having great dharma, goes to blind darkness indeed. / Hari gave names such as Brahmā to the gods, O goddess, [and] his own names to Viṣṇu.

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The wise king did not abandon his own city because of Keśava and others, O maiden. / All this has been told by me, O maiden; beyond this, one should ascend properly.

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"Govinda, Nārāyaṇa, Mādhava!"—all is to be worshipped by you along with me. / All gathering together again thus, O King of Birds, ascended the Venkaṭa mountain, chanting:

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Chanting the names of Hari beforehand here, and tasting the name of Śrīnivāsa, / in order to see Śrīnivāsa, they likewise went on, clapping their hands and shouting.

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Hearing these words of Kṛṣṇa, Tārkṣya spoke to Kṛṣṇa: "How did they taste this? Tell me in detail." / The blessed Kṛṣṇa said: / "O Śrīnivāsa, this is your very name; the Master is indeed the name, the name is the Master! / Because Brahmā and others take refuge in her, Ramā obtained the name 'Śrī'.

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And because he is always the ultimate refuge of Ramā, Hari is named Śrīnivāsa. / Causing [themselves] to dance, crying: 'O Śrīnivāsa!', their hair standing on end, they were clapping their hands:

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'This very day let us see your face, O Hari! When will we become fulfilled? / O Keśava, this very day show your lotus-feet and show great compassion!'

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They call Brahmā, they call the ancient one, signified by the word 'Ka', the Lord of all worlds; / and they call the worthy Rudra 'Īśa'; [and Hari] is their instigator in the work of creation and destruction.

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Therefore Hari has the name Keśava. And dancing, crying: 'O Keśava!', / they went praising the Pool of Bliss; chanting 'Nārāyaṇa', they indeed went on.

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Therefore faults, the virtues opposite to them, and waters—because he is the refuge of them, the Enemy of Mura / is called Nārāyaṇa here in the world; through connection with the waters, all the liberated, O King of Birds—

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—they are called waters; and because he is the refuge of them, on that account too he is Nārāyaṇa, O king of birds. / And the liberated who indeed attained the highest abode, by whose mere sidelong glance the cosmic water—

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—arose, by that they are called waters, O King of Birds; and because he is ever the refuge of them, O king of birds, / they call him Nārāyaṇa here in the world, and because he creates endless cosmic eggs.

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Thus they danced, praising: "Govinda! There is none other, nor any other vision! / For all words are signified by the word 'go', and since he is expounded by all words—

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—therefore he is always remembered as Govinda. O knowable by the Vedas!" Thus they danced, / filled with tears of joy: "O Hari, Enemy of Mura, grant your vision!

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Grant it, O Lord! We are servants of your servants throughout the fourteen worlds, forever. / Since you dwell thus, you are Vāsu; and he always sports right here constantly;

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since the great call [him] 'Deva', therefore they call Hari 'Vāsudeva'. / 'O Vāsudeva!' they danced continuously; 'O Mādhava!' all of them danced.

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And all said: 'O Lord of Lakṣmī!', since the word 'dhana' signifies wealth of one's own; / hence the noble call him Mādhava: 'O Lord of Lakṣmī, protect your devotees!'

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Saying that, they danced and went: 'O Viṣṇu, always protect us constantly! / Because you are spread everywhere, therefore...' Chanting these and other names, / they all went and saw the sacred bathing-place, endowed with devotion and remembering Śrīnivāsa.

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The maiden said: / "What is the name of this sacred bathing-place, O chief of sages? What should be done here? Tell us, O lord of accomplished ones! / To whom was the blessed Śrīnivāsa pleased at this fine bathing-place? Tell in detail."

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Jaigīṣavya said: / "Listen, O maiden! There was a very wise man named Prahrāda, best of the devotees of Hari. / When, with a desireless mind, he went to see Śrīnivāsa residing on Mount Śeṣa,

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at this place the lord asked the sons of the daityas about the truth of Hari: / 'Worship Śrīnivāsa in the form of Nṛsiṃha! Human birth is very difficult to attain, O maiden;

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even then, the true nature of Viṣṇu as Nṛhari is very difficult to attain, and so is a pilgrimage properly performed, / in which pilgrimage, in whatever region, there is discourse on Hari, O best of daityas.

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In that place Hari always resides, since Nṛsiṃha pervades everywhere.' / Hearing this, those sons of the daityas said to Prahlāda, the best devotee of Hari:

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'If Hari is all-pervading, why then, friend, is Nṛsiṃha in the form of water not seen here?' / Addressed thus by the sons of the dānavas, he praised Viṣṇu with supreme reverence:

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'Show me your own form, a form suited to the sons of the dānavas.' / Praised thus, Hari, Śrīnivāsa, assumed the form of water within that [pool].

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Those who bathe in this sacred pool will have firm, supreme knowledge. / But people's minds are not inclined to bathe here, my dear, especially in the Kali age.

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Having granted the boon to the best of daityas, Viṣṇu disappeared into the fine pond filled with water. / Even today Nṛsiṃha resides within the water, and Prahlāda along with the sons of the daityas.

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Around that fine bathing-place, here and there the cry 'Jaya!' is heard in the afternoon. / This sacred bathing-place is named Nārasiṃha, O maiden; bathing here must be performed by human beings.

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Having bathed properly in that sacred pool, and having given a principal lamp to an eminent twice-born, / they went forward to see Śrīnivāsa again, crying: 'Govinda, Govinda!'

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Reaching the place presided over by Mukhyaprāṇa, she sat down there, and the goddess spoke: / "O Jaigīṣavya, explain how the vision of Śrīnivāsa Viṣṇu is to be performed."

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Jaigīṣavya, delighted in heart, said: "I shall explain the rite; listen, O maiden! / Having heard it from me, do all that has been spoken by me, upon beholding the first gate of Śrīnivāsa:

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'Thousands of offenses are committed by me day and night; / forgive all of them, O God, O Puruṣottama!

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Mental, vocal, and also bodily faults of every kind / that cause hatred toward Vaiṣṇavas—reduce them to ashes, O Mādhava!'

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At the first gate of Śrīnivāsa, O goddess, one should properly remember Vijaya and Jaya; / at the right gate of Śrīnivāsa, O goddess, one should properly remember Caṇḍa and Pracaṇḍa;

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at the western part of Śrīnivāsa, O goddess, one should remember Nanda and Sunanda with devotion; / at the left gate of Śrīnivāsa, O maiden, one should remember Kumudākṣa and Kumudānta.

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And he who enters the enclosure with devotion, [thinking:] 'When shall I see [him] with reverence, O goddess?', / having performed twelve circumambulations, should remember Śrīnivāsa at every step.

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Having properly sipped water at the sacred bath of Śrīsvāmitīrtha, bowed, bathed, and bowed to Bhūvarāha, O goddess, / one should enter the first gate with devotion, saying, 'Govinda! Govinda!'

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Then obeisance to Hari must certainly be made with the eight-limbed prostration; one should enter the house of the God. / Having entered, standing at the door, he should mentally meditate upon the deities abiding on the pedestal.

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Upon the pedestal in the center, O goddess, one should bow completely to Śrīnivāsa Nārāyaṇa; / and on the left of the God, outside the region of the pedestal, obeisance should be made to the revered guru.

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In front of the pedestal and below it, in the southeast corner, one should bow to the King of Birds; / in the southwest part, O goddess, a Vaiṣṇava should always make obeisance to Lord Vyāsa.

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In the northwest corner, with devotion, one whose self is heightened by devotion should make obeisance to auspicious Durgā; / above the pedestal in the southeast directions, O goddess: 'Obeisance to Yama, the presiding deity of dharma.'

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Above the pedestal, in the upper southwest corner, one should bow to the god Vāyu, the lord of knowledge; / above the pedestal, in the northwest corner, O fair-browed one, [to] Rudra, the lord of dispassion;

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above the pedestal, in the northeast corner, O goddess, [to] the god Indra, the lord of sovereign powers; / to the east of the pedestal, one should bow to Nairṛti, and here, O goddess, to the lord of the Aryamans;

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and to the south of the pedestal of the God, one should bow to Durgā named Ugrarūpā; / to the west of the pedestal, O maiden, one should bow to Kāmadeva, the lord of health;

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to the north of the pedestal of the God, one should remember the god Rudra, the lord of non-sovereignties; / and in the middle of the pedestal, O maiden, one should always bow to Varāha, designated as the Supreme Person.

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Above that, one should constantly bow to Lakṣmī named Śakti, who has the form of the foundation; / above that, one should bow to Vāyu and the Tortoise, and above that, one should bow to Śeṣa and the Tortoise;

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above that, O fair-browed one, one should bow to the earth-deity who presides over the earth; / above that, one should remember Varuṇa, the god who is the lord of the Ocean of Milk;

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above that, O maiden, one should bow to Lakṣmī and worship what is called Śvetadvīpa; / above that, one should bow to Lakṣmī, exceedingly celestial, named the Pavilion.

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In the center of the pedestal, one should worship Lakṣmī named Yama, and in the middle of Yama, the goddess; / to the right of the god Yama, O auspicious one, one should bow to Sūrya in the form of a lamp;

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on the left side of the god Yama, one should bow to the goddess Śrī in the form of a lamp; / and in front of the god Yama, one should bow to Hutāśana in the form of a lamp.

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In front of the God, one should bow to the goddess named Bhūmi and constantly remember the presiding deities of the principles; / one should deeply bow to Durgā, presiding over tamas, who takes the form of the couch of Śrīnivāsa Viṣṇu.

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To the one Self constituting the step of the pedestal in the east and other directions, one should bow, O goddess; / to the step of the pedestal situated in the southern quarter, which consists of knowledge, one should bow, O maiden.

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On the eastern petal of the lotus, O goddess, [to] this goddess called female and named Vimalā; / and one should bow to Brahmā and the other gods, O goddess; listen [concerning] the petal in the southeast corner:

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one should bow to the supreme goddess named Utkarṣā, to Ramā, to Brahmā, Vāyu, and Śeṣa; / and on the eight petals of the lotus situated in the south, [to those who have] the form of Nārāyaṇa, Śeṣa, and the others,

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obeisance should certainly be made to their female forms, O maiden; and on the petal situated in the west, by me: / to Nārāyaṇa named Go, Brahmā, Vāyu, the brāhmaṇas, and the others, to Śeṣa, Rudra, and the others,

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obeisance must be made to their female forms; and on the petals in the northeast corner: / to Nārāyaṇa of the northeast, Brahmā, Vāyu, ether, Śeṣa, the gods, and the others,

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obeisance must be made to their female forms; likewise in the middle region of the lotus / [to] Viṣṇu's Lakṣmī named Anugrahā, and of Vāyu, ether, Śeṣa, Rudra, and the others,

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obeisance must be made to their female forms; one should always bow to the celebrated blessed one named Ananta, / who is the real nature of the auspicious seat of union, and thus one should bow to the God Śrīnivāsa.

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A wise man should bow to Lakṣmī on the left of Śrīnivāsa, / and to Dharā on the right of Śrīnivāsa, O auspicious one.

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Outside the pedestal, in the eastern part, one should bow to auspicious Kṛpolka; / to Maholka in the south, and to Vīrolka in the west one should bow.

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And in the north, an intelligent person should pay homage to the great Dyulka; / and in all four corners, he should bow to Sahasrolka.

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In the east, one should make obeisance to Vāsudeva, and in the south / to the god Saṃkarṣaṇa, and to Pradyumna in the west;

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in the north, one should make obeisance unwearied to Aniruddha; / and in the southeast, O maiden, O auspicious one, one should always make obeisance to Māyā.

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And in the southwest, one should make obeisance to Jayā, and in the northwest / to Kṛti, and in the northeast to the goddess named Śānti.

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Obeisance to Keśava in the east, and likewise to Nārāyaṇa; / one should make obeisance to Mādhava in the southwest, and in the northwest [to Govinda];

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in the southeast, O maiden, constantly with devotion, restrained, O auspicious one, / one should make obeisance to Govinda, and likewise to Viṣṇu in the south.

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O maiden, one should bow to Madhusūdana in the southwest, / and in the west to Trivikrama, and likewise to Vāmana.

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One should bow to Viṣṇu and to Śrīdhara, O fair lady; / and in the north, O great maiden, salutation indeed to Hṛṣīkeśa.

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Likewise, unwearied, one should bow indeed to Padmanābha, / and one should bow to Dāmodara in the northeast, O fair lady.

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In the fourth enclosure, salutation indeed to Mahākūrma in the east; / one should bow to Varāha in the southeast, O auspicious maiden.

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In the south, salutations again and again to Nārasiṃha and to Vāmana; / with a pure mind one should bow to Bhārgava in the southwest.

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In the west, salutation indeed to Mādhava and likewise to Kṛṣṇa; / and one should bow to Buddha in the northwest, O auspicious maiden.

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In the north, salutation to You, the meteor-formed, the infinite! / Unwearied, one should bow to the universal form in the northeast.

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In the southeast one should bow to Vāruṇī, and in the southwest to Gāyatrī, / in the northwest to Bhāratī, and in the northeast to Girijā.

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On the left side one should bow to Girijā and to Sauparṇī; / one should bow to Indra with his weapon in the east, and likewise,

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salutations again and again to the attendant of glorious Viṣṇu, along with his retinue; / in the southeast, to Agni with his weapon, as before.

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In the south to Yama, and in the southwest one should worship Nirṛti; / in the west to Varuṇa, and in the northwest salutation to Vāyu.

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In the north to Kubera, and in the northeast to Śiva; / and between Īśāna and Śakra, to Brahmā with his weapon.

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And right in the middle towards the southwest, salutations again and again to Śeṣa. / Having made salutation in this manner, one should bow again and again.

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Thus all this has been declared: the vision in accordance with the proper rules. / Beyond this, one must go to behold the Lord of Ramā.

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Having spoken thus, that lady went joyfully with them. / The rule for the vision of Śrīnivāsa that has been stated, O bird, / must never be told to anyone, on account of its secret nature.

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Difficult to attain indeed, O King of Birds, is the meeting with the virtuous who awaken one to the real truth. / It was from the accumulation of merit earned across many births that her meeting with the guru took place.

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Milk abandons its transformation, the remainder [dissolves] into Śeṣa, [the dirt] of the lotus into mud, / and the fickle mind [becomes steady] through union with the Lotus-naveled One; through connection with the company of the good, evils cease to be.

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Thus ends the twenty-fourth chapter in the Brahmakāṇḍa of the third part, the Uttarakhaṇḍa, of the glorious Garuḍa Mahāpurāṇa, entitled 'The Explanation of the Order of Ascending the Mountain of Śrī Veṅkaṭeśa, His Devotee, the Names of That Mountain, and So Forth.'

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Garuḍapurāṇa — Vyāsa, Sanskrit

Garudapurana 3.24

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