Garudapurana 3.28

English (machine translation) 3.28

Language: English

3.28.149 — 1 part

3.28.1

The Glorious Garuḍa Mahāpurāṇa — [Chapter] 28. / She who in the previous creation was Satī, daughter of Dakṣa and wife of Rudra, having discarded her body at Dakṣa's sacrifice, / was born unto Menakā from the mountain Himavat.

3.28.2

She is Pārvatī, the wife of Rudra, O King of Birds; she who formerly was the wife of Śeṣa named Vāruṇī, / that very woman of great marital fidelity, assuming a double form, came to take delight with Balabhadra.

3.28.3

Possessed of the name Śrī, endowed with the presence of Indirā, her second form was like a cloud. / When indeed [Śeṣa] in the form of Śeṣa performed asceticism along with Viṣṇu, O best of birds,

3.28.4

At that time the goddess Vāruṇī, wife of Śeṣa, performed asceticism to please Indirā. / Then Indirā, well-pleased and gracious, spoke to Vāruṇī, the wife of Śeṣa:

3.28.5

'When Rāma, the son of Rohiṇī, endowed with a portion of Viṣṇu, shall appear on earth, / then, O blessed lady, united by my entrance, bearing the name Śrī, to take delight with Balabhadra,

3.28.6

You shall be born; there is no doubt about this.' Having spoken, she indeed went to the world of Viṣṇu. / Having obtained the praiseworthy name 'Śrī' from a portion of Śrī Lakṣmī, she became the wife of Śeṣa in the world.

3.28.7

When the Lord of serpents lifts the wide earth, then Rāma, in union with the one called Śrī, / brings delight to Ramā always; her entrance also [was present]...

3.28.8

Revatī, who is the daughter of Raivata, is Vāruṇī, the wife of Balabhadra. / The wife of Bala named Sauparṇā, O King of Birds, and those three who are the six wives of Viṣṇu: / they are twice as low, and ten times lower than Rudra, Śeṣa, and the others; know this, O grandson.'

3.28.9

Garuḍa said: / 'To take delight with Rāma always, Vāruṇī of fair brows attained daughterhood to Revata. / Thus the wife of Śeṣa, Vāruṇī, has three forms, and Pārvatī, the wife of Rudra, has two forms.

3.28.10

And the equality of the inferior Jāmbavatī with Śeṣa is heard by me somewhere, / O Kṛṣṇa; tell me the reason, O Lord.

3.28.11

Likewise Rudra is always superior by many virtues to Umā. / Thus it has been stated by you, O Lord, for my certainty, O Master.

3.28.12

Revatī endowed with fortune, and Śrī, and Vāruṇī who has the form of Śeṣa, / Sauparṇī, and Pārvatī—these three are superior to a hundred [forms of] Śeṣa.'

3.28.13

“Thus it is also heard somewhere, O Kṛṣṇa, O slayer of Madhu!
Explain to me the reason, O Kṛṣṇa, O one of noble vows, to me who am your disciple.”

3.28.14

The blessed Kṛṣṇa said:
“Recognizing [the station] of Jāmbavatī and of the others, O King of Birds,
equality among superior beings exists only because of possession by a superior.

3.28.15

Even with regard to the quality of inferior beings, there is indeed subordination to the superior;
it is only to indicate that [subordination] that [one] is said to possess one-hundredth part more.

3.28.16

Just as it is spoken by me, O king of birds, understand it thus and not otherwise.
I shall tell of those born next after them; listen, O best of Kaśyapa's sons!

3.28.17

Among the fourteen Indras, he who is seventh is Purandara.
The body of Vṛtra and the others is called a ‘fortress’ (pura) by the wise.

3.28.18

Because he tears it open (dārayati) with the thunderbolt, therefore he is Purandara.
And among the fourteen Indras, Mantradyumna is the sixth.

3.28.19

Because the god illuminates (dyotayate) the eight mantras, O great king of birds,
therefore he is called Mantradyumna in the world; yet both are indeed one.

3.28.20

Mantradyumna's incarnation on earth was Kuntī's son Arjuna,
[endowed with the portions] of Viṣṇu, Vāyu, Ananta, and Indra, O best of birds.

3.28.21

Arjuna, endowed with these four, is proclaimed to be Indra himself;
even in a fourth portion, there is always a special presence of Vāyu in Arjuna.

3.28.22

The monkey named Vālin is remembered as Purandara.
The wise king Gādhi, born in the lunar dynasty,

3.28.23

who is remembered as the father of Viśvāmitra, was an incarnation of Mantradyumna.
Because he held fast with his intellect to the cows (gāḥ), which are the mantras proclaimed in the Veda,

3.28.24

therefore he was called Gādhi; he was born on earth for that purpose.
The son of Ikṣvāku, celebrated as Vikukṣi, O king of birds,

3.28.25

was indeed an incarnation of Indra, precisely for the sake of serving Hari.
Because of his knowledge that Hari is always especially within the belly (kukṣau),

3.28.26

therefore he was always renowned on the mortal plane by the name Vikukṣi.
Kuśa, the son of Rāma, is proclaimed to be Indra himself.

3.28.27

Because he was fashioned by the sage Vālmīki with kuśa grass alone,
therefore the son of Janaka’s daughter, the lord, was called Kuśa.

3.28.28

Indradyumna, Purandara, Gādhi, Vālin, and likewise Arjuna,
Vikukṣi, and Kuśa—these seven are proclaimed as Indras.

3.28.29

Kṛṣṇa’s son who is Pradyumna is proclaimed to be Kāma himself;
because his nature is eminent brilliance (prakṛṣṭaprakāśa), he possesses the name Pradyumna.

3.28.30

Rāma’s brother Bharata was Kāma himself on earth;
because he bears (bharate) the command of Rāma, therefore he is named Bharata.

3.28.31

The presiding deity of the discus is Kāma, remembered as Sudarśana.
Kṛṣṇa’s son Sāmba, born of Jāmbavatī, was Brahmā himself.

3.28.32

He is to be known as an incarnation of Kāma; no doubt exists on this point.
Rudra’s son Skanda is proclaimed to be Kāma himself.

3.28.33

Because he constantly leaps upon (āskandate) his enemies, therefore he is remembered as Skanda.
He who is Sanatkumāra, the son of Brahmā, O lord of birds,
is to be known as an incarnation of Kāma; no doubt should be entertained on this point.

3.28.34

Supreme Sudarśana, Pradyumna, Sāmba,
Sanatkumāra, and Skanda—these six are forms of Kāma.

3.28.35

And further, both Indra and Kāma are ten [degrees] lower than Umā and the others;
between the two, O Garuḍa, Kāma is remembered as lower than Indra.

3.28.36

Prāṇa is indeed Ahaṅkāra, designated as the maker of ‘I’ (ahaṅkāraka);
he is to be known as a portion of Garutmān, ten degrees lower than Kāma and Indra.

3.28.37

I shall describe those born next after them; listen attentively, O king of birds!
From hearing this, one attains liberation and is freed from great sin.

3.28.38

Kāma's son Aniruddha is also proclaimed to be other than Hari;
he himself was born on earth as Rāma’s younger brother to serve Hari,

3.28.39

celebrated as Śatrughna because he slays (sūdayate) enemies (śatrūn).
Aniruddha, who was born as Kṛṣṇa's grandson from Pradyumna,

3.28.40

was indeed possessed by the three forms beginning with Saṃkarṣaṇa;
thus Aniruddha of great intellect is to be understood as having two forms.

3.28.41

Rati, the wife of Kāma, is proclaimed to have two forms:
Rukmin's daughter Rukmavatī is proclaimed to be the wife of Kāma;

3.28.42

because she was endowed with extraordinary brilliance, she is remembered as Rukmavatī.
Duryodhana's daughter Lakṣaṇā is remembered as Rati;

3.28.43

she is Kāṣṭhā, the wife of Sāmba; because she unites with excellence (lakṣaṇa),
she was on earth under the name Lakṣaṇā, although born from corrupt seed.

3.28.44

Thus Rati, the wife of Kāma, is remembered as having two forms.
Svāyambhuva Manu, the first son of Brahmā, equal to the preceptor [Bṛhaspati],
was born to please Hari through the duties of a king for Viṣṇu.

3.28.45

Bṛhaspati, the noble preceptor of the gods, had three incarnations, O King of Birds:
in the Rāma incarnation, Bṛhaspati became the one named Bharata, endowed with the possession by the lotus-born [Brahmā].

3.28.46

Having delivered the monkeys, who were incarnations of the gods, he recounted the divine deeds of Śrī Rāma;
therefore on earth he was named Nara, in order to become a limb of the divine Rāma.

3.28.47

In the Kṛṣṇa incarnation, Bṛhaspati became the one named Droṇa, endowed with the possession by the lotus-born [Brahmā];
because the preceptor was born from a wooden trough (droṇa), therefore he had the name Droṇa.

3.28.48

Having become an instrument in removing the burden of the earth, he was on earth only to perform service to Viṣṇu;
Bṛhaspati, endowed with possession by Vāyu, obtained the name Uddhava.

3.28.49

Because Hari is completely superior here, he obtained the name like a wise man;
he was always the friend of the divine Kṛṣṇa, of great intellect, worshipful in all the worlds.

3.28.50

Dakṣa, born from the right thumb, was the high-minded son of Brahmā;
creating daughters, pleasing Hari, he was a Prajāpati on earth;
Dakṣa brought forth sons, so he is remembered as Dakṣa.

3.28.51

Know Śacī to be the wife of the king of gods; hear duly of her incarnations, O King of Birds:
in the Rāma incarnation she had the name Tārā; she was the wife of Vālin, designated as Śacī.

3.28.52

When her husband named Vālin died at Rāma’s hands, Tārā united with Sugrīva;
therefore Tārā did not go to the heavenly world; where else could that sinner go but into intermediate space?

3.28.53

In the Kṛṣṇa incarnation, O king of birds, that same Tārā became on earth the wife of Vijaya [Arjuna];
her name was Piśaṅgadā, and she was always close to Arjuna.

3.28.54

Having begotten a son, Babhruvāhana, upon her, the great-souled Arjuna left her;
therefore both Vārā and Citrāṅgadā are forms of Śacī; there is no dispute here.

3.28.55

Pulomajā was the wife of Mantradyumna; she was Kāśikā, the wife of King Gādhi;
Vikukṣi's wife was named Sumati, and the wife of Kuśa was named Kāntimatī.

3.28.56

Know indeed that these seven are inferior to Śacī; there is no deliberation here. / Śacī, Rati, Aniruddha, Manu, Dakṣa, and Bṛhaspati— / these six are declared mutually equal, and ten times lower than Ahaṅkāra.

3.28.57

Now, the wind who is Pravaha, the mighty son of the chief wind-god (Mukhya Vāyu), / is the greatest among winds today, and he is the lord of the corner.

3.28.58

He alone is spoken of in the nostrils, and equal to the elemental [wind]; / he alone is said to be the conveyance (ativāha) through which seekers of liberation must go.

3.28.59

He is proclaimed to be five times lower than Dakṣa and the others. / Garuḍa said: / For what reason did he obtain the name Pravaha? Speak of that.

3.28.60

What meaning of that name is known? Tell that to me. / Thus addressed by Garuḍa, the Blessed One, the son of Devakī, / Hari, supremely pleased, praised Garuḍa and spoke:

3.28.61

Kṛṣṇa said: / "Because he carries those equal to Hari with great joy (praharṣeṇa) always, / therefore he is named Pravaha, O best of birds!"

3.28.62

Viṣṇu alone is the supreme of all, and Brahmā and the others are always dependent on him. / What I have spoken is the truth, not a falsehood; with my hand I grasp an enraged serpent.

3.28.63

All [this] is indeed true; if it should be false, then let this king of serpents bite me! / Speaking thus, he took hold of the enraged serpent, and that serpent did not bite [him].

3.28.64

Only from holding it, O best of birds, did that son of Vāyu obtain the name Pravaha. / Whosoever in this world, abandoning the form of Viṣṇu, [worships] the bad deities like Reṇukā, who have the form of daityas,

3.28.65

worship of them as well as of my ancestors is in vain; I speak the truth, the truth! / If all this should be false, then let this king of serpents bite me!

3.28.66

I do not accept [offerings to] ancestral fathers if someone, having abandoned [them], performs [them] solely for the purpose of the ancestors. / That sinful soul goes indeed to hells; I speak this statement as the truth.

3.28.67

Śrī is not independent, nor is Vidhi independent; neither is the god Vāyu nor Śiva independent. / The others—Gaurī, the daughter of Puloman, and so forth—are not; what more is there to say? In this world none is independent.

3.28.68

I speak the truth: the Puruṣa is Viṣṇu alone; raising my arm, [I swear] the truth, the truth! / If all this should be false, then let this king of serpents bite me!

3.28.69

The individual soul is real, and the Supreme Self is real, and the distinction between the two is always real. / The insentient is real, and the distinction between the soul and the insentient is real; moreover, the distinction between the insentient and the Lord is real.

3.28.70

The distinction among all individual souls is eternal and real, and the distinctions among insentient entities are always real. / If all this should be false, then let this king of serpents bite me!

3.28.71

Speaking thus, he seized the enraged serpent, and that serpent did not bite [him]. / Only from holding it, O best of birds, did that son of Vāyu obtain the name Pravaha.

3.28.72

Having known the two forms beforehand, do you always accept both. / If a sinful soul regularly performs bathing and other rites [without understanding], he does not attain liberation at all.

3.28.73

Therefore, having always reflected on the duality, one becomes happy; there is no doubt about this. / If all this should be false, then let this king of serpents bite me!

3.28.74

Garuḍa said: / What is that duality, O Lord of the gods of gods, or what is its cause? Tell me what it is like! / Tell me what renunciation of the two is like, and tell me what the happiness from renunciation is like!

3.28.75

The blessed Kṛṣṇa said: / They say the duality consists of two powerful senses well-fashioned in this body: the ear and the eye. / In the intermediate [state], O King of Birds, they speak of the ear and the eye as a duality; and I shall explain their true nature.

3.28.76

The nature of the ear is immense delight in hearing worldly talk, relished with respect; / [yet] in hearing accounts of Hari it brings a web of misery—sluggishness and forced restraint are the nature of the ear.

3.28.77

The nature of the eye, in seeing women and men, is freedom from sleep and the like through intense attraction; / [yet] in seeing the devotees of Hari it is full of distress, and in watching the worship of Viṣṇu it finds a web of pain.

3.28.78

Even knowing well the nature of the two beforehand, the fool accepts them again and again. / Out of sheer stupidity, he would constantly insert his male organ into any female organ with eager desire.

3.28.79

There is neither fear nor shame in brides, nor in men, women, or ascetics; / not knowing their own essence even by day, by distorted ritual they follow their natural impulse, O best of birds.

3.28.80

The nature of the tongue is constantly to consume food and eatables not offered to Viṣṇu; / such is its nature also regarding refreshments, such is its nature in eating forbidden things;

3.28.81

such is its nature in licking what should not be licked, and such is its nature in drinking what should not be drunk. / Having abandoned the true nature of both, the fool continuously accepts them again and again.

3.28.82

They say that his bathing is in vain; therefore, the pursuit of the two must not be practiced. / Grasping this intention thus, O King of Birds, understand it always with a smile.

3.28.83

Not knowing the nature of the two wives, having accepted one and abandoned the other, / a foolish-minded person performs bathing and other rites; they declare it in vain, and he attains neither liberation nor enjoyment. / If all this should be false, then let this king of serpents bite me!

3.28.84

Garuḍa said: / What are the two wives? Tell me that too, O Murāri, and what is the nature of the two? / Between the two, tell me which wife is to be accepted, and also describe properly which wife is not to be accepted!

3.28.85

The blessed Kṛṣṇa said: / The wife is the intellect, and she has two forms, O King of Birds: one is wicked, and the other is virtuous. / Between the two, the younger is wicked in form, whereas the elder has the nature of a virtuous intellect.

3.28.86

Through the younger [wife] the soul goes to ruin; through the one who stands well it attains proper standing. / Hear the nature of the younger one; I shall explain it, and having heard it, cultivate an intellect to abandon her:

3.28.87

The younger one impels the soul, so that he always performs selfish rites driven by desire: / 'Where are the brāhmaṇas? Where is the great-souled Viṣṇu? Where is the sacred story? Where are the sacrifices, and where the cows?

3.28.88

Where is the holy fig tree? Where is bathing? Where is ritual purification?' She completely destroys all this. / [She says to her] foolish husband: 'Worship Reṇukā! Offer lamps to the goddess Māyā!

3.28.89

O blind fool, worship the auspicious Bhairava and others! Always wear turmeric powder! / On the Jyeṣṭhāṣṭamī day, worship the goddess Jyeṣṭhā, and with devotion tie a thread around your neck!

3.28.90

On Marigandhāṣṭamī, worship Marigandha, and likewise wear a thread on your neck! / On an auspicious day, worship the lamp-pillar, and tie its very thread around your neck!

3.28.91

O soul, properly worship Mahālakṣmī and Ādyā Lakṣmī with devotion! / Fasten the Lakṣmī thread on your neck; hereafter you will become endowed with great fortune!'

3.28.92

Having abandoned [rites] on the day of the sacred-grass investiture, desiring good fortune, wear aromatic bdellium with great devotion! / Swiftly worship auspicious married women with devotion, pleasing them with scents, flowers, incense, and lamps!

3.28.93

Placing an excellent waving-lamp in a bronze bowl, perform the waving-lamp ritual for deity after deity! / Spreading leaves of the neem tree upon the ground, bow down, saying: "May you forgive me!"'

3.28.94

"Worship the Great Goddess today with devotion; do not give food to true Vaiṣṇavas. / If you do give food to true Vaiṣṇavas, your good fortune will be destroyed before your very eyes.

3.28.95

Placing a bamboo vessel in your left hand and holding a lamp in your right hand, O husband, / arise, sir! Beg for alms properly in five houses, completely casting off shame.

3.28.96

First having prepared six-flavored food at home, eat in secret from the world. / Having fed [them] that leftover food, O husband, take refuge in those [women]!"

3.28.97

Placing their hands upon the book, make them recite through their mouths, "Save [us]!" / Worship Khaḍgadeva today, O husband, and worship his servants thoroughly today.

3.28.98

Together with them, make the sound of a dog, and always apply turmeric powder. / Perform worship of Bhīmasena with the five nectars and the sixteen offerings.

3.28.99

Having made his loincloth of silver and offered it, present a row of lamps. / Feed his best servants today with devotion, and roar loudly: "Bhīma! Bhīma!"

3.28.100

Always delight his best servants with your garments, with liquors, and with an array of meat substances. / Worship Mahādeva today properly with the Mahārudras and the Atirudras.

3.28.101

Saying 'Hara', worship the Jaṅgamas of Śūdra caste who are proficient in Śaiva scripture. / Having cooked Śākaṃbharī, various vegetables, and all kinds of greens properly from house to house,

3.28.102

Give [them] with devotion and supreme reverence, having adorned yourself and praising their virtues. / Today with devotion worship the family deity with your eyes, viewing [him] on that day as Śambhu.

3.28.103

Worship his best devotees properly today, and bow down at his feet. / On the auspicious fifth [lunar day], worship a clay image of Śeṣa with milk, parched grain, and the like.

3.28.104

Having bound an auspicious snake-noose around your neck, you should again eat that leftover food, sir. / On the fourth day feed [them] today with devotion, and distribute the food offerings properly today."

3.28.105

Instigating her husband with these and similar [instructions], she continually ruins him of life. / Because of association with her, the husband, an embodied soul, is thoroughly bitten in this world and the next.

3.28.106

Abandoning association with her far away, you should always perform all rites [properly]. / Prompting him, she who was of good intellect spoke: "Worship Viṣṇu with supreme reverence!

3.28.107

Always worship none other than Hari; that Reṇukā will not protect you. / If Hari, whose name is unseen, were not always the giver of fruits here, O King of Birds,

3.28.108

Having continually served that loathsome goddess, unmentioned in the Vedas, who is hostile to husbands, / through her grace, having experienced suffering from leprosy, anal fistula, and the like, go to Saṃyaminī!

3.28.109

Tell me, where has the wretched goddess gone then? Therefore, O husband, do not worship that goddess! / O husband, worship the Brāhmaṇas and Vaiṣṇavas, who are truly good beings that cross over the sorrow of saṃsāra!

3.28.110

Having abandoned pure service and the like, tell me, what comes from worshipping the illusory goddess? / Having worshipped Jyeṣṭhādevī, who is indeed Alakṣmī, on Jyeṣṭhāṣṭamī with the thought, 'She is Lakṣmī,'

3.28.111

and having tied her thread around your neck, you will experience manifold sorrow, O husband. / When, O husband, bound fast by the messengers of Yama with nooses and beaten with whips,

3.28.112

where does this Alakṣmī flee then? Therefore, worship the root, the feet of Viṣṇu! / O husband, always worship the principle of Vāyu; do not take refuge in the subtle Skanda, O fool!

3.28.113

Having eaten the butter given by her with devotion and her food remnants, O husband, / and having tied her thread around your neck, you will experience sorrows right in this world, O husband.

3.28.114

When, O husband, bound fast by the messengers of Yama with nooses and beaten with whips, / where does this Skanda flee then? Therefore, worship the root, the feet of Viṣṇu!

3.28.115

Having caused a lamp-pillar to be offered, O husband, and tied a cord around your neck with devotion, / when, bound fast with nooses by the messengers of Yama, you are beaten thoroughly with lamp-pillars,

3.28.116

where has the lamp-pillar fled? Therefore, worship the root, the feet of Viṣṇu! / Having worshipped Lakṣmī on Lakṣmī's day, wear her cord around your neck.

3.28.117

When, O husband, bound fast by the messengers of Yama with nooses and beaten with whips, / where does this Lakṣmī flee then? Therefore, worship the root, the feet of Viṣṇu!

3.28.118

On the day of wedding or investiture with the sacred thread, O fool, having worn contemptible things with great devotion, / and placing the ceremonial waving-light in a bronze vessel, having performed the waving-light, shouting the sound 'Udaudai,'

3.28.119

and likewise having bitten the leaf of the margosa tree, having danced about with supreme reverence, / when, bound again and again by the messengers of Yama with nooses and beaten thoroughly,

3.28.120

where has your family deity fled, O master, O great soul? Tell me that! / Having worshipped your bodies properly with neck ornaments and the hair of widowers,

3.28.121

while you stand, being struck by the mighty messengers of Yama with clubs and javelins, / when that happens, where has that woman fled, devoid of hair, having made [your] ears long?

3.28.122

Placing a bamboo vessel in his left hand and holding a lamp in his right hand, the fool, / having gone begging from house to house, while he remains, the goddess is in his own home.

3.28.123

When that happens, O fool, being burned completely by the messengers of Yama with thousands of lamps, / where has that noseless Reṇukā fled, O dull-witted one? Tell me that!

3.28.124

Always worshipping that foolish Khaḍgadeva with devotion like a devotee, / roaring like a dog along with them, while he remains constantly in his own home,

3.28.125

when that happens, being beaten thoroughly by the messengers of Yama, making an outcry there / while he remains, having abandoned his best devotee, where did the god flee then?

3.28.126

Separately having worshipped the image of Bhīmasena properly with the five nectars, / and having offered a loincloth of food along with good curry, while the fool remains in his house,

3.28.127

When at that time the fool is severely beaten by the messengers of Yama on Yama's path, / where did that Bhīma run off to? Worship the primordial foot of Viṣṇu!

3.28.128

Having properly worshipped Mahādeva, saying 'Hara', while remaining in his own house, / when the house is burnt by fire, where did Hara run off to?

3.28.129

On the day of Śākambharī, tell me, O noble one, where did that goddess Śākambharī run away to, / [after one] worshipped with devotion the god of the potters?

3.28.1130

Taking the cotton offered by him while he stayed, and [the man] being thoroughly struck by Yama's messengers / with sharp-edged axes, abandoning [the worshipper], where did that potter-god with sharp fangs and eyes run away to? / Even by searching, it is not known by anyone.

Linked texts (1)

Garuḍapurāṇa — Vyāsa, Sanskrit

Garudapurana 3.28

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