Garuda Purana — Purva Khanda — Chapter 4
GaP 1 4.1
श्रीगरुडमहापुराणम्- ४ रुद्र उवाच । सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंशानुचरितं चैव एतद् ब्रूहि जनार्दन
śrīgaruḍamahāpurāṇam- 4 rudra uvāca / sargaśca pratisargaśca vaṃśo manvantarāṇi ca / vaṃśānucaritaṃ caiva etad brūhi janārdana
The Glorious Garuḍa Mahāpurāṇa, 4. Rudra said: Creation and re-creation, lineage and the manvantaras, and the deeds of the lineages—tell this, O Janārdana.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.2
हरिरुवाच । शृणु रुद्र प्रवक्ष्यामि सर्गादीन्पापनाशनाम् । सर्गस्थितिलयान्तां तां विष्णोः क्रीडां पुरातनीम्
hariruvāca / śṛṇu rudra pravakṣyāmi sargādīnpāpanāśanām / sargasthitilayāntāṃ tāṃ viṣṇoḥ krīḍāṃ purātanīm
Hari said: Listen, Rudra, I shall declare creation and the rest, which destroy sin—that ancient play of Viṣṇu that ends in creation, maintenance, and dissolution.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.3
नरनारायणो देवो वासुदेवो निरञ्जनः । परमात्मा परं ब्रह्म जगज्जनिलयादिकृत्
naranārāyaṇo devo vāsudevo nirañjanaḥ / paramātmā paraṃ brahma jagajjanilayādikṛt
The god Nara-Nārāyaṇa, Vāsudeva, the stainless, the supreme Self, the supreme Brahman, the maker of the world's birth and dissolution and the rest—
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.4
तदेतत्सर्वमेवैतव्द्यक्ताव्यक्तस्वरूपवत् । तथा पुरुषरूपेण कालरूपेण च स्थितम्
tadetatsarvamevaitavdyaktāvyaktasvarūpavat / tathā puruṣarūpeṇa kālarūpeṇa ca sthitam
all this indeed is that, possessing manifest and unmanifest form; and so it abides in the form of the Puruṣa and in the form of Time.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.5
व्यक्तं विष्णुस्तथाव्यक्तं पुरुषः काल एव च । क्रीडतो बालकस्येव चेष्टास्तस्य निशामय
vyaktaṃ viṣṇustathāvyaktaṃ puruṣaḥ kāla eva ca / krīḍato bālakasyeva ceṣṭāstasya niśāmaya
The manifest is Viṣṇu, and so too the unmanifest, the Puruṣa, and Time itself; observe his activities, like those of a child at play.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.6
अनादिनिधनो धाता त्वनन्तः पुरुषोत्तमः । तस्माद्भवति चाव्यक्तं तस्मादात्मापि जायते
anādinidhano dhātā tvanantaḥ puruṣottamaḥ / tasmādbhavati cāvyaktaṃ tasmādātmāpi jāyate
Without beginning or end, the ordainer, endless, the supreme Person: from him arises the unmanifest, and from him the self too is born.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.7
तस्माहुद्धिर्मनस्तस्मात्ततः खं पवन स्ततः । तस्मात्तेजस्ततस्त्वापस्ततो भूमिस्ततो ऽभवत्
tasmāhuddhirmanastasmāttataḥ khaṃ pavana stataḥ / tasmāttejastatastvāpastato bhūmistato 'bhavat
From that (comes) intellect, from that mind, from that space, from that wind, from that fire, from that the waters, and from that the earth came to be.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.8
अण्डो हिरण्मयो रुद्र तस्यान्तः स्वयमेव हि । शरीरग्रहणं पूर्वं सृष्ट्यर्थं कुरुते प्रभुः
aṇḍo hiraṇmayo rudra tasyāntaḥ svayameva hi / śarīragrahaṇaṃ pūrvaṃ sṛṣṭyarthaṃ kurute prabhuḥ
(There was) a golden egg, O Rudra; within it, of his own accord indeed, the Lord first takes on a body for the sake of creation.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.9
ब्रह्मा चतुर्मुखो भूत्वा रजोमात्राधिकः सदा । शरीरग्रहणं कृत्वासृजदेतच्चराचरम्
brahmā caturmukho bhūtvā rajomātrādhikaḥ sadā / śarīragrahaṇaṃ kṛtvāsṛjadetaccarācaram
Becoming Brahmā of four faces, always with a preponderance of the rajas-portion, having taken on a body he created this (world of) moving and unmoving (beings).
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.10
अण्डस्यान्तर्जगत्सर्वं सदेवासुरमानुषम् । स्रष्टा सृजति चात्मानं विष्णुः पाल्यं च पाति च
aṇḍasyāntarjagatsarvaṃ sadevāsuramānuṣam / sraṣṭā sṛjati cātmānaṃ viṣṇuḥ pālyaṃ ca pāti ca
Within the egg (is) the whole world together with gods, demons and men; as creator he creates himself, and as Viṣṇu he protects what is to be protected.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.11
अपसंह्रियते चान्ते संहर्ता च स्वयं हर । ब्रह्मा भूत्वासृजद्विष्णुर्जगत्पाति हरिः स्वयम्
apasaṃhriyate cānte saṃhartā ca svayaṃ hara / brahmā bhūtvāsṛjadviṣṇurjagatpāti hariḥ svayam
And at the end it is withdrawn, and you yourself, O Hara, are the destroyer. Becoming Brahmā he created; as Viṣṇu, Hari himself protects the world.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.12
रुद्ररूपी च कल्पान्ते जगत्संहरते ऽखिलम् । ब्रह्मा तु सृष्टिकाले ऽस्मिञ्जमध्यगतां महीम्
rudrarūpī ca kalpānte jagatsaṃharate 'khilam / brahmā tu sṛṣṭikāle 'smiñjamadhyagatāṃ mahīm
And having the form of Rudra he withdraws the entire world at the end of the aeon; but Brahmā, at this time of creation, (raises up) the earth that had gone into the midst of the water,
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.13
दंष्टूयोद्धरति ज्ञात्वा वारहीमास्थितस्तनूम् । देवादिसर्गान्वक्ष्ये ऽहं संक्षेपाच्छृणु शङ्कर !
daṃṣṭūyoddharati jñātvā vārahīmāsthitastanūm / devādisargānvakṣye 'haṃ saṃkṣepācchṛṇu śaṅkara !
knowing (this), he lifts (her) up with his tusk, having assumed the boar's body. I shall declare the creations of gods and the rest; hear it in brief, O Śaṅkara!
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.14
(१)प्रथमो महतः सर्गो विरूपो ब्रह्मणस्तु सः । (२) नन्मात्राणां द्वितीयस्तु भूतसर्गो हि स स्मृतः
(1)prathamo mahataḥ sargo virūpo brahmaṇastu saḥ / (2) nanmātrāṇāṃ dvitīyastu bhūtasargo hi sa smṛtaḥ
(1) The first is the creation of the Great One (mahat), and that (belongs) to Brahmā, being formless; (2) the second is of the subtle elements, and that is known as the creation of the elements.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.15
(३)वैकारिकस्तृतीयस्तु सर्गस्त्वैन्द्रियकः स्मृतः । इत्येष प्राकृतः सर्गः सम्भूतो बुद्धिपूर्वकः
(3)vaikārikastṛtīyastu sargastvaindriyakaḥ smṛtaḥ / ityeṣa prākṛtaḥ sargaḥ sambhūto buddhipūrvakaḥ
(3) And the third is the creation from modification, which is known as that of the sense-organs. Thus this is the primary (prākṛta) creation, which came about preceded by intelligence.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.16
(४)मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः । (५)तिर्यक्स्रोतास्तु यः प्रोक्तस्तिर्यग्योन्यः स उच्यते
(4)mukhyasargaścaturthastu mukhyā vai sthāvarāḥ smṛtāḥ / (5)tiryaksrotāstu yaḥ proktastiryagyonyaḥ sa ucyate
(4) And the fourth is the principal creation—the immovable (beings) are known as the principal ones; (5) and what is called 'flowing crosswise' is said to be (the creation of) animals born of crosswise wombs.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.17
(६) तदूर्ध्वस्तोतसां षष्ठो देवसर्गस्तु स स्मृतः । (७) ततोर्ऽवाक्स्रोतसां सर्गः सप्तमः स तु मा नुषः
(6) tadūrdhvastotasāṃ ṣaṣṭho devasargastu sa smṛtaḥ / (7) tator'vāksrotasāṃ sargaḥ saptamaḥ sa tu mā nuṣaḥ
(6) The sixth is (the creation) of those flowing upward from that, and it is known as the creation of the gods; (7) the seventh is the creation of those flowing downward from that, and that is the human one.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.18
(८)अष्टमो ऽनुग्रहः सर्गः सात्त्विकस्तामसस्तु सः । पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः
(8)aṣṭamo 'nugrahaḥ sargaḥ sāttvikastāmasastu saḥ / pañcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ
(8) The eighth creation is that of grace, which is (both) sāttvika and tāmasa. These five are the secondary (vaikṛta) creations, and three are known as primary (prākṛta).
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.19
प्राकृतो वैकृतश्चापि (९) कौमारो नवमः स्मृतः । स्थावरान्ताः सुराद्यास्तु प्रजा रुद्र ! चतुर्विधाः
prākṛto vaikṛtaścāpi (9) kaumāro navamaḥ smṛtaḥ / sthāvarāntāḥ surādyāstu prajā rudra ! caturvidhāḥ
(9) The ninth, known as the Kumāra creation, is both primary and secondary. The creatures, from the gods down to the immovable ones, are of four kinds, O Rudra!
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.20
ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसाः सुताः । ततो देवासुरपितॄन्मानुषांश्च चतुष्टयम्
brahmaṇaḥ kurvataḥ sṛṣṭiṃ jajñire mānasāḥ sutāḥ / tato devāsurapitṝnmānuṣāṃśca catuṣṭayam
While Brahmā was carrying out creation, sons born of his mind came into being; then the fourfold (group): gods, demons, ancestors and men.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.21
सिसृक्षुरम्भांस्येतानि स्वमात्मानमयूयुजत् । व्यक्तात्मनस्तमोमात्रादुद्रिक्तास्तत्प्रजापतेः
sisṛkṣurambhāṃsyetāni svamātmānamayūyujat / vyaktātmanastamomātrādudriktāstatprajāpateḥ
Desiring to create, he joined these waters to his own self. From the tamas-portion of that Prajāpati, whose self had become manifest, (there arose beings) in whom (tamas) was in excess.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.22
सिसृक्षेर्जघनात्पूर्वमसुरा जज्ञिरे ततः । उत्ससर्ज ततस्तां तु तमोमात्रात्मिकां तनूम्
sisṛkṣerjaghanātpūrvamasurā jajñire tataḥ / utsasarja tatastāṃ tu tamomātrātmikāṃ tanūm
From the loins of him who desired to create, the demons were first born; then he cast off that body which consisted of the tamas-portion.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.23
तमोमात्रा तनुस्त्यक्ता शङ्कराभूद्विभावरी । यक्षोपक्षांसि तद्देहे प्रीतिमापुस्ततः सुराः
tamomātrā tanustyaktā śaṅkarābhūdvibhāvarī / yakṣopakṣāṃsi taddehe prītimāpustataḥ surāḥ
The body of the tamas-portion, once abandoned, became night, O Śaṅkara; the yakṣas... in that body; and thereafter the gods found delight (in it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.24
सत्त्वोद्रिक्तास्तु मुखतः संभूता ब्रह्मणो हर ! । सत्त्वप्राया तनुस्तेन सन्त्यक्ता साप्यभूद्दिनम्
sattvodriktāstu mukhataḥ saṃbhūtā brahmaṇo hara ! / sattvaprāyā tanustena santyaktā sāpyabhūddinam
But those in whom sattva predominated came into being from the mouth of Brahmā, O Hara! And that body of his, consisting chiefly of sattva, once abandoned, became day.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.25
ततो हि बलिनो रात्रावसुरा देवता दिवा । सत्त्वमात्रां तनुं गृह्य पितरश्च ततो ऽभवन्
tato hi balino rātrāvasurā devatā divā / sattvamātrāṃ tanuṃ gṛhya pitaraśca tato 'bhavan
Therefore the demons are strong at night, the deities by day; and the ancestors too came into being thereafter, taking on a body of the sattva-portion.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.26
सा चोत्सृष्टाभवत्सन्ध्या दिननक्तान्तरस्थितिः । रजोमात्रां तनुं गृह्य मनुष्यास्त्वभवंस्ततः
sā cotsṛṣṭābhavatsandhyā dinanaktāntarasthitiḥ / rajomātrāṃ tanuṃ gṛhya manuṣyāstvabhavaṃstataḥ
And that, when cast off, became twilight, which abides between day and night; and then men came into being, taking on a body of the rajas-portion.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.27
सा त्यक्ता चाभवज्ज्योत्स्ना प्राक्सन्ध्या याभिधीयते । ज्योत्स्ना रात्र्यहनी सन्ध्या शरीराणि तु तस्य वै
sā tyaktā cābhavajjyotsnā prāksandhyā yābhidhīyate / jyotsnā rātryahanī sandhyā śarīrāṇi tu tasya vai
And she, when released, became the moonlight, which is called the twilight that precedes (the day); moonlight, night, day and twilight are indeed his bodies.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.28
रजोमात्रां तनु गृह्य क्षुदभूत्कोप एव च । क्षुत्तृट्क्षामा अमृग्भक्षा राक्षसा रक्षणाच्च ये
rajomātrāṃ tanu gṛhya kṣudabhūtkopa eva ca / kṣuttṛṭkṣāmā amṛgbhakṣā rākṣasā rakṣaṇācca ye
Taking a body of mere rajas, hunger came into being, and anger as well; those wasted with hunger and thirst, eaters of raw flesh, are the rākṣasas, (so called) from 'guarding' (rakṣaṇa).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.29
यक्षाख्या जक्षणाज्ज्ञेयाः सर्पा वै केशसर्पणात् । जाताः कोपेन भूतास्ते गन्धर्वा जज्ञिरे ततः
yakṣākhyā jakṣaṇājjñeyāḥ sarpā vai keśasarpaṇāt / jātāḥ kopena bhūtāste gandharvā jajñire tataḥ
Those called yakṣas are to be understood (as named) from 'devouring' (jakṣaṇa), and the serpents (sarpa) from the creeping (sarpaṇa) of his hair; those beings were born from his anger; thereafter the gandharvas were born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.30
गायन्तो जज्ञिरे वाचं गन्धर्वाप्सरसश्च ये । स्वर्गं द्यौर्वक्षसश्चक्रे सुखतो ऽजाः स मुष्टवान्
gāyanto jajñire vācaṃ gandharvāpsarasaśca ye / svargaṃ dyaurvakṣasaścakre sukhato 'jāḥ sa muṣṭavān
Singing, they were born (drinking in) speech—the gandharvas and the apsarases; he made heaven, the sky, from his chest; out of pleasure (he made) the goats, and he seized (them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.31
सृष्टवानुदराद्राश्च पार्श्वाभ्यां च प्रजापतिः । पद्य्भां चैवान्त्यमातङ्गान्महिषोष्ट्राविकांस्तथा
sṛṣṭavānudarādrāśca pārśvābhyāṃ ca prajāpatiḥ / padybhāṃ caivāntyamātaṅgānmahiṣoṣṭrāvikāṃstathā
And Prajāpati created (some) from his belly and (some) from his two sides, and from his feet the lowest ones, elephants, and likewise buffaloes, camels and sheep.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.32
ओपध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे । गौरजः पुरुषो मेध्यो ह्यश्वाश्वतरगर्दभाः
opadhyaḥ phalamūlinyo romabhyastasya jajñire / gaurajaḥ puruṣo medhyo hyaśvāśvataragardabhāḥ
From his hairs were born the plants bearing fruits and roots; (and) the cow, the goat, man, the sacrificially fit (animal), and horses, mules and donkeys.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 1 4.33
एतान् ग्राम्यान्पशून्प्राहुरारण्यांश्च निबोध मे । श्वापदं द्विखुरं हस्तिवानराः पक्षिपञ्चमाः
etān grāmyānpaśūnprāhurāraṇyāṃśca nibodha me / śvāpadaṃ dvikhuraṃ hastivānarāḥ pakṣipañcamāḥ
These they call the domestic animals; now learn from me the wild ones: beasts of prey, the cloven-hoofed, elephants, monkeys, with birds as the fifth.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.34
औदकाः पशवः षष्ठाः सप्तमाश्च सरीसृपाः । पूर्वादिभ्यो मुखेभ्यस्तु ऋग्वेदाद्याः प्रजज्ञिरे
audakāḥ paśavaḥ ṣaṣṭhāḥ saptamāśca sarīsṛpāḥ / pūrvādibhyo mukhebhyastu ṛgvedādyāḥ prajajñire
Water animals are the sixth, and the crawling creatures the seventh; and from his faces, beginning with the eastern one, the Vedas beginning with the Ṛgveda were born.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.35
आस्याद्वै ब्राह्मणा जाता बाहुभ्यां क्षत्त्रियाः स्मृताः । ऊरुभ्यां तु विशः सृष्टाः शूद्रः पद्य्भाम जायत
āsyādvai brāhmaṇā jātā bāhubhyāṃ kṣattriyāḥ smṛtāḥ / ūrubhyāṃ tu viśaḥ sṛṣṭāḥ śūdraḥ padybhāma jāyata
From his mouth the brāhmaṇas were born, from his two arms the kṣatriyas are held (to have come); from his thighs the vaiśyas were created, and the śūdra was born from his feet.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.36
ब्रह्मलोको ब्राह्मणानां शाक्रः क्षत्त्रियजन्मनाम् । मारुतं च विशां स्थानं गान्धर्वं शूद्रजन्मनाम्
brahmaloko brāhmaṇānāṃ śākraḥ kṣattriyajanmanām / mārutaṃ ca viśāṃ sthānaṃ gāndharvaṃ śūdrajanmanām
The world of Brahmā is for the brāhmaṇas, that of Śakra for those born as kṣatriyas; the region of the Maruts is the place of the vaiśyas, and the gandharva (region) of those born as śūdras.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.37
ब्रह्मचारिव्रतस्थानां ब्रह्मलोकः प्रजायते । प्राजापत्यं गृहस्थानां यथाविहितकारिणाम्
brahmacārivratasthānāṃ brahmalokaḥ prajāyate / prājāpatyaṃ gṛhasthānāṃ yathāvihitakāriṇām
For those established in the vow of a brahmacārin, the world of Brahmā comes about; for householders who act as prescribed, the world of Prajāpati.
AI translation rendered from the Sanskrit, not a published edition
GaP 1 4.38
स्थानं सप्तऋषीणां च तथैव वनवासिनाम् । यतीनामक्षयं स्थानं यदृच्छागामिनां सदा
sthānaṃ saptaṛṣīṇāṃ ca tathaiva vanavāsinām / yatīnāmakṣayaṃ sthānaṃ yadṛcchāgāmināṃ sadā
And the place of the seven seers is likewise for the forest-dwellers; for ascetics who always wander at will there is an imperishable place.
AI translation rendered from the Sanskrit, not a published edition