Garuda Purana — Brahma Khanda — Chapter 11
GaP 3 11.1
श्रीगरुडमहापुराणम्- ११ श्रीकृष्ण उवाच । पुरुषाख्यो हरिः साक्षाद्भगवान्पुरुषोत्तमः । शिश्येत्वण्डोदक विष्णुर्नृणां साहस्रवत्सरम् । लक्ष्मीश्चोदकरूपेण शय्यारूपेण भोण्डजा
śrīgaruḍamahāpurāṇam- 11 śrīkṛṣṇa uvāca / puruṣākhyo hariḥ sākṣādbhagavānpuruṣottamaḥ / śiśyetvaṇḍodaka viṣṇurnṛṇāṃ sāhasravatsaram / lakṣmīścodakarūpeṇa śayyārūpeṇa bhoṇḍajā
The Garuḍa Mahāpurāṇa, 11. Śrī Kṛṣṇa said: Hari, called Puruṣa, the Lord himself, the highest Person, Viṣṇu, lay in the water of the egg for a thousand years of men; and Lakṣmī (was there) in the form of the water and in the form of his couch, O egg-born one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.3
विद्या तरङ्गरूपेण वायुरूपेण भोण्डज ॥ गर्प्_३,११।२ ॥ तमोरूपेण सैवासी न्नान्यदासीत्कथञ्चन । असीद्गर्भोदके चैव नान्यदासीत्कथञ्चन
vidyā taraṅgarūpeṇa vāyurūpeṇa bhoṇḍaja // garp_3,11.2 // tamorūpeṇa saivāsī nnānyadāsītkathañcana / asīdgarbhodake caiva nānyadāsītkathañcana
(She was) knowledge in the form of the waves, and in the form of the wind, O egg-born one. (3,11.2) In the form of darkness she alone existed; nothing else existed in any way. She was there in the womb-water, and nothing else existed in any way.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.4
लक्ष्मीस्तुष्टाव च हरिं गर्भोदे पक्षिसत्तम । लक्ष्मीधराभ्यां रूपाभ्यां प्रकृतिर्हरिणा तथा
lakṣmīstuṣṭāva ca hariṃ garbhode pakṣisattama / lakṣmīdharābhyāṃ rūpābhyāṃ prakṛtirhariṇā tathā
And Lakṣmī praised Hari in the womb-water, O best of birds; by her two forms, Lakṣmī and Dharā, prakṛti (was) together with Hari, and so —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.5
शेत श्रुतिस्वरूपेण स्तौति गर्भोदके हरिम् । नारायण नमस्ते ऽस्तु शृणु विज्ञापनं मम
śeta śrutisvarūpeṇa stauti garbhodake harim / nārāyaṇa namaste 'stu śṛṇu vijñāpanaṃ mama
— she lies (there) in the form of the Śruti and praises Hari in the womb-water: "Nārāyaṇa, homage be to you; hear my request.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.6
अजां जहि महाभाग योग्यानां मुक्तिमावह । अजा तु प्रकृतिः प्रोक्ता चापरा प्रकृतिः परा
ajāṃ jahi mahābhāga yogyānāṃ muktimāvaha / ajā tu prakṛtiḥ proktā cāparā prakṛtiḥ parā
Slay the unborn (ajā), O greatly blessed one; bring liberation to those who are fit for it. The 'ajā' is said to be prakṛti — the lower one; and (there is also) the higher prakṛti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.7
शततोवरा तु ब्रह्माणी ब्रह्मपत्नी वरानना । उमा शच्यवरा तस्या अवराः संप्रकीर्तिताः
śatatovarā tu brahmāṇī brahmapatnī varānanā / umā śacyavarā tasyā avarāḥ saṃprakīrtitāḥ
Brahmāṇī, the fair-faced wife of Brahmā, is a hundred times inferior (to her); Umā and Śacī are proclaimed as inferior to her.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.8
एतासां हननं नैव प्रार्थयामः सदा हरे । अस्ति प्रतिनृषु ब्रह्म प्रकृती द्वे व्यवस्थिते
etāsāṃ hananaṃ naiva prārthayāmaḥ sadā hare / asti pratinṛṣu brahma prakṛtī dve vyavasthite
We never ask for the slaying of these, O Hari. Brahman exists in each man(?); two prakṛtis are established (there).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.9
एका तु नित्यसंसारा त्वजशब्दाभिधायिका । द्वितीया तु तमो ऽपोह्या अजशब्दाभिधायिका
ekā tu nityasaṃsārā tvajaśabdābhidhāyikā / dvitīyā tu tamo 'pohyā ajaśabdābhidhāyikā
One is of perpetual transmigration, and is denoted by the word 'ajā'; the second, whose darkness is to be removed, is (also) denoted by the word 'ajā'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.10
अत एव त्वजे ज्येष्ठे इति लोके प्रकीर्तिते । सुखदुः खप्रदा चैव अपरा दुः खदैव तु
ata eva tvaje jyeṣṭhe iti loke prakīrtite / sukhaduḥ khapradā caiva aparā duḥ khadaiva tu
For just this reason the two unborn (powers) are proclaimed in the world as "the elder (ones)"; and (the one) bestows pleasure and pain, while the other gives only pain.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.11
मोक्षाधिकारिणामेव ज्ञानैश्वर्यादयो गणाः । तेषामाच्छादिका होका तमोङ्गा सा प्रकीर्तिता
mokṣādhikāriṇāmeva jñānaiśvaryādayo gaṇāḥ / teṣāmācchādikā hokā tamoṅgā sā prakīrtitā
The hosts (of qualities) such as knowledge and lordship belong only to those fit for liberation; she who veils these is called "hokā", consisting of darkness (tamas).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.12
जीवं प्रति महाविष्णुं पाह्याच्छादयति प्रभो । सा परा प्रकृतिर्ज्ञेया परमाच्छादिका स्मृता
jīvaṃ prati mahāviṣṇuṃ pāhyācchādayati prabho / sā parā prakṛtirjñeyā paramācchādikā smṛtā
O Lord, she veils the great Viṣṇu from the individual soul; she is to be known as the higher material nature, remembered as the supreme veiler.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.13
एवं सा परमा दुष्टा होका तमोङ्गा तु प्रकीर्तिता । जीववर्गेष्वेव खग ब्रह्मादेर्नास्ति सा क्वचित्
evaṃ sā paramā duṣṭā hokā tamoṅgā tu prakīrtitā / jīvavargeṣveva khaga brahmādernāsti sā kvacit
Thus that supreme, evil "hokā" is proclaimed as consisting of darkness; O bird, (she exists) only among the classes of souls, she is nowhere present in Brahmā and the rest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.14
पिशाचवत्समुद्दिष्टा जीवस्येत्यधिकारिणः । प्रेरिका तु तयोर्देव्यो स्त्वहमाद्या सुखात्मिका
piśācavatsamuddiṣṭā jīvasyetyadhikāriṇaḥ / prerikā tu tayordevyo stvahamādyā sukhātmikā
She is declared to be like a demon (piśāca) for the soul that is thus qualified; but of those two goddesses the impeller is the one beginning with "aham" (self-sense), whose nature is pleasure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.15
तत्र विष्णो महाभाग सगुणाच्छादको हितः । परमाच्छादिकां दुष्टां व्यामुच्यैव महाप्रभो
tatra viṣṇo mahābhāga saguṇācchādako hitaḥ / paramācchādikāṃ duṣṭāṃ vyāmucyaiva mahāprabho
Therein, O Viṣṇu, greatly blessed one, the veiler that is joined with the qualities is beneficial; O great Lord, having released (us) from the evil supreme veiler—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.16
मोक्षं देहि महादेव त्वद्भक्तानां महाप्रभो । परमाच्छादिका ह्यस्मान्नित्य संसारिणो यतः
mokṣaṃ dehi mahādeva tvadbhaktānāṃ mahāprabho / paramācchādikā hyasmānnitya saṃsāriṇo yataḥ
grant liberation, O great god, to your devotees, O great Lord, since through the supreme veiler we are perpetually in transmigration.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.17
अत एव च नित्यत्वात्तस्मात्तदपसारणम् । कुरु देव महाभाग इति विज्ञायतां मम
ata eva ca nityatvāttasmāttadapasāraṇam / kuru deva mahābhāga iti vijñāyatāṃ mama
And for this very reason, because of (its) permanence, do remove it, O god, greatly blessed one—so let (this) be understood of me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.18
एवं स्तुतो हरिः कृष्णो सुप्रबुद्धो ऽपि सर्बदा । उद्वुद्धवन्महा विष्णुरभूदज्ञपरीक्षया
evaṃ stuto hariḥ kṛṣṇo suprabuddho 'pi sarbadā / udvuddhavanmahā viṣṇurabhūdajñaparīkṣayā
Thus praised, Hari Kṛṣṇa, though ever fully awake, the great Viṣṇu, became as if (just) awakened, to test the ignorant.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.19
तस्य नाभेरभूत्पद्मं सौवर्णं भुवनाश्रयम् । तत्प्राकृतं च विज्ञेयं भूदेवी त्वभिमानिनी
tasya nābherabhūtpadmaṃ sauvarṇaṃ bhuvanāśrayam / tatprākṛtaṃ ca vijñeyaṃ bhūdevī tvabhimāninī
From his navel there arose a golden lotus, the support of the worlds; and that is to be known as produced from primal matter (prākṛta), while Bhūdevī is its presiding (deity).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.20
अनन्तसूर्यवच्चैव प्रकाशकरमीरितम् । चिदानन्दमयो विष्णुस्तस्माद्भिन्नो न संशयः
anantasūryavaccaiva prakāśakaramīritam / cidānandamayo viṣṇustasmādbhinno na saṃśayaḥ
And it is said to be illuminating, like endless suns; Viṣṇu, who consists of consciousness and bliss, is distinct from that—there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.21
विष्णोः स्वरूपभूतं च ये विजानन्ति ते नराः । ते यान्ति ह्यधरं लोकं तथा तत्संगिसंगिनः
viṣṇoḥ svarūpabhūtaṃ ca ye vijānanti te narāḥ / te yānti hyadharaṃ lokaṃ tathā tatsaṃgisaṃginaḥ
And those men who take (it) to be Viṣṇu's own essential form—they go to a lower world, and so do those who associate with their associates.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.22
किरीटादिकवच्चैव ज्ञातव्यं च खगेश्वर । किरीटाद्या अपि हरेर्द्विधा संति न संशयः
kirīṭādikavaccaiva jñātavyaṃ ca khageśvara / kirīṭādyā api harerdvidhā saṃti na saṃśayaḥ
And it is to be understood likewise in the case of the crown and the rest, O lord of birds; the crown and the rest of Hari too are of two kinds—there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.23
स्वरूपा ह्यस्वरूपाश्च स्वस्वरूपनि दर्शने । गृहीता इति विज्ञेया न स्वरूपाः खगेश्वर
svarūpā hyasvarūpāśca svasvarūpani darśane / gṛhītā iti vijñeyā na svarūpāḥ khageśvara
(They are) of his own form and not of his own form; those assumed for the showing forth of his own form are to be known as not (his) own form, O lord of birds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.24
भ्माण्डं ह्यसृजत्तत्र सर्वलोकविधायकम् । प्रलये मुक्तिहीनश्च सुप्त इत्युच्यते बुधः
bhmāṇḍaṃ hyasṛjattatra sarvalokavidhāyakam / pralaye muktihīnaśca supta ityucyate budhaḥ
There he created the world-egg, which ordains all the worlds; at the dissolution the wise one, being without liberation, is said to be "asleep".
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.25
तस्य समिवस्त्रिवं च न ज्ञातव्या खगेश्वर । प्रलयोपि महाभाग ब्रह्मवाय्वोर्न चास्ति हि
tasya samivastrivaṃ ca na jñātavyā khageśvara / pralayopi mahābhāga brahmavāyvorna cāsti hi
And his ... is not to be known, O lord of birds; and indeed, greatly blessed one, there is no dissolution for Brahmā and Vāyu.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.26
वृत्तिरूपं परं ज्ञानं पाद्यार्घ्यं नात्र संशयः । इन्द्रियाणामुपरतिः सुप्तिरित्युच्यते बुधैः
vṛttirūpaṃ paraṃ jñānaṃ pādyārghyaṃ nātra saṃśayaḥ / indriyāṇāmuparatiḥ suptirityucyate budhaiḥ
The supreme knowledge in the form of mental modification is (the offering of) water for the feet and the guest-water—there is no doubt here; the cessation of the senses is what the wise call sleep.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.27
ब्रह्मवाय्वोश्च पासग्नि वास्तवं स्यात्खगेश्वर । कथं तर्हि तयोर्वर्ते ह्यविलत्यत्वमुच्यते
brahmavāyvośca pāsagni vāstavaṃ syātkhageśvara / kathaṃ tarhi tayorvarte hyavilatyatvamucyate
O lord of birds, for Brahmā and Vāyu ... would be real; then how is imperishability said of the two in their functioning?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.28
तस्मात्तद्वास्तवं नास्ति ब्रह्मवाय्वोः खगेश्वर । स्वप्नावस्थायाः सदृशी ह्यवस्था सुप्तिसंज्ञिका
tasmāttadvāstavaṃ nāsti brahmavāyvoḥ khageśvara / svapnāvasthāyāḥ sadṛśī hyavasthā suptisaṃjñikā
Therefore that is not real for Brahmā and Vāyu, O lord of birds; the state termed sleep is indeed similar to the dream state.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.29
ब्रह्मण्यमुख्यया वृत्त्या ह्यस्तीत्येवं निबोध मे । अतो न वास्तवमिदमङ्गीकार्यं खगेश्वर
brahmaṇyamukhyayā vṛttyā hyastītyevaṃ nibodha me / ato na vāstavamidamaṅgīkāryaṃ khageśvara
Understand from me thus: it exists in Brahmā by a secondary (non-primary) mental function; therefore this is not to be accepted as real, O lord of birds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.30
वास्तवं ये विजानन्ति तेषां नित्यं धनं तपः । श्रीगरुड उवाच । सुप्तिस्त्वज्ञानकार्यत्वात्सुप्तिर्नास्तीत्युदीरिता
vāstavaṃ ye vijānanti teṣāṃ nityaṃ dhanaṃ tapaḥ / śrīgaruḍa uvāca / suptistvajñānakāryatvātsuptirnāstītyudīritā
Those who know what is real — for them wealth and austerity are eternal. Śrī Garuḍa said: But sleep, being an effect of ignorance, (it) has been declared that sleep does not exist.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.31
यदा हि कारणं चास्ति तदा कार्यमिति प्रभो । इत्यभिप्रायगर्भेण त्वं समाधास्य ते यदि
yadā hi kāraṇaṃ cāsti tadā kāryamiti prabho / ityabhiprāyagarbheṇa tvaṃ samādhāsya te yadi
For only when the cause exists, then the effect (exists), O Lord — if with such an intention concealed (in your words) you would resolve (the difficulty) for them,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.32
तर्हि तस्य महाभाग कथं ब्रूहि भयादिकम् । भयादिकं ह्यस्तु नाम का वास्माकं क्षतिर्भवेत्
tarhi tasya mahābhāga kathaṃ brūhi bhayādikam / bhayādikaṃ hyastu nāma kā vāsmākaṃ kṣatirbhavet
then, O greatly fortunate one, tell (me): how (is there) fear and the rest for him? Let fear and the rest indeed exist — what loss would there be for us?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.33
एवमुक्तस्तु गोविन्दोब्रवीत्तत्रापि कारणम् । भयं त्वज्ञानकार्यं स्यात्कार्याकारणमत्र हि
evamuktastu govindobravīttatrāpi kāraṇam / bhayaṃ tvajñānakāryaṃ syātkāryākāraṇamatra hi
Thus addressed, Govinda spoke of the cause in that case too: fear would be an effect of ignorance, for here an effect (implies) a cause.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.34
प्रीयते मत्वा ब्रह्म तस्मात्सुप्तिश्च तत्र हि । अज्ञादिकं यदि ब्रह्म तस्य न स्यात्कथञ्चन
prīyate matvā brahma tasmātsuptiśca tatra hi / ajñādikaṃ yadi brahma tasya na syātkathañcana
(Hari) is pleased (when Brahmā) thinks of Brahman; therefore sleep too (occurs) there. If Brahmā had ignorance and the rest in no way at all,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.35
कथं सुखी प्रदृश्येत न कथञ्चित्करिष्यति । कथं वा मुक्तिपर्यन्तं ज्ञानव्यक्तिर्वदस्व मे
kathaṃ sukhī pradṛśyeta na kathañcitkariṣyati / kathaṃ vā muktiparyantaṃ jñānavyaktirvadasva me
how could he be seen as happy? He would do nothing at all. Or how (would there be) the manifestation of knowledge up to liberation? Tell me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.36
यद्यज्ञानं तस्य सत्यं न स्यात्तर्हि महाप्रभो । अत्यादरात्कथं ब्रह्मञ्छ्रवणं कुरुते वद
yadyajñānaṃ tasya satyaṃ na syāttarhi mahāprabho / atyādarātkathaṃ brahmañchravaṇaṃ kurute vada
If his ignorance were not real, then, O great Lord, tell (me), O Brahman, why does he listen (to instruction) with such great reverence?
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.37
इति तस्य वचः श्रुत्वा कृष्णो वचनमब्रवीत् । भयं च वास्तवं तस्य न जानीहि महामते
iti tasya vacaḥ śrutvā kṛṣṇo vacanamabravīt / bhayaṃ ca vāstavaṃ tasya na jānīhi mahāmate
Having heard his words, Kṛṣṇa spoke these words: know, O greatly wise one, that his fear too is not real.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.38
दृश्यते मद्भयं तस्य हरिप्रीत्यर्थमेव च । भयाकामवतीवानमुवास्तवमीरितम्
dṛśyate madbhayaṃ tasya hariprītyarthameva ca / bhayākāmavatīvānamuvāstavamīritam
His fear of me is seen only for the sake of Hari's pleasure; (thus) the appearance of one possessed of fear and desire is declared to be unreal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.39
प्राप्तप्राब्धलेशस्त तस्य नास्ति खगेश्वर । दुः खाज्ञानादिकं किञ्चित्कथं तस्मिन् भविष्यति
prāptaprābdhaleśasta tasya nāsti khageśvara / duḥ khājñānādikaṃ kiñcitkathaṃ tasmin bhaviṣyati
He has not even a trace of accumulated past karma that has come to fruition, O lord of birds. How then will any suffering or ignorance and the like arise in him?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.40
विष्णोराज्ञानुसारेण भयायानुकरोत्यसौ । तेन प्रीणाति च हरिस्तस्य नास्त्यत्र संशयः
viṣṇorājñānusāreṇa bhayāyānukarotyasau / tena prīṇāti ca haristasya nāstyatra saṃśayaḥ
In accordance with Viṣṇu's command he acts as if from fear, and by that Hari is pleased with him; there is no doubt in this.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.41
शृणोति सततं ब्रह्मा न चिन्त्यात्तावताज्ञता । कदाचिद्दृश्यते ब्रह्मा दुः खी न च खगेश्वर
śṛṇoti satataṃ brahmā na cintyāttāvatājñatā / kadāciddṛśyate brahmā duḥ khī na ca khageśvara
Brahmā listens constantly, but ignorance is not on that account to be inferred (of him). Sometimes Brahmā is seen as sorrowful, yet he is not (so), O lord of birds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.42
यद्ब्रह्म च न जानीयाद्धरिप्रीत्यर्थमेव च । दुः खिवद्दृश्यते ब्रह्मा आज्ञानां मोहनाय च
yadbrahma ca na jānīyāddhariprītyarthameva ca / duḥ khivaddṛśyate brahmā ājñānāṃ mohanāya ca
(He acts) as though Brahmā did not know, and only for the sake of Hari's pleasure; Brahmā is seen as though sorrowful, and in order to bewilder the ignorant.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.43
योग्यतामनतिक्रम्य यावज्ज्ञानं च तिष्ठति । ब्रह्मणस्तावदेवास्ति नात्र कार्या विचारणा
yogyatāmanatikramya yāvajjñānaṃ ca tiṣṭhati / brahmaṇastāvadevāsti nātra kāryā vicāraṇā
Without exceeding (his own) capacity, however much knowledge abides — just that much belongs to Brahmā; no deliberation is to be made here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.44
ज्ञानस्य व्यक्तता नाम विद्यमानस्य चादरात् । ज्ञानस्यासादनं चैव ज्ञानव्यक्तिरिति स्मृता
jñānasya vyaktatā nāma vidyamānasya cādarāt / jñānasyāsādanaṃ caiva jñānavyaktiriti smṛtā
What is called the becoming-manifest of knowledge (is the manifesting) of knowledge already existing, through reverence; and the attaining of knowledge — this is traditionally called the manifestation of knowledge.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 11.45
अतो ज्ञानादिकं नास्ति ब्रह्मणः परमेष्ठिनः । पद्माद्धिरण्म याज्जातो ब्रह्मा तु चतुराननः
ato jñānādikaṃ nāsti brahmaṇaḥ parameṣṭhinaḥ / padmāddhiraṇma yājjāto brahmā tu caturānanaḥ
Therefore there is no (defect of) ignorance and the like in Brahmā, the highest-placed one. Brahmā, the four-faced, was born from the golden lotus.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 11.46
सर्वदाऽलोचनायुक्तस्तेन स्वालोचनं कृतम् । अज्ञानां मोहनार्थाय हरिप्रीत्यर्थमेव च
sarvadā'locanāyuktastena svālocanaṃ kṛtam / ajñānāṃ mohanārthāya hariprītyarthameva ca
He is always joined with reflection; therefore his own reflecting was performed by him — for the bewildering of the ignorant, and only for the sake of Hari's pleasure.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain