Garuda Purana — Brahma Khanda — Chapter 2
GaP 3 2.1
श्रीगरुडमहापुराणम्- २ श्रीशौनक उवाच । कथं ससर्ज भगवांस्तत्तत्तत्त्वाभिमानिनः । सृष्टिक्रमं न जानामि देवानां ह्यन्तरं मुने
śrīgaruḍamahāpurāṇam- 2 śrīśaunaka uvāca / kathaṃ sasarja bhagavāṃstattattattvābhimāninaḥ / sṛṣṭikramaṃ na jānāmi devānāṃ hyantaraṃ mune
The Garuḍa Mahāpurāṇa, 2. Śrī Śaunaka said: How did the Lord create those who preside over the several principles? I do not know the sequence of creation, nor the differences among the gods, O sage.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.2
शौनकेनैव मुक्तस्तु सूतो वचनमब्रवीत् । शूत उवाच । सम्यग्व्यवसिता बुद्धिस्तव ब्रह्मर्षिसत्तम
śaunakenaiva muktastu sūto vacanamabravīt / śūta uvāca / samyagvyavasitā buddhistava brahmarṣisattama
Thus addressed by Śaunaka, Sūta spoke these words. Sūta said: Your mind is well resolved, O best of brahmin sages.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.3
एवमेव कृतः प्रश्रो हरौ तु गरुडेन वै । यदुक्तवान्हरिस्तस्मैतद्वक्ष्यामि तवानघ । गरुड उवाच । सृष्टिं व्रूहि महाभाग सच्चिदानन्दविग्रह
evameva kṛtaḥ praśro harau tu garuḍena vai / yaduktavānharistasmaitadvakṣyāmi tavānagha / garuḍa uvāca / sṛṣṭiṃ vrūhi mahābhāga saccidānandavigraha
Just this same question was put to Hari by Garuḍa; what Hari said to him, that I shall tell you, O sinless one. Garuḍa said: Tell (me) of the creation, O greatly fortunate one, whose body is being, consciousness and bliss.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.4
सृष्टौ ज्ञाते तवोत्कर्षो ज्ञातप्रायो भविष्यति । ब्रह्मादीनां तारतम्यज्ञानं मम भविष्यति
sṛṣṭau jñāte tavotkarṣo jñātaprāyo bhaviṣyati / brahmādīnāṃ tāratamyajñānaṃ mama bhaviṣyati
When the creation is known, your pre-eminence will be as good as known; and I shall gain knowledge of the gradation of Brahmā and the rest.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.9
मोक्षोपायम्यः स वोक्त मिततरत्तस्य साधनम् । गरुडेनैव मुक्तस्तु कृष्णो वचनमब्रवीत् ॥ गर्प्_३,२।५ ॥ शृकृष्ण उवाच मूलरूपे ह्यतो ज्ञेयो विष्णुत्वाद्विष्णुरव्ययः ॥ गर्प्_३,२।६ ॥ अवतारमिदं प्रोक्तं पूर्णत्वादेव सुव्रत । अनेको ह्येकतां प्राप्य संशेते प्रलयाय वै ॥ गर्प्_३,२।७ ॥ तत्रापि च विशेषोस्ति ज्ञातव्यं तत्वमेव सः ॥ गर्प्_३,२।८ ॥ भेदेन दर्शनाद्वापि भेदाभेदेन दर्शनात् । विष्णोर्गुणानां रूपाणां तदङ्गानां सुखादिनाम् । तत्रैव दशनाद्वापि क्षिप्रमेव तमो व्रजेत्
mokṣopāyamyaḥ sa vokta mitatarattasya sādhanam / garuḍenaiva muktastu kṛṣṇo vacanamabravīt // garp_3,2.5 // śṛkṛṣṇa uvāca mūlarūpe hyato jñeyo viṣṇutvādviṣṇuravyayaḥ // garp_3,2.6 // avatāramidaṃ proktaṃ pūrṇatvādeva suvrata / aneko hyekatāṃ prāpya saṃśete pralayāya vai // garp_3,2.7 // tatrāpi ca viśeṣosti jñātavyaṃ tatvameva saḥ // garp_3,2.8 // bhedena darśanādvāpi bhedābhedena darśanāt / viṣṇorguṇānāṃ rūpāṇāṃ tadaṅgānāṃ sukhādinām / tatraiva daśanādvāpi kṣiprameva tamo vrajet
Tell too the means of liberation, and the further means to that. Thus addressed by Garuḍa, Kṛṣṇa spoke these words. (2.5) Śrī Kṛṣṇa said: Therefore in his root form he is to be known as Viṣṇu the unchanging, because of his all-pervadingness. (2.6) This is called an incarnation precisely because of (his) fullness, O you of good vows; being many, having attained oneness, he lies asleep for the dissolution. (2.7) Even there there is a distinction: he alone is the reality to be known. (2.8) By seeing with difference, or by seeing with difference-and-non-difference, the qualities, forms, limbs, and the bliss and so forth of Viṣṇu — by so seeing even in that case one would swiftly go to darkness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.10
पुरुषान्तरमारभ्य कल्पिता ये द्विजोत्तम । हरिरूपास्तु ते ज्ञेया एकीभूता हि तेन ते
puruṣāntaramārabhya kalpitā ye dvijottama / harirūpāstu te jñeyā ekībhūtā hi tena te
Beginning from the other Puruṣa, those forms which are severally posited, O best of the twice-born, are to be known as forms of Hari; for by that (fact) they are one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.11
प्रलेय समनुप्राप्ते जीवाः स यान्ति मामकाः । विराजृपे हरेः संति तदा ते च ह्यनेकधा
praleya samanuprāpte jīvāḥ sa yānti māmakāḥ / virājṛpe hareḥ saṃti tadā te ca hyanekadhā
When the dissolution has come, the jīvas that are mine go (thither); they abide in Hari's cosmic (virāṭ) form, and then they too are in many ways.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.12
एकीभावं प्राप्नुवन्ति मूलेन प्रलये द्विज । बिंबेन तु स्वयं विष्णुरेकीभावं व्रजेद्यदि
ekībhāvaṃ prāpnuvanti mūlena pralaye dvija / biṃbena tu svayaṃ viṣṇurekībhāvaṃ vrajedyadi
(They) attain oneness with the root (form) at the dissolution, O twice-born; but if Viṣṇu himself were to attain oneness by means of the reflected image (biṃba),
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.13
प्रतिबिंबः कथं जीवो भवेन्नारायणस्य च । तदधीनस्तत्सदृशो हरेर्जीवो न संशयः
pratibiṃbaḥ kathaṃ jīvo bhavennārāyaṇasya ca / tadadhīnastatsadṛśo harerjīvo na saṃśayaḥ
how could the living soul be a reflection of Nārāyaṇa? Dependent on him and resembling him — the soul is (a reflection) of Hari, there is no doubt.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.14
प्रतिबिंबस्य शब्दार्थो ह्ययमेवमुदाहृतः । तस्माच्च बिंबरूपाणामेकीभावं न चिन्तयेत्
pratibiṃbasya śabdārtho hyayamevamudāhṛtaḥ / tasmācca biṃbarūpāṇāmekībhāvaṃ na cintayet
For the meaning of the word 'reflection' has been declared to be just this; and therefore one should not think of the oneness of the image-forms (with the root).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.15
कृष्णरामादिवच्चैव त्वेकी भावो विवक्षितः । बिंबानां मूलरूपस्य भेदो नात्र विवक्षितः
kṛṣṇarāmādivaccaiva tvekī bhāvo vivakṣitaḥ / biṃbānāṃ mūlarūpasya bhedo nātra vivakṣitaḥ
And oneness is intended (only) in the manner of Kṛṣṇa, Rāma and the rest; no difference between the images and the root form is intended here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.16
तत्रापि च विशेषोस्ति ज्ञातव्यस्तत्त्वमिच्छुभिः । एकांशेन तु बिंबैस्तु चैकीभावं व्रजन्ति ते
tatrāpi ca viśeṣosti jñātavyastattvamicchubhiḥ / ekāṃśena tu biṃbaistu caikībhāvaṃ vrajanti te
And even there a distinction exists, to be known by those who desire the truth: with one portion they attain oneness with the images.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.17
एकांशेन तु जीवत्वे संस्थिता नात्र संशयः । बिंबमूलं न जानन्ति ते जना ह्यसुराः स्मृताः
ekāṃśena tu jīvatve saṃsthitā nātra saṃśayaḥ / biṃbamūlaṃ na jānanti te janā hyasurāḥ smṛtāḥ
With one portion they abide in the state of being souls — no doubt of this here; those people who do not know the root of the image are called demons.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.18
एक एव हरिः पूर्वं ह्यविद्यावशतः स्वयम् । अनेको भवति ह्यारादादर्शप्रतिर्बिबवत्
eka eva hariḥ pūrvaṃ hyavidyāvaśataḥ svayam / aneko bhavati hyārādādarśapratirbibavat
"Hari alone was one at first, and himself, by the power of ignorance, becomes many, as it were, like a reflection in a mirror" —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.19
एवं वदन्ति ये मूढा स्तेपि यान्त्यधरं तमः । उपाधिर्द्विविधः प्रोक्तः स्वरूपो बाह्य एव च
evaṃ vadanti ye mūḍhā stepi yāntyadharaṃ tamaḥ / upādhirdvividhaḥ proktaḥ svarūpo bāhya eva ca
the deluded who speak thus, they too go to the lowest darkness. The limiting adjunct (upādhi) is said to be twofold: intrinsic (to one's own form) and external.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.20
बाह्योपाधिर्लये याति मुक्तावन्यस्य संश्थितिः । सर्वोपाधिवि नाशे हि प्रतिबिंबः कथं भवेत्
bāhyopādhirlaye yāti muktāvanyasya saṃśthitiḥ / sarvopādhivi nāśe hi pratibiṃbaḥ kathaṃ bhavet
The external adjunct goes to dissolution; at liberation the other one remains. For if all adjuncts were destroyed, how could there be a reflection?
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.21
चिद्रूपाख्यो ह्युपाधिस्तु मोक्षे येप्यधिकारिणः । दुः खरूपो ह्युपाधिस्तु तमसो येधिकारिणः
cidrūpākhyo hyupādhistu mokṣe yepyadhikāriṇaḥ / duḥ kharūpo hyupādhistu tamaso yedhikāriṇaḥ
The adjunct called "of the nature of consciousness" belongs to those who are eligible for liberation; the adjunct of the nature of suffering belongs to those eligible for darkness.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.22
मिश्ररूपो ह्युपाधिस्तु नित्यसंसारिणां मतः । बाह्योपाधिर्लिङ्गदेहः सर्वेषां नात्र संशयः
miśrarūpo hyupādhistu nityasaṃsāriṇāṃ mataḥ / bāhyopādhirliṅgadehaḥ sarveṣāṃ nātra saṃśayaḥ
The adjunct of mixed nature is held (to belong) to those who transmigrate perpetually; the external adjunct is the subtle body for all — no doubt of this here.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.23
दैत्याः दुः खायते यस्मात्तस्मादुः खी हरिः स्वयम् । तत्तद्दुः खस्वरूपत्वाद्दैत्यानां बिंबरूपकः
daityāḥ duḥ khāyate yasmāttasmāduḥ khī hariḥ svayam / tattadduḥ khasvarūpatvāddaityānāṃ biṃbarūpakaḥ
Because he causes suffering to the demons, therefore Hari himself is (called) the sufferer; being of the nature of each such suffering, he is the image-form of the demons.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.24
दैत्यस्थितानां बिंबानां मूलरूपस्य वै प्रभोः । परस्परं तथा भेदं ह्यन्तरं वा न चिन्तयेत्
daityasthitānāṃ biṃbānāṃ mūlarūpasya vai prabhoḥ / parasparaṃ tathā bhedaṃ hyantaraṃ vā na cintayet
Of the images abiding in the demons and of the root form of the Lord, one should not think of any mutual difference, nor of any internal (difference).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.25
श्रीभूदुर्गादिरूपाणां तथा सीतादिरूपिणाम् । अन्योन्यं नाणुमात्रं च भेदो बाह्यान्तरेपि च
śrībhūdurgādirūpāṇāṃ tathā sītādirūpiṇām / anyonyaṃ nāṇumātraṃ ca bhedo bāhyāntarepi ca
Of the forms Śrī, Bhū, Durgā and the rest, and likewise of those having the forms of Sītā and the rest, there is not even an atom of difference from one another, whether external or internal.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.26
चिन्तनीयः कथमपि ज्ञात्वा यान्त्यधरं तमः । प्रतिबिंबस्थितो बिंबः स्त्रीरूपो ह्यस्ति सर्वदा
cintanīyaḥ kathamapi jñātvā yāntyadharaṃ tamaḥ / pratibiṃbasthito biṃbaḥ strīrūpo hyasti sarvadā
(If) it is thought (of) in any way at all, they go, knowingly, to the lowest darkness. The image abiding in the reflection is always of female form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.27
प्रलये समनुप्राप्ते लक्ष्म्या सह खगोत्तम । एकीभावं नाप्नुवन्ति विंबेन सह संस्थिताः
pralaye samanuprāpte lakṣmyā saha khagottama / ekībhāvaṃ nāpnuvanti viṃbena saha saṃsthitāḥ
When the dissolution has arrived, O best of birds, together with Lakṣmī they do not attain oneness (but) remain together with the image.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.28
बिंवस्थितानां रूपाणां लक्ष्म्याश्च विनतासुत । भेदस्तु नाणुमात्रं च शङ्कनीयः कथञ्चन
biṃvasthitānāṃ rūpāṇāṃ lakṣmyāśca vinatāsuta / bhedastu nāṇumātraṃ ca śaṅkanīyaḥ kathañcana
Of the forms abiding in the image and of Lakṣmī, O son of Vinatā, not even an atom of difference is in any way to be suspected.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.29
यदा हि शेते प्रलयार्णवे विभुर्जीवांश्च सर्वानुदरे निवेश्य । मुक्तांश्च ब्रह्मेन्द्रमरुद्गणादीन्प्रात्पव्यमुक्तींश्च सुतौ? च संस्थितान्
yadā hi śete pralayārṇave vibhurjīvāṃśca sarvānudare niveśya / muktāṃśca brahmendramarudgaṇādīnprātpavyamuktīṃśca sutau? ca saṃsthitān
For when the all-pervading Lord lies down in the ocean of dissolution, having placed all the souls in his belly — the liberated ones, Brahmā, Indra, the host of the Maruts and the rest, and those who are to attain liberation, and (his) sons, who abide (there) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.30
प्राप्तान्धकूपादिसमस्तजीवांस्तथैव प्राप्तव्यकलीनथापरान् । तथैव नित्यं सृतिसंस्थिताञ्जनानचेतनानृक्षरूपादिजीवान्
prāptāndhakūpādisamastajīvāṃstathaiva prāptavyakalīnathāparān / tathaiva nityaṃ sṛtisaṃsthitāñjanānacetanānṛkṣarūpādijīvān
and all the souls who have reached the blind well and the like, and likewise the others who are to attain the Kali age, and likewise the people perpetually established in transmigration, and the unconscious souls in the form of bears and the like —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.31
एवं जनाञ्जठरे संनिधाय सम्यकूशेते ह्यंभसि वै स कल्पे । लक्ष्मीस्तु सा सर्ववेदात्मिका च भक्त्या हरौ नित्यसंवर्धितापि
evaṃ janāñjaṭhare saṃnidhāya samyakūśete hyaṃbhasi vai sa kalpe / lakṣmīstu sā sarvavedātmikā ca bhaktyā harau nityasaṃvardhitāpi
thus, having lodged the people in his belly, he sleeps well upon the waters at that (time of) the kalpa; and she, Lakṣmī, whose essence is all the Vedas, though ever increased in devotion toward Hari,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.32
अत्यादरं दर्शयतीव सा तु ईडे विष्णुं भक्तिसंवर्धितापि । चेष्टादिरूपेण तदा न किञ्चिदासीद्विना विष्णुमथ श्रियं च
atyādaraṃ darśayatīva sā tu īḍe viṣṇuṃ bhaktisaṃvardhitāpi / ceṣṭādirūpeṇa tadā na kiñcidāsīdvinā viṣṇumatha śriyaṃ ca
She, though her devotion (to Hari) has ever been increasing, yet shows, as it were, an excess of reverence; she praises Viṣṇu. At that time there was nothing at all, in the form of activity or the like, apart from Viṣṇu and Śrī.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.33
पर्यङ्करूपेण वभूव देवी वासस्वरूपेण रमा विरेजे । सर्वं रमा सैव तदैव चासीत्सैका देवी बहुरूपा बभाषे
paryaṅkarūpeṇa vabhūva devī vāsasvarūpeṇa ramā vireje / sarvaṃ ramā saiva tadaiva cāsītsaikā devī bahurūpā babhāṣe
The Goddess became (his) couch in form; Ramā shone forth in the form of (his) garment. Everything at that time was Ramā herself; she, the one Goddess of many forms, spoke.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.34
त्वमुत्कृष्टः सर्वदेवोत्तमत्वान्न त्वत्समः कश्चिदेवाधिको वा । त्वं ब्रह्म एको न चतुर्मुखश्च नाहं रुद्रो न बृहस्पतिश्च
tvamutkṛṣṭaḥ sarvadevottamatvānna tvatsamaḥ kaścidevādhiko vā / tvaṃ brahma eko na caturmukhaśca nāhaṃ rudro na bṛhaspatiśca
You are the highest, being the best of all gods; no one is equal to you, nor greater. You alone are Brahman — not the Four-faced one, not I, not Rudra, nor Bṛhaspati.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.35
विष्णावेव ब्रह्मशब्दो हि मुख्यो ह्यन्येष्वमुख्यो ब्रह्मरुद्रादिकेषु । अनन्तगुणपूर्णत्वाद्ब्रह्मेति हरिरुच्यते
viṣṇāveva brahmaśabdo hi mukhyo hyanyeṣvamukhyo brahmarudrādikeṣu / anantaguṇapūrṇatvādbrahmeti harirucyate
Only in Viṣṇu is the word 'brahman' primary; in the others, in Brahmā, Rudra and the rest, it is secondary. Because he is full of infinite qualities, Hari is called Brahman.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.36
गुणादिपूर्णताभावान्नान्ये ब्रह्मेत्युदाहृताः । देशानन्त्यं गुणतः कालतो वा नास्त्यानन्त्यं क्वापि देशे च काले
guṇādipūrṇatābhāvānnānye brahmetyudāhṛtāḥ / deśānantyaṃ guṇataḥ kālato vā nāstyānantyaṃ kvāpi deśe ca kāle
Because they lack fullness of qualities and the rest, the others are not spoken of as Brahman. Infinity of place, or (infinity) in respect of quality or of time — there is no infinity (in them) anywhere, in place or in time.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.37
यदा नन्त्यं किमु वक्तव्यमत्र गुणानन्त्यं नास्ति ब्रह्मादिकेषु । यद्यप्यहं देशतः कालतश्च समस्तदा वासुदेवेन सार्धम्
yadā nantyaṃ kimu vaktavyamatra guṇānantyaṃ nāsti brahmādikeṣu / yadyapyahaṃ deśataḥ kālataśca samastadā vāsudevena sārdham
When (even that infinity is absent), what need is there to say here that there is no infinity of qualities in Brahmā and the rest? Even though I am equal, in respect of place and of time, with Vāsudeva —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.38
तथापि मे गुणतो नास्त्यनन्तं ततो धर्मा गुणतोनन्ततश्च । संति श्रुतावविरुद्धाश्च देवे चिन्त्या ह्यचिन्त्या बहुधा ते ह्यनन्ताः
tathāpi me guṇato nāstyanantaṃ tato dharmā guṇatonantataśca / saṃti śrutāvaviruddhāśca deve cintyā hyacintyā bahudhā te hyanantāḥ
— even so, I have no infinity in respect of qualities. Therefore the attributes (of the Lord), in respect of quality and in respect of infinity, exist in the God without contradiction in scripture; conceivable and inconceivable, they are manifold and indeed endless.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.39
अतो गुणांस्तव देवस्य विष्णो स्तोतुं सदा स्मो न हरेः कदापि । नाहं न केशौ न च गीर्न रुद्रो न दक्षकन्या न च मेनकासुता
ato guṇāṃstava devasya viṣṇo stotuṃ sadā smo na hareḥ kadāpi / nāhaṃ na keśau na ca gīrna rudro na dakṣakanyā na ca menakāsutā
Therefore, O God Viṣṇu, we are never at any time able to praise the qualities of you, of Hari: not I, not the two Keśas, not Speech, not Rudra, not Dakṣa's daughter, not Menakā's daughter,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.40
न वै बिडौजा न च वा पुलोमजा न चेध्मवाहो न यमो न चान्यः । न नारदो नापि भृगुर्वसिष्ठो न विघ्नपो नापि बल्यादयश्च
na vai biḍaujā na ca vā pulomajā na cedhmavāho na yamo na cānyaḥ / na nārado nāpi bhṛgurvasiṣṭho na vighnapo nāpi balyādayaśca
nor indeed Biḍaujas (Indra), nor Pulomā's daughter, nor Idhmavāha, nor Yama nor any other; not Nārada, nor Bhṛgu, nor Vasiṣṭha, not the lord of obstacles, nor Bali and the rest,
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.41
न वै विराटो नापि भीमः शनिश्च न पुष्करो न कशेरुस्तथैव । न किन्नराः पितरो नैव देवा गन्धर्वमुख्या नापि वा तुष्यसंज्ञाः
na vai virāṭo nāpi bhīmaḥ śaniśca na puṣkaro na kaśerustathaiva / na kinnarāḥ pitaro naiva devā gandharvamukhyā nāpi vā tuṣyasaṃjñāḥ
nor Virāṭ, nor Bhīma, nor Śani, nor Puṣkara, nor likewise Kaśeru; not the Kinnaras, not the ancestors, not the gods, not the chief Gandharvas, nor those called Tuṣya (Tuṣita),
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.42
न वै क्षितीशा न च मानुषाश्च विष्णोर्न जानन्ति किमत्र चान्ये । मत्तोधमः कोचिगुणेन ब्रह्मा समो हि तस्य ब्रह्मणो मातरिश्व
na vai kṣitīśā na ca mānuṣāśca viṣṇorna jānanti kimatra cānye / mattodhamaḥ kociguṇena brahmā samo hi tasya brahmaṇo mātariśva
nor the lords of the earth, nor men — they do not know Viṣṇu; what then of the others here? Brahmā is lower than me by a crore of qualities, and Mātariśvan (Vāyu) is equal to that Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.43
तौ वै विरागे हरिभक्तिभावे धृतिस्तितिप्राणबलेषुयोगे । बुद्धौ समानौ संसृतौ मोक्षकाले परस्पराधारसमन्वितौ च
tau vai virāge haribhaktibhāve dhṛtistitiprāṇabaleṣuyoge / buddhau samānau saṃsṛtau mokṣakāle parasparādhārasamanvitau ca
Those two are equal in dispassion, in the state of devotion to Hari, in firmness, endurance, vital breath, strength and yoga, and in intelligence, in transmigration and at the time of liberation, and they are possessed of mutual support.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.44
अन्नाभिमानं ब्रह्म चाहुर्मुरारिं जीवाभिमानं वायुमाहुर्महान्तः । न शक्तोसौ ब्रह्मदेवो विवस्तुं वायुं विना संसृतावेव नित्यम्
annābhimānaṃ brahma cāhurmurāriṃ jīvābhimānaṃ vāyumāhurmahāntaḥ / na śaktosau brahmadevo vivastuṃ vāyuṃ vinā saṃsṛtāveva nityam
The great ones call Murāri, as Brahman, the one who identifies himself with food, and they call Vāyu the one who identifies himself with the living soul. That god Brahmā is not able to exist without Vāyu, ever indeed in the round of transmigration.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.45
न तं विना मातरिश्वा च वस्तुमन्योन्यमाप्तिः कालतो न्यूनता च । यदा महत्तत्त्वनि यामकोभूद्ब्रह्माण्डान्तस्थूलसृष्टौ महात्मा
na taṃ vinā mātariśvā ca vastumanyonyamāptiḥ kālato nyūnatā ca / yadā mahattattvani yāmakobhūdbrahmāṇḍāntasthūlasṛṣṭau mahātmā
Nor can Mātariśvan exist without him; there is mutual dependence, and an inferiority in respect of time. When the great-souled one became the controller within the mahat-tattva, in the gross creation inside the cosmic egg,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.46
तदा वायुर्नाशकद्वै महात्मा बाह्ये सृष्टौ कालभेदेन चास्ति । सरस्वती भारती ब्रह्मणस्तु संवत्सरानन्तरं संबभूव
tadā vāyurnāśakadvai mahātmā bāhye sṛṣṭau kālabhedena cāsti / sarasvatī bhāratī brahmaṇastu saṃvatsarānantaraṃ saṃbabhūva
then the great-souled Vāyu was not able (to do so); in the outer creation there is a difference of time. Sarasvatī Bhāratī came into being a year after Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.47
यदा दशाब्दाः समतीता महात्मा तदा वायुः समभूल्लोकपूज्यः । किञ्चिन्न्यूनत्वं स्थूलसृष्टौ महात्मन्नैतावता वानयोः सौम्यहानिः
yadā daśābdāḥ samatītā mahātmā tadā vāyuḥ samabhūllokapūjyaḥ / kiñcinnyūnatvaṃ sthūlasṛṣṭau mahātmannaitāvatā vānayoḥ saumyahāniḥ
When ten years had fully passed, O great one, then Vāyu, worshipped by the world, came into being. There is some slight inferiority in the gross creation, O great soul, but by so much there is no loss for these two, O gentle one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.48
सरस्वती वत्सरात्संबभूव ह्यनन्तरं ब्रह्मणो जन्मकालात् । गिरः सकाशात्कालतो न्यूनतास्ति वायोस्तदा ह्यधमत्त्वे क्षतिः का
sarasvatī vatsarātsaṃbabhūva hyanantaraṃ brahmaṇo janmakālāt / giraḥ sakāśātkālato nyūnatāsti vāyostadā hyadhamattve kṣatiḥ kā
Sarasvatī came into being after a year, immediately following the time of Brahmā's birth. Vāyu then has an inferiority in respect of time as compared with Speech; but what damage is there in that as regards (his supposed) lowness?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.51
वायोरनन्तरं वाणी ह्यभूत्संवत्सरात्परम् । यावत्पश्चाज्जनिस्तावत्पूर्वदेहक्षयो भवेत् ॥ गर्प्_३,२।४९ ॥ शेषस्त्विन्द्रो रुद्र एते त्रयश्च समा ह्येते ज्ञानबलादिकेष्वपि तथापि तेषां कालतो न्यूनतास्ति कालोपि तेषां द्विव्येसहस्रवर्षम् ॥ गर्प्_३,२।५० ॥ अनन्तरुद्रो ब्रह्मवायू यथा वा तथा ज्ञेयो नैव हानिः स्वरूपे । स्थूलस्य सृष्टौ बाह्यसृष्टौ महात्मन्कालान्न्यूनत्वं स मया नैव चिन्त्यः
vāyoranantaraṃ vāṇī hyabhūtsaṃvatsarātparam / yāvatpaścājjanistāvatpūrvadehakṣayo bhavet // garp_3,2.49 // śeṣastvindro rudra ete trayaśca samā hyete jñānabalādikeṣvapi tathāpi teṣāṃ kālato nyūnatāsti kālopi teṣāṃ dvivyesahasravarṣam // garp_3,2.50 // anantarudro brahmavāyū yathā vā tathā jñeyo naiva hāniḥ svarūpe / sthūlasya sṛṣṭau bāhyasṛṣṭau mahātmankālānnyūnatvaṃ sa mayā naiva cintyaḥ
After Vāyu, Speech came into being, a year later. To the extent that birth is later, to that extent there is the perishing of the earlier body. (49) But Śeṣa, Indra, and Rudra — these three are equal in knowledge, strength and the rest; even so they have an inferiority in respect of time, and their time too is two thousand divine years. (50) Ananta, Rudra, Brahmā and Vāyu — as it is, so it is to be known: there is no loss in their essential nature. In the gross creation, in the outer creation, O great soul, the inferiority due to time — that is not to be reflected on by me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.52
तेषां सकाशाद्वारुणी पार्वती च सौपर्णीनाम्नी तिस्त्र एता महात्मन् । दशाब्देभ्योनन्तरं संबभूवुः सरस्वती भारतीवच्च बोध्या
teṣāṃ sakāśādvāruṇī pārvatī ca sauparṇīnāmnī tistra etā mahātman / daśābdebhyonantaraṃ saṃbabhūvuḥ sarasvatī bhāratīvacca bodhyā
From them, O great soul, these three — Vāruṇī, Pārvatī, and she named Sauparṇī — came into being ten years afterward; it is to be understood as in the case of Sarasvatī and Bhāratī.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.55
इन्द्रो वरो रुद्रभार्यादिकेभ्य एवं ज्ञानं सर्वदा देह्यमन्दम् । एवं ज्ञानं यस्य भवेच्च लोके स वै ज्ञानी वेदवेद्यः स एव ॥ गर्प्_३,२।५३ ॥ न वै ज्ञानीत्यन्तरं यो न वेद स वेदवादी न च वेदपाठकः ॥ गर्प्_३,२।५४ ॥ वेदाक्षराणि यावन्ति पठितानि द्विजातिभिः । तावन्ति हरिनामानि प्रियाणि च हरेःसदा
indro varo rudrabhāryādikebhya evaṃ jñānaṃ sarvadā dehyamandam / evaṃ jñānaṃ yasya bhavecca loke sa vai jñānī vedavedyaḥ sa eva // garp_3,2.53 // na vai jñānītyantaraṃ yo na veda sa vedavādī na ca vedapāṭhakaḥ // garp_3,2.54 // vedākṣarāṇi yāvanti paṭhitāni dvijātibhiḥ / tāvanti harināmāni priyāṇi ca hareḥsadā
Indra is superior to Rudra's wife and the others. Thus give (this) knowledge always, without stint. He in the world who has such knowledge is truly a knower; he alone is one who is to be known through the Vedas. (53) He who does not thereafter know (this) is no knower, no speaker of the Veda, nor a reciter of the Veda. (54) As many syllables of the Veda as are recited by the twice-born, so many are the names of Hari, and they are ever dear to Hari.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.56
मम स्वामी हरिर्नित्यं दासोहं सर्वदा हरेः । ब्रह्माद्या देवताः सर्वा गुरवो मे यथाक्रमम्
mama svāmī harirnityaṃ dāsohaṃ sarvadā hareḥ / brahmādyā devatāḥ sarvā guravo me yathākramam
"My master is Hari always; I am forever the servant of Hari. Brahmā and all the other deities are my teachers in their due order —"
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.57
एतेषां च हरिः स्वामी वेदे सर्वत्र गीयते । एवं जानंस्तु यो वेदान्संपठेत्स द्विजोत्तमः
eteṣāṃ ca hariḥ svāmī vede sarvatra gīyate / evaṃ jānaṃstu yo vedānsaṃpaṭhetsa dvijottamaḥ
"and of these Hari is the master" — so it is sung everywhere in the Veda. He who recites the Vedas knowing thus is the best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.58
स वेदपाठको ज्ञेयस्तदन्ये वेदवादिनः । वेदभारभराक्रान्तः स वै ब्राह्मणगर्दभः
sa vedapāṭhako jñeyastadanye vedavādinaḥ / vedabhārabharākrāntaḥ sa vai brāhmaṇagardabhaḥ
He is to be known as a reciter of the Veda; the others are (mere) speakers of the Veda. Weighed down by the burden of the Veda's load, he is indeed a brahmin-donkey.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.59
ज्ञानाभिमानी वेदमानी उभौ तु परस्परं ह्यूचतुः सर्वदैव । जलं वेदो यत्र वासो मुरारेराचार्याणां संगदोषाद्द्विजानाम्
jñānābhimānī vedamānī ubhau tu parasparaṃ hyūcatuḥ sarvadaiva / jalaṃ vedo yatra vāso murārerācāryāṇāṃ saṃgadoṣāddvijānām
The one conceited about his knowledge and the one conceited about the Veda — both have always spoken (only) to each other. Where Murāri dwells, there the Veda is water, because of the fault of the company of the teachers of the twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.60
महापराधाः संति लोके महात्मन्सहस्रशः शतशः कोटिशश्च । हरिश्च तान्क्षमते सर्वदैव नामत्रयस्मरणाद्वै कुपालुः
mahāparādhāḥ saṃti loke mahātmansahasraśaḥ śataśaḥ koṭiśaśca / hariśca tānkṣamate sarvadaiva nāmatrayasmaraṇādvai kupāluḥ
Great offences exist in the world, O great one, by thousands, by hundreds, and by tens of millions; and Hari, being compassionate, always forgives them because of the remembrance of the three names.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.61
सर्वापराधाद्रहितं दानमानैर्युक्तं सदा तारतम्याच्च हीनम् । दृष्ट्वापराधं तस्य विष्णुर्महात्मा हाहाकारं कुरुते क्रोधबुद्ध्या
sarvāparādhādrahitaṃ dānamānairyuktaṃ sadā tāratamyācca hīnam / dṛṣṭvāparādhaṃ tasya viṣṇurmahātmā hāhākāraṃ kurute krodhabuddhyā
(But) when Viṣṇu, the great soul, sees an offence against one who is free of all offence, always endowed with giving and honour, and lacking in gradation, he utters a cry of dismay with an angry mind.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.62
उत्तिष्ठ गोविन्द सुवेदवेद्य सोव्यात्कृताख्यो मयि सम्यक् प्रसीद । भो केशवोत्तिष्ठ सुखस्वरूप सृष्टौ व्यये वर्तयितुं समर्थः
uttiṣṭha govinda suvedavedya sovyātkṛtākhyo mayi samyak prasīda / bho keśavottiṣṭha sukhasvarūpa sṛṣṭau vyaye vartayituṃ samarthaḥ
Rise, Govinda, well known through the Veda; you who are called the protector and the doer, be fully gracious to me. O Keśava, rise, you whose nature is bliss, capable of carrying on creation and dissolution.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.63
सृष्ट्वा ब्रह्माणं प्रेरयेत्पूज्यसृष्टौ सृष्ट्वा रुद्रं प्रेरयेत्संहृतौ च । प्राप्तव्ययोग्यान्ब्रह्मशेषादिदेवान्दृष्ट्वादृष्ट्वा देहि मोक्षं च सम्यक्
sṛṣṭvā brahmāṇaṃ prerayetpūjyasṛṣṭau sṛṣṭvā rudraṃ prerayetsaṃhṛtau ca / prāptavyayogyānbrahmaśeṣādidevāndṛṣṭvādṛṣṭvā dehi mokṣaṃ ca samyak
Having created Brahmā, let (him) impel him in the creation of what is to be worshipped; having created Rudra, let (him) impel him in the destruction; seeing and not seeing Brahmā, Śeṣa and the other gods who are fit to attain and to pass away, grant liberation fully.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.64
हरे मुरारे स्वापहीनाद्य तिष्ठ कल्पा दिकानन्तरज्ञान (रं बुद्धि) (जान) हीनात् । सम्यग् दृष्ट्वा कर्मदृष्ट्या महात्मल्लंब्धं तमो दाहि दुः खस्वरूपम्
hare murāre svāpahīnādya tiṣṭha kalpā dikānantarajñāna (raṃ buddhi) (jāna) hīnāt / samyag dṛṣṭvā karmadṛṣṭyā mahātmallaṃbdhaṃ tamo dāhi duḥ khasvarūpam
O Hari, O Murāri, free of sleep, stand up now; because of the lack of knowledge that stretches endlessly through the kalpas and the rest, having rightly seen with the eye of karma, O great soul, burn away the darkness that has been acquired, whose nature is suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.65
दैत्यादिकान्दुः खमतीन्ह यस्मात्तमस्यन्धेसर्वदा चित्स्वरूपी । तस्मादाहुर्दुः स्वरूपी हरिस्त्वं दुः खस्वरूपात्त्वं च दुः खी हरे त्वम्
daityādikānduḥ khamatīnha yasmāttamasyandhesarvadā citsvarūpī / tasmādāhurduḥ svarūpī haristvaṃ duḥ khasvarūpāttvaṃ ca duḥ khī hare tvam
Since here (you place) the demons and the rest, whose minds are set on suffering, always in blind darkness, while being yourself of the nature of consciousness — therefore they call you, Hari, one whose form is suffering; and by reason of that suffering-nature you too, O Hari, are (called) a sufferer.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.66
उत्तिष्ठ नारायण वासुदेव ह्युत्तिष्ठ कृष्णाच्युत माधवेति । उत्तिष्ठ वैकुण्ठ दयार्द्रमूर्ते उत्तिष्ठ लक्ष्मीश नमोनमस्ते
uttiṣṭha nārāyaṇa vāsudeva hyuttiṣṭha kṛṣṇācyuta mādhaveti / uttiṣṭha vaikuṇṭha dayārdramūrte uttiṣṭha lakṣmīśa namonamaste
Rise, Nārāyaṇa, Vāsudeva; rise indeed, Kṛṣṇa, Acyuta, Mādhava; rise, Vaikuṇṭha, whose form is moist with compassion; rise, lord of Lakṣmī — homage, homage to you.
AI translation rendered from the Sanskrit, not a published edition
GaP 3 2.67
उत्तिष्ठ मध्वेश सरस्वतीश उत्तिष्ठ रुद्रेश तथांबिकेश । उत्तिष्ठ चन्द्रेश तथा शचीश विप्रेश भक्तेश गवेश नित्यम्
uttiṣṭha madhveśa sarasvatīśa uttiṣṭha rudreśa tathāṃbikeśa / uttiṣṭha candreśa tathā śacīśa vipreśa bhakteśa gaveśa nityam
Rise, lord of Madhu(?), lord of Sarasvatī; rise, lord of Rudra and likewise lord of Ambikā; rise, lord of the moon and likewise lord of Śacī, lord of brahmins, lord of the devotees, lord of cattle, forever.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
GaP 3 2.68
शास्त्रप्रियोत्तिष्ठ ऋचि प्रियस्त्वं यजुः प्रियोत्तिष्ठ निदानमूर्ते । सामप्रियस्त्वं च तथा मुरारे अथर्ववेदप्रिय सर्वदा त्वम्
śāstrapriyottiṣṭha ṛci priyastvaṃ yajuḥ priyottiṣṭha nidānamūrte / sāmapriyastvaṃ ca tathā murāre atharvavedapriya sarvadā tvam
Rise, you who love the scriptures; you are dear to the Ṛg; rise, you who love the Yajus, whose form is the primal cause; you love the Sāman likewise, O Murāri, and you are always dear to the Atharva Veda.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain