CHAPTER ONE Incarnations of Vigna 1. I bow to Lord Hari, the un-born, un-ageing, endless, identical with Knowledge, Supreme, auspicious, pure, begin- ningless, devoid of physical body and sense-organs, the inner presiding deity of all living beings, the unsullied and the only omnipresent force that transcends all illusions. 2. With mind, speech and actions, ever and anon, I offer my obeisance unto Hari, Rudra, Brahma, Ganega and the Goddess Sarasvati. 3-5. The learned Sita,! well-versed in all pauranika lore, ever-calm, a master of all sacred scriptures and a great devotec of Lord Visnu happened to visit the holy forest Naimisa® in the course of his pilgrimage. As he was sitting on a holy scat contemplating on the sinless Lord Visgu the learned Sita was adored by Saunaka® and other holy sages of the Naimisa forest—the sages who were effulgent like the sun, yet ever calm and ever engaged in the celebration of sacrifices. The Sages said : 6. O Sita, we ask you, since you know everything. Who, among the gods, is the most godly, almighty, worthy of our worship ? 7. Whom are we to contemplate upon ? Who creates the universe ? Who protects it ? Who destroys it ? Who is the source of religion ? Who is known to be the suppressor of the wicked ? 8. What is the form of that God ? How is the process of creation explained ? What are the religious rites to propi- tiate him ? By which Yoga can he be attained ? 1, The sGlas in the Paurdnika age were regarded as venerable per- sons who preserved the genealogies of deities, sages and kings in the form of songs and ballads. [Videdetailein SP (AITM) p.1. fn. 2.] 2. A forest near the Gomati-river. Here Sauti related the Mahi- bharata to the sages. (Also refer SP (AITM) p. 2107; Lidga (AITM) p. 800). 4. A great sage, the author of the Rgveda Pritisakhya and other Vedic compositions. (Also see SP (AITM) p.l. fn. 1).2 Garuda Puréna 9-10, What are his incarnations ? What is the origin of different lineages ? Who assigns the various duties to per- sons of different castes' and &ramas' of life ? Who controls him? O wise sage, narrate to us all this and everything else. Tell us the most excellent stories of Narayana. Sita said : 11, Ishall recount to you the Garuda Purana, the essence of the anecdotes of Vignu. Formerly, this was narrated to Kasyapa® by Garuda. I heard it from Vyasat in the past. 12, The Lord Narayana alone is the most powerful almighty of all gods, He is the supreme soul. He is the supreme Brahman.® All this world originates from him. 13, For the preservation of the universe the unborn, un- ageing, deathless Vasudeva assumes various incarnations® in the form of Kumara etc. 14, At first, that god, Hari, assumed the form of Kumara’ 1. There are four main castes prevalent among the Hindus : (i) Brélmaga, (ii) Keatriya, (iii) Vailya and (iv) Sadra, (Vide SP AITM) p. 2098). 98). According to Hindu scriptures, man’s life-span is divided into four periods (asramas) viz., (i) Brahmacarya, (ii) Grhastha, (iii) Vanaprastha, {iv) Sannydia, That isto say,(1) apcriod of studentship totally devoted to study and preparation forlife, (ii) a period of householdership enjoying the worldly life, (iii) a period of retired life in the forest and (iv) a period of complete renunciation. 3. Agreat sage, the legendary father of deities and demons. (Also refer SP (AITM) p. 2104, Liga (AITM) p. 798). The renowned sage, author of the Mahibhirata. (vide Litga (AITM) p. 808.) 5. Brakman—an indefinable supreme power. 6. Visou’s preserving and restoring power is manifested in a variety of forms called avataras literally ‘discenta’ but more intelligibly ‘incarnations’ in which a portion of his divine essence is embodied in ahuman or super- natural form possessed of super-human powers. All these avatdves became manifest for correcting some evil or effecting some good in the world. (CDHM p. 361). Ten incarnations of Vignu are accepted universally—Fish, Tortoise, Boar, Man-lion, Dwarf, Parafuréma, Rima, Kaya, Buddha and Kalki. Bhigavata-Purina cnumerates twenty-two incarnations and asserts that in reality they are innumersble. Garuda-Purina follows the suit, {Vide details in CDHM pp. 33-8.) 7. Ason of Siva : generally known as Karttikeya, (SP (AITM) p. ‘arog; Lidga (AITM) p. 798).11.18 3 and O Brahman, performed the unbroken vow of Brahma- carya (celibacy), very difficult for every one. 15. Secondly, the lord of sacrifices took up the form of a boar lifting up the earth that had sunk deep into the nether region. 16. The third incarnation was in the form of a sage. Assuming the formof the divine sage (Narada!) he expounded the Satvata Tantra*—the philosophy of inactivity of actions. 17. In the fourth incarnation Lord Hari, assuming the form of Nara-Narayana® practised penance for the preser- vation of religion. He was honoured by gods as well as demons. 18. The fifth was in the form of Kapila,* the foremost among the Siddhas* who instructed Asuri in the philosophy of Sa:ikhya® which had been ravaged by the lapse of time and categorised the (twenty five) tattvas (elements). 1, The famous legendary sage, a great devotee of Visnu. (SP (AITM) p. 2108; Litge (AITM) p. 801.) 2, Obviously refers to Ndrada-Sambiti of Paficardtra—a ritualistic work on Vaisnavism. 3. They are said to have been practising austere penance on the Himélayas, which excited the fear of Indra who sent down several damsels to disturb their austerities. But Nariyana put all of them to shame by creating a nymph Urvait from, a flower on his thigh who excelled them in beauty. (SSED p. 281; SP (AITM) p. 2108; Linge (AITM) p. 801.) 4. A zenowned sage who reduced to ashes the sixty-thousand sons of Sagara. (SP (AITM) p. 2104, Liiga (AITM) p. 798). 5. Siddhas—A clam of semi-divine beings. (refer SP (AITM) p. 2114; Liaga (AITM) p. 804). 6. One of the six systems of Hindu Philowophy attributed to sage Kapila. This philosophy derives its name from the fact that it describes twenty-five fattoas (true principles) with the object to achieve the final emancipation of the twenty-fifth tatioa, viz., the Purusa or Soul, from the bonds of his worldly existence—the fetters of phenomenal creation. It con- veys acorrect knowledgeof the twenty-four tattoas and effects the disen- tanglement of the Soul from their vicious influence. It regards the whole univene to be a development ofan inanimate principle—Pratrh, while Purusa is altogether passive and simply alooker-on. It agrees with the Vedénta in being synthetical, and differs from the analytical Npdya. or Vaiksika; but its great point of divergence from the Vaddnis is that it main- tains certain principles which the Vedanta denies, chief among them being that it does not admit God as the creator and controller of the Universe, which Vedints affirms. (SSED. p. 596.)4 Garuda Purdna 19, The sixth incarnation was in the form of Datta,? the son of Atri? and Anasiya*, When Lord expounded the philosophy of Anviksiki (Metaphysics) to Alarka, Prahlada and others, 20. Thenin the seventh incarnation he was born as Yajfia,’ the son of Ruci® and Akiti,? as a result of pro- pitiation by Indra and other gods in the Svayambhuva era. 21. In the eighth incarnation he was bornas Urukrama the son of Nabhi and Merudevi. He indicated to women the path of duty deserving respect of people of all stages of life. 22. In the ninth incarnation, as requested by the sages, he togk up the form of Prthu.® With the milk of poten- tial herbs he resuscitated the drahmanas and other creatures. 23. He took the form ofa fish in the great Deluge at the end of Caksusa Manvantara’® and saved Vaivasvata Manu” by putting him in a terrestrial boat. 1. Popularly known as Datt&treya, he is regarded as an incarnation of Brahmi, Vignu and Siva. 2. The name Atri occurs in the Rgveda as well as in the Epic and Purdgic literature. (CDHM p. 32. Also refer SP (AITM) p. 2096; Linga (AITM) p. 624). 3. Wife of Sage Atri. She is taken asa model for chastity. Brahm, Visnu and Siva incarnated as her son Dattdtreya. (SP (AITM) p. 2095; Linga (AITM) p. 642.) 4. Son of Hiranyakasipu. 5. Hehad the head of a deer and was killed by Virabhadra at Dakea’s sacrifice. According to the Harivarhéa, he was raited to the planetary sphere by Brabma, and made into the constellation Myga-Siras. (CDHM p 371.) 6. Father of Yajfia and Daksina. 7. A daughter of Manu Svayambhuva and Satarips. 8, Sv&yambhuva was the first Manu and his pericd of reign is called Svayambhuva, 9. Son of Vena. He milked the earth in the form of-a cow and Gave a new life to the creatures who were suffering on account of a famine. (For details, CDHM pp. 242-3.) 10. The period of the reign of the sixth Manu (SP (AITM) p. 2106; Litga (AITM) p. 800; SSED. p. 423; SED. p. 784; CDHM pp. 199- 201 for Manu and Manoantara). 11. ‘The seventh Manu, father of Iksvaku etc. (SP (AITM) p 2106; Litga (AITM) p. 800; SSED. p. 423; SED p. 784; CDHMpp. 199-201).1.1.31 5 24. In the eleventh incarnation the all-pervasive Lord took the form of a tortoise and bore the Mount Mandara* on his back while the gods and demons churned the ocean. 25, In his twelfth and thirteenth incarnations as Dhanvantari® and a woman Mohini respectively,® the Lord gratified the gods and charmed others. 26. In the fourteenth incarnation as Man-Lion* he tore the powerful demon with his fierce claws just as the mat- maker tears the willow-barks. 27. In his fifteenth incarnation, assuming the form of Vamana’ he went to the sacrificial altar of Bali.6 Wishing to regain heaven, he begged of him three steps of space. 28. In his sixteenth incarnation as Parasurdma’ see- ing the princes inimical to the brahmanas he became infuriat- ¢d and made the earth devoid of ksatriyas twenty-one times. 29. In his seventeenth incarnation he was born of Satyavati® and Paragara.* Seeing men deficient in intellect, he created branches of the tree of Veda. 30. After that in his eighteenth incarnation he became a Prince Rama” and, in his desire to do work of the gods, per- formed many deeds such as bridging the ocean. 31. In his nineteenth and twentieth incarnations 1. Mandara—afamous mount in Indian legends, (SP AITM) p. 2106; Litga (AITM) p. 799)- 2, Dbanvantari—The deity of medicines, (SP (AJTAL) p. 101 fn. 89) 3. Mohini—a celestial nymph; according to the legend of Samudra manthana, Vignu assumed the form of Mohini to cheat the demons of the distribution of nectar. 4. Vitnu assumed this form of halfman and half-lion to kill Hiranyakasipu who was empowered with a boon thatneither men nor animals could kill him. 5. WAmana—the dwarf. Liiga (AITM) p.514)- 6. Bali—the celebrated king of the ncther world (SP (47M) P. 7503 fn. 147, 9553 Lidga AITM) p. 514). 7. He vowed to destroy the Kjatriyas altogether from the earth (SP (AITM) p. 751 fos. 151-2 p. 14593 fa. 201). 8-9. The parents of sage Vyasa. 10, “A son of Dafaratha, the king of Ayodhya; ($P (AITM), p. 751 for, p. 1296 fn. p. 94, 1613; Lidga (AITM) p. 118.)6 Garuda Purdne obtaining birth as Balarama! and Srikggna,? in the family of the Vrsnis* the Lord lessened the burden of the earth. 32. At thejuncture of Kali era, in order to delude demons, he will be born in the Kikata® country as the son of Jina® and named as Buddha.’ 33. Again in the eighth juncture (change of cycles) when all kings will be on the verge of extinction, the Lord of the universe will be born of Visnuyagas® and named as Kalki.® 34. Thus O Bréhmanas! innumerable are the incarna- tions of Hari, the Omnipotent Lord. 35. From them originate creations etc. They have to be worshipped and propitiated by Vrata!® and other religious rites. Long ago, Vyasa narrated to me this Garuda Purana. CHAPTER TWO Tradition of Garuda Purana The sages said : 1. How did Vyasa narrate this Garuga Purana to you ? Please elucidate this in full, for it is essentially based on the anecdotes of Vignu. 1-2, Well-known brothers celebrated in Indian Literature. Krave killed Kazhsa, the demonic ruler of Mathura. (SP (AITM) p. 2104) 3. Vrtni wasa descendant of Yadu. His descendants were called Veania. 4. The last incarnation in the cycle of four eras (yugas), supposed to have begun after the Mahabharata war. (SP (AITM) p. 2103, Linga (AITM) p. 798). 5. Xtkafa—famous for Gaya, a holy place of the Hindus. It is identiied with Magadha (modern South Bihar). \—there seems to he tome confusion here about the name of Buddha father. 7. Son of Suddhodana, ( SP (ATIM) 2098). 8-9. The last incamation is yet to take place (SP (AITM) p. 2103). 10. Vralas means religious austeritics. (Lidga (AITM) p. 808).1.2.7 7 Sita said: 2. In the company of the sages I had been to Badarika Agrama? There I saw Vyasa in deep contemplation on the Supreme Lord. 3. With due salutation to the great sage, I sat down there and asked him. Sata said : O sage Vyasa, please explain the form of Hari and narrate the full process of creation of the universe, 4, Since you ponder over the all-pervasive Lord, I think you know him. Thus asked, what he said, the same O brdhma- nas! you learn from me. Vyasa said : 5. OSiata, hear. I shall narrate Garuda Purana as it has been narrated to me by Brahmi, in the presence of Narada, Daksga® and others. Sita said : 6. How did Brahma narratethe holy Garuda Purana— expounding all essential things—to you accompanicd by Narada, Daksa and others ? Vyasa said : 7. Narada, Daksa, I, Bhrgu? and others saluted Brahma in his Brahmaloka and requested him to tell us what was essen- tial'y important. 1. Aplace sacred to Vitnu, on the Ganges in the Himflayas, particularly to Vignu’s dual form of Nara-Nariyana. Thus in the Mahi- bharata, Siva, addressing Arjuna, says, “you were Nara in the former body and, with Narayana for your-companion, you performed dreadful austerity at Badari for myriads of years”. It is now known as Badarinitha though this is properly a title of Vispu, as Lord of Badari. (Vide SP (AITM) p. 927 fn, 142; CDHM p, 39). 2. A ton of Brahmi. (for details SP (AITM) p. 2099, Litga {AITM) p. 795)- 3. A Vedic sage, one of the Prajapatis and founder of the race of the BhygusOr Bhirgavas. (SP (AITM) p. 2097; Litga (AITM) p. 7943 CDHM pp. 54-55).3 Garuda Puréna Brahmi said : 8. O Vyasa, I shall narrate to you the story of Garuda Purana just as narrated by Visnuto me and Rudra in the company of the gods. Vyasa said : 9. O Brahman, How did Lord Hari narrate in the past the essence of Garuda Purana, pregnant with meaning to Rudra accompanied by the gods ? Brahma said : 10. I had been to the mount Kailasa? accompanied by Indra and other gods. There I saw Rudra contemplating upon the highest state. 11-12. After due salutation, I asked him, O Lord Sankara, whom do you ponder over ? Since I do not know of a greater god than you, please tell me the essential of all essentials. I am desirous of hearing along with the gods. Rudra said : It is Lord Visnu whomI contemplate upon. He is the Supreme Soul, the Almighty. 13. He is the giver of everything, the omnipresent, the cosmic form, and present in the form ofevery living being. I have smeared the sacred ash all over my body. I have decorat- ed my head with matted hair. 14, © Pitamaha, this is the sacred rite I follow for the worship of Lord Visnu. We shall go to him and ask him about the essence I have been contemplating upon. 15. Lord Visngu known as Padmanabha and Hari is devoid of physical body and is ever victorious. He is pure, the source of purity, he is Supreme Soul, the Almighty, conne- ected by the word Tad (in the Upanisads) .* 1. Name of a mountain in the Himalaya-range. (Mbh iii 503; SP (AITM) p. 2109; Linge (AITM), p. 798, SED, p. 301). 2. and philosophical writings of the ancient Indian sages. ¢ nature of Brahman the supreme soul, jfodéman, the personal soul, worldly existence, human action (karma) etc. These are also called Vedinia. They generally form the last stage of the Vedic texts. Their number is plenty but Sankara has commented only upon ten Upanisads. (Vide details in CDHM pp. 325-63 CSL pp. 354-55)+1.2.21 9 16-17. Uniting myself with that universal Soul, I am meditating on that very God—The Lord of creatures, the unit- ing string, in whom the entire universe consisting of all living beings lies preserved and later on, becomes merged, like closely clustering beads in thread. He who has thousand eyes, thousand feet, thousand thighs and a handsome face; 18. Who is the subtlest among the subtle, the stablest among the stable, the biggest among the big and the sublimest among the sublime, 19. Who is preserved in the sacred literature and the Upanisgads, in sentences and phrases and the true Samans,! as true and of true activities. 20. He is called puréna purusa (the Primordial being), among the twice-born. He is spoken of as Brahman? and in the process of annihilation he is termed as Sarhkarsana.? We adore that adorable one. 2), All the worlds quicken in him like the Sakula-fish in water. He who is Rta‘ (the cosmic order) and the one-syllabled god, the syllable Om’, is beyond the existent and the non- existent, 1, The mantras of the Simaveda are called sdmans since they are meant for singing, Majority of them occur in the Rgveda, 2. Vide P. 2, fn. 5. 3. Name of Balarama, This conforms tothe system of Pafcardta which enjoins the worship of Vignu in five forms viz., Vasudeva, Saii- karfana, Pradyumna, Aniruddha and Narayana. 4. Rtais » significant term in the Vedic literature. It generally means ‘cosmic order’ ‘divine law or truth’, ‘settled rule or sacred custom.’ 5. Om is a word of solemn affirmation and respectful assent. It is generally placed at the beginning of a treatise, as a mark of auspiciousness. Tt appears in the Upanigads as a mystic monosyllable set forth as the object of profound religious meditation, the highest spiritual efficacy being attri- buted not only to the whole word but also to the three sounds au m, of which it consists. In later times Om is the mystic name for the Hindu triad, and represents the union of the three gods; viz.,a (Visnu) u (Siva), m (Brahma); it may also be typical of the three Vedas. It is also called aksara or~ckdkyara, (Also refer SP (AITM), p. 2108; Linge (A&TM) Pp. 801; SED p. 235)10 Garuda Purdna 22. Who is worshipped by the deities, Yakgas,? Rakgasas* and serpents, whose mouth is fire, crest the firma- ment, navel the horizon, feet the earth; 23. Eyes the sun and the moon. I am contemplating upon that lord, in whose belly are the three worlds and whose arms are the different directions. 24, I amcontemplating upon that Lord whose breath is the wind, in whose hair are the clouds and in whose joints are the rivers. 25. I am contemplating upon that Lord whose belly are the oceans, who is beyond sacrifices and beyond the Existent and the Non-existent. 26. He is beginningless but the beginning of the universe can be traced to him. Iam contemplating upon him. The moon has come out of his mind and the sun out of his eyes. 27. The fire hascome out of his mouth. I am contem- plating upon him. The earth has come out of his feet, the quarters out of his ears, 28-29. The heaven has come out of his head. I am contemplating upon him. The creation, the subsidiary crea- tion, the lineage, the Manvantaras and the records of kings and great personages can all be traced to him. I am contemplat- ing upon him. We shall go to him to see the True Essence on whom I contemplate. Brahma said : 30. Thus I was spoken to by Rudra who, having wor- shipped and bowed to Vignu, the dweller of Svetadvipa®, stood by, along with the gods desirous of hearing the narrative. 31. From amongst us Rudra addressed Vignu the al- mighty, the essence of essences and after duc salutations asked him. 1. A class of demi-gods. Attendants of Kubera, the deity of wealth, SP (AITM), p. 2120; (Litga (AITM) p. 808). 2. The demons (for details, SP (AITM), p. 2111; Litga (AITM) Pp. 802; CDHM, pp. 252-5). 3. Refer (SP (AITM) p. 2118; Linge (AITM) p. 806).1.2.41 I Brahmé said : 32. As Vyasa asked me, so Lord Rudra asked Visnu while the gods, along with other immortals stood listening. Rudra said : 33. O Lord Visnu, the foremost among gods, please tell us, who is the most powerful among gods ? Who has to be contemplated upon ? Who is the most worthy of our worship ? By what sacred rites, is that great Lord propitiated ? 34. With what sacred rituals, observations, pious wor- shipsand conduct of life can he be pleased ? What is his divine form like ? 35. Of what god is theuniverse born ? Who protects it and by what sort of incarnations ? In whom does the universe merge ultimately ? 36. The creation, the subsidiary creation, the lineage, the Manvantaras—from what god do they proceed ? In whom are these well-established ? 37. O4ari! please narrate all this, and also if there is anything else. Then Lord Hari narrated to Rudra the glory of the almighty, the yogic means ete. and also the eighteen varieties of lores (vidyas).2 Hari said : 38. O Rudra, listen along with Brahma and other gods. I shall tell you I am the God of gods, the master of all the worlds. 39. Tam the most worthy of contemplation and worship. I am to be praised with prayers by the gods. 40. O Rudra, I award the loftiest of positions on being worshipped and gratified by sacred rites, observancesand good conduct by men. 41. O Siva, I am the seed of the existence of the world. Tam the creator of the world. I punish the wicked. I protect religion. 1, Bightcen Vidyds constitute 4 Vedas, 4 Upa-Vedas, 6 Vedingas, Purigas, Mimirhai, NyZya and Dharma.12 Garuda Purdéna 42. I sustain the entire universe by my incarnations as fish etc. I am the sacred mantras! and their purport. I am en- gaged in worship and contemplation. 43. Iamthe creator of Heaven and other worlds. Verily I am myself the heaven and other worlds. I am the first yogi and also the yoga.* I am the Puranas. 44. I am the knower, the hearer, the thinker, the speaker and the object of speech. Iam all. Iam the soul of all. Iam the highest god who bestow enjoyment and find beatitude, 45, O Rudra, verily I am the activity of contemplation, worship and offering. I am the mystical orbs* and mytho- logical epics. © Siva, I know everything. 46. OSambhu, I am all knowledge. I am the universal soul. O Siva, I am Brahma. I am the entire universe, I am the inner soul of all gods. 47, Verily, I am the good conduct. Iam the Vaisnava cult, I am the castes and the 4gramas, and their ancient reli- gion lam, 48, I am the various religions and moral curbs and observances. Iam the different kinds of rites. O Rudra, I am the Sun, the Moon and the Mars etc. 49. In daysof yore, Garuda propitiated me with pe- nance which he undertookon the earth. ¥eeling gratified I said : ‘ask me a boon”, and he chose a boon. Garuda said : 50-52. O Hari, my mother Vinata® has been made a 1. Generally used to denote Vedic prayers, specially the rks. Also used for a prayer or formula sacred to any deity. 2, Deep meditation on the Supreme Soul with an aim to unite one's own soul with It. A system of philosophy, propounded by Patafijali, elaborating the aforesaid idea. 3. The mystical drawings, generally known as magdalas for wor- ship, particularly in Tantric treatises. 4. The RAmfyana and the Mahabhirata. 5. One of the three main cults of Modern Hinduism. Its followers believe in the supremacy of Vignu. other two sects Jaive and fakla believe in the supremacy ofSiva and suagectively. 6. A daughter of Dakea, a wife of Radyaps.1.2.59 13 slave by serpents, Act thus, O god, that conquering them I may bring the nectar; that I, your carrier, may secure her release from bondage; that I may become strong, mighty, omniscient, destroyer of serpents and expounder of Puraga Samhita. Visau said : O Garuda, everything shall happen as you have requested for, 53. You will secure the release of your mother, Vinata from her slavery to the serpents. Conquering the gods, you will bring the divine nectar. 54-55. You will be strong. You will be my carrier. You will be the devourer of poison. With my blessings you will know the Purana glorifying me and expounding my divine form. By your name, it will be celebrated in the world as Garuda Purana. 56. Oson of Vinata, just as I am known as the essen- tial glory of all gods, so also Garuda Purana will attain the greatest fame among the Purdnas. 57. You too shall be glorified like me, O Garuda. O chief of birds, contemplating upon me propound this Garuda Purana. 58-59. Thus initiated by me, Garuda expounded this Purana to KaSyapa who sought it from him. By the power he received on hearing Garuda Purana, he resuscitated a burnt tree. With his mind fixed on another, he revived others by means of this learning. Yaksi om um svdhd. This is the sacred vidya Garudi. O Rudra, please hear the Garuda Purana deal- ing with my personality and narrated by Garuda.4 Garuda Purina CHAPTER THREE Statement of Contents Sita said : 1, Thus Rudra and Brahma heard this from Visnu, sage ‘Vyasa from Brahma and I heard this from Vy4sa. I shall now narrate this to you, O Saunaka, in the sacred forest Naimisa. 2. In this august audience consisting of sages, will be narrated the details of creation, the mode of worship of the gods, places of pilgrimage, the treasures of the world and the Manvantaras. 3-4, The rights and duties of the various classes of society and stages of life, the mode of gifts, the ways of ad- ministration by the King, conduct of life, sacred rites, the families, the medical science along with Pathology, the vari- ous ancillary subjects, pralaya™ (dissolution) , the perfect know- ledge of virtue, wealth and Iqve, how Lord Visnu had clabo- rated and annihilated the universe—all this is being told here. 5-7. In the Garuda Purana, Garuda is bhagavan, who acquiring inordinate ability by the favour of Lord Vasudeva, becoming the vehicle of Hari, the cause of creation, conquering the gods, brought the divine nectar, whose hunger was appeas- ed, whose brahménda® is in the belly of Hari, seeing whom or even remembering whom, the serpents etc perish. 8. Garuda is Lord Hari himself. Hence Kafyapa could resuscitate the burnt tree by the Garuda (-vidyd) mentioned by Garuda to Kafyapa. 9. That holy glorious Garuda Purdya, when read, bestows everything. Bowing to Vyasa, I shall narrate it to you. O Saunaka ! listen now how it is so. 1, The destruction of the whole world at the end of a Kalpe. (SED p. 911.) 2, Brahminda, lit. the egg of Bratman is generally used to denote14.8 15 CHAPTER FOUR Beginning of Creation Rudra said : 1. OJanardana, please narrate to us the details of creation, subsidiary creation, lincage, manvantaras and records of kings and great personages. Hari said: 2. O Rudra, listen. I shall narrate the details of creation etc. which wipe off all sins. I shall describe the old sport of Lord Visgu in creating, preserving and annihilating the universe. 3. Un-sullied Lord Vasudeva, Nara-Nardyana is the Supreme Soul, the infinite Brahman, the creator and destroyer of the universe. 4. All this visible universe, with its manifest and unmani- fest phases exists in the form of the great Pwrasa? and the pri- mordial Time.* . 5. Lord Visnu is both manifest and un-manifest, the great Puruga as well as primordial Time. Listen to his divine sport like that of a sportive child. 6-7. Thecreator, the limitless great Puruga, is devoid of beginning and death. He created the un-manifest and from that the soul. From the soul evolved intellect and from it the mind. From mind was evolved firmament. From firmament alr, From air the fire. From fire water. The earth evolved ‘out of it. 8 O Rudra, there is a cosmic golden egg and within it the Lord takes for himself a physical body for the sake of creation, 1. InSéakhya Philosophy Paurwa means soul, as opposed to Prakyti, (primordial matter) (SP (AITM), p. 2111; Lidge (AFTM), p. 802). 2. According to Indian thinkers, it is Time (kdle) alone that controls the universe. Its destructive powers are unsurpased. According to the Vaiiepites, it is one of the nine drapes. (SP (AITM), p. 2118; ites (AFTM), p. 806),16 Garuda Purina 9. With rajas! element in profusion, the four-faced Brahma takes a physical body and creates the movable and the immovable. 10. The creator creates himself along with the deities and human beings within the cosmic egg. He protects what is to be protected. ll. In the end, he destroys everything. The annihilator toois Lord himself, O Hara. Taking the form of Brahma, Visnu creates the universe. Hari himself maintains it. 12-13. At the end of the Kalpa,® in the form of Rudra, he destroys the universe, At the time of creation Brahma takes up the physical form of a boar and by means of curved teeth lifts up the earth, learning that it is submerged in water. O Sankara, listen : I shall briefly describe the process of creation of Gods and others, 14, The creation of mahat® (the cosmically great) is the first one. It is a metamorphosis of Brahman. The second creation is called bhflta sarga, i.e. the creation of the intrinsic essences (tanmiatras) of elements. 15. The third one is called vaikdrika sarga (modificatory creation) or aindriyaka sarga (the creation of sense-organs). All these three together constitute the prdkyta sarga (natural creation ) beginning with the cosmic intellect (the cosmic great). 16. The fourth creation is called mukhya sarga (the principal creation). The stationary things are called principal creatures. The fifth creation is that of the sub-human beings tiryak-yonayah) known as tiryaksrotas. 1, Rajas : the second of the three constituent qualities gugas of alt material substances (the other two being sattva and temas). Rajas is the cause of all activities pertaining to the creatures; it predominates in men, as sattoa predominates in deities and temas predominatesin demons, SSED Pp. 462, 2. A fabulous period of time, a day of Brahmi (SP (ITM), p.1070 fn., p. 1964 fn. 160; Lidge (AITM) p. 15 fn. 22, pp. 86 £; SED p. 262). 3. The great principle, the intellect (distinguished from meas) Linga (AITM) p. 799, SSED p. 429.14.24 17 17. The creation of super-human gods is the sixth one known as ardhvasrotas, The creation of human beings is the seventh one known as arvdksrotas. 18. The eighth creation is what is known as anugraha sarga. It is both sdttvika and témasika. These five constitute the vaikria sarga. I have already told you about the three that constitute the prékrta sarga. 19. The ninth creation known as kaumdra is both prakrta and vaiksta.1 O Rudra, thus there are four types of creation beginning with gods and ending with stationary things. 20-21-22. While engaged in this creation, the manasa (mentally created) sons were born of Brahma. Desirous of creating the fourfold beings—deities, demons, manes’ and human beings—and also these waters, he engaged himself in the task. When his self became evident then from the loins of Prajapati who desired to create, came out the demons who increased through tamas. He then cast off that body preponderant with tames*. 23-24. O Saunaka, this discarded body preponderant with tamas became the night. The yaksas and the demons found 1. In this connection, the following chart will be helpful Prakrta-Sarga Maha Bhata-sarga Vaiksrika-Sarga (Tanmatras) (aindriyika-Sarga) Vaikrta-Sarga I I Mukhyasarga Tiryaksrotas Dahvesrotas Arvakbrotas Anuglaba-Sarge Pr&krta and Vaikrta Kaumiara. 2. The Pitys or deceased ancestors, They are of two classes, vir., the deceased father, grandfather and great grandfather of any particular person, and the progenitors of mankind generally;. in honour of both these clases rites called sréddhas are performed and oblations called pindas pre- sented; they inhabit a peculiar region, which according to some, it the bkuvas or region of the air. Sp (AITM) p. 286, pp. 1615-19; lidga (AITAL), P. 407; SED p, 626. gr Vide p. 16. fn 1.18 Garuda Purdsa pleasure in that body. Then from the mouth of Brahmi were born the deities who increased in sattva, O Hara. This body with the preponderant sdétvika element was cast off evolv- ing the day. 25, Hence, the demons are more powerful in the night and the gods during the day. The manes further evolved them- selves by taking up the interspaces of Sdtivika clement. 26, When that body was cast off, the twilight in between day and night was evolved, the human beings evolved them- selves by taking up the inter-spaces of rajas-element, 27. That body being cast off became the moonlight or the twilight of the dawn (prak-sandhya). Thus his bodies are four, namely, the moonlight, the night, the day and the twilight. 28. By taking up rajas-element, hunger, darkness and anger were evolved. Then were created the giants (rdksasas) emaciated with hunger and thirst, consumers of blood, called #0 on account of raksana (protection). 29. Yaksas were created and known so on account of Jaksana (eating). The serpents were created and they were known so on account of movement of hair (kesasarpana). By means of anger, bhiitas (the evil spirits) were created. Then the Gandharvas' were born. 30, Gandharvas were born singing aloud and then Apsara- sas.* Brahma created heaven and earth from his chest and the goats from his mouth. 31, Prajapati created cows from his belly and sides. Horses, elephants, buffaloes, camels, sheep etc. were created from his feet, $2. From his hair were produced medicinal herbs and fruit-bearing plants. The cow, goat, ram, horses, mule, donkey— 33, Thess arc the domestic animals already told; now I describe the wild ones. They arc the beasts of prey, the cloven- 1, A class of demi-gods, adept in singing and music. (Abo vide Litga (AITM) p. 796, CDHM pp. 105-6). a, The celestial nymphs. (Also refer SP (AITM), p. 20953 Lidga {AITM), p. 798; CDHM, pp. 19-2v) .15.1 19 hoofed, elephants and monkeys. The birds constitute the fifth creation (among lower animals). 34. The sixth is the creation of aquatic animals and the seventh that of reptiles. The Rgveda and other texts came out of his eastern and other mouths. 35. The brakmanas were born of his mouth. The kyatriyas originated from his arms. The vaifyas came out of his thighs and the fidres out of his feet. 36. The world of Brahma can be attained by the brahmanas, that of Sakra (Indra) by Ksatriyas. The goal of vaigyas is the world of the Maruts and that of §Qdra is the world of Gandharvas, 37. Again those who are steady in the brahmacarya- vrata (celibacy) attain brehmaloka' and the householders steadfast in the performance of their ordained duties attain the Prdjapatya® world. 38, The forest-dwellers (vanaprasthas) attain the world of the seven sis. The sannydsins go at will to the imperishable region. CHAPTER FIVE Creation” of Progenitors Hari said : 1. After mentally creating the order of things here and there at the time of Prajd-sarga, the Lord created the mental sons who were the progenitors of praja. 1, The world of Brahman, the best of all the worlds, Having attain- ed it one becomes free from re-birth. (Vide SP (AITM) p. 2098; GDHM pp. 179-80.) 2,..The world of Prajipatis.20 Garuda Purana 2-3-4-.5, The mind-created sons are Dharma, Rudra, Manu, Sanaka, Sanatana, Bhrgu, Sanatkumara, Ruci, Sraddha Marici, Atri, Angiras, pulastya, Pulaha, Kratu, Vasistha, Narada and the seven types of manes, namely, Barhisads, Agnisvittas, Krauyddas, Ajyapas, Sukdlins, Upahiitas and Dipyas of whom three are formless and four having forms. The Lotus- born Lord created Daksa from his right thumb; from his left thumb he created Dakga’s wife. 6. Daksa hegot meritorious daughters on her and gave them in marriage to the sons of Brahma. Sati’ was given to Rudra in marriage. 7. Rudra’s sons were innumerable and very powerful. He gave his daughter Khyati of un-rivalled grace to Bhrgu?. 8. She gave birth to Dhatr and Vidhatr from Bhrgu. She also gave birth to Sri,’ the wife of Narayana. 9. From her Hari himself begot Bala and Unmada. Ayati and Niyati were the daughters of the high-souled Manu.* 10. They became the wives of Dhatr and Vidhatr of whom two tons were born—Prana and Mrkandu. Markandeya® was the son of Mrkandu. 11, Sambhiti, the wife of Marici, gave birth to Paurnamasa. Virajas and Sarvaga were his sons. 12. Angiras begot on Smrti many sons and daughters— Sinivali, Kuhi, Rak4 and Anumati. 13. Anasitya, the wife of Atri, gave birth to the sinless sons—Soma, Durvisas® and Dattatreyathe yogin. 14-15. Pulastya begot on his wife Priti a son Dattoli, Karmaga, Arthavira and Sahisnu—these three sons were born of Kgama, the wife of Prajapati Pulaha. Sumati, the wife of Kratu, gave birth to Balakhilyas?. . 1, The first wife of Siva. His second wife was Parvati, the daughter of Himalaya, 2, The progenitor of the Bhirgava race to which Parasurama be- longed. 3. Laktm!, goddess of wealth. 4. Theprogenitor of mankind. 5+ The author of the Markandeya-Purina. 6. A well-known sage with a fiery temperament. 7. The authors of the B&lakhilya-hymns.1.5.26, 21 16. Sixty-thousand in number, resplendent like the blazing sun, though they were of the size of a thumb—They became sages of sublimated vitality. 17-18. Vasistha! begot on Urja seven sons—Rajas, Gatra, Ordhvabahu, Sarana, Anagha, Sutapas and Sukra. They are known as the sinless Sapta-rsis. Daksa gave his daughter Svaha in marriage to God fire who had assumed body. 19. From him, O Hara, she got three sons, known as Pavaka, pavamana and Suci, who were of exalted virility and habitually consuming water. 20-21-22-23. Svadhd who married the manes gave birth to Mena and Vaitarani both of whom became brahma-Vadinis* (experts in the discussion of Brahman.From Mena, Himacala gota son Maindka* and a daughter’ Gauri who was Sati formerly. O Hara, Lord Brahma appointed his son Sviyam- bhuva Manu, who was really Brahma himself, in the task of preserving the subjects. Then the all-pervasive lord Svayam- bhuva Manu married lady Satarapa who had destroyed her sins by ascetic austerities, Sataripa gave birth to two sons: 24, Priyavrata and Uttdnapada, and three daughters— Prasiti, Akiti and Devahiti. Manu gave Akiti in marriage to Ruci. 25. Prasiti to Daksa and Devahiti to Kardama, Ruci’s children were Daksina and Yajiia. 26. They had twelve sons, the powerful yamas*. Daksa had twenty-four daughters excellent in all respects. 1, The family of the Vasisthas was very illustrious one. The seventh Mandala of the Rgveda is ascribed tothem. Vasi¢tha was also the priest of Dagarathe and Rimacandra of Ayodhy4, 2, This list of the seven sages varies from the well-known list. 3- It proves that the women were not debarred from the Vedic studies, 4. A famous mountain, Opinions defer regarding its location. (Refer CDHM, p. 94) 5. Well known as Parvati, the second wife of Siva. 6, The reference is to the great moral or religious duties of obser- vances, {SSED, p. 455)+22 . ‘ Garuda Purdga 27. They were Sraddha (faith), Laksmi (wealth), Dhrti, (fortitude), Tusti (satisfaction), Pusti, (Nouishment), Medha, (Retentiveness), Kriya (Action), Buddhi (Intelligence), Laijja (bashfulness), Vapuh (Beauty), Santi (Peace) Rddhi (prosperity) and Kirti (fame) the thirteenth. 28. Dharma married Daksayani the daughter of Daksa. The eleven other daughters were Khyati (praise), Sati (chastity) Sambhiti (production), Smrti (Memory), Priti (Affection) , Ksama (Forgiveness). 29. Sannati (Obcisance), Anasiiya (absence of malice) Urja, (Energy) Svaha' and Svadha.*’ The great sages Bhrgu, Bhava, Marici, Angiras. 30-31. Pulastya, Pulaha, Kratu, Atri, Vasistha, Vahni and the manes married respectively Khyati and others. Sraddha gave birth to Kama (Desire), cala (Laksmi) to Darpa (Pride), Dhrti to Niyama (Restraint). 32. Tusti to Santosa (Contentment) and (Pusti gave birth to Lobha (Greatness). Medha gave birth to Sruta (knowledge) and Kriya to three sons: Danda, (Punishment) Laya (Adherence) and Vinaya (humanity). 33. Buddhi to Bodha (enlightenment) and Lajja to Vinaya (Humility). Vapus gave birth to the son Vyavasaya (Effort) and Santi to Ksema (Welfare). 34. Rddhi gave birth to Sukha (Happiness) and Kirti to Yaéas (Renown). These are the sons of Dharma. Kama’s wife was Rati (Love) and their son Harga (Joy). 35. Once Daksa performed a horse-sacrifice to which all his sons-in-law were invited. 36. They were accompanied by their wives. Sati, though not invited, went there, without Rudra, and was disrespected by Daksa. . 37. Sati cast off her body and was born again as the daughter of Mena and Himavan. She was then known as 1. Generally an exclamation uted in offering oblations to the gods. It also means an oblation or offering made to all gods indiscriminately [Refer STED p. 633). 2, Generally an exclamation uttered when offering an oblation to the mancs, It also means the food offered to the manes, (SSED, p. 631].1.6.7 23 Gaurl and she married Sambhu. She gave birth to Vindyaka (Ganefa) . 38. And Kumara, Rudra, the Lord of Bhrvgins, (the attendants of Siva) and most powerful bearer of Pindka, (the famous bow of Siva) being infuriated destroyed the sacrifice and cursed Daksa: “You will be born as a man in the line of Dhruva”. ( son of Uttinapada). CHAPTER Six Description of families Hari said : 1. Uttanapada’s son born of Suruci was Uttama. Another son of his born of Suniti was Dhruva who attained a lofty position. 2. Due to the favour of the sage (Narada) and through the propitiation of Lord Janardana, Dhruva’s son was Slisti who was very powerful. 3. His son was Pracinabarhis whose son was Udaradhih. His son was Divafijaya whose son was Ripu. 4. Ripu’s son was well-known as the glorious Caksusa Manu. Glorious Ruru was his son whose son was Anga. 5. Anga’s son was Vena who was a non-righteous atheist. The tyrant Vena was killed by the sages by means of the kufa grass. 6. They churned his thigh for the sake of a son where- upon a purely dark-skinned boy was born. They asked him to sit down. 7. He was then known as Nisada and he took up his abode in the Vindhya mountains. The Brdhmanas again chur- ned Vena’s right hand. 1, son of Uttanapada, A great devotee of Visnu. The pole-star is known as Dhruva star after him. (Also CDHM, p. 91).24 Garuda Purana 8. Therefrom a son bearing the mental image of Lord ‘Visnu was born. He became famous as Prthu. He (Vena) attained heaven, 9. In order to resuscitate the subjects, the king (Prthu) amilked the Earth. Pythu’s son was Antardhana whose son was Havirdhina. 10. His son Pracinabarhis shone as the sole emperor of the world. He married Samudri, the daughter of Lavana {the salt-ocean) . 11, Samudri gave birth to ten sons, Pracinabarhisas, who were known as Pracetasas. They were well-acquainted with the science of archery. 12. Performing sacred rites collectively, they practised great penance. They also submerged in water of the ocean for ten thousand years. 13, They attained the status of Prajapati. They married Marisa. Daksa, who had been cursed by Bhava, became her son. 14. He then mentally created four kinds of progeny. They did not flourish, because they were cursed by Lord Hara. 15, Thereupon Daksa Prajapati desired creation by means of physical intercourse. He married Asikni, the daughter of Virana Prajapati. 16. Vairani (the daughter of Virana) gave birth to thousand sons. At the instigation of Naraua, they set out in search of the extremities of the world but never returned, 17, When the first set of thousand sons was thus lost, Daksa begot another set of a thousand sons. Riding briddled horses, they too followed the footsteps of their elder brothers, O Hara, 18, This infuriated Daksa who cursed Narada, “You will be born in the world”. Narada was born as the son of Sage Kasyapa. 19, When formerly his sacrifice was destroyed by Siva, Daksa cursed Siva furiously, “O Sankara, (those who, will praise and worship you with religious Performances, 1, The first father-in-law of Siva,1.6.35 25 20. Will perish even in another birth due to your en- tity.” Hence, nevershould one have the feeling of enmity, From Queen Asikni, Daksa got daughters. 21. Sixty beautiful daughters, two of whom were given in marriage to Angiras, two to Krsagva, ten to Dharma. 22. Fourteen to Kafyapa and twenty-eight to Indu. Suprabha and Bhamini were given to Bahuputra. 23, O Mahadeva, Daksa gave four of his daughters, Manorama, Bhanumati, Viéala, and Bahuda to Aris{anemi. 24-25. He gave Supraja and Jaya to Krisagva. Dharma’s ten wives are Arundhati, Vasu, Yami, Lamba, Marudvatl, Sankalpa, Muhiarta, Sadhya and Visva. Now I shall tell those of Kasgyapa. 26. Aditi, Diti, Danu, Kala, Anayu, Simhika, Muni, Kadri, Sadhya, Ira, Krodha, Vinata, Surabhi and Khaga. 27. Viéva (wife of Dharma) gave birth to Viévedevas', Sadhya to Sadhyas?, Marutvati to Marutvans® and Vasu to ‘Vasus', 28. O Rudra, Bhanu’s sons were known as Bhanus® Mubhirta’s Muhirtas*. Lamba’s son was Ghosa and Y4mi’s son Nagavithi. 29. Arundhati gave birth to all earthly objects and Safikalpi gave birth to Saikalpa present in everyone. 30. The Vasus are cight in number, namely, Apa, Dhruva, Soma, Dhava, Anila, Anala, Pratyiisa and Prabhasa. 31. Apa’s sons are Vaitundi, Srama, Sranta and Dhvani. Dhruva’s son was Lord Kala who organised the time-factor in the world. 32-33-34-35. Soma’s son was Varcas instilling vigour in the world. Dhara begot of Manohard the sons Druhina, Hutahavyavaha, Sigira, Prana and Ramana. Anila begot of 1, Literally “*all the deities”, (Vide details in DMM, p. 363). 2, A class of inferior deities, (Vide details in CDHM p. 271). g. The clouds. 4. Eight minor deities, attendants upon Indra, (Vide details in DHM p. 342). 5. The rays of light or the suns. 6. Moments.26 Garuda Purdna his wife Siva two sons—Pulomaja and Avijfiatagati. Agni’s son, Kumira, born in the fara (willow) -grove, was otherwise called. Karttikeya, since he was nurtured by the Xttikds. Sakha, Visékha and Naigameya were born after him. 36. Pratyiisa’s son was the sage Devala. Prabhasa’s son became famous as Viévakarman, the architect of the gods. 37. Ajaikapat, Ahirbudhnya, Tvastr and Rudra the powerful were his other sons. Tvastr’s son was Vidvaripa of great penance. 38-39, Theeleven Rudras who became Lords of the three world’s are, Hara, Bahuriipa, Tryambaka, Aparajita, Vrsakapi, Sambhu, Kapardin, Raivata, Mrgavyadha, Sarva and. Kapilin, O sage. 40. The twelve suns (doddata Adityas) born to Aditi and Kafyapa are—Visnu, Sakra, Aryaman, Dhaty, Tvastr, Pasan. 41. Vivasvat, Savitr, Mitra, Varuna, Arnfumat and Bhaga—These are the twelve sons known. 42. The twenty-seven wives of Soma (moon) are the twenty-seven constellations. Hiranyakagipu and Hiranyaksa were the sons of Diti. 43. A daughter wasalso born by name Simhika who became the wife of Vipracitti. Hiranyakasipu had four sons of great valour. 44. Anuhrada, Hrada, Prahrada (Prahlada) and Sarh- hr&da (who was the last one). Among them Prahlada was a great devotee of Visnu. 45. Sarnhrada’s sons were Ayugmat, Sivi and Bagkala. Virocana was the son of Prahrada. Bali! was the son of Virocana. 46. O Siva ! Bali had a hundred sons of whom the eldest was Bana®, All the sons of Hiranyaksa were very strong. 47, They are Utkura, Sakuni, Bhitasantapana, Maha- naga, Mahabahu and K4lanabha. 48. The following were the sons of Danu—Dvimirdhan, Sankara, Ayomukha, Sarnkufiras, Kapila, Sambara. 49. Ekacakra of long arms, Taraka the powerful, Svar-~ bhanu, Vrsaparvan, the great demon Puloman. 1, Seep. 5. fn.6 2. Father of Usa.1.6.60 27 50. And the powerful Vipracitti. These are the known sons of Danu. Svarbhanu’s daughter was Suprabha. Vrsaparvant begot Sarmistha’. 51. Upadinavi and Hayagiras who became famous. The two daughters of Vaifvanara were Puloma and Kalaka. 52. Both of them were the wives of Marici®. Sixty-thou- sand sons were born of them. 53. These sons of M4rici were known as Paulomas and Kalakafijas. The Sons of Sirnhika and Vipracitti were— 54, Vyarnga, Salya the strong, Nabha the powerful, Vatapi, Namuci, IIvala, Khasrmat, 55. Afijaka, Naraka, and Kalanabha. The Nivatakavaca demons were born in Prahrada’s line. 56. Tamra gave birth to six daughters of great vigour, namely, Suki, Sycni, Bhasi, Sugrivi, Suci and Grdhrika. 57. Suki gave birth to Sukas (parrots), Uliki to owls, Syeni to hawks, Bhast to kites and Grdhri to vultures. 58. Suki gave birth to water-birds, Sugrivi to horses, camels anddonkeys. Thus I have explained the lineage of Tamra. 59. Vinata had two sons celebrated as Garuda and Aruna‘. Surasi gave birth to a thousand serpents of un-limited strength. 60. Kadrii’s sons consisting of a thousand phanins (ser- pents) of unlimited strength, O Sankara, have the following as their leaders—Sega‘, Vasuki,” Taksaka, ._ 1+. A demon King who struggled hard with the gods for a long time aided by Sukra, the preceptor of the demons. 2. The beloved of ¥ Yayati married Devayant, daughter of Sukra, and Sarmistha, da of the king of asuras was told by her father to be her servant as a sort of recompense, for her insulting conduct towards her on a previous occasion. But Yayati fell in love with this servant and privately married her. (Refer SSED p. 455). 3. One of the ten Prajapatis. 4. The lame charioteer of Sun-god. 5. Aserpent with one thousand hoods, who is the Cauch and canopy of Vimu. [ CDHM 291-2). 6. A serpent who was used as a rope around the mountain Mandara for churning the ocean. 7.. “A serpent who bit King Pariksit. [Vide details Pk p. 1923 Afh Pp 193].28 Garuda Purina 61. Sankha!, Sveta, Mahapadma, Kambala, Aévatara, Elapatra, Naga, Karkotaka* and Dhanafjaya. 62. All these are easily irritable and all of them have curved fangs. Krodha gave birth to highly powerful Pigacas (evil-spirits ). 63. Surabhi gave birth to cows and buffaloes. Ira gave birth to trees, creepers, turning plants and all kinds ofgrass- species. 64, Khagd gave birth to Yaksas and Raksasas, Muni gave birth to Apsarasas. Arista gave birth to Gandharvas of inordinate strength. 65. There are forty-nine Maruts Ekajyoti, Dvijyoti, Trijyoti, Caturjyoti, 66. Ekagukra, Dvisukra, Trigukra the powerful, Idrk, Sadrk, Anyadrk, Pratisadrk, 67. Mita, Samita, Sumita the powerful, Rtajit, Satyajit, Senajit having good army, 68. Atimitra, Amitra, Diramitra, Ajita, Rta, Rtadharma, Vihartr, Varuna, Dhruva, 69. Vidharana; this is one group called Durmedhas; ldyéa, Sadrksa, Etadrksa eating little, 70. Etena, Prasadrksa, Surata engaged in penances, Hetumat, Prasava, glorious Surabha, 71. Valorous Nadi, Dhvani, Bhasa, Vimukta, Viksipa, Saha, Dyuti, Vasu, Anadhrsya, Labha, Kama, Jayi, Virat, 72. This is the second group named Udvesana in the seventh layer of atmospheric minds. All these kings, demons and gods are forms of Lord Hari, surrounded by the sun etc, 73. Manu and others worshipped Lord Hari. 1, A serpent who stole the Vedas, (Vide details in PX, p 483-4]. 2. A serpent who was saved by King Nala, yet bit him, (Vide details in PK, p. 89).17.6 29 CHAPTER SEVEN Worship of the sun etc. Rudra said : 1, Please narrate the details of the worship of Sirya (the sun) and others as practised by Sviyambhuva Manu and the rest. Brahma said : O Vyasa, this yields both enjoyment and salvation. Listen to it in brief. Hari said : 2. Ishall explain the worship ofthe sun etc. that brings about virtue (dharma), love (kdma) and other (aims in life). 3. Omobeisance to Siirya’s seat. Omobeisance to the solar form, Om Hram Hrim Sah obcisance to Siirya. Om obeisance to Soma(the moon). Om obeisance to Mangala (Mars). Om obei- sance to Budha( Mercury) . Om obeisance to Brhaspati (Jupiter). Om obeisance to Sukra (Venus). Om obcisance to Sanaiscara (Saturn). Om obeisance to Rahu. Om obcisance to Ketu. Om obeisance to Tejatcanda of fierce refulgence. 4-5. O Siva, the various rites to the sun and others, namely dsana (seat), dvdhana (invocation) pdédya, (water for washing feet) , arghya (offering), dcamana (water for sipping), snéna (bathing ), vastropavita (cloth and sacred thread), gandha, (scent) puspa (flowers), dhipa (incense), dipu (lamp), namas- Kara (obeisance), pradaksind (circumambulation) and visarjana departure (of deity) are to be performed by means of these mantras. 6. Om Hram obeisance to Siva. Om Hrém obcisance to the auspicious form of Siva. Om Hram obeisance to the heart. Om HrémSvahi to the head. Om Hritm vasat to the tuft. Cm Hrat Hum to the armour. Om Hraum vaugat to the three eyes. Om Hraum vaugat to the three eyes. Om Hrah obeisance to the weapon. Om Hram obeisance to Sadyojata. Om Hrim obeisance to Vamadeva. Om Hraém obeisance to Aghora. Om Hrim obeisance to Tatpurusa. Om Hrim obeisance to Iéana. Om Hraum obcisance 1, “Missing in Veakatetvara edition.30 Garuda Purdna to Gauri. Om Hraum obeisance to the preceptors. Om Hraum obei- sanceto Indra. Om Hraum obeisance to Ganda. Om Hram obei- sance to Aghora. Om obeisance to Vasudeva’s seat. Om obeis- ance to Vasudeva’s form. Om Am Om obeisance to Lord Ani- tuddha. Om obeisance to Narayana. Om to Tat Sad Brahman. Om Hram obeisance to Visnu. Om ksaum obeisanice to Lord Narasirhha. Om Bhih. Om obeisance to Lord Varaha (the boar-incarnation. Om Kam Tam Pam Sam obeisance to Vaina- teya (Garuda). Om Jam Kham Ram obeisance to Sudardana (the divine discus). Om Kham Tharh Phath Sarh obeisance to the Gada (the divine club), Om Vam Lam mam Ksam (obcisance to Paficajanya (the divine conch) Orh Gham Dhar Bham Ham obcisance to goddess Sri. Om Gam Dam Vam Sam obcisance to Pusti (nourishment), Om Dham Sam Vam Sam obeisance to the ‘Vanamiia (the divine garland). Om Sam Dam Lam obeisance to Srivatsa (the divine mark on the breast). Om Tham Cam Bham Yam obeisance to Kaustubha! (the divine jewel). Om obeisance to the preceptors. Om obeisance to Indra and other dikp3las* (guardians of the directions). Om obeisance to Visvaksena. 7, Offerings of the seat and other things to Lord Hari should be made, O Siva, by means of these mantras. Now hear the procedure of worship to Sarasvati® a power of Lord Visnu. It is very auspicious. 8. Om Hrimobcisance to Sarasvati, Om Hrdm obcisance to heart. Om Hrim obeisance to the head. Om Hriim obeisance 1, Name of a celebrated jewel obtained with thirteen other pre- ious things at the churning of the ocean and suspended on the breast of Kyena or Visnu (SED p. 318.) 2, Each of the ten directions, beginning with the east, has one quardian deity—namely, Indra, Agni, Yama, Nirrti, Varupa, Vayu, Kubera Ua, BrahmA and Ananta. The last two are-for upward and downward directions respectively. 3. The goddess of eloquence and learning who is opposed to Sr! or ‘Lakpmi, and sometimes considered to be the daughter and also the wife of Brahma, the proper wife of that god being rather Savitri or Gayatri. She 40 also identified with Durga, or even with the wife of Vignu and of Manu and held to be the daughter of Dakta. [vide SP (417M, p. 350, SED p. 1182),185 31 to the tuft. Om Hraim obeisance to the armour. Om Hraum obeisance to three eyes. Om Hrah obeisance to weapon. 9. Goddess Sarasvati’s powers are : Sraddha (faith), Rddhi (prosperity), Kala (arts), Medha (intellect), Tusti (satiation) Pusti(nourishment), Prabha (light), Mati (intelli- gencc), those beginning with Om Hrim and ending with namah (obeisance). 10. Om obeisance to Kyetrapala (the guardian of the field (the body). Om obeisance to the preceptors. Om obeisance to the grand-preceptors, 1]. Offering ofseat etc. to Sarasvati seated on the divine lotus, and investiture with the sacred thread (yajiopavita) of Sirya etc., should be performed by their own mantras. CHAPTER EIGHT Worship of Visnu and Vajrandbha mandala Hari said : 1-2. O Rudra! after the due bath Visnu should be worshipped in the Mandala (mystic diagram) prepared ina Mandapa (consecrated temple or hall) on the ground. This mystic diagram should be drawn with powders of five colours and should consist of sixteen apartments. It is known as Vajra- nabha, The string should be first placed on the fourth and the fifth corners. 3. The well-versed devotee should then extend the strings into those corners too, which are on either side of the original corners. 4, On the alternative corners too this should be donc, In the interval juncture of the lines the first centre is to be taken. 5. In all the interstices, there are such eight centres, The thread should be whirled round from the earlier and the middle centres.32 Garuda Puraza 6. O Siva, ! in the interstics the learned brahmana should whirl (the thread) about three fourth (in length). By this the hypotenuse of the central thread should be whirled. 7. The well-versed devotee should draw the filaments of the lotus in two partsoneither side of the hypotenuse. The petals should be drawn on the top of it. 8. O you of firm vows, the instructor who knows reality should make the figure of lotuses in all the regions around the centres. 9. Openings should be made (drawn) in proportion to the first thread—length. The opening should be embellished about half-way. 10. In the mystic diagram the colours chosen (for the powders) should be as follows—The hypotenuse in yellow, the filaments in white and red, the interstices in blue, the petals in black. ‘ 11-12, The four borders in black, the openings in white and the five lines in the mystic diagram too likewise. White, ted, yellow and black lines should be in this order. Having prepared the mystic diagram and after performing the nyésa? one should begin the worship of Hari. 13-14. Thenydsa (assignment) of Visnu isin the middle of the heart, of Sankargana in the throat, of Pradyumna in the head of Aniruddha in the tuft, of Brahma in all the limbs and that of Sridhara in both the hands. After cotemplating “I am Visnu” one should fix Hari in the pericarp of the lotus. 15, One should fix Sankarsana in the cast, Pradyumna in the south, Aniruddha in the west and Brahma in the north. 16, Sridhara is to be fixed in Rudra’s Corner (North- east), Indra and others should be fixed in the four quarters. Thereafter due worship by means of fragrant incense and other articles one attains the greatest status. 1, Assignment of the various part of the body to different deities, ‘which is usually accompanied with prayers and corresponding gesticula- tions, (SSED, p. 306.)1.9.10 33 CHAPTER NINE Visnu-dtksa Hari said : 1. The disciple, duly consecrated in proper time, should be blindfolded with a cloth. He should be made to offer obla- tions with the original mantra hundred and cight times. 2. Ifthe consecration is for the acquisition of a son, the oblations offered are twice in number, ifit is for a sddhaka (aspirant after spiritualism) it is thrice. O Rudra, if it is the case of a preceptor who had to attain salvation, it is four times. 3, If the consecration were to be omitted, it amounts to killing a preceptor, Vaisnva brahmana and woman. The details of the consecration will now be narrated by me. The consecration destroys adkarma. 4, After making the disciples sit outside, they should be made to contemplate. O Rudra, they should be considered as being dried up by a portion of wind. 5. They should be considered as being scorched by a portion of fire, and being inundated by a portion of water. Tejas will make that being one with it and then leave it out. 6. Heshould think upon Prazara' (the mystic syllable Om) as the cause in the heaven, the cause in the body being the other one. There he should unite one soul with another, that being the cause of the body. 7, Then having aroused, he should attach each one, O Sankara. If one is incompetent to worship Hari in the mystic diagram, one should adore him in contemplation. 8. This (adoration) should have four openings (doors) beginning with Brahmatirtha in order. The hand is the lotus and the fingers are the petals. 9, The palm is the pericarp and the nails are the fila- ments. He should adore, having contemplated Hari there in the midst of the sun, the moon and fire. 10. He, with due contemplation, should place the palm on the head of the disciple. Since there is Visnu in the palm, 1.” Vide fn. 5 on p. 9.34 Garuda Purdna this palm is that of Visnu; and all sins perish on coming in contact with it. 11, The teacher should honour the disciple, whose eyes are covered with a piece of cloth, and then keeping him face to face with the Lord should offer a flower so that it falls there where the head of Lord Visnu is. 12.. He should give him a name. The names of ladies should be self-chosen. The learned preceptor shall fix the names of the Sadras, ending with dasa. CHAPTER TEN Worship of Laksmi Hori said : 1, I shall narrate the worship of Sri and others in the altar for the sake of prosperity. Srim Hrim obeisance to Maha- lakgmi. Sri Sith Sram Sraim Sraum Sra in order, the heart, the head, the tuft, the armour, the eyes, the weapon, the seat and the idol should be worshipped. 2-4. Inthe mystic diagram with the lotus drawn within, having four passages abounding in dust, (everything pervades the firmament, the eyes, the moon and the sun, in ‘view of the subsistence on the sky, the Vedas and the moon) having sixty-four extremities and eight beginnings, he who wishes to fulfil his desires, should offer oblations in the sacrificial fire to Laksmi and her limbs in one corner and Durg’, Gara the preceptor and the X¢etrapdla' in another. Or Ghat Tart Dark Ham obcisance to Mahdlaksmi. 5. With this (mantra) onc should worship Laksmi with all the members of the family as narrated before. Om Saum obeisance to Sarasvati. Om Hrint Saum, Obeisance to Sarasvati. . 6. Ora Hrim say, say Vagvadini Sughd. Om Hrim obei- sance to Sarasvati. 1, A tutelary deity; their number is given as 49. SED p. 932.