Garuda Purana

वक्तुः स्याद्द्विगुणं पुण्यं व्याख्यातुश्च तथाधिकम् । अनन्तवेदैःसाम्यमाहुर्महान्तः भारान्महत्त्वाद्भारतस्यापि विप्राः ॥ ३,१.

For the one who recites it, the merit is double, and for the one who explains it, the merit is even greater. The great ones say that it is equal to countless Vedas, and the learned declare it to be even greater than the Mahābhārata because of its greatness.

वेदोभ्योस्य त्वर्थतश्चाधिकत्वं वदन्ति बै विष्णुरहस्यवेदिनः ॥ ३,१.

Those who know the secret of Viṣṇu say that, in meaning, it surpasses both the Vedas.

तत्र श्रेष्ठां गीतिकामाहुरार्यास्तथैव विष्णोर्नामसाहस्रक च । तयोस्तत्र श्रवणाद्भारतस्य दशाधिकं फलमाहुर्महान्तः ॥ ३,१.

Among these, the noble ones declare the Gītikā and the thousand names of Viṣṇu to be the best. By hearing these, the great ones say, the fruit is ten times that of the Bhārata.

दैत्याः सर्व विप्रकुलेषु भूत्वा कृते युगे भारते षट्सहस्र्याम् । निष्कास्य कांश्चिन्नवनिर्मितानां निवेशनं तत्र कुर्वन्ति नित्यम् ॥ ३,१.

The Daityas, having appeared among all Brahmin families in the Krita age, in the six-thousandth year of Bharata, expel some of the newly created ones and always establish their residence there.

मत्वा हरिं भगवान्व्यासरूपी चक्रे तदा भागवतं पुराणम् । तथा समाख्याय च वैष्णवं तत्ततः परं गारुडाख्यं स चक्रे ॥ ३,१.

Thinking of Hari, the Lord, Vyasa assumed that form and composed the Bhagavata Purana; likewise, he narrated the Vaishnava Purana, and thereafter he created the Garuda Purana.

अतो हि गारुडं मुख्यं पुराणं शास्त्रसंमतम् । गारुडेन समं नास्ति विष्णुधर्मप्रदर्शने ॥ ३,१.

Therefore, the Garuda Purana is the foremost Purana, esteemed by the scriptures; nothing equals the Garuda in revealing the Dharma of Vishnu.

यथा सुराणां प्रवरो जनार्दनो यथायुधानां प्रवरः सुदर्शनम् । यथाश्वमेधः प्रवरः क्रतूनां छिन्नेषु भक्तेषु तथैव रुद्रः ॥ ३,१.

Just as Janardana is the chief among the gods, Sudarshana among weapons, Ashvamedha among sacrifices, and Rudra among those whose devotion has been severed, so it is.

नदीषु गङ्गा जलजेषु पद्ममच्छिन्नभक्तेषु तथैव वायुः । तथा पुराणेषु च गारुडं च मुख्यं तदाहुर्हरितत्त्वदर्शने ॥ ३,१.

Among rivers, the Ganga; among aquatic plants, the lotus; among those whose devotion is broken, Vayu; likewise, among the Puranas, Garuda is said to be the foremost in revealing the truth of Hari.

गारुडाख्यपुराणे तु प्रतिपाद्यो हरिः स्मृतः । अतो हरिर्नमस्कार्यो गम्यो योग्यो हरिः स्मृतः ॥ ३,१.

In the Purana called Garuda, Hari is to be taught and remembered; therefore, Hari is to be worshipped, approached, and regarded as fit for yoga.

भाग्यात्मकत्वाच्छ्रीदेव्या नमनं नदनु स्मृतम् । परो नरोत्तमो वा स साधकेशोपि च स्मृतः ॥ ३,१.

Because of the fortune embodied in Shri Devi, her worship is remembered as essential; whether supreme, the best among men, or even among practitioners, she is remembered thus.

अतो नम्यो वायुरपि पुराणादौ द्विजोत्तमाः । भारती वाक्यरूपत्वान्नम्या वायोरनन्तरम् ॥ ३,१.

Therefore, Vayu also is to be worshipped at the beginning of the Purana, O best of twice-born; and Bharati, being the form of speech, is to be worshipped immediately after Vayu.

उपसाधको नरः प्रोक्तो यतोतस्तदनन्तरम् । नम्य इत्यच्यते सद्भिस्तारतम्येन सर्वदा ॥ ३,१.

The person who assists is called 'upasādhaka'; after him, one who is to be worshipped is always declared by the wise according to their order.

अतो व्यासं नमस्कुर्याद्ग्रन्थकर्तृत्वहेतुतः । शौनक उवाच । व्यासस्य नमनं ह्यन्ते कथं कार्यं महात्मनः ॥ ३,१.

Therefore, Vyasa should be saluted because he is the author of the text. Shaunaka said: How should the salutation to the great Vyasa be performed at the end?

अन्ते च वन्दने तस्य कारणं ब्रूहि सुव्रत । सूत उवाच । विष्णोरनन्तरं व्यासनमनं मुख्यमेव हि ॥ ३,१.

At the end, tell the reason for saluting him, O steadfast one. Suta said: After Vishnu, the salutation to Vyasa is indeed the foremost.

हरिरेव यतो व्यासो वाच्यचक्रस्वरूपकः । व्यासो नैव समत्वेन प्रोक्तो भगवतो हरेः ॥ ३,१.

For Hari alone is Vyasa, the form of the spoken wheel; Vyasa is not declared to be equal to the Lord Hari.

तत्रापि कारणं वक्ष्ये सादरेण मुनीश्वराः । व्यासस्तु कश्चन ऋषिः पुराणे तामसे स्मृतः ॥ ३,१.

I will explain the reason for this, O great sages, with respect: Vyasa is remembered as a certain sage in the Tamasic Purana.

इति ज्ञाना वलंबेन दैत्या दैत्यानुगैः समाः । प्रविशन्ति ह्यन्धतम इति त्वन्ते नमस्कृतः ॥ ३,१.

Thus, relying on knowledge, the Daityas, together with their followers, enter utter darkness; therefore, at the end, he is saluted.

यदिदं परमं गोप्यं हृदि धार्यं न संशयः । पराणां नम्यमेवोक्तं प्रतिपाद्यं यतोत्र हि ॥ ३,१.

This is the supreme secret, to be held in the heart without doubt; among the Puranas, what is to be taught here is that which is to be worshipped.

समासव्यासभावाद्धि पराणां तत्प्रतीयते । वास्तवं तं न जानीयुरुपजीव्यो यतो हरिः ॥ ३,१.

Because of the nature of summary and expansion, that is understood among the Puranas; they do not know the true one, for Hari is to be served.

हरिर्व्यासस्त्वेक एव व्यासस्तु हरिवत्स्मृतः । उपजीव्यतदीशत्वे तयोरेव न संशयः ॥ ३,१.

Hari and Vyasa are indeed one; Vyasa is remembered as dear to Hari; there is no doubt that both are to be served and regarded as masters.

ईशकोटिप्रविष्टत्वाच्छ्रियः स्वामित्वमीरितम् । त्रयाणामुपजीव्यत्वात्सेव्यत्वात्स्वामिता स्मृताः ॥ ३,१.

Because of entering the multitude of lords, the sovereignty of Shri is declared; because all three are to be served and worshipped, their lordship is remembered.

वाय्वादीनां त्रयाणां च सेव्यत्वात्सेव्यता स्मृता । भूभारहरणे विष्णोः प्रधानाङ्गं हि मारुतिः ॥ ३,१.

Because the three—wind and the others—are to be worshipped or not, it is said so; among them, Maruti is the principal limb of Vishnu in removing the burden of the earth.

वाक्यरूपा भारती तु द्वितीयाङ्गं हि सा स्मृता । तृतीयाङ्ग हरेः शेषो न नम्याः साम्यतो हरेः ॥ ३,१.

Speech, in the form of Bharati, is considered the second limb; Shesha is the third limb of Hari—these are not to be worshipped equally with Hari.

प्रतिपाद्या मुख्यतया नम्या एव समीरिताः । अवान्तराश्च वाय्वाद्या न नम्यास्तेन ते स्मृताः ॥ ३,१.

Those who are to be primarily worshipped are declared as such; the subordinate ones, like Vayu and the rest, are not to be worshipped, and thus they are remembered.

भीष्मद्रोणादिनामानि भीमादिष्वेव मुख्यतः । वाचकानि यतो नित्यं तन्नम्यास्ते मुनीश्वराः ॥ ३,१.

Names like Bhishma and Drona are primarily applied to Bhima and others; therefore, O best of sages, those are the ones to be worshipped.

पराणामेव नम्यत्वं प्रतिपाद्यत्वमेव हि । एतत्सर्वं मयाख्यातं किमन्यच्छ्रोतुमिच्छथ ॥ ३,१.

Only the highest are to be worshipped, and the others are to be understood as their representatives; all this has been explained by me—what else do you wish to hear?

श्रीगरुडमहापुराणम् २ श्रीशौनक उवाच । कथं ससर्ज भगवांस्तत्तत्तत्त्वाभिमानिनः । सृष्टिक्रमं न जानामि देवानां ह्यन्तरं मुने ॥ ३,२.

Shaunaka said: How did the Blessed Lord create those who are identified with each principle? I do not know the order of creation or the distinctions among the gods, O sage.

शौनकेनैव मुक्तस्तु सूतो वचनमब्रवीत् । शूत उवाच । सम्यग्व्यवसिता बुद्धिस्तव ब्रह्मर्षिसत्तम ॥ ३,२.

Released by Shaunaka himself, Suta spoke these words: Suta said: Your understanding is well settled, O best of Brahmarshis.

एवमेव कृतः प्रश्रो हरौ तु गरुडेन वै । यदुक्तवान्हरिस्तस्मैतद्वक्ष्यामि तवानघ । गरुड उवाच । सृष्टिं व्रूहि महाभाग सच्चिदानन्दविग्रह ॥ ३,२.

In the same way, Garuda asked Hari this question; what Hari spoke to him, O sinless one, I will now tell you. Garuda said: Tell me about creation, O great one, whose form is existence, consciousness, and bliss.