हरे मुरारे स्वापहीनाद्य तिष्ठ कल्पा दिकानन्तरज्ञान (रं बुद्धि) (जान) हीनात् । सम्यग्दृष्ट्वा कर्मदृष्ट्या महात्मल्लंब्धं तमो दाहि दुः खस्वरूपम् ॥ ३,२.
O Hari, slayer of Mura, now stand without sleep for the duration of a kalpa; do not lack knowledge of the directions. Having seen rightly with the vision of action, O great soul, destroy the darkness that has arisen, which is the form of suffering.
दैत्यादिकान्दुः खमतीन्ह यस्मात्तमस्यन्धेसर्वदा चित्स्वरूपी । तस्मादाहुर्दुः स्वरूपी हरिस्त्वं दुः खस्वरूपात्त्वं च दुः खी हरे त्वम् ॥ ३,२.
Because you always remove the suffering of the Daityas and others, and are the embodiment of consciousness amidst the darkness of ignorance, therefore you are called the embodiment of bliss, O Hari; you are the remover of suffering, O Hari.
उत्तिष्ठ नारायण वासुदेव ह्युत्तिष्ठ कृष्णाच्युत माधवेति । उत्तिष्ठ वैकुण्ठ दयार्द्रमूर्ते उत्तिष्ठ लक्ष्मीश नमोनमस्ते ॥ ३,२.
Arise, Nārāyaṇa, Vāsudeva; arise, Kṛṣṇa, Acyuta, Mādhava. Arise, Vaikuṇṭha, compassionate one; arise, Lord of Lakṣmī, I bow to you again and again.
उत्तिष्ठ मध्वेश सरस्वतीश उत्तिष्ठ रुद्रेश तथांबिकेश । उत्तिष्ठ चन्द्रेश तथा शचीश विप्रेश भक्तेश गवेश नित्यम् ॥ ३,२.
Arise, Lord of Madhva, Lord of Sarasvatī; arise, Lord of Rudra, and Lord of Ambikā. Arise, Lord of the Moon, Lord of Śacī, Lord of the twice-born, Lord of devotees, Lord of cows, always.
शास्त्रप्रियोत्तिष्ठ ऋचि प्रियस्त्वं यजुः प्रियोत्तिष्ठ निदानमूर्ते । सामप्रियस्त्वं च तथा मुरारे अथर्ववेदप्रिय सर्वदा त्वम् ॥ ३,२.
O lover of the scriptures, rise! You are dear to the Ṛg Veda; rise, O embodiment of the Yajur Veda, beloved! You are dear to the Sāma Veda, O Murāri; and you are always dear to the Atharva Veda.
गद्यप्रियस्त्वं च पुराणमूर्ते स्तुतिप्रियोत्तिष्ठ विचित्रमूर्ते । सुगायनप्रीतिकरस्त्वमेव ह्युतिष्ठ शीघ्रं कमला पतिस्त्वम् ॥ ३,२.
You are fond of prose, O ancient one; rise, O wondrous form, lover of hymns! You alone bring delight through melodious singing; rise quickly, O Lord of Lakṣmī!
एवं स्तुतो विष्णुरजः पुराणो ह्यतित्वरावानुत्थितो नित्यबद्धः ॥ ३,२.
Thus praised, Viṣṇu, the ancient and primordial one, arose swiftly, ever bound in eternity.
श्रीगरुडमहापुराणम् ३ श्रीकृष्ण उवाच । बभूवेच्छा मम देवस्य विष्णोः स्रष्टुं सृज्यान्मोक्षयोग्यांश्च मोक्तुम् । इच्छाशक्तिः सर्वदैवास्ति विष्णोस्तथापि तद्व्याहरणं च लौकिकम् ॥ ३,३.
Śrī Kṛṣṇa said: I, the god Viṣṇu, had the desire to create those fit for creation and liberation. The power of will always exists in Viṣṇu, yet its expression is spoken of in worldly terms.
तदा हरिर्जगृहे लौकिकं च तमः पानं तेन रूपेण चक्रे । तद्रूपमाहुः प्राकृतं वै तदज्ञा ह्यन्धं तमः प्रविशन्त्येव सर्वे ॥ ३,३.
Then Hari assumed a worldly form and drank darkness; by that form, he acted. That form is called natural; the ignorant, blind to knowledge, all enter into that darkness.
अवतारा महाविष्णोः सर्वे पूर्णाः प्रकीर्तिताः । पूर्णं च तत्परं रूपं पूर्णात्पूर्णाः समुद्गताः ॥ ३,३.
All the incarnations of Mahāviṣṇu are declared to be complete; and that supreme form is complete, from which all complete forms arise.
परावरत्वं तेषां तु व्यक्तिमात्रविशेषतः । न देशकालसामर्थ्यात्पारावर्यं कथञ्चन ॥ ३,३.
Their superiority and inferiority are only distinctions of manifestation; never by place, time, or capacity is there any difference.
पूर्वरूपं च पूर्णं च पूर्णं पदवितारगम्? । रूपं तदात्मन्यादाय पूर्णमेवावशिष्यते ॥ ३,३.
The previous form is complete, and the complete form spreads to the highest realm; when that form is taken within the self, only completeness remains.
लौकिकव्यवहारोयं भूभारक्षपणादिकः । तस्य दृर्ष्टि विना नान्यो लयः कृष्णादिना क्वचित् ॥ ३,३.
This worldly conduct, such as the removal of the earth's burden, occurs; without his vision, there is no dissolution by Kṛṣṇa or others anywhere.
तत्त्वे पीडा न कर्तव्या तया दुः खानि विन्दति । अत्यन्तपीडनात्तस्य रोगस्तस्य न संशयः ॥ ३,३.
In truth, affliction should not be inflicted; by it, one finds suffering. Excessive affliction brings disease, of this there is no doubt.
ज्ञातव्यांशे तु पीडा तु कर्तव्या गुरुणा सह । तमन्तेवासिनं चाहुः स एव चु गुरुः स्मृतः ॥ ३,३.
But in the aspect of knowledge, affliction should be performed together with the teacher; that disciple is called so, and he alone is remembered as the teacher.
ये कुर्वन्ति हरेस्तत्त्वविचारं तु परस्परम् । तावेव गुरुशिष्यौ तु विनतानन्दसंयुत ॥ ३,३.
Those who mutually inquire into the truth of Hari are indeed teacher and disciple, joined in the joy of Vinatā.
गुरुणापि समं हास्यं कर्तव्यं कुटिलं विना । हर्षामर्षयुतः शिष्यो गुरुः कौटिल्यसंयुतः ॥ ३,३.
Even with the teacher, laughter should be shared, except with crookedness; the disciple is filled with joy and anger, the teacher with crookedness.
उभौ तौ निरयं यातो यावदाचन्द्रतारकम् । साक्षाद्धरिः पुरुषः पिङ्गलाक्षः स्वमायायां गुणमय्यां महात्मा । स्वपौरुषेणैव सुमङ्गलेन अधात्तु वीर्यं भगवान्वीर्यवांश्च ॥ ३,३.
Both go to hell until the moon and stars endure. Directly, Hari, the person with tawny eyes, the great soul, in his own māyā composed of qualities, by his own auspicious power, imparted his vigor, being full of vigor.
गरुड उवाच । वीर्यस्वरूपं ब्रूहि मे वासुदेव वीर्ये त्वदीये संशयो मे विभाति । किं वीर्यमीशस्य स्वरूपभूतं किं वा विभिन्नं वद साधु वेत्सि ॥ ३,३.
Garuda said: Tell me the nature of vigor, O Vāsudeva; a doubt arises in me regarding your vigor. Is the vigor of the Lord inherent in his nature, or is it distinct? Speak well, for you know.
श्रीकृष्ण उवाच । यद्वीर्यमाधत्त हरिः स्वयं प्रभुर्मायाभिधायां विनतातनूज । तद्वीर्यमाहुर्नृहरेः स्वरूपं विपश्चितो निश्चिततत्त्वदर्शिनः ॥ ३,३.
Śrī Kṛṣṇa said: The vigor that Hari himself imparted to the māyā called Vinatā's son, that vigor, say the wise who see the truth, is the very nature of Nṛhari.
भिन्नं तदाहुः प्राकृतमेव चाहुः स्वनाभिपद्मादिकवच्च बोध्यम् । नैतावता ज्ञानरूपस्य विष्णोर्न वीर्यहानिरिति चिन्तनीयम् ॥ ३,३.
Others say it is distinct, and some call it natural, to be understood like the lotus arising from his navel. By this, there is no loss of Viṣṇu's knowledge-form or vigor; this should be considered.
वीर्यस्वरूपी भगवान्वा सुदेवः सर्वत्र देशेपि च सर्वकाले । सर्वार्थवान्यदि न स्यात्खगेन्द्र तर्हीश्वरः पुरुषो नैव स स्यात् ॥ ३,३.
The Lord Vāsudeva, whose nature is vigor, is present everywhere, in every place and at all times. If he were not the source of all things, O king of birds, then the Lord, the Person, would not exist.
अचिन्त्यवीर्यैश्चिन्त्यवीर्यैर्द्विरूपः स्त्रीरूपमेकं पुरुषं तथा परम् । उभे रूपे वीर्यवती खगेन्द्र तयोरभेदश्चिन्तनीयो हि सम्यकू ॥ ३,३.
With powers both inconceivable and conceivable, the Supreme assumes a dual form: one as a woman, one as a man; O king of birds, both forms are endowed with potency, and their essential non-difference must be rightly contemplated.
स्त्रीरूपवान्यदि न स्यात्खर्गेद्रस्त्रीणां कथं प्रतिबिंबत्वमेव ॥ ३,३.
If the Supreme did not possess the form of a woman, O king of birds, how could there be any reflection of women at all?
स्त्रीरूपमस्माद्ब्रह्मजं (द्वास्तवं) चिन्तनीयं स्वरूपमेतन्नान्यथा चिन्तनीयम् । स्त्रीरूपवन्नैव विचिन्तनीयं नपुंसकं त्बस्य जन्यं हि विद्धि ॥ ३,३.
The feminine form arises from Brahman; this alone should be contemplated as its true nature, not otherwise; it should not be conceived as neuter, for know that the neuter is its offspring.
नपुंसकं नवैव स्वरूपभूतमतो हरौ नास्ति विचिन्तनीयम् । स्त्रीबिंबभूते हरिरूपे खगेन्द्र श्रीरूपमस्तीति विचिन्तनीयम् ॥ ३,३.
The neuter is not the essential form; therefore, in Hari there is nothing to be considered as neuter. When Hari appears as the reflection of the feminine, O king of birds, then the form of Śrī must be contemplated.
गरुड उवाच । स्त्रिया स्त्रियश्च संयोगं व्यर्थमहुर्मनीषिणः । स्त्रीरूपभूते विंबे तु स्त्रीरूपाः सन्ति सर्वदा ॥ ३,३.
Garuḍa said: The wise declare the union of woman with woman to be fruitless; yet, in the reflection of the feminine form, feminine forms always exist.
स्थितौ तत्र निमित्तं च ब्रूहि कृष्ण मम प्रभो ॥ ३,३.
Tell me, Kṛṣṇa, my Lord, what is the cause for this existence there?
श्रीकृष्ण उवाच । स्त्रीबिंबभूतस्त्रीरूपे लक्ष्मीर्न स्यात्खगेश्वर । नित्यावियोगिनी देवी कथं स्यात्परमात्मनः ॥ ३,३.
Śrī Kṛṣṇa said: If Lakṣmī did not exist in the form of the feminine reflection, O lord of birds, how could the goddess be eternally inseparable from the Supreme Self?
हरेरनन्तरूपाणां स्त्रीरूपाणां खगेश्वर । अनन्तानन्तरूपेण नित्यं शुश्रूषणे रता ॥ ३,३.
Of Hari's countless forms, O lord of birds, the feminine forms are endless, and in those endless forms, she is ever devoted to service.