द्यावा पृथिव्यौ विज्ञेयौ एते च षडशीतयः । देवाः प्रजज्ञिरे सर्वे नासिकद्रियमानिनः ॥ ३,५.
Dyāvā and Pṛthivī are to be known, and these eighty-six deities were all born, identified with the sense of smell.
आकाशस्याभिमानी तु गणपः सुदाहृतः । उभयत्राभि मानीति ज्ञेयं तत्त्वार्थवेदिभिः ॥ ३,५.
The lord Gaṇapa is known as the presiding deity of space; in both places, he is to be known as the presiding one by those who know the truth of the principles.
विष्वक्सेनं विना सर्वे जयाद्या विष्णुपार्षदाः । अभवन्समहीनाश्च विष्वक्सेनादनन्तरम् ॥ ३,५.
Except for Viṣvaksena, all the attendants of Viṣṇu, beginning with Jaya, came into being, and those equal to him came after Viṣvaksena.
एतेपि नासिकायाश्च अवान्तरनियामकाः । अतस्ते तत्त्वमानिभ्यो ह्यवरास्ते प्रकीर्तिताः ॥ ३,५.
These also are the inner regulators of the nose; therefore, those who are lower than the presiding deities are mentioned.
स्पर्शतत्त्वाभिमानी तु अपानश्चेत्युदाहृतः । रूपाभिमानी संजज्ञे व्यानो नाम महान्प्रभो ॥ ३,५.
The one identified with the principle of touch is called Apāna; the one identified with form arose as Vyāna, O great lord.
रसात्मक उदानश्च समानो गन्धनामकः । अपां नाथाश्च चत्वारो मरुतः परिकीर्तिताः ॥ ३,५.
Udāna is said to be of the essence of taste, Samāna is known as Gandha; these four winds are declared as the lords of water.
जयाद्यनन्तरान्वक्ष्ये समुत्पन्नान्खगेश्वर । प्रधानाग्रे प्रथमजः पावकः समुदाहृतः ॥ ३,५.
Now, O lord of birds, I shall describe those who arose immediately after Jaya and the others: the firstborn at the beginning of creation is called Pāvaka (Fire).
भृगोर्महर्षेः पुत्रश्च च्यवनः समुदाहृतः । बृहस्पतेश्च पुत्रस्तु उतथ्यः परिकीर्तितः ॥ ३,५.
Cyavana is declared as the son of Bhṛgu, the great sage; and Utathya is renowned as the son of Bṛhaspati.
रैवतश्चाक्षुषश्चैव तथा स्वारोचिषः स्मृतः । उत्तमो ब्रह्मसावर्णी रुद्रसावर्णिरेव च ॥ ३,५.
Raivata, Cākṣuṣa, and likewise Svārociṣa are remembered; Uttama, Brahmasāvarṇi, and Rudrasāvarṇi as well.
देवसावर्णिसावर्णिरिन्द्रसावर्णिरेवच । तथैव दक्षसावर्णिर्धर्मभावर्णिरेव च ॥ ३,५.
Devasāvarṇi, Sāvarṇi, Indrasāvarṇi, likewise Dakṣasāvarṇi, and Dharmasāvarṇi are also named.
एकादशविधा ह्येवं मनवः परिकीर्तिताः । पितॄणां सप्तकं चैवेत्याद्याः संजज्ञिरे खग ॥ ३,५.
Thus, eleven kinds of Manus are declared; and seven classes of ancestors, these first ones were born, O bird.
तदनन्तरमुत्पन्नास्तेभ्यो नीचाः शृणु द्विज । वरुणस्य पत्नी गङ्गा पर्जन्याख्यो विभावसुः ॥ ३,५.
After them, those of lower status were born; listen, O twice-born: Gaṅgā is the wife of Varuṇa, Vibhāvasu known as Parjanya.
यमभार्या श्यामला तु ह्यनिरुद्धप्रिया विराट् । ब्रह्माण्डमानिनी सैव ह्युषानाम्ना सुशब्दिता ॥ ३,५.
Śyāmalā is the wife of Yama, dear to Aniruddha is Virāṭ; she who is called the conceiver of the cosmic egg is well-known as Uṣā.
रोहिणी चन्द्रभार्योक्ता सूर्यभार्या तु संज्ञका । एता गङ्गादिषटूसंख्या जज्ञिरे विनतासुत ॥ ३,५.
Rohiṇī is named as the wife of the Moon, Saṃjñā as the wife of the Sun; these, numbering six beginning with Gaṅgā, were born, O son of Vinatā.
गङ्गाद्यनन्तरं जज्ञे स्वाहा वै मन्त्रदेवता । स्वाहानामाग्निभार्योक्ता गङ्गादिभ्योधमा श्रुता ॥ ३,५.
Immediately after Gaṅgā, Svāhā, the deity of mantras, was born; called the wife of Agni, she is said to be inferior to Gaṅgā and the others.
स्वाहानन्तरजो ज्ञेयो ज्ञानात्मा बुधनामकः । बुधस्तु चन्द्रपुत्रो यः स्वाहाया अधमः स्मृतः ॥ ३,५.
Born after Svāhā is to be known as Budha, whose essence is knowledge; Budha is the son of the Moon, and is considered inferior to Svāhā.
उषा नाम तथा जज्ञे बुधस्यानन्तरं खग । उषानामा भिमानी तु ह्यश्विभार्या प्रकीर्तिता ॥ ३,५.
Then, O bird, Uṣā by name was born after Budha; known as Uṣā, she is said to be the wife of the Aśvins.
बुधाधमा सा विज्ञेया नात्र कार्या विचारणा । ततः शनैश्चरो जज्ञे पृथिव्यात्मेति विश्रुतः ॥ ३,५.
She is to be known as inferior to Budha—there is no need for further inquiry; then Śanaiścara (Saturn) was born, renowned as the son of the Earth.
उषाधमस्तु विज्ञेयस्ततो जज्ञेथ पुष्करः । कर्माभिमानी विज्ञेयः शनैश्चर इतीरितः ॥ ३,५.
The one inferior to Uṣā is to be known as Puṣkara, who is identified with action; he is called Śanaiścara.
तत्त्वाभिमानिनो देवानेवं सृष्ट्वा हरिः स्वयम् । प्रविवेश स देवेशस्तत्त्वेषु रमया सहा ॥ ३,५.
Thus, having created the gods identified with the principles, Hari himself, the lord of the gods, entered into those principles together with Ramā.
श्रीगरुडमहापुराणम् ६ श्रीकृष्ण उवाच । तत्रतत्र स्थितास्तत्त्वे तत्तत्तत्त्वाभिमानिनः । स्वेस्वे ह्यायतने स्वाङ्गे तदर्थं च खगेश्वर ॥ ३,६.
Śrī Kṛṣṇa said: In each place, those identified with each principle remained, each in their own abode and body, for that purpose, O lord of birds.
हरिं नारायणं सम्यक्स्तोतुं समुपचक्रिरे । चिन्त्याचिन्त्यगुणे विष्णौ विरुद्धाः संति सद्गुणाः ॥ ३,६.
They began to worship Hari Nārāyaṇa properly; in Viṣṇu, who possesses both conceivable and inconceivable qualities, even opposing virtues exist.
एकैकशोह्यनन्तास्ते तद्गुणानां स्तुतौ मम । क्व शक्तिरिति बुद्ध्या सा व्रीडयावनताब्रवीत् ॥ ३,६.
For each one of your countless qualities, my ability to praise is insignificant; thinking thus, she spoke with her head bowed in humility.
श्रीरुवाच । नतास्मि ते नाथ पदारविन्दं न वेद चान्यच्चरणादृते तव । त्वयीश्वरे संति गुणाः श्रुतास्तु तथाश्रुताः संति च देवदेव ॥ ३,६.
Śrī said: I bow to your lotus feet, Lord; I know nothing except your feet. In you, O God of gods, there are virtues both heard of and unheard of.
सम्यक्सृष्टं स्वायतनं च दत्वा गोविन्द दामोदर मां च पाहि । स्तुत्या मदीयश्च सुखकपूर्णः प्रियो जनो नास्ति तथा त्वदन्यः ॥ ३,६.
Having properly established your own abode, O Govinda, O Dāmodara, protect me. There is no one as dear and fulfilling to me through praise as you.
ब्रह्मोवाच । लक्ष्मीपते सर्वजगन्निवास त्वं ज्ञानसिंधुः क्व च विश्वमूर्ते । अहं क्व चाज्ञस्तव वै शक्तिरस्ति ह्यज्ञोहं वै ह्यल्पशक्तिर्ममास्ति ॥ ३,६.
Brahmā said: O Lord of Lakṣmī, dwelling place of all worlds, you are the ocean of knowledge—where am I, ignorant, and where is your power? I am indeed ignorant, and my power is very small.
लक्ष्म्याश्चैव ज्ञानवैराग्यभक्ति ह्यत्यल्पमद्धा मयि सर्वदैव । तव प्रसादादस्ति जगन्निवास तत्र स्वामित्वं नास्ति विष्णो सदैव ॥ ३,६.
The knowledge, detachment, and devotion of Lakṣmī in me is always very little; by your grace alone, O abode of the universe, it exists—there is never any ownership in that, O Viṣṇu.
न देहि त्वं सर्वदा मे मुरारे अहंममत्वं प्राप्यमेतावदेव । गम्यज्ञानं योग्यगुणे रमेश प्रमादो वा नास्तिनास्त्यद्य नित्य ॥ ३,६.
O slayer of Mura, do not ever give me the sense of 'I' and 'mine'; let me attain only this much. O Lord of Lakṣmī, knowledge of what is attainable and fitness for virtue—let there never be negligence, not now, not ever.
तन्मे हृषीकाणि पतन्त्यसत्पथे पदारविन्दे तु पतन्तु सर्वदा । लक्ष्म्या ह्यहं कोटिगुणेन हीनः स्तोतुं सामर्थ्यं नास्ति मे सुप्रसीद ॥ ३,६.
Therefore, let my senses always fall at your lotus feet, not on unworthy paths. I am a million times less than Lakṣmī; I have no ability to praise—be gracious to me.
इति स्तवं विष्णुगुणान्विधाता तार्क्ष्यस्थितः प्राञ्जलिस्तस्य चाग्रे । तदा वायुर्देवदेवो महात्मा दृष्ट्वा विष्णु भक्तिसंवर्धितात्मा ॥ ३,६.
Thus, Brahmā, standing before him on Garuḍa with joined palms, composed this hymn to Viṣṇu's qualities. Then Vāyu, the great-souled god of gods, seeing this, his heart increased in devotion to Viṣṇu.