Garuda Purana

कृष्णदेहेपि तस्यास्तु न भविष्यति संगमः । अन्यगात्वं द्वितीयेस्मिन्भविष्यति न संशयः ॥ ३,१७.

Even in Krishna’s body, union with her will not occur; in the second incarnation, there will certainly be another birth.

रुद्रान्तः स्थो हरिश्चैव वहं दत्त्वा स्त्रियां प्रभुः । अन्तर्धानं ययौ श्रीमान्स्वलोकं गतवानभूत् ॥ ३,१७.

Hari, dwelling within Rudra, having given himself to the woman, vanished and returned to his own realm, glorious.

विसृज्य ताश्च तं देहं बभूवुर्नलकन्यकाः । इन्द्रसेनेति संज्ञां च लब्ध्वा ताश्च तपोवनम् ॥ ३,१७.

Having abandoned those bodies, the maidens became known as Nalakanyakas; receiving the name Indrasena, they went to the forest of ascetics.

ययुस्तत्र चरन्त्यस्ता ददृशुर्मुद्गलं त्वृषिम् । तस्य दर्शनमात्रेण बभूवुः काममोहिताः ॥ ३,१७.

There, as they wandered, they saw the sage Mudgala; merely by seeing him, they became overwhelmed by desire.

मुद्गलस्याभिमानं हि नाशयित्वा च मारुतः । रमयामास तत्रस्था भारत्यादिवराङ्गनाः ॥ ३,१७.

The wind-god destroyed Mudgala’s pride and delighted the women present there, including Bharati and other noble ladies.

तद्देहेन विसृष्टा सा बभूव द्रौपदीति च । यस्मात्सा द्रुपदाज्जाता तस्मात्सा द्रौपदी स्मृता ॥ ३,१७.

Released from that body, she became known as Draupadi; since she was born from Drupada, she is remembered as Draupadi.

वेदिमध्यात्समुद्भूता तस्मात्सायोनिजा स्मृता । कृष्णवर्णा यतस्तस्मात्सा कृष्णा भूतले स्मृता ॥ ३,१७.

Emerging from the midst of the altar, she is remembered as born from the altar; since she is dark-complexioned, she is called Krishna on earth.

कृष्णादेहपि भारत्या अभिमानः सदा स्मृतः । शच्यादेरभिमानस्तु तस्मिन्देहे कदाचन ॥ ३,१७.

Even in Krishna’s body, Bharati’s identity is always remembered; but the identity of Shachi and others is only occasionally present in that body.

यस्याः स्वभर्तृसंयोगकाले च खगसत्तम । अभिमानस्तदैव स्यात्तस्या एव न चान्यथा ॥ ३,१७.

O best of birds, at the time of union with her own husband, only her identity is present, never otherwise.

एतासां रमणे काले उमायाः पक्षिसत्तम । अभिमानश्च नास्त्येव स्वाप एव रताः सदा ॥ ३,१७.

O best of birds, at the time of enjoyment with Uma, there is no identity at all; only sleep is always present during union.

पार्थस्य रमणे काले द्रौपद्याश्च कलेवरे । भारत्याश्च तथा शच्या अभिमानद्वयं स्मृतम् ॥ ३,१७.

At the time of enjoyment with Partha, in Draupadi’s body, as well as with Bharati and Shachi, both identities are remembered.

उमादेः श्याम लादेश्च अभिमानक्षतिस्तदा । सर्वासां स्वाप एव स्यान्नात्र कार्या विचारणा ॥ ३,१७.

When Uma and Shyamala are present, their identities are diminished; for all, only sleep is present, and no further inquiry is needed.

अर्जुनं वीररूपेण प्रविष्टो वायुरेव च । भारतीं रमते नित्यं शामलां च युधिष्ठिरः ॥ ३,१७.

The wind-god entered Arjuna in the form of a hero; Bharati is always enjoyed by him, and Shyamala by Yudhishthira.

सुंदरेण च रूपेण प्रविष्टो नकुले मरुत् । रमते भारतीं नित्यं नकुलश्चाप्युषां खग ॥ ३,१७.

The wind-god entered Nakula in the form of a handsome man; Nakula always enjoys Bharati, and also Ushā, O bird.

नीतिरूपेण चाविष्टो सहदेवे च मारुतः । द्रौपदीं रमते नित्यं सहदेवोप्युषां खग ॥ ३,१७.

The wind-god entered Sahadeva in the form of wisdom; Sahadeva always enjoys Draupadi, and also Ushā, O bird.

शच्याद्या द्रौपदीदेहे नापुः संगं च मारुतः । तासामतोन्यगामित्वं कृष्णादेहे न चिन्तयेत् ॥ ३,१७.

Shachi and others, in Draupadi’s body, did not unite with the wind-god; one should not consider their union in Krishna’s body as another birth.

धर्मादिदेहसंगं च भारत्या नैव चिन्तयेत् । मनुजस्य च देहस्य तासां संगं चिन्तयेत् ॥ ३,१७.

One should not consider Bharati’s union with the bodies of Dharma and others; but one should consider the union of those women with the human body.

अपरोक्षवतीनां तु तासां लेपो न सर्वथा । अथवा मुद्गलस्येव रतिकाले खगेश्वर ॥ ३,१७.

For those who possess direct perception, there is absolutely no impurity; or, O Lord of Birds, it is as with Mudgala during the act of union.

रमणं चक्रुरेवं ता अतो दोषो न विद्यते । एकस्मिन्दिवसे वीन्द्र धर्मो वायुश्च तावुभौ ॥ ३,१७.

Thus they engaged in union, and so there is no fault; on a certain day, O best of birds, Dharma and Vāyu both did so.

रमणं चक्रतुः सम्यक्कृष्णादेहेऽपि मानद । तथाप्यनन्यागामित्वं चिन्तनीयं न संशयः ॥ ३,१७.

They indeed united properly, even with Kṛṣṇā's body, O bestower of honor; yet, the matter of not approaching another's wife must be considered—there is no doubt.

सुराणां सुरभोग्याश्च भोगं जानन्ति देवताः । न जानन्त्येव मर्त्यांस्तु तेषु देहेषु ते पुनः ॥ ३,१७.

The gods and those enjoyed by the gods know divine enjoyment; mortals, however, do not know those bodies, and in those bodies, they are again distinct.

नीरक्षीरविविकं च हंसो वेत्ति न चापरः । अतः स्वभर्तृसंयोगं कृष्णादेहेन चिन्तयेत्कृष्णादेहेन्यगामित्वं नैव चिन्त्यं खगेश्वर ॥ ३,१७.

Only the swan discerns the difference between water and milk, not another; therefore, one should contemplate union with one's own husband in Kṛṣṇā's body—union with another in Kṛṣṇā's body should not be considered, O Lord of Birds.

श्रीगरुडमहापुराणम् १८ श्रीकृष्ण उवाच । अथानन्तरजान्वक्ष्ये शृणु पक्षीन्द्रसत्तम । शृणु तान्सावधानेन श्रुत्वा तानवधारय ॥ ३,१८.

Śrī Kṛṣṇa said: Now I shall explain the next birth; listen, O best of bird-kings, listen attentively to them, and having heard, grasp them well.

पुरुषाख्यविरिञ्चानुजातः शेषो महाबलः । हरे रमायाश्च यस्य स्वस्मिन्निद्रां प्रकुर्वतः ॥ ३,१८.

Śeṣa, of great strength, born as the younger brother of Virin̄ci called Puruṣa, upon whom Lakṣmī of Hari rests in sleep.

शयनार्थमभूदेष तेन कृत्यं हरेर्न तु । सर्वदा हरिदासोहं सर्वदा हरिपूजकः ॥ ३,१८.

He became the bed for Hari; this was his task, not Hari's; always I am a servant of Hari, always a worshipper of Hari.

हरे सदा नमामि त्वां बहु जन्मनि जन्मनि । एवं बुद्ध्वा तु गरुडो ह्यभूच्च शयनं हरेः ॥ ३,१८.

O Hari, I always bow to you, in many births, birth after birth; thus understanding, Garuḍa indeed became the bed of Hari.

सूत्रनाम्नस्तथा वायोः सदायं विनतासुत । कालनामा च गरुडो वाहनार्थं हरेरभूत् ॥ ३,१८.

Thus, O son of Vinatā, the one called Sūtra and also Vāyu, always serves; Garuḍa, called Kāla, became the vehicle for Hari.

ततो महत्तत्त्वतनोर्विरिञ्चात्तु खगेश्वर । अहं कारात्मको रुद्रः समभूत्सोवितुं हरिम् ॥ ३,१८.

Then, O Lord of Birds, from the great principle-body and from Virin̄ci, I, Rudra, embodying ego, was born to serve Hari.

त्रय एते महाभाग परस्परसमाः स्मृताः । गायत्रीभारतीभ्यां ते त्रयः शतगुणा वराः ॥ ३,१८.

These three, O greatly fortunate one, are regarded as mutually equal; by Gāyatrī and Bhāratī, these three are considered a hundred times superior.