Garuda Purana

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.

शेषः स एव विज्ञेयो भक्तो नारायणस्य च । विष्णोर्वायोरनन्तस्य त्रिभिरंशैर्युतः सदा ॥ ३,१८.

That very Śeṣa should be known as the devotee of Nārāyaṇa; always endowed with the three portions of Viṣṇu, Vāyu, and Ananta.

सुमित्रांशो दशरथाज्जातो यो लक्ष्मणः खग । सोपि शेषस्तु विज्ञेयो वाय्वनन्तांशसंयुतः ॥ ३,१८.

O bird, Lakṣmaṇa, who was born to Daśaratha as a portion of Sumitrā, should also be known as Śeṣa, endowed with portions of Vāyu and Ananta.

रामस्य सेवां कर्तुं सा सीता भूम्यां खगाधिप । बलभद्रस्तु रोहिण्यां वसुदेवादभूत्खग ॥ ३,१८.

To serve Rāma, that Sītā was born from the earth, O lord of birds; and Balabhadra was born to Rohiṇī from Vasudeva, O bird.

सोयमेप तु विज्ञेयस्त्वंशद्वयसमन्वितः । आविष्टः शुक्लकृष्णे हरिणा रोहिणीसुतः ॥ ३,१८.

He indeed should be known as endowed with two portions; the son of Rohiṇī was possessed by Hari in both white and dark forms.

त्रय एते माहाभागावताराः फणिनः स्मृताः । न वीन्द्रास्यावतारोस्ति भूम्यां चाज्ञा तथा हरेः ॥ ३,१८.

These three are considered the glorious incarnations of the serpent; there is no incarnation of Indra on earth, nor is there such an order from Hari.

रुद्रावतारान्वक्ष्येहं ताञ्छृणु त्वं समाहितः । योहङ्कारात्मको रुद्रः स एवाभूत्खगेश्वर ॥ ३,१८.

Now I shall explain the incarnations of Rudra; listen to them attentively. That Rudra, embodying ego, indeed became so, O Lord of Birds.

सदाशिव इति त्वाख्यामवाप स विनाशकः । तमोभिमानी स ज्ञेयस्त्वशिवत्वात्सदाशिवः ॥ ३,१८.

He who is called Sadashiva is in fact the destroyer; he is to be understood as the embodiment of darkness, and not truly auspicious, though he bears the name Sadashiva.

कपालमालामशिवां सदा धारयते यतः । अतः सदाऽशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.

Because he always wears a garland of skulls, which is inauspicious, he is to be known as Sadashiva, but not as the Bhagavata Shiva.

गजाजिनं चापवित्रं यतो धारयते हरः । लोकानमङ्गलान्सर्वान्हरते च सदा हरः ॥ ३,१८.

Because Hara wears the hide of an elephant, which is impure, and always removes all that is inauspicious for the worlds, he is called Hara.

हर्याज्ञया सदा लोकान्विषयासक्तचेतसः । विमुखान्कुरुते यस्माद्विष्णोस्तस्मात्सदाशिवः ॥ ३,१८.

By the command of Hari, he always turns those whose minds are attached to sense objects away from Vishnu; for this reason, he is called Sadashiva.