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.
कदाचिदसुरावेशाद्विरुद्धं कुरुते हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.
Sometimes, under the influence of demons, Hara acts in opposition; therefore, he is to be known as Sadashiva, but not as the Bhagavata Shiva.
सोयं श्मशानवसतिं कर्तुमैच्छद्यतो हरः । अतः सदाशिवो ज्ञेयो न च भागवतः शिवः ॥ ३,१८.
Because Hara desired to dwell in cremation grounds, he is to be known as Sadashiva, but not as the Bhagavata Shiva.
दशवर्षं तपः कर्तुं विवेश लवणांभसि । अतो रुद्रस्तपः संज्ञामवाप च खगोत्तम ॥ ३,१८.
To perform austerity for ten years, he entered the salt ocean; thus, O best of birds, Rudra acquired the name 'Tapas' (the ascetic).
व्यासपुत्रः शुकः प्रोक्तो वायोरावेशसंयुतः । रुद्रावतारो विज्ञेयो ज्ञानार्थमभवद्भुवि ॥ ३,१८.
Shuka, the son of Vyasa, is said to be endowed with the spirit of Vayu; he is to be known as an incarnation of Rudra, who appeared on earth for the sake of knowledge.
अत्रिपत्न्यनुसूयायां जज्ञे रुद्रो महातपाः । दुर्वासास्तु स विज्ञेयो मानभङ्गाय भूभृताम् ॥ ३,१८.
Rudra, the great ascetic, was born to Atri's wife Anasuya; he is to be known as Durvasa, who came to break the pride of kings.
द्रोणाज्जातो द्रौणिसंज्ञो रुद्र एव प्रकीर्तितः । प्रारब्धं भोक्तुकामोसौ परपक्षप्रकाशकः ॥ ३,१८.
Born from Drona, he is called Drauṇi and is also known as Rudra; desiring to experience his destined fate, he revealed the secrets of the enemy's side.
ईशानकोणे संस्थितो यस्तु रुद्रो ह्यवाप वै वामदेवेति संज्ञाम् । स्ववामभागे संस्थितं चैव वायुस्तं योग्यभक्तं सेवते सर्वदैव ॥ ३,१८.
The Rudra who resides in the northeast direction is called by the name Vamadeva; Vayu, established on his own left side, always serves him as a worthy devotee.
अतो रुद्रो वामदेवेति संज्ञा मवाप शिष्टत्वमथोत्तमत्वम् । कालात्मकत्वं च बलात्मकत्वमवाप रुद्रो न तु सुंदरत्वतः ॥ ३,१८.
Therefore, Rudra acquired the name Vamadeva, and attained the status of the most excellent and the highest; he became the embodiment of time and strength, but not of beauty.
सदा रुद्रो त्रिपुरस्थांश्च दैत्यान्विष्णुदुहो हन्तु कामो महात्मा । अघोररूपं धृपवान्रुद्र एव ततस्त्वघोरेति स आप संज्ञाम् ॥ ३,१८.
Rudra always desired to destroy the demons dwelling in Tripura for the sake of Vishnu; thus, having a terrible form, he became known as Aghora.
सेवां कर्तुं त्विच्छतो दैत्यसंघान्किञ्चित्कालं तपसा क्लिश्यमानान् । वरान्दातुं सद्य एवाभिजातः सद्योजातेत्येव संज्ञामवाप ॥ ३,१८.
Desiring to serve the hosts of demons, who were suffering for a while through austerity, he was born immediately to grant them boons, and thus acquired the name Sadyōjāta.