Garuda Purana

एवं ज्ञात्वा सर्वदा लक्ष्मणा तु हरिं सदा प्रीणयामास देवी । सपर्यया वै क्रियमाणया हरिः पतिर्मम स्यादिति चिन्तयाना

Knowing thus, Lakshmana always sought to please Hari, the goddess, through worship, thinking, 'May Hari become my husband.'

तत्याज देहं विष्णुपतित्वकामा मद्रेषु वै वीन्द्र पुत्री प्रजाता । स्वयंवरे लक्ष्मणाया अहं च भित्त्वा लक्ष्यं भूपतीन्द्रावयित्वा

Desiring to become the consort of Viṣṇu, the daughter of King Vindra abandoned her body among my people; at the svayaṃvara of Lakṣmaṇā, I pierced the target and defeated the assembled kings.

पाणिग्रहं लक्ष्मणायाश्च कृत्वा गत्वा पुरीं रमयामास देवी । तथैवाहं जांबवत्या विवाहं मत्पत्नीत्वे कारणं त्वां ब्रवीमि

Having taken Lakṣmaṇā's hand in marriage, I brought her to my city and delighted the queen; in the same way, I married Jāmbavatī—now I tell you the reason she became my wife.

श्रीगरुडमहापुराणम् २३ श्रीकृष्ण उवाच । सोमस्य पुत्री पूर्वसर्गे बभूव भार्या मदीया जाम्बवती मम प्रिया । तासां मध्ये ह्यधिका वीन्द्र किञ्चिद्रुद्रादिभ्यः पञ्चगुणैर्विहीना ॥ ३,२३.

Śrī Kṛṣṇa said: In a previous creation, Jāmbavatī, my beloved, was the daughter of Soma and became my wife; among them, O Vindra, she was somewhat superior, though lacking five qualities found in Rudra and others.

यदावेशो बलवान्स्याद्रमायां तदानास प्रियते केशवोलम् । यदावेशाद्ध्रासमुपैति काले तदा तासां साम्यमाहुर्महान्तः ॥ ३,२३.

When a powerful possession arises, O mighty one, then Keśava is especially pleased; but when that possession wanes with time, the great ones say there is equality among them.

लक्ष्म्यावेशः किञ्चिदस्त्येव नित्यमतस्ताभ्यः किञ्चिदाधिक्यमस्ति ॥ ३,२३.

There is always a certain measure of Lakṣmī's presence, and thus she has a slight superiority over the others.

गरुड उवाच । तासां मध्ये जाम्बवन्ती तु कृष्ण आराधनं कीदृशं सा चकार । तन्मे ब्रूहि कृपया विश्वमूर्ते आधिक्ये वै कारणं ताभ्य एव ॥ ३,२३.

Garuḍa said: Among them, what kind of worship did Jāmbavatī perform for Kṛṣṇa? Please tell me this, O Lord of the universe, and the reason for her superiority over the others.

गरुडेनैवमुक्तस्तु भगवान् देवकीसुतः । मेघगंभीरया वाचा उवाच विनतासुतम् ॥ ३,२३.

Addressed thus by Garuḍa, the blessed son of Devakī spoke to the son of Vinatā with a voice deep as a cloud.

श्रीकृष्ण उवाच । या पूर्वसर्गे सोमपुत्री बभूव पितुर्गृहे वर्तमानापि साध्वी । जन्म स्वकीयं सार्थकं वै चकार पित्रा साकं विष्णुशुश्रूषणे न च ॥ ३,२३.

Śrī Kṛṣṇa said: In a previous creation, she was the daughter of Soma, dwelling in her father's house, virtuous; she made her birth meaningful by serving Viṣṇu together with her father.

शुश्राव नित्यं सत्पुराणानि चैवं चक्रे सदा विष्णुपादप्रणामम् । चक्रे सदा तारकस्यापि विष्णोः प्रदक्षिणं स्मरणं कुर्वती सा ॥ ३,२३.

She always listened to the true Purāṇas, and constantly bowed at Viṣṇu's feet; she regularly circled Viṣṇu's image and remembered him, as well as Tāraka.

पित्रा साकं सा तु कन्या खगेन्द्र वैराग्ययुक्ता श्रवणात्संबभूव । केशं च मित्रं द्विरदादिकं च अनर्घ्यरत्नानि गृहादिकं च ॥ ३,२३.

With her father, that maiden, O king of birds, became detached through hearing; she regarded hair, friends, elephants, priceless jewels, houses, and such things—

सर्वं ह्येतन्नश्वरं चैव मेने ममाधीनं हरिणा वै कृतं च । येनैव दत्तं पुत्रमित्रादिकं च तेना हृतं वेदनां नैव चक्रे ॥ ३,२३.

She considered all these as perishable, belonging to me, and given by Hari; whatever was given—sons, friends, and so on—was also taken by him, and she did not grieve.

अद्यैव विष्णुः परमो दयालुः दयां मयि कृतवांस्तेन सुष्ठु । पित्रा साकं कन्यका सा तु वीन्द्र सदात्मनि ह्यमले वासुदेवे ॥ ३,२३.

Even today, Viṣṇu, the supremely compassionate, has shown me great mercy; together with her father, that maiden, O Vindra, always dwelt in the pure soul, Vāsudeva.

एकान्तत्वं सुष्ठु भक्त्या गता सा यदृच्छया सोपपन्नेन देवी । अकल्पयन्त्यात्मनो वीन्द्र वृत्तिं चकार यत्सावधिराधं प्रथैव ॥ ३,२३.

She attained complete devotion through true single-mindedness, O Vindra, and by her own will, the goddess established her conduct, which became the foremost example.

सा वै वित्तं विष्णुपादारविन्दे दुः खार्णवात्तराके संचकार । वागीन्द्रिद्रियं खग सम्यक्चकार हरेर्गुणानां वर्णने वा सदैव ॥ ३,२३.

She dedicated her wealth at Viṣṇu's lotus feet, as a raft to cross the ocean of suffering; O king of birds, she used her speech and senses always to describe the virtues of Hari.

हस्तौ च विष्णोर्गृहसंमार्जनादौ चकार देवी गात्रमलापहारम् । श्रोत्रं च चक्रे हरिसत्कथोदये मोक्षादिमार्गे ह्यमृतोपमे च ॥ ३,२३.

She used her hands for cleaning Viṣṇu's house and removing impurities from his body; her ears she devoted to hearing the rise of Hari's sacred stories, and to the path of liberation, which is like nectar.

नेत्रं च चक्रे प्रतिमादिदर्शने अनादिकालीनमलापहरिणी । सद्वैष्णवानां स्पर्शने चैव संगे निर्माल्यगन्धानुविलेपने त्वक् ॥ ३,२३.

She used her eyes for seeing images and forms of Viṣṇu, which remove ancient impurities; her skin for touching and associating with true Vaiṣṇavas, and for anointing herself with the fragrance of their offered garlands.

घ्रार्णेद्रियं सा हरिपादसारे चकार संसारविमुक्तिदे च । जिह्वेन्द्रियं हरिनैवेद्यशेषे श्रीमत्तुलस्यादिविमिश्रिते च ॥ ३,२३.

She used her sense of smell for the fragrance of Hari's feet, which grant liberation from worldly existence; her tongue for tasting Hari's remnants, mixed with sacred tulasī and the like.

पादौ हरेः क्षेत्रपथानुसर्पणे शिरो हृषीकेशपदाभिवन्दने । कामं हृदास्ये तु हरिदास्यकाम्या तथोत्तमश्लोकजनाश्चरन्ति ॥ ३,२३.

She used her feet to walk the paths to Hari's shrines, her head to bow at Hṛṣīkeśa's feet; her heart and mouth she devoted to the desire for service to Hari, as do the best among the devotees.

निष्कामरूपे च मतिं चकार वागिन्द्रियं स्तवनं स्वीचकार । एवं सदा कार्यसमूहमात्मना समर्पयित्वा परमेशपादयोः ॥ ३,२३.

She fixed her mind in desirelessness, and made her speech and senses instruments of praise. In this way, she always offered every action to the feet of the Supreme Lord.

तीर्थाटनार्थं तु जगाम पित्रा साकं हरेः प्रीणनाद्यर्थमेव । आराधयित्वा ब्राह्मणान्विष्णुभक्तानादौ गृहे वस्त्रसंभूषणाद्यैः ॥ ३,२३.

Then, for the purpose of pilgrimage, she went together with her father, solely to please Hari. First, she worshipped Brahmins devoted to Vishnu in her home with garments and ornaments and such.

पश्चात्कल्पं कारयामास देवी विष्णोरग्रे तीर्थयात्रार्थमेव । यावत्कालं तीर्थयात्रा मुकुन्द तावत्कालं तूर्ध्वरेता भवामि ॥ ३,२३.

Afterwards, the lady performed a ritual before Vishnu for the sake of pilgrimage. 'As long as the pilgrimage lasts, O Mukunda, I shall remain celibate.'

यावत्कालं तीर्थयात्रां करिष्ये तावद्दत्ताद्वैष्णवानां च संगम् । हरेः कथाश्रवणं स्यान्मुकुन्द नावैष्णवानां संगिनामङ्गसंगम् ॥ ३,२३.

'For as long as I undertake the pilgrimage, I shall associate only with Vaishnavas who have been given gifts. Listening to Hari's stories shall occur, O Mukunda, and I shall not associate with those who are not Vaishnavas.'

सुहृज्जनैः पुत्रमित्रादिकैश्च दीर्थाटनं नैव कुर्यां मुकुन्द । कुर्वन्ति ये काम्यया तीर्थयात्रां तेषां संगं कुरु दूरे मुकुन्द ॥ ३,२३.

'I shall not undertake pilgrimage with friends, sons, or companions, O Mukunda. Those who undertake pilgrimage with desire—keep their company far away, O Mukunda.'

शालग्रामं ये विहायैव यात्रां कुर्वन्ति तेषां किं फलं प्राहुरार्याः । यदा तीर्थानां दर्शनं स्यात्तदैव शालग्रामं पुरतः स्थापयित्वा ॥ ३,२३.

Those who neglect the Shalagrama and undertake pilgrimage—what fruit do the wise declare for them? Whenever there is a sight of holy places, one should place the Shalagrama before oneself.

तीर्थाटनं पादचैरैः कृतं चेत्पूर्णं फलं प्राहुरार्याः खगेन्द्र । पादत्राणं पादरक्षां च कृत्वा तीर्थाटनं पादहीनं तदाहुः ॥ ३,२३.

If pilgrimage is done on foot, the wise declare the fruit is complete, O king of birds. If one uses footwear or shoes, then pilgrimage is said to be incomplete.

यो वाहने तुरगे चोपविष्टस्तीर्थाटनं कुरुते चार्धहीनम् । वृषादीनां वाहने पादमाहुः परान्नानां भोजने व्यर्थमाहुः ॥ ३,२३.

One who undertakes pilgrimage seated on a horse or other vehicle receives only half the fruit. Riding on bulls and such is counted as walking; eating others' food is declared fruitless.

महात्मनां वेदविदां यतीनां परान्नानां भोजने नैव दोषः । संकल्पयित्वा परमादरेण जगाम सा तीर्थयात्रार्थमेव ॥ ३,२३.

For great souls, knowers of the Vedas, and ascetics, there is no fault in eating others' food. With utmost reverence, she resolved and set out solely for pilgrimage.

आदौ स्नात्वा हरिनिर्मात्यगन्धं विसर्जयित्वा श्रवणं वै चकार । पित्रा साकं भोजनं चापि कृत्वा अग्रे दिने क्रोशमेकं जगाम ॥ ३,२३.

First bathing, she removed the scent of Hari's ointment and listened to recitation. Together with her father, she ate, and on the first day traveled one krosha.