Garuda Purana

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.

तत्र द्विजान्पूजयित्वान्नपान रात्रौ तत्त्वं श्रावयामास देवी । एवं यात्रां ये प्रकुर्वन्ति नित्यं तेषां यात्रां सफलां प्राहुरार्याः ॥ ३,२३.

There, after honoring Brahmins with food and drink, at night the lady made them hear the truth. Those who always undertake pilgrimage in this way, the wise declare their journey fruitful.

विना दयां तीर्थयात्रा खगेन्द्रव्यर्थेत्येवं वीन्द्र चाहुर्महान्तः । दिवा रात्रौ ये न शृण्वन्ति दिव्यां हरेः कथां तीर्थमार्गे खगेन्द्र ॥ ३,२३.

Without compassion, pilgrimage is fruitless, O king of birds; so declare the great ones, O Indra among birds. Those who do not listen to the divine stories of Hari by day or night on the pilgrimage path, O king of birds—

व्यर्थंव्यर्थं तस्य चाहुर्गतं वै अश्वादीनां वाहनानां च विद्धि । अश्वादीनामपराधं वदस्व गङ्गादीनां दर्शनात्पापनाशः ॥ ३,२३.

For them, their journey is declared utterly fruitless; know this also for those who use horses and other vehicles. Speak of the fault of horses and others; by seeing the Ganga and other holy rivers, sin is destroyed.

क्षेत्रस्थविष्णोर्दर्शनात्पापनाशो मार्जारस्याप्यपराधं वदस्व । क्षेत्रस्थविष्णोः पूजनात्पापनाशः पूजावतामपराधं वदस्व ॥ ३,२३.

By seeing Vishnu in the holy place, sin is destroyed; speak also of the fault of cats. By worshipping Vishnu in the holy place, sin is destroyed; speak also of the fault of those who perform worship.

जपादीनां कुर्वतां पापनाशो विष्णोर्ध्यानात्सद्य एवाघनाशः । अनुसंधानाद्रहितं सर्वमेव कृतं व्यर्थमेवेति चाहुः ॥ ३,२३.

For those who perform japa and other practices, sin is destroyed; by meditating on Vishnu, sin is instantly removed. All acts done without proper contemplation are declared fruitless.

अतो हरेः पापविनाशिनीं कथां श्रुत्वा विष्णोर्भक्तिमान्स्यात्खगेन्द्र । दृष्ट्वादृष्ट्वा हरिपादाङ्कितं च स्मृत्वास्मृत्वा भक्तिमान्स्यात्खगेन्द्र ॥ ३,२३.

Therefore, hearing the sin-destroying stories of Hari, one becomes devoted to Vishnu, O king of birds. Seeing or not seeing the marks of Hari's feet, remembering or not remembering, one becomes devoted, O king of birds.

पित्रा साकं कन्यका सापि वीन्द्र शेषाचलस्थं श्रीनिवासं च द्रष्टुम् । जगाम सा मार्गमध्ये हरिं च सा चिन्तयामास रमापतिं च ॥ ३,२३.

Together with her father, the maiden, O Indra among birds, went to see Srinivasa dwelling on Shesha mountain. On the way, she contemplated Hari and the Lord of Lakshmi.

कदा द्रक्ष्ये श्रीनिवासस्य वक्षः श्रीवत्सरत्नैर्भूषितं विस्तृतं च । कदा द्रक्ष्ये श्रीनिवासस्य तुन्दं वलित्रयेणाङ्कितं सुंदरं च ॥ ३,२३.

'When shall I see the broad chest of Srinivasa adorned with the Srivatsa and jewels? When shall I see the beautiful belly of Srinivasa marked with three folds?'

कदा द्रक्ष्ये श्रीनिवासस्य कण्ठं महर्लोकस्याश्रयं कंबुतुल्यम् । कदा द्रक्ष्ये श्रीनिवासस्य नाभिं सदान्तरिक्षस्याश्रयं वै सुपूर्णम् ॥ ३,२३.

When will I behold the neck of Śrīnivāsa, the refuge of the world of Maharloka, dark as a cloud? When will I behold the navel of Śrīnivāsa, ever the refuge of the realm of the sky, perfectly full?

कदा द्रक्ष्ये वदनं वै मुरारेर्जनलोकस्याश्रयं सर्वदैव ॥ ३,२३.

When will I behold the face of Mura's enemy, always the refuge of Janaloka?