Garuda Purana

जैगीषव्याद्गुरुपादात्सुभक्त्या सुश्राव तत्त्वं वेङ्कटाद्रेश्च सर्वम् ॥ ३,२३.

With deep devotion, she heard the truth of Veṅkaṭādri in its entirety from the feet of her guru, Jaigīṣavya.

श्रीगरुडमहापुराणम् २४ जैगीषव्य उवाच । कन्ये शृणु त्वं वेङ्कटाख्याचलस्य स्मेराननां पुण्यमांरोहणेऽस्य । श्रीगीतायाः पठनं चैव कुर्वन्नारोहणं कुरुते सर्वलोकः ॥ ३,२४.

Jaigīṣavya said: O maiden, listen to the merit of ascending the mountain called Veṅkaṭa with a smiling face. Reciting the holy Gītā while ascending, one attains all worlds.

पदेपदे श्रीनिवासश्च देवस्त्वलं ह्यलं प्रीयते भक्तवर्गः । तं प्रीणयन्मोक्षमायान्ति सर्वे हरौ तुष्टे किमलभ्यं च कन्ये ॥ ३,२४.

At every step, the god Śrīnivāsa is greatly pleased with the devotees. Pleasing him, all attain liberation; when Hari is satisfied, what is unattainable, O maiden?

सोपानदेशे यः पुराणं शृणोति तदा कृता सर्वतीर्थादियात्रा । तदा दिवा प्रस्तुवन्तीह मार्गे सदा हरिं श्रीनिवासं गुरुं च ॥ ३,२४.

Whoever listens to the Purāṇa at the place of the steps, has thereby completed the pilgrimage to all holy places. During the day, praising Hari, Śrīnivāsa, and the guru along the path.

सोपानानां महिमानं च श्रुत्वा शालग्रामं स्थापयित्वा च तत्र । नमस्कृत्वा पुनरेवापि सा तु सोपानानि त्वारुरोहाथ साध्वी ॥ ३,२४.

Having heard the glory of the steps and placed the Śālagrāma stone there, bowing again, she, the virtuous one, ascended the steps.

सोपानानां वीन्द्र चारोहणेन त्ववैष्णवानां हरितोषो न चैव । तेनैव तेषां साधनं भूय एव तमस्यन्धे पातयितुं खगेन्द्र ॥ ३,२४.

O king of birds, ascending the steps of the Vaiṣṇava shrines does not please Hari. By this very act, their merit increases, but again, it casts them into deep darkness.

स्थलेस्थले एवमेवापि कार्यं जैगीषव्यं पुनरेवाह देवी । कन्योवाच । जैगीषव्यः श्रीनिवासो हरिस्तु ब्रह्मादीनां दृश्यते श्रीनिवासः ॥ ३,२४.

In each place, likewise, the Jaigīṣavya rite must be performed, the goddess again spoke. The maiden said: Jaigīṣavya, Śrīnivāsa Hari is visible to Brahmā and the others; Śrīnivāsa is manifest.

जैगीषव्य कृपया त्वं वदस्व जैगीषव्यो ह्येवमुक्तो हरिं तु । उवाच कन्यां सोमपुत्रीं सतीं च ब्रह्मादीनां दृश्यते श्रीनिवासः ॥ ३,२४.

Jaigīṣavya, kindly speak; thus addressed, Jaigīṣavya spoke to Hari. The maiden, daughter of Soma, and Satī, he said: Śrīnivāsa is visible to Brahmā and the others.

अनन्तरूपोधिककान्तकान्तिमान्रूद्रादीनां दृश्यते वेङ्कटेशः । ससूर्यलक्षाधिककान्तकान्तितो रुद्रादीनां दृश्यते श्रीनिवासः ॥ ३,२४.

Veṅkaṭeśa, whose beauty surpasses countless forms, is seen by Rudra and the others. Śrīnivāsa, whose radiance exceeds that of a hundred thousand suns, is seen by Rudra and the others.

सहस्रसूर्याधिककान्तिकान्तः सविद्युत्त्वान्मानुषाणां रमेशः । ऋष्यादीनां दृश्यते चन्द्रवच्च सन्मानुषाणामपरोक्षो हरिस्तु ॥ ३,२४.

Rameśa, whose brilliance surpasses a thousand suns and flashes like lightning, is seen by humans. Hari is visible to sages like the moon, yet among virtuous humans, he is not directly perceived.

नक्षत्रवद्दृश्यते श्रीनिवासः सदा ऋषीणामपरोक्षो हरिस्तु । स सूर्यवद्दृश्यते श्रीनिवासः संसारिणां वेङ्कटेशः खगेन्द्र ॥ ३,२४.

Śrīnivāsa is always seen by the sages like a star; Hari is directly perceived by them. Śrīnivāsa is seen like the sun by those bound in worldly existence, O king of birds.

संदोहवद्दृश्यते वै प्रकाशो मिथ्यावतां दृश्यते श्रीनिवासः । पाषाणवन्नैल्यरूपप्रकाशः शिलामात्रे दृष्यते वै कलौ च ॥ ३,२४.

Śrīnivāsa is seen like a cluster of light by those who are false incarnations. His form shines like stone, and in the age of Kali, he is perceived only as a stone image.

नृणां सर्वेषां श्रीनिवासो हरिस्तु कलौ स्वरूपं श्रीनिवासस्य देवी । न मानुषाः प्रविजानन्ति सर्वे यतः कलौ तामसा राजसास्तु ॥ ३,२४.

Śrīnivāsa Hari is present for all people in Kali, O goddess, but his true form is not recognized. Because in Kali, all are dominated by tamas and rajas.

तत्संगिनः सात्त्विकाः केचिदेव ह्यतो भक्ता दुर्लभा वै कलौ च । ये दृश्यन्ते भक्तवत्ते न भक्ताः शिश्रोदरयोर्भरणे चैव सक्ताः ॥ ३,२४.

Only a few, who are sāttvika and associated with him, are devotees; thus, in Kali, true devotees are rare. Those who appear as devotees are not truly so, being attached only to the nourishment of children and their own needs.

कुर्वन्ति यात्रां च तदर्थमेव भक्तिज्ञानं दुर्लभं वै कलौ च । भक्ता ये वै न विरक्ताः सदैव तेषां हरेर्दर्शनं दुर्लभं च ॥ ३,२४.

They undertake pilgrimages only for their own purposes; in Kali, devotion and knowledge are rare. Those who are devotees but not detached, for them the vision of Hari is always difficult to attain.

भक्तस्वरूपं तव वक्ष्ये खगेन्द्र यो ज्ञानपूर्णः परमे स्निग्ध एव । न च द्वेषैर्बन्धुरो भक्तियुक्तस्तव द्वेषाञ्छृणु वक्ष्ये च सम्यक् ॥ ३,२४.

I will describe to you the nature of a devotee, O king of birds: one who is full of knowledge and deeply affectionate, who is not bound by hatred, endowed with devotion. Now listen, I will properly explain the nature of hatred.

जीवाभिदा हरिणाप्राकृतेन स्वतन्त्रेण ह्यस्वतन्त्रस्य नित्यम् । ज्ञानानन्दैः परिपूर्णे हरौ च गुणैरपूर्णो हरिरित्येव चिन्ता ॥ ३,२४.

The living being, called jīva, is eternally dependent, while Hari is independent and not of the world. Hari is complete in knowledge and bliss, but the thought arises that Hari is incomplete in qualities.

श्रीब्रह्मरुद्रादिदिवौकसां सदा तथा द्विजानां संमानायाश्च चिन्ता । विष्णोः सकाशाद्ब्रह्मरुद्रादिकानां सदाधिक्यालोचनं द्वेष एव ॥ ३,२४.

There is always concern for honoring Brahmā, Rudra, and other celestial beings, as well as the twice-born. From the perspective of Viṣṇu, the constant contemplation of the superiority of Brahmā, Rudra, and others is called hatred.

विष्णोर्भद्रे हस्तपादादिकानां भेदज्ञानं द्वेषमाहुर्महान्तः । अवताराणा छेदभेदादिकं च तथोच्यते मरणस्यापि चिन्ता ॥ ३,२४.

The great ones say that knowledge of difference in the limbs of Viṣṇu, such as hands and feet, is hatred. Likewise, the distinction and separation among his incarnations, and even the thought of his mortality, is so described.

तद्भक्तानां द्वेषणं चाहुरार्यास्तद्वाक्यानां दूषणं द्वेष एव । नच द्वेषैः संयुता ये च लोके कन्ये दृश्यन्ते न तु भक्ताः कदाचित् ॥ ३,२४.

The noble declare that hatred towards his devotees and criticism of their words is hatred. Those who are seen in the world with hatred are never true devotees, O maiden.

कन्योवाच । जैगीषव्य ब्रूहि मे के च भक्ता भक्तिं कथं दर्शयामासुरेते । तेषां हरिः श्रीनिवासो महात्मा त्राता सदा भक्तवर्गे दयालुः ॥ ३,२४.

The maiden said: Jaigīṣavya, tell me who are the devotees and how they display devotion. For them, Hari Śrīnivāsa, the great soul, is always the protector, compassionate to the group of devotees.

जैगीषव्यस्त्वेवमुक्तो महात्मा उवाच कन्यां संस्मरन् भक्तवर्यः । जैगीषव्य उवाच । प्रहादाद्या श्रीनिवासस्य भक्ताः कृत्वा नृसिंहे चोत्तमां भक्तिमेव ॥ ३,२४.

Thus addressed, Jaigīṣavya, the great soul, remembering the foremost devotees, spoke to the maiden: Prahlāda and others are devotees of Śrīnivāsa, having performed supreme devotion to Nṛsiṃha.

अवाप साम्राज्यमनुत्तमं च ज्ञानं नृसिंहात्समवाप पश्चात् । पराशरः श्रीनिबासस्य भक्तो भक्तिं कृत्वा व्यासरूपं हरिं च ॥ ३,२४.

He attained unrivaled sovereignty and later received knowledge from Nṛsiṃha. Parāśara, devotee of Śrīnivāsa, performed devotion and Hari appeared in the form of Vyāsa.

स्तुत्वा तेन ज्ञानतत्त्वं ह्यवाप्य जगाम मोक्षं भक्तिसंवर्धितात्मा । यो नारदः श्रीनिवासस्य भक्तो भक्तिं कृत्वा गर्भवासे हरौ च ॥ ३,२४.

Having praised Him, Narada attained the essence of knowledge and reached liberation, his soul nourished by devotion; he, the devotee of Srinivasa, practiced devotion to Hari even while in the womb.

तया भक्त्या ब्रह्मपुत्रत्वमाप ज्ञानप्राप्त्या तेन मुक्तिं जगाम । यो ह्यंबरीषः श्रीनिवासस्य भक्तः कृत्वा भक्तिं परदेव हरौ च ॥ ३,२४.

Through that devotion, Ambarisha attained the status of Brahma's son, and by the acquisition of knowledge, he reached liberation; he, the devotee of Srinivasa, practiced devotion to the Supreme Lord Hari.

जप्त्वा ज्ञानं प्राप्य दुर्वासकश्चाप्यवाप मोक्षं तेन संवर्धितात्मा । मुचुकुन्दो वै श्रीनिवासस्य भक्तो वैराग्यतो भक्तिदार्ढ्यं च कृत्वा ॥ ३,२४.

By reciting, Durvasa attained knowledge and also reached liberation, his soul nourished thereby; Mucukunda, the devotee of Srinivasa, achieved firmness in devotion through detachment.

तत्त्वज्ञानं प्राप्य विष्णोर्महात्मा ह्यवाप मोक्षं तेन संवर्धितात्मा । स पुण्डरीकः श्रीनिवासस्य भक्तः पित्रादिष्टो विष्णुभक्तिं च कृत्वा ॥ ३,२४.

Having attained true knowledge of Vishnu, the great soul reached liberation, his soul nourished thereby; that Pundarika, devotee of Srinivasa, practiced devotion to Vishnu as instructed by his father and others.

हरिप्रासादाज्ज्ञानमनुत्तमं चाप्यवाप मोक्षं भक्तिसंवर्धितात्मा । ब्रह्मा च वायुश्च सरस्वती च ज्ञातव्याः सर्वे ऋजुयोगिनश्च ॥ ३,२४.

By the grace of Hari, they attained supreme knowledge and liberation, their souls nourished by devotion; Brahma, Vayu, Sarasvati, and all upright yogis are to be known thus.

अच्छिन्नभक्ताश्च सदा मुरारेर्न काम्यरक्ताः शुद्धरूपा हि ते च । गिरीशनागेशखगेशसंज्ञा देवाः शुक्रारौ गुरुचन्द्रेन्दुसूर्याः ॥ ३,२४.

Those who are ever unbroken in devotion to Murari, not attached to desires, are of pure nature; the deities known as Girisha, Nagesha, Khagesha, Shukra, Arau, Guru, Chandra, Indu, and Surya.