Garuda Purana

तेषां सकाशादतिबाहुल्यसंख्या गुणा हरौ तेऽविदिता वै रमायाः । अतो हरे स्तवने क्वास्ति शक्तिस्तथापि यत्नं स्तवने ते करिष्ये ॥ ३,२५.

Of those qualities, so numerous and abundant in Hari, they are indeed unknown to Rama. Therefore, where is the power to praise Hari? Yet, I will make the effort to praise you.

तव प्रसादाच्च रमाप्रसादाद्विधिप्रसादात्भारतीशप्रसादात् । रुद्रप्रसादात्स्तवनं ते करिष्ये तथापि विष्णो मयि शान्तिं कुरुष्व ॥ ३,२५.

By your grace, by the grace of Rama, by the grace of Brahma, by the grace of Sarasvati, and by the grace of Rudra, I will praise you; yet, O Vishnu, grant me peace.

यदि प्रसन्नोसि मयि त्वमीश त्वत्पादमूले देहि भक्तिं सदैव । त्वद्दर्शनाद्देव शुभाशुभं च नष्टं मदीयं ह्यशुभं च नित्यम् ॥ ३,२५.

If you are pleased with me, O Lord, always grant me devotion at your lotus feet. By your sight, O God, all my good and bad is destroyed, and my misfortune is ever removed.

त्वन्मायया नष्टमिमं च लोकं मदेन मत्तं बधिरं चान्धभूतम् । ऐश्वर्ययोगेन च यो हि मूको जातः सदा दीनागुर्वादिकेषु ॥ ३,२५.

By your maya, this world is lost, intoxicated by pride, deaf and blind. By the power of wealth, one becomes mute, always miserable among elders and others.

मा देहि ऐश्वर्यमनुत्तमं त्वत्पादारविन्दस्य विरुद्धभूतम् । त्वं देव मे देहि सतां च संगं तव स्वरूपप्रतिपादकानाम् ॥ ३,२५.

Do not grant me unsurpassed wealth, which is opposed to the lotus of your feet. O God, grant me the company of the virtuous, those who reveal your true nature.

पुत्रादीनामैहिकं वासुदेव दग्ध्वा च मे देहि पादारविन्दे । सद्वष्णवे क्रियमाणं च कोपं दग्ध्वा च मे देहि पादरविन्दे ॥ ३,२५.

O Vāsudeva, burning away my worldly attachments to sons and others, grant me your lotus feet. Burning away the anger arising even in a true devotee, grant me your lotus feet.

द्रव्यादिके क्रियमाणं च लोभं दग्ध्वा वै मे देहि पादाब्जमूले । पुत्रादिके क्रियमाणं च मोहं दग्ध्वा च मे देहि पादाब्जमूले ॥ ३,२५.

Burning away the greed that arises for wealth and the like, grant me the root of your lotus feet. Burning away the delusion that arises for sons and the like, grant me the root of your lotus feet.

विद्यां पुत्रं द्रव्यजातं मदं च दग्ध्वा च मे देहि पादाब्जमूले । सद्वैष्णवासहमानस्वरूपं दग्ध्वा मात्सर्यं पाहि मां वेङ्कटेश ॥ ३,२५.

Burning away pride in knowledge, sons, and possessions, grant me the root of your lotus feet. O Veṅkaṭeśa, burning away envy toward the true Vaiṣṇavas, protect me.

मन्त्रं च मे देहि निदानमूर्ते येनैव मे स्यात्तव संगश्च भूयः । नान्यं वृणे तव पादाब्जसंगात्तदेव मे देहि मम प्रसन्नः ॥ ३,२५.

O Source of all, grant me a mantra by which I may have your association again. I seek nothing else but the company of your lotus feet; grant me that alone, if you are pleased with me.

इतीरितः श्रीनिवासः प्रसन्न उवाच देवो ह्यमृतस्त्रवं च । अत्रैव कन्ये प्रजपस्व मन्त्रं सुगोप्यरूपं परमादरेण ॥ ३,२५.

Thus addressed, Śrīnivāsa, pleased, spoke: 'O maiden, recite here itself the secret and formless mantra with utmost reverence.'

वक्ष्यामि मन्त्रं परमादरेण शृण्वद्य भक्त्या परमादरेण । अन्तः स्थमन्त्यं ह्याद्यसंयुक्तमेव सबिन्दु तद्वत्स्पर्शकाद्येन युक्तम् ॥ ३,२५.

I shall declare the mantra with utmost reverence; listen with devotion and great respect: it is internal, ending with 'a', joined with the first letter, with a bindu, and connected with the initial touch-letter.

एकारयुक्तं प्रथमान्तः स्थयुक्तं समत्रिकोणे चोष्मणा संयुतं च । तकारसक्तं स्वर्शमन्तः स्थयुक्तमाद्यन्त ओंकारसमन्वितं च ॥ ३,२५.

It begins with 'e', ends with the first vowel, is joined internally, is triangular and united with heat, connected with 'ta', ending with a sibilant, joined internally, and accompanied at the beginning and end by Oṃ.

अनेन मन्त्रेण तवेप्सितं च भवेद्धि कन्ये नान्त्र विचार्यमस्ति । एवं स उक्त्वा श्रीनिवासो हरिस्तु प्रतीकवद्दर्शयामास रूपम् ॥ ३,२५.

By this mantra, O maiden, whatever you desire will indeed come to pass; there is no doubt in this. Having thus spoken, Śrīnivāsa, Hari, revealed his form as an image.

नत्वा तु सा श्रीनिवासं च देवी उवास ह स्वामिसरः समीपे । तस्मिन्दिने ब्राह्मणादींश्च सर्वान्संतर्पयामास च षड्रसान्नैः ॥ ३,२५.

Having bowed to Śrīnivāsa, the goddess remained near the lake of her Lord. That day, she satisfied all the brāhmaṇas and others with dishes of six tastes.

सायङ्काले श्रीनिवासस्य दृष्ट्वा उत्साहरूपैः श्रीनिवासप्रतीकैः । साकं भक्त्या संप्रणम्याथ देवी प्रदक्षिणं श्रीनिवासस्य सुष्ठु ॥ ३,२५.

In the evening, seeing the forms of Śrīnivāsa, radiant with enthusiasm, together with devotion, she bowed and then circumambulated Śrīnivāsa properly.

ननर्त देवी सुप्रतीकस्य चाग्रे लज्जां त्यक्त्वा जय देवेति चोक्त्वा । आनृत्तकाले च हरेश्च वक्त्रं दृष्ट्वा च दृष्ट्या तु परं ननर्त ॥ ३,२५.

The goddess danced before the beautiful image, casting off shyness and proclaiming 'Victory to the Lord!' During the dance, seeing Hari’s face, she danced even more with her gaze fixed upon him.

ममाद्य गात्रं पावितं श्रीनिवास ममाद्य नेत्रं सफलं संबभूव । ममाद्य पादौ सार्थकौ चैव जातौ प्रदक्षिणं श्रीनिवासेश कृत्वा ॥ ३,२५.

Today my body is purified, O Śrīnivāsa; today my eyes have become fruitful. Today my feet have become meaningful, having circumambulated Lord Śrīnivāsa.

हस्तौ च मे सार्थकावद्य जातौ अग्रे कृत्वा हस्तशब्दं मुरारेः । एवं वदन्ती प्रीणयन्ती च देवं जगामसा स्तोत्रवचः कदम्बैः ॥ ३,२५.

Today my hands too have become meaningful, having made the hand-gesture before Murāri. Thus speaking and pleasing the Lord, she sang clusters of hymns.

देवास्तदा दुन्दुंभयो विनेदिरे तन्मस्तके पुष्पवृष्टिं च चक्रुः । तस्मिन्काले उभयोः पार्श्वयोश्च नृत्यं चक्रुर्देवतावारनार्यः ॥ ३,२५.

Then the gods sounded their drums, and showered flowers upon her head. At that moment, the divine maidens danced on both sides.

तथैव तास्तलशब्दं च कृत्वा तदा सर्वा नमनं चापि चक्रुः । आनन्दशैले सर्वदा त्वित्थमेव सा सर्वदा नर्तयन्ती च वीन्द्र ॥ ३,२५.

In the same way, making the sound of clapping, all of them bowed as well. On the mountain of joy, she always danced thus, O Indra among women.

आनन्दमग्ना सापि देवी जगाम स्वमाश्रमं जैगिषव्येण सार्धम् । यात्रामेवं ये न कुर्वन्ति वीन्द्र तेषां च सर्वं निष्फलं चाहुरार्याः ॥ ३,२५.

Immersed in bliss, the goddess returned to her hermitage with Jaigiṣavya. Those who do not perform such a pilgrimage, O Indra among women, the wise declare all their acts fruitless.

गत्वाश्रमं जैगिषव्येण सार्धं गुरुं त्वपृच्छद्वेङ्कटेशस्य मन्त्रम् । मन्त्रस्यार्थं ब्रूहि मे जैगिषव्य मन्त्रावृत्तिं कुर्वतां वै फलाय ॥ ३,२५.

Having gone to the hermitage with Jaigiṣavya, she asked her teacher about the mantra of Veṅkaṭeśa: 'Explain to me the meaning of the mantra, O Jaigiṣavya, for the fruit of those who recite the mantra.'

जैगीष्व्य उवाच । शृणुष्व भद्रे वेङ्कटे शस्य नाम्नस्त्वर्थं श्रुत्वा हृदये संनिधत्स्व ॥ ३,२५.

Jaigiṣavya said: 'Listen, O blessed one, to the meaning of the name Veṅkaṭeśa. Having heard it, hold it in your heart.'

विति ह्युत्तमवाची स्याद्येति ज्ञानमुदाहृतम् । ककारः सुखवाची स्याट्टेति चित्तमुदाहृतम् ॥ ३,२५.

'Vi' is said to denote the highest speech, and thus knowledge is indicated. 'Ka' is said to denote happiness, and thus the mind is indicated.

ईशत्वमात्मवाचि स्यादेवं ज्ञेयं तु कन्यके । पूर्णज्ञानं सुखं वित्तं व्याप्तत्वाद्व्यङ्कटाभिधः ॥ ३,२५.

'Īśa' denotes lordship of the self; thus, O maiden, it should be understood. Complete knowledge, happiness, and wealth—because of pervasiveness, the name is Veṅkaṭa.

व्य (वे) मिन्द्रियादिकं प्रोक्तं व्यङ्गभूतं हरौ यतः । कटश्च समुदायार्थो व्यं (वें) कटश्चेन्द्रियौघकः ॥ ३,२५.

'Vya' (or 've') is said to mean the senses and the like, as they are manifest in Hari; 'kaṭa' means a collection, and 'vyaṃ' (or 'veṃ') 'kaṭa' is the multitude of senses.

स्वस्मिन्प्रेरयते यस्मात्तस्माद्व्यङ्कटनामकः । विषये प्रेषयेन्नित्यमतो व्यङ्कटनामकः ॥ ३,२५.

Because he impels them within himself, he is called Vyaṅkaṭa; because he always directs them towards their objects, he is called Vyaṅkaṭa.

विशिष्टज्ञानरूपत्वाद्व्येति मुक्ताः सदा स्मृताः । मुक्तानां च समूहस्तु व्यङ्कटेति प्रकीर्तितः ॥ ३,२५.

Because they possess a form of superior knowledge, those who are liberated are always remembered as such; and the assembly of the liberated is called Vyaṅkaṭa.

सदा मुक्तसमूहानामीशत्वाद्व्यङ्कटाभिधः । लिङ्गदेहमतो जीवो व्यङ्कटेति समाहृतः ॥ ३,२५.

Because the group of the ever-liberated has sovereignty, it is named Vyaṅkaṭa; therefore, the embodied soul is also called Vyaṅkaṭa.