Garuda Purana

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.

लिङ्गानां चैव स्वामित्वाद्व्यङ्कटेशेति संज्ञितः । दैत्यानां च समूहास्तु ज्ञानादिविधुरा यतः । अतो दैत्यसमूहस्तु व्यङ्कटेति प्रकीर्तितः ॥ ३,२५.

Because of the lordship over the subtle bodies, he is designated as Vyaṅkaṭeśa; and the assemblies of the demons, being deprived of knowledge and similar qualities, are thus called the group of demons, and therefore, the demon assembly is also named Vyaṅkaṭa.

तेषां संहरणे ईशस्त्वतो व्यङ्कटनामकः । आनन्दस्य विरुद्धत्वात्कामक्रोधादयो गुणाः ॥ ३,२५.

He is the lord in the destruction of those, and thus is called Vyaṅkaṭa; and because of opposition to bliss, qualities such as desire and anger arise.

व्यङ्कटा इति संप्रोक्तास्तेषां नाशयिता प्रभुः । अतस्तु व्यङ्कटेशाख्य एवं ज्ञात्वा जपं कुरु ॥ ३,२५.

They are called Vyaṅkaṭā, and the Lord is their destroyer; therefore, knowing thus, recite the name Vyaṅkaṭeśa.

एवं व्यङ्कटामाहात्म्यं श्रुत्वा देवी खगेश्वर । निद्रां चकार तत्रैव रात्रौ पित्रा सहैव च । ब्राह्मे मुहूर्ते चोत्थयि हृदि सस्मार कन्यका ॥ ३,२५.

Having heard this greatness of Vyaṅkaṭa, the goddess, O Lord of Birds, slept there that night together with her father; and at the Brahma hour, the maiden awoke and remembered it in her heart.

(व्यङ्कटेशस्य प्रातः स्तुतिः) । श्रीव्यङ्कटेशश्च नृसिंहमूर्तिः श्रीवरदराजश्च वराहमूर्तिः । श्रीरङ्गशायी च अनन्तशायी कुर्वन्तु सर्वे मम सुप्रभातम् ॥ ३,२५.

May Śrī Vyaṅkaṭeśa, in the form of Narasiṃha; Śrī Varadarāja, in the form of Varāha; Śrī Raṅgaśāyī, and Anantaśāyī—all grant me a blessed morning.

श्रीकृष्णमूर्तिश्च गदाधरश्च श्रीविष्णुपादस्तु प्रयागवासः । नारायणः श्रीबदरीनिवासः कुर्वन्तु सर्वे मम सुप्रभातम् ॥ ३,२५.

May Śrī Kṛṣṇa in his form, Gadādhara, Śrī Viṣṇu whose feet dwell at Prayāga, Nārāyaṇa, and Śrī Badarīnivāsa—all grant me a blessed morning.

दामोदरो वै त्रिजगन्निवासः श्रीपाण्डुरङ्गश्च नृसिंहदेवः । श्रीरामदेवश्च अमोघवासः कुदृ ॥ ३,२५.

May Dāmodara, the dweller in the three worlds; Śrī Pāṇḍuraṅga; Narasiṃhadeva; Śrī Rāmadeva, the infallible resident—grant me a blessed morning.

श्रीधर्मपुत्रश्च नृसिंहमूर्तिः श्रीपिप्पलस्थश्च मुहल्लवासः । कोलानृसिंहः शूर्पकारस्थ सिंहः कुर्वन्तुदृ ॥ ३,२५.

May Śrī Dharmaputra in the form of Narasiṃha; Śrī Pippalastha, the resident of Muhalla; Kolā Narasiṃha; the lion at Śūrpakāra—grant me a blessed morning.

चतुर्मुखश्चारुसरस्वती च स्वभारती शर्वसुपर्णशेषाः । अमामहेद्रश्च शचीमुखास्ताः कुर्वन्तु दृ ॥ ३,२५.

May the four-faced one, beautiful Sarasvatī, Svabhāratī, Śarva, Suparṇa, Śeṣa, Amāmahedra, and those with Śacī's face—all grant me a blessed morning.

द्वारावती काशिकावन्तिका च प्रयागकाञ्च्यौ मथुरापुरी च । मायावती हस्तिमती पुरी च कुर्वन्तु स दृ ॥ ३,२५.

May Dvārāvatī, Kāśikā, Avantikā, Prayāga, Kāñcī, Mathurā city, Māyāvatī, Hastimatī city—all grant me a blessed morning.