Garuda Purana

चक्रद्व्यसमायुक्तं शिरश्चक्रसमन्वितम् । सुवर्णबिन्दुसंयुक्तं वज्राङ्कुशसमान्वतम् ॥ ३,२६.

It is endowed with two discs, a disc on the head, marked with a golden dot, and accompanied by marks of a thunderbolt and goad.

तन्मूर्तिदानं दुर्लभं तत्र देवः प्रीणाति यस्माच्छ्रीनिवासो महात्मा । यदा दानं दुर्घटं स्याच्च देवि तदा श्रोतव्यं लक्षणं तस्य मूर्तेः ॥ ३,२६.

The gift of that form is rare; there the great soul Śrīnivāsa is pleased. When the gift is difficult to obtain, O goddess, the characteristics of that form should be heard.

पाशिनैरृतयोर्मध्ये शेषतीर्थं परं स्मृतम् । तत्र स्नात्वा शेषमूर्तिं प्रददाति द्विजातये ॥ ३,२६.

Between the Pāśin and Nairṛta tīrthas, the supreme Śeṣa tīrtha is remembered; there, after bathing, one should give the Śeṣa form to a twice-born.

स याति परमं लोकं पुनरावृत्तिवर्जितम् । औदुंबरफलाकारं कुण्डलाकृतिमेव च ॥ ३,२६.

He attains the supreme world, free from return; it is shaped like a fig fruit and has the form of a coil.

शेषवद्वदनं तस्य तस्मिंश्चक्रद्वयं स्मृतम् । फलं तमेकचक्रेण संयुतं वल्मिकान्वितम् ॥ ३,२६.

Its face resembles Śeṣa; there, two discs are remembered. That fruit is joined with a single disc and has an anthill mark.

किञ्चिद्वर्णसमायुक्तं शेषमूर्ति मतिस्फुटम् । सुप्ता प्रबुद्धा द्विविधा शेषमूर्तिरुदाहृता ॥ ३,२६.

The Śeṣa form is clearly recognized by its slight coloration; the Śeṣa form is said to be of two kinds: sleeping and awakened.

फणोन्नता प्रबुद्धा स्यात्सप्तलक्षफणान्विता । तत्रापि दुर्लभा सुप्ता महाभाग्यकरीस्मृता ॥ ३,२६.

The awakened one has raised hoods and is endowed with seven hundred thousand hoods; even among these, the sleeping form is rare and considered highly auspicious.

इह लोके परत्रापि मोक्षदा नात्र संशयः । नवचक्रादुपक्रम्य विंशत्यन्तं च यत्र सः ॥ ३,२६.

In this world and the next, it bestows liberation—there is no doubt of this. Beginning with nine discs and up to twenty, wherever it is found—

अनन्त इति विज्ञेयो ह्यनन्तफलदायकः । विश्वंभरः स विज्ञेयो विंशत्यूर्ध्वं वरानने ॥ ३,२६.

It is to be known as Ananta, the bestower of endless fruits; beyond twenty, O beautiful one, it is known as Viśvambhara.

तत्रापि केसरैश्चैक्रर्लक्षणैश्च समन्वितम् । कलौ तु दुर्लभं नणां तद्दानं चातिदुर्लभम् ॥ ३,२६.

There too, it is endowed with marks of manes and other auspicious signs; in the Kali age, its gift is extremely rare among men.

स्नानं कृत्वा शेषतीर्थे विशुद्धेनैव चेतसा । एतेषां लक्षणं श्रुत्वा प्रयाति परमां गतिम् ॥ ३,२६.

Having bathed at the Śeṣa tīrtha with a pure mind, after hearing the characteristics of these forms, one attains the highest state.

ततः परं महाभागे वारुणं तीर्थमुत्तमम् । तत्रास्ते वरुणो देवः पूजां कर्तुं हरेः सदा ॥ ३,२६.

Next, O highly fortunate one, is the supreme Varuna tirtha; there, Varuna, the deity, always resides to perform worship of Hari.

तत्र स्नानं प्रकर्तव्यं दातव्यं दानमुत्तमम् । शिशुमारं च मत्स्यं च त्रिविक्रममथापि वा । दातव्यं भूतिकामेन तीर्थेस्मिन्विरवर्णिनि ॥ ३,२६.

There, one should bathe and give the highest form of charity; for the sake of prosperity, one should offer a Shishumara, a fish, or even a Trivikrama at this tirtha, O one of spotless complexion.

जंबूफलसमाकारा पुच्छे सूक्ष्मा सबिन्दुका । चक्रत्रया च वदने पुच्छोपरि सचक्रका ॥ ३,२६.

With a tail shaped like a jambu fruit, fine and dotted, and three wheels on its face, and wheels above the tail, so is its form.

श्रीवत्सबिन्दुमालाढ्या मत्स्यमूर्तिरुदाहृता । पुच्छादधश्चक्रयुतं शिशुमारमुदाहृतम् ॥ ३,२६.

The fish form is described as adorned with a row of Srivatsa marks and dots; the Shishumara is described as having wheels below the tail.

वक्रचक्रयुतश्चेत्स्यात्त्रिविक्रम उदाहृतः । एतेषां लक्षणं श्रुत्वा वारुणे तीर्थ उत्तमे ॥ ३,२६.

Trivikrama is described as furnished with curved wheels; having heard these characteristics, at the supreme Varuna tirtha—

एतद्दानफलं प्राप्य मोदते विष्णुमन्दिरे । पूर्वौक्ता मूर्तयो यस्मिन् गृहे तिष्ठन्ति भामिनि । भागीरथी तीर्थवरा संनिधत्ते न संशयः ॥ ३,२६.

Having attained the fruit of such gifts, one rejoices in Vishnu's temple; wherever these previously mentioned forms reside in a house, O beautiful one, the Bhagirathi, the best of tirthas, is present there without doubt.

स्वामि पुष्करिणीस्नानं दुर्घटं तु कलौ नृणाम् । तत्र स्थितानां तीर्थानां स्नानं चाप्यतिदुर्घटम् ॥ ३,२६.

Bathing in the Svamipushkarini is difficult for people in the Kali age; likewise, bathing in the tirthas located there is exceedingly difficult.

शालग्रामशिलादानं दुर्घटं च तथा स्मृताम् । स्वामिपुष्करिणीतीरे कन्यादानं सुदुर्घटम् ॥ ३,२६.

Giving a Shalagrama stone is also considered difficult; giving a maiden at the bank of Svamipushkarini is extremely difficult.

दुर्घटं कपिलादानं भक्ष्यदानं सुदुर्घटम् । स्वामिपुष्करिणीतीर्थे तीर्थेष्वन्येषु भामिनि ॥ ३,२६.

Giving a Kapila is difficult, and giving food is extremely difficult; at the Svamipushkarini tirtha, and at other tirthas, O beautiful one.

स्नानं कुरु यथान्या यं शय्यादानं तथा कुरु । जैगीषव्येन मुनिना त्वेवमुक्ता च कन्यका ॥ ३,२६.

Perform bathing as others do, and likewise give a bed; thus was the maiden instructed by the sage Jaigishavya.

स्वामिपुष्करिणीस्नानं सा चकार धृतव्रता । तीर्थेष्वेतेषु सुस्नाता दानं चक्रे सुभामिनी ॥ ३,२६.

She, steadfast in her vow, performed bathing in the Svamipushkarini; having bathed well at these tirthas, the beautiful one gave charity.

उवास तत्र सा दवी त्रिः सप्तकन्दिनानि च । स्वामिपुष्करणीतीरमहिमानं शृणोति यः । स याति परमां भक्तिं श्रीनिवासे जगन्मये ॥ ३,२६.

She stayed there for twenty-one days; whoever hears the glory of the bank of Svamipushkarini attains supreme devotion to Srinivasa, the Lord of the universe.

श्रीगरुडमहापुराणम् २७ श्रीकृष्ण उवाच । सा गता स्नातुकामाथ नन्दां पापनिवारिणीम् । पप्रच्छ तं गुरुं विप्रं विनयावनता सुधीः ॥ ३,२७.

Sri Krishna said: She went, desiring to bathe, to the Nanda river, which removes sins; with humility and intelligence, she asked her guru, the Brahmin.

किन्नामेयं नदी विप्र किं कार्यं चात्र मे वद । जैगीषव्यस्त्वेवमुक्तो वाक्यमेतदुवाच ह ॥ ३,२७.

"What is the name of this river, O Brahmin? What should I do here? Tell me." Thus addressed, Jaigishavya spoke these words.

जैगीषव्य उवाच । शृणु भद्रे प्रवक्ष्यामि माहात्म्यं पापनाशनम् । इयं नदी महाभागे सदा पापविनाशिनी ॥ ३,२७.

Jaigishavya said: "Listen, O blessed one, I will declare its greatness, which destroys sins; this river, O highly fortunate one, always removes sins."

ब्रह्महत्यादिपापौघो यत्र स्नानेन नश्यति । प्रत्यक्षं दृश्यते ह्यत्र स्नानं कर्तुं समुद्यतैः ॥ ३,२७.

The mass of sins, beginning with Brahma-hatya, is destroyed here by bathing; it is directly seen here by those who are intent on bathing.

जलं चाशुभ्ररूपेण पापैश्च परिदृश्यते । यावच्छुभ्रोदकं देवि तावत्सनानं च कारयेत् ॥ ३,२७.

The water appears impure because of sins; as long as the water remains impure, O goddess, one should continue bathing.

यावच्छुभ्रोदकं नैव तावत्पापं न नश्यति । शुद्धोदके समायाते पापं नष्टमिति ध्रुवम् ॥ ३,२७.

As long as the water is not pure, so long the sin does not perish; when pure water appears, the sin is certainly destroyed.