Garuda Purana

नैवेद्यभक्षिणां पुंसामुपहासं न कारयेत् । स्वस्य प्राशस्त्यभावे तु नैवेद्यादि गुडादिकम् । ग्राह्यमेव न संदेहो अन्यथा नारकी भवेत् ॥ ३,२७.

One should not ridicule those who eat the offering; if one lacks one's own excellence, the offering and sweets like jaggery are to be accepted without doubt—otherwise, one becomes hell-bound.

श्रीनिवासात्परो देवो न भूतो न भविष्यति । स्वयं च पाचयित्वात्वं घृतपक्वादिकं तथा । श्रीनिवासस्य नैवेद्यं दत्त्वा भोजनमाचरेत् ॥ ३,२७.

There has never been nor will be a god greater than Śrīnivāsa; after cooking ghee-prepared food oneself, one should offer it to Śrīnivāsa and then partake of the meal.

इदं तु परमं गोप्यं तवोक्तं च खगेश्वर । न कस्यापि च वक्तव्यं गोप्यत्वात्खगसत्तम । इतः परं प्रवक्ष्यामि तारतम्यं शृणु प्रभो ॥ ३,२७.

This highest secret has been told to you, O king of birds; it must not be spoken to anyone, for it is to be kept secret, O best of birds. Now I will explain the gradation; listen, O lord.

श्रीगरुडमहापुराणम् २८ या पूर्वसर्गे दक्षपुत्री सती तु रुद्रस्य पत्नी दक्षयज्ञे स्वदेहम् । विसृज्य सा मेनकायां च जज्ञे धराधराद्धेमवतो वै सकाशात् ॥ ३,२८.

In the previous creation, Sati, daughter of Dakṣa and wife of Rudra, abandoned her body at Dakṣa's sacrifice; then she was born as Menakā's daughter, from the golden mountain Hemavat.

सा पार्वता रुद्रपत्नी खगेन्द्र या शेषपत्नी वारुणी नाम पूर्वा । सैवागता बलभद्रेण रन्तुं द्विरूपमास्थाय महापतिव्रता ॥ ३,२८.

She is Pārvatī, wife of Rudra, O king of birds; the earlier wife of Śeṣa was named Vāruṇī. She came, assuming two forms, to enjoy with Balabhadra, being a great devoted wife.

श्रीरित्याख्या इन्दिरावेशयुक्ता तस्या द्वितीया प्रतिमा मेघरूपा । शेषण रूपेण यदा हि वीन्द्र तपश्चचार विष्णुना सार्धमेव ॥ ३,२८.

The one known as Śrī, endowed with the presence of Indirā, her second form is that of a cloud; when she, in the form of Śeṣa, performed austerities together with Viṣṇu, O Indra.

तदैव देवी वारुणी शेषपत्नी तपश्च क्रे इन्दिराप्रीतये च । तदा प्रीता इन्दिरा सुप्रसन्ना उवाच तां वारुणीं शेषपत्नीम् ॥ ३,२८.

At that time, the goddess Vāruṇī, wife of Śeṣa, also performed austerities for the pleasure of Indirā; then, pleased and well-disposed, Indirā spoke to Vāruṇī, the wife of Śeṣa.

यदा रामो वैष्णवांशेन युक्तः संपत्स्यते भूतले रौहिणेयः । मय्यावेशात्संयुता त्वं तु भद्रे श्रीरित्याख्या वलभद्रस्य रन्तुम् ॥ ३,२८.

When Rāma, endowed with a portion of Viṣṇu, will descend to earth as the son of Rohiṇī, you, O blessed one, by my presence, will be known as Śrī and will become the beloved of Balabhadra.

संपत्स्यसे नात्र विचार्यमस्तीत्युक्त्वा सा वै प्रययौ विष्णुलोके । श्रीलक्ष्म्यंशाच्छ्रीरितीड्यां समाख्यां लब्ध्वा लोके शेषपत्नी बभूव ॥ ३,२८.

Saying, 'You will attain this without doubt,' she then departed to the world of Viṣṇu; having received the name Śrī, a portion of Śrī-Lakṣmī, the wife of Śeṣa became known in the world.

यदाहीशो विपुलामुद्धरेच्च तदा रामः श्रीभिदासंगमे च । करोति तोषत्सर्वदा वै रमायास्तस्याप्यावेशो व्यंस्रितमोनसंगम् ॥ ३,२८.

When the lord of serpents lifts the great mountain, then Rāma, united with Śrī, always acts for the satisfaction of Ramā; her presence is manifest in the union of their minds.

या रेवती रैवतस्यैव पुत्री सा वारुणी बलभद्रस्य पत्नी । सौपर्णनाम्नी बलपत्नी खगेन्द्र यास्तास्तिस्रः षड्विष्णोश्च स्त्रीभ्यः । द्विगुणाधमा रुद्रशेषादिकेभ्यो दशाधमा त्वं विजानीहि पौत्र ॥ ३,२८.

Revati, daughter of Raivata, is Vāruṇī, the wife of Balabhadra; Sauparṇī is the wife of Bala, O lord of birds. These three, and the six wives of Viṣṇu, are to be known as twice as excellent as those of Rudra and Śeṣa, and ten times superior, O grandson.

गरुड उवाच । रामेण रन्तुं सर्वदा वारुणी तु पुत्रीत्वमापे रेवतस्यैव सुभ्रूः । एवं त्रिरूपा वारुणी शेषपत्नी द्विरूपभूता पार्वती रुद्रपत्नी ॥ ३,२८.

Garuḍa said: In order to be the beloved of Rāma, Vāruṇī, the beautiful daughter of Raivata, was born; thus, Vāruṇī, wife of Śeṣa, is three-formed, and Pārvatī, wife of Rudra, is two-formed.

नीचाया जांबवत्याश्च शेषसाम्यं च कुत्रचित् । श्रूयते च मया कृष्ण निमित्तं ब्रूहि मे प्रभो ॥ ३,२८.

The equality of Jāmbavatī and Nīcā, and the similarity of Śeṣa, is sometimes heard; tell me, O lord, the reason for this, O Kṛṣṇa.

उमायाश्च तथा रुद्रः सदा बहुगुणाधिकः । एवं त्वयोक्तं भगवन्निश्चयार्थं मम प्रभो ॥ ३,२८.

And Rudra is always superior in many qualities to Umā; thus you have said, O blessed one, for my understanding, O lord.

रेवती श्रीयुता श्रीश्च शेषरूपा च वारुणी । सौपर्णि पार्वती चैव तिस्रः शेषाशंतो वराः ॥ ३,२८.

Revati, endowed with Śrī, and Śrī herself, Vāruṇī in the form of Śeṣa, Sauparṇī, and Pārvatī—these three are the foremost wives of Śeṣa.

इत्यपि श्रूयते कृष्ण कुत्रचिन्मधुसूदन । निमित्तं ब्रूहि मे कृष्ण तव शिष्याय सुव्रत ॥ ३,२८.

Thus it is also heard, O Kṛṣṇa, in some places, O slayer of Madhu; tell me the reason for this, O Kṛṣṇa, to your devoted disciple.

श्रीकृष्ण उवाच । विज्ञाय जांबवत्याश्च तदन्येषां खगाधिप । उत्तमानां च साम्यं तु उत्तमावेशतो भवेत् ॥ ३,२८.

Śrī Kṛṣṇa said: Understand, O lord of birds, that the equality of Jāmbavatī and the others arises from the presence of the excellent among them.

अवराणां गुणस्यापि ह्युत्तमानामधीनता । अस्तीति द्योतनायैव शतांशाधिकमुच्यते ॥ ३,२८.

Even the qualities of the lesser depend on the superior; therefore, it is said that the superior possesses a hundredfold more brilliance.

यथा मयोच्यते वीन्द्र तथा जानीहि नान्यथा । तदनन्तरजान्वक्ष्ये शृणु काश्यपजोत्तम ॥ ३,२८.

As I have spoken, O Indra, so you should understand, not otherwise; now I will explain what follows, listen, O best of the Kāśyapas.

चतुर्दशसु चेन्द्रेषु सप्तमो यः पुरन्दरः । वृत्रादीनां शरीरं तु पुरमित्युच्यते बुधैः ॥ ३,२८.

Among the fourteen Indras, the seventh is Purandara; the bodies of Vṛtra and others are called 'cities' by the wise.

तं दारयति वज्रेण यस्मात्तस्मात्पुरन्दरः । चतुर्दशसु चेन्द्रेषु मन्त्रद्युम्नस्तु षष्ठकः ॥ ३,२८.

Because he shatters them with his thunderbolt, he is called Purandara; among the fourteen Indras, Mantradyumna is the sixth.

मन्त्रानष्ट महावीन्द्र देवो द्योतयते यतः । मन्त्रद्युम्नस्ततो लोके उभावप्येक एव तु ॥ ३,२८.

Because the great Indra, Mantrānaṣṭa, illuminates the gods, therefore, in the world, Mantradyumna and he are considered one and the same.

मन्त्रद्युम्नावतारोभूत्कुन्तीपुत्रोर्जुनो भुवि । विष्णोर्वायोरनन्तस्य चेन्द्रस्य खगसत्तम ॥ ३,२८.

The incarnation of Mantradyumna was Arjuna, son of Kuntī, on earth; O best of birds, of Viṣṇu, Vāyu, Ananta, and Indra.

पार्थश्चतुर्भिः संयुक्त इन्द्र एव प्रकीर्तितः । चतुर्थेपि च वायोश्च विशेषोस्ति सदार्जुन ॥ ३,२८.

Partha, when united with four, is indeed called Indra; and in the fourth, there is a distinction belonging to Vayu, always with Arjuna.

वालिर्नामा वानरस्तु पुरन्दर इति स्मृतः । चन्द्रवंशे समुत्पन्नो गाधिराजो विचक्षणः ॥ ३,२८.

Vali, the monkey, is remembered as Purandara; in the lunar dynasty, the wise king Gadhi was born.

मन्त्रद्युम्नावतारः स विश्वामित्रपिता स्मृतः । वेदोक्तमन्त्रा गाः प्रोक्ता धिया संधारयेद्यतः ॥ ३,२८.

He is known as the incarnation of Mantradyumna, remembered as the father of Visvamitra; because he maintained the cows with the mantras prescribed in the Vedas, with intelligence.

अतो गाधिरिति प्रोक्तस्तदर्थं भूतले ह्यभूत् । इक्ष्वाकुपुत्रो वीन्द्र विकुक्षिरिति विश्रुतः ॥ ३,२८.

Therefore, he is called Gadhi for that reason, as he existed on earth; the son of Ikshvaku, renowned as Vikukshi, is also called Vindra.

स एवेन्द्रावतारोभूद्धरिसेवार्थमेव च । विशेषेण हरिं कुक्षौ विज्ञानाच्च हरिः सदा ॥ ३,२८.

He was indeed an incarnation of Indra, for the purpose of serving Hari; especially, because of knowledge, Hari was always in his womb.

अतो विकुक्षिनामासौ भूलोके विश्रुतः सदा । रामपुत्रः कुशः प्रोक्त इन्द्र एव प्रकीर्तितः ॥ ३,२८.

Therefore, he is always known on earth by the name Vikukshi; Kusha, the son of Rama, is also declared to be Indra.