Garuda Purana

ब्रवीमि सत्यं पुरुषो विष्णुरेव सत्यं सत्यं भुजमुद्धृत्य सत्यम् । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्र ॥ ३,२८.

I speak the truth: the Supreme Person is only Vishnu—truth, truth, I swear with my arm raised. If all this is false, then let this king of serpents bite me.

जीवश्च सत्यः परमात्मा च सत्यस्तयोर्भेदः सत्ये एतत्सदापि । जडश्चसत्यो जीवजडयोश्च भेदो भेदः सत्यः किं च जडैशयोर्भिदा ॥ ३,२८.

The individual soul is real, and the Supreme Self is real; the distinction between them is also real, and this is always so. Matter is real, and the difference between the soul and matter is real; what then of the distinction between matter and the Lord of matter?

भेदः सत्यः सर्वजीवेषु नित्यं सत्या जडानां च भेदा सदापि । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ दशतु मां ह्यहीन्द्रः ॥ ३,२८.

Difference is always real among all living beings, and the distinctions among inert things are always real as well. If all this is false, then let this king of serpents bite me.

एवं ब्रुवन्नुरगं कोपयुक्तं समग्रहीन्नादशत्सोप्युरङ्गः । एतस्य संधारणादेववीद्रे सा वायुपुत्रः प्रवहेत्याप संज्ञाम् ॥ ३,२८.

Thus speaking, he seized the angry serpent, but the serpent did not bite him. Because he alone sustains this, O Indra among birds, the son of Vayu is called Pravaha.

द्वयं स्वरूपं प्रविदित्वैव पूर्वं त्वं स्वीकुरुष्व द्वयमेव नित्यम् । स्नानादिकं च प्रकरोति नित्यं पापी स आत्मा नैव मोक्षं प्रयाति ॥ ३,२८.

Having understood the twofold nature from the beginning, you should always accept both. Even if one regularly performs bathing and other rites, if he is sinful, that soul does not attain liberation.

तस्माद्द्वयं प्रविचार्यैव नित्यं सुखी भवेन्नात्र विचार्यमस्ति । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः ॥ ३,२८.

Therefore, by always discerning the twofold nature, one becomes happy—there is no doubt about this. If all this is false, then let this king of serpents bite me.

गरुड उवाच । किं तद्द्वयं देवदेवेश किं वा तत्कारणं कीदृशं मे वदस्व । द्वयोस्त्यागं कीदृशं मे वदस्व त्यागात्सुखं कीदृशं मे वदस्व ॥ ३,२८.

Garuda said: What is that twofold nature, O Lord of gods? What is its cause, and what is it like? Tell me. Tell me also about the abandonment of the twofold nature, and what kind of happiness arises from such abandonment.

श्रीकृष्ण उवाच । द्वयं चाहुस्त्विन्द्रिये द्वे बलिष्ठे देहे ह्यस्मिञ्श्रोत्रनेत्रे सुसृष्टे । अवान्तरे श्रोत्रनेत्रे खगेन्द्र द्वयं चाहुस्तत्स्वरूपं च वक्ष्ये ॥ ३,२८.

Śrī Kṛṣṇa said: Two senses are said to be the strongest in this body—well-formed are the ear and the eye. O king of birds, within the ear and the eye, there are said to be two aspects; I shall now explain their nature.

श्रोत्रस्वभावो लोक वार्ताश्रुतौ च ह्यतीव मोदस्त्वादरास्वादनेन । हरेर्वार्ताश्रवणे दुःखजालं श्रोत्रस्वभावो जडता दमश्च ॥ ३,२८.

The nature of the ear is to delight greatly in hearing worldly news, savoring it with affection; but in hearing the news of Hari, it feels a web of sorrow—the nature of the ear is dullness and restraint.

नेत्रस्वभावो दर्शने स्त्रीनराणां ह्यत्यादरान्नास्ति निद्रादिकं च । हरेर्भक्तानां दर्शने दुःखरूपो विष्णोः पूजादर्शने दुःखजालम् ॥ ३,२८.

The nature of the eye is to take pleasure in seeing men and women, so much so that sleep and the like do not arise; but in seeing devotees of Hari, it feels distress, and in seeing the worship of Viṣṇu, it is enveloped in sorrow.

तयोः स्वरूपं प्रविदित्वैव पूर्वं पुनः पुनः स्वीकरोत्येव मूढः । शिश्नं मौर्ख्याच्चैव कुत्रापि योनौ प्रवेशयेत्सर्वदा ह्यादरेण ॥ ३,२८.

Having understood the true nature of these two, yet the fool repeatedly takes them up again; out of ignorance, he always inserts the organ of generation into some womb, with great eagerness.

भयं च लज्जा नैव चास्ते वधूनां तथा नृणां वनितानां यतीनाम् । स्वसारं ते ह्यविदित्वा दिनेपि सुवाम यज्ञेन स्वाभावश्च वीन्द्र ॥ ३,२८.

There is neither fear nor shame in women, nor in men, nor in ascetics, regarding women; not knowing their own sisters, they, even by day, unite with them as if by sacrifice—such is their innate nature, O lord of birds.

रसास्वभावो भक्षणे सर्वदापि ह्यनर्पितस्यान्नभक्ष्यस्य विष्णोः । तथोपहारस्य च तत्स्वभावः अभक्ष्याणां भक्षणे तत्स्वभावः ॥ ३,२८.

The nature of taste is always to eat food that has not been offered to Viṣṇu, as well as to consume offerings in the same way; and in eating what should not be eaten, that is its nature.

अलेह्यलेहस्य च तत्स्वभावः पातुं त्वपेयस्य च तत्स्वभावः । द्वयोः स्वरूपं च विहाय मूढः पुनः पुनः स्वीकरोत्येव नित्यम् ॥ ३,२८.

So too, in tasting what should not be tasted, and in drinking what should not be drunk, that is its nature; abandoning the true nature of both, the fool repeatedly takes them up again, always.

तस्य स्नानं व्यर्थमाहुश्च यस्मात्तस्मात्त्याज्यं न द्वयोः कार्यमेव । अभिप्रायं ह्येतमेवं खगेन्द्र जानीहि त्वं प्रहस्यैव नित्यम् ॥ ३,२८.

Bathing for such a one is said to be useless, and therefore, one should not act in accordance with either; know this intention of mine, O king of birds, and always laugh at it.

भार्याद्वयं ह्यविदित्वा स्वरूपं स्वीकृत्य चैकां प्रविहायैव चैकाम् । स्नानादिकं कुरुते मूढबूद्धिः व्यर्थं चाहुर्मोक्षभोगौ च नैव । एतत्सर्वं यदि मिथ्या भवेत्तु तदा त्वसौ मां दशतु ह्यहीन्द्रः ॥ ३,२८.

Not knowing the true nature of the two wives, taking one and abandoning the other, the fool performs bathing and the like, which is said to be useless; neither liberation nor enjoyment is attained. If all this should be false, then let the lord of serpents bite me.

गरुड उवाच । भार्याद्वयं किं वद त्वं ममापि तयोः स्वरूपं किं वद त्वं मुरारे । तयोर्मध्ये ग्राह्यभार्यां वद त्वमग्राह्यभार्यां चापि सम्यग्वद त्वम् ॥ ३,२८.

Garuḍa said: Tell me, what are these two wives? Tell me also their true nature, O slayer of Mura. Among them, tell me truly which is the wife to be accepted, and which is not to be accepted.

श्रीकृष्ण उवाच । बुद्धिः पत्नी सा द्विरूपा खगेन्द्र दुष्टा चैका त्वपरा सुष्ठुरूपा । तयोर्मध्ये दुष्टरूपा कनिष्ठा ज्येष्ठा तु या सुष्ठुबुद्धिस्वरूपा ॥ ३,२८.

Śrī Kṛṣṇa said: Intellect is the wife, O king of birds, and she is twofold—one is wicked, the other is of good nature. Of the two, the wicked one is the younger, and the elder is of the nature of good intellect.

कनिष्ठया नष्टतां याति जीवः सुतिष्ठन्त्या याति योग्यां प्रतिष्ठाम् । कनिष्ठायाः शृणु वक्ष्ये स्वरूपं श्रुत्वा तस्यास्त्यागबुद्धिं कुरुष्व ॥ ३,२८.

By the younger, the soul is led to ruin; by the steadfast one, it attains a worthy state. Hear now the nature of the younger; having heard, develop the resolve to abandon her.

जीवं यं वै प्रेरयन्ती कनिष्ठा काम्यं धर्मं कुरुते सर्वदापि । क्व ब्राह्मणाः क्व च विष्णुर्महात्मा क्व वै कथा क्व च यज्ञाः क्व गावः ॥ ३,२८.

The younger, always impelling the soul, causes it to perform desired actions; where are the brāhmaṇas, where is the great-souled Viṣṇu, where are the scriptures, where are the sacrifices, where are the cows?

क्व चाश्वत्थः क्व च स्नानं क्व शौचमेतत्सर्वं नाम नाशं करोति । मूढं पतिं रेणुकां पूजयस्व मायादेव्या दीपदानं कुरुष्व ॥ ३,२८.

Where is the aśvattha tree, where is bathing, where is purity? All this she utterly destroys. Worship the foolish husband, honor Reṇukā, and offer lamps to the goddess Māyā.

सुभैरवादीन् भज मूढ त्वमन्ध हारिद्रचूर्णन्धारयेः सर्वदापि । ज्येष्ठाष्टम्यां ज्येष्ठदेवीं भजस्व भक्त्या सूत्रं गलबन्धं कुरुष्व ॥ ३,२८.

O fool, worship Subhairava and others, always wear turmeric powder; on the eighth day of the bright fortnight, worship the goddess Jyeṣṭhā with devotion, and tie a thread around your neck.

मरिगन्धाष्टम्यां मरिगन्धं भजस्व तथा सूत्रं स्वगले धारयस्व । दीपस्तंभं सुदिने पूजयस्व तत्सूत्रमेव स्वगले धारयस्व ॥ ३,२८.

On the eighth day of the month of Mārgāśīrṣa, worship Marigandha, and likewise wear a thread around your neck; on an auspicious day, worship the lamp-post, and wear that thread around your neck.

महालक्ष्मीं चाद्यलक्ष्मीं च सम्यक्पूजां कुरु त्वं हि भक्त्याथ जीव । लक्ष्मीसूत्रं स्वागले धारयस्व महालक्ष्मीवान् भवसीत्युत्तरत्र ॥ ३,२८.

Worship Mahālakṣmī and Alakṣmī properly with devotion, O soul; wear the Lakṣmī-thread around your neck, and you will become possessed of Mahālakṣmī in the future.

विहाय मौञ्जीदिवसे भाग्यकामः सुगुग्गुलान्धारयस्वातिभक्त्या । सुवासिनीः पूजयस्वाशु भक्त्या गन्धैः पुष्पैर्धूपदीपैः प्रतोष्य ॥ ३,२८.

On the day of the sacred girdle, desiring good fortune, wear fine guggul with great devotion; quickly worship married women with devotion, pleasing them with scents, flowers, incense, and lamps.

वरार्तिक्यं कांस्यपात्रे निधाय कुर्वार्तिक्यं देवतादेवतानाम् । पिचुमन्दपत्राणि वितत्य भूमौ नमस्व त्वं क्षम्यतां चेति चोक्त्वा ॥ ३,२८.

Place the ritual lamp for the gods in a bronze vessel, spread leaves of the Picumanda tree on the ground, bow down, and say, 'Forgive me.'

महादेवीं पूजयस्वाद्य भक्त्या सद्वैष्णवानां मा ददस्वाप्यथान्नम् । सद्वैष्णवानां यदि वान्नं ददासि भाग्यं च ते पश्यतो नाशमेति ॥ ३,२८.

Now worship the great goddess with devotion; never give food to those who are not true Vaishnavas. If you do give food to true Vaishnavas, your fortune will not perish before your eyes.

स्ववामहस्ते वेणुपात्रे निधाय दीपं धृत्वा सव्यहस्ते पते त्वम् । उत्तिष्ठ भोः पञ्चगृहेषु भिक्षां कुरुष्व सम्यक्प्रविहायैव लज्जाम् ॥ ३,२८.

Place a lamp in a bamboo vessel in your left hand, hold it with your right hand, and go, saying, 'Rise, O lord, collect alms from five houses, having cast aside all shame.'

आदौ गृहे षड्रसान्नं च कुत्वा जगद्गोप्यं भोजनं त्वं कुरुष्व । तच्छेषान्नं भोजयित्वा पते त्वं तासां च रे शरणं त्वं कुरुष्व ॥ ३,२८.

First, prepare food with six tastes in the house for the world-protecting goddesses; after feeding them the remnants, O lord, take refuge in them.