न हि ध्यानेन सदृशं पवित्रमिह विद्यते । श्वपचान्नानि भुञ्जानो पापी नैवात्र लिप्यते ॥ १,२३०.
There is nothing here as pure as meditation; even one eating the food of outcasts, if sinful, is not tainted by it.
सदा चित्तं समासक्तं जन्तोर्विषयगोचरे । यदि नारायणेऽप्येवं को न मुच्येत बन्धनात् ॥ १,२३०.
The mind of a creature is always attached to the realm of sense objects; if it were so attached to Narayana, who would not be freed from bondage?
सूत उवाच । विष्णुभक्तिर्यस्य चित्ते कं वा जीवो नमेत्सदा । स तारयति चात्मानं तदैव दुरितार्णवात् ॥ १,२३०.
Suta said: Whose heart is devoted to Vishnu, and whom does the soul always bow to? He saves himself at once from the ocean of sin.
तञ्ज्ञानं यत्र गोविन्दः सा कथा यत्र काशवः । तत्कर्म यत्तदर्थाय किमन्यैर्बहुभाषितैः ॥ १,२३०.
Where knowledge is of Govinda, where discourse is of Kashava, and where action is for that purpose—what need is there for many other words?
सा जिह्वा या हरिं स्तौति तच्चित्तं यत्तदर्पितम् । तावेव केवलौ श्लाघ्यौ यौ तत्पूजाकरौ करौ ॥ १,२३०.
That tongue is praiseworthy which extols Hari; that mind is praiseworthy which is offered to him; only those two hands are truly worthy which perform his worship.
प्रणाममीशस्य शिरः फलं विदुस्तदर्चनं पाणिफलं दिवौकसः । मनः फलं तद्गुणकर्मचिन्तनं वचस्तु गोविन्दगुणस्तुतिः फलम् ॥ १,२३०.
The head’s fruit is bowing to the Lord; the fruit of the hands is worship, say the gods; the fruit of the mind is contemplation of his qualities and deeds; the fruit of speech is praise of Govinda’s virtues.
मेरुमन्दरमात्रोऽपि राशिः पापस्य कर्मणः । केशवस्मरणादेव तस्य सर्वं विनश्यति ॥ १,२३०.
Even if the heap of sinful deeds is as great as Meru or Mandara, it is all destroyed by remembrance of Kesava.
यत्किञ्चित्कुरुते कर्म पुरुषः साध्वसाधु वा । सर्वं नारायणे न्यस्य कुर्वन्नपि न लिम्पति ॥ १,२३०.
Whatever action a person performs, good or bad, if he dedicates it to Narayana, he is not stained even while acting.
तृणादिचतुरास्यान्तं भूतग्रामं चतुर्विधम् । चराचरं जगत्सर्वं प्रसुप्तं मायया तव ॥ १,२३०.
From grass up to the four-faced one, the fourfold host of beings, all moving and unmoving things in the world, are asleep in your maya.
यस्मिन्न्यस्तमतिर्न याति नरकं स्वर्गोऽपि यच्चिन्तने विघ्नो यत्र नवा विशेत्कथमपि ब्राह्मोऽपिलोकोऽल्पकः । मुक्तिञ्चेतसि संस्थितो जडधियां पुंसां ददात्यव्ययः किञ्चित्रं यदयं प्रयाति विलयं तत्राच्युते कीर्तिते ॥ १,२३०.
He whose mind is placed in that one does not go to hell; even heaven is hindered by thinking of him, and the Brahma-world is insignificant. If liberation is established in the mind, the imperishable gives it even to those of dull intellect. What wonder that all dissolves when Acyuta is praised?
अग्निकार्यं जपः स्नानं विष्णोर्ध्यानञ्च पूजनम् । गन्तुं दुः खोदधेः कुर्युर्ये च तत्र नरन्ति ते ॥ १,२३०.
Those who perform fire rituals, recitation, bathing, meditation on Vishnu, and worship, do so to cross the ocean of suffering; they attain that goal.
राष्ट्रस्य शरणं राजा पितरो बालकस्य च । धर्मश्च सर्वमर्त्यानां सर्वस्य शरणं हरिः ॥ १,२३०.
The king is the refuge of the kingdom, fathers of the child, dharma of all mortals, and Hari is the refuge of all.
ये नमन्ति जगद्योनिं वासुदेवं सनातनम् । न येभ्यो विद्यते तीर्थमधिकं मुनिसत्तम् ॥ १,२३०.
Those who bow to Vasudeva, the eternal source of the world—O best of sages—there is no pilgrimage greater than them.
अनर्घरत्नपूजाञ्च कुर्यात्स्वाध्यायमेव च । तमेवोद्दिश्य गोविन्दं ध्यायन्नित्यमतन्द्रितः ॥ १,२३०.
One should offer priceless gems and study the scriptures, always meditating on Govinda with unwavering diligence.
शूद्रं वा भगवद्भक्तं निषादं श्वपचं तथा । द्विजजाति समंमन्यो न याति नरकं नरः ॥ १,२३०.
Whether a Shudra, a devotee of the Lord, a Nishada, or an outcaste, one who regards them as equal to twice-born does not go to hell.
आदरेण सदा स्तौति धनवन्तं धनेच्छया । तथा विश्वस्य कर्तारं को न मुच्येत बन्धनात् ॥ १,२३०.
One always praises the wealthy with respect, desiring wealth; likewise, who would not be freed from bondage by praising the creator of the universe?
यथा प्राप्तवनो वह्निर्दहत्यार्द्रमपीन्धनम् । तथाविधः स्थितो विष्णुर्योगिनां सर्वकिल्विषम् ॥ १,२३०.
Just as fire burns moist wood as soon as it is obtained, so Vishnu, present in such a way, burns away all sins of yogis.
आदीप्तं पर्वतं यद्वन्नाश्रयन्ति मृगादयः । तद्वत्पापनि सर्वाणि योगाभ्यासरतं नरम् ॥ १,२३०.
Just as animals do not approach a blazing mountain, so all sins avoid a man devoted to the practice of yoga.
यस्य यावांश्च विश्वासस्तस्य सिद्धिस्तु तावती । एतवानेव कृष्णस्य प्रभावः परिमीयते ॥ १,२३०.
The measure of one's attainment is equal to the extent of one's faith; only thus is the greatness of Krishna to be understood.
विद्वेषादपि गोविन्दं दमघोषात्मजः स्मरन् । शिशुपालो गतस्तत्त्वं किं पुनस्तत्परायणः ॥ १,२३०.
Even out of enmity, remembering Govinda, the son of Damaghoṣa, Śiśupāla, attained the ultimate truth—how much more so, then, for one devoted to Him?
श्रीगरुडमहापुराणम् २३१ सूत उवाच । नारसिंहस्तुतिं वक्ष्ये शिवोक्तं शौनकाधुना । पूर्वं मातृगणाः सर्वे शङ्करं वाक्यमब्रुवन् ॥ १,२३१.
Sūta said: I will now recite the praise of Narasiṃha, as spoken by Śiva to Śaunaka; formerly, all the Mothers addressed these words to Śaṅkara.
भगवन् भक्षयिष्यामः सदेवासुरमानुषम् । त्वत्प्रसादाज्जगत्सर्वं तदनुज्ञातुमर्हसि ॥ १,२३१.
"Lord, by your grace, we wish to consume all beings—gods, asuras, and humans; you ought to permit this entire world."
शङ्करौवाच । भवतीभिः प्रजाः सर्वा रक्षणीया न संशयः । तस्माड्वोरतरप्रायं मनः शीघ्रं निवर्त्यताम् ॥ १,२३१.
Śaṅkara said: "All living beings must be protected by you, without doubt; therefore, quickly turn your minds away from this excessive desire."
इत्येवं शङ्करेणोक्तमनादृत्य तु तद्वचः । भक्षयामासुरव्यग्रास्त्रैलोक्यं सचराचरम् ॥ १,२३१.
Yet, disregarding Śaṅkara's words, they eagerly began to devour the three worlds, both moving and unmoving.
त्रैलोक्ये भक्ष्यमाणे तु तदा मातृगणेन वै । नृसिंहरूपिणं देवं प्रदध्यौ भगवाञ्छिवः ॥ १,२३१.
As the Mothers were consuming the three worlds, the blessed Śiva meditated upon the god in the form of Narasiṃha.
अनादिनिधनं देवं सर्वभूतभवोद्भवम् । विद्युज्जिह्वं महादंष्ट्रं स्फुरत्केसरमालिनम् ॥ १,२३१.
He meditated on the god who is without beginning or end, the source of all beings and existence, with a tongue like lightning, great fangs, and a mane that sparkles.
रत्नाङ्गदं समुकुटं हेमकेसरभूषितम् । खोणिसूत्रेण महता काञ्चनेन विराजितम् ॥ १,२३१.
Adorned with jeweled armlets and a splendid crown, decorated with golden mane, and shining with a great golden thread around his waist.
नीलोत्पलदलश्यामं रत्ननूपुरभूषितम् । तेजसाक्रान्तसकलब्रह्माण्डोदरमण्डपम् ॥ १,२३१.
His complexion dark as the petal of a blue lotus, adorned with jeweled anklets, his radiance filling the entire pavilion of the universe.
आवर्तसदृशाकारैः संयुक्तं देहरोमभिः । सर्वपुष्पैर्योजिताञ्च धारयंश्च महास्त्रजम् ॥ १,२३१.
His body was covered with hairs like whirling circles, adorned with all flowers, and he wore a great garland.
स ध्यातमात्रो भगवान्प्रददौ तस्य दर्शनम् । यादृशेन रूपेण ध्यातो रुद्रैस्तु भक्तितः ॥ १,२३१.
As soon as the blessed Lord was meditated upon, he granted his vision, appearing in the very form in which he was worshipped by the Rudras with devotion.