THE GARUDA PURANA 61 страница

95. So far as actions thrive, so far as desire subsists, so far as organs are active, there can be little talk of realizing the Self.

96. So far as one takes pride in body, so far as affection for worldly objects is there, so far there is persistence in efforts, so far as desire to do is there.

97. So far as mind is not steady, so far as one does not meditate on scriptures, so far as Guru’s blessing is not there, there can be little talk of realizing the Self.

98. Penance, vow, pilgrimage, muttering of mantras sacrifice, worship, talk of the Vedas and Sastras are meaningful only when one knows Reality.

99. Therefore, by all efforts and in all conditions, focus your attention on atman, O bird, if you desire release.

100. Tortured by the threefold suffering one should take shelter in the shade of the tree of moksa which has blossoms of dharma and knowledge and fruits of heaven and release.

101. Therefore, one should derive knowledge of Reality from one’s preceptor. Thus one is easily released from the bondage of one’s actions.

102. Now, hear, I shall tell you the last step by which one can attain the final goal.

103. When the hour of great departure arrives he should without fear cut off all attachments with the weapon of detachment.

104. The calm man should leave the house, start on pilgrimage and bathe in the holy waters. Then having prepared a seat as prescribed he should sit upon it with detachment.

105. With a pure mind he should meditate upon the pure, three-syllabled Om signifying brahman. Without forgetting the brahma-blja one should conquer the breath and control the mind.

106. He should control the organs from the objects of senses with intellect as his companion. The mind drawn away by the actions should be possessed for the good by the intellect.

107. “I am brahman the supreme shelter. I am brahman the highest stage, ” having thus concluded he should concentrate his personal self on the universal self.

108. Pronouncing Om the one-syllabled brahman and remembering me whosoever leaves his body obtains the highest state.

109. Where the hypocrites devoid of knowledge and self-control do not reach, the wise obtain that state.

110. The wise who are without ego and infatuation who have left attachment and vices, who contemplate on soul, whose desires have turned back, who are free from the effects of joy and sorrow, attain that imperishable state.

111. He obtains release who bathes in the holy tirtha of mind whose pond is knowledge, water is truth and which is devoid of filth of attachment and envy.

112. Whosoever meditates on me with full devotion without attachment for any worldly object, who has imbibed complete awareness and whose mind is all pleasure.

113. With a desire to die whosoever leaves his houseand stays in a holy place where he breathes his last, can obtain release.

114. Ayodhya, Mathura, Maya, Kasi, KancI, Avantika Purl and Dvaravatl— these seven places of pilgrimage can grant release.

115. Thus I have told you, O Garuda, about the ways of release. Preaching the same with knowledge and control, one may obtain release.

116. Those who have realized self can get release.

Those who resort to the ritual can go to heaven. Those who commit sins go to hell. Others rotate on the wheel of birth and death. 1

Suta said 1 1 7. Thus, having received the answer of his queries from the mouth of the lord, Garuda was delighted and he bowed to the lord of the world.

118. “My doubts have been cleared, O lord, by your words’’ — so saying he took leave of Visnu and went to the hermitage ofKasyapa.

119. One may assume body sooner or later after death..

There is no inconsistency in this approach.

1. The Bhagavadgita declares that after leaving the worne-out or diseased body the soul enters the new one immediately, as a man discarding worne-out clothes puts on new ones. But this is not true of each and every individual soul. Some souls wander in aerial bodies for indefinite time, some go to heaven, some to hell, staying in either place till their merits or sins are exhausted (ksine punye martyalokam visanti). Some enter the womb very soon, to reap the fruits of their actions in human, animal or other form on the globe of this earth.

120. Garuda repeated what he had heard from the lord.

Marlca was also delighted on hearing the words of Lord Visnu.

121. O brahmanas, I have removed your doubts and told you the most wonderful Purana known as Garuda.

122-123. Garuda got it from Visnu. Bhrgu got it from Garuda, Vasistha from Bhrgu, Vamadeva from Vasistha, Parasara from Vamadeva, Vyasa from Parasara and I from Vyasa. Thus I have told you the secret of lord Visnu.

124. A man who hears the same or narrates the same is blessed with pleasure here as well as hereafter.

125. Whatsoever sorrows having been told about them who go to the city of Yama, whosoever hears about them gets release.

126. After hearing about the results of actions described here, men may become averse to pleasures. The account is, therefore, meaningful for the listener.

127. O ye that have controlled your organs, praise the lord from whom this voice has come out like a stream of nectar, by drinking (or hearing) even a drop or a handful of syllables of which a man may attain union with Paramatman.

Vyasa said:

128. The sages were fully satisfied having drunk the Vaisnavl nectar of words coming out of the mouth of Suta, replete with the essence of scriptures.

129. They praised the Suta who knew the essence of the sastras.

130. Thus having heard through the mouth of Suta the words of lord Visnu allaying the doubts of Garuda the sage Saunaka was fully satisfied.

131. The sages honoured Suta with liberal praise saying, “O Suta you deserve a very high praise. ” Then they bade him farewell, the sacrifice being over.

132. This holy Garuda Purana destroys sins committed by the listeners. This should be heard therefore.

133. Having heard the Purana, gifts of bed, etc., should be given in charity or else it would not be fruitful.

134. First of all, this Purana should be worshipped, then the reciter with the fee in cash, clothes, ornaments and cows.

135. To obtain merit the reciter should be honoured devoutly with gifts of gold, corn, earth and other things.

136. The man who hears it or narrates it gets rid of fierce tortures in hell and shaking off his sins aside enters heaven where he enjoys the company of celestial nymphs.

BRAHMA (MOKSA) KANDA.

CHAPTER ONE.

Classification, of the Pur anas. The Nature of Deities 1. The lord of Yadavas, 1 accompanied by his elder brother Balarama, 2 looked splendid in the battle-field — the lord who was a thunderbolt to the enemy, the best and the noblest among men, cupid incarnate to the women, kith and kin of the cowherds, chastiser of the wicked kings, a loving child to his parents, Yama to the lord of Bhojas 3 as ordained by fate, the transcendental soul for meditation on the part of’Yogins. 1

2. Salutation to lord Narayana, 5 the source of the universe. After paying due homage to the lord, I shall narrate his story.

3. The great sages, Saunaka and others preached spirituality and practised penance in the holy region of Naimisa. 6

1. Vrsrandm pati — lord of the descendents of VYsni, an ancestor of lord Krsna.

2. Balarama — The elder brother of Sri Krsna, son of Vasudeva and Rohini was the incarnation of §esa, the serpent chief. — PE., p. 99.

3. Bhojas — a branch of Yadu dynasty inimical to the Vrsnis.

4. Lord Krsna is called the greatest of Yogins (Yogisvara).

5. Lord Visnu is called Narayana because he abides in the waters of the ocean: Manu I. 10.

6. Naimisa or NaimiSa, mod. Nimsar. It is situated in the Sitapur district in the Uttara Pradesa, on the left bank of the

Gomati river. The place is so called because the rim ( nimi) of the revolving wheel of virtue was shattered here and Virtue had to make a permanent abode in the region ( Vayu 2. 7). Or the place is so called because here an army of asuras was destroyed by the sage Gauramukha in a twinkling of an eye (Varaha Purana). On the authority of the Matsya Purana A. A. Borooah (Ancient Geography of India) places it about the confluence of the Gomati and the Ganges. It was sacred in the Krta age, as Puskara in the Treta, Kuruksetra in the Dvapara and the Ganges in the Kali age.

4. They had conquered their senses, regulated their diet, were devoted to truth. They worshipped Visnu, the primeval preceptor of the universe with supreme devotion.

5. Versed in the knowledge of sastras, invested with supreme glory they meditated on brahman — the eye of the universe and practised penance in the Naimisa region.

6. Some worshipped the lord of sacrifices with sacrifices.

Some worshipped the lord incarnate of knowledge through knowledge. Some worshipped him with supreme devotion.

7. Once upon a time, the sages held a council with a desire to ascertain the means of Dharma, Artha, Kama and Moksa. 1

8. Twenty-six thousands of sages reputed for their selfcontrol gathered there. They were accompanied by their disciples and disciples of disciples who could not be counted in number.

9. The pure-souled sages of great lustre who were devoid of malice and attachment assembled there to devise ways for the welfare of the people.

10. How can we create the people’s firm devotion for lord Hari? How could our threefold activity bear fruit for the welfare of the world?

11. The sages were eager to put up such queries to Saunaka. He, the wise man, could very well guess their anxiety. With hands joined in reverence and head bent as a token of modesty he said in reply.

Saunaka said:

12. In the holy hermitage of the Siddhas 2 there abides Suta who is well versed in the Puranic lore. He, the best of the self-controlled, is the disciple of Vyasa. He will answer the queries to your entire satisfaction.

1. Calurvarga — four ends of human life taken collectively are called Purusartha.

2. Siddhas: Some divine beings of great purity and holiness characterized by eight super natural faculties (siddhis), viz. anima, laghima, prapti, prakamya, mahima, Isitva, Vasitva and Kamavasayita.

13. Let us put our queries to him. Thus, Saunaka, accompanied by the sages, went to the hermitage of the Siddhas.

14. Saunaka and the Naimisa-dwelling sages approached Suta and put their queries to him when they found him in proper mood.

The sages said:

O you of good vow, please know that we have come to you as guests and wc expect that you will receive us as such.

15. By what means and in what manner with sacred ablution, gifts, etc. shall lord Visnu be worshipped so that he may be gratified thereby.

16. Please tell us your conclusive answers to our query so that they may serve as the means of our final release.

Sula said:

O sages, listen, I am going to tell you my conclusive answers to your queries.

17. Having paid homage to lord Visnu, Laksmi, Vayu, Bharati, Sesa, the preceptor Vyasa and lord Krsna I shall answer your queries as far as I understand.

18. There is nothing equal to Narayana, nor has it been nor would it be. In this faith, I accomplish my task, achieving purpose.

Saunaka said:

19. O noble Suta, please tell us why homage is paid to lord Visnu at the very beginning. O you of good vow, do also tell us about the proper procedure of reciting a Purana.

20. You have paid homage to lord Visnu, Laksmi, Vayu, Bharati and Vyasa. Why this order in paying homage?

O Suta of blessed virtue, let us know the reason thereof.

Sula said:

21. Visnu shall be worshipped at the outset — He who is knowable through the Vedas, Sastras and Puranas. He alone is the source of energy and lumination. He alone is worthy of our praise.

22-23. He is the supreme deity, superior to the gods.

He alone is w’orthy of adoration, not Siva or others. The arrogant people who bypass Visnu and pay homage to Siva, Gancsa, Cantjika, Renuka, Surya, Bhairava, Vayu, Sarasvatl, Parvatl and Laksmi are a-Vaisnavas, i. c. averse to the worship of Visnu. 1 The sages have proclaimed thus.

24-25. Hence, one should not bow to each deity separately, for they are not satiated by individual worship.

Whatever worship is rendered unto them they reciprocate partially and at the same time dedicate that worship to the supreme lord Visnu adored by Laksmi and others.

26. O lord of birds, these deities should neither be worshipped nor saluted by brahmins and other castes desirous of salvation, for they are the source of trouble here and hereafter. They can grant the worshipper the dark, inferior regions.

27-28. People in any stage of life 2 should not worship them even in adverse circumstances Those w'ho for the accomplishment of desire worship Laksmi, Brahma, Siva, Indra, Yama, undergo great hardships, great calamities, foul diseases such as leprosy, fistula. Those who vow to Brahma, Rudra, Vayu and other gods, excluding Visnu are called a-Vaisnavas.

29. O great sages, I shall tell you an important secret which you should keep close to the heart and not divulge to any other. O brahmins, you should worship the image of Vayu 3 and not the image of Brahma, Rudra, or other deity.

30-32. When at worship, you should set up an image of Vayu, the symbol of Visnu at an appropriate place. You should worship Visnu, the lord of Laksml, in the appropriate manner. You should thereafter worship the image of Vayu with the remains of gifts. The stupid people who worship Vavu and the rest with fresh garlands, incense and sandal but not with the remains considerably suffer here and hereafter. There is no doubt in this. As an expiation, they should recite Svasti mantras 1 and meditate upon Visnu.

1. This shows the sectarian character of this Kanda.

2. The life of a twice-born is divided into four stages, viz; Brahmacarya, Garhasthya, Vanaprastha and Sannyasa; each consists of a period of twenty-five years, the total extent of the period being one hundred years.

Sat/ij'ur vai Purusali.

3. The deity Vayu is identical with Visnu. When the worship of a deity other than Visnu is forbidden, that of Vayu is allowed. Vayu is a symbolical representation of Visnu.

33. The stupid who bow to the images of Siva, Vayu and others set up by the hypocrites, the followers of Tamasa god Rudra 2 for the attainment of desire suffer eternally.

34. If the best of brahmins have set up an image of Vayu, one should pay homage to the same. If with the remains of offering made to Visnu, Vayu is worshipped, there is not in the least any fault.

35. Vayu, the father of Hanuman, 3 is the preceptor of all. Hanuman is the regular worshipper of Rama. Knowing this, one should pay homage to Visnu as well as Hanuman, the offspring of the great god Vayu.

36-37. There is no other way of paying homage, O best of brahmins, you all should keep this as a guarded secret.

The devotees of Visnu or the followers of the sect should pay homage to Visnu and Visnu alone. By doing so, in an appropriate manner they can acquire virtue.

38. Those who do not worship, even in adversity, any god other than Visnu arc the true devotees of the lord. Those whose minds are diverted to other gods are not the real devotees in any sense. You should not entertain any doubt in this respect.

39. The learned declare those Puranas to be sacred or worth hearing which preach the cult of Visnu from beginning to the end. In the iron age, such Puranas are welcome to attain popularity among the masses.

1. VS. 36. 17.

2. Rudra. Rudras, eleven in number, are the inferior manifestations of Siva who is the head of the group. Emanated from the fire of fury of Brahma he is possessed of Tamoguna.

3. In fact Hanuman was a foster-child of Vayu. His actual parents were lord Siva and Parvati.

40. There are a number of Puranas which preach respective dharmas to the four castes. Stupid people accept their verdict and feel jealous of one another.

41. There is no deity equal to Visnu, no preceptor equal to Vayu, no place of pilgrimage holier than the bank of the Ganges, no devotee of gods equal to the devotee of Visnu.

42. The Puranas devoted to Visnu are called sattvikas. 1 2

These should be preached to the people but not others which cause suffering.

43. In the Kali age, only three principal puranas are devoted to Visnu. Among these the Bhagavata Purana renders more good to the people.

44. The Bhagavata Purana opens with the description of the origin of the universe, Visnu, Brahma, Rudra and others.

45. The wise declare knowledge to be manifold, consisting of various grades — high, low and middling. All that knowledge is found in the Bhagavata Purana. Hence, Bhagavata is the highest of all Puranas.

46. The Visnu Purana comes next, then comes Garuda.

The three are principal Puranas in the Kali age. Garuda contains some additional matter.

47-48. O brahmanas, listen to that speciality. The Garuda Purana is divided into three parts. The first part is called Karma Kanda, the second Dharma Kanda 3 and the third Brahma Kanda. 4 Among these the third part is the best.

1. The Mahapuranas are classified into three categories — Vaisnava, Brahma and Saiva. The Puranas glorifying Visnu are styled as Sattvika;

those glorifying Brahma as Rajasa and those glorifying Agni and Siva as Tamasa. According to this description the eighteen Mahapuranas can be classified into Sattvika, Rajasa and Tamasa as under.

Sattvika: Bhagavata, Vi$nu, Garuda, Matsya, Kurina, Vayu.

Rajasa: Skanda, Padma, Vamana, 'Viraha, Agni, Biavisya.

Tamasa: Brahmanda, Linga, Brahmavaivarta, Markandeya, Brahma, Aditya.

Garuda mentions Aditya instead of Narada.

2. The same as Acarakanda.

3. The same as Dharmakanda.

4. The same as Moksakantja.

Listening to this part grants virtue which is equal to the virtue of listening to complete Bhagavata.

49. When the third part is recited one obtains merit equal to the merit of reciting the Vedas. There can be no second thought in this respect.

50. O brahmins, by listening to the third part of the Purina one obtains merit equal to that one obtains by reciting and understanding the same. Mere recitation awards one-tenth of the merit which accrues to the person who listens to and understands the same.

51. Next in order of merit is the Matsya Purana, then comes Kurma Purana, then Vayu. These three are also Sattvika Puranas. O best of sages, in the sixfold series of Sattvika Puranas, there is lot of knowledge to be discovered.

52. Among the Sattvika Puranas, Matsya and Kurma are inferior, Vayu is middling. Visnu and Bhagavata are superior.

53. Skanda, Padma, Vamana, Varaha, Agni and Bhavisya are Rajasa Puranas. Each of these contains sections on the Rajasa and Tamasa material.

54. They are Rajasa, Rajas being prominent in them.

Those seeking for release should not listen to these sections.

Only the Sattvika part among these Puranas should be listened to — that provides merit equal to that of listening to Garuda.

55. Brahma,. Brahmanda, Brahma vaivarta, Liriga, Markandeya and Aditya are the Tamasa Puranas. Parts of these Puranas are sattvika and rajasa.

56. They should not be listened to by the seekers of truth, for they are Tamasa. O best of sages, there are Sattvika portions in them, listening to which accords merit equal to the merit of listening to Garuda (in part).

57-59. Smaller in size arc the Upapuranas 1 which are eighteen in number. Among these, Visnudharmottara, 1. On the nomenclature of the Upapuranas, authorities differ. PE.

designates the eighteen Upapuranas as under:

Bhagavata, 1 Tattvasara, Nrsimha, Vayu and Hamsa are Sattvika, undoubtedly. By listening to these one secures half of the merit one would receive by listening to Garuda.

( 1 ) Sanatkumara, (2) Narasimha, (3) Naradiya, (4) Sivadharma, (5) Durvasas, (6) Kapila, (7) Manava, (8) Usanas, (9)

Varuna, 60-63. Bhavisya, Brhannarada and Laghunarada consisting of a dialogue between Yama and Narada, Karttika Purana and Brhad Brahmanda are the Rajasa Puranas. By listening to these one gets full enjoyment. One gets onefourth of the merit one would obtain by listening to Garuda. The wise have declared thus. Bhagavata, Siva, Nandi, Pasupata, Rainuka, Bhairava are Tamasa Puranas — so declare the wise who are conversant with the cult of Visnu.

64. Listening to these Puranas imparts merit equal to £ of the merit accruing from listening to Garuda. Bhagavata is the best of all Puranas.

65. By reciting the Purana one gets merit equal to that one would get by reciting the Vedas. One who hears the Purana recited gets half of the merit one gets by hearing the Vedas. If one hears the Purana recited and understands what he hears gets tenfold the merit of the one who hears the Vedas and understands them.

66-67. The reciter (who understands the meaning) gets twice that merit and the commentator or expositor gets even more.

The wise declare that the Purana is equal to the Vedas in the weightiness of purpose and the greatness of glory. It is more valuable than the Vedas so far as the meaning is concerned. This is declared by those who understand the mystery of Visnu.

68. The wise declare that the praise of Visnu and the thousand appellations of the deity recorded in this Purana are the best among those who can bestow merit. Listening to the two obtains tenfold or more merit one earns by hearing the Bharata.

(10) L Kalika, (11) Samba, (12) Saura, (13) Aditya, (14) Mahesvara, (15) Devibhagavata (16) Vasistha (17) Visnudharmottara ( 18) Niiamata.

Other authorities replace Naradiya, Aditya, Vasistha and Niiamata by Parasara, Narada, Brahmanda and Samba.

The Garuda mentions Tattvasara, Vayu and Hamsa ar rng the Upapuranas.

1. By ‘Bhagavata’ Devi bhagavata is meant.

69. In Bharatavarsa 1, in the golden age ( salyayuga ), the daityas 2 are born in the brahmin families. They take some Verses out of the Bharata consisting of 6000 verses and replace them by new ones.

70. The sage Vyasa (the author of this Purana) paid homage to Visnu and composed among the Puranas the Bhagavata Purana, at first, in the glorification of Lord Visnu.

Thereafter he composed Garuda.

7 1. Garuda is one of the principal Puranas as declared in the Sastras. There is no Purana equal to Garuda in the exposition of Vaisnava cult.

72. As Visnu is the best of Gods, as Sudarsana 3 is the best of missiles, as the horse sacrifice 4 is the best of sacrifices, as Rudra is the best among the inferior deities.

73. As the Ganges is the best among the rivers, lotus among the water-plants, Vayu among the superior deities, so Garuda is the best of all Puranas devoted to the cult of Visnu.

1. Garuda (1. 54, 13-14) speaks of Bharata, son of Rsabha and Merudevi. Bharata (derived from Bharata) is the southern Varsa Jambudvipa.

2. The terms, Daityas, Danavas, Asuras denote peoples originally (AIHT, pp. 290-291) and refer to human beings. As the people deviated from the prescribed rules of conduct they were called by such appellations which denoted h ared, opprobrium and abuse.

3. This discus-weapon produced by Visvakarman was given to Mahavisnu to be used by him to destroy the enemies (Vi$nu P. Ams'a 3

Cli. 2). According to another account the fire-god gave the discus-weapon to lord Kfsna to fight against Indra.

4. On the efficacy of Aivamidha (horse-sacrifice) see Manusmrti:

The sacrifice was regarded as a symbol of sovereignty and power. The performer of the sacrifice let loose a horse to wander at will for a year, attended by a guardian. When the horse entered a foreign country, the ruler was bound either to submit or to fight. In this way, the horse returned at the end of a year, with the guardian obtaining or enf orcing the submission princes whom he brought in his train. After the successful return of the horse, the horse was sacrificed amidst great rejoicings.

74. In the Garuda Purana, Visnu is the principal deity.

Being worthy of praise and easy to approach he should be honoured and worshipped at first.

75-76. After Visnu comes the blissful LaksmI who is equally worthy of honour and worship.

O best of brahmins, then comes Vayu, the noblest and the best among the brahmins and the lord of aspirants of Visnu. He should be worshipped when the recitation of a Purana begins.

Next, the Goddess Bharat! should be worshipped as she represents the Goddess speech itself.

77. Next, among men, the sage Vyasa, the author of the Puranas should be worshipped. Being the devotee of Visnu he is entitled to worship.

Saunaka said:

78-79. How is it that the Sage Vyasa comes last in the list of those who are worthy of worship. O you of good vows, tell us the reason thereof.

Siita said:

80. Homage should be paid to Vyasa at the end while homage is rendered to Visnu at the beginning. Visnu is the principal deity in the Puranas and Vyasa the incarnation of speech — words and their meaning. Vyasa cannot be equated with Visnu.

81. O best of sages, out of regard for year, I shall tell you the reason thereof. In the Puranas dominated by Tamoguna, Vyasa is eulogized as a great sage.

82. Enticed by the knowledge of this fac^the asuras and their followers who worship Vyasa at first in preference to Visnu enter the region of pitch darkness. Hence, Vyasa is worshipped at the end. This knowledge is the secret of secrets which should be kept close to the heart.

83-84. Whoever is said to be worthy of homage, should not be accepted as such, for Visnu alone is worthy of worship.

85. Visnu and Vyasa are identical. The Smrtis declare that Vyasa resembles Visnu in many respects.

86. The three — Vayu, etc., are declared to be worthy of worship. 87. In lightening the burden of the earth, Hanuman 1 the son of Maruti is the principal organ of Visnu.

88. Bharati (also called Sarasvati), identical with speech, is the second organ. Sesa 2 is the third organ. The trio is not treated on equal terms with Visnu.

89. They who are declared to be principal deities are worthy of worship. Vayu and the rest are secondary, hence they are not to be worshipped (on equal terms with Visnu).

90. Among Bhima 3 and others Bhisma 4 and Drona 5 are the principal. The noblest of men they are worthy of worship.

Thus I have told you about the relative status of the gods who are more or less worthy of worship. What else do you wish to hear.

CHAPTER TWO.

Puranic Trinity: Brahma, Visnu, $iva: Their respective roles.

Saunaka said:

1. Please tell us how the lord created gods out of the constituents. O sage, I am not aware of the serial order of creation and their traits distinguishing one another.

2. Thus spoken to by Saunaka, Suta said in reply.

1. Hanuman — The son of Anjana by god wind or Marut. For a different version, see note 3, p. 959.

2. Sefa — a celebrated serpent chief having one thousand heads and represented as forming the couch cf Visnu or as supporting the entire world on his head.

3. BHma — third among the sons of Pandu. In age he was junior to Yudhisthira and Arjuna and senior to Nakula and Sahadeva.

4. Bhisma — son of Santanu and Ganga was the ancestor of Pandavas and Kauravas and fought on the side of Kauravas.

5. Drona — taught the Kauravas and Pandavas the science of arms and archery. He fought for the Kauravas but was killed by trickery.

Sula said:

O best of brahmanic sages, you have put a pertinent question to me.

3. Garuda had put the same question to Visnu. I shall tell you, O pious one, what Visnu had proclaimed to Garuda.

Garud. a said:

O blessed one, of the nature of existence, consciousness and bliss, please tell us how this universe came into being?

4. When the process of creation is revealed, your excellence is manifested. I shall like to know the relative superiority of the gods, Brahma, Visnu and others.

5. What arc the means whereby one can attain moksa.

Thus questioned by Garuda lord Krsna spoke in reply.

The lord said:

6. The eternal, indeclinable Visnu is of the basic form.

Because he is all-pervasive, his incarnation as Krsna is known as complete.

7. Manifested in multiforms he becomes one at the time of dissolution.

8. There too, there is a demarcating line. He, the supreme reality, should be known by all means.

9. By knowing him as many, indifferent forms or many and-one or by observing his different traits, forms or components such as existence, consciousness and bliss, one is absolved of tamas immediately.

10-13. When the hour of dissolution arrives, O best of birds, the forms of Visnu that were manifest in different individuals assemble in the all-embracing body of Visnu. O bird, they are united with the root.

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