Discussion between Krishna and Garuda on prayer of Brahma ||12||
1Sri Krishna said: -The noble Brahma, the devotee of Vishnu who was seated on the lotus entered the lotus-stalk. He meditated upon lord Vishnu who though non-dual and quality less is the cause of his origin.
2Brahma, the perpetual devotee of Hari, o lord of birds, “Vas swayed by ignorance when he meditated upon the source of his birth.
3As the mind of Vishnu is constituted of nothing but desire, to his utmost he indulges in self-reflection.
4In the form of Hari, O lord, there exit both simultaneously, illusion and knowledge. But the two remain invisible like moving water in the clouds.
5-6Sometimes, he manifests both, there being a distinct purpose for this manifestation. Now, hear attentively how the lord himself declared his holy form, devoid of differences as it is known to the Vedas, but which Brahma with his limited capacity is not capable of knowing, as he (Brahma) does not realize his form to be identical with Vishnu. O lord of birds, there is no ignorance in this conception.
7-8Similarly, Brahma is incapable of knowing the form of Lakshmi. Not to speak of others, O lord of birds, Brahma does not know the form of both Vishnu and Lakshmi. The Vedas know the form of Vishnu in entirety. So does Lakshmi.
9O lord of birds, since Brahma with his circumscribed knowledge does not know the form of Vishnu, he is charged with the fault of eternal ignorance not conditioned by time or place.
10Brahma entered the lotus-stalk but he could not visualize Vishnu, the source of his being. Thereafter, Brahma heard from the lotus-stalk a voice containing two syllables O Brahman, perform tapa-penance.
11Recognizing clearly that it was the voice of the lord enjoining penance, he practiced penance at the feet of the lord, just for his pleasure.
12O lord of birds, then lord Vishnu manifested himself to confer favour to his best devotees. Then the great god Brahma looked at the four-armed Lord Vishnu with eyes resembling full blown lotus.
13The lord wore Srivatsa gem on his chest and the Kaustubha round his neck. He looked with the most agreeable and affectionate glance.
14At the sight of compassionate Vishnu who is fascinated by his devotees, Brahma knelt and worshipped him with devotion. With his soul engrossed in meditation he, the eminent devotee, lauded Hari thus.
15O lord of Lakshmi, O lord of the world, abode of the people, goddess Lakshmi does not know your real form. By your grace, she understands your qualities which are known to the Vedas.
16Still Lakshmi does not know your traits. in entirety. Nothing remains which the Vedas have not covered up. There are yet some distinct traits which are not expressed by the Vedas.
17Some special traits are declared in the Vedas which are known only to the aspirants. 0 lord, at first, the four Vedas, Rig, Yajus, Saman and Atharvan-know them rightly.
18The Vedas are so called because they know the lord. So do the Puranas, Mahabharata and Mahabharata texts. Goddess Lakshmi too knows of the traits of Vishnu as large in number as they come within her knowledge.
19She knows the distinct qualities of the lord which are mentioned in the Vedas, as far as her capacity permits. She knows the traits in general but not in particular.
20I too know certain traits declared in the Vedas as far as my capacity, by the favour of Lakshmi as well as yours.
21There are still certain traits which remain unknown to many. But Sesha, the Serpent-chief knows them too. These remain hidden to others due to their bad Karman.
22Sesha knows those traits which are known to many as far as he is able to know. Thereafter, he knows those too, which are hidden to others. He is, therefore, called the one who has the knowledge of all traits of Vishnu.
23The lord of Uma, Hara, knows, by your favour, the traits of the lord as far as his capacity. 0 lord, therefore, he is called the one who has obtained what is not accessible to others. O lord, when he knows my regions he knows your form as well.
24O lord, you are eternal, indestructible super consciousness. I cannot make a better choice among many.
The gods who incarnate on earth are devoid of knowledge, absorbed in the objects of senses.
25The gods who are absorbed in the objects of senses are attached to outward pleasures. The gods who are attached to sexual pleasures talk in vain of liberation.
26O lord, there is no distinction between your nature and that of the lord. Since you possess no material body there cannot be eternal ignorance associated with you.
27You possess a body eternally constituted of bliss and knowledge. Still the devotees regard, you have a physical body. Since you have no physical body, their calling you a bodiless one should only be correct.
28My homage to you, O bodiless one who are devoid of Ego or attachment. I too am devoid of physical body and unattached to outward objects.
29-30O lord, the objects of enjoyment woman, heaven, silken clothes, garlands come within the range of my material desires, still I am devoid of any material desire. Rudra, etc., invested with physical bodies and attached to outward objects are possessed of ignorance, O bird.
31O lord, I become attached to women. I wear silken clothes and put on garlands, just for the propitiation of lord Vishnu, not for my physical enjoyment.
32-36I have no other desire, except the attainment of eternal bliss. I am not, therefore, attached to outward pleasures nor my wife too is attached to them. Though not actually stupid she appears to be stupid. To the wise she appears to be wise. To the stupid she appears to be stupid. O lord, I possess as much of knowledge as is possessed by Vasudeva. As much knowledge is possessed by Vasudeva, so much knowledge is possessed by the wise men of straight nature. The stupid men of complex nature are characterized by the intricacy of ignorance. I have a perfect vision of knowledge as distinct and clear as the perception of an object m the light of the sun. Vasudeva possesses as much of knowledge as the perception of an object in the light of a lamp. Vayu is inferior to us both, though his inferiority is not too visible. Hence, one. should not think of complete knowledge to be present in Vayu. Thus, I have explained to you the extent of knowledge in the lord as well as in Vayu and others till they obtain release.
37The five Rijus attain knowledge at release; Vayu and others at dissolution; Gayatri suffers stupefaction either at dissolution or at re-creation.
38O lord of lords, Bharati is at par with Gayatri. Those who are versed in the principles of knowledge related to Vishnu should know all about this.
39I too suffer from illusion, sometimes but this illusion is assumed for stupefying Daityas, so that the supreme god Vishnu may be gratified thereby. Like an ignorant person I put queries for stupefying people.
40As darkness does not exist with the rise of the sun so ignorance does not exist with the rise of knowledge.
I know reality for certain, still I assume listening to, as if I know it not.
41-42Men of complex nature, though they have passed through hundred births, remain in ignorance so long as they do not realize Self. After they have realized Self there remains no ignorance.
43O lord of gods, after passing through series of births and realizing Self I obtained complete knowledge.
44But the great sages have declared that even when passing through the series of births and before attaining to complete integration I possessed a complete knowledge of the Self. 0 great lord, Sarasvati, who was born as Samjna, has no ignorance.
45No notion of ignorance should be ascribed to Brahma and Vayu. Now I relate to you a secret which every aspirant shall desire to know.
46Among incarnations, Bharati is knowledge incarnate, devoid of all sorrows.
47For stupefying Daityas she professes to be sorrowful. partially. In fact, she imbibes no sorrow whatsoever.
48-49For a short while, when the realized object deludes the grasp, there is ignorance. But in the basic form, there is no ignorance in Bharati. How can there be one in Sarasvati?
50So Sarasvati never incarnates partially. O slayer of Madhu, I too do not incarnate in part.
51-54She and myself are possessed of knowledge. Vayu who incarnates in part possesses strength and knowledge in the original form but less when he incarnates. Strength and knowledge are manifest in Vayu in all incarnations, though the proportion is less in Treta than in any other age.
55As much of strength and knowledge as he reveals in Treta, the same he manifests when lie incarnates in Dvapara.
56As much of strength and knowledge as he manifests in Dvaparam, the same he manifests when he is born in Kali.
57-58Vayu shows his strength and knowledge for stupefying Daityas. O lord, those who recognize difference in each incarnation of Vayu go to dark regions. They are Daityas, not Devas. We find no difference between Vayu and Hari as we investigate into the nature of Hari.
59I sever the tongues of those who reproach Hari. Vayu incarnates on earth with that object in view.
60[The following should bs avoided as they amount to the censure of Vishnu.] To think that Lord Vishnu is devoid of qualities while he is possessed of qualities. To think that he is identical with me, while full of bliss he is not identical with me.
61To think that he takes birth while possessed of eternality, consciousness and bliss he does not take birth.
62To think that he can be cut and severed in parts while he cannot be cut and severed in parts. To think that he can get separated from Lakshmi while he is inseparable from Lakshmi. To think that he suiters from sorrows while in fact he is devoid of sorrows.
63To think that Vyasa and Rama (Parasurama) are not the sage and the Brahmana, to differentiate among Krishna, Rama and other incarnations.
64To think that Rama (son of Dasaratha), Krishna and other incarnations can be vanquished in the battle.
65To think that Lord Krishna worshipped Siva for the continuation of his line by getting offspring. To think that Rama, aggrieved at the separation of Sita, set up the image of Lord Siva (at Ramesvaram).
66To think that Lord Krishna is Vishnu while in his physical form he is composed of five bhutas. To think that man is constituted of supreme consciousness and bliss while in fact man is not · constituted of supreme consciousness and bliss.
67To assume that father, mother and Brahmins are made in the form of Vishnu, while in fact they are not made in the form of Vishnu. To think that lord Vishnu and Rudra are identical in status while in fact Rudra is subordinate to Vishnu.
68To think that lord Vishnu and Surya are identical. To think that Surya is the greatest of deities and Vishnu is his subordinate.
69-70Those who offer homage to the holy fig tree or the sacred basil plant, unless these grow up naturally, and those who overpass Salagrama incur sin in Common with those who censure the lord.
71Those who, being on the verge of liberation, regard the lord as a separate entity come to grief in course of time.
72-73Those who regard the lord as a separate entity are stupid. Those who pay homage to the plants, unless these grow naturally, should be regarded as Asuras.
74-75Neglecting the holy fig-tree, devoid of boughs, those who pay respects to the holy basil plant less than two months old or a young cow that has not delivered-should be declared asuras.
76Life beginning with the plants and ending with humanity constitutes my arms. Full one hundred years of my life constitute an age of Kali.
77The period of Kali is counted by Kalpas. Life exists though Kali expires. During the day of Brahma the sinners who have strayed from the path of virtue go to the dark regions.
78While staying there they wait for the turn of their destiny while the attendants of Vayu carry out the orders of the lord and torture them severely.
79After the lapse of one hundred years the living beings together with Kali will have their subtle bodies smashed with the thrust of a club by Vayu.
80Gradually, they will enter the dark regions all round.
81Of all the ages, Kali comes at the end. Kali is the foremost of those who slander the devotees of Vishnu.
82-83In this world of mortals or in the world of extreme darkness, there is none equal to Kali who slanders the lord among the devotees of Siva who find pleasure in ignorance and aversion in knowledge. Kali is known as Duryodhana, the endless pain incarnates.
84The wife of Kali hundred percent less in qualities, is known as Alakshmi, popularly known as Manthara.
85-87Hundred per cent less in qualities was Vipracitti. Then came Jarasandha, Kalanemi and Karitsa. The latter was hundred per cent less in qualities. Less by five per cent in. qualities were Madhu and Kaitabha, also known as Hamsa and Hidambaka. Bhauma was equal to Vipracitti.
88Less by eight per cent in qualities was Hiranyakasipu. Less by three per cent in qualities was the great Asura Hiranyaksha.
89Maniman was equal to him in qualities. Baka was a little inferior to Maniman. The great Asura Taraka was less by twenty per cent in qualities.
90Sambara, the tormentor of people was less by six percent in qualities. Salva the meanest of the Daityas, was equal to Sambara.
91Hidimba was two per cent less in quality than Sambara. Bana was inferior to Hidimba. Then came Kicaka.
92Dvapara Mahaha.sa was equal to Asura Bana. Inferior to him by ten per cent in quality was Namuci, the strongest of Daityas.
93Paka and Ilvala were equal to Namuci. The vilest of Daityas was Vatapi less by four per cent in qualities than Ilvala.
94Dhenuka, the king of Daityas, was less. than one and a half per cent in qualities. The meanest of the Daityas was Kesin less than hail per cent in qualities than Dhenuka.
95The great asura Trinavana was equal to esi. O lord, Hamsa was less by ten per cent qualities than Kesin.
96Tririk was equal to Hamsa and Paurika was equal to him likewise. In the previous birth he was known as Vena.
97Kumbhandaka and Kuparnaka were less by one per cent qualities than him. O lord, Dushasana was equal to Jarasandha.
98The best of Daityas, Vikarna was equal to Kamsa. Less by hundred percent in qualities than Kumbhakarna was Kradhya.
99Less than hundred per cent in qualities was the great asura Satadhanvan. The best of Daityas, Karmari was equal to him.
100Kalakeya was equal to Vena. The meanest of Daityas is equal to his superior.
101This is due to the influence the gods exercise over them. Less by hundred per cent in qualities than Kalakeya was asura Cittaman. The presiding deity of Cittaman was superior to him by hundred per cent in qualities.
102Less by hundred per cent in qualities was the asura Padaman. The presiding deity of the eyes is superior to him by hundred per cent in quality.
103Less by hundred percent in qualities was the asura Saktiman.
104Less by hundred per cent in qualities than Padaman was the great asura Sparsaman.
105Less by hundred per cent in qualities was Candaman. Less by hundred percent in qualities was Sishnaman.
106Less by hundred per cent in qualities was Karma-man. The presiding deities Rudra and others are urged by the deities who lived at the beginning of Kalpas.
107O lord, sometimes they go contrary to your wishes, while I and Vayu, O lord, never go contrary to your-wishes.
108O lord, Rudra and other gods lose their link with their root when they incarnate. Hence, they become powerless.
109O lord of earth, my intellect alone remains unimpaired. Even ·then, O lord, I need sufficient strength to fully offer my praise.
110O Sovereign lord, be compassionate to me who am your constant devotee. Thus, having offered praise Brahma stood before the lord with his palms joined in reverence.