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IN CHAPTERS TITLE

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IN CHAPTERS TEXT

0.05_-_Letters_to_a_Child

0_1967-10-11

1.03_-_To_Layman_Ishii

1.075_-_Self-Control,_Study_and_Devotion_to_God

1.240_-_Talks_2

1.300_-_1.400_Talks

1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)

2.08_-_God_in_Power_of_Becoming

2.14_-_The_Unpacking_of_God

24.02_-_Notes_on_Savitri_I

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS

BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

Book_of_Imaginary_Beings_(text)

PRIMARY CLASS

Mythical_Creature

SIMILAR TITLES

Garuda

TERMS STARTING WITH

Garuda ::: [a mythical bird, chief of the feathered race, enemy of the serpent race, vehicle of Visnu].

Garuda Purana (Sanskrit) Garuḍa Purāṇa One of the 18 principal Puranas of ancient India, relating principally to the birth of Garuda from Vinata.

Garuda (Sanskrit) Garuḍa In Hindu mythology a gigantic half-man and half-bird, born from an egg brought forth by Vinata, wife of Kasyapa, the self-born sprung from time and one of the seven emanators of the world. Symbol of the great cycle or manvantara, Garuda is also an emblem of the sun and the solar cycle. He is made coeternal with Vishnu as one aspect or manifestation of Vishnu himself, who therefore is often described as riding on Garuda as Vishnu in space and time. Garuda’s son is Jatayu who in the Ramayana rushed to rescue Sita when she was carried off by Ravana, the Rakshasa king of Lanka, but was slain in the ensuing conflict.

garuda. (P. garuda/garula; T. khyung/mkha' lding; C. jialouluo; J. karura; K. karura 迦樓羅). In Sanskrit and Pāli, mythical "golden-winged bird," one of the eight classes of nonhuman beings (AstASENĀ) who are often in attendance during sĀKYAMUNI's sermons. In traditional Indian mythology, the garuda was a golden-winged bird who was the deification of the sun's brilliance; thus, like the phoenix in Western mythology, it served as a symbol of fire or flame. Garudas served as the mount of Visnu and were the mortal enemies of NĀGAs and snakes. The garuda was said to be fantastic in size, with a massive wingspan (some texts say as wide as 330 YOJANAs), and carried either a wish-fulfilling gem (CINTĀMAnI) or a talisman around its neck. Its wings were said to be adorned with marvelous gems, and it had a huge gullet that would allow it slowly to digest enormous amounts of food. Garudas are sometimes portrayed in Buddhist art as having the head and wings of an eagle and the body of a man. JĀTAKA stories describe garudas as giant birds, massive in both size and strength, which are capable of splitting the ocean by flapping their wings, creating an enormous breeze known as the garuda wind. The SAMYUTTANIKĀYA mentions that garudas roost in the forest of silk-cotton trees, and their nests are in danger of being crushed by Sakka's (S. sAKRA; INDRA) chariot as it speeds through the forest. Garudas eat only flesh and are the enemies of nāgas, which are their main food. In the jātakas, garudas are said to live on the nāga island of Seruma (also called, simply, NĀGADĪPA). With their garuda wind, they can lift into the air nāgas that are a thousand fathoms long, uprooting the banyan trees around which the snakes wrap themselves. Besides possessing impressive strength, garudas are also described in the jātakas as having supernatural powers, such as in the Sussondī Jātaka, where garudas use their special powers to plunge the whole city into darkness in order to carry off Queen Sussondī. Garudas were formerly considered to be wrathful creatures but, after having been converted by the Buddha, they now protect his teachings. In both mainstream and MAHĀYĀNA materials, garudas are said to pay homage to the Buddha as one of a group of eight mythical classes of nonhuman beings (astasenā): divinities (DEVA), nāgas, demons (YAKsA), celestial musicians (GANDHARVA), demigods (ASURA), half-human half-horse (or half-bird) celestial musicians (KIMNARA), and snake spirits (MAHORĀGA). In Buddhist tantra garudas are a DHARMAPĀLA and appear in the PARIVĀRA (retinue) of various tantric deities, as both companion and mount. In tantric Buddhism there exists a group known as the paNcagaruda (khyung rigs lnga): the garudas of the Buddha, karma, ratna, vajra, and padma families.

garuda


TERMS ANYWHERE

3. In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu"s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

6. mythical birds (S. garuda; T. khyung, mkha' lding; C. jialouluo 迦樓羅

Airavata (Sanskrit) Airāvata [from irāvat moisture-possessing from irā drink, food] Son of Iravati; a vast elephant produced at the churning of the ocean and appropriated by the god Indra. When seated upon Airavata, Indra blesses the earth with rain, i.e., with the water that is drawn up by Airavata from the underworld. According to the Matangalila, Airavata was born when Brahma sang over the halves of the shell from which Garuda hatched, followed by seven more male and eight female elephants.

*astasenA. (T. lha srin sde brgyad; C. tianlong babu; J. tenryu hachibu; K. ch'onnyong p'albu 天龍八部). Sanskrit term for a grouping of eight nonhuman beings associated with the sensuous realm (KAMADHATU); they are often listed as being in attendance when the Buddha speaks the MAHAYANA sutras. There are various lists, but a standard grouping includes divinities (DEVA), dragons (NAGA), demons (YAKsA), demigods or titans (ASURA), demigod musicians (GANDHARVA), mythical birds (GARUdA), half-horse/half-men (KIMNARA), and great snakes (MAHORAGA).

Garuda ::: [a mythical bird, chief of the feathered race, enemy of the serpent race, vehicle of Visnu].

Garuda Purana (Sanskrit) Garuḍa Purāṇa One of the 18 principal Puranas of ancient India, relating principally to the birth of Garuda from Vinata.

Garuda (Sanskrit) Garuḍa In Hindu mythology a gigantic half-man and half-bird, born from an egg brought forth by Vinata, wife of Kasyapa, the self-born sprung from time and one of the seven emanators of the world. Symbol of the great cycle or manvantara, Garuda is also an emblem of the sun and the solar cycle. He is made coeternal with Vishnu as one aspect or manifestation of Vishnu himself, who therefore is often described as riding on Garuda as Vishnu in space and time. Garuda’s son is Jatayu who in the Ramayana rushed to rescue Sita when she was carried off by Ravana, the Rakshasa king of Lanka, but was slain in the ensuing conflict.

cintAmani. (T. yid bzhin nor bu; C. ruyi baozhu; J. nyoihoju; K. yoŭi poju 如意寶珠). In Sanskrit, "wish-fulfilling gem"; in Indian mythology a magical jewel possessed by DEVAs and NAGAs that has the power to grant wishes. The term is often as a metaphor for various stages of the path, including the initial aspiration to achieve buddhahood (BODHICITTOTPADA), the rarity of rebirth as a human being with access to the dharma, and the merit arising from the teachings of the Buddha. According to the Ruyi baozhu zhuanlun mimi xianshen chengfo jinlunzhouwang jing (also known simply as the Jinlunzhouwang jing), which describes in great detail the inexhaustible merit of this gem, the cintAmani is rough in shape and is comprised of eleven precious materials, including gold and silver, and has thirty-two pieces of the Buddha's relics (sARĪRA) at its core, which give it its special power. In the DAZHIDU LUN, the gem is said to derive from the brain of the dragon king (nAgarAja), the undersea protector of Buddhism, or, alternatively, to be the main jewel ornamenting the top of his head. The text claims that it has the power to protect its carrier from poison and fire; other texts say that the cintAmani has the capacity to drive away evil, clarify muddy water, etc. This gem is also variously said to come from the head of a great makara fish (as in the RATNAKutASuTRAs) or the heart of a GARUdA bird (as in the GUAN WULIANGSHOU JING). Other texts suggest that while the king of the gods, INDRA, was fighting with the demigods (ASURA), part of his weapon dropped to the world and became this gem. The bodhisattvas AVALOKITEsVARA and KsITIGARBHA are also depicted holding a cintAmani so that they may grant the wishes of all sentient beings.

dharmapāla. (P. dhammapāla; T. chos skyong; C. fahu; J. hogo; K. popho 法護). In Sanskrit, "protector of the DHARMA"; in Mahāyāna and tantric texts, dharmapālas are divinities, often depicted in wrathful forms, who defend Buddhism from its enemies and who guard Buddhist practitioners from various forms of external and internal dangers. The histories of many Buddhist nations often involve the conversion of local deities into dharma protectors. In Tibet, for example, the worship of dharmapālas is said to have begun in the early eighth century CE at the instigation of PADMASAMBHAVA (c. eighth century), when he was invited to the country by the Tibetan king KHRI SRONG LDE BTSAN. On his arrival, PadmasaMbhava is said to have used his powers to subdue baleful local deities he encountered along the way and spared only those who promised to become dharmapālas. In Tibetan Buddhism, dharmapālas are divided into two groups, the mundane ('jig rten pa), who are worldly deities who protect the dharma, and the supramundane ('jig rten las 'das pa), enlightened beings who appear in wrathful form to defend the dharma. The eight types of nonhuman beings (AstASENĀ) are also sometimes listed as dharma-protectors, viz., GARUdA, DEVA, NĀGA, YAKsA, GANDHARVA, ASURA, KIMNARA, and MAHORĀGA.

eight classes of nonhuman beings. In Sanskrit, AstASENĀ; a listing of eight types of mythical and semi-mythical beings associated with the sensuous realm (KĀMADHĀTU); they are often listed as being in attendance when the Buddha speaks the MAHĀYĀNA SuTRAs. There are various lists, but a standard grouping includes divinities (DEVA), serpent deities (NĀGA), demons (YAKsA), titans (ASURA), demigod musicians (GANDHARVA), mythical birds (GARUdA), half-horse/half-men (KIMNARA), and great snakes (MAHORĀGA). For fuller treatments, see AstASENĀ and entries for the individual beings.

Gaganesvara (Sanskrit) Gagaṇeśvara [from gagaṇa sky or the verbal root gam to go + īśvara lord] The lord of the sky, the lord of those who move; title of Garuda because of his dazzling splendor, for Garuda represents an occult aspect of the sun, most especially as the occult lord of migrating and peregrinating monads within the solar system. Garuda often is represented as a flying or wandering bird.

garuda. (P. garuda/garula; T. khyung/mkha' lding; C. jialouluo; J. karura; K. karura 迦樓羅). In Sanskrit and Pāli, mythical "golden-winged bird," one of the eight classes of nonhuman beings (AstASENĀ) who are often in attendance during sĀKYAMUNI's sermons. In traditional Indian mythology, the garuda was a golden-winged bird who was the deification of the sun's brilliance; thus, like the phoenix in Western mythology, it served as a symbol of fire or flame. Garudas served as the mount of Visnu and were the mortal enemies of NĀGAs and snakes. The garuda was said to be fantastic in size, with a massive wingspan (some texts say as wide as 330 YOJANAs), and carried either a wish-fulfilling gem (CINTĀMAnI) or a talisman around its neck. Its wings were said to be adorned with marvelous gems, and it had a huge gullet that would allow it slowly to digest enormous amounts of food. Garudas are sometimes portrayed in Buddhist art as having the head and wings of an eagle and the body of a man. JĀTAKA stories describe garudas as giant birds, massive in both size and strength, which are capable of splitting the ocean by flapping their wings, creating an enormous breeze known as the garuda wind. The SAMYUTTANIKĀYA mentions that garudas roost in the forest of silk-cotton trees, and their nests are in danger of being crushed by Sakka's (S. sAKRA; INDRA) chariot as it speeds through the forest. Garudas eat only flesh and are the enemies of nāgas, which are their main food. In the jātakas, garudas are said to live on the nāga island of Seruma (also called, simply, NĀGADĪPA). With their garuda wind, they can lift into the air nāgas that are a thousand fathoms long, uprooting the banyan trees around which the snakes wrap themselves. Besides possessing impressive strength, garudas are also described in the jātakas as having supernatural powers, such as in the Sussondī Jātaka, where garudas use their special powers to plunge the whole city into darkness in order to carry off Queen Sussondī. Garudas were formerly considered to be wrathful creatures but, after having been converted by the Buddha, they now protect his teachings. In both mainstream and MAHĀYĀNA materials, garudas are said to pay homage to the Buddha as one of a group of eight mythical classes of nonhuman beings (astasenā): divinities (DEVA), nāgas, demons (YAKsA), celestial musicians (GANDHARVA), demigods (ASURA), half-human half-horse (or half-bird) celestial musicians (KIMNARA), and snake spirits (MAHORĀGA). In Buddhist tantra garudas are a DHARMAPĀLA and appear in the PARIVĀRA (retinue) of various tantric deities, as both companion and mount. In tantric Buddhism there exists a group known as the paNcagaruda (khyung rigs lnga): the garudas of the Buddha, karma, ratna, vajra, and padma families.

garuda

garula. See GARUdA

Hanuman or Hanumat (Sanskrit) Hanumān, Hanumat Monkey-god of the Ramayana. The son of Pavana, god of the winds, or spirit, Hanuman is fabled to have assumed any form at will, wielded rocks, removed mountains, mounted the air, seized the clouds, and to have rivaled Garuda in swiftness of flight. According to the epic, Hanuman and his host of semi-human monkey-beings became the allies of Rama, the avatara of Vishnu, in his war with the Rakshasa-king of Lanka, Ravana, who had carried off Rama’s wife, the beautiful Sita. As advisor to Rama and leader of his army, Hanuman showed unparalleled audacity, wit, and wisdom, thereby accomplishing great feats.

  In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu’s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works

In The Secret Doctrine, fohat is spoken of as the vahana of the “Primordial Seven”; physical forces as the vehicles of the elements; and the sun as the vahana or buddhi of Aditi (I 108, 470. 527n). Again, all gods and goddesses are “represented as using vahanas to manifest themselves, which vehicles are ever symbolical. So, for instance, Vishnu has during Pralayas, Ananta ‘the infinite’ (Space), symbolized by the serpent Sesha, and during the Manvantaras — Garuda the gigantic half-eagle, half-man, the symbol of the great cycle; Brahma appears as Brahma, descending into the planes of manifestation on Kalahansa, the ‘swan in time or finite eternity’; Siva . . . appears as the bull Nandi; Osiris as the sacred bull Apis; Indra travels on an elephant; Karttikeya, on a peacock; Kamadeva on Makara, at other times a parrot; Agni, the universal (and also solar) Fire-god, who is, as all of them are, ‘a consuming Fire,’ manifests itself as a ram and a lamb, Aja, ‘the unborn’; Varuna, as a fish; etc., etc., while the vehicle of Man is his body” (TG 357-8).

“Jatayu is, of course, the cycle of 60,000 years within the great cycle of Garuda; hence he is represented as his son, or nephew, ad libitum, since the whole meaning rests in his being placed on the line of Garuda’s descendants” (SD 2:570-71). Birds have been from time immemorial the emblems of migrating and evolving monads.

Jatayu (Sanskrit) Jaṭāyu King of the vultures, steed of Vishnu and other gods, son of Aruna and Syeni according to the Mahabharata; or son of Garuda according to the Ramayana. Jatayu promised his aid to Rama, and when the demon-king Ravana was carrying off Rama’s wife Sita, the king of birds gave pursuit, but was mortally wounded after a furious battle with Ravana. In the Puranas, when Rama’s father, King Dasaratha, went to the ecliptic to recover Sita from Sani (Saturn), his chariot was consumed by a glance from Sani’s eye, but Jatayu caught the falling king and saved him.

jialouluo 迦樓羅. See GARUdA

karura 迦樓羅. See GARUdA

khyung. See GARUdA

kiMnara. (P. kinnara; T. mi 'am ci; C. jinnaluo; J. kinnara; K. kinnara 緊那羅). A class of wondrous celestial musicians in the court of KUBERA, ranking below the GANDHARVA. In Sanskrit, the name lit. means "How could this be human?" They are said to have human bodies but the heads of horses, but they also are sometimes depicted as little birds with human heads. KiMnara are common decorative figures in Buddhist cave and temple art. The kiMnara is one of the eight kinds of nonhumans (AstASENĀ) who protect the dharma, and they often appear in the audience of Buddhist SuTRAs. The other seven are the DEVA, ASURA, GANDHARVA, NĀGA, YAKsA, GARUdA, and MAHORĀGA.

mahorāga. (T. lto 'phye chen po; C. mohouluojia; J. magoraga; K. mahuraga 摩睺羅迦). A type of demigod in the Buddhist pantheon, the mahorāga are huge subterranean serpents who lie on their sides and rotate in the earth, their rotations causing earthquakes and tremors. They are often propitiated prior to the construction of a shrine, STuPA, or monastery. Iconographically, they are pictured like nāgas, with the head, arms, and torso of a human, and the lower body and tail of a serpent. The mahorāga are one of the eight kinds of nonhumans (AstASENĀ) who protect the dharma, who often appear in the audience of Buddhist SuTRAs; the other seven are the DEVA, ASURA, GANDHARVA, NĀGA, YAKsA, GARUdA, and KIMNARA.

mkha' lding. See GARUdA

nirukti. (P. nirutti; T. nges pa'i tshig; C. yanjiao; J. gonkyo; K. on'gyo 言教). In Sanskrit, "clarification," often referring specifically to the ability to understand the etymology and linguistic usage of a word, phrase, or text. Nirukti is the third of four "analytical" or "unlimited knowledges" (PRATISAMVID), four types of knowledge with which a BODHISATTVA on the ninth of the ten bodhisattva stages (DAsABHuMI; dasabodhisattvavihāra) is endowed. Nirukti and the other three knowledges are treated at length in the MAHĀYĀNASuTRĀLAnKĀRA and the BODHISATTVABHuMI, where nirukti is described as the ability to understand any and all languages, including those of divinities (DEVA) and demigods (YAKsA, GANDHARVA, ASURA, GARUdA, KIMNARA, and MAHORĀGA). Thanks to this linguistic power, bodhisattvas are able to parse the full range of etymological or linguistic expressions attached to all phenomena and make use of this ability to preach the dharma to all potential audiences, with the highest degree of efficacy. This power of nirukti also makes their voices pleasant and understandable to anyone in the world.

Nolini: “Griffin-Golden Hawk + Winged Lion—The piercing eye of soaring aspiration + Upsurging energy of the pure vital—Remember Vishnu’s Garuda + Durga’s lion—With these twin powers you cross safely the borderland between the lower and the upper hemisphere—the twilight world (Night and Day)—Griffin is the guardian God of this passage—dvarapalaka. Mother India—Nolini’s reply to a question from Huta.

pratisaMvid. (P. patisaMbhidā; T. so sor yang dag par rig pa; C. wu'ai jie; J. mugege; K. muae hae 無礙解). In Sanskrit, "analytical knowledge," of which there are four kinds: knowledge of (1) factors or phenomena (DHARMA), viz., one makes no mistakes in understanding causes, conditions, or the relationships pertaining between objects; (2) meaning (ARTHA), viz., to have no limitations with regard to the content, meaning, and analysis of one's teachings; (3) etymology or language (NIRUKTI), viz., the ability to comprehend all languages, including those of the divinities (DEVA) and other nonhuman beings (YAKsA, GANDHARVA, ASURA, GARUdA, KIMNARA, MAHORĀGA), and to penetrate the full range of etymological or linguistic expressions; and (4) eloquence (PRATIBHĀNA), viz., ease in offering explanations and/or the ability to inspire others with one's words. These four types of knowledge are associated with both the attainment of arhatship and the achievement of the ninth of the ten stages (DAsABHuMI) of the BODHISATTVA path. In Chinese, these were known as the "unconstrained knowledges" (wu'ai jie).

Roc (Arabic) rukh. A giant bird, appearing in the Arabian Nights’; equivalent to the Arabian ’anka or phoenix, the Hindu Garuda, and the Persian Simorgh.

Sanghamittā. (S. SaMghamitrā; C. Sengqiemiduo; J. Sogyamitta; K. Sŭnggamilta 僧伽蜜多). In Pāli, "Friend of the Community," proper name of the nun (BHIKsUnĪ) who was the daughter of the Indian king Asoka (S. AsOKA) and sister of MAHINDA (S. Mahendra). According to some accounts, Mahinda and Sanghamittā were twins; others claim, instead, that Mahinda was one or two years her senior. According to Pāli sources, Sanghamittā was born in Ujjeni (S. Ujjayinī) and married to Aggibrahmā (S. Agnibrahmā), with whom she had a son named Sumana. The most detailed account of her life comes to us in the MAHĀVAMSA (c. fifth century CE). There, she is said to have been ordained when she was eighteen years old. When Mahinda went to Sri Lanka and converted King DEVĀNAMPRIYATISSA, the king's daughter Anulā asked to be ordained. Mahinda replied that monks cannot ordain women, but that his sister was a nun and that she should be invited to come from India. Sanghamittā traveled to the island kingdom, bringing along with her eleven other nuns in order to establish her ordination lineage in that new region, as well as a branch from the BODHI TREE. The MahāvaMsa tells us that during her voyage to Sri Lanka, nineteen NĀGAs threatened to use their magic to steal the bodhi tree, but Sanghamittā defended it by taking the form of a GARUdA (the natural enemy of the nāgas). Tradition holds that the bodhi tree she brought took root in ANURĀDHAPURA and it remains to this day an object of worship. Neither Mahinda nor Sanghamittā returned to India. Upon her death, her body was cremated and her remains were enshrined in a STuPA in Cittasālā, near the site of the bodhi tree.

Suki (Sanskrit) Śukī A daughter of the rishi Kasyapa, wife of Garuda, the king of the birds and vehicle of Vishnu; the mythical mother of parrots, owls, and crows (VP 1:21). In some legends, the wife of Kasyapa.

Tamra (Sanskrit) Tāmrā One of the wives of Kasyapa and the mother of Garuda, the mystic chief of the feathered tribe.

The 60,000 sons also represent 60,000 years of the cycle known mystically as Jatayu, the son of Garuda, king of the feathered tribe.

The invariable form of the Puranas is of a dialogue between an exponent or teacher and an inquirer or disciple, interspersed with the dialogues and observations of other individuals. In addition to the Puranas there are 18 subordinate Upa-puranas. The Puranas are popularly classified in India under three categories corresponding to the gunas sattva, rajas, and tamas. Those in which the quality of sattva (purity) prevails are: the Vishnu, Naradiya, Bhagavata, Garuda, Padma, and Varaha Puranas, also called the Vaishnava-Puranas. Those in which rajas (passion) are said to prevail, relating chiefly to the god Brahma, are the Brahma, Brahmanda, Brahma-vaivarta, Markandeya, Bhavishya, and Vamana Puranas. Those in which tamas (inertia) is said to prevail, relating chiefly to the god Siva, are the Matsya, Kurma, Linga, Siva, Skanda, and Agni Puranas.

upapādukayoni. (P. opapātikayoni/upapātikayoni; T. rdzus te skye ba; C. hua sheng; J. kesho; K. hwa saeng 化生). In Buddhist Hybrid Sanskrit, "metamorphic" or "spontaneous birth"; one of the four modes of birth (see YONI) of living beings in the three realms of existence, along with oviparous birth or birth from an egg (andajayoni), viviparous birth or birth from a womb (jarāyujayoni), and birth from moisture (saMsvedajayoni). Beings born via this fourth mode are spontaneously generated and include divinities (DEVA), hungry ghosts (PRETA), denizens of hell (NĀRAKA), and those residing in the intermediate state (ANTARĀBHAVA). In addition, even beings that are generally classified under another mode of birth may in certain circumstances be spontaneously generated, such as human beings who are the first to be born at the beginning of an eon (KALPA) and certain animals, such as NĀGAs and GARUdAs. Unlike the other three modes of birth, beings born via metamorphosis appear spontaneously at their rebirth destiny, are fully mature at the time of their birth, and leave no physical corpse behind at death. A spontaneously born being recognizes his appropriate rebirth destination at the moment of his death and generates a desire to appear in that specific destiny, even if that desire be directed toward a baleful place like the hells. Beings born into SUKHĀVATĪ are said to be born either spontaneously into a lotus flower in the PURE LAND, or, if they are not yet advanced enough to be born directly into the pure land, viviparously to other beings at the outer perimeter of that land. Beings born metamorphically are the most numerous of all the four modes of birth and are regarded as superior.

Vinata (Sanskrit) Vinatā A daughter of Daksha, and the consort of Kasyapa; hence one of the creators of our world. She brought forth an egg from which was born Garuda, the vehicle of Vishnu and, in our world, the symbol of the earth’s greatest time cycle.

Virtually all ancient religions comprised references to birds, sacred and otherwise — for example, the phoenix, the simorgh of the ancient Persians, the ancient Egyptian ibis, golden hawk, and bennu, and Garuda and the kalahansa of ancient India. This last is the white swan of eternity, born in and from the Eternity or the Timeless: “The Nest of the eternal Bird, the flutter of whose wings produces life, is boundless space . . .” (SD 2:293).

Vishnu has many names and is presented in many different forms in Hindu writings. Riding on Garuda, the allegorical monstrous half-man and half-bird, Vishnu is the symbol of Kala (duration), and Garuda the emblem of cyclic and periodical time. Vishnu as the sun represents the male principle, which vivifies and fructifies all things. The Puranas call Ananta- Sesha a form of Vishnu on which the universe sleeps during pralaya. In the allegorical Vaivasvata-Manu deluge, Vishnu in the shape of a fish towing the ark of salvation represents the divine spirit as a concrete cosmic principle and also as the preserver and generator, or giver of life. In the Rig-Veda Vishnu is a manifestation of the solar energy and strides through the seven regions of the universe in three steps. The Vedic Vishnu is not the prominent god of later times.

yoni. (T. skye gnas; C. sheng; J. sho; K. saeng 生). In Sanskrit and Pāli, "modes of birth"; four modes by which sentient beings are born into the three realms of existence (TRAIDHĀTUKA): (1) oviparous birth (andajayoni), viz., beings born from eggs, such as birds, reptiles, fish, and insects; (2) viviparous birth (jarāyuja-yoni), viz., beings born from a womb, such as mammals and human beings; (3) moisture-born (saMsvedajayoni), viz., beings such as maggots generated by rotten meat or mosquitoes born from swamp water, which are understood to be born as the result of the combination of heat and moisture; (4) metamorphic birth (UPAPĀDUKAYONI), viz., spontaneously generated beings, such an divinities (DEVA), hungry ghosts (PRETA), denizens of hell (NĀRAKA), and those residing in the intermediate state (ANTARĀBHAVA). In some interpretations, even beings generally classified in one category may in certain circumstances be born through other modes. For example, although human beings are viviparously born, the five hundred sons of the king of PaNcāla, one of the sixteen ancient kingdoms of India, are said to have been born from eggs, King Māndhātṛ was born from moisture, and the first humans to appear at the beginning of the KALPA are born by metamorphosis. Among animals, although the first three modes of birth are most common, there are also some animals born by metamorphosis, such as NĀGAs and GARUdAs. Finally, among beings that are born through metamorphosis, there are certain types of preta who are said to be born viviparously.

KEYS (10k)

   1 Tsogdruk Rinpoche

NEW FULL DB (2.4M)

   3 China Mi ville
   3 Anonymous

1:This awareness, free from an inside or an outside, is open like the sky.    It is penetrating Wakefulness free from limitations and partiality.    Within the vast and open space of this all-embracing mind,    All phenomena of samsara and nirvana manifest like rainbows in the sky.    Within this state of unwavering awareness,    All that appears and exists, like a reflection,    Appears but is empty, resounds but is empty.    Its nature is Emptiness from the very beginning.    ~ Tsogdruk Rinpoche, The Flight of Garuda,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Get back to work, he would tell himself sternly. There's a garuda to get airborne. ~ China Mi ville,

2:He won't fly on the Balinese airline, Garuda, because he won't fly on any airline where the pilots believe in reincarnation. ~ Spalding Gray,

3:A man attains greatness by his merits, not simply by occupying an exalted seat. Can we call a crow an eagle (garuda) simply because he sits on the top of a tall building. ~ Chanakya,

4:The Vasihnva Puranas are Vishnu Purana, Naradiya Purana, Vamana Purana, Matsya Purana, Garuda Purana, and Shrimat Bhagavata Purana. ~ Shantha N. Nair, in "Echoes of Ancient Indian Wisdom: The Universal Hindu Vision and Its Edifice (1 January 2008)", p. 266,

5:The garuda stood by Isaac’s desk, while his host sat and stared up at him. "So," said Isaac, "why are you here?" Again, Yagharek gathered himself for a moment before he spoke. "I came to New Crobuzon days ago. Because this is where the scientists are. ~ Anonymous,

6:I turn away from him and step into the vastness of New Crobuzon, this towering edifice of architecture and history, this complexitude of money and slum, this profane steam-powered god. I turn and walk into the city my home, not bird or garuda, not miserable crossbreed. I turn and walk into my home, the city, a man. ~ China Mi ville,

7:What you up to, Isaac? They’re so egalitarian . . . well . . . Their society’s all based on maximizing choice for the individual, which is why they’re communistic. Grants the most uninhibited choice to everyone. And as far as I remember the only crime they have is depriving another garuda of choice. And then it’s exacerbated or mollified depending on whether they do it with or without respect, which they absolutely love . . . ~ China Mi ville,

8:This awareness, free from an inside or an outside, is open like the sky.    It is penetrating Wakefulness free from limitations and partiality.    Within the vast and open space of this all-embracing mind,    All phenomena of samsara and nirvana manifest like rainbows in the sky.    Within this state of unwavering awareness,    All that appears and exists, like a reflection,    Appears but is empty, resounds but is empty.    Its nature is Emptiness from the very beginning.    ~ Tsogdruk Rinpoche, The Flight of Garuda,

9:Reading, to a man devoid of wisdom, is like a mirror to the blind; hence, for those who have understanding, Śāstras are only a potter to the knowledge of the truth. "'This is known; this must be known,"--he wishes to hear everything. If one lives for a thousand celestial years he cannot reach the end of the Śāstras. The Śāstras are numerous; life is brief; and there are tens of millions of obstacles; therefore the essence should be understood,--like the swan taking the milk in the water. The Garuda Purana - XVI - 78-84 ~ Anonymous,

10:In the Cymek we call it furiach-yajh-hett: the dancing mad god. I never thought to see one. It came out of a funnel in the world to stand between us and the lawgivers. Their pistols were silent. Words died in throats like flies in a web. The dancing mad god moved through the room with a savage and alien step. It gathered us to it-we renegades, we criminals. We refugees. Constructs that tell tales; earthbound garuda; reporters who make the news; criminal scientists and scientific criminals. The dancing mad god collected us all like errant worshippers, chiding us for going astray. ~ Anonymous,

11:The Garuda Purana is one of the Vishnu Puranas. It is in the form of a dialog between Vishnu and Garuda, the King of Birds... Portions of the Garuda Purana are used by some Hindus as funeral liturgy…. The Garuda Purana starts with the details of the afterlife. The final part of this text is an appeal to self-knowledge as the key to liberation, going beyond austerities and study of the texts: "The fool, not knowing that the truth is seated in himself, is bewildered by the Shastras,--a foolish goatherd, with the young goat under his arm, peers into the well." ~ Sacred Text, in The Garuda Purana Translated by Ernest Wood and S.V. Subrahmanyam (1911),

12:You rest on the circle of Sri's breast, Wearing your earrings, Fondling wanton forest garlands. Triumph, God of Triumph, Hari! The sun's jewel light encircles you As you break through the bond of existence -- A wild Himalayan goose on lakes in minds of holy men. Triumph, God of Triumph, Hari! You defeat the venomous serpent Kaliya, Exciting your Yadu kinsmen Like sunlight inciting lotuses to bloom. Triumph, God of Triumph, Hari! You ride your fierce eagle Garuda To battle demons Madhu and Mura and Naraka, Leaving the other goods free to play. Triumph, God of Triumph, Hari! Watching with long omniscient lotus-petal eyes, You free us from bonds of existence, Preserving life in the world's three realms. Triumph, God of Triumph, Hari! Janaka's daughter Sita adorns you. You conquer demon Dusana. You kill ten-headed Ravana in battle. Triumph, God of Triumph, Hari! Your beauty is fresh as rain clouds. You hold the mountain to churn elixir from the sea. Your eyes are night birds drinking from Sri's moon face. Triumph, God of Triumph, Hari! Poet Jayadeva joyously sings This song of invocation In an auspicious prayer. Triumph, God of Triumph, Hari! As he rests in Sri's embrace, On the soft slope of her breast, The saffroned chest of Madhu's killer Is stained with red marks of passion And sweat from fatigue of tumultuous loving. May his broad chest bring you pleasure too! [1994.jpg] -- from Love Song of the Dark Lord: Jayadeva's Gitagovinda, Translated by Barbara Stoler Miller ~ Jayadeva, You rest on the circle of Sris breast (from The Gitagovinda) ,

13:I Salute That Lord Of Ranga I salute that Lord of Ranga, Who sleeps in the yogic pose, On the bed of Adhisesha, Below the tall dome, Which resembles a lotus bud , And is surrounded by seven ramparts, And which is in between two Kaveri rivers, With his right hand near his crown, And his lotus like merciful left hand, Pointing towards his feet which takes care of us all. Let my mind revel in the form of Ranga Whose form is the epitome of happiness, Whose form is the true knowledge, Whose form is as told in the Vedas, And who is of the form of the comforting moon and beautiful Let my mind revel in the form of Ranga Who is on the banks of river Kaveri, And playfully dispenses mercy, Who is below the Mandhara tree, Where he speedily and prettily plays, And who destroys all asuras, By his play spread over the whole world. Let my mind revel in Ranga, As the one who lives in Sri Ranga, In whom goddess Lakshmi lives, Who is the abode of the universe Who lives in the lotus of our heart, Who lives in the face of the Sun. Who is the abode of mercy, And who lives where good conduct lives. In Him let my mind revel As the one who is saluted in Sri Ranga, Who is venerated by gods like Brahma, Who is venerated by the entire universe, Who is venerated as Mukunda, 13 Who is venerated by lord of devas, Who is worshipped by sages like Vyasa, And who is venerated by sages like Sanaka. Let my mind revel in Him Who is the king of Sri Ranga, Who is the king of gods like Brahma, Who is the king of the holy bird , Garuda, Who is the king of Vaikunta, Who is the king of the king of devas, Who is the king of the three worlds, And who is the king of the entire universe . Let my mind revel in Him As one who protects the city of Sri Ranga, Who has , whose sign is never failing Who is in perfect sleep, Who is in the Yogic sleep, Who sleeps on the ocean, Who takes care of goddess Lakshmi, And in whom the whole world sleeps Let my mind revel in Him As the one who sleeps in the city of Sri Ranga, Who sleeps pretty as a picture, Who sleeps on the king of serpents, Who sleeps on the lap of Nanda, Who sleeps on the lap of Lakshmi, Who sleeps on the ocean of milk, And who sleeps on the banyan leaf. He who sheds his body in this ranga (ground) Never gets embodiment again As Ranga has chakra in His hand, The Garuda is His vehicle, The serpent is His bed And his feet is wetted by river Ganga, Any one reading this octet on the Lord of Ranga, As soon as he gets up in the morning, Will get his wishes fulfilled, And in the end attain salvation 14 ~ Adi Shankaracharya,

   2 Integral Yoga
   1 Yoga
   1 Poetry




   2 The Secret Doctrine
   2 Talks

0 1967-10-11, #Agenda Vol 08, #The Mother, #Integral Yoga    I also have deities (Mother catches hold of three bronze statuettes, immersed with some others under a flood of papers): this is a standing Ganesh; this is Garuda, Vishnus attendant; and this is Shivas bull. And there (a little farther on the table), I keep three Ganeshas: a tiny little silver Ganesh, between the legs of this deity (a modern-looking one), then another Ganesh, I dont know what its made of, and finally a bronze Ganesh. And in there (Mother points to a drawer in which she keeps money), I have three other Ganeshas: a bronze one, a silver one and a gold one! Its because he promised me that he would give me all the money I need, so this way (laughing) he cant say I forget him (or his promise either!).    This particular Ganesh (on the table) was given to me by a little boy maybe two and a half years old. When that little boy was a few months old and till the age of one, his mother always brought him to me and he would cry and scream and make scenes the parents were desperate. Each time I would tell them, Dont worry, all will be well, well be very good friends. Then the parents would look at me in disbelief. Now he is two and half or three, and as soon as he is in the stairway, waitingMo ther, Mother, Mother! (or Ma, I dont know). But when he comes in (he is the first of the family to enter the room), he comes with a flower; and it was he who gave me this Ganesh, but with such consciousness! He is wonderful. Yesterday, he was absolutely exquisite: he comes in first, so self-assured, so joyful, then gestures to me as if to say, Everything is just fine, dont worry! And I speak to himhe doesnt understand a thing of what I say, but he approves gravely. Absolutely exquisite.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen   "In the past when teachers engaged their students, there was no room for any hesitation-they dealt with them as if they had a naked sword blade raised over their heads. They were like the giant golden-winged Garuda, monarch of the feathered kingdom, cleaving through the whale-backed seas and deftly seizing live dragons beneath the waves. Zen monks are like red-finned carp when the peach trees are in blossom, butting their way upstream into the tremendous current, braving the perilous    forked lightning of the Dragon Gate.g They enter realization at the utterance of a single word. They attain cessation at the sound of a single shout. If those who call themselves teachers all behave like dead otters2 and those who call themselves students all behave like dumb sheep,3 the halls of Zen throughout the land, training grounds where Buddhas are singled out, will be rendered utterly useless

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   Even Garuda, who is the fastest of birds, cannot move if he is shackled with iron chains. What is the use of saying that he is a very fast bird? He cannot move, because he has been tied to a peg with strong ropes or chains. Likewise, whatever be our ardour, whatever be our longing or fervour, that would be set at naught by the calls of the earth the demands of the senses, the feelings of the mind, and the loves of the emotions. These are terrific things, and the teacher of yoga has been cautious in laying the basic foundations in the very beginning itself so that these impediments may be obviated to a large extent. No one can be completely free from them, not even the best of sages. One day or the other they will come in some form, but at least they will be in a milder form not in a violent, wind-like form.   The advice intended by these sutras propounding the yamas and the niyamas is that no one, not even the best of students of yoga, can be free from the possibility of a reversion. There is no such thing as the best of students everyone is in some stage which is other than the best. And so, there is always a chance of it being possible for one to listen to the calls of the realms which one has attempted to transcend, inasmuch as the senses, or the means of perception belonging to the earlier stages, are still present.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   With regard to Siva Visishtadvaita, (i.e., Saiva Siddhanta), Sri Bhagavan said: Garudoham bhavana I am Garuda - conception does not make a Garuda of a man. All the same the poisonous effects of snake-bite are cured. Similarly with Sivoham bhavana (I-am-Siva) conception also.   One is not transformed into Siva, but the ruinous effects of the ego are put an end to. Or the person retains his individuality but remains pure, i.e., fit for constituting a part of the body of Siva. Becoming so he can enjoy the Supreme Bliss. That is liberation - say the Saiva Siddhantis.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   With regard to Siva Visishtadvaita, (i.e., Saiva Siddhanta), Sri Bhagavan said: Garudoham bhavana 'I am Garuda' - conception does not make a Garuda of a man. All the same the poisonous effects of snake-bite are cured. Similarly with Sivoham bhavana (I-am-Siva) conception also.   One is not transformed into Siva, but the ruinous effects of the ego are put an end to. Or the person retains his individuality but remains pure, i.e., fit for constituting a part of the body of Siva. Becoming so he can enjoy the Supreme Bliss. That is liberation - say the Saiva Siddhantis.

1.jda - You rest on the circle of Sris breast (from The Gitagovinda), #unset, #Arthur C Clarke, #Fiction    English version by Barbara Stoler Miller Original Language Sanskrit You rest on the circle of Sri's breast, Wearing your earrings, Fondling wanton forest garlands. Triumph, God of Triumph, Hari! The sun's jewel light encircles you As you break through the bond of existence -- A wild Himalayan goose on lakes in minds of holy men. Triumph, God of Triumph, Hari! You defeat the venomous serpent Kaliya, Exciting your Yadu kinsmen Like sunlight inciting lotuses to bloom. Triumph, God of Triumph, Hari! You ride your fierce eagle Garuda To battle demons Madhu and Mura and Naraka, Leaving the other goods free to play. Triumph, God of Triumph, Hari! Watching with long omniscient lotus-petal eyes, You free us from bonds of existence, Preserving life in the world's three realms. Triumph, God of Triumph, Hari! Janaka's daughter Sita adorns you. You conquer demon Dusana. You kill ten-headed Ravana in battle. Triumph, God of Triumph, Hari! Your beauty is fresh as rain clouds. You hold the mountain to churn elixir from the sea. Your eyes are night birds drinking from Sri's moon face. Triumph, God of Triumph, Hari! Poet Jayadeva joyously sings This song of invocation In an auspicious prayer. Triumph, God of Triumph, Hari! As he rests in Sri's embrace, On the soft slope of her breast, The saffroned chest of Madhu's killer Is stained with red marks of passion And sweat from fatigue of tumultuous loving. May his broad chest bring you pleasure too! [1994.jpg] -- from Love Song of the Dark Lord: Jayadeva's Gitagovinda, Translated by Barbara Stoler Miller <

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    among the elephants, among the birds Garuda, Vasuki the snakegod among the serpents, Kamadhuk the cow of plenty among cattle, the alligator among fishes, the lion among the beasts of the forest. I am Margasirsha, first of the months; I am spring, the fairest of the seasons.   In living beings, the Godhead tells Arjuna, I am consciousness by which they are aware of themselves and their surroundings. I am mind among the senses, mind by which they receive the impressions of objects and react upon them. I am man's qualities of mind and character and body and action; I am glory and speech and memory and intelligence and steadfastness and forgiveness, the energy of the energetic and the strength of the mighty. I am resolution and perseverance and victory, I am the sattwic quality of the good, I am the gambling of the cunning; I am the mastery and power of all who rule and tame and vanquish and the policy of all who succeed and conquer; I am the silence of things secret, the knowledge of the knower, the logic of those who debate. I am the letter A among letters, the dual among compounds, the sacred syllable OM among words, the Gayatri among metres, the Sama-veda among the Vedas and the great

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy   -TSOGDRUK RANGDROL, The Flight of the Garuda   THE GOD THAT was to come. The Descent of the all-pervading World Soul. The coming of the Over-human, the Over-Soul, the transpersonal dawn, Homo universalis. And not merely in rare, individual, isolated cases, but as a center of social organizing forces-just as magic and mythic and mental had previously emerged at large and organized cultures around the world according to their basic patterns. The coming of the World Soul, blessing each and all with intuitions of the Over-Soul, joined each and all in the council and communion of all sentient beings, the community of all souls, likewise institutionalized in structures that guard its preciousness the way the worldcentric rationality is now institutionalized and guarded in law and education and government and community. The integration of the physiosphere and biosphere and noosphere in each and every compound individual, not as a theory but as a central identity in consciousness (just as the ego or person is the central identity institutionalized in rational cultures of today).

24.02 - Notes on Savitri I, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga    Remember Vishnu's Garuda    Durga's lion

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy   analogy that Garuda, the allegorical and monstrous half-man and half-bird, -- the Vahan or vehicle on   which Vishnu (who is Kala, "time") is shown to ride -- is the origin of all other such allegories. He is   --   emblem of the Sun, and Solar cycle. This is shown by the details of the allegory. At his birth, Garuda   is mistaken for Agni, the God of Fire, on account of his ( Garuda's) "dazzling splendour," and called   --   (solar birds), denotes Garuda's solar and cyclic character. His Son is Jatabu, the cycle of 60,000 years.   As well remarked by C. W. King: -- "Whatever the primary meaning (of the gem with the solar lion   --   the translator of Vishnu Purana, declares in his Preface that in the Garuda Purana he found "no   account of the birth of Garuda." Considering that an account of "Creation" in general is given therein,   and that Garuda is co-eternal with Vishnu, the Maha Kalpa, or Great Life-Cyc Ie, beginning with and   ending with the manifesting Vishnu, what other account of Garuda's birth could be expected !   ** Vide Revelation xvii., verses 2 and 10; and Leviticus xxiii., verses 15 to 18; the first passage   --   In the Ramayana, Garuda is called "the maternal uncle of Sagara's 60,000 sons"; and Ansumat,   Sagara's grandson, "the nephew of the 60,000 uncles" reduced to ashes by the look of Kapila, "the   --   disappear. Again, Garuda's son** -- Garuda being himself the Maha-Kalpa or great cycle -- Jatayu,   the king of the feathered tribe, when on the point of being slain by Ravana who carries off Sita -- says,   --   Jatayu is, of course, the cycle of 60,000 years within the great cycle of Garuda; hence he is   represented as his son, or nephew, ad libitum,   --   ** In other Puranas Jatayu is the son of Aruna, Garuda's brother, both the Sons of Kasyapa. But all   this is external allegory.   --   since the whole meaning rests in his being placed on the line of Garuda's descendants. Then, again,   there is Diti -- the Mother of the Maruts -- whose descendants and progeny belonged to the posterity

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy   and the mace, riding on Garuda. ." Now " Garuda" is the manvantaric cycle, as will be shown in its   place. Vishnu, therefore, is the deity in space and time; the peculiar God of the Vaishnavas (a tribal or

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction   the back of Garuda. Pictorially, Vishnu is represented as   blue and with four arms, holding in each hand the club, the   shell, the sphere, and the lotus. Garuda is half vulture and   half man, with the wings, beak, and talons of the one and   --   bright scarlet, and his body golden. Figures of Garuda,   worked in bronze or stone, are worshipped in the temples of   --   In the Garuda Purana - one of the many Puranas, or traditions, of Hindu lore - Garuda expounds at length on   the beginnings of the universe, the solar essence of Vishnu,   --   and held to be the work of a king, Garuda kills and each day   devours a snake (probably the hooded cobra) until a Buddhist prince teaches him the value of abstinence. In the last   act, the penitent Garuda brings back to life the bones of the   many generations of serpents he has fed upon. Eggeling   --   that Garuda is a soul saved forever, as are his crown, his   earrings, and his flute.

Wikipedia - Eupithecia garuda -- Species of moth

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Wikipedia - GARUDA

Wikipedia - Garuda -- Eagle-like divine bird in Hinduism, Buddhism and Jainism

Wikipedia - List of Garuda Indonesia destinations -- Wikipedia list article

https://www.goodreads.com/book/show/2508146.The_Flight_of_the_Garuda

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https://religion.wikia.org/wiki/Garuda#Birth_and_deeds

https://religion.wikia.org/wiki/Garuda#Descendents

https://religion.wikia.org/wiki/Garuda#External_links

https://religion.wikia.org/wiki/Garuda#In_Buddhism

https://religion.wikia.org/wiki/Garuda#In_Hinduism

https://religion.wikia.org/wiki/Garuda#In_the_Mahabharata

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