गरुड (garuDa)

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शब्दसागरः

English

 गरुड m.
  (-डः) The bird and vehicle of VISHNU
 he is generally re-
presented as being something between a man and a bird,  and
considered as sovereign of the feathered race
 he is the son of
KASYAPA and VINATA,  and younger brother of ARUNA.
 E.
  गरुत् a
wing,  डी,  to fly,  affix ड,  and the त of the noun dropped,  who flies
like a bird,  or गृ to moisten,  and उडच् Unadi aff.
  

Capeller Eng

English

 गरुड॑ m.
  N.
  of a mythical bird
 also a building or
military array of a cert.
   shape.

Yates

English

 गरुड (डः) 1.
m.
  Garuḍa the bird of
Vishnu
 an emerald.

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Spoken Sanskrit

English

गरुड 	-	 garuDa 	-	 m.
  	-	 eagle
उत्क्रोश 	-	  utkroza 	-	 m.
  	-	 eagle
श्येन 	-	  zyena 	-	 m.
  	-	 eagle
उत्क्रोश 	-	  utkroza 	-	 m.
  	-	  sea eagle
मत्स्यनाशक 	-	  matsyanAzaka 	-	 m.
  	-	  sea-eagle
मत्स्यनाशन 	-	  matsyanAzana 	-	 m.
  	-	  sea-eagle
श्येन 	-	  zyena 	-	 adj.
  	-	 eagle-like
श्येनपात 	-	  zyenapAta 	-	 m.
  	-	 eagle's flight
श्येनपत्त्र 	-	  zyenapattra 	-	 n.
  	-	 eagle's feather
कुरर 	-	  kurara 	-	 m.
  	-	  species of eagle
श्येनजूत 	-	  zyenajUta 	-	 adj.
  	-	  swift as an eagle
सुपर्ण 	-	  suparNa 	-	 m.
  	-	  large bird of prey  [ vulture,  eagle ]
श्येन 	-	  zyena 	-	 adj.
  	-	  coming from an eagle
श्येनभृत 	-	  zyenabhRta 	-	 adj.
  	-	  brought by the eagle
श्येनहृत 	-	  zyenahRta 	-	 adj.
  	-	  brought by the eagle
श्येनिका 	-	  zyenikA 	-	 f.
  	-	  female hawk or eagle
कम्ब्वातायिन् 	-	  kambvAtAyin 	-	 m.
  	-	  Crested Serpent-eagle  [ Falco Cheela - Zoo. ]
कण्ठनीडक 	-	  kaNThanIDaka 	-	 m.
  	-	  Crested Serpent-eagle  [ Falco Cheela - Zoo. ]
वियच्चारिन् 	-	  viyaccArin 	-	 m.
  	-	  Crested Serpent-eagle  [ Falco Cheela - Zoo. ]
शङ्खचिल्ल 	-	  zaGkhacilla 	-	 m.
  	-	  Crested Serpent-eagle  [ Falco Cheela - Zoo. ]
श्येनपत्वन् 	-	  zyenapatvan 	-	 adj.
  	-	  flying by means of eagles
श्येनपात 	-	  zyenapAta 	-	 adj.
  	-	  flying along like an eagle
श्येनपत्वन् 	-	  zyenapatvan 	-	 adj.
  	-	  borne or drawn along by eagles
क्षेमङ्करिन् 	-	  kSemaGkarin 	-	 m.
  	-	  brAhmaNI kite or Coromandel eagle
खकामिनी 	-	  khakAminI 	-	 f.
  	-	  female of the Crested Serpent-eagle  [ Falco Cheela - Zoo. ]
श्येनावपातम् 	-	  zyenAvapAtam 	-	 ind.
  	-	  swooping down like an eagle or hawk
सौपर्ण्य 	-	  sauparNya 	-	 n.
  	-	  nature or state of an eagle or hawk
क्षेमङ्करिन् 	-	  kSemaGkarin 	-	 m.
  	-	  Brahminy Kite or Red-backed Sea-eagle  [ Falco pondicerianus - Zoo. ]
श्येन 	-	  zyena 	-	 m.
  	-	  firewood laid in the shape of an eagle
सुपर्णसुवन 	-	  suparNasuvana 	-	 adj.
  	-	  serving as the breeding-place of eagles

गरुड 	-	 garuDa 	-	 m.
  	-	 eagle
गरुड 	-	 garuDa 	-	 m.
  	-	  building shaped like garuDa

Wilson

English

 गरुड
m.
  (डः) The bird and vehicle of VIṢṆU
 he is generally
represented as a being something between a man and a bird,  and considered as
sovereign of the feathered race
 he is the son of KAŚYAPA and VINATĀ,  and
younger brother of ARUṆA.
E.
  गरुत् a wing,  डी to fly,  affix ड,  and the त of the noun
dropped,  who flies like a bird,  or गृ to moisten,  and उडच् Uṇādi aff.
  

Apte

English

गरुडः [garuḍḥ],  [गरुद्भयां डयते,  डी-ड पृषो˚ तलोपः,  गॄ-उडच् U.*
  4. 166.]

N.
  of the king of birds. [He is a son of Kaśyapa by his wife Vinatā. He is the chief of the feathered race,  an implacable enemy of serpents,  and elder brother of Aruṇa.  In a dispute between his mother and Kadrū,  her rival,  about the colour of उचैःश्रवस् Kadrū defeated Vinatā,  and,  in accordance with the conditions of the wager,  made her her slave. Garuḍa brought down the heavenly beverage (Amṛita) to purchase her freedom,  not,  however,  without a hard struggle with Indra for the same. Vinatā was then released
 but the Amṛita was taken away by Indra from the serpents. Garuḍa is represented as the vehicle of Visnu,  and as having a white face,  an aquiline nose,  red wings and a golden body.]

A building or architecture (such as चिति) shaped like Garuḍa
 गरुडो रुक्मपक्षो वै त्रिगुणो$ष्टादशात्मकः Rām.*
  1.14. 29.

N.
  of a particular military array. Comp.
   -अग्रजः an epithet of Aruṇa,  the charioteer of the sun
 विभिन्नवर्णा गरुडाग्रजेन Śi.*
  4.14. -अङ्कः an epithet of Viṣṇu. -अङ्कितम्,  -अश्मन् m.
  -उत्तीर्णम् an emerald. -ध्वजः an epithet of Viṣṇu
 समाहितमतिश्चैव तुष्टाव गरुडध्वजम् V. P.
  -व्यूहः a particular military array.

Apte 1890

English

 गरुडः [गरुद्भ्यां डयते,  डी-ड पृषो° तलोपः
 गॄ-उडच् Uṇ. 4. 166.] 1 N. of the king of birds. [He is a son of Kaśyapa by his wife Vinatā. He is the chief of the feathered race,  an implacable enemy of serpents,  and elder brother of Aruṇa. In a dispute between his mother and Kadrū,  her rival,  about the colour of उच्चैःश्रवस् Kadrū defeated Vinatā,  and,  in accordance with the conditions of the wager,  made her her slave. Garuḍa brought down the heavenly beverage (Amṛta) to purchase her freedom,  not,  however,  without a hard struggle with Indra for the same. Vinatā was then released
 but the Amṛta was taken away by Indra from the serpents. Garuḍa is represented as the vehicle of Viṣṇu,  and as having a white face,  an aquiline nose,  red wings and a golden body]. 
2 A building shaped like Garuḍa. 
3 N. of a particular military array. 
Comp. 
अग्रजः an epithet of Aruṇa,  the charioteer of the sun. 
अंकः an epithet of Viṣṇu. 
अंकितं,  
अश्मन् m. 
उत्तीर्णं an emerald. 
ध्वजः an epithet of Viṣṇu. 
व्यूहः a particular military array. 

Monier Williams Cologne

English

 गरुड॑ m.
  (√ 2. गॄ,  Uṇ.
  iv,  155,  ‘devourer’,  because Garuḍa was perhaps originally identified with the all-consuming fire of the sun's rays),  N.
  of a mythical bird (chief of the feathered race,  enemy of the serpent-race [cf.   RTL.
   p.
  321],  vehicle of Viṣṇu
[cf.   RTL.
   pp.  65
 104
 288], 
son of Kaśyapa and Vinatā
shortly after his birth he frightened the gods by his brilliant lustre
they supposed him to be Agni,  and requested his protection
when they discovered that he was Garuḍa,  they praised him as the highest being,  and called him fire and sun,  MBh.
   i,  1239 ff. 
Aruṇa,  the charioteer of the sun or the personified dawn,  is said to be the elder [or younger cf.
   RTL.
   p.
  104] brother of Garuḍa
Svāhā,  the wife of Agni,  takes the shape of a female Garuḍī =
  सुपर्णी,  MBh.
   iii,  14307 and 14343),  Suparṇ.
 
TĀr.
   x,  1,  6
MBh.
   &c.
  

 a building shaped like Garuḍa,  R.
 
 VarBṛS.

 N.
  of a peculiar military array,  Mn.
   vii,  187

 N.
  of the attendant of the 16th Arhat of the present Avasarpiṇī,  L.
 

 N.
  of the 14th Kalpa period

 N.
  of a son of Kṛṣṇa,  Hariv.
  9196

Monier Williams 1872

English

 गरुड गरुड,  अस्,  m. (said to be fr. rt. 2. गॄ, 
to swallow,  because Garuḍa was perhaps originally
identified with the all-consuming fire of the sun's
rays),  N. of a mythical bird,  the chief of the
feathered race,  the enemy of the serpent-race,  the
vehicle of Viṣṇu,  and the son of Kaśyapa and
Vinatā,  and elder brother of Aruṇa
 (shortly after
his birth he frightened the gods by his brilliant
lustre
 they supposed him to be Agni,  and requested
his protection
 when they discovered that he was
Garuḍa,  they praised him as the highest being,  and
called him fire and sun. Aruṇa,  the charioteer of the
sun or the personified dawn,  is said to be the younger
brother of Garuḍa. In some legends Svāhā,  the
wife of Agni,  takes the shape of a female Garuḍī,  =
सु-पर्णी। With Jainas,  Garuḍa is an attendant of the
sixteenth Arhat of the present Avasarpiṇī)
 a building
shaped like Garuḍa
 N. of a peculiar military array
N. of a son of Kṛṣṇa
 N. of a Kalpa,  the fourteenth
day of Brahmā.
—गरुड-ध्वज,  अस्,  m. an epi-
thet of Viṣṇu or Kṛṣṇa (whose symbol is Garuḍa).
—गरुड-पुराण,  अम्,  n.,  N. of the seventeenth
Purāṇa
 [cf. गारुड।]
—गरुड-रुत,  अम्,  n. a
species of metre,  having four lines to the stanza and
sixteen syllables to each line.
—गरुड-वेगा,  f.,  N.
of a plant.
—गरुडाग्रज (°ड-अग्),  अस्,  m. having
Garuḍa for his elder brother,  an epithet of Aruṇa, 
the charioteer of the sun.
—गरुडाङ्क (°ड-अङ्°), 
अस्,  m. an epithet of Viṣṇu or Kṛṣṇa.
—गरु-
डाङ्कित (°ड-अङ्°),  अम्,  n. an emerald
 [cf. गरु-
डाश्मन्,  गरुडोत्तीर्ण,  गारुड,  गारुत्मत।]
—गरुडार्ध (°ड-अर्°),  अस्,  m. (?),  a kind of
arrow.
—गरुडाश्मन् (°ड-अश्°),  आ,  m. an emerald.
—गरुडोत्तीर्ण (ड-उत्°),  अम्,  n. an emerald.
—गरुडोपनिषद् (°ड-उप्°),  त्,  f.,  N. of an
Upaniṣad.

 गरुड
 Aruṇa is the elder (not ‘younger’)
brother,  and Garuḍāgraja should be translated ‘elder
brother of Garuḍa.’

Macdonell

English

 गरुड garuḍá,  m.
  N. of a fabulous bird,  son 🞄of Vinatā and elder brother of Aruṇa,  king,  🞄of the feathered race,  vehicle of Viṣṇu or 🞄Kṛṣṇa
 kind of battle-array
 -māṇikyamaya,  a.
  of emerald
 -vega,  m.
  N. of a horse.

Benfey

English

 गरुड गरुड,  for *गरुत्र,  i. e. pro-
bably,  गल् + तृ + अ = Lat. volucer,  m.
 
 1.
The sovereign of the feathered race and
vehicle of Viṣṇu,  MBh. 1,  1092.
 2. The
name of a battle-array,  Man.  7,  187.

Hindi

ईगल

Shabdartha Kaustubha

Kannada

गरुड
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಕಸಶ್ಯಪನ ಮಗ /ವಿನತೆಯ ಪುತ್ರ /ಪಕ್ಷಿರಾಜ
निष्पत्तिः - > डीङ् (विहायासा गतौ) - "डः" (३-२-१०१)
व्युत्पत्तिः - > गरुद्भ्यां डयते
प्रयोगाः - > "विनतापि सुसिद्धार्था बभूव मुदिता तदा । जनमायमास पुत्रौ द्वावरुणं गरुडं तथा ॥ विकलाङ्गोऽरुणस्तत्र भास्करस्य पुरःसरः । पतत्रिणां तु गरुड इन्द्रत्वेनाभ्यषिच्यत ॥" "गरुडा इव पन्नगानुदग्रान् द्रुमषण्डानिव मारुताः प्रचण्डाः"
उल्लेखाः - > भा० आदि०,  याद० १५-११३
गरुड
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಗರುಡನ ಆಕಶದಲ್ಲಿರುವ ಮನೆ
गरुड
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಗರುಡನ ಆಕಾಶದಲ್ಲಿ ನಿಲ್ಲಿಸುವ ಸೇನೆಗಳ ವ್ಯೂಹ
प्रयोगाः - > "दण्डव्यूहेण तन्मार्गं यायात्तु शकटेन वा । वराहमकराभ्यां वा सूच्या वा गरुडेन वा ॥"
उल्लेखाः - > मनु० ७-१८७

L R Vaidya

English

 garuqa {% m. %} 1. Name of a huge bird,  son of कश्यप and विनता,  the chief of the feathered race,  the enemy of serpents,  and the vehicle of Vishṇu
 2. a building shaped like Garuḍa
 3. name of a particular military array.

Bopp

Latin

 गरुड m. Garudus,  avis fabulosa,  in quâ Vischnus vehitur.

Anekartha-Dvani-Manjari

Sanskrit

द्विजराज
पु
द्विजराज,  हंस,  अग्नि,  गरुड,  चन्द्र
हंसेऽग्नौ गरुडे चन्द्रे द्विजराज इति ध्वनिः ।
verse 2.1.1.65
page 0012

Edgerton Buddhist Hybrid

English

 Garuḍa,  n. of a yakṣa on (Mt.) Vipula: Māy 〔5〕. Occurs as n. of a yakṣa also in AMg. (Ratnach.)

Indian Epigraphical Glossary

English

 garuḍa (IA 20),  the royal eagle
 the white kite (in areas
like Bihar and Madras).

Sanskrit Tibetan

Tibetan

khyung
१) गरुड २) गरुत्मत् ३) तार्क्ष्य

mkha 'lding
१) गरुड २) तार्क्ष्य ३) पक्षीश ४) भासक

ga ru Da
गरुड

अभिधानचिन्तामणिः

Sanskrit

--source--
 
स्याद्गोमुखो महायक्षस्त्रिमुखो यक्षनायकः ॥ ४१ ॥
तुम्बरुः कुसुमश्चापि मातङ्गो विजयोऽजितः ।
ब्रह्मा यक्षेट् कुमारः षण्मुखपातालकिंनराः ॥ ४२ ॥
गरुडो गन्धर्वो यक्षेट् कुबेरो वरुणोऽपि च ।
भृकुटिर्गोमेधः पार्श्वो मातङ्गोऽर्हदुपासकाः ॥ ४३ ॥
-wordlist-
 
अर्हदुपासक (पुं),  गोमुख (पुं),  महायक्ष (पुं),  त्रिमुख (पुं),  यक्षनायक (पुं),  तुम्बुरु (पुं),  कुसुम (पुं),  मातङ्ग (पुं),  विजय (पुं),  अजित (पुं),  ब्रह्मन् (पुं),  यक्षेश् (पुं),  कुमार (पुं),  षण्मुख (पुं),  पाताल (पुं),  किन्नर (पुं),  गरुड (पुं),  गन्धर्व (पुं),  यक्षेश् (पुं),  कुबेर (पुं),  वरुण (पुं),  भृकुटि (पुं),  गोमेध (पुं),  पार्श्व (पुं),  मातङ्ग (पुं)

--source--
 
गरुडः शाल्मल्यरुणावरजो विष्णुवाहनः ॥ २३० ॥
सौपर्णेयो वैनतेयः सुपर्णसर्पारातिर्वज्रजिद्वज्रतुण्डः ।
पक्षिस्वामी काश्यपिः स्वर्णकायस्तार्क्ष्यः कामायुर्गरुत्मान्सुधाहृत् ॥ २३१ ॥
-wordlist-
 
गरुड (पुं),  शाल्मलिन् (पुं),  अरुणावरज (पुं),  विष्णुवाहन (पुं),  सौपर्णेय (पुं),  वैनतेय (पुं),  सुपर्ण (पुं),  सर्पाराति (पुं),  वज्रिजित् (पुं),  वज्रतुण्ड (पुं),  पक्षिस्वामिन् (पुं),  काश्यपि (पुं),  स्वर्णकाय (पुं),  तार्क्ष्य (पुं),  कामायुस् (पुं),  गरुत्मत् (पुं),  सुधाहृत् (पुं)

अभिधानरत्नमाला

Sanskrit

विहङ्गराज
विहङ्गराज,  गरुड,  गरुत्मत्,  तार्क्ष्य,  सुपर्णीतनय,  सुपर्ण,  वैनतेय,  पवनाशनाश,  सुरेन्द्रजित्,  कश्यपनन्दन
विहङ्गराजो गरुडो गरुत्मान्, 
तार्क्ष्यः सुपर्णीतनयः सुपर्णः ।
स्याद्वैनतेयः पवनाशनाशः, 
सुरेन्द्रजित्कश्यपनन्दनश्च ॥ ३० ॥
verse 1.1.1.30
page 0005

नाममाला

Sanskrit

पन्नगवैरिन्,  पन्नगाराति,  पन्नगामित्र,  पन्नगारि,  पन्नगद्विष्,  पन्नगसपत्न,  पन्नगद्विषत्,  पन्नगरिपु,  पन्नगभ्रातृव्य,  पन्नगदुर्जन,  पन्नगशत्रु,  पन्नगदुष्ट,  पन्नगद्वेषिन्,  पन्नगखल,  पन्नगाहित,  अहिवैरिन्,  अह्याराति,  अह्यमित्र,  अह्यरि,  अहिद्विष्,  अहिसपत्न,  अहिद्विषत्,  अहिरिपु,  अहिभ्रातृव्य,  अहिदुर्जन,  अहिशत्रु,  अहिदुष्ट,  अहिद्वेषिन्,  अहिखल,  अह्यहित,  विषधरवैरिन्,  विषधराराति,  विषधरामित्र,  विषधरारि,  विषधरद्विष्,  विषधरसपत्न,  विषधरद्विषत्,  विषधररिपु,  विषधरभ्रातृव्य,  विषधरदुर्जन,  विषधरशत्रु,  विषधरदुष्ट,  विषधरद्वेषिन्,  विषधरखल,  विषधराहित,  लेलिहानवैरिन्,  लेलिहानाराति,  लेलिहानामित्र,  लेलिहानारि,  लेलिहानद्विष्,  लेलिहानसपत्न,  लेलिहानद्विषत्,  लेलिहानरिपु,  लेलिहानभ्रातृव्य,  लेलिहानदुर्जन,  लेलिहानशत्रु,  लेलिहानदुष्ट,  लेलिहानद्वेषिन्,  लेलिहानखल,  लेलिहानाहित,  भुजङ्गमवैरिन्,  भुजङ्गमाराति,  भुजङ्गमामित्र,  भुजङ्गमारि,  भुजङ्गमद्विष्,  भुजङ्गमसपत्न,  भुजङ्गमद्विषत्,  भुजङ्गमरिपु,  भुजङ्गमभ्रातृव्य,  भुजङ्गमदुर्जन,  भुजङ्गमशत्रु,  भुजङ्गमदुष्ट,  भुजङ्गमद्वेषिन्,  भुजङ्गमखल,  भुजङ्गमाहित,  नागवैरिन्,  नागाराति,  नागामित्र,  नागारि,  नागद्विष्,  नागसपत्न,  नागद्विषत्,  नागरिपु,  नागभ्रातृव्य,  नागदुर्जन,  नागशत्रु,  नागदुष्ट,  नागद्वेषिन्,  नागखल,  नागाहित,  उरगवैरिन्,  उरगाराति,  उरगामित्र,  उरगारि,  उरगद्विष्,  उरगसपत्न,  उरगद्विषत्,  उरगरिपु,  उरगभ्रातृव्य,  उरगदुर्जन,  उरगशत्रु,  उरगदुष्ट,  उरगद्वेषिन्,  उरगखल,  उरगाहित,  फणिवैरिन्,  फण्याराति,  फण्यमित्र,  फण्यरि,  फणिद्विष्,  फणिसपत्न,  फणिद्विषत्,  फणिरिपु,  फणिभ्रातृव्य,  फणिदुर्जन,  फणिशत्रु,  फणिदुष्ट,  फणिद्वेषिन्,  फणिखल,  फण्यहित,  सर्पवैरिन्,  सर्पाराति,  सर्पामित्र,  सर्पारि,  सर्पद्विष्,  सर्पसपत्न,  सर्पद्विषत्,  सर्परिपु,  सर्पभ्रातृव्य,  सर्पदुर्जन,  सर्पशत्रु,  सर्पदुष्ट,  सर्पद्वेषिन्,  सर्पखल,  सर्पाहित,  विनतात्मज,  सुपर्ण,  गरुड,  तार्क्ष्य,  गरुत्मत्,  शकुनीश्वर,  इन्द्रजित्,  मन्त्रपूतात्मन्,  वैनतेय,  विषक्षय
पन्नगोऽहिर्विषधरो लेलिहानो भुजङ्गमः ।
नागोरगौ फणी सर्पः तद्वैरी विनतात्मजः ॥ १२८ ॥
सुपर्णो गरुडस्तार्क्ष्यो गरुत्मान् शकुनीश्वरः ।
इन्द्रजिन्मन्त्रपूतात्मा वैनतेयो विषक्षयः ॥ १२९ ॥
verse 0.1.1.128
page 0065

वैजयन्तीकोषः

Sanskrit

Word: गरुडः
Root: गरुड
Gender: पुं
Number: all
अर्थः ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
Meaning(s):
⇒ Vehicle of Viṣṇu
Shloka(s):
1|1|37|1 ► गरुडः काश्यपसुतो गुरुत्मानुरगाशनः। (स्वर्गकाण्डः/आदिदेवाध्यायः)
1|1|37|2 ► सुपर्णीतनयस्तार्क्ष्यो वैनतेयो महेन्द्रजित्॥ (स्वर्गकाण्डः/आदिदेवाध्यायः)
1|1|38|1 ► पन्नगारिर्विष्णुरथः सुपर्णो विहगाधिपः। (स्वर्गकाण्डः/आदिदेवाध्यायः)
Synonym(s):
➠ 1|1|37|1 ⇢ गरुडः (गरुड) (पुं) ⇒ Vehicle of Viṣṇu ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|1 ⇢ काश्यपसुतः (काश्यपसुत) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|1 ⇢ गरुत्मान् (गरुत्मत्) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|1 ⇢ उरगाशनः (उरगाशन) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|2 ⇢ सुपर्णीतनयः (सुपर्णीतनय) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|2 ⇢ तार्क्ष्यः (तार्क्ष्य) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|2 ⇢ वैनतेयः (वैनतेय) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|37|2 ⇢ महेन्द्रजित् (महेन्द्रजित्) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|38|1 ⇢ पन्नगारिः (पन्नगारि) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|38|1 ⇢ विष्णुरथः (विष्णुरथ) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|38|1 ⇢ सुपर्णः (सुपर्ण) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
➠ 1|1|38|1 ⇢ विहगाधिपः (विहगाधिप) (पुं) ⇒ Epithet of Garuḍa ⇒ विनतागर्भजातः काश्यपात्मजः पक्षिविशेषः- विष्णुवाहनः
Related word(s):
परा_अपरासंबन्धः ➡ पक्षी
स्व_स्वामीसंबन्धः ➡ विष्णुः
जातिः ➡ अलौकिकप्राणी
उपाधि ➡ वाहनम्
    

Mahabharata

English

Garuḍa,  the son of Kaśyapa and Vinatā,  the vehicle of Vishnu (Kṛshṇa),  or the emblem of his flagstaff. § 11 (Anukram.): I,  2,  365.--§ 27 (Kaśyapa): I,  16,  1092 (son of Kaśyapa and Vinatā).--§ 32b (Kadrū): In the meantime G. came out bursting the egg and ascended the skies. The gods thought that it was Agni,  but were undeceived): I,  23,  1239,  1245,  1248.--§ 33 (Āstīkap.): Then the gods and the ṛshis praised G. and prevailed upon him to diminish his own energy and splendour: I,  23,  †1255.--§ 34 (do.): Bearing his brother Aruṇa on his back G. went from his father's home and arrived at his mother's side on the other shore of the ocean and placed Aruṇa in the east: I,  24,  1262.--§ 36b (Kadrū): G. carried the snakes on his back,  but ascended too near to the Sun so that the snakes became scorched by the rays of the Sun: I,  25,  1283.--§ 40 (Āstīkap.): The serpents promised that if G. brought them the amṛta he and his mother should be freed from bondage (I,  27). Having been directed by Vinatā to live upon the Nishādas (b) but not to injure the brahmans,  and being taught by her how to know who is a brahman,  he set out,  and,  having come to the Nishādas,  he raised a great quantity of dust,  and opened his mouth
 there the Nishādas entered by thousands,  being blinded by the dust,  and were devoured (I,  28). A brahman who,  with his wife of the Nishāda caste,  entered the throat of G.,  and began to burn him,  was recognized and relieved with his wife by G. (I,  29): I,  28,  1320,  (1327)
 29,  (1343),  1344.--§ 41 (do.): As G.'s hunger was not appeased Kaśyapa told him of the elephant Supratīka (b) and the tortoise Vibhāvasu: I,  29,  (1348).--§ 42 (do.): Then Kaśyapa blessed G.: I,  29,  1371.--§ 43 (do.): G. then seized the elephant and the tortoise and came to the tīrtha Alamba (?Nīl. and BR.,  “without reposing) (b). A banyan-tree invited him to sit on one of its huge branches,  but the branch broke (I,  29). G. caught the branch with his beak,  and perceiving Vālakhilyas suspended therefrom with their head downwards he continued to fly with the branch,  the elephant,  and the tortoise,  fearing to kill the Vālakhilyas if he should throw away the branch. The Vālakhilyas therefore gave him the name Garuḍa (etymology: guruṃ bhāraṃ samāsādyoḍḍīnaḥ,  v. 1390). On Gandhamādana he saw Kaśyapa engaged in ascetic devotions. Kaśyapa propitiated the Vālakhilyas (c) for him,  then they abandoned the bough and went to Himavat to practise ascetic penances. According to the advice of Kaśyapa G. flew away for a hundred thousand of yojanas to a mountain without human beings,  there he threw down the bough and ate the tortoise and the elephant. Then he again rose on his wings: I,  29,  1375
 30,  1384,  1390,  1400,  1407,  1413.--§ 44 (do.): Omens foreboding fear began to appear among the gods. Bṛhaspati declared that it was owing to the fault of Indra and the ascetic penances of the Vālakhilyas (cf. § 45) that G. now approached to take away the soma. Indra then caused the gods to surround and watch the amṛta (I,  30).-§ 45 (Vālakhilya,  pl.): I,  31,  1436,  1469,  1470 (by the penances of the Vālakhilyas G. had been born as the lord of winged creatures (patatrīṇām indraḥ,  v. 1455)).--§ 46 (Āstīkap.): G. attacked the gods,  whom he blinded with dust,  and Bhaumana lay as dead on the field. Indra caused Vāyu to dispel the dust. The Sādhyas and the Gandharvas fled eastwards,  the Vasus and the Rudras towards the south,  the Ādityas towards the west,  and the Aśvins towards the north. G. then slew nine Yakshas,  Aśvakranda,  etc. (),  who guarded the amṛta. The amṛta on all sides was surrounded with fire. G. then divided his mouth into 8100 mouths,  and taking water from many rivers he extinguished the fire. Then he assumed a diminutive body (I,  32),  and passed through the spokes of the revolving keen-edged wheel of steel placed before the soma. Then there were two great snakes,  who would reduce to ashes everyone who might be seen by them. G. covered their eyes with dust,  and unseen by them mangled them to pieces. He then flew away with the amṛta,  not drinking it himself. He met with Vishṇu on his way and they agreed that G. should stay above Vishṇu,  sitting on the flagstaff of his chariot and be his vehicle,  and be immortal and free from disease without drinking amṛta. While G. was flying Indra hurled his thunderbolt at him. G. did not feel the slightest pain,  but in honour of Dadhīca and Indra and the thunderbolt G. dropped a feather,  and from its beauty he gained the name Suparṇa (I,  33). Indra and G. made friendship with each other,  and agreed that G. should not give the soma to anyone for drink. Indra should bring it away after it had been put down by G.,  and G. should feed on the snakes. The snakes declared Vinatā to be free
 G. placed down the soma on some kuśa grass,  and while the snakes were performing their ablutions,  their daily devotions,  and other religious rites,  Indra took up the amṛta and reṭurned to heaven. When the snakes licked the kuśa grass their tongues were divided in twain,  and the kuśa grass,  from the contact with the amṛta,  became sacred from this time (I,  34): I,  32,  1471 (pakshirāṭ),  1477,  1485,  1494
 33,  1509,  1513
 34 (1520),  (1528),  1534,  1543.--§ 99 (Aṃśāvat.): I,  65,  2548 (among the Vainateyas).--§ 120 bis (do.): I,  66,  2603 (Vainateyaḥ,  reckoned among the Ādityas).--§ 129 (do.): I,  66,  2635 (ºāruṇau,  sons of Vinatā).--§ 191 (Arjuna): I,  123,  4830 (present at the birth of Arjuna).--§ 244 (Rājyalābhap.): I,  207,  7575 (dvipaksha-Gºprakhyair dvāraiḥ).--§ 289 (Arghāharaṇap.): II,  38,  1395 (patatāṃ mukhaṃ).--[§ 277 (Jarāsandhavadhap.): II,  24,  945,  946 (Garutmān,  took his seat on the flagstaff of Kṛshṇa)].--§ 512 (Ghoshayātrāp.): III,  241,  14897 (rathair Gºniḥsvanaiḥ).--§ 549 (Pāṇḍavapr.): IV,  2,  51 (patatām iva,  sc. varaḥ).--§ 561 (Yānasandhip.): V,  71,  2578 (Kṛshṇa identified with Arishṭanemi,  Garuḍa,  Suparṇa).--§ 564 (Mātaliyop.): V,  101,  3600 (ºātmajāḥ,  enumeration of his descendants)
 105,  3674,  (3676),  3704,  3705 (G. who wished to devour the serpent Sumukha was humiliated by Vishṇu,  who then threw Sumukha upon the breast or G.).--§ 565 (Gālavacarita): V,  107,  3757
 112,  3854 (the friend of Gālava,  whom he assisted in his search for 1000 horses).--§ 574 (Jambūkh.): VI,  3,  152 (Vainateyaḥ …Suparṇaḥ)
 [6,  208 (Suparṇasya,  father of Sumukha)]. --§ 593 (Abhimanyuvadhap.): VII,  36,  1565 (pannagaiś chinnair Gºeneva)
 37,  1605 (ºānilaraṃhobhiḥ…hayaiḥ).-§ 599 (Jayadrathavadhap.): VII,  109,  4124 (udvavarha… pannagaṃ Gºo yathā)
 143,  6000 (bhava Gºottamāṅgayānaḥ,  says Kṛshṇa to Bhūriśravas).--§ 600 (Ghaṭotkacavadhap.): VII,  174,  7873 (º-Takshakau).--§ 603 (Nārāyaṇāstra{??}kshaṇap.): VII,  201,  9416 (ºānilaraṃhasaḥ).--§ 605 (Karṇap.): VIII,  12,  446 (ºprahitair ugrair pañcāsyair uragair iva)
 18,  688 (turagān Gºānilaraṃhasaḥ).--§ 607 (Haṃsakākīyop.): VIII,  41,  1888 (ºsya gatau tulyāh,  sc. haṃsāḥ).--§ 608 (Karṇap.): VIII,  59,  2955 (ºsyeva patato jighṛkshoḥ pannagottamaṃ)
 65,  3300 (vājibhir Gºopamaiḥ)
 77,  3882 (ºsyeva patato pannagārthe yathā purā)
 87,  4468 (yathā)
 90,  †4679 (nāgaḥ svayaṃ ya āyād Gºsya vaktraṃ).-§ 615u (Skanda): IX,  45,  2518 (came to the investiture of Skanda),  2585 (ºānanāḥ,  sc. the warriors of Skanda)
 46,  2669 (gave his favourite son,  a peacock,  to Skanda).--§ 717c (Uparicara): XII,  338,  12852 (carried Uparicara up to the welkin).--[§ 730 (Ānuśāsanik.): XIII,  14,  682 (the Vālakhilyas by their penances created Suparṇaṃ somahartāraṃ,  cf. § 45)].--§ 785 (Anugītāp.): XIV,  88,  2635 (rukmapaksho nicitas trikoṇo Gºākṛtiḥ). Cf. Aruṇānuja,  Bhujagāri,  Garutmat,  Kāśyapeya,  Khagarāj,  Pakshirāj,  Pakshirāja,  Patagapati,  Patageśvara,  Suparṇa,  Tārkshya,  Vainateya,  Vinatānandavardhana,  Vinatāsūnu,  Vinatāsuta,  Vinatātmaja.

Garuḍa^2,  name of a vyūha. § 580 (Bhīshmavadhap.): VI,  56,  2404 (formed by Bhīshma).

Garuḍa,  pl. (ºāḥ) (birds of Garuḍa's race): III,  12245
 VIII,  †1742 (º-Piśācasayaksha-Rākshasān),  2172 (iva).

पुराणम्

English

गरुड / GARUḌA. King of birds.1) Genealogy.   Descended from viṣṇu thus:--brahmā -marīci--kaśyapa--garuḍa.2) Birth.   kaśyapa,  grandson of brahmā and son of marīci married the eight daughters of dakṣa called aditi,  diti,  danu,  kālikā,  tāmrā,  krodhavaśā,  manu and analā. And to tāmrā five daughters were born,  viz. krauñcī,  bhāsī,  śyenī,  dhṛtarāṣṭrī and śukī. Out of the five women krauñcī became mother of the owls,  bhāsī delivered the bhāsas (types of birds) and from śyenī were born vultures and kites. haṁsa,  Kalahaṁsa,  koka etc. are children of dhṛtarāṣṭrī. From śukī was born Nalā and from Nalā,  vinatā
 aruṇa and garuḍa were the two sons born to vinatā. (vālmīki rāmāyaṇa,  Araṇyakāṇḍa,  Canto 15).
There is a story in the mahābhārata about the birth of aruṇa and garuḍa. kaśyapa who was much pleased with the service of vinatā and kadrū asked them to select any boon they desired. kadrū chose to have a thousand nāgas as her children while vinatā chose to have two sons more powerful and heroic than the thousand sons of kadrū. After granting them the boon kaśyapa retreated into the forest.
After some time kadrū laid thousand eggs and vinatā two eggs. Both of them kept their eggs in hot pots. In the 500th year the eggs of kadrū hatched and thousand serpents of various kinds emerged out of them. But Vinatā's eggs did not hatch yet,  and the sight of kadrū playing with her children pained vinatā much. She,  therefore,  broke open one of her eggs in secret,  and a half-grown child stepped out of it. That child was aruṇa. aruṇa got angry that vinatā forced open the egg prematurely. He told her that as punishment thereof she would become a slave of kadrū. But,  aruṇa granted her redemption from the curse thus: After another 500 years the remaining egg of yours will hatch and a son endowed with exceptional power and prowess will be born to you. He will liberate you from slavery.” After telling his mother so much aruṇa rose to the sky where he became the charioteer of the Sun. (Ādi Parva,  Chapter 16. See also para 6 infra).
After 500 years the egg broke itself open and out came garuḍa with blazing effulgence,  and he rose up in the sky. His body glowed like the sun. The devas who got themselves dimmed by his effulgence asked Agnideva the reason therefor. Agnideva told them about the birth of garuḍa and also that he was equally effulgent as himself (Agnideva). Then all of them went to garuḍa and lavished on his head all possible blessings,  and garuḍa,  as requested by them,  controlled his effulgence and returned to his mother. (Ādi Parva,  Chapter 23).3) Slavery of vinatā:   The churning of the Milk-ocean was done before garuḍa was born. indra got a horse named Uccaiḥśravas from the Ocean of Milk. Between kadrū and vinatā a dispute arose as regards the colour of the horse's tail,  kadrū saying that it was black while vinatā asserted that it was white. They further agreed to test the colour the next day,  betting that she who was proved to be wrong would become the slave of the victor. As the nāga sons of kadrū hung on to the tail  of the horse the tail appeared to be black and vinatā lost the bet and became Kadrū's slave.
It was at this juncture that garuḍa was born,  and he felt highly mortified to find his mother working as a slave of kadrū.
kadrū and her nāga sons once ordered vinatā to carry them to the nāga residence in the middle of the ocean,  called rāmaṇīyaka (Ramaṇam). Accordingly vinatā carrying kadrū on her shoulders and garuḍa carrying Kadrū's sons on his shoulders rose up in the sky. But,  garuḍa did not relish the slavish work,  and he,  carrying with him the nāgas,  flew up to the sun's orbit. The nāga children fainted due to the excessive heat. But,  on the request of kadrū indra sent heavy rain and the nāgas regained consciousness. By then they had reached rāmaṇīyaka island.4) Attempt at freeing vinatā from thraldom.   garuḍa,  extremely pained at the pitiable plight of his mother,  one day asked kadrū what price she and her children demanded for freeing vinatā from slavery,  and kadrū demanded Amṛta from Devaloka as the price. garuḍa decided to get it and informed his mother about his decision to fly to Devaloka. But,  what about food till he reached Devaloka? vinatā solved the problem by advising garuḍa to eat the niṣādas he will meet on his way to Devaloka at the island called Niṣādālaya,  at the same time specially forbidding him from eating on any account,  brahmins who might be there,  at Niṣādālaya. How to distinguish brahmins from others,  queried garuḍa,  and his mother replied by pointing out that the brahmin will burn the throat of him who tries to eat him,  like fire. Then vinatā blessed her son that his wings would be protected by vāyu,  the lower half of his body by sun and moon,  the rest of the body by the Vasus and the head by agni. She also promised to wait there till her son returned.5) garuḍa to Devaloka.   After saluting his mother garuḍa set out on his quest for Amṛta. All the fourteen worlds shook at the lashing of his wings. He reached Niṣādālaya,  where while consuming whole lots of Niṣādas a brahmin and his wife also happened to get into his throat. garuḍa felt their presence immediately in his throat and requested them to get out of his mouth. Accordingly they got out and also blessed garuḍa,  who continued on his journey.
Next garuḍa reached the forest where his father kaśyapa was engaged in tapas. He told him about his mission and requested him for something to eat. kaśyapa replied thus:--“You see a pool wherein an elephant and a tortoise are living for long as enemies. Long ago two brothers vibhāvasu and supratīka quarrelled over their paternal wealth and at the height of it vibhāvasu cursed supratīka to become an elephant when supratīka pronounced the counter curse that vibhāvasu should turn out to be a tortoise. You,  my son garuḍa may eat that elephant and tortoise. May your journey for Amṛta be crowned with success.
Now,  garuḍa after saluting his father,  flew up in the sky carrying in his beak the elephant and the tortoise from the pool. As trees were falling uprooted due to the terrific vibrations caused by the lashing of his wings garuḍa did not find a convenient place to sit down to eat his food. While continuing the journey garuḍa saw a big tree,  its branches spread out in a circumference  of a hundred yojanas. But,  as soon as garuḍa set foot on a branch of the tree it (branch) crumbled down. On that broken branch were the sages called bālakhilyas doing tapas hanging their heads down. Fearing that the sages might fall down garuḍa continued his flight holding in his beak the torn branch of the tree. But he could not find a safe place to deposit the branch with the sages. So he came again to Mount gandhamādana and saw kaśyapa,  who apologised to the bālakhilyas on behalf of his son and also explained to them about his mission. The bālakhilyas were pleased and they left the place for the Himālayas. As advised by kaśyapa garuḍa deposited the branch of the tree on an uninhabited mountain peak. garuḍa ate the elephant and the tortoise there,  and therefrom flew to Devaloka (Ādi Parva,  Chapter 29,  30).6) bālakhilyas cursed indra.   Even before the arrival of garuḍa ill omens began appearing in Devaloka. indra asked bṛhaspati for explanation about the ill omens. bṛhaspati with his divine eyes saw garuḍa approaching Devaloka for Amṛta,  and he told indra about garuḍa born out of the powers of the tapas of kaśyapa and the bālakhilyas. He also told that such a fate as the present one befell indra due to a curse of the bālakhilyas. indra and the other devas stood guard over the pot of Amṛta ready to repel all possible attacks.
There was a reason for Garuḍa's birth from the powers of the tapas of the bālakhilyas,  and also for indra to be put into the present predicament due to the curse of the bālakhilyas. Kaśyapaprajāpati,  a long time ago,  began a terrific yajña for a son,  and indra and the bālakhilyas who numbered more than 60, 000 were deputed by kaśyapa to collect firewood for the yajña. The bālakhilyas were only of the size of a thumb,  and indra who very easily collected all the firewood needed for the yajña laughed at the tiny bālakhilyas who were carrying small twigs etc. for firewood. Angered at the insult the bālakhilyas removed themselves to another place nearby and began a yajña directed against indra who alarmed at it sought the help of kaśyapa who then held peace talks with the bālakhilyas. They transferred their yāgaśakti (yājñic powers) also to kaśyapa and agreed to be satisfied with the condition that as the result of Kaśyapa's yajña a son should be born to him,  who (the son) would defeat indra. Thus,  for the time being indra escaped from the wrath of the bālakhilyas. After the yajña was over vinatā came to kaśyapa and he blessed her with a son wishing that he should become exceptionally strong and powerful,  and that was garuḍa. (Ādi Parva,  Chapter 30).7) Amṛtakalaśāpaharaṇam. (The pot of nectar carried away).   garuḍa approached the pot of nectar,  and viśvakarmā who attacked him first was felled to the ground. The dust storm raised by the waving of Garuḍa's wings blinded everybody. The devas and indra,  nay,  even the sun and the Moon lined up against garuḍa,  but he defeated them all,  and entered the particular place where the pot of nectar was kept. Two terrific wheels were rotating round the pot and they would cut into mince-meat anybody who tried to lay hands on the pot and a machine circled the wheels. Below the wheels were two monstrous serpents with glowing eyes and protruding tongues like flashes of fire,  and the serpents never closed their eyes. The very  look with those eyes was enough to poison anyone to death. garuḍa blinded those eyes by raising a torrent of dust,  pierced them in the middle with his beak and and through the hole,  his body reduced to such a tiny shape,  went nearer to the pot. He destroyed the wheels and the machine,  and carrying the pot of nectar in his beaks rose to the sky shielding the light of the sun by his outspread wings. Mahāviṣṇu,  who became so much pleased with the tremendous achievements of garuḍa asked him to choose any boon. garuḍa requested viṣṇu that he should be made his (Viṣṇu's) vehicle and rendered immortal without his tasting amṛta. Both the boons were granted.8) garuḍa and indra became friends.   indra hit with the vajra (his special weapon) the wings of garuḍa who was returning from viṣṇu. It did not wound his body,  but a feather of his fell in the atmosphere. Everybody who saw the feather acclaimed garuḍa as suparṇa (he with the good wings). indra was wonder-struck,  and he approached garuḍa and requested that they should be friends in future and the pot of nectar be returned. garuḍa replied that the nectar would be returned if he was granted the power to make nāgas his food,  and indra blessed him that he would live by consuming nāgas. And then garuḍa told indra thus: “I took this pot of amṛta not for my own use. The nāgas cheated my mother and made her a slave,  and she will be freed if only this pot of nectar is given to them (nāgas). You may snatch off the pot from the nāgas
 I shall not object to it.”
indra and garuḍa thus became friends and the former followed garuḍa on his way back home.9) garuḍa handed over the pot of amṛta to the nāgas and indra cheated them of it.   garuḍa handed over the pot of nectar to the nāgas,  who on the suggestion of the former placed the pot on darbha grass spread on the ground. Also,  in accordance with Garuḍa's advice that they should take a purificatory bath before tasting the amṛta the nāgas went out to have the bath,  and in their absence indra carried off the pot of nectar back to Devaloka. Failing to find the pot of nectar on their return from bath the aggrieved nāgas licked the darbha on which the pot was placed with the result that their tongues were cloven into two. It was from that day onwards that the nāgas became double-tongued (dvijihvas). And,  thus garuḍa redeemed his mother from slavery. (Ādi Parva,  Chapter 34).10) The fig tree which garuḍa broke with his beaks and laṅkā.   It has been noted above that garuḍa on his way to Devaloka rested on a fig tree. That fig is called subhadra in vālmīki rāmāyaṇa.
rāvaṇa saw the fig tree around which sages were sitting and which bore marks made by garuḍa sitting thereon. (vālmīki rāmāyaṇa,  Araṇyakāṇḍa,  Canto 35,  Verse 26).
There is some connection between this tree and laṅkā. garuḍa had,  as directed by kaśyapa,  deposited in the sea the branch of the tree on which the bālakhilyas hung in tapas and with which garuḍa flew hither and thither fearing about the safety of the bālakhilyas. At the spot in the sea where the branch was deposited sprang up an island like the peak of a mountain. It was this island which in after years became reputed as laṅkā. (kathāsaritsāgara,  Kathāmukhalaṁbaka,  Taraṅga 4). 11) garuḍa,  saubhari and kāliya.   garuḍa had always entertained great hatred against the nāgas,  and now Indra's permission having been obtained by him to eat the nāgas for food,  garuḍa decided to launch a regular nāga-hunting expedition. He began eating the nāgas one by one. Alarmed at this the nāgas planned for their security in a conclave,  and approached garuḍa with the proposal that one nāga would go to him daily to serve as his food instead of his indiscriminate killing of them. garuḍa accepted their proposal. After some time the nāgas proposed to garuḍa that they would conduct a sarpa-bali (sacrifice of serpents) and submit the food got out of the bali to him so that his nāgahunting might be stopped for ever. garuḍa agreed to this also. According to the new agreement daily one nāga began going to garuḍa with the food got out of the bali.
But kāliya alone did not agree to the programme as he did not recognise garuḍa to be superior to him in power. And,  garuḍa,  who wanted to teach the haughty kāliya a lesson challenged him to fight,  and the fight took place in river kālindī,  Kāliya's abode. During the fight the lashing of Garuḍa's wings raised the water in kālindī up in the sky and it drenched the sage saubhari all over,  who was performing tapas on the banks of kālindī. saubhari cursed that the body of garuḍa be shattered into a thousand pieces if ever he entered that area in future,  and thenceforth the place became a prohibited area for garuḍa. During after years kāliya was put up at this place.
A kadamba tree alone outlived the eflect of the poison of kāliya. The tree could outlive the deadly poison because garuḍa had rested on it on his way back from Devaloka with amṛta. (bhāgavata daśama Śkandha).12) Relationship of garuḍa with the kings of the solar dynasty.   King sagara of the solar dynasty was married to sumati,  the elder sister of garuḍa,  and there is a story behind the marriage.
There was once a king called subāhu in the solar dynasty. He married one yādavī,  but for many years they had no issues. yādavī had become old by the time she conceived a child as the result of many yajñas etc. But,  Subāhu's other wives,  viz. co-wives of yādavī,  did not like the prospects of yādavī becoming a mother. They administered poison to her with the result that yādavī did not deliver in time,  but continued as a pregnant woman for seven years. The sad couple,  for their mental relief went into the forest and lived as disciples of a sage called aurva. But subāhu died rather soon and yādavī prepared herself to follow him in the funeral pyre. But,  the sage aurva prevented her from self immolation speaking to her thus: “You shall not act rashly. The child in your womb will become a famous emperor and rule over the whole world.”
yādavī yielded to the sage's advice and did not court death,  and soon afterwards she delivered a son,  and he was named sagara,  which meant “he who was affected by poison even while he was in the mother's womb. It was this child who,  in later years,  became reputed as emperor sagara.
sagara married the elder sister of garuḍa when he was living as a boy in Aurva's āśrama,  and there is a story behind the marriage,  a story which related to the time when garuḍa was not born. 
vinatā,  mother of garuḍa,  while she was working as the slave of kadrū,  one day went into the woods to collect firewood for her mistress. In the terrible rain and storm that ensued,  vinatā lost her track and wandered in the forest for many days before she could take shelter in the āśrama of a Sannyāsin. The pious man felt sorry for poor vinatā and blessed her that a son,  who would be able to win freedom for her would be born to her. garuḍa was the son thus born to her.
Before the birth of garuḍa when kaśyapa and vinatā were living together with their daughter sumati the boy sage upamanyu,  son of sutapas,  went to them and told kaśyapa thus: “While touring round the earth I worshipped the pitṛs at gayā and I have been told that they (pitṛs) would get redemption only in case I married and became a father. I,  therefore,  request you to please give your daughter sumati to me as wife. vinatā did not relish this proposal. upamanyu got angry at the rejection of his offer and cursed vinatā saying that if sumati was given in marriage to any other brahmin boy she (vinatā) would die with her head broken into pieces.
It was during this period when vinatā was in a fix about the marriage of sumati that garuḍa was born to her. He also thought over the problem and argued like this: the curse is only against a brahmin boy marrying my sister sumati
 why not sumati be given in marriage to a kṣatriya
 but where to find an eligible kṣatriya boy? At this stage vinatā asked him to go and meet the Sannyāsin,  who had promised her an illustrious son,  in the forest and this Sannyāsin directed garuḍa to aurva,  for advice and guidance. When garuḍa met aurva and sought his advice about the marriage of his sister,  the sage thought that the context offered a very good bride to sagara. And,  according to Aurva's advice sumati was married to sagara,  and thus garuḍa became related to the Kings of the Solar dynasty. (brahmāṇḍa purāṇa,  Chapters 16,  17 and 18). The Sixty thousand sons born to sagara by sumati were reduced to ashes in the fire which emanated from the eyes of kapila. (See kapila). When aṁśumān,  the grandson of sagara was going around the world to find out these 60, 000 sons he met garuḍa on the way,  and it was he who advised that the waters of gaṅgā should be brought down on earth so that the dead sons of sagara might get spiritual redemption. (vālmīki rāmāyaṇa,  Bālakāṇḍa,  Chapter 41).13) Garuḍa's conceit laid low.   A very beautiful daughter,  guṇakeśī,  was born to mātali,  the charioteer of indra. In the course of his search for a suitable husband for guṇakeśī he came to Pātālaloka in the company of nārada,  and there mātali selected a noble nāga called sumukha as his prospective son-in-law. But a month before garuḍa had eaten Sumukha's father Cikara,  and he had also given notice to sumukha that within a month's time he too would be eaten.
nārada and mātali met sumukha at the abode of his grandfather āryaka,  who was very glad to marry his grandson to Mātali's daughter. But,  the threat of garuḍa that he would eat sumukha before the month was over stared them all cruelly in their face. So,  they appealed to indra for a solution to the problem,  in the presence of Mahāviṣṇu. indra gave an extension of life to sumukha and he wedded guṇakeśī. The marriage enraged garuḍa so much that he went to Indra's  assembly and insulted both indra and viṣṇu at which viṣṇu extended his right hand to garuḍa asking him whether he could hold the hand. And,  when garuḍa placed Viṣṇu's hand on his head he felt as if the whole weight of the three worlds was put on the head. garuḍa admitted his defeat. Mahāviṣṇu thus laid low the conceit of garuḍa. (Udyoga Parva,  Chapter 105).14) garuḍa helped gālava.   gālava was a disciple of viśvāmitra. Once Dharmadeva,  to test viśvāmitra,  went to his āśrama disguised as vasiṣṭha and asked for food. As there was no ready-made food at the āśrama just then,  viśvāmitra naturally took some time to cook new food,  and he went with it,  steaming hot,  in a plate to the guest. Saying that he would return within minutes and receive the food,  the guest (Dharmadeva) left the place,  and viśvāmitra stood there with the plate in hand awaiting the return of the guest. He had to remain standing thus for one hundred years,  and during this whole period it was gālava who stood there looking after his guru. When hundred years were completed Dharmadeva returned to viśvāmitra and accepted his hospitality,  and then only could the latter take some rest.
viśvāmitra blessed gālava,  and now it was time for him to leave the āśrama. Though viśvāmitra told that no gurudakṣiṇā (tuition fee) was required gālava persisted in asking him what fee or present he wanted. viśvāmitra lost his temper and told gālava that if he was so very particular about gurudakṣiṇā,  eight hundred horses all having the colour of moon,  and one ear black in colour might be given as dakṣiṇā. gālava stood there aghast at the above pronouncement of his preceptor,  when garuḍa happened to go over there and hear from gālava about his sad plight. Money was required to purchase horses,  but gālava was penniless. At any rate garuḍa with gālava on his back flew eastwards and reached ṛṣabhaparvata and they rested on a peak of it. There the brahmā woman,  śāṇḍilī was engaged in tapas and she served them with food. After food garuḍa spoke disparagingly about śāṇḍilī. garuḍa and gālava slept that night on the floor,  but when they woke up in the morning lo! garuḍa was completely shed of his feathers. garuḍa stood before śāṇḍilī,  his head bent in anguish. śāṇḍilī blessed garuḍa,  who then got back his old feathers.
Continuing their journey garuḍa and gālava reached the palace of the very rich King,  yayāti. garuḍa introduced gālava to yayāti,  who found it difficult to get 800 horses for gālava. But,  yayāti gave his daughter mādhavī to gālava saying that he might give her to any King and get money enough to purchase 800 horses. After thus showing the means to get money to gālava,  garuḍa returned home.
gālava gave mādhavī first to King haryaśva of ayodhyā,  then to King divodāsa of kāśī and next to King uśīnara of bhoja and got from them two hundred horses each,  and he submitted the horses and also mādhavī in lieu of the balance of two hundred horses to viśvāmitra as dakṣiṇā. A son called aṣṭaka was born to viśvāmitra by mādhavī,  who had been granted a boon that she would not lose her youth and beauty even though she lived with any number of people. (udyogaparva Chapter 108).15) Fight between garuḍa and airāvata.   śrī kṛṣṇa once  went to Devaloka and plucked the pārijāta flower from the garden nandana,  and this led to a fight between indra and kṛṣṇa in which garuḍa also joined. garuḍa directed his main attention on airāvata which,  at his blows,  fainted and fell down. (harivaṁśa,  Chapter 73).16) Defeated by vāsuki.   To churn the Milk-Ocean the devas and Asuras decided to use Mount mandara as the shaft and vāsuki as the rope to rotate the shaft. The attempts of the devas,  the Asuras and the Bhūtagaṇas of śiva failed to uproot and bring with them the mountain,  when garuḍa,  at the instance of viṣṇu brought the mountain as easily as a kite carries a frog. Again,  when others failed to bring vāsuki from nāgaloka garuḍa went and asked the nāga chief to follow him to the ocean of Milk. vāsuki replied that if his presence was so indispensable he must be carried over there. Then garuḍa caught the middle part of vāsuki in his beak and rose in the air. But,  even though garuḍa rose beyond the horizon,  when he looked down half of vāsuki still remained on the ground. garuḍa then tried to fold vāsuki into two and carry it,  but,  again to no purpose. Disappointed and humiliated garuḍa returned without vāsuki. Afterwards vāsuki was brought to the ocean of Milk by Śiva's hand stretched down into pātāla. (Kamba rāmāyaṇa,  yuddha Kāṇḍa).17) bhīma went in search of the saugandhika flower on account of garuḍa.   While,  in the course of their exile in the forest,  the pāṇḍavas were put up at the āśrama of maharṣi ārṣṭiṣeṇa,  garuḍa picked up from the depths of the sea one day a nāga called ṛddhimān,  and due to the vibration caused by the lashing of Garuḍa's wings Kalhāra flowers from the garden of kubera were flown to the feet of pāñcālī. She wore the fragrant flowers in her hair saying that if she were to have good flowers,  wind had to bring them. Since there was a mild and veiled insinuation in that statement that bhīma was inferior to the wind the former did not appreciate that comment by pāñcālī. And so he rushed to Mount gandhamādana to collect Kalhāra flowers. (Vana Parva,  Chapter 106).18) garuḍa saved uparicaravasu.   Once a controversy started between the devas and the brahmins,  the former advocating the use of goat's flesh in performing yajñas while the brahmins contended that grains were sufficient for the purpose. uparicaravasu,  who arbitrated in the debate spoke in favour of the devas,  which the brahmins did not like,  and they cursed vasu to fall from the sky into the pits of the earth. This curse was countered by the devas blessing him that as long as uparicaravasu remained on earth he would not feel hungry and that he would regain his old form due to the blessings of Mahāviṣṇu. vasu prayed to viṣṇu,  who sent garuḍa to the former,  and garuḍa carried vasu to the sky on his wings. Thus vasu became again uparicaravasu. (śānti Parva,  Chapter 338).19) Other information about garuḍa.   (1) A dānava once stole away the crown of Śṛī kṛṣṇa who was on a visit to Mount gomanta. garuḍa retrieved it from the dānava and returned it to kṛṣṇa. (bhāgavata,  Daśama skandha).(2)  The monkeys who searched for sītā visited the house of garuḍa also. (vālmīki rāmāyaṇa,  kiṣkindhā Kāṇḍa,  Canto 40,  Verse 39). (3)  garuḍa had married the four daughters of Dakṣaprajāpati. (bhāgavata,  6th skandha).(4)  He had a son named kapota. (Udyoga Parva,  Chapter 101), (5)  During the rāma-rāvaṇa war lakṣmaṇa,  sugrīva and all the monkeys swooned hit by the nāgāstra of indrajit. śrī rāma then thought of garuḍa,  who at once came down on earth and bit away the nāgapāśa. (Kamba rāmāyaṇa Yuddhakāṇḍa).(6)  garuḍa was present at the birth-day celebrations of arjuna. (Ādi Parva,  Chapter 122,  Verse 50).(7)  At the birth of subrahmaṇya garuḍa submitted his own son,  mayūra,  as a present. (anuśāsana parva,  Chapter 86,  Verse 21).20) Synonyms for garuḍa.  
Garutmān Garuḍas Tārkṣyo Vainateyaḥ Khageśvaraḥ Nāgāntako Viṣṇurathaḥ Suparṇaḥ Pannagāśanaḥ. (Garutmān,  garuḍa,  tārkṣya,  vainateya,  Khageśvara,  Nāgāntaka,  Viṣṇuratha,  suparṇa,  Pannagāśana. (Amarakośa).21) Names used in the mahābhārata to represent garuḍa.   Aruṇānuja,  Bhujagāri,  Garutmān,  Kāśyapeya,  Khagarāṭ,  Pakṣirāja,  Patagapati,  Patageśvara,  suparṇa,  tārkṣya,  vainateya,  Vinatānandavardhana,  Vinatāsūnu,  Vinatāsuta,  Vinatātmaja. (For story regarding how garuḍa stopped eating nāgas see under jīmūtavāhana).

अमरकोशः

Sanskrit

Word:  गरुडः
Root:  गरुड
Gender:  पुं
Number:  all
Meaning(s): 
⇒ building shaped like garuDa
Shloka(s): 
1|1|29|1 ► गरुत्मान्गरुडस्तार्क्ष्यो वैनतेयः खगेश्वरः। (स्वर्गवर्गः)
1|1|29|2 ► नागान्तको विष्णुरथः सुपर्णः पन्नगाशनः॥ (स्वर्गवर्गः)
3|3|30|1 ► केकि तार्क्ष्यावहिभुजौ दन्तविप्राण्डजा द्विजाः। (नानार्थवर्गः)
Synonym(s): 
➠ 1|1|29|1 ⇢ गरुत्मान् (गरुत्मत्) (पुं)
➠ 1|1|29|1 ⇢ गरुडः (गरुड) (पुं)
➠ 1|1|29|1 ⇢ तार्क्ष्यः (तार्क्ष्य) (पुं) ⇒ bird, gold, ziva, cart, snake, horse, sort of antidote
➠ 1|1|29|1 ⇢ वैनतेयः (वैनतेय) (पुं)
➠ 1|1|29|1 ⇢ खगेश्वरः (खगेश्वर) (पुं)
➠ 1|1|29|2 ⇢ नागान्तकः (नागान्तक) (पुं)
➠ 1|1|29|2 ⇢ विष्णुरथः (विष्णुरथ) (पुं)
➠ 1|1|29|2 ⇢ सुपर्णः (सुपर्ण) (पुं) ⇒ ray, cock, night, horse, particular drug, particular array, species of creeper, having beautiful wings, any large bird of prey, having beautiful leaves, any mythical or supernatural bird, large bird of prey [vulture,  eagle], Indian laburnum tree [Cassia fistula - Bot.]
➠ 1|1|29|2 ⇢ पन्नगाशनः (पन्नगाशन) (पुं)
➠ 3|3|30|1 ⇢ अहिभुजः (अहिभुज) (पुं)
Related word(s): 
परा_अपरासंबन्धः ➡ पक्षी
स्व_स्वामीसंबन्धः ➡ विष्णुः
अन्यसंबन्धाः ➡ विष्णुः
जातिः ➡ अलौकिकप्राणी
    

शब्दकल्पद्रुमः

Sanskrit

 गरुडः,  पुं,
   (गरुद्भ्यां पक्षाभ्यां डयते उड्डयते । इतिगरुत् + डी + डः । पृषोदरात् तलोपे साधुः ।यद्वा,  “गिर उडच् ।” उणां ४ । १५५ ।इति उडच् ।) स्वनामख्यातपक्षी । तत्-पर्य्यायः । गरुत्मान् २ तार्क्ष्यः ३ वैनतेयः ४खगेश्वरः ५ नागान्तकः ६ विष्णु रथः ७ सुपर्णः ८पन्नगाशनः ९ । इत्यमरः । २ । २ । ३२ ॥
 महा-वीरः १० पक्षिसिंहः ११ उरगाशनः १२ । इतिजटाधरः ॥
 शाल्मली १३ हरिवाहनः १४अमृताहरणः १५ नागाशनः १६ । इति हारा-वली ॥
 शाल्मलिस्थः १७ खगेन्द्रः १८ भुजगा-न्तकः १९ तरस्वी २० तार्क्ष्यनायकः २१ । इतिराजनिर्घण्टः ॥
 * ॥
 तस्योत्पत्तिकारणं यथा,  --“यजतः पुत्त्रकामस्य कश्यपस्य प्रजापतेः ।साहाय्यमृषयो देवा गन्धर्व्वाश्च ददुः किल ॥
तत्रेध्मानयने शक्रो नियुक्तः कश्यपेन ह ।मुनयो वालिखिल्याश्च ये चान्ये देवतागणाः ॥
शक्रस्तु वीर्य्यसदृशमिष्मभारं गिरिप्रभम् ।समुत्क्षिप्यानयामास नातिकृच्छ्रादिव प्रभुः ॥
अथापश्यदृषीन् ह्रस्वानङ्गुष्ठोदरवर्ष्मणः ।पलाशवृन्तिकामेकां सहितान् वहतः पथि ॥
तान् सर्व्वान् विस्मयाविष्टो वीर्य्योन्मत्तः पुरन्दरः ।अवहस्याभ्ययाच्छीघ्रं लङ्घयित्वावमन्य च ॥
तेऽथ रोषसमाविष्टाः सुभृशं जातमन्यवः ।आरेभिरे महत् कर्म्म तदा शत्रुभयङ्करम् ॥
कामवीर्य्यः कामगमो देवराजभयप्रदः ।इन्द्रोऽन्यो सर्व्वदेवानां भवेदिति यतव्रताः ॥
तद्बुद्ध्वा भृशसन्तप्तो देवराजः शतक्रतुः ।जगाम शरणं तत्र कश्यपं शंसितव्रतम् ॥
तच्छ्रुत्वा देवराजस्य कश्यपोऽथ प्रजापतिः ।बालिखिल्यानुपागम्य कर्म्मसिद्धिमपृच्छत ॥
अथ ते तं महात्मानं प्रत्यूचुः सत्यवादिनः ।तान् कश्यप उवाचेदं सान्त्वपूर्व्वं प्रजापतिः ॥
”तस्य पक्षीन्द्रत्वकारणं यथा,  --“अयमिन्द्रस्त्रिभुवने नियोगात् ब्रह्मणः कृतःइन्द्रार्थञ्च भवन्तोऽपि यत्नवन्तस्तपोधनाः ॥
न मिथ्या ब्रह्मणो वाक्यं कर्त्तुमर्हथ सत्तमाः ।भवतां हि न मिथ्यायं संकल्पो वै चिकीर्षितः ॥
भवत्वेष पतत्त्रीणामिन्द्रोऽतिबलसत्ववान् ।प्रसादः क्रियतामस्य देवराजस्य याचतः ॥
बालिखिल्या ऊचुः ।अपत्यार्थं समारम्भो भवतश्चायमीप्सितः ।तथा चैवं विधत्स्वात्र यथाश्रेयोऽनुपश्यसि ॥
एतस्मिन्नेव काले तु देवी दाक्षायणी शुभा ।विनता नाम कल्याणी पुत्त्रकामा यशस्विनी ॥
तपस्तप्ता व्रतपरा स्नाता पुंसवने शुचिः ।उपचक्राम भर्त्तारं तामुवाचाथ कश्यपः ॥
आरम्भः सफलो देवि ! भवितायं तवेप्सितः ।जनयिष्यसि पुत्त्रौ द्वौ वीरौ त्रिभुवनेश्वरौ ॥
तपसा बालिखिल्यानां मम सङ्कल्पजौ तथा ।एतौ सर्व्वपतत्त्रीणामिन्द्रत्वं कारयिष्यतः ॥
विनता चापि सिद्धार्था बभूव मुदिता तथा ।जनयामास पुत्त्रौ द्वावरुणं गरुडं तथा ॥
विकलाङ्गोऽरुणस्तत्र भास्करस्य पुरःसरः ।पतत्त्रीणान्तु गरुड इन्द्रत्वेनाभ्यषिच्यत ॥
” * ॥
तस्य जन्मकालीनरूपं यथा,  --“एतस्मिन्नन्तरे चापि गरुडः काल आगते ।विना मात्रा महातेजा विदार्य्याण्डमजायत ॥
महासत्वबलोपेतः सर्व्वा विद्योतयन्दिशः ।कामरूपी कामगमः कामबीर्य्यो विहङ्गमः ॥
अग्निराशिरिवोद्भासन् समिद्धोऽतिभयङ्करः ।विद्युद्विस्पष्टपिङ्गाक्षो युगान्ताग्निसमप्रभः ॥
प्रवृद्धः सहसा पक्षी महाकायो नभो गतः ।घोरो घोरस्वनो रौद्रो वह्निरौर्व्व इवापरः ॥
” * ॥
तस्य विष्णुवाहनत्वे कारणं यथा,  --“अपीत्वा चामृतं पक्षी परिगृह्याशु निःसृतः ।अगच्छदपरिश्रान्त आवार्य्यार्कप्रभां खगः ॥
विष्णुना तु तदाकाशे वैनतेयः समेयिवान् ।तस्य नारायणस्तुष्टस्तेनालौल्येन कर्म्मणा ॥
तमुवाचाव्ययो देवो वरदोऽस्मीति खेचरम् ।स वव्रे तव तिष्ठेयमुपरीत्यन्तरीक्षगः ॥
उवाच चैनं भूयोऽपि नारायणमिदं वचः ।अजरश्चामरश्चास्याममृतेन विनाप्यहम् ।एवमस्त्विति तं विष्णुरुवाच विनतासुतम् ॥
प्रतिगृह्य वरौ तौ तु गरुडो विष्णुमब्रवीत् ।भवतेऽपि वरं दद्मि वृणोतु भगवानपि ॥
तं वव्रे वाहनं कृष्णो गरुत्मन्तं महाबलम् ।ध्वजञ्च चक्रे भगवानुपरि स्थास्यतीति तम् ॥
”इति महाभारते । १ । ३१-३३ । अध्यायेषु ॥
(व्यूहविशेषः । यथा,  मनुः । ७ । १८७ ।“वराहमकराभ्यां वा सूच्या वा गरुडेन वा ॥
”“सूक्ष्ममुखपश्चाद्भागः पृथुमध्यो वराहव्यूहः । एषएवपृथुतरमध्यो गरुडव्यूहः ।” इति कुल्लूकभट्टः ॥
)

वाचस्पत्यम्

Sanskrit

 गरुड पु०
  गरुद्भां डयते डी--ड पृषो० तलोपः । कश्यपा-न्मजे विनतागर्भजाते १ पक्षिराजे अमरः । “विनतापिसुसिद्धार्था वभूव मुदिता तदा । जनयामास पुत्रौ द्वाव-रुणं गरुडं तथा । विकलाङ्गोऽरुणस्तत्र भास्करस्यपुरःसरः । पतत्त्रिणान्तु गरुड इन्द्रत्वेनाभ्यषिच्यत”भा० आ० ३१ अ० । विंशतिविधप्रासादमध्ये २ प्रासादभेदे ।“गरुडाकृतिश्च गरुडो नन्दीति षट्चतुष्कविस्तीर्णः । का-र्य्यश्च सप्तभौमो विभूषितोऽण्डैश्च विंशत्या” वृ० स० ५६ अ०३ सैन्निवेशनभेदरूपे व्यूहभेदे । दण्डव्यूहेन तन्मार्गंयायात्तु शकटेन वा । वराहमकराभ्यां वा सूच्या वा ग-रुडेन वा” मनुः । “सूक्ष्ममुखपश्चाद्भागः पृथुमध्यो वरा-हव्यूहः एष एव पृथुतरमध्यो गरुडव्यूहः ताभ्यांपार्श्वयोर्भये सति व्रजेत्” कुल्लू० ।

Capeller

German

 गरुड॑ m.
  N. eines mythischen Vogels.

Burnouf

French

 गरुड गरुड m.
  (गरुत्) np. de l'oiseau de Viṣṇu
 il
est fils de कश्यप et de विनाटा,  et frère cadet
d'अरुण।
गरुडध्वज m.
  Viṣṇu.
गरुडाग्रज m.
  (अग्रज) अरुण,  cocher du Soleil.
गरुडाङ्कित n.
  (अङ्क्) émeraude.
गरुडाश्मन् m.
  (अश्मन्) mms.

Stchoupak

French

 गरुड-
 m.
  n.
  d'un oiseau mythique,  roi des oiseaux,  ennemi des
serpents,  monture de Viṣṇu 
 bâtiment ayant la forme de Garuḍa 
 disposition
particulière des troupes.
°ध्वज- a. qui a Garuḍa pour insigne,  pour emblème (Viṣṇu).
°मणि- m.
  saphir 
 °माणिक्य- nt. émeraude (-मय- -ई- a.
fait en émeraudes).
गरुडेशान- m.
  Garuḍa roi des oiseaux.

No entries for this word is found.

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