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Garuda (Samskrit : गरुडः) is the son of Rshi Kashyapa and his wife Vinata. Aruna, the charioteer of the Sun, is said to be his elder brother. (MW)

Garuda (Samskrit : गरुडः) is the son of Rshi Kashyapa and his wife Vinata. Aruna, the charioteer of the Sun, is said to be his elder brother. Considered sovereign among the feathered race and an implacable enemy of the serpents, Garuda is the vahana (mount) of Mahavishnu and is represented as having a white face, curved nose, red wings and a golden body.<ref>Kulapati Jibananda Vidyasagara (1900), Shabda Sagara, First Edition, Entry: [https://archive.org/details/in.ernet.dli.2015.195943/page/n237 Garuda] </ref> [https://archive.org/details/ldpd_7285627_000/page/n469 Apte Sanskrit Dictionary]

shortly after his birth he frightened the deities by his brilliant lustre; they supposed him to be अग्नि, and requested his protection; when they discovered that he was गरुड, they praised him as the highest being, and called him fire and sun MBh. i, 1239 ff.; (MW)

 

Garuda is mainly known as  

son of Vinatā and elder brother of Aruṇa, king, of the feathered race, vehicle of Viṣṇu or Kṛṣṇa; (Mac)

Sarpa Vairi: enemy of the serpents

Vishnu Vahana: mount of Mahavishnu

he bird and vehicle of VISHNU; he is generally represented 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. ([https://archive.org/details/in.ernet.dli.2015.195943/page/n237 Shabda Sagara] and Wil)

Describing Garuda, the Vachaspatyam says,

कश्यपात्मजे विनतागर्भजाते | १ पक्षिराजे अमरः। विनतापिसुसिद्धार्था बभूव मुदिता तदा। जनयामास पुत्रौ अरुणं गरुडं तथा। विकलाङ्गोऽरुणस्तत्र भास्करस्यपुरःसरः। पतत्त्रिणान्तु गरुड इन्द्रत्वेनाभ्यषिच्यत । [https://archive.org/details/in.ernet.dli.2015.325995/page/n1339 Vachaspatyam]

king of birds. [He is a son of Kaśyapa by his wife Vinata. 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 Kadru, her rival, about the colour of उचैःश्रवस् Kadru defeated Vinata, 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. Vinata 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.] [https://archive.org/details/ldpd_7285627_000/page/n469 Apte Sanskrit Dictionary]

Meaning: The son of Kashyapa and Vinata, Garuda, is referred to as king of birds (Pakshi Raja) by Amara (in the Amarakosha). It further says that Vinata gave birth to two sons viz. Aruna and Garuda. Aruna, who was not physically developed became the charioteer of Sun (one who moves before the Sun) and Garuda was coronated with the prestige of lordship (indratva of the birds).  

Garuḍa, the son of Kaśyapa and Vinatā, the vehicle of Vishnu (Kṛshṇa), or the emblem of his flagstaff. In the meantime G. came out bursting the egg and ascended the skies. The gods thought that it was Agni, but were undeceived. Then the gods and the ṛshis praised G. and prevailed upon him to diminish his own energy and splendour: 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: 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: 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. As G.'s hunger was not appeased Kaśyapa told him of the elephant Supratīka (b) and the tortoise Vibhāvasu: Then Kaśyapa blessed G. G. then seized the elephant and the tortoise and came to the tīrtha Alamba. 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: 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 (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 ([https://archive.org/details/in.ernet.dli.2015.98210/page/n5 Index Names Mahabharata])

Garuḍa, the son of Kaśyapa and Vinatā, the vehicle of Vishnu (Kṛshṇa), or the emblem of his flagstaff. In the meantime G. came out bursting the egg and ascended the skies. The gods thought that it was Agni, but were undeceived. Then the gods and the ṛshis praised G. and prevailed upon him to diminish his own energy and splendour: 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: 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: 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. As G.'s hunger was not appeased Kaśyapa told him of the elephant Supratīka (b) and the tortoise Vibhāvasu: Then Kaśyapa blessed G. G. then seized the elephant and the tortoise and came to the tīrtha Alamba. 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: 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 (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 ([https://archive.org/details/in.ernet.dli.2015.98210/page/n5 Index Names Mahabharata])

Lineage of Garuda

Lineage of Garuda

Ramayana, Aranyakanda, [https://www.valmikiramayan.net/utf8/aranya/sarga14/aranya_14_frame.htm Canto 14.]

Ramayana, [[Ramayana_(रामायणम्)|[[Ramayana_(रामायणम्)|Aranyakanda]]]], [https://www.valmikiramayan.net/utf8/aranya/sarga14/aranya_14_frame.htm Canto 14.]

== जन्म ॥ Birth  ==

== जन्म ॥ Birth  ==

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).<ref name=":1" />

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).<ref name=":1" />

Once Prajapati Kashyapa was doing a yajna with the desire of obtaining a son. He was being helped by rshis, deities and gandharvas. Accordingly, the task of collecting samidha was entrusted to Indra, the Valakhilya rshis and other deities. The powerful Indra chose to bring wood befitting his strength. As he was carrying mountain like log of wood, he came across the Valakhilyas who were the size of half a thumb and were struggling to carry one twig of Palasha tree amongst them. Seeing this, Indra, overcome with pride, slighted and stepped across them. This enraged the Valakhilyas who took the sankalpa (vow) of obtaining a second Indra for the deities who would be a hundred times more valourous than the current Indra. This was a cause of great concern for the current Indra who then went to the resort of sage Kashyapa. Sage Kashyapa then explained to the Valakhilyas that it is due to Lord Brahma’s order that Indra rules over the three worlds. And their wish for a second Indra will defy the words of Lord Brahma. Therefore, he requested the Valakhilyas not to falsify the verdict of Lord Brahma. And in order that the wish of the Valakhilyas is also fulfilled, he suggested that may the child whose birth they seek become the Indra of birds. He requested them to bless Lord Indra who had come to them as recipient. Convinced by the speech of Rshi Kashyapa, the Valakhilyas said, “Oh Prajapati, our vow was to obtain an Indra while yours was to obtain a son. Therefore, may you accept the fruit of our vow.” Thus, Rshi Kashyapa’s wife Vinata, who at that time was following the vow of Brahmacharya to obtain a progeny was blessed to bear that great son whose birth was the result of the vows of Rshi Kashyapa and the Valakhilyas. This son, who came to be known as the Indra of birds, is none other than Garuda. Reference : Mahabharata ([https://archive.org/details/MAHABHARATA_201902/page/n135 Adi Parva] Adhyaya 31)

Once Prajapati Kashyapa was doing a yajna with the desire of obtaining a son. He was being helped by rshis, deities and gandharvas. Accordingly, the task of collecting samidha was entrusted to Indra, the Valakhilya rshis and other deities. The powerful Indra chose to bring wood befitting his strength. As he was carrying mountain like log of wood, he came across the Valakhilyas who were the size of half a thumb and were struggling to carry one twig of Palasha tree amongst them. Seeing this, Indra, overcome with pride, slighted and stepped across them. This enraged the Valakhilyas who took the sankalpa (vow) of obtaining a second Indra for the deities who would be a hundred times more valourous than the current Indra. This was a cause of great concern for the current Indra who then went to the resort of sage Kashyapa. Sage Kashyapa then explained to the Valakhilyas that it is due to Lord Brahma’s order that Indra rules over the three worlds. And their wish for a second Indra will defy the words of Lord Brahma. Therefore, he requested the Valakhilyas not to falsify the verdict of Lord Brahma. And in order that the wish of the Valakhilyas is also fulfilled, he suggested that may the child whose birth they seek become the Indra of birds. He requested them to bless Lord Indra who had come to them as recipient. Convinced by the speech of Rshi Kashyapa, the Valakhilyas said, “Oh Prajapati, our vow was to obtain an Indra while yours was to obtain a son. Therefore, may you accept the fruit of our vow.” Thus, Rshi Kashyapa’s wife Vinata, who at that time was following the vow of Brahmacharya to obtain a progeny was blessed to bear that great son whose birth was the result of the vows of Rshi Kashyapa and the Valakhilyas. This son, who came to be known as the Indra of birds, is none other than Garuda. Reference : Mahabharata ([https://archive.org/details/MAHABHARATA_201902/page/n135 Adi Parva] Adhyaya 31)

=== Birth (PE) ===

=== Birth (PE) ===

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).

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.

There is a story in the Mahābhārata about the birth of Aruṇa and Garuḍa. Kaśyapa who was much pleased with the seva (सेवा | selfless 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 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).

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).

=== Vinata (PE) ===

=== Vinata (PE) ===

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.

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).

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 adhyatmik 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.

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.