Garuda and its iconography:

In Vedic literature, the golden eagle is depicted as a symbol of power, strength, and majesty, embodying various attributes that highlight its significance.

Referred to as the "chariot of Viṣṇu" (viṣṇu ratha), it symbolizes divine transportation, suggesting a connection to the celestial realms. Being the "carrier of nectar" (amṛta haraṇa) signifies its association with life-giving and divine sustenance, reinforcing its divine nature.

Described as "golden bodied" (svarṇa kāya), the eagle's appearance is radiant and awe-inspiring, evoking images of splendor and regality. Its title as the "lord of the skies" (gaganeśvara) underscores its dominance and sovereignty over the aerial realm.

The epithet "quick-moving" (kshipravega/ rasāyana) emphasizes its agility and swiftness, suggesting its ability to navigate effortlessly through the heavens. "Long-lived" (cirād) indicates its enduring nature,suggesting immortality .

"Dwelling on earth at pleasure" (kāmāyu) implies its freedom and authority to traverse between the celestial and earthly realms at will, highlighting its transcendental nature. As a "serpent devourer" (uragāśana), it symbolizes the triumph of good over evil, as serpents are often associated with malevolence in Vedic scripture.

Being likened to a "lion among birds" (pakṣi siṁha) conveys its status as a fierce and formidable creature, respected and feared by others. Its victory over Devendra, a prominent deity in pauranika scriptures, further reinforces its divine prowess and superiority.

The ability to assume all forms suggests its shapeshifting abilities, indicating its versatility and adaptability. As the "king of birds," (pakṣi rāja) it holds a position of authority and reverence among avian beings.

Described as a "great hero" (mahāvīra), the golden eagle is celebrated for its bravery, valor, and noble qualities. Lastly, its association with the Śālmali tree signifies a sacred connection to nature, adding to its mystical allure and significance in Vedic lore.

In the ancient epics of Rāmāyaṇa and Mahābhārata, there are fascinating legends surrounding the origins of Garuḍa. According to these histories, Garuḍa is believed to be the son of the sage Kaśyapa and Vinatā, the daughter of Dakṣa. Vinatā gave birth to two eggs, which held the destiny of her offspring.

The first egg hatched prematurely, giving birth to Aruṇa, who emerged as a fully developed child without the legs (vikalāṅga). Aruṇa, who later became the charioteer of the Sūṟya, was displeased with his early birth and cursed his mother for it. This curse resulted in Vinatā having to serve as a slave to her husband's co-wife, Kadru.

The second egg was allowed to hatch naturally, and from it emerged Garuḍa, the mighty bird creature with the body of a bird and the head and wings of an eagle. Garuḍa went on to become a legendary figure in Itihāsa Purāṇas, known for his immense strength, speed, and devotion.

Garuḍa emerged fully grown, radiating immense power and illuminating all the directions with his brilliance. He possessed the ability to fly anywhere and transform into any shape. His appearance was awe-inspiring, resembling a blazing fire. Upon discovering his mother's captivity, he decided to obtain nectar from the heavens to secure her freedom, as it was the condition set for Vinatā's release by the children of Kadru (nagas).

He soared into the sky with an incredible strength, resembling a blazing light, and enveloped the sun with his wings. His radiant body gleamed like the sun itself. He battled the protectors of Soma and delivered the vessel to the dwellings of Kadru's offsprings.

He seized and devoured a great serpent known as Supratīka and a massive turtle named Vibhāvasu while carrying the nectar from the high heavens near the lake Alaṁha. Additionally, he rescued the Vālakhilya Ṛṣis who were deeply immersed in their rigorous penances. Viṣṇu, pleased by his valor, not only chose him as His vāhana but also honored him as the crest on His dhvaja.

In the Ṛg Veda itself, theres a story about a golden winged eagle resembling the sun, bringing nectar to the Earth. It also mentions "Tārkṣya," another name for Garuḍa, who is from the lineage of Tṛkṣa (also know as Kaśyapa). Word "Garuḍa", denotes a being that soars in the sky with its wings wide spread(garudbhyāṁ pakṣābhyāṁ ḍayate uḍḍīyate).

Garuḍa is commonly portrayed as a hybrid being with human body, beak like nose and outstretched wings or with a human torso, bird-like head, and kite-like legs. In Viṣṇu temples, he is typically housed in a distinct enclosure, positioned in front of the garbha gṛha and facing the mūla bera (mūlārcābhumukham/ sammukham deva devasya). His posture varies, either standing with folded hands in a gesture of supplication wearing a crown of karaṇḍa variety (prāñjaliṁ dvi bhujaṁ vīraṁ karaṇḍa mukuṭānvitam) or seated on the pedestal near Viṣṇus image, his left knee bent and the other leg drawn back as if poised for flight (savya jānu gato bhūmau, ākuñcitaṁ savya pādaṁ aparaṁ pṛṣṭhatas sthitam/ gamanodyuktam). His bimba may be installed in a pavilion within the first or second prākāra surrounding the garbha gṛha.

According to the Viṣṇu-dharmottara Purāṇa, Garuḍa has a body resembling to emerald (marakata prakhya), with the distinct eagle features such as a prominent nose (kausīkākāra nāsikā), a slightly protruding belly (kiñcit lambodara), adorned with various ornaments, and perfectly round eyes and face (vṛtta netra mukha). He has the physical aspects of an eagle like the breast, knees, and legs. In depictions, he is shown with four arms, holding a chatra and an amṛta kalaśa in his upper arms, while his lower hands are clasped together in añjalī mudrā in supplication to Viṣṇu (racitāñjaliḥ). When Viṣṇu is seated on his back, Garuḍa's two hands support Viṣṇu's feet (dve pāda dharau ubhau).

According to the Pañcarātra texts, Garuḍa should be portrayed as either serene, with snow white or golden complexion (tuhinābha/ śveta varṇam/tapta kāñcana sannibham), standing on a white lotus (śveta padmopari sthitam), adorned in red attire and flowers, with a saumya/śānta bhāva. His human-like body (nara tulyaṁ bhaved aṅgam) should have distinctive features such as an eagle-like nose (nāsikā cañcu sannibha), wavy hair(mastake kuṭilaṁ keśam), round eyes (netre vartule), and serpent earrings (sarpa kuṇḍala), with wings by the armpits. Alternatively, some texts suggest depicting him as fierce (subhīṣaṇa), with sharp fangs(daṁṣṭra karāla vadana), furrowed brows (bhrukuṭī kuṭilekṣaṇa), a long tail, and wings spread out (dīrgha puccha pakṣa maṇḍala maṇḍita) .

His uttuṅga jaṭā is decorated with multiple nāgas ( maulau mālāyitaṁ nāgam). His dehāṅgas are decorated with aṣṭa nāgas celebrated in Paurāṇika Sāhitya. He wore great nāga of vermillion hue named Padma as his right kuṇḍala, while wearing beige hued Mahāpadma as his left kuṇḍala. Dark silver hued Gulika he wore as his kaṇṭhābharaṇa or necklace. Crisom colored dreadful, ferocious nāga Vāsukī became his yajñopavīta. He wore Karkoṭaka nāga as a hanging necklace or a hāra, Ananta as the kaṭaka around his right wrist, Mahāśveta on his left wrist.

According to the grantha Śilpa Ratna, which gives guidance for creating mūrtis of different devatās, Garuḍa is to be meditated upon as having a multicolored appearance: his lower body is molten golden from his feet to his knees (tapta hema prabha), snow white from his knees to his navel (hima prakhya). Reddish like saffron from his navel to his neck (kuṅkumābha), and black like a swarm of bees from his neck upwards (bhramara kula sama śyāma). His eyes are yellow, and his beak is blue (nīlāgranāsa).

However Pāñcarātra text Śrī Parameśvara Saṁhitā describes Garuḍa having a rakta-tuṇḍa or a reddish beak. The same book Śilpa Ratna details an eight-armed uncommon Garuḍa icon, with six hands holding specific items like the amṛta kalaśa, gadā, śaṅkha, cakra and khaḍga, while the remaining two hands are clasped together in añjalī mudrā. Pañcarātra text of antiquity, Īśvara Saṁhitā describes another uncommon four armed form of Garuḍa, with two lower hands joined in the añjalī mudrā, while the two upper hands holding a handful of flowers to offer Puṣpāñjali to Viṣṇu and Phaṇeśvara.

In Vaiṣṇava literature Garuḍa is commonly referred to as the Veda Mūrti or the very embodiment of Vedas. It also mentioned that his flapping wings emanate the melodious sound of Sāma Mantras. In this context Garuḍa carrying Viṣṇu is interpreted as Parabrahma the very object of Vedas being carried to saṁsārins through the message of the Vedas. In his aspect as the Veda Mūrti, Garuḍa is again meditated upon as polished, shinning gold (tapta hāṭaka sannibham), wearing parrot feather colored garments (śuka piñcāmbara dhara), wearing a tilted mukūṭa that resembles the one worn by Kubera, riding a ratha pulled by horses (aśva ratha vāhana).

Veda Mūrti Garuḍa's head represents tri-vṛtti- svādhyāya, yājana and dāna. His eyes represent the Sāma Gayatri. His ātman is the Soma Sāman. His organs are the Chandas. His long tail is the Yajus.

Aniruddha Saṁhitā, another Pañcarātrika text gives detailsbof how Garuḍa should be represents as Viṣṇu's flag. This flag form of Garuḍa or Paṭa Garuḍa, is dvi bhuja, dhṛtāñjali puṭa, soaring the skies with his wings wide spread (gagane gaganāraṁbha pakṣa vikṣepa śobhitam). Dhvaja madhye likhet pañca varṇena - His form should be painted on the flag with five colors. As per the Nāradīya saṁhitā, Garuḍa dhvaja should be hoisted on the dhvaja stambha in the front of Viṣṇu's ālaya, on the beginning day of Utsavas. The Garuḍa flag's length should be that of the Devālayas prāsāda dvāra (the length of the door under the Gopura), or the height of the mūla bhera in the garbha gṛha. The citra of Garuḍa drawn on the flag should be reaching the navel or the tip of arms of the mūla bimba of the ālaya. Viṣṇu is called Garuḍa dhvaja as he identifies himself to be represented by Garuḍa as his flag.

🙏 Namo Narasiṁha 🙏