Garga Maharshi

Garga

Garga has other meanings too: see all meanings of Garga. Gārgya has other meanings too: see all meanings of Gārgya.

Garga Maharshi, also called Gargācārya and Garga Muni, is the purohita and kula-guru of the Yādavas, a great tapasvī and a knower of Brahman, and the one who composed the Jyotiśśāstra, the knowledge of what lies beyond the senses. The Bhāgavata Purāṇa tells that at Vasudeva‘s prompting he came to Nanda‘s Gokula and, in secret, so that Kaṃsa would not learn of it, performed the nāmakaraṇa of Balarāma and Śrī Kṛshṇa: he named the son of Rohiṇī Rāma, Bala and Saṅkarshaṇa, and Nanda‘s son Kṛshṇa and Vāsudeva, and told Nanda that the child, who takes avatāras in every yuga, is equal to Nārāyaṇa. His words came true again and again, and were remembered by the gopas, by Nanda and by Mucukunda, who through them knew Śrī Kṛshṇa as Nārāyaṇa. Later Garga gave the two brothers the upadeśa of the Gāyatrī mantra, and he served as one of the ṛtvijas of Yudhishṭhira‘s Rājasūya.

The accounts gathered here also tell of his lineage and his devotion to Śiva, his guidance of the Haihayas and of Kārtavīryārjuna, the śāpa on the Yādavas and the birth of Kālayavana, his mastery of Jyotisha and of the nakshatras, and his narration of the Garga Saṃhitā to Vajranābha. As Gargācārya he is the Vedic astronomer-ṛshi and the founder of the Gārgya jyotisha tradition: the Vishṇu Purāṇa says that he went down into the pātāla-lokas and received jyotisha-vidyā (the science of astronomy and astrology) straight from Śesha-nāga, also called Ananta, and the Agni Purāṇa names the jyotiśśāstra of Gargācārya as the science by which an ācārya reckons the āya (income) and vyaya (expenditure) of a house from its measures.

The Preceptor of the Yadu Dynasty

Garga Maharshi was the revered family priest and spiritual preceptor of the Yadu dynasty. His lineage is elaborated in the Garga Saṁhitā. From Bṛhaspati and Mamatā was born Bharadvāja. Bharadvāja’s son was Vitatha, who was raised by the devas and later given to Bharata, the son of Dushyanta. Vitatha’s descendants included Manya, followed by Bṛhatkshatra, then Jaya, and thereafter Garga. Garga’s brother was Nara, whose son was the famous Rantideva. Garga, even as a child, was a devout follower of Śiva and considered Śiva to be his direct Guru. Śiva himself imparted all the sacred sciences to him. Garga’s fame spread throughout the world as a mahātmā, and thousands of disciples gathered around him to learn the Vedas and Śāstras. Members of the Haihaya lineage approached him, requesting him to become their family Guru. Thus, Garga became the spiritual preceptor for numerous Kshatriya clans. After begetting a son, Garga renounced worldly life and embraced sannyāsa. Later, he became the Guru of the Yādavas as well.

Garga Maharshi’s Visit to Gokulam and Revelation of Kṛshṇa’s Secret

During the time of Kṛshṇa’s avatāra, Garga Maharshi visited Gokulam when Kṛshṇa was still a child growing up in the home of Nanda and Yaśodā. Upon arriving, he saw Yaśodā affectionately tending to Kṛshṇa. Yaśodā greeted Garga Maharshi with reverence and requested him to reveal his identity. Garga introduced himself as Garga, the family priest of Vasudeva. He then revealed the divine secret that the child in her lap was not her biological son, but the son of Vasudeva. He explained that Balarāma, born to Rohiṇī, was Kṛshṇa’s elder brother, and due to fear of Kaṃsa, Vasudeva had secretly brought Kṛshṇa to Gokulam and placed him in their household. He clarified that the daughter born to Yaśodā at the same time was taken to Mathurā, and in reality, the boy in their home was none other than Śrī Mahā Vishṇu Himself, the Parameśvara, Rādhā’s own Bhagavān Śrī Kṛshṇa of Goloka.

Garga explained further that Kṛshṇa encompassed within Himself the aspects of Bhārgava, Śiva, Nārāyaṇa, Nara-Nārāyaṇa, and Kapila. He was not an ordinary jīva but the very embodiment of all divine manifestations. Kṛshṇa alone was the Parameśvara of Goloka, Mādhava in his ultimate form. This was the supreme secret regarding Kṛshṇa’s identity.

The Explanation of Kṛshṇa’s Names and Forms

Garga Maharshi elaborated on Kṛshṇa’s divine forms across different Yugas. He stated that Kṛshṇa had revealed His true form only to Devakī and Vasudeva at birth. In every Yuga, Kṛshṇa appears with different colors and names. In the Kṛta Yuga, He is of white complexion; in Tretā Yuga, He is red; in Dvāpara Yuga, He is yellow; and in this present Dvāpara Yuga, due to His dark complexion, He is called Kṛshṇa.

Garga detailed the profound meanings behind the name Kṛshṇa. The syllable “ka” denotes Brahman, “ra” signifies the infinite, “sha” represents Śiva, “ṇa” denotes Dharma, “a” is connected to Vishṇu, and the visarga indicates Nara-Nārāyaṇa. The word “kṛsh” means dissolution or absorption, signifying the cessation of action and merging into the Absolute, while “ṇa” implies moksha and the pristine Self. The term “kṛsh” is also interpreted as non-action or total stillness, and “ra” indicates devotion. “A” denotes the Supreme Giver, the Nirguṇa Brahman, beyond all activity. The combined meaning of the name Kṛshṇa includes the renunciation of karma and the ultimate attainment of the Supreme. According to Garga, chanting the name Kṛshṇa itself yields immense puṇya and destroys all pāpas.

The Naming Ceremony of Kṛshṇa and Balarāma

When asked to perform the naming ceremony for the child, Garga Maharshi named him Kṛshṇa and Kamsadhvaṁsi, foretelling his future deeds. According to the Bhāgavata, Garga Maharshi also cast Kṛshṇa’s horoscope. He listed various divine names of Kṛshṇa during this occasion, each carrying deep spiritual meaning. These names included Śrī Kṛshṇa, Pītāmbara, Kamsadhvaṁsi, Vishṭarāśrava, Devakīnandana, Śrīmanta, Yaśodānandana, Hari, Sanātana, Acyuta, Vishṇu, Sarveśvara, Sarvarūpadhara, Sarvādhāra, Sarvagati, Sarvakāraṇakāraṇa, Sampūrṇatama, Parabrahma, Govinda, Garuḍadhvaja, Rādhābandhu, Rādhikāntarātma, and Rādhikājīvana. Garga stated that all these names were present in the Vedas and that reciting them bestows auspiciousness and destroys all pāpas.

The Names and Forms of Balarāma

Garga also described the names and forms of Balarāma. Since Balarāma was transferred from Devakī’s womb to Rohiṇī’s by mystical power, he was called Saṅkarshaṇa. Because of his boundless strength, he is known as Ananta in the Vedas, and due to his limitless power, he is also called Baladeva. As he carries a Hala (Plough), he is called Hali. Due to wearing blue garments, he is called Nīlāmbara. Since he wields a Musala (Pestle), he is named Musali. He is also known as Rauhiṇeya, being the son of Rohiṇī, and Revatīnatha, the consort of Revatī.

The Cosmic Roles of Kṛshṇa and Balarāma

The people present asked Garga Maharshi about the origins of Kṛshṇa and Balarāma, the nature of their avatāras, and the fundamental truths behind their appearance. Garga explained that Kṛshṇa and Rādhā were originally the rulers of Goloka, known as Śrī Rāma and Rādhikā in that realm. They took avatāra on earth to perform divine activities as part of their cosmic role. Garga also explained the divine tasks Kṛshṇa and Balarāma would accomplish during their lifetimes.

The Jātakarma and Upanayana of Kṛshṇa and Balarāma

Garga Maharshi secretly performed the jātakarma rituals of Kṛshṇa and Balarāma at an auspicious time. Many Yādavas visited the Kṛshṇa Mandira and offered their respects to Garga at Nanda’s house. Garga blessed them and later took Kṛshṇa into seclusion, where he performed circumambulation and worshipped the child. Offering heartfelt prayers, Garga expressed that his entire life and tapas had been for the vision of Kṛshṇa’s divine feet. He declared that all the powers acquired by Brahmā, Rudra, and others were ultimately attained through Kṛshṇa’s grace. Even Dharma himself, he said, becomes Dharma-devatā only through ārādhana of Kṛshṇa’s feet. Garga’s sole request was that his mind should always be fixed on Kṛshṇa’s lotus feet, desiring uninterrupted contemplation of Him.

The Education of Kṛshṇa and Balarāma

After continuing his tapas for some time, Garga Maharshi later performed the upanayana (sacred thread ceremony) for both Kṛshṇa and Balarāma after Kaṃsa’s death. Devakī and Vasudeva themselves initiated the boys into the Gāyatrī Mantra. This ceremony took place in Mathurā. Subsequently, it was Garga who sent Kṛshṇa and Balarāma to Sāndīpani Maharshi for their formal education.

Per Bhāgavata Purāṇa, Vasudeva had the upanayana performed by the purohita and the Vedic brāhmaṇas, and the two boys took the brahmacarya vrata, beginning with the upadeśa of the Gāyatrī mantra, from Garga, the ācārya of the Yādava vaṃśa (Bhāgavata Purāṇa, Skandha 10, Chapter 45).

Guidance to Kārtavīryārjuna

At the request of the Haihaya dynasty, Garga Maharshi became their family preceptor. This role, mentioned in earlier accounts, established his close connection with many Kshatriya lineages. When Kārtavīryārjuna ascended the throne of the Haihayas, he initially developed intense vairāgya, a deep sense of detachment from worldly life. Seeking spiritual guidance, he approached Garga Maharshi, acknowledging him as the family guru and requesting instruction on the path of moksha.

Understanding Kārtavīryārjuna’s sincerity at that moment, Garga Maharshi initiated him into the Dattātreya mantra and advised him to perform upāsana (worship) of Dattātreya, the embodiment of the Trimūrti (Brahmā, Vishṇu, and Śiva). Dattātreya is considered the ultimate guru in the knowledge of moksha and the bestower of moksha. His capacity for granting varas is such that, when he wills it, he can bestow combined blessings greater than what all three devas of creation, sustenance, and dissolution could individually offer.

Following his guru’s instructions, Kārtavīryārjuna performed severe tapas and received the grace of Dattātreya. He attained immense strength, brilliance, and fame through this spiritual practice and then returned to rule his kingdom with renewed vigor. However, after acquiring such great powers, he gradually forgot his initial vairāgya. Over time, intoxicated by his might, he committed transgressions, including insulting the maharshi Jamadagni. Eventually, his arrogance led to his downfall, and he was slain by Paraśurāma, the avatāra of Vishṇu, marking the end of his earthly journey.

Kālayavana

Garga Maharshi once traveled to Mathurā, where he was met with disrespect and mockery from the Yādavas. They ridiculed him, questioning his usefulness despite having appointed him as their kula-guru. The Yādavas complained that they had suffered at the hands of wicked rulers such as Jarāsandha and others, and accused Garga of having done nothing to protect them. They insulted him further by saying that he was no true purusha but like a strī and that his guidance was of no benefit to them. Angered by their arrogance and lack of gratitude, Garga pronounced a śāpa, declaring that a calamity would arise through him in the form of a ruler named Kālayavana, who would bring destruction upon them.

When the Yādavas realized their mistake and sought forgiveness by falling at Garga’s feet, the maharshi relented and softened the śāpa. He told them that if they learned to respect elders and behaved wisely, Śrī Kṛshṇa himself would destroy Kālayavana and ensure their welfare.

At that time, an apsaras approached Garga Maharshi, served him with devotion, and sought his grace. In connection with the śāpa placed upon the Yādavas, Garga granted the apsaras a son. After the child was born, the apsaras departed. Garga released the child, who was then taken in and raised by a Yavana king. This child came to be known as Kālayavana. Garga had given Kālayavana a vara that no weapon nor any warrior could harm him.

Prompted by Nārada, Kālayavana later attacked Dvārakā and caused great suffering to its citizens. Nārada himself had advised Kālayavana to create this trouble. As Kālayavana tormented the people of Dvārakā, Śrī Kṛshṇa used māyopāya, a strategy of divine illusion and cleverness, to eliminate him without violating the vara. This entire account is preserved in the Garga Bhāgavata.

Mucikunda and Kālayavana’s End

Once, a king named Mucikunda assisted the devas in their wars for a very long period. As a result of his service, he received a vara from Brahmā. When Brahmā appeared before him and asked him to choose a vara, Mucikunda expressed his exhaustion and requested the ability to sleep undisturbed for an extended time. Brahmā agreed and pointed out a cave on Bhūloka where Mucikunda could rest in uninterrupted sleep. However, Mucikunda, aware of the possibility of disturbance, asked Brahmā what would happen if someone woke him up from his slumber. Brahmā assured him that anyone who disturbed his sleep would be burned to ashes the moment Mucikunda laid eyes upon them upon awakening.

Kālayavana, who was born to an apsaras through Garga Maharshi and raised by a Yavana king, possessed great strength and brilliance. Due to the vara given by Garga, he could not be defeated by any ordinary weapon or warrior. Śrī Kṛshṇa, knowing this, decided to eliminate Kālayavana through a clever strategy. Kṛshṇa came out of the fort and, upon seeing Kālayavana, began to run. Kālayavana, determined to capture Kṛshṇa, chased after him, declaring that he would not let him escape. As Kṛshṇa ran, he would occasionally look back to ensure Kālayavana was following, then continue moving forward. In this manner, Kṛshṇa led Kālayavana into the cave where Mucikunda was asleep.

Once inside the cave, Kṛshṇa stood behind a rock and withdrew from Kālayavana’s sight. Kālayavana, unaware of Mucikunda’s presence, mistook the sleeping figure for Kṛshṇa and kicked him, causing Mucikunda to awaken. As soon as Mucikunda opened his eyes and saw Kālayavana, Kālayavana was instantly reduced to ashes due to Brahmā’s vara. In this way, Kṛshṇa destroyed Kālayavana not through battle but by using the vara given to Mucikunda as a divine instrument.

Upon awakening, Mucikunda was granted the darśana of Śrī Kṛshṇa. Realizing the supreme nature of the person before him, Mucikunda offered his prayers and praises. After offering stotra to Kṛshṇa, Mucikunda merged into Him, attaining moksha. Per Bhāgavata Purāṇa, when Śrī Kṛshṇa offered him varas, Mucukunda remembered the words of Gargācārya and knew Śrī Kṛshṇa to be Nārāyaṇa Deva himself (Bhāgavata Purāṇa, Skandha 10, Chapter 51). The river named Mūsī-nadī, also known as Mucikunda-nadī, is associated with this event. This river originates near Hyderabad and flows towards the village of Vāḍapalli in Nalgonda district, where it merges with the Kṛshṇā river. The confluence point is marked by the village of Vāḍapalli, where a grand temple of Nṛsiṁha Svāmī stands. This temple is noted for its height and has an ancient Īśvara temple known as Agastyeśvara at the same location.

A unique feature of the Nṛsiṁha temple is that when the priest lights the lamp in the morning and leaves, gentle air currents, known as ūrpulu, emerge directly from the mouth of the deity’s image. This causes the flame of the lamp to flutter, despite the temple being fully enclosed and protected from external wind. From the vantage point of the temple, the river appears to be deep below, as though situated in Pātāla. The Mūsī-nadī flows through this path and joins the Kṛshṇā river. Crossing the Kṛshṇā from there leads into the Kṛshṇa district. This convergence of the Mūsī river into the Kṛshṇā is a sign of the merging of Mucikunda into Śrī Kṛshṇa, aligning with the account of his attaining moksha through the darśana of Śrī Kṛshṇa.

Contributions to Dharma Śāstra, Astrology, and other scriptures

Garga Maharshi authored a Saṁhitā and composed works on Dharma Śāstra. In the text known as Vṛddha-Yājñavalkya, Garga Maharshi is highly praised for his contributions to Dharma literature. His Saṁhitā is also referred to as Gārgya. Numerous ślokas found in later Dharma Śāstra texts such as the Mitāksharā and Smṛti-Candrikā were derived from the Garga Saṁhitā. Large portions of what constitutes the modern civil code trace their origins back to the ślokas of Garga’s writings.

There is an account of a ṛshi named Ṛtuvant who performed severe tapas for a long time and eventually had a son. However, the son was born with many defects, lacking good conduct and prone to wicked behavior. Distressed by this, Ṛtuvant approached Garga Maharshi and asked why such a son had been born despite his intense austerities. Garga responded by explaining that his son was born under Revatī Nakshatra, during a time when dosha, or unfavorable planetary influences, were predominant. It is not that the nakshatra itself is inherently flawed, but the specific combination of time and circumstances led to these outcomes.

Garga Maharshi was an expert in Nakshatra Śāstra, fully understanding the effects of birth under different constellations. He could explain precisely what results would manifest depending on the nakshatra at the time of birth, including both favorable and unfavorable outcomes. His knowledge of astrology was comprehensive.

The Vishṇu Purāṇa describes Garga Maharshi as a ṛshi surrounded by other ṛshis, dedicated to the pursuit of transcendental knowledge, and one who safeguards the cosmic path. This reflects his supreme command over time and cosmic order.

Garga Maharshi’s understanding of time, or kālajñāna, was as clear to him as holding an āmalaka fruit in the palm of his hand. He was closely involved in the history of the Bhārata period, having imparted several teachings and blessings to the Pāṇḍavas. His historical role includes various significant acts during the Mahābhārata era.

Descent into Pātāla

The Pātāla Varṇana of the Vishṇu Purāṇa (Chapter 5) first describes Śesha-nāga at the base of the seven pātāla-lokas. Then Parāśara says that the great ṛshi Gargācārya went to the pātāla worlds and received jyotisha-vidyā from Śesha himself.

Śesha carries the earth on his thousand hoods. The jyotisha he gave covers the full range of astronomical and astrological knowledge: the motions of the planets, the positions of the nakshatras (lunar stars), kāla-māna (the reckoning of time) and the rules of predictive astrology.

Gargācārya went down and took this knowledge at its source. He did not receive it second-hand. The Purāṇa presents this as what makes his system authoritative.

Śesha, also called Ananta, bears the earth on his hood. He lives at the deepest point of the brahmāṇḍa (the cosmic egg), below all the pātālas.

Source: Vishṇu Purāṇa, Dvitīyāṃśa, Chapter 5

Garga’s jyotisha in the building of a house

The Agni Purāṇa shows Gargācārya’s jyotiśśāstra in use. Bhagavān Hayagrīva, teaching how sabhās and houses are set up, says that a house must not be built on a plot where vyaya (expenditure) is greater than āya (income), for in such a house expenditure will be greater; where āya is greater, no affliction comes, so āya and vyaya must be kept in balance. The length of the house in hastas multiplied by its width in hastas is called the kararāśi. An ācārya skilled in the jyotiśśāstra of Gargācārya multiplies the kararāśi by eight and divides it by seven, and the remainder is the vyaya. Or the kararāśi is multiplied by seven and divided by eight, and from the remainder the eight āyas, dhvaja and the rest, are fixed.

Source: Agni Purāṇa, Chapter 65

Garga Maharshi’s Role in the Mahābhārata

During the Mahābhārata war, Garga Maharshi appeared before Droṇācārya, who was engaged in battle having forgotten the path of Dharma. Garga admonished Droṇa and instructed him to cease fighting and return to the righteous way. This intervention is noted as a significant moment where Garga sought to remind even the mightiest warriors of their spiritual duties.

Garga’s Āśrama

On the banks of the Godāvarī river, in present-day West Godāvari district, lies the village of Garagaparru. This place is known as the site of Garga Maharshi’s āśrama, and the village itself is named after him, gaining fame through its connection to the maharshi.

Garga Saṁhitā

Garga Maharshi was also the one who imparted the secrets of Jyotisha Śāstra to Pṛthu Cakravartin. His expertise in the science of astrology and cosmic knowledge extended across generations.

After the slaying of Kaṁsa, Ugrasena performed the Aśvamedha Yajña, and various events unfolded involving Śrī Kṛshṇa, Balarāma, Pradyumna, and Aniruddha completing their respective avatāras. At that time, Garga Maharshi narrated all these divine occurrences to Vajranābha, the son of Aniruddha and grandson of Pradyumna. This narration is the basis of the text known as the Garga Saṁhitā. This episode took place in Madhurā city and serves as a vital record of the Yādava lineage and their divine acts.

The Śrī Kṛshṇa Sahasranāmāvali (1,008 names of Śrī Kṛshṇa) found within the Garga Saṁhitā is especially renowned. In this list of a thousand names of Kṛshṇa, the name Bhāshyakāra appears, wherein Kṛshṇa is described as being in the form of Patañjali. The name Pāṇini is also included, indicating the association of Kṛshṇa with the great grammarian. Another name found is Piṅgala, referring to Piṅgala Maharshi, the author of the Chandaḥ Śāstra, one of the six Vedāṅgas. Additionally, the name Kātyāyana is present, referencing the ṛshi who composed the vārttikas, critical notes on Pāṇini’s grammar.

A unique aspect of this Sahasranāma is that the name Garga is also included. This signifies the idea that the supreme yogic essence of Śrī Kṛshṇa is embodied in Garga Maharshi himself, recognizing him as an integral part of the divine tattva.

Per Bhāgavata Purāṇa

The purohita of the Yādavas comes to Gokula

Śrī Śuka Maharshi tells Parīkshit that Garga, the purohita of the Yādavas and a very great tapasvī, went to Nanda‘s Gokula at the prompting of Vasudeva. Nanda was very glad to see him. He rose with joined palms, went forward to meet him and, as if he were Śrī Hari himself, worshipped him, beginning with bowing at his feet. Garga Muni accepted the hospitality and sat at rest, and Nanda spoke to him with true and sweet words: “O Maharshi! What is there that we can do for you, who are complete? Householders have pitiable minds; when mahātmās leave their place and come to their homes, it is only for their highest good, never for a purpose of their own.”

“It is you yourself,” Nanda said, “who composed the Jyotiśśāstra, which teaches knowledge beyond the senses; through it a person can know the karmas of former births and the joys and sorrows of this birth. You are surely the best of the knowers of the Veda. Perform for these two boys the saṃskāras, beginning with nāmakaraṇa (the naming). By birth, a brāhmaṇa is the guru of men.”

Gargācārya answered: “I am known everywhere in the world as the guru of the Yādavas. If I perform the saṃskāra for your son, people will think he is the son of Devakī. Kaṃsa is evil-minded. He has heard what Devakī’s daughter told him, that the one who will kill him is already born, and from that he will have understood that Devakī’s eighth child was not a girl. He knows too that you and Vasudeva are friends. If he thinks over these things and, in suspicion, kills Kṛshṇa and the others, that will be a calamity for us.” Nanda said: “Then in a secluded place in the cow-shed of this Gokula, unseen even by my own people, perform the svasti-vācana and the dvija-saṃskāra beginning with nāmakaraṇa.”

Source: Bhāgavata Purāṇa, Skandha 10, Chapter 8

The naming of Balarāma and Śrī Kṛshṇa

Garga himself wished to perform the naming, and since Nanda urged him so strongly, he performed the nāmakaraṇa for both boys in secret, in a secluded place.

Of the son of Rohiṇī he said:

• “He delights his friends by his good qualities; so he will be called Rāma.”
• “Because his strength (bala) is great, people will call him Bala.”
• “Because he will establish unity among the Yādavas, people will also call him Saṅkarshaṇa, the one who draws together.”

Of Nanda‘s son he said:

• “This son of yours, who takes bodies in every yuga, had before three colours, white, red and yellow. Now he has taken the dark colour” (so he is called Kṛshṇa).
• “This shining son of yours was once, in the past, born as the son of Vasudeva; so those who know the secret call him Vāsudeva.”
• “Your son has many names and forms befitting his qualities and his līlās. I know them, but people do not.”
• “This boy will delight the gopālakas and Gokula and will bring you śreyas (lasting good). Through him you will cross all difficulties.”
• “Once in the past, in the time of Vena, there was anarchy, and thieves began to oppress good people. Then this one protected them and made them prosper, and they conquered the thieves.”
• “As the asuras cannot overcome the devatās who have taken refuge in Vishṇu, so enemies, outer and inner, cannot overcome those most fortunate people who love him.”
• “O Nanda! This son of yours is equal to Nārāyaṇa in qualities, splendour, wealth, fame and power. Guard him with care.”

Having instructed Nanda thus, Garga went home, and Nanda, greatly delighted, felt that all his wishes had been fulfilled.

Source: Bhāgavata Purāṇa, Skandha 10, Chapter 8

His words remembered

• After Bakāsura. When Śrī Kṛshṇa had come back safe from the mouth of Bakāsura and the cowherds and gopīs heard the account, they said: “Wonder! Many tried to kill this Bālakṛshṇa, and death came to them instead. The words of the knowers of Brahman are never untrue. What the revered Gargācārya said has come to pass exactly so.”
• After Govardhana. When the gopas, amazed that a boy of seven years had held up Govardhana and done so many wondrous deeds, asked Nanda the reason for their love for him, Nanda said: “I will tell you the words that Gargācārya once told me about this boy.” He repeated them: that the child takes avatāras in every yuga and had been white, red and yellow and was now dark; that he had once been born to Vasudeva, and those who know the secret call him Śrīmān Vāsudeva; that he has many names and forms known to Garga but not to people; that he would delight the gopālakas and the cows and carry them across all dangers; that long ago, in a time of anarchy, he protected the good from thieves and gave them strength; that those who love him cannot be overcome by enemies, as the rākshasas can do nothing to the devatās on Vishṇu‘s side; and that he is equal to Nārāyaṇa in qualities, splendour, fame and greatness. “Gargācārya himself taught me so and went to his home,” Nanda said. “I think this Śrī Kṛshṇa is an avatāra of Nārāyaṇa.” Hearing Garga’s teaching through Nanda’s words, the people of Gokula lost their wonder and worshipped both Nanda and Śrī Kṛshṇa.
• Nanda to Uddhava. When Uddhava came to Gokula, Nanda told him: “I think Śrī Kṛshṇa and Balarāma are lords of the devatās who have come here to accomplish a great purpose of the devatās. Gargācārya said just that.”
• Mucukunda. When Śrī Kṛshṇa offered him varas, Mucukunda bowed with joy, remembered the words of Gargācārya, and knew that Śrī Kṛshṇa was Nārāyaṇa Deva himself.

Source: Bhāgavata Purāṇa, Skandha 10, Chapters 11, 26, 46, 51

The Gāyatrī upadeśa

When Śrī Kṛshṇa and Balarāma had returned to Mathurā, Vasudeva had their upanayana, the second birth, performed by the purohita and Vedic brāhmaṇas. Having received it, the two, firm in their niyamas, took up the brahmacarya vrata, which begins with the upadeśa of the Gāyatrī mantra, from Garga, the ācārya of the Yādava vaṃśa. Though they were the source of all knowledge and the lords of the world, they kept their knowledge hidden, following the ways of men.

Source: Bhāgavata Purāṇa, Skandha 10, Chapter 45

A ṛtvij of the Rājasūya

When Dharmarāja Yudhishṭhira, with Śrī Kṛshṇa‘s leave, chose worthy brāhmaṇas who knew the Vedas as the ṛtvijas of his Rājasūya, Garga was among the thirty, with Vedavyāsa, Bharadvāja, Vasishṭha, Viśvāmitra, Jaimini, Paila, Vaiśampāyana and the others.

Source: Bhāgavata Purāṇa, Skandha 10, Chapter 74

Per Bhavishya Purāṇa

Garga is among the twenty-one named ṛshis who came to see King Śatānīka. (Bhavishya Purāṇa, Brahma Parva, Chapter 1)

In Satya Yuga the munis Vasishṭha, Bhṛgu, Garga and others kept the Bhīshmapañcaka vrata. (Bhavishya Purāṇa, Uttara Parva, Chapter 72)

Śrī Kṛshṇa says to Yudhishṭhira: “Mahārāja! Maharshi Garga, pleased, told me this prāyaścitta, this Sampūrṇa vrata, and in my childhood I kept it too. So, Rājan, keep this vrata yourself, that broken vratas even of other births may be made complete.” (Bhavishya Purāṇa, Uttara Parva, Chapters 110–111)

Gargācārya told Śrī Kṛshṇa the vidhi of vṛshotsarga, and Śrī Kṛshṇa gives it to Yudhishṭhira as he received it. (Bhavishya Purāṇa, Uttara Parva, Chapter 131)

Once, when Kauśika Muni had finished his agnihotra and was sitting at ease, Maharshi Garga asked him: “Brahman, how can a person be freed who is shut in prison, or trapped in a difficult situation, surrounded by robbers, enemies or wild animals, or afflicted by diseases?” Kauśika Muni answered him. (Bhavishya Purāṇa, Uttara Parva, Chapter 145)

Sources

• Bhāgavata Purāṇa, Skandha 10, Chapters 8, 11, 26, 45–46, 51, 74
• Vishṇu Purāṇa, Dvitīyāṃśa, Chapter 5
• Agni Purāṇa, Chapter 65
• Bhavishya Purāṇa, Brahma Parva, Chapter 1; Uttara Parva, Chapters 72, 110–111, 131, 145