Garuda Purana

वेदशास्त्रार्णवैर्घेरैरुह्यमाना इतस्ततः । षडूर्मिनिग्रहग्रस्तास्तिष्ठन्ति हि कुतार्किकाः ॥ २,४९.

Tossed here and there by the waves of the ocean of Vedic scriptures and treatises, those who are seized by the six inner enemies remain, indeed, as false reasoners.

वेदागमपुराणज्ञः परमार्थं न वेत्ति यः । विडम्बकस्य तस्यैव तत्सर्वं काकभाषितम् ॥ २,४९.

One who knows the Vedas, Āgamas, and Purāṇas but does not know the highest truth—all his words are mere crow-calls, fit only for mockery.

इदं ज्ञानमिदं ज्ञेयमिति चिन्तासमाकुलाः । पठन्त्यहर्निशं शास्त्रं परतत्त्वपराङ्मुखाः ॥ २,४९.

Filled with thoughts such as 'this is knowledge, this is to be known,' they study scripture day and night, yet turn away from the supreme reality.

वाक्यच्छन्दोनिबन्धेन काव्यालङ्कारशोभिताः । चिन्तया दुःखिता मूढास्तिष्ठन्ति व्याकुलेन्द्रियाः ॥ २,४९.

Adorned with poetic embellishments and metrical compositions, these fools, distressed by their own thoughts and with agitated senses, remain in sorrow.

अन्यथा परमं तत्त्वं जनाः क्लिश्यन्ति चान्यथा । अन्यथा शास्त्रसद्भावो व्याख्यां कुर्वन्ति चान्यथा ॥ २,४९.

People suffer by misunderstanding the highest reality, and likewise misinterpret the true meaning of scripture in various ways.

कथयन्त्युवन्मनीभावं स्वयं नानुभवन्ति च । अहङ्कारस्ताः केचिदुपदेशादिवार्जिताः ॥ २,४९.

They speak of the state of union with the supreme, yet do not experience it themselves; some, out of pride, even reject instruction and guidance.

पठन्ति वेदशास्त्राणि बोधयन्ति परस्परम् । न जानन्ति परं तत्त्वं दर्वी पाकरसं यथा ॥ २,४९.

They recite the Vedas and scriptures, and teach each other, but do not know the supreme truth—just as a ladle does not taste the flavor of the food it serves.

शिरो वहति पुष्पाणि गन्धं जानाति नासिका । पठन्ति वेदशास्त्राणि दुर्लभो भावबोधकः ॥ २,४९.

The head bears flowers, the nose perceives fragrance; people recite the Vedas and scriptures, but one who truly understands their meaning is rare.

तत्त्वमात्मस्थमज्ञात्वा मूढः शास्त्रेषु मुह्यति । गोपः कक्षागते च्छागे कूपं पश्यति दुर्मतिः ॥ २,४९.

Without knowing the truth that abides within oneself, the fool is bewildered by the scriptures; like a cowherd, seeing a well from afar, mistakes a goat in the enclosure.

संसारमोहनाशाय शाब्दबोधो न हि क्षमः । न निवर्तेत तिमिरं कदाचिद्दीपवार्तया ॥ २,४९.

Verbal knowledge alone is not capable of destroying the delusion of worldly existence; just as darkness is never dispelled by talk of a lamp.

प्रज्ञाहीनस्य पठनं यथान्धस्य च दर्पणम् । अतः प्रज्ञावतां शास्त्रं तत्त्वज्ञानस्य लक्षणम् ॥ २,४९.

Reading by one without wisdom is like a mirror for the blind; therefore, for the wise, scripture is a mark of knowledge of the truth.

इदं ज्ञानमिदं ज्ञेयं सर्वन्तु श्रोतुमिच्छति । दिव्यवर्षसहस्राच्च शास्त्रान्तं नैव गच्छति ॥ २,४९.

This is knowledge, this is to be known—everyone wishes to hear everything; yet even after a thousand divine years, one does not reach the end of the scriptures.

अनेकानि च शास्त्राणि स्वल्पायुर्विघ्नकोटयः । तस्मात्सारं विजानीयात्क्षीरं हंस इवाम्भसि ॥ २,४९.

There are countless scriptures, life is short, and obstacles are many; therefore, one should discern the essence, like a swan extracting milk from water.

अभ्यस्य वेदशास्त्राणि तत्त्वं ज्ञात्वाथ बुद्भिमान् । पलालमिव धान्यार्थी सर्वशास्त्राणि सन्त्यजेत् ॥ २,४९.

Having studied the Vedas and scriptures, and having realized the truth, the wise person should abandon all scriptures, as one seeking grain discards the chaff.

यथामृतेन तृप्तस्य नाहारेण प्रयोजनम् । तत्त्वज्ञस्य तथा तार्क्ष्य न शास्त्रेण प्रयोजनम् ॥ २,४९.

Just as one satisfied by nectar has no need for food, so, O Tārkṣya, one who knows the truth has no use for scripture.

न वेदाध्ययनान्मुक्तिर्न शास्त्रपठनादपि । ज्ञानादेव हि कैवल्यं नान्यथा विनतात्मजः ॥ २,४९.

Liberation does not come from study of the Vedas or from reading scriptures; it is only through knowledge that absolute freedom is attained, O son of Vinatā, not otherwise.

नाश्रमः कारणं मुक्तेर्दर्शनानि न कारणम् । तथैव सर्वकर्माणि ज्ञानमेव हि कारणम् ॥ २,४९.

Neither religious order nor philosophical views are the cause of liberation; likewise, all actions are not the cause—knowledge alone is truly the cause.

मुक्तिदा गुरुवागेका विद्याः सर्वा विडम्बिकाः । शास्त्रभारसहस्रेषु ह्येकं सञ्जीवनं परम् ॥ २,४९.

The word of the guru alone bestows liberation; all other teachings are mere display. Among thousands of scriptural burdens, only one is truly life-giving.

अद्वैतं हि शिवं प्रोक्तं क्रिययापरिवर्जितम् । गुरुवक्त्रेण लभ्येत नाधीतागमकोटिभिः ॥ २,४९.

Non-duality is indeed called auspicious, free from ritual acts; it is attained from the mouth of the guru, not from studying millions of scriptures.

आगमोक्तं विवेकोत्थं द्विधा ज्ञानं प्रचक्षते । शब्दव्रह्मागममयं परं ब्रह्म विवेकजम् ॥ २,४९.

Scripture declares that knowledge is of two kinds: one arising from words and scriptures, and the supreme Brahman, arising from discrimination.

अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे । समं तत्त्वं न जानन्ति द्वैताद्द्वैतविवर्जितम् ॥ २,४९.

Some desire non-duality, others desire duality; but they do not know the true reality, which is beyond both duality and non-duality.

द्वे पदे बन्धमोक्षाय नममेति ममेति च । ममेति बध्यते जन्तुर्नममेति प्रमुच्यते ॥ २,४९.

There are two paths, bondage and liberation: 'mine' and 'not mine.' The being who says 'mine' is bound; who says 'not mine' is freed.

तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तिदा । आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् ॥ २,४९.

That action which does not bind is true action; that knowledge which grants liberation is true knowledge. Other action is mere toil, other knowledge is skill in craft.

यावत्कर्माणि दीप्यन्ते यावत्संसारवासना । यावदिन्द्रियचापल्यं तावत्तत्त्वकथा कुतः ॥ २,४९.

As long as actions burn, as long as worldly desires persist, as long as the senses are restless, how can there be talk of truth?

यावद्देहाभिमानश्च ममता यावदेव हि । यावत्प्रयत्नवेगोऽस्ति यावत्संकल्पकल्पना ॥ २,४९.

As long as there is identification with the body, as long as there is possessiveness, as long as effort and impulse remain, as long as imagination and conception persist—

यावन्नो मनसः स्थैर्यं न यावच्छास्त्रचिन्तनम् । यावन्न गुरुकारुण्यं तावत्तत्त्वकथा कुतः ॥ २,४९.

Until the mind is steady, until there is reflection on scripture, and until there is the compassion of the guru, how can there be any discussion of the truth?

तावत्तपो व्रतं तीर्थं जपहोमार्चनादिकम् । वेदशास्त्रागमकथा यावत्तत्त्वं न विन्दति ॥ २,४९.

Austerity, vows, pilgrimages, recitation, offerings, worship, and discourse on the Vedas and scriptures—all these are fruitless until one realizes the truth.

तस्मात्सर्वप्रयत्नेन सर्वावस्थासु सर्वदा । तत्त्वनिष्ठो भवेत्तार्क्ष्य यदीच्छेन्मोक्षमात्मनः ॥ २,४९.

Therefore, O Tārkṣya, with all effort, in every circumstance and at all times, one should be steadfast in the truth, if one desires liberation for oneself.

धर्मज्ञानप्रसूनस्य स्वर्गमोक्षफलस्य च । तापत्रयादिसन्तप्तश्छायां मोक्षतरोः श्रयेत् ॥ २,४९.

For one scorched by the threefold miseries, the shade of the tree of liberation should be sought, which bears the flowers of knowledge of dharma and the fruits of heaven and liberation.