Garuda Purana

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.

तस्माज्ज्ञानेनात्मतत्त्वं विज्ञेयं श्रीगुरोर्मुखात् । सुखेन मुच्यते जन्तुर्घोरसंसारबन्धनात् ॥ २,४९.

Therefore, the truth of the self should be known through knowledge from the mouth of the revered guru; by this, the living being is easily freed from the terrible bondage of worldly existence.

तत्त्वज्ञस्यान्तिमं कृत्यं शृणु वक्ष्यामि तेऽधुना । येन मोक्षमवाप्नोति ब्रह्म निर्वाणसंज्ञकम् ॥ २,४९.

Now listen as I tell you the final duty of the knower of truth, by which one attains liberation, called Brahman-nirvāṇa.

अन्तकाले तु पुरुष आगते गतसाध्वसः । छिन्द्यादसंगशस्त्रेण स्पृहां देहेऽनु या च तम् ॥ २,४९.

At the time of death, when the end approaches, without fear, one should cut off attachment to the body and all that follows it with the sword of detachment.

गृहात्प्रव्राजितो धीरः पुण्यतीर्थजलाप्लुतः । शुचौ विविक्त आसीनो विधिवत्कल्पितासने ॥ २,४९.

Having left home, being steadfast, bathed in holy waters, seated in a pure and solitary place upon a properly prepared seat—

अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम् । मनो यष्छेज्जितश्वासो ब्रह्म बीजमविस्मरन् ॥ २,४९.

One should practice with the mind the pure, threefold, supreme syllable of Brahman; restraining the mind, controlling the breath, never forgetting the seed of Brahman.

नियच्छेद्विषयेभ्योऽक्षान्मनसा बुद्धि सारथिः । मनः कर्मभिराक्षिप्तं शुभार्थे धारयेद्धिया ॥ २,४९.

Let the intellect, as charioteer, restrain the senses from their objects with the mind; let the mind, distracted by actions, be held firmly by the intellect for a virtuous purpose.

अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् । एवं समीक्ष्य चात्मानमात्मन्याधाय निष्कले ॥ २,४९.

Thinking thus: 'I am Brahman, the supreme abode; I am Brahman, the highest state,' one should contemplate the self in the self, in its undivided form.

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ २,४९.

Uttering the single syllable 'Om,' which is Brahman, remembering me, whoever departs, leaving the body, attains the supreme goal.

न यत्र दाम्भिका यान्ति ज्ञानवैराग्यवर्जिताः । सुधियस्तां गतिं यान्ति तानहं कथयामि ते ॥ २,४९.

Where the hypocrites, those devoid of knowledge and dispassion, do not go—that state is attained by the wise; I will tell you of them.

निर्मानमोहा जितसंगदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुः खसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ २,४९.

Those who are free from pride and delusion, who have conquered the faults of attachment, who are ever devoted to the self, free from desires, liberated from the pairs of opposites called pleasure and pain—those wise ones reach that imperishable state.

ज्ञानह्रदे सत्यजले रागद्वेषमलापहे । यः स्नाति मानसे तीर्थे स वै मोक्षमवाप्नुयात् ॥ २,४९.

He who bathes in the inner sacred place of the mind, in the lake of knowledge, the water of truth, which removes the impurities of passion and hatred—he indeed attains liberation.

प्रौढवैराग्यमास्थाय भजते मामनन्यभाक् । पूर्णदृष्टिः प्रसन्नात्मा स वै मोक्षमवाप्नुयात् ॥ २,४९.

Taking up mature dispassion, worshipping me with undivided devotion, with full vision and a serene mind—he indeed attains liberation.

त्यक्त्वा गृहं च यस्तीर्थे निवसेन्मरणोत्सुकः । मुक्तिक्षेत्रेषु म्रियते स वै मोक्षमवाप्नुयात् ॥ २,४९.

He who, having left home, dwells at a sacred place, eager for death, and dies in a field of liberation—he indeed attains liberation.

अयोध्या मथुरा माया काशी काञ्ची अवन्तिक । पुरी द्वारवती ज्ञेयाः सप्तैता मोक्षदायिकाः ॥ २,४९.

Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī, Avantikā, and Dvāravatī—these seven cities are to be known as bestowers of liberation.

इति ते कथितं तार्क्ष्य मोक्षधर्मं सनातनम् । ज्ञानवैराग्यसहितं श्रुत्वा मोक्षमवाप्नुयात् ॥ २,४९.

Thus, O Tārkṣya, I have explained to you the eternal doctrine of liberation, accompanied by knowledge and detachment; hearing this, one attains liberation.

मोक्षं गच्छन्ति तत्त्वज्ञा धार्मिकाः स्वर्गतिं नराः । पापिनो दुर्गतिं यान्ति संसरन्ति खगादयः ॥ २,४९.

Those who know the truth attain liberation; the righteous attain heaven; sinners go to a bad state, and birds and others continue in the cycle of birth and death.

सूत उवाच । स्वप्रश्रोत्तरराद्धान्तमेवं भगवतो मुखात् । श्रुत्वा हृष्टतनुस्तार्क्ष्यो ननाम जगदीश्वरम् ॥ २,४९.

Sūta said: Having heard this conclusive teaching, arising from his own questions and answers, directly from the Lord's mouth, Tārkṣya, his body thrilled with joy, bowed to the Lord of the universe.

सन्देहो मे महान्नष्टो भवद्वाक्यविरोचनात् । इत्युक्त्वा विष्णुमामन्त्र्य स गतः कश्यपाश्रमम् ॥ २,४९.

He said, 'My great doubt has been dispelled by your illuminating words.' Thus speaking, after saluting Viṣṇu, he went to Kaśyapa's hermitage.

सद्यो देहान्तरं याति यथा याति विलम्बतः । अनयोरुभयोश्चैव न विरोधस्तथैव वः ॥ २,४९.

One may attain another body immediately or after some delay; for both, there is no contradiction, just so for you all.

सर्वमाख्यातवांस्तात श्रुतो भगवतो यथा । मारीचोऽपि मुदं लेभे श्रुत्वा वाक्यं रमापतेः ॥ २,४९.

All has been related, dear one, just as it was heard from the Lord; even Mārīca, upon hearing the words of the Lord of Lakṣmī, felt joy.