Garuda Purana

षण्डाः कलापहरणे काष्ठहृत्तृणकीटकः । पुष्पं हृत्वा दरिद्रस्तु पङ्गुर्याचकहृन्नरः ॥ १,२२५.

Eunuchs who steal ornaments become wood-boring insects; one who steals flowers becomes poor; one who steals a cripple's begging bowl is born as a cripple.

शाकहर्ता च हारीतस्तोयहर्ता च चातकः । गृहहृन्नरकान्गत्वा रौरवादीन्सुदारुणान् ॥ १,२२५.

One who steals vegetables becomes a green bird; one who steals water becomes a cātaka bird; one who steals a house, after going to hells like Raurava and others, is born in terrible forms.

तृणगुल्मलतावल्लीत्वग्घारी तरुतां व्रजेत् । एष एव क्रमो दृष्टो गोसुवर्णादिहारिणाम् ॥ १,२२५.

He who steals grass, bushes, creepers, or tree bark becomes a tree; this same sequence is seen for those who steal cows, gold, and so on.

विद्यापहारी मूकः स्याद्गत्वा च नरकान्बहन् । असमिद्धे हुते चाग्नौ मन्दाग्निः खलु जायते ॥ १,२२५.

A thief of knowledge becomes mute, and after going to hells, is born as one with dull fire when the sacrificial fire is not properly kindled.

परनिन्दा कृतघ्नत्वं परसीमाभिघातनम् । नैष्ठुर्यं निर्घृणत्वञ्च परदारोपसेवनम् ॥ १,२२५.

Slandering others, ingratitude, encroaching on another's land, harshness, cruelty, and approaching another's wife—

परस्वहरणाशौचं देवतानां च कुत्सनम् । निकृत्य बन्धनं नॄणां कार्पण्यञ्च नृणां वधः । उपलक्षणाद्विजानीयान्मुक्तानां नरकादनु ॥ १,२२५.

Theft of others’ property, impurity, reviling the gods, treachery, binding people, killing out of miserliness—by these signs, know those who are released from hell.

दया भूतेषु संवादः परलोकं प्रति क्रिया । सत्यं हितार्थमुक्तिश्च वेदप्रामाण्यदर्शनम् ॥ १,२२५.

Compassion toward beings, truthful speech, actions for the next world, speaking truth for the sake of benefit, and regarding the authority of the Vedas—these are their marks.

गुरुदेवर्षिसिद्धर्षिसेवनं साधुसंयमः । सत्क्रियाष्वसनं मैत्री स्वर्गस्य लक्षणं विदुः । अष्टाङ्गयोगविज्ञानात्प्राप्नोत्यात्यन्तिकं फलम् ॥ १,२२५.

Service to teacher, gods, sages, and perfected beings, self-restraint among the virtuous, delight in good conduct, friendship—these are known as the marks of heaven; through knowledge of the eightfold yoga, one attains the highest fruit.

श्रीगरुडमहापुराणम् २२६ सूत उवाच वक्ष्ये साङ्गं महायोगं भुक्तिमुक्तिकरं परम् । सर्वपापप्रशमनं भक्त्यानुपठितं शृणु ॥ १,२२६.

Sūta said: I shall declare the great yoga in its entirety, which bestows enjoyment and liberation, and destroys all sins—listen as I recite it with devotion.

ममेति मूलं दुः खस्य न ममेति निवर्तनम् । दत्तात्रेयो ह्यलर्काय इममाह महामतिः ॥ १,२२६.

The root of suffering is ‘mine-ness’; its cessation is the absence of ‘mine-ness’. Dattātreya, the great sage, spoke this to Alarka.

अहमित्यङ्कुरोत्पन्नो ममेति स्कन्धवान्महान् । गृहक्षेत्राणि शाखाश्च यत्र दाराभिपल्लवः ॥ १,२२६.

The sprout of ‘I-ness’ arises, and from ‘mine-ness’ grows a great trunk; houses and fields are its branches, and wives are its tender shoots.

धनधान्ये महापत्रे पापमूलोऽतिदुर्गमः । विधिवत्सुखशान्त्यर्थं जातोऽज्ञानमहातरुः ॥ १,२२६.

Wealth and grain are its great vessels; rooted in sin, it is most difficult to cross. Thus, for the sake of happiness and peace, the great tree of ignorance is born according to fate.

छिन्नो विद्याकुठारेण ते गता लयमीश्वरे । प्राप्य ब्रह्मरसं पीतं नीरजस्कमकण्टकम् ॥ १,२२६.

Cut down by the axe of knowledge, its branches return to dissolution in the Lord; having attained the essence of Brahman, one drinks it, free from dust and thorns.

प्राप्नुवन्ति पराः प्राज्ञाः सुखनिर्वृतिमेव च । मूर्तेन्द्रियलयं नूनं न त्वं राजन्न चाप्यहम् ॥ १,२२६.

The wise who attain this experience supreme happiness and bliss; but, O King, you and I have not yet dissolved the body and senses.

न तन्मात्रादिकं वाचा नैवान्तः करणं तथा । कं वा पश्यसि राजेन्द्र प्रधानमिदमावयोः ॥ १,२२६.

Neither the subtle elements nor the inner faculties can be described by words; O king of kings, what do you see as the chief principle between us?

मृतः परेऽह्नि क्षेत्रज्ञः संजातोऽयं गुणात्मकः । एकत्वेऽपि पृथग्भावस्तथा क्षेत्रात्मनो नृप ॥ १,२२६.

When the knower of the field dies, he is reborn as one endowed with qualities; though one in essence, there is distinction between the field and the self, O king.

ज्ञानपूर्ववियोगोऽसौ ज्ञाने नष्टे च योगिनः । सा मुक्तिर्ब्रह्मणा चैक्य मनैक्यं प्राकृतैर्गुणैः ॥ १,२२६.

Separation preceded by knowledge—when knowledge is lost, for the yogin, that is liberation, unity with Brahman, and the mind’s oneness with the natural qualities.

तद्गृहं यत्र वसति तद्भोज्यं येन जीवति । यन्मुक्तये तदेवोक्तं ज्ञानाज्ञाने न चान्यथा ॥ १,२२६.

That house where one dwells, that food by which one lives, and that which leads to liberation—these are said to be through knowledge and ignorance, not otherwise.

उपभोगेन पुण्याना मपुण्यानाञ्च पार्थिव । कर्तव्यानाञ्च नित्यानां क्षयन्त्वकरणात्तथा ॥ १,२२६.

Through enjoyment, both merit and demerit, and also obligatory duties, O king, are exhausted by non-performance.

अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहौ । यमाः पञ्चाथ नियमाः शौचं द्विविधमीरितम् ॥ १,२२६.

Non-violence, truthfulness, non-stealing, celibacy, and non-possession—these are the five yamas; then the niyamas: purity is declared to be of two kinds.

सन्तोषस्तपसा शान्तिर्वासुदेवार्चनं दमः । आसन पद्मकाद्युक्तं प्राणायामो मरुज्जयः ॥ १,२२६.

Contentment, austerity, tranquility, worship of Vāsudeva, and self-control; posture, such as the lotus seat; breath control, mastery over the winds.

प्रत्येकं त्रिविधः सोऽपि पूरकुम्भकरेचकैः । लघुर्यो दशमात्रस्तु द्विगुणः स तु मध्यमः ॥ १,२२६.

Each of these is threefold: by inhalation, retention, and exhalation. The light type is of ten counts, the middle is twice that.

त्रिगुणाभिस्तु मात्राभिरुत्तमः स उदाहृतः । जपध्यानयुतौ गर्भो विपरीतस्त्वर्भकः ॥ १,२२६.

The superior is said to be three times that measure; with recitation and meditation, the embryo (state) is attained, and the reversed is called the infant.

प्रथमे नजयेत्स्वप्नं मध्यमेन च वेपथुम् । विपाकं हि तृतीयेन जातान्दोषास्त्वनुक्रमात् ॥ १,२२६.

In the first stage, one should not experience dreams; in the second, trembling; for in the third, the results appear, and faults arise in sequence.

आसनस्थन्तुयुञ्जीत कृत्वा च प्रणवं हृदी । पार्ष्णिभ्यां लिङ्गवृषणौ स्पर्शन्नकाग्रमानसः ॥ १,२२६.

Seated in the posture, one should practice, placing the syllable Om in the heart, touching the organ and testicles with the heels, with the mind focused at the tip of the nose.

रजसा तमसो वृत्तिं सत्त्वेन रजसस्तथा । निरुध्य निश्चलो भूत्वा स्थितो युञ्जीत योगवित् ॥ १,२२६.

By restraining the activity of passion with purity, and of darkness with passion, becoming motionless, the knower of yoga should remain steady and practice.

इन्द्रियाणीन्द्रियार्थेभ्यः प्राणादीनम्न एव च । निगृह्य समवायेन प्रत्याहार मुपक्रमेत् ॥ १,२२६.

Having restrained the senses from their objects, and likewise the vital airs, one should, with equanimity, begin the practice of withdrawal (pratyāhāra).

प्राणायामा दशाष्टौ च धारणा सा विधीयते । द्वे धारणे स्मृतो योगो योगिभिस्तत्त्वदर्शिभिः ॥ १,२२६.

There are eighteen breath controls and the practice of concentration is prescribed; two concentrations are considered yoga by yogis who perceive the truth.

प्राङ्नाड्यां हृदये चात्र तृतीया च तथोरसि । कण्ठे मुखे ना सिकाग्रे नेत्रे भ्रूमध्यमूर्धसु ॥ १,२२६.

In the eastern channel, in the heart, then the third in the chest, in the throat, in the mouth, at the tip of the nose, in the eyes, between the brows, and on the crown of the head.