Garuda Purana

क्षयो भवेद्यथा वह्नेस्तमसो भास्करोदये । तथैव कलुषौघस्य नामसंकीर्तनाद्धरेः

Just as darkness is dispelled by the rising sun, so too is the mass of impurity destroyed by the chanting of Hari's name.

क्व नाकपृष्ठगमनं पुनरायाति न क्षयम् । गच्छतां दूरमध्वानं कृष्णमूर्छितचेतसाम्

For those whose minds are absorbed in Krishna, the journey to heaven is not subject to return or diminution, even as they travel a long path.

पाथेयं पुण्डरीकाक्षनामसंकीर्तनं हरेः । संसारसर्पसंदष्टविषचेष्टैकभेषजम् । कृष्णेति वैष्णवं क्षान्तं जप्त्वा मुक्तो भवेन्नरः

Chanting the name of Hari, the lotus-eyed one, is the provision for the journey; it is the sole remedy for the poison of worldly existence, like a snake's bite. By reciting 'Krishna,' a person becomes free.

ध्यायन् कृते जपेन्मन्त्रैस्त्रेतायां द्वापरेर्ऽचयन् । यदाप्नोति तदाप्नोति तदाप्नोति कलौ संस्मृत्यकेशवम्

What one attains by meditation in the Krita age, by mantras in Treta, by worship in Dvapara, that is attained in Kali by remembering Keshava.

जिह्वाग्रे वर्तते यस्य हरिरित्यक्षरद्वयम् । संसारसागरं तीर्त्वा स गच्छेद्वैष्णवं पदम्

He whose tongue holds the two syllables 'Hari' crosses the ocean of worldly existence and reaches the Vaishnava abode.

विज्ञातदुष्कृतिसहस्रसमावृतोऽपिश्रेयः परन्तु परिशुद्धिम भीप्समानः । स्पप्नान्तरे न हि पुनश्च भवं स पश्येन्नारायणस्तुतिकथापरमो मनुष्यः

Even if surrounded by thousands of known sins, a person who sincerely desires purification and is devoted to praising Narayana will not see rebirth, even in dreams.

श्रीगरुडमहापुराणम् २२९ सूत उवाच । अशेषलोकनाथस्य सारमाराधनं हरेः । दद्यातु पुरुषसूक्तेण यः पुष्पाण्यप एव च ॥ १,२२९.

Suta said: Whoever worships Hari, the lord of all worlds, with flowers and water, reciting the Purusha Sukta, offers the essence of worship.

अर्चितं स्याज्जगदिदं तेन सर्वं चराचरम् । यो न पूजयते विष्णुं तं विद्याद्ब्रह्मघातकम् ॥ १,२२९.

By that, this entire world, moving and unmoving, is worshipped; but one who does not worship Vishnu should be known as a slayer of Brahmins.

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । तं यो न ध्यायते विष्णुं स विष्ठायां क्रिमिर्भवेत् ॥ १,२२९.

He from whom all beings proceed, by whom all this is pervaded—one who does not meditate on Vishnu becomes a worm in filth.

नरके पच्यमानस्तु यमेन परिभाषितः । किन्त्वया नार्चितो देवः केशवः क्लेशनाशनः ॥ १,२२९.

While being tormented in hell and reproached by Yama, one is told: 'Why did you not worship Keshava, the remover of suffering?'

उदकेनाप्यभावेन द्रव्याणामर्चितः प्रभुः । यो ददाति स्वकं लोकं स त्वया किं न चार्चितः ॥ १,२२९.

Even if only with water or in the absence of other offerings, the Lord is worshipped; he who gives his own world—why did you not worship him?

न तत्करोति सा माता न पिता नापि बान्धवः । यत्करोति हृषीकेशः सन्तुष्टः श्रद्धयार्चितः ॥ १,२२९.

Neither mother, nor father, nor relatives do what Hrishikesha does when he is pleased and worshipped with faith.

वर्णाश्रमाचारवता पुरुषेण परः पुमान् । विष्णुराराध्यते पन्था नान्यस्तत्तोषकारकः ॥ १,२२९.

The supreme person, Vishnu, is worshipped by a man who follows the duties of his caste and stage of life; there is no other path that brings satisfaction.

न दानैर्विविधैर्दत्तैर्न पुष्पैर्नानुलेपनैः । तोषमेति महात्मासौ यथा भक्त्या जनार्दनः ॥ १,२२९.

That great soul, Janārdana, is not satisfied by various gifts, offerings of flowers, or unguents, as he is by devotion.

सम्पदैश्वर्यमाहात्म्यैः सन्तत्या न च कर्मणा । विमुक्तैश्चैकता लभ्या मूलमाराधनं हरेः ॥ १,२२९.

Neither wealth, power, greatness, progeny, nor actions, nor even liberation, can grant the unity whose root is the worship of Hari.

श्रीगरुडमहापुराणम् २३० सूत उवाच । आलोक्य सर्वशास्त्राणि विचार्य च पुनः पुनः । इदमेकं सुनिष्पन्नं ध्येयो नारायणः सदा ॥ १,२३०.

Sūta said: Having examined all the scriptures and reflected again and again, this one conclusion is established: Nārāyaṇa alone should always be meditated upon.

किं तस्य दानैः किन्तीर्थैः किं तपोभिः किमध्वरैः । यो नित्यं ध्यायते देवं नारायणमनन्यधीः ॥ १,२३०.

What need has he for gifts, for sacred waters, for austerities, or for sacrifices, who always meditates on the Lord Nārāyaṇa with undivided mind?

षष्टिस्तीर्थसहस्राणि षष्टिस्तीर्थशतानि च । नारायणप्रणामस्य कलां नार्हन्ति षोडशीम् ॥ १,२३०.

Sixty thousand sacred waters and sixty hundred more do not equal even a sixteenth part of the merit of saluting Nārāyaṇa.

प्रयश्चित्तान्यशेषाणि तपः कर्माणि यानि वै । विद्धि तेषामशेषाणां कृष्णानुस्मरणं परम् ॥ १,२३०.

All acts of atonement, austerities, and deeds—know that, among them all, remembrance of Kṛṣṇa is supreme.

कृतपापेऽनुरक्तिश्च यस्य पुंसः प्रजायते । प्रायश्चित्तन्तु तस्यैकं हरेः संस्मरणं परम् ॥ १,२३०.

For a man whose mind turns with attachment to sin, the one supreme atonement for him is remembrance of Hari.

मुहूर्तमपि यो ध्यायेन्नारायणमतन्द्रितः । सोऽपि स्वर्गतिमाप्नोति किं पुनस्तत्परायणः ॥ १,२३०.

Even one who meditates on Nārāyaṇa for a moment, without distraction, attains heaven—how much more so one who is devoted to him.

जाग्रत्स्वप्नसुषुप्तेषु योगस्थस्य च योगिनः । या काचिन्मनसो वृत्तिः सा भवत्यच्युताश्रयात् ॥ १,२३०.

For the yogin established in yoga, in waking, dreaming, or deep sleep, whatever movement of the mind occurs, that becomes established in the support of Acyuta.

उत्तिष्ठन्निपतन्विष्णुं प्रलपन्विविशंस्तथा । भुञ्जञ्जाग्रच्च गोविन्दं माधवं यश्च संस्मरेत् ॥ १,२३०.

Whether rising, lying down, speaking, entering, eating, or waking, whoever remembers Govinda or Mādhava thus—

स्वेस्वे कर्मण्यभिरतः कुर्याच्चित्तं जनार्दने । एषा शास्त्रानुसारोक्तिः किमन्यैर्बहुभाषितैः ॥ १,२३०.

One who is devoted to his own duties should direct his mind to Janārdana; this is the teaching of the scriptures—what need is there for many other words?

ध्यानमेव परो धर्मो ध्यानमेव परं तपः । ध्यानमेव परं शौचं तस्माद्ध्यानपरो भवेत् ॥ १,२३०.

Meditation alone is the highest dharma, meditation alone is the highest austerity, meditation alone is the highest purity; therefore, one should be devoted to meditation.

नास्ति विष्णोः परं ध्थेयं तपो नानशनात्परम् । तस्मात्प्रधानमत्रोक्तं वासुदेवस्य चिन्तनम् ॥ १,२३०.

There is no object of meditation higher than Viṣṇu, no austerity greater than fasting; therefore, the principal teaching here is contemplation of Vāsudeva.

यद्दुर्लभं परं प्राप्यं मनसो यन्न गोचरम् । तदप्यप्रार्थितं ध्यातो ददाति मधुसूदनः ॥ १,२३०.

That which is rare, supreme, and beyond the reach of the mind—even that, unasked, Madhusūdana gives to one who meditates on him.

प्रमादात्कुर्वतां कर्म प्रच्यवेताध्वरेषु यत् । स्मरणादेव तद्विष्णोः संपूर्णं स्यादिति श्रुतिः ॥ १,२३०.

If, through negligence, one errs in ritual acts or sacrifices, the śruti declares that by remembrance of Viṣṇu alone, that is fully accomplished.

ध्यानेन सदृशो नास्ति शोधनं पापकर्मणाम् । आगामिदेहहेतूनां दाहको योगपावकः ॥ १,२३०.

There is no purifier equal to meditation for sinful deeds; the fire of yoga burns up the causes of future bodies.