Garuda Purana

यथाग्निरुद्यतशिखः कक्षं दहति वानिलः । तथा चित्तस्थिते विष्णौ योगिना सर्वकिल्बिषम् ॥ १,२३०.

Just as fire with upraised flames burns a forest, so, when Viṣṇu is established in the mind, the yogin burns up all sin.

यथाग्नियोगात्कनकममलं संप्रजायते । संप्लुष्टो वासुदेवेन मनुष्याणां सदा मलः ॥ १,२३०.

Just as pure gold is produced by the application of fire, so too is the impurity of humans always burned away by Vāsudeva.

गङ्गास्नानसहस्रेषु पुष्करस्नानकोटिषु । यत्पापं निलययाति स्मृते नश्यति तद्धरौ ॥ १,२३०.

The sin that does not depart even after a thousand baths in the Gaṅgā or ten million baths at Puṣkara is destroyed when Hari is remembered.

प्राणायामसहस्नैस्तु यत्पापं नश्यति ध्रुवम् । क्षणमात्रेण तत्पापं हरेर्ध्यानात्प्रणश्यति ॥ १,२३०.

The sin that is certainly destroyed by a thousand prāṇāyāmas is destroyed in a single moment by meditation on Hari.

कलिप्रभावाद्दुष्टोक्तिः पाषण्डानां तथोक्तयः । न क्रामेन्मानसं तस्य यस्य चेतसि केशवः ॥ १,२३०.

Because of the influence of the Kali age, the corrupt words of heretics and their teachings do not affect the mind of one in whose heart Keśava dwells.

सा तिथिस्तदहोरात्रं स योगः स च चन्द्रमाः । लग्नं तदेव विख्यातं यत्र संस्मर्यते हरिः ॥ १,२३०.

That is the sacred day, that is the auspicious night, that is the true conjunction, that is the moon, and that is the renowned ascendant in which Hari is remembered.

सा हानिस्तन्महच्छिद्रं सा चार्थजडमूकता । चन्मुहूर्तं क्षणो वापि वासुदेवो न चिन्त्यते ॥ १,२३०.

That is loss, that is a great defect, that is dullness and muteness regarding wealth, when even for a moment or an instant Vāsudeva is not contemplated.

कलौ कृत युगं तस्य कलिस्तस्य कृते युगे । हृदि नो यस्य गोविन्दो यस्य चेतसि नाच्युतः ॥ १,२३०.

For him, Kali becomes the Kṛta age, and for him, Kṛta becomes Kali, who does not have Govinda in his heart or Acyuta in his mind.

यस्याग्रतस्तथा पृष्ठे गच्छतस्तिष्ठतोऽपि वा । गोविन्दे नियतं चेतः कृतकृत्यः सदैव सः ॥ १,२३०.

Whether going ahead, behind, walking, or standing, one whose mind is always fixed on Govinda has accomplished all duties.

वासुदेवे मनो यस्य जपहोमार्चनादिषु । तस्यान्तरायो मैत्रेय वेवेन्द्रत्वादिकं फलम् ॥ १,२३०.

O Maitreya, for one whose mind is on Vāsudeva during recitation, offering, worship, and other rites, obstacles become as fruitful as lordship over the gods.

असंत्यज्य च गार्हस्थयं स तप्त्वा च महत्तपः । छिनत्ति पौरुषीं मायां केशवार्पितमानसः ॥ १,२३०.

Without abandoning household life and even after performing great austerity, one who offers his mind to Keśava cuts through the human illusion.

क्षमां कुर्वन्ति क्रुद्धेषु दयां मूर्खेषु मानवाः । मुदञ्च धर्मशीलेषु गोविन्दे हृदयस्थिते ॥ १,२३०.

When Govinda dwells in the heart, people show forgiveness to the angry, compassion to the foolish, and joy toward the righteous.

ध्यायेन्नारायणं देवं स्नानदानादिकर्मसु । प्रायश्चितेतेषु सर्वेषु दुष्कृतेषु विशेषतः ॥ १,२३०.

One should meditate on the god Nārāyaṇa during bathing, giving, and other acts, especially in all acts of atonement for misdeeds.

लाभस्तेषां जयस्तेषां कुतस्तेषां पराभवः । येषामिन्दीवरश्यामो हृदयस्थो जनार्दनः ॥ १,२३०.

For those in whose hearts Janārdana, dark as a blue lotus, dwells, gain is theirs, victory is theirs—how could defeat be theirs?

कीटपक्षिगणानाञ्च हरौ संन्यस्तचेतसाम् । ऊर्ध्वा ह्येव गतिश्चास्ति किं पुनर्ज्ञानिनां नृणाम् ॥ १,२३०.

Even among insects and birds whose minds are fixed on Hari, there is an upward path—how much more so for humans who possess knowledge?

वासुदेवतरुच्छाया नातिशीतातितापदा । नरकद्वारशमनी सा किमर्थं न सेव्यते ॥ १,२३०.

The shade of the tree of Vāsudeva is neither too cold nor too hot; it is the pacifier of the gates of hell—why, then, is it not sought out?

न च दुर्वाससः शापो राज्यञ्चापि शचीपतेः । हन्तुं समर्थं हि सखे हृत्कृते मधुसूदने ॥ १,२३०.

Neither the curse of Durvāsas nor the kingdom of the lord of Śacī is able, my friend, to harm one whose heart is devoted to Madhusūdana.

वदतस्तिष्ठतोऽन्यद्वा स्वेच्छया कर्म कुर्वतः । नापयाति यदा चिन्ता सिद्धां मन्येत धारणाम् ॥ १,२३०.

When, whether speaking, standing, or doing other actions at will, anxiety does not arise, one should consider that concentration to be perfected.

ध्येयः सदा सवितृमण्डलमध्यवर्तो नारायणः सरसिजासनसन्निविष्टः । केयूरवान्मकरकुण्डलवान्किरीटी हारी हिरण्मयवपुर्धृतशङ्खचक्रः ॥ १,२३०.

One should always meditate on Nārāyaṇa, seated on a lotus, in the center of the solar orb, adorned with armlets, makara-shaped earrings, a crown, a necklace, a golden form, holding conch and discus.

न हि ध्यानेन सदृशं पवित्रमिह विद्यते । श्वपचान्नानि भुञ्जानो पापी नैवात्र लिप्यते ॥ १,२३०.

There is nothing here as pure as meditation; even one eating the food of outcasts, if sinful, is not tainted by it.

सदा चित्तं समासक्तं जन्तोर्विषयगोचरे । यदि नारायणेऽप्येवं को न मुच्येत बन्धनात् ॥ १,२३०.

The mind of a creature is always attached to the realm of sense objects; if it were so attached to Narayana, who would not be freed from bondage?

सूत उवाच । विष्णुभक्तिर्यस्य चित्ते कं वा जीवो नमेत्सदा । स तारयति चात्मानं तदैव दुरितार्णवात् ॥ १,२३०.

Suta said: Whose heart is devoted to Vishnu, and whom does the soul always bow to? He saves himself at once from the ocean of sin.

तञ्ज्ञानं यत्र गोविन्दः सा कथा यत्र काशवः । तत्कर्म यत्तदर्थाय किमन्यैर्बहुभाषितैः ॥ १,२३०.

Where knowledge is of Govinda, where discourse is of Kashava, and where action is for that purpose—what need is there for many other words?

सा जिह्वा या हरिं स्तौति तच्चित्तं यत्तदर्पितम् । तावेव केवलौ श्लाघ्यौ यौ तत्पूजाकरौ करौ ॥ १,२३०.

That tongue is praiseworthy which extols Hari; that mind is praiseworthy which is offered to him; only those two hands are truly worthy which perform his worship.

प्रणाममीशस्य शिरः फलं विदुस्तदर्चनं पाणिफलं दिवौकसः । मनः फलं तद्गुणकर्मचिन्तनं वचस्तु गोविन्दगुणस्तुतिः फलम् ॥ १,२३०.

The head’s fruit is bowing to the Lord; the fruit of the hands is worship, say the gods; the fruit of the mind is contemplation of his qualities and deeds; the fruit of speech is praise of Govinda’s virtues.

मेरुमन्दरमात्रोऽपि राशिः पापस्य कर्मणः । केशवस्मरणादेव तस्य सर्वं विनश्यति ॥ १,२३०.

Even if the heap of sinful deeds is as great as Meru or Mandara, it is all destroyed by remembrance of Kesava.

यत्किञ्चित्कुरुते कर्म पुरुषः साध्वसाधु वा । सर्वं नारायणे न्यस्य कुर्वन्नपि न लिम्पति ॥ १,२३०.

Whatever action a person performs, good or bad, if he dedicates it to Narayana, he is not stained even while acting.

तृणादिचतुरास्यान्तं भूतग्रामं चतुर्विधम् । चराचरं जगत्सर्वं प्रसुप्तं मायया तव ॥ १,२३०.

From grass up to the four-faced one, the fourfold host of beings, all moving and unmoving things in the world, are asleep in your maya.

यस्मिन्न्यस्तमतिर्न याति नरकं स्वर्गोऽपि यच्चिन्तने विघ्नो यत्र नवा विशेत्कथमपि ब्राह्मोऽपिलोकोऽल्पकः । मुक्तिञ्चेतसि संस्थितो जडधियां पुंसां ददात्यव्ययः किञ्चित्रं यदयं प्रयाति विलयं तत्राच्युते कीर्तिते ॥ १,२३०.

He whose mind is placed in that one does not go to hell; even heaven is hindered by thinking of him, and the Brahma-world is insignificant. If liberation is established in the mind, the imperishable gives it even to those of dull intellect. What wonder that all dissolves when Acyuta is praised?