Garuda Purana

अचिराल्लभते मोक्षं छित्वा संसारबन्धनम् । अन्योऽपि यो जपेद्भक्त्या त्रिसन्ध्यं नियतः शुचिः ॥ १,२३४.

He quickly attains liberation, cutting the bonds of worldly existence. Another, too, who recites it with devotion, thrice daily, disciplined and pure—

इदं स्तोत्रं मुने सोऽपि सर्वकाममवाप्नुयात् । पुत्रार्थो लभते पुत्रान्बद्धो मुच्यते बन्धनात् ॥ १,२३४.

That sage also attains all desires by this hymn; one seeking sons obtains sons, the bound is freed from bondage.

रोगाद्विमुच्यते रागी लभते निर्धनो धनम् । विद्यार्थो लभते विद्यां भग्यं कीर्ति च विन्दति ॥ १,२३४.

One is freed from disease, the passionate attains wealth, the seeker of knowledge gains learning, and one attains fortune and fame.

जाति स्मरत्वं मेधावी यद्यदिच्छति चेतसा । स धन्यः सर्ववित्प्राज्ञःस साधुः सर्वकर्मकृत् ॥ १,२३४.

Whatever the wise, intelligent person desires in his heart—be it memory of past births or intelligence—he becomes blessed, all-knowing, wise, and accomplished in all actions.

स सत्यवाकूछुचिर्दाता यः स्तौति पुरुषोत्तमम् । असंभाष्या हि ते सर्वे सर्वधर्मबहिष्कृताः ॥ १,२३४.

He who praises the Supreme Person is truthful, pure, and generous. All others, excluded from all dharma, are not to be associated with.

येषां प्रवर्तने नास्ति हरिमुद्दिश्य सत्क्रिया । न शुद्धं विद्यते तस्य मनो वाक्च दुरात्मनः ॥ १,२३४.

Those in whose conduct there is no proper act directed to Hari—their mind and speech are not pure, and they are of evil intent.

यस्य सर्वार्थदे विष्णौ भक्तिर्नाव्यभिचारिणी । आराध्य विधिवद्देवं हरिं सर्वसुखप्रदम् ॥ १,२३४.

He whose unwavering devotion is to Viṣṇu, the giver of all things, and who worships Hari, the bestower of all happiness, according to the proper method—

प्राप्नोति पुरुषः सम्यग्यद्यत्प्रार्थयते फलम् । कर्म कामादिकं सर्वं श्रद्धधानः सुरोत्तमः । असुरादिवपुः सिद्धैर्देयते यस्य नान्तरम् ॥ १,२३४.

That person attains, fully and truly, whatever fruit he desires; the best of men, full of faith, achieves all actions and desires. For him, there is no obstacle from demons or others, even from accomplished beings.

सकलमुनिभिराद्यश्चिन्त्यते यो हि शुद्धो निखिलहृदि निविष्टो वेत्ति यः सर्वसाक्षी । तमजममृतमीशं वासुदेवं नतोऽस्मि भयमरणविहीनं नित्यमानन्दरूपम् ॥ १,२३४.

I bow to that unborn, immortal Lord Vāsudeva, who is contemplated by all sages, pure, established in every heart, the witness of all, free from fear and death, whose form is eternal bliss.

निखिलभुवन नाथं शाश्वतं सुप्रसन्नं त्वतिविमलविशुद्धं निर्गुणं भवपुष्पैः । सुखमुदितसमस्तं पूजयाम्यात्मभावं विशतु हृदयपद्मे सर्वसाक्षी चिदात्मा ॥ १,२३४.

I worship the Lord of all worlds, eternal, supremely gracious, utterly pure and spotless, beyond qualities, filled with joy, with flowers of existence; may the witness of all, the self-aware soul, enter the lotus of my heart.

एवं मयोक्तं परमप्रभावमाद्यन्तहीनस्य परस्य विष्णोः । तस्माद्विचिन्त्यः परमेश्वरोऽसौ विमुक्तिकामेन नरेण सम्यक् ॥ १,२३४.

Thus I have spoken of the supreme power of Viṣṇu, the one without beginning or end. Therefore, he should be contemplated by one who earnestly seeks liberation.

बोधस्वरूपं पुरुषं पुराणमादित्यवर्णं विमलं विशुद्धम् । सञ्चिन्त्य विष्णुं परमद्वितीयं कस्तत्र योगी न लंय प्रयाति ॥ १,२३४.

Who among yogis does not attain liberation, having meditated on Viṣṇu—the person of consciousness, the ancient one, of the color of the sun, pure and spotless, the supreme, the non-dual?

इमं स्तवं यः सततं मनुष्यः पठेच्च तद्वत्प्रयतः प्रशान्तः । स धूतपाप्मा विततप्रभावः प्रयाति लोकं विततं मुरारेः ॥ १,२३४.

Whoever, always calm and disciplined, recites this hymn continually, is freed from sin, becomes radiant, and attains the world of Murāri.

यः प्रार्थयत्यर्थमशेषसौख्यं धर्मं च कामं च तथैव मोक्षम् । स सर्वमुत्सृज्य परं पुराणं प्रयाति विष्णुं शरणं वरेण्यम् ॥ १,२३४.

Whoever seeks wealth, complete happiness, virtue, pleasure, and also liberation—such a one, abandoning all these, goes to the supreme, ancient refuge, to the most excellent Vishnu.

विभुं प्रभुं विश्वधरं विशुद्धमशेषसंसारविनाशहेतुम् । यो वासुदेवं विमलं प्रपन्नः स मोक्षमाप्नोति विमुक्तसङ्गः ॥ १,२३४.

He who takes refuge in Vāsudeva—the all-pervading Lord, the sustainer of the universe, the pure one, the cause of the destruction of all worldly existence—attains liberation, freed from all attachments.

श्रीगरुडमहापुराणम् २३५ सूत उवाच वेदान्तसाङ्ख्यसिद्धान्तब्रह्मज्ञानं वदाम्यहम् । अहं ब्रह्म परं ज्योतिर्विष्णुरित्येव चिन्तयन् ॥ १,२३५.

Sūta said: I will expound the knowledge of Brahman as established in Vedānta and Sāṅkhya. Meditating thus—'I am Brahman, the supreme light, Vishnu'—

सूर्ये हृद्व्योम्नि वह्नौ च ज्योतिरेकं त्रिधा स्थितम् । यथा सर्पिः शीरस्थं गवां न कुरुते बलम् ॥ १,२३५.

The single light abides in three ways: in the sun, in the heart-space, and in fire, just as clarified butter present in milk does not impart strength to cows.

निर्गतं कर्मसंयुक्तं दत्तं तासां महा बलम् । तथा विष्णुः शरीरस्थो न करोति हितं नणाम् ॥ १,२३५.

When it is extracted and joined with action, it gives them great strength; in the same way, Vishnu, though present in the body, does not bring benefit to people.

विनाराधनया देवः सर्वगः परमेश्वरः । आरुरुक्षुमतीनां तु कर्मज्ञानमुदाहृतम् ॥ १,२३५.

Without worship, the all-pervading, supreme Lord does not bestow benefit; for those who wish to ascend, knowledge of action is prescribed.

आरूढयोगवृक्षाणां ज्ञानं त्यागं परं मतम् । ज्ञातुमिच्छति शब्दादीन्रागो द्वेषोऽथ जायते ॥ १,२३५.

For those who have ascended the tree of yoga, knowledge and renunciation are considered supreme. When one desires to know sound and other objects, attachment and aversion arise.

लोभो मोहः क्रोध एतैर्युक्तः पापं नरश्चरेत् । हस्तावुपस्थमुदरं वाक्चतुर्थो चतुष्टयम् ॥ १,२३५.

Greed, delusion, and anger—when a man is joined with these, he commits sin. The hands, the sexual organ, the belly, and speech—these four—

एतत्सुसंयतं यस्य स विप्रः कथ्यते बुधैः (धः) । परवित्तं न गृह्णाति न हिंसां कुरुते तथा ॥ १,२३५.

He whose these are well-restrained is called a wise brāhmaṇa by the learned; he does not take another's wealth nor does he commit violence.

नाक्षक्रीडारतो यस्तु हस्तौ तस्य सुसंयतौ । परस्त्रीवर्जनरतस्तस्योपस्थं सुसंयतम् ॥ १,२३५.

He who does not delight in gambling with dice has well-restrained hands; he who delights in avoiding other men's wives has a well-restrained sexual organ.

अलोलुपमिदं भुङ्क्ते जठरं तस्य संयतम् । सत्यं हितं मितं ब्रूते यस्माद्वाक्तस्य संयता ॥ १,२३५.

He who eats without greed has a restrained belly; he who speaks truth, what is beneficial, and measured words—his speech is restrained.

यस्य संयतान्येतानि तस्य किं तपसाध्वरैः । ऐक्यं यद्बुद्धिमनसोरिन्द्रियाणां च सर्वदा ॥ १,२३५.

For one whose these are restrained, what need is there for austerities or sacrifices? The constant union of intellect, mind, and senses—

सबीजं वापि निर्बोजं ध्यानमेतत्प्रकीर्तितम् । भ्रुवोर्मध्ये स्थितां बुद्धिं विषयेषु युनक्ति यः ॥ १,२३५.

Whether with seed or without seed, this is called meditation; he who fixes his intellect between the brows upon the objects—

हन्द्रियाणामुपरमे मनसि ह्यव्यवस्थिते ॥ १,२३५.

When the senses cease, and the mind is unsettled—

स्वप्नान्पश्यत्यसौ जीवो बाह्यानाभ्यन्तरानथ । जीवो जाग्रदवस्थायामेवमाहुर्विपाश्चितः ॥ १,२३५.

Then the living being sees dreams, both external and internal; in the waking state, so say the wise, the living being is thus.

हृदि स्थितः स तमसा मोहितो न स्मरत्यपि । यदा तस्य कुतो वेति सुषुप्तिरिति कथ्यते ॥ १,२३५.

When he abides in the heart, deluded by darkness, he does not remember at all; when he does not know from where or how, that is called deep sleep.