Garuda Purana

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.

जाग्रतो यस्य नो तन्द्रा न मोहो न भ्रमस्तथा । उत्पद्यते न जानाति शब्दार्थविषयान्वशी ॥ १,२३५.

For one who, while awake, has no drowsiness, no delusion, nor confusion, and does not arise or know the objects of sound and meaning, being self-controlled—

इन्द्रियाणि समाहृत्य विषयेभ्यो मनस्तथा । बुद्ध्याहङ्कारमपि च प्रकृत्या बुद्धिमेव च ॥ १,२३५.

Withdrawing the senses from their objects, and likewise the mind, along with intellect, ego, and even the intellect by its own nature—

संयम्य प्रकृतिं चापि चिच्छक्त्या केवले स्थितः । पश्यत्यात्मानि चात्मानमात्मनात्मप्रकाशकम् ॥ १,२३५.

Restraining nature by the power of consciousness, remaining solely established in that, the self perceives itself within itself, as the self that illumines itself.

चिद्रूपममृतं शुद्धं निष्क्रियं व्यापकं शिवम् । तुरीयायामवस्थायामास्थितोऽसौ न संशयः ॥ १,२३५.

In the fourth state, there is no doubt, he abides as pure, immortal, inactive, all-pervading, auspicious consciousness.

शब्दादयो गुणाः पञ्च सत्त्वाद्याश्च गुणास्त्रयः । पुर्यष्टकस्य पद्मस्य पत्राण्यष्टौ च तानि हि ॥ १,२३५.

Sound and the other five qualities, along with the three qualities beginning with sattva, are the eight petals of the lotus of the subtle body.

साम्यावस्था गुणकृता प्रकृतिस्तत्र कर्णिका । कर्णिकायां स्थितो देवो देही चिद्रूप एव हि ॥ १,२३५.

The state of equilibrium produced by the qualities is the core of that lotus; in its center abides the deity, the embodied one, whose nature is consciousness.

पुर्यष्टकं परित्यज्य प्रकृतिञ्च गुणात्मिकाम् । यदा याति तदा जीवो याति मुक्तिं न संशयः ॥ १,२३५.

When one abandons the subtle body and nature composed of qualities, then the soul attains liberation—of this there is no doubt.

प्राणायामो जपश्चैव प्रत्याहारोऽथ धारणा । ध्यानं समाधिरित्येते षड्योगस्य प्रसाधकाः ॥ १,२३५.

Breath control, recitation, withdrawal of the senses, concentration, meditation, and absorption—these six are the means of yoga.

पापक्षये देवतानां प्रीतिरिन्द्रियसंयमः । जपध्यानयुतो गर्भो विपरीतस्त्वगर्भकः ॥ १,२३५.

With the destruction of sin comes the favor of the gods and mastery over the senses; recitation and meditation accompany the embryo, while the reverse is called non-embryonic.

षट्त्रिंशन्मात्रकः श्रेष्ठश्चतुर्विंशतिमात्रकः । मध्यो द्वादशमात्रस्तु ओङ्कारं सततं जपेत् ॥ १,२३५.

One should always repeat Om with thirty-six, twenty-four, or twelve measures—the first being excellent, the second intermediate, and the third the lowest.