Garuda Purana

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.

वाचके प्रणवे ज्ञाते वाच्यं ब्रह्म प्रसीदति । (ओंनमो विष्णवे).षष्ठाक्षरश्च जप्तव्यो गायत्त्री द्वादशाक्षरी ॥ १,२३५.

When the sound-symbol Om is known, the reality signified—Brahman—becomes pleased. One should also recite the six-syllable and the twelve-syllable Gāyatrī mantras.

सर्वेषामिन्द्रियाणां तु प्रवृतिर्विषयेषु च । निवृत्तिर्मनसस्तस्याः प्रत्याहारः प्रकीर्तितः ॥ १,२३५.

The turning away of all the senses from their objects, and the withdrawal of the mind from them, is called pratyāhāra.

इन्द्रियाणीन्द्रियार्थेभ्यः समाहृत्य हितो हि सः । सहसा सह बुद्ध्या च प्रत्याहारेषु संस्थितः ॥ १,२३५.

He who gathers the senses from their objects, along with the intellect, is established in pratyāhāra.

प्राणायामैर्द्वादशभिर्यावत्कालःकृतो भवेत् । यस्तावत्कालपर्यन्तं मनो ब्रह्मणि धारयेत् ॥ १,२३५.

By performing twelve cycles of breath control, for as long as that time lasts, one should hold the mind on Brahman.

ध्यायन्न चलते यस्य मनोभिध्यायतो भृशम् ॥ १,२३५.

Meditating, the mind of one who contemplates intensely does not wander.

प्राप्यावधिकृतं कालं यावत्सा धारणा स्मृता । ध्येये सक्तं मनो यस्य ध्येयमेवानुपश्यति ॥ १,२३५.

For as long as the fixed time is reached, that is called concentration; whose mind is attached to the object of meditation sees only that.

नान्यं पदार्थं जानाति ध्यानमेतत्प्रकीर्तितम् । ध्येये मनो निश्चलतां याति ध्येयं विचिन्तयन् ॥ १,२३५.

He knows no other object—this is called meditation; as he contemplates the object, his mind becomes unwavering.

यत्तद्ध्यानं परं प्रोक्तं मुनिभिर्ध्यानचिन्तकैः । ध्येयमेव हि सर्वत्र ध्याता तन्मयतां गतः ॥ १,२३५.

That supreme meditation, declared by sages who contemplate meditation, is where everywhere the meditator becomes one with the object meditated upon.

पश्यति द्वैतरहितं समाधिः सोऽभिधीयते । मनः सङ्कल्परहितमिन्द्रियार्थान्न चिन्तयेत् ॥ १,२३५.

He perceives the absence of duality—this is called samādhi; the mind, free from intention, does not think of sense objects.

यस्य ब्रह्मणि संलीनं समाधिस्थं तदोच्यते । ध्यायतः परमात्मानमात्मस्थं यस्य योगिनः ॥ १,२३५.

That is called samādhi, in which the mind is dissolved in Brahman; for the yogi who meditates on the supreme self abiding within himself.