Garuda Purana

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.

मनस्तन्मयतां याति समाधिस्थः स कीर्तितः । चित्तस्य स्थिरता भ्रान्तिर्दैर्मनस्यं प्रमादता ॥ १,२३५.

When the mind becomes absorbed in that, one is said to be established in samadhi; steadiness of mind, confusion, dejection, and negligence are states of the mind.

योगिनां कथिता दोषा योगविघ्नप्रवर्तकाः । स्थित्यर्थं मनसः सर्वं स्थूलरूपं विचिन्तयेत् ॥ १,२३५.

The faults described for yogis are obstacles to yoga; for the stability of the mind, one should contemplate all gross forms.

तद्व्रतं निश्चलीभूतं सूय्यस्थं स्थिरतां व्रजेत् । न विना परमात्मानं किञ्चिज्जगति विद्यते ॥ १,२३५.

That vow, once made unwavering and fixed in the sun, attains steadiness; apart from the Supreme Self, nothing exists in the world.

विश्वरूपं तमेवैकमिति ज्ञात्वा विमुञ्चति । ओङ्कारं परमं ब्रह्म ध्यायेदब्जस्थितं विभुम् ॥ १,२३५.

Knowing that only He is the one with the form of the universe, one renounces; one should meditate on Om, the supreme Brahman, the all-pervading one seated on the lotus.

क्षेत्रक्षेत्रज्ञरहितं जपेन्मात्रात्रयान्वितम् । हृदि सञ्चिन्तयेत्पूर्वं प्रधानं तस्य चोपरि ॥ १,२३५.

One should recite Om, free from the field and the knower of the field, endowed with the three measures; first, one should contemplate the primordial principle in the heart, and above it.

तमो रजस्तथा सत्त्वं मण्डलत्रितयं क्रमात् । कृष्णरक्तसितं तस्मिन्पुरुषं जीवसंज्ञितम् ॥ १,२३५.

Darkness, passion, and goodness are the three circles in order—black, red, and white; within them is the person known as the individual soul.

तस्योपरि गुणैश्वर्यमष्टपत्रं सरोरुहम् । ज्ञानं तु कर्णिका तत्र विज्ञानं केसराः स्मृताः ॥ १,२३५.

Above that is the eight-petaled lotus of the excellence of the qualities; knowledge is the pericarp there, and discernment is said to be the filaments.

वैराग्यनालं तत्कन्दो वैष्णवो धर्म उत्तमः । कर्णिकायां स्थितं तत्र जीववन्निश्चलं विभु ॥ १,२३५.

Dispassion is the stalk, its root is the supreme Vaiṣṇava dharma; there, in the pericarp, abides the unmoving, all-pervading one, like a living being.

ध्यायेदुरसि संयुक्तमोङ्कारं मुक्तिसाधकम् । ध्यायन्यदि त्यजेत्प्राणान्याति ब्रह्म स्वसन्निधिम् ॥ १,२३५.

One should meditate in the heart on Om, joined together, which leads to liberation; if, while meditating, one gives up the life-breath, one attains Brahman, one's own abode.

हरिं संस्थाप्य देहाब्जे ध्यायन्यो गी च भक्तिभाक् । आत्मानमात्मना केचित्पश्यन्ति ध्यानचक्षुषः ॥ १,२३५.

Establishing Hari in the lotus of the body, the yogi devotedly meditates; some see the self by the self, with the eye of meditation.