Garuda Purana

तत्रैकचित्ततायोगो मुक्तिदो नात्र संशयः । जितेन्द्रियात्मकरणो ज्ञानदृप्तो हि यो भवेत् ॥ १,२३५.

There, the yoga of single-mindedness grants liberation—of this there is no doubt; one who has conquered the senses and the mind, and is intoxicated with knowledge, becomes so.

स मुक्तः कथ्यते योगी परमात्मन्यवस्थितः । आसनस्थानविधयो न योगस्य प्रसाधकाः ॥ १,२३५.

That yogi, established in the Supreme Self, is called liberated; methods of posture and seat are not the means to yoga.

विलम्बजनकाः सर्वे विस्तराः परिकीर्तिताः । शिशुपालः सिद्धिमाप स्मरणाभ्यासगौरवात् ॥ १,२३५.

All elaborate practices are said to cause delay; Śiśupāla attained perfection because of the intensity of his practice of remembrance.

योगाभ्यासं प्रकुर्वन्तः पस्यन्त्यात्मानमात्मना । सर्वभूतेषु कारुण्यं विद्वेषं विषयेषु च ॥ १,२३५.

Those who practice yoga see the self by the self; they have compassion for all beings and aversion to sense objects.

गुप्तशिश्रोदरादिश्च कुर्वन्योगी विमुच्यते । इन्द्रियैरिन्द्रियार्थांस्तु न जानाति नरो यदा ॥ १,२३५.

The yogi, practicing in secret places such as caves and hollows, is liberated; when a person does not perceive sense objects with the senses.

काष्ठवद्ब्रह्मसंलीनो योगी मुक्तस्तदा भवेत् । सर्ववर्णाः श्रियः सर्वाः कृत्वा पापानि भस्मसात् ॥ १,२३५.

Like a log, merged in Brahman, then the yogi becomes liberated; all castes, all wealth, having reduced sins to ashes.

ध्यानाग्निना च मेधावी लभते परमां गतिम् । मन्थनाद्दृश्यते ह्यग्निस्तद्वद्ध्यानेन वै हरिः ॥ १,२३५.

By the fire of meditation, the wise one attains the supreme state; just as fire is produced by friction, so too is Hari revealed by meditation.

ब्रह्मात्मनोर्यदैकत्वं स योगश्चोत्तमोत्तमः । बाह्यरूपैर्न मुक्तिस्तु चान्तस्थैः स्याद्यमादिभिः ॥ १,२३५.

The unity of Brahman and the Self is the highest of all yogas; liberation is not attained through external forms nor through internal means such as restraint and the like.

साङ्ख्यज्ञानेन योगेन वेदान्तश्रवणेन च । प्रत्यक्षतात्मनो या हि सा मुक्तिरभिधीयते । अनात्मन्यात्मरूपत्वमसतः सत्स्वरूपता ॥ १,२३५.

That liberation which is spoken of as direct realization of the Self—through Sāṅkhya knowledge, through yoga, and through hearing Vedānta—is the recognition of the Self in what is not the self, and the perception of reality in what is unreal.

श्रीगरुडमहापुराणम् २३६ श्रीभगवानुवाच । आत्मज्ञानं प्रवक्ष्यामि शृणु नारद तत्त्वतः । अद्वैतं साङ्ख्यमित्याहुर्योगस्तत्रैकचित्तता ॥ १,२३६.

The Blessed Lord said: I will explain to you, Nārada, the true knowledge of the Self; listen attentively. Non-duality is called Sāṅkhya, and in that, yoga is the unification of the mind.

अद्वैतयोगसम्पन्नास्ते मुच्यन्तेऽतिबन्धनात् । अतीतारब्धमागामि कर्म नश्यति बोधतः ॥ १,२३६.

Those endowed with the yoga of non-duality are freed from the most binding fetters; past, present, and future karma is destroyed by knowledge.

सद्विचारकुठारेण च्छिन्नसंसारपादपः । ज्ञानवैराग्यतीर्थेन लभते वैष्णवं पदम् ॥ १,२३६.

With the axe of true discernment, the tree of worldly existence is cut down; by the sacred waters of knowledge and detachment, one attains the state of Viṣṇu.

जाग्रत्स्वप्नसुषुप्तं च माया त्रिपुरमुच्यते । अत्रैवान्तर्गतं सर्वं शाश्वते नाद्वये पदे ॥ १,२३६.

Waking, dreaming, and deep sleep are called the three cities of illusion; within these, all is contained in the eternal, non-dual state.

नामरूपक्रियाहीनं सर्वं तत्परमं पदम् । जगत्कृत्वेश्वरोऽनन्तं स्वयमत्र प्रविष्टवान् ॥ १,२३६.

That supreme state is devoid of name, form, and action; having created the world, the infinite Lord Himself has entered into it.

वेदाहमेतं पुरुषं चिद्रूपं तमसः परम् । सोऽहमस्मीति मोक्षाय नान्यः पन्था विमुक्तये ॥ १,२३६.

I know this Person, whose nature is consciousness, who is beyond darkness; realizing 'I am He' leads to liberation—there is no other path to freedom.

श्रवणं मननं ध्यानं ज्ञानानां चैव साधनम् । यज्ञदानतपस्तीर्थवेदैर्मुक्तिर्न लभ्यते ॥ १,२३६.

Hearing, reflection, meditation, and the means of knowledge—liberation is not attained by sacrifices, gifts, austerities, pilgrimages, or the Vedas.

त्यागेन केनचिद्ध्यानपूजाकर्मादिभिर्यथा । द्विविधं वेदवचनं कुरु कर्म त्यजेति च ॥ १,२३६.

By renunciation of all, or by meditation, worship, and actions—thus the Veda speaks in two ways: 'Perform action' and 'Renounce action.'

यज्ञादयो विमुक्तानां निष्कामानां विमुक्तये । अन्तः करणशुद्ध्यर्थमूचुरेवात्र केचन ॥ १,२३६.

Sacrifices and the like, for those who are liberated and free from desire, are said by some to be for the purification of the inner instrument.

एकेन जन्मना ज्ञानन्मुक्तिर्न द्वैतभाविनाम् । योगभ्रष्टाः कुयोगाश्च विप्रा योगिकुलोद्भवाः ॥ १,२३६.

Liberation through knowledge is attained in a single birth, but not by those who perceive duality; those who fall from yoga, those who practice faulty yoga, and even the twice-born born in families of yogis.

कर्मणा बध्यते जन्तुर्ज्ञानान्मुक्तो भवाद्भवेत् । आत्मज्ञानन्त्वाश्रयेद्वै अज्ञानं यदतोऽन्यथा ॥ १,२३६.

A being is bound by action, but is freed by knowledge; one should truly seek the infinitude of the Self—otherwise, ignorance leads to the opposite.

यदा सर्वे विमुच्यन्ते कामा येस्यहृदि स्थिताः । तदामृतत्वमाप्नोति जीवन्नेव न संशयः ॥ १,२३६.

When all desires that dwell in the heart are released, then one attains immortality even while living—of this there is no doubt.

व्यापकत्वात्कथं याति को याति क्व स याति च । अनन्तत्वान्नदेशोऽस्ति अमूर्तित्वाद्गतिः कुतः ॥ १,२३६.

How can one go, who is all-pervading? Who goes, and where does he go? Because of infinitude, there is no place; being formless, how can there be movement?

अद्वयत्वान्न कोऽप्यस्ति बोधत्वाज्जडता कुतः । एकोद्दिष्टं यदन्यस्य मतिवाग्गतिसंस्थिति (म्) ॥ १,२३६.

Because of non-duality, there is no other; because of consciousness, how can there be insentience? What is designated as belonging to another—mind, speech, movement, and existence?

कथमाकाशकल्पस्य गतिरागतिसंस्थिति । जाग्रत्स्वप्नसुषुप्तं च मायया परिकल्पितम् ॥ १,२३६.

How can there be movement, coming, or staying for one who is like space? Waking, dreaming, and deep sleep are all imagined by illusion.

वस्तु तैजसकं प्राज्ञे यत्तु पुण्यमखण्डकम् । यथा ते प्रियात्मा नः सर्वेषां च तथा प्रियः ॥ १,२३६.

The reality in the intellect and in deep sleep is that undivided merit; just as your own Self is dear to you, so is it dear to all.

बोधमार्गे यथा चित्तं सर्वेषां च तथा मते । सर्वदा सर्वभूतानां सर्वस्य च महामुने ॥ १,२३६.

Just as the mind is set on the path of knowledge, so too is the opinion of all; always, for all beings, and for everything, O great sage.

नाहमत्रात्मविज्ञानं तस्मात्पूर्णं निरन्तरम् । जाग्रत्स्वप्नं तथा वृत्तं सौषुप्तसुखमेव च ॥ १,२३६.

Here, I do not possess uninterrupted and complete self-knowledge; waking, dreaming, and likewise the events therein, as well as the happiness of deep sleep.

स्मरणं विस्मृतार्थस्य नास्ति चेत्कस्य जायते । सत्यमस्तु तथा वाणु अशरीरं परं तथा ॥ १,२३६.

If there is no recollection of what has been forgotten, then how does memory arise in the mind? Let it be true, or let it be so, the subtle, bodiless, and supreme as well.

नास्ति चेत्सुखदुः खानां सर्वेषां वेदनं कथम् । सदा सर्वत्र सर्वज्ञः सर्वस्य हृदये न येत् ॥ १,२३६.

If there is no perception, then how is there experience of pleasure and pain for all? The all-knowing one is always everywhere, yet not in the heart of all.