Garuda Purana

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.

साक्षिभूतः समाश्रित्य को जानाति विचेष्टितम् । सत्य ज्ञानानन्त भिन्नं स्यान्नसत्यं ज्ञानतः पृथक् ॥ १,२३६.

Who, relying on the witness, knows the activity? Truth, knowledge, and infinity may be distinct, but untruth is not separate from knowledge.

नानन्त्यात्पृथगानन्दं नाप्यमानन्दतः पृथक् । त्वमेव परमं ब्रह्म सत्यज्ञानादिलक्षणम् ॥ १,२३६.

There is no bliss apart from infinity, nor is there any apart from non-bliss; you alone are the supreme Brahman, characterized by truth, knowledge, and the like.

अहं ब्रह्म परं तत्त्वं ज्ञात्वा त्वखिलविद्भवेत् । यथैकमृन्मये ज्ञाते सर्वमेतच्चराचरम् ॥ १,२३६.

Knowing 'I am Brahman, the supreme reality,' one becomes all-knowing; just as, when one lump of clay is known, all things made of clay are known.

यथैकहेममणिना सर्वं हेममयं भवेत् । ज्ञानं तथैवमीशेन ज्ञानिनाप्यखिलं जगत् ॥ १,२३६.

Just as, from one golden jewel, all that is made of gold is known; so too, by knowledge of the Lord, the knower knows the entire world.

यथान्धकारदोषेण रज्जुः सम्यङ्नदृश्यते । यथा संमोहदोषेण चात्मा सम्यङ्नदृश्यते ॥ १,२३६.

Just as, due to the fault of darkness, a rope is not seen correctly; so too, due to the fault of delusion, the self is not seen correctly.

सर्पधारादिभिर्भेदरैन्यथा वस्तुकल्पनम् । व्योमादिना सरूपाद्यैरन्यथात्मा प्रकल्प्यते ॥ १,२३६.

Just as, by imagining differences such as the form of a snake, one conceives of various things; so too, by space and other forms, the self is imagined otherwise.

प्रत्यक्षमपि यद्द्रव्यन्दुर्दर्शमिति भाषते । व्योमादिना सरूपाद्यैरन्यथा कल्पितैस्तथा ॥ १,२३६.

Even though a substance is directly perceived, it is said to be difficult to see; so too, by space and other imagined forms, it is conceived otherwise.

तथा हि रज्जुरुरगः शुक्तिः कारजतं यथा । मृगतृष्णापथायाम्भस्तृप्तिं विष्णो तथा जगत् ॥ १,२३६.

Just as a rope appears as a snake, or a shell as silver; just as water is imagined in a mirage, so too, O Viṣṇu, is the world.

हाहिष्णोद्विजा कथि द्भोहमितिदृ । ग्रहनाशात्पुनर्ध्यायन्ब्राह्मण्यं मन्यते यथा ॥ १,२३६.

O twice-born, just as one says, 'I am a cow,' and, after the removal of the misconception, thinks again of being a brāhmaṇa.

मायाविष्टस्तथा जीवो देहोहमिति मन्यते । मायानाशात्पुनः स्वीयरूपं ब्रह्मास्मि मन्यते ॥ १,२३६.

So too, the soul, deluded by illusion, thinks, 'I am the body'; but when illusion is destroyed, it again considers its own true form as 'I am Brahman.'