Garuda Purana

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.'

ग्रहनाशाद्यथा मान्यजनोक्रूरमवेक्षते । स्वरूपदर्शनाच्चायं माया नाशन्तया विना ॥ १,२३६.

Just as, after the removal of misconception, a respected person is seen as cruel; so too, by the vision of one's own true nature, this illusion is destroyed.

अनादित्वं समं द्वाभ्यां स्वरूपं तद्विलक्षणम् । एकः सत्यं तथा भागी विचारेण परं मृषा ॥ १,२३६.

Beginninglessness is equally present in both, but their true nature is distinct; one is truly existent, the other, upon examination, is ultimately false.

अजोपि हि सकृत्प्रेत्य संभवाम्यात्ममायया । मायेच्छया द्विधा स स्यात्पतिः पत्नी सुखं जगत् ॥ १,२३६.

Though unborn, I come into being once, by my own illusion; by the will of illusion, I become twofold: husband, wife, happiness, and the world.

अष्टाविंशतिभेदैस्तु त्रैगुण्यं विद्यते पृथक् । चतुरशीतिर्लक्ष्यन्ते नरनार्याकृतीनि च ॥ १,२३६.

Through twenty-eight distinctions, the three qualities are separately known; and eighty-four forms of men and women are observed.

एषुविश्वं प्रभवति खण्डजं मायया यथा । आदावन्ते च सन्त्येते नामरूपक्रियादयः ॥ १,२३६.

In these, the entire universe arises, fragmented by illusion, just as in the beginning and at the end, these—name, form, action, and so on—exist.

सत्तावकल्पनं काले न सन्ति परमार्थतः । यथा रथादयः स्वप्ने सन्तो नैव च सत्यतः ॥ १,२३६.

The appearance of existence in time is not truly real; just as chariots and the like seen in a dream are not real in actuality.

तथा जाग्रदवस्थायां भूतानि न तु सन्निधौ । द्वैरूप्यं मायया याति जाग्रत्स्वप्नपदज्ञ (क्ष) योः ॥ १,२३६.

In the waking state as well, beings are not truly present; by illusion, duality arises between the waking and dream states.

एवमेतत्परं ब्रह्म स्वप्नजाग्रत्पदद्वये । सुषुप्तमचलं रूपमद्वयं पदमुच्यते ॥ १,२३६.

In this way, that supreme Brahman, in both dream and waking states, is called the undisturbed, nondual state—deep sleep.

मायाविचारसिद्धैव विचारेण विलीयते । आपातरहिता सापि कल्पना कालवर्तिनी ॥ १,२३६.

Indeed, illusion, established through inquiry, is dissolved by inquiry; even that concept, devoid of substance, is merely a construct existing in time.

एवं तस्या (दात्या) त्मनादित्यं सिद्धमेकस्य सत्यजा । सतोस्तित्वं वसातित्वादस्तित्वासत्यतां ततः ॥ १,२३६.

Thus, for that one, by the self, the truth of the one reality is established; from the existence of the real, unreality is negated, and thus unreality is shown to be non-existent.