ज्ञानं ततोप्यनन्तो नः पूर्णोन्तः शुकमात्मना । न नित्यभावाज्जातोहमकृत्वादमृतोस्म्यहम् । दीपवद्धृदये ज्योतिरहं ब्रह्मास्मि मुक्तये ॥ १,२३६.
Knowledge, therefore, is infinite within us, complete and pure by its own nature; not being born from perpetual existence, I am unborn, I am deathless; like a lamp, I am the light in the heart—I am Brahman, for liberation.
श्रीगरुडमहापुराणम् २३७ श्रीबगवानुवाच । गीतासारं प्रवक्ष्यामि अर्जुनायोदितं पुरा । अष्टाङ्गयोगयुक्तात्मा सर्ववेदान्तपारगः ॥ १,२३७.
The Blessed Lord said: I will declare the essence of the Gita, once spoken to Arjuna, endowed with the eightfold yoga, accomplished in all Vedanta.
आत्मलाभः परो नान्य अत्मदेहादिवर्जितः । हीनरूपादिदेहान्तः करणत्वादिलोचनः ॥ १,२३७.
The highest attainment is the Self, nothing else, free from body and the rest; the inner witness, distinct from inferior forms and bodies.
बिज्ञानरहितः प्राणः सुषुप्तौ हि प्रतीयते । नाहमात्मा च दुः खादिसंसारादिसमन्वयात् ॥ १,२३७.
Breath, without consciousness, is perceived in deep sleep; and I am not the self, because of the association with suffering and worldly existence.
विधूम इव दीप्तार्चिरादीप्त (दित्य) इव दीप्तिमान् । वैद्युतोऽग्निरिवाकाशे हृत्सङ्गे आत्मनात्मनि ॥ १,२३७.
Like a bright flame without smoke, like the shining sun, like lightning in the sky, so is the Self established in the heart.
श्रोत्रादीनि न पश्यन्ति स्वंस्वमात्मानमात्मना । सर्वज्ञः सर्वदर्शो च क्षेत्रज्ञस्तानि पश्यन्ति ॥ १,२३७.
The senses do not perceive their own self by themselves; but the knower of the field, who knows all and sees all, perceives them.
यदा प्रकाशते ह्यात्मा पटे दीपो ज्वलन्निव । ज्ञानमुत्पद्यते पुंसां क्षयात्पापस्य कर्मणः ॥ १,२३७.
When the Self shines forth, like a lamp burning on a cloth, knowledge arises in people through the destruction of sinful actions.
यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि । इन्द्रियाणीन्द्रियार्थांश्च महाभूतानि पञ्चकम् ॥ १,२३७.
Just as one sees oneself in a clear mirror, so the Self perceives within itself the senses, their objects, and the five great elements.
मनोबुद्धिरहङ्कारमव्यक्तं पुरुषं तथा । प्रसंख्याय परंव्याप्तो विमुक्तो बन्धवैर्भवेत् ॥ १,२३७.
By discriminative knowledge, one perceives mind, intellect, ego, the unmanifest, and also the person; thus, pervading the supreme, one becomes free from bonds.
इन्द्रियग्राममखिलं मनसाभिनिवेश्य च । मनश्चैवाप्यहङ्कारे प्रतिष्ठाप्य च पाण्डव ॥ १,२३७.
Having gathered all the senses with the mind, and having established the mind in the ego, O Pandava,
अहं कारं तथा बुद्धौ बुद्धिं च प्रकृतावपि । प्रकृतिं पुरुषे स्थाप्य पुरुषं ब्रह्मणि न्यसेत् ॥ १,२३७.
Then, having placed the ego in the intellect, and the intellect in nature, one should establish nature in the person, and the person in Brahman.
अहं बह्म परं ज्योतिः प्रसंख्याय विमुच्यते । नवद्वारमिदं गेहं तिसृणां?पञ्चसाक्षिकम् ॥ १,२३७.
I am Brahman, the supreme light; by discriminative knowledge, one is liberated. This body is a nine-gated house, with three and five as witnesses.
क्षेत्रज्ञाधिष्ठितं विद्वान्यो वेद स वरः कविः । अश्वमेधसहस्राणि वाजपेयशतानि च । ज्ञानयज्ञस्य सर्वाणि कलां नार्हन्ति षोच्शीम् ॥ १,२३७.
He who knows the self that dwells in the body, that wise one, that excellent sage—thousands of horse sacrifices and hundreds of Vājapeya rituals do not equal even a fraction of the knowledge-sacrifice.
श्रीगरुडमहापुराणम् २३८ श्रीभगवानुवाच । यमश्च नियम.पार्थ आसनं प्राणसंयमः । प्रत्याहारस्तथा ध्यानं धारणार्जुन सप्तमी ॥ १,२३८.
The Blessed Lord said: Restraint, observance, posture, regulation of breath, withdrawal of the senses, meditation, and concentration—these are the seven limbs, O Arjuna.
समाधिरिति चाष्टाङ्गो योग उक्तो विमुक्तये । कर्मणा मनसा वाचा सर्वभूतेषु सर्वदा ॥ १,२३८.
And samādhi is said to be the eighth limb of yoga, for liberation—by action, mind, and speech, at all times, towards all beings.
हिंसाविरामको धर्मो ह्याहिंसा परमं सुखम् । विधिना या भवेद्धिंसा सा त्वहिंसा प्रकीर्तिता ॥ १,२३८.
The dharma that ceases from violence—indeed, nonviolence is the highest happiness; and any harm that occurs according to rule is also called nonviolence.
सत्यं ब्रूयात्प्रियं ब्रूयान्न ब्रूयात्सत्यमप्रियम् । प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥ १,२३८.
One should speak the truth, and speak what is pleasant; one should not speak truth that is unpleasant, nor speak pleasant words that are untrue—this is the eternal dharma.
यच्चद्रव्यापहरणं चौर्याद्वाथ बलेन वा । स्तेयं तस्यानाचरणमस्तेयं धर्मसाधनम् ॥ १,२३८.
Whatever is the taking of another's property, whether by theft or by force—abstaining from such stealing is the practice of non-stealing, a means to dharma.
कर्मणा मनसा वाचा सर्वावस्थासु सर्वदा । सर्वत्र मैथुनत्यागं ब्रह्मचर्यं प्रचक्षते ॥ १,२३८.
By action, mind, and speech, in all situations, always—complete renunciation of sexual activity everywhere is called brahmacarya.
द्रव्याणामप्यनादानमापत्स्वपि तथेच्छया । अपरिग्रहमित्याहुस्तं प्रयत्नेन वर्जयेत् ॥ १,२३८.
Not accepting even objects, even in distress or by desire—this is called non-possession, and one should diligently avoid it.
द्विधा शौचं मृज्जलाभ्यां बाह्य भावादथान्तरात् । यदृच्छालाभतस्तुष्टिः सन्तोषः सुखलक्षणम् ॥ १,२३८.
Purity is twofold: external, by water and cleansing, and internal, by disposition; contentment is the mark of happiness, being satisfied with whatever comes by chance.
मनसश्चैन्द्रियाणां च ऐकाग्र्यं परमं तपः । शरीरशोषणं वापि कृच्छ्रचान्द्रायणादिभिः ॥ १,२३८.
Single-mindedness of mind and senses is the highest austerity; or mortification of the body by difficult fasts such as Kṛcchra and Cāndrāyaṇa.
वेदान्तशतरुद्रीयप्रणवादिजप बुधाः । सत्त्वशुद्धिकरं पुंसां स्वाध्यायं परिचक्षते ॥ १,२३८.
The wise declare that study—recitation of Vedānta, Śatarudrīya, Praṇava, and so on—purifies the mind and is called svādhyāya.
स्तुतिस्मरणपूजादिवाङ्मनः कायकर्मभिः । अनिश्चला हरौ भक्तिरेतदीश्वरचिन्तनम् । आसनं स्वस्तिकं प्रोक्तं पद्ममर्धासनं तथा ॥ १,२३८.
By praise, remembrance, worship, and other acts of speech, mind, and body, unwavering devotion to Hari is contemplation of the Lord. The postures called svastika, padma, and ardha-āsana are prescribed.
प्राणः स्वदेहजो वायुरायामस्तन्निरोधनम् । इन्द्रियाणां विचरतां विषयेषु त्वसत्स्विव ॥ १,२३८.
Prāṇa is the vital air produced in one's own body; its restraint is called prāṇāyāma. The senses, moving among objects, are as if not truly there.
श्रीगरुडमहापुराणम् २३९ श्रीभगवानुवाच । सन्नपि ब्रह्म तस्मात्खं मरुत्खाच्च ततोऽनलः ॥ १,२३९.
The Blessed Lord said: From existence arose space, from space wind, and from wind, fire.
अग्नेरापस्ततः पृथ्वी प्रपञ्चाकृतिसूतिका । ततः सप्तदशं लिङ्गं पञ्चकर्मेन्द्रियाणि च ॥ १,२३९.
From fire came water, then earth, the womb of the manifest world; then the seventeenth principle, the subtle body, and the five organs of action.
वाक्पाणिपादं पायुश्चाप्युपस्थमथ धीन्द्रियम् । श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं स्यात्पञ्च वायवः ॥ १,२३९.
Speech, hands, feet, the organ of excretion, and the organ of generation; the five organs of knowledge—hearing, touch, sight, taste, and smell—are the five vital airs.
प्राणोपानः समानश्च व्यानस्तूदान एव च । मनोन्तः करणं धीश्च स्यान्मनः संशयात्मकम् ॥ १,२३९.
Prāṇa, apāna, samāna, vyāna, and udāna; the mind is the internal organ, and intellect—mind is of the nature of doubt.
बुद्धिर्निश्चयरूपा तु एतत्सूक्ष्मस्वरूपकम् । हिरण्यगर्भमात्मीयसूत्रं तत्कार्यालिङ्गकम् ॥ १,२३९.
Intellect is of the nature of certainty; this is the subtle form. The golden embryo, the individual soul, the thread-soul—these are its effects and marks.