Garuda Purana

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.

पञ्चीकृतानि भूतानि ह्यपञ्चीकृतभूततः । पञ्चीकृतेभ्यो भूतेभ्यो ब्रह्माण्डं समजायत ॥ १,२३९.

The fivefold elements, originating from the uncombined elements, from these fivefold elements, the cosmic egg was born.

लोकप्रसिद्धं स्थूलाख्यं शरीरं चरणादिमत् । पञ्चीकृतानि भूतानि तत्कार्यं तत्स्थमेव च ॥ १,२३९.

The body known in the world as gross, possessing feet and other limbs, is the product of the fivefold elements and remains established in them.

सर्वं शरीरजातं च प्राणिनां स्थूलमीरितम् । त्रिधाह्रि परमात्मस्थं शरीरं प्रोच्यते बुधैः ॥ १,२३९.

All bodies born of living beings are called gross; the wise declare that the body, abiding in the Supreme Self, is threefold.

देहद्वयाभिगामी च त्वमथो जीव एकतः । स्वभेदवाक्याद्ब्रह्मैव प्रविष्टं देहयोर्द्वयोः ॥ १,२३९.

You, the individual soul, enter both types of bodies; according to the doctrine of distinction, it is Brahman alone that has entered the two bodies.

जलार्क्ववद्वदरवज्जीवः प्राणादिधारणः । जाग्रत्स्वप्नसुषुप्तीनां साक्षी जीवः स च स्मृतः ॥ १,२३९.

Just as water, the sun, and air sustain, so does the soul uphold life and breath; the soul is remembered as the witness of waking, dreaming, and deep sleep.

जाग्रत्स्वप्नसुषुप्त्याख्यैर्व्यातिरिक्तश्च निर्गुणः । निर्गातावयवोसंगो नित्यशुद्धस्वभावकः ॥ १,२३९.

Distinct from the states called waking, dreaming, and deep sleep, without attributes, free from departing limbs and attachments, eternally pure in nature.

परमात्मैव यज्जाग्रत्स्वप्नाद्यैर्यस्त्रिधा मतः । अन्तः करणराशेश्चैवान्तः करणःस्थितः ॥ १,२३९.

It is the Supreme Self alone who is considered threefold as waking, dreaming, and so on, and who is established within the aggregate of inner faculties, within the inner faculty itself.

जाग्रत्स्वप्नसुषुप्तीश्च पश्यतो विकृतिः सदा । फलक्रियाकारकयोर्जाग्रदादीन्वदाम्यहम् ॥ १,२३९.

Always observing the transformations of waking, dreaming, and deep sleep, I declare the actions of result and agency to be like those of waking and the rest.

इन्द्रियैरथ विज्ञानं जाग्रत्स्थानमुदीरितम् । जाग्रत्संस्कारसंभूतप्रत्ययो विषयार्थिनः ॥ १,२३९.

Through the senses, knowledge is said to be the state of waking; the cognition arising from impressions formed in waking is directed toward objects of desire.

स्वप्नं सुषुप्तिः करणोपसंघाते धियः (प) स्थित (ति) । ब्रह्मणः कारणावस्थायां स्थितिः कालकात्मना ॥ १,२३९.

Dream and deep sleep occur when the faculties are withdrawn and the intellect is at rest; in the causal state of Brahman, existence is in the form of time.