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.
क्रमतोक्रमतो जीवो जाग्रदादि स पश्यति । समाध्यारंभकाले तु पूर्वमेवावधारयेत् ॥ १,२३९.
Step by step, the soul perceives waking and other states; at the beginning of meditation, one should first ascertain this.
मुमुक्षावथ संजाते अन्तः करणकेवले । विलापयेत्क्षेत्रजातं तत्क्षेत्रं परिशेषयेत् ॥ १,२३९.
When the desire for liberation arises and the inner faculty alone remains, one should dissolve the field-born and leave only the field.
पञ्चीकृतेभ्यो भूतेभ्यो भाण्डादि व्यतिरिक्तकम् । यथा मृदो घटो भिन्नो नास्ति तत्कार्यतस्तथा ॥ १,२३९.
From the fivefold elements, objects like pots are distinct; just as a pot made of clay, when broken, ceases to exist as its product, so too.
पञ्चीकृतानि भूतानि अपञ्चीकृतभूततः । शंसंति व्यतिरेकेण शिष्टाः सूक्ष्मशरीरकम् ॥ १,२३९.
The fivefold elements, originating from the uncombined elements, distinctly indicate the subtle body, which is left over.
अपञ्चीकृतभूतेभ्यो न लिङ्गं व्यतिरिक्तकम् । पृथ्व्याधारं विना नास्ति विना नास्ति च तेन सा ॥ १,२३९.
From the uncombined elements, the subtle body does not exist separately; without the support of earth, it does not exist, nor does it exist without that.
तेजश्च वायुना नास्ति वायुः खेन विना न हि । यद्ब्रह्मणा च खं नास्ति शुद्ध ब्रह्म विना च खम् ॥ १,२३९.
Fire does not exist without air, nor does air exist without space; if space does not exist by Brahman, pure Brahman does not exist without space.
शुद्धभावस्तदा जाग्रत्स्वप्नादीनामसंभवः । जीवत्ववर्जितः प्राप्तात्मचैतन्यानुरूपतः ॥ १,२३९.
When the nature is pure, the states of waking, dreaming, and so on do not arise; devoid of individuality, attained according to the consciousness of the Self.
नित्यं शुद्धं बुद्धमुक्तं सत्यं ब्रह्माद्वितीयकम् । तत्त्वंपदान्तौ शिष्टौ च तत्कारो ब्रह्मवाचकः ॥ १,२३९.
Eternal, pure, awakened, liberated, true, Brahman without a second; at the end of the words 'That' and 'Thou', the cause is the indicator of Brahman.
उकारश्च अकारश्च मकारोयमृगद्वयः । ब्रह्माहमस्म्यहं ब्रह्मज्ञानमज्ञानवर्धनम् ॥ १,२३९.
The syllables 'u', 'a', and this 'm' are the two mystical animals; I am Brahma, I am Brahman, knowledge and the increase of ignorance.
अयमात्मा परं ज्योतिश्चिन्नामानन्दरूपकः । सत्यं ज्ञानमनतं हि त्वमसीति श्रुतीरितम् ॥ १,२३९.
This Self is the supreme light, of the nature of consciousness and bliss; it is truth, knowledge, and infinite—thus is declared in the scriptures: 'You are That.'