Garuda Purana

निमज्ज्य यत्र काकोला राजहंसत्वमाययुः । असुरो यत्र देवत्वमवाप स्नानमात्रतः ॥ २,६.

Where, after bathing, crows attained the state of royal swans, and where an asura became a deva merely by bathing—

विश्वरूपं वन्दितीर्थं रत्नेशः कुहकाचलः । नरनारायणं दृष्ट्वा मुच्यते पापकोटिभिः ॥ २,६.

Viśvarūpa, Vanditīrtha, Ratneśa, Kuhakācala, and seeing Nara-Nārāyaṇa, one is freed from millions of sins—

सरस्वतीदृषद्वत्यौ नर्मदा शर्मदा नृणाम् । नीलकण्ठं महाकालं पुण्यं चामरकण्टकम् ॥ २,६.

Sarasvatī, Dṛṣadvatī, Narmadā, the giver of happiness to people, Nīlakaṇṭha, Mahākāla, and the sacred Āmarakaṇṭaka—

चन्द्रभागा वेत्रवती वीरभद्रं गणेश्वरम् । गोकर्णं बिल्वतीर्थञ्च कर्मकुण्डं सतारकम् ॥ २,६.

Candrabhāgā, Vetravatī, Vīrabhadra, Gaṇeśvara, Gokarṇa, Bilvatīrtha, Karmakuṇḍa, and Satāraka—

स्नानमात्रेण यत्राशु मुच्यते कर्मबन्धनात् । अन्यान्यपि च तीर्थानि कृतानि कृपया तव ॥ २,६.

Where, merely by bathing, one is quickly released from the bondage of actions; and other sacred places, too, have been established by your compassion.

उत्पद्यते शुभा बुद्धिः साधूनां यदनुग्रहः । एकतः सर्वतीर्थानि करुणाः साधवोऽन्यतः ॥ २,६.

Auspicious understanding arises in the virtuous by your grace; on one side are all the sacred places, and on the other, the compassionate virtuous.

अनुग्रहाय भूतानां चरन्ति चरितव्रताः । त्वं गुरुः सर्वर्णानां विद्यया वयसाधिकः ॥ २,६.

For the welfare of beings, those who have observed vows move about; you are the teacher of all castes, superior in knowledge and age.

अतः पृच्छाम्यहं किञ्चिदाधिभूतं चिरन्तनम् । किं कुर्यां कं नु पृच्छेऽहं मनो मेऽतिचलं मुने ॥ २,६.

Therefore, I ask you, O sage, about something ancient concerning the elements; what should I do, whom should I ask? My mind is very restless.

निःस्पृहं ब्रह्मविषये विषयेष्वतिलालसम् । मनागपि न सहते विरहं तिमिरं ब्रुवत् ॥ २,६.

It is indifferent regarding Brahman, yet excessively attached to sense objects; it cannot endure even a little separation, O speaker, from darkness.

मोहितं विविधैर्भावैः कर्मणां क्षेत्रमुत्तमम् । शान्तिं यथा समायाति सम्पन्नमिव भूसुर ॥ २,६.

Deluded by various states, the mind is the supreme field of action; how does it attain peace, O best of twice-born, as if fulfilled?

विवेकप्रवणं शुद्धं यथा स्यात्कृपया वद । ऋषिरुवाच । मनस्तु प्रबलं नित्यं सविकारं स्वभावतः ॥ २,६.

How does it become inclined toward discernment and pure? Tell me by your grace. The sage said: The mind is always powerful and by nature changeable.

वशं नयन्ति करिणं प्रमत्तमपि हस्तिपाः । तथापि साधुसङ्गत्या साधनैरप्यतन्द्रितः ॥ २,६.

Even intoxicated elephants are brought under control by their keepers; likewise, through association with the virtuous and diligent practice, one may control the mind.

तीव्रेण भक्तियोगेन विचारेण वशं नयेत् । इतिहासं प्रवक्ष्यामि तव प्रत्ययकारकम् ॥ २,६.

Through intense devotion, yoga, and inquiry, one should bring the mind under control. I will tell you a story that will bring you conviction.

नारदोऽकथयन्मह्यं स्ववृत्तगतजन्मनः । नारद उवाच । कस्यचिद्द्विजमुख्यस्य दासीपुत्त्रः पुरा मुने ॥ २,६.

Nārada told me about the birth and life of a certain foremost twice-born. Nārada said: Once, O sage, I was the son of a maidservant of a distinguished brāhmaṇa.

शिक्षितो बालभावेऽपि पाठितो नितरामहम् । तत्रापि सङ्गतिर्जाता महतां पुण्यकर्मणाम् ॥ २,६.

Though I was instructed and taught thoroughly even in childhood, there, too, I gained the association of great souls engaged in virtuous deeds.

प्रावृट्काले मम गृहे स्थितानां भाग्ययोगतः । शुश्रूषणानुवृत्त्या च प्रश्रयेण दमेन च ॥ २,६.

By the conjunction of fate, those who stayed in my house during the rainy season, through their service, obedience, humility, and self-control,

सन्तोषं परमं प्राप्य कृपया त्विदमब्रुवन् । मनीषा निर्मला येन जाता मम शुभार्थिनी ॥ २,६.

Having attained supreme contentment, they spoke this out of compassion; by which my pure intention, wishing for good, was born.

यया विष्णुमयं सर्वम्त्मन्येव ददृशिवान् । मुनय ऊचुः । शृणु वत्स प्रवक्ष्या मो हिताय तव बालक ॥ २,६.

By which I saw all as pervaded by Viṣṇu, within my own self. The sages said: 'Listen, dear child, we will tell you this for your benefit.'

येन वै ध्रियमाणेन इहामुत्र सुखं भवेत् । देवतिर्यङ्मनुष्याश्च संसारे विविधा जनाः ॥ २,६.

By which, when upheld, happiness is found here and hereafter; gods, animals, and humans—various beings in the cycle of existence—

निबद्धाः कर्मपशैस्ते भुञ्जन् भोगान् पृथग्विधान् । देवत्वं याति सत्त्वेन रजसा च मनुष्यताम् ॥ २,६.

Bound by the cords of karma, they enjoy pleasures of various kinds; by sattva one attains divinity, by rajas, humanity.

तिर्यक्त्वं तमसा जन्तुर्वासनानुगतोऽबुधः । मातुर्लब्ध्वा पुनर्जन्म म्रियते च पुनः पुनः ॥ २,६.

By tamas, a creature, following its desires and lacking wisdom, becomes an animal; having obtained birth from a mother, it dies again and again.

एवं गत्वा ह्यसंख्याता योनीस्ताः कर्मभूरपि । मानुष्यं दुर्लभं लब्ध्वा कदाचिद्दैवयोगतः ॥ २,६.

Thus, having passed through countless wombs, which are fields of action, one rarely obtains human birth, sometimes by the conjunction of destiny.

अनुग्रहेण महतां हरिं ज्ञात्वा विमुच्यते । रोगग्राहं मोहजालमपारं भवसागरम् ॥ २,६.

By the grace of the great, knowing Hari, one is freed from the disease of suffering, the net of delusion, and the boundless ocean of worldly existence.

न पश्यामि तितीर्षोरन्यद्रामस्मरणं विना । नवनीयं यथा दध्नो ज्योतिः काष्ठादपि क्वचित् ॥ २,६.

I see no other means for one wishing to cross over, except remembrance of Rāma; just as clarified butter comes from curds, or fire from wood, sometimes.

मन्थनैः साधनैरेवं परं ज्ञात्वा सुखी भवेत् । आत्मा नित्योऽव्ययः सत्यः सर्वगः सर्वभृन्महान् ॥ २,६.

By churning with such means, knowing the supreme, one becomes happy; the self is eternal, imperishable, true, all-pervading, the great supporter of all.

अप्रमेयः स्वयञ्ज्योतिरग्राह्यो मनसापि यः । सच्चिदानन्दरूपोऽसौ सर्वप्राणिहृदि स्थितः ॥ २,६.

He is immeasurable, self-luminous, not grasped even by the mind; of the nature of existence, consciousness, and bliss, he dwells in the hearts of all beings.

विनश्यत्स्वपि भावेषु न विनश्यति कर्हिचित् । आकाशः सर्वभूतेषु स्थितस्तेजोजले तथा ॥ २,६.

Even when all conditions perish, he never perishes; like space, he abides in all beings, as well as in fire and water.

आत्मा सर्वत्र निर्लेपः पार्थिवेषु यथानिलः । भक्तानुकम्पी भगवान् साधूनां रक्षणाय च ॥ २,६.

The self is everywhere, untouched, like the wind among earthly things; the Lord, compassionate to devotees, also protects the virtuous.

आविर्भवति लोकेषुगुणीवाज्ञैः प्रतीयते । एवंविवेकत्वया यो बुद्ध्या संशीलयेद्धृदि ॥ २,६.

He appears in the worlds, recognized by his qualities and commands; thus, with discriminating understanding, one should contemplate him in the heart.