Garuda Purana

सोमग्रहे सूर्यसमागमेपि वा न सेवितं तीर्थवरिष्ठमुत्तमम् । कोशं स्वकीयं मलमूत्रपूरितं देहिन्क्वचिन्निस्तर यत्त्वया कृतम् ॥ २,४८.

Even at the time of the full moon or conjunction with the sun, I did not bathe at the most excellent holy places; my own treasury, filled with filth and urine, was never purified by you, O embodied one, whatever you did.

मया न दृष्टा न नता न पूजिता त्रैविक्रमी मूर्तिरिह स्थिता भुवि । प्रभासनाथो न च भक्तिसंस्तुतो देहिन्क्वचिन्निस्तर यत्त्वया कृतम् ॥ २,४८.

I did not see, bow to, or worship the form of Trivikrama established here on earth; nor did I praise Prabhāsanātha with devotion, O embodied one, whatever you did.

गत्वा वरिष्ठे भुवि तीर्थसन्निधौ धनं न दत्तं विदुषां करे मया । आप्लुत्य देहं विधिना द्विजे गुरौ दिहिन्क्वचिन्निस्तर यत्त्वया कृतम् ॥ २,४८.

Having gone to the best holy places on earth, I did not give wealth into the hands of the learned; having bathed according to rule, I did not honor the twice-born or the teacher, O embodied one, whatever you did.

न मातृपूजा न च विष्णुशङ्करौ गणेशचणड्यौ न च भास्करोऽपि वा । यञ्चोपचारैर्बलियुक्तचन्दनैर्देहिन्क्वचिन्निस्तर यत्त्वया कृतम् ॥ २,४८.

I did not worship my mother, nor Viṣṇu, nor Śaṅkara, nor Gaṇeśa, nor Caṇḍī, nor even Bhāskara; nor did I offer sacrifices with proper rites and sandalwood, O embodied one, whatever you did.

लब्धा मया मानवदेवतोपमा मोहाद्गता सर्वमिदञ्च पार्थिव । गतिं न वीक्षेत स वै विमूढधीर्देहिन्क्वचिन्निस्तर यत्त्वया कृतम् ॥ २,४८.

Though I obtained a human body, comparable to a god, through delusion I lost all this, O earthly one; the foolish-minded one does not seek the path, O embodied one, whatever you did.

एतानि पक्षिन्मनसा विचिन्त्य वाक्यानि धर्मार्थयशस्कराणि । मुक्तिं समायान्ति मनुष्यलोके वसन्ति ये धर्मरताः सुदेशे ॥ २,४८.

Reflecting in their minds on these words, which bring righteousness, wealth, and fame, those who delight in righteousness and dwell in a good land attain liberation in the world of men.

इति ब्रुवाणैर्यमधूतवर्गैर्विहन्यते कालमयैश्च मुद्गरैः । हा दैव हा दैव इति स्मरन् वै धनं न दत्तं स्वयमर्जितं यत् ॥ २,४८.

Thus, spoken by the messengers of Yama, one is struck by clubs made of time; 'Alas, fate! Alas, fate!' he remembers, for the wealth he acquired was not given away.

न भूमिदानं न च गोप्रदानं न वारिदानं न च वस्त्रदानम् । फलं सताम्बूलविलेपनं वा त्वया न दत्तं भुवि शोचसे कथम् ॥ २,४८.

Neither the gift of land, nor the gift of cows, nor the gift of water, nor the gift of clothing, nor even the offering of fruits, betel, or fragrant ointments—none of these have you given upon the earth; so why do you grieve?

पिता मृतस्ते च पितामहः सा यया धृतो वाप्युदरे स्वकीये । मृतोऽप्यसौ बन्धुजनः समस्तो दृष्टं त्वया सर्वमिदं गतायः ॥ २,४८.

Your father has died, as has your grandfather, and the one who carried you in her womb; all your relatives have passed away—this you have seen, and now your own time has come.

कोशं त्वदीयं ज्वलितञ्च वह्निना पुत्त्रैर्गृहीतो धनधान्य सञ्चयः । सुभाषितं धर्मचयं कृतञ्च यत्तदेव गच्छेत्तव पृष्ठसंस्थम् ॥ २,४८.

Your own treasury, set ablaze by fire, and the wealth and grain accumulated by your sons—all these remain behind; only good words, righteous deeds, and what you have done in dharma will follow you, standing at your back.

न दृश्यते कोऽपि मृतः समागतो राजा यतिर्वा द्विजपुङ्गवोऽपि वा । यो वै मृतः साहसिकः स मर्त्यको नाशं योऽपि धरातले स्थितः ॥ २,४८.

No one who has died is seen to return—not a king, not an ascetic, not even the best of twice-born; whoever dies, whether bold or ordinary, is lost, just as anyone who remains on earth will be.

एवं गणास्ते ब्रुवते सकिन्नरा धैर्यं समालम्ब्य विपादपूरितः । श्रुत्वा गणानां वचनं महाद्भुतं ब्रवीति पक्षीन्द्र मनुष्यतां गतः ॥ २,४८.

Thus those hosts, along with the kinnaras, speak, filling the air with their words; hearing the wondrous speech of these hosts, the king of birds, having taken human form, replied.

दानप्रभावेण विमानसंस्थितो धर्मः पिता मातृदयानुरूपिणी । वाणी कलत्रं मधुरार्थभाषिणी स्नानं सुतीर्थे च सुबन्धवर्गः ॥ २,४८.

By the power of giving, one attains a celestial chariot; righteousness is like a father, compassion like a mother; sweet speech is like a wife who speaks pleasant words, and bathing at holy fords is like a circle of good friends.

करार्पितं यत्सुकृतं समस्तं स्वर्गस्तदा स्यात्तव किङ्करोपमः । यो धर्मवान् प्राप्स्यति सोऽतिसौख्यं पापी समस्तं विविधञ्च दुःखम् ॥ २,४८.

All the good deeds performed with your own hands become your servants in heaven; the righteous will attain great happiness, while the sinful will experience every kind of suffering.

यो धर्मशीलो जितमानरोषो विद्याविनीतो न परोपतापी । स्वदारतुष्टः परदारदूरःस वै नरो नो भुवि वन्दनीयः ॥ २,४८.

He who is devoted to righteousness, who has conquered pride and anger, who is learned and does not harm others, who is content with his own wife and keeps away from others' wives—such a man alone is truly worthy of honor on earth.

मिष्टान्नदाता चरिताग्निहोत्रो वेदान्तविच्चन्द्रसहस्रजीवी । मासोपवासी च पतिव्रता चषड्जीवलोके मम वन्दनीयाः ॥ २,४८.

The giver of delicious food, the performer of the agnihotra, the knower of Vedanta, one who lives as long as the moon and a thousand suns, one who fasts monthly, and the devoted wife—these six are worthy of my reverence in the world.

एवं समाचारयुतो नरोऽपि वापीं सकूपां सजलं तडागम् । प्रपाशुभं हृद्गृहदेवमन्दिरं कृतं नरेणैव स धर्मौत्तमः ॥ २,४८.

Even a man who, acting in this way, makes a pond with a well, a reservoir with water, a rest house, or a temple for the household deity—he alone is truly righteous.

वर्षाशनं वेदविदे च दत्तं कन्याविवाहस्त्वृणमोचनं द्विजे । भूमिः सुकृष्टापि तृषार्तिहेतोस्तदेवमेतं सुकृतत्समस्तम् ॥ २,४८.

Giving food during the rainy season to a knower of the Vedas, arranging a daughter's marriage, freeing a Brahmin from debt, or donating well-cultivated land to relieve thirst—these are all considered excellent good deeds.

अध्यायमेनं सुकृतस्य सारं शृणोति गायत्यपि भावशुद्ध्या । स वै कुलीनः स च धर्मयुक्तो विश्वालयं याति परं स नूनम् ॥ २,४८.

Whoever listens to or sings this chapter, the essence of good deeds, with a pure heart—he is noble, joined to righteousness, and surely attains the highest abode.

श्रीगरुडमहापुराणम् ४९ गरुड उवाच । श्रुता मया दयासिन्धो ह्यज्ञानाज्जीवसंसृतिः । अधुना श्रोतुमिच्छामि मोक्षोपायं सनातनम् ॥ २,४९.

Garuḍa said: I have heard, O ocean of compassion, of the cycle of birth and death caused by ignorance. Now I wish to hear of the eternal means of liberation.

भगवन्देवदेवेश शरणागतवत्सल । असारे घोरसंसारे सर्वदुः खमलीमसे ॥ २,४९.

O Lord, God of gods, protector of those who seek refuge, in this insubstantial and terrible world, we are afflicted by all kinds of suffering.

नानाविधशरीरस्था अनन्ता जीवराशयः । जायन्ते च म्रियन्ते च तेषामन्तो न विद्यते ॥ २,४९.

Countless living beings, taking on various bodies, are born and die, and for them there is no end.

सदा दुः खातुरा एव न सखी विद्यते क्कचित् । केनोपायेन मोक्षेश मुच्यन्ते वद मे प्रभो ॥ २,४९.

Always tormented by suffering, they find no happiness anywhere. By what means, O Lord of liberation, are they freed? Tell me, O Master.

श्रीभगवानुबाच । शृणु तार्क्ष्य प्रवक्ष्यामि यन्मां त्वं परिपृच्छसि । यस्य श्रवणमात्रेण संसारान्मुच्यते नरः ॥ २,४९.

The Blessed Lord said: Listen, O Tārkṣya, I will tell you what you have asked me; by merely hearing this, a person is freed from the cycle of existence.

अस्ति देवः परब्रह्मस्वरूपो निष्कलः शिवः । सर्वज्ञः सर्वकर्ता च सर्वेशो निर्मलोऽद्वयः ॥ २,४९.

There is a God, the supreme Brahman, of the nature of pure consciousness, without parts, auspicious, all-knowing, the doer of all, the Lord of all, pure, and non-dual.

स्वयञ्ज्योतिरनाद्यन्तो निर्विकारः परात्परः । निर्गुणः सच्चिदानन्दस्तदंशा जीवसंज्ञकाः ॥ २,४९.

Self-luminous, without beginning or end, changeless, supreme beyond the supreme, without qualities, existence-consciousness-bliss; fragments of that are known as living beings.

अनाद्यविद्योपहता यथाग्नौ विस्फुलिङ्गकाः । देहाद्युपाधिसम्भिन्नास्ते कर्मभिरनादिभिः ॥ २,४९.

Obscured by beginningless ignorance, like sparks in fire, they are divided by bodily and other adjuncts, and bound by beginningless actions.

सुखदुः खप्रदैः पुण्यपारूपैर्नियन्त्रिताः । तत्तज्जातियुतं देहमायुर्भोगञ्च कर्मजम् ॥ २,४९.

Controlled by merits and demerits that bring pleasure and pain, they obtain bodies, lifespans, and enjoyments of various kinds, all arising from karma.

प्रतिजन्म प्रपद्यन्ते तेषामपि परं पुनः । ससूक्ष्मलिङ्गशरीरमामोक्षादक्षरं खग ॥ २,४९.

With each birth, they assume bodies again; and even among them, until liberation, the subtle body remains, O bird.