Garudapurana 1.226

Garuḍa Mahāpurāṇa — [Chapter] 226
Sūta said: I will declare the supreme great yoga with its limbs, which grants worldly enjoyment and liberation,
which pacifies all sins; listen to it recited with devotion.

"Mine" is the root of sorrow; "not mine" is its cessation.
For the wise Dattātreya spoke this to Alarka:

The sprout "I" has sprung up; it has the great trunk "mine",
where houses and fields are the branches, and a wife is the new shoot.

Wealth and grain are its large leaves; its root is sin; it is very difficult to pass;
the great tree of ignorance has grown, [and must be cut] duly for the sake of happiness and peace.

Felled by the axe of knowledge, they dissolve into the Lord;
having attained and drunk the essence of Brahman, devoid of dust, free of thorns,

the supreme wise attain the bliss of cessation;
there is indeed dissolution of forms and senses; you are not [this], O king, nor am I.

Neither the subtle elements and the like through speech, nor likewise the internal organ:
what do you see, O best of kings, as the fundamental material of us two?

The knower of the field who died yesterday is born today, made of the qualities;
even in unity there is distinct existence, such is the case, O king, of the field and the Self.

This separation is preceded by knowledge, and when knowledge is dissolved, it is so for a yogi;
that liberation is unity with Brahman, and disunity with the material qualities.

That is the house where one lives; that is the food by which one lives;
whatever leads to liberation, only that is declared knowledge; ignorance is not otherwise.

Through the experiencing of merits and demerits, O ruler of the earth,
and likewise through the destruction of daily duties by non-performance:

Non-violence, truth, non-stealing, celibacy, and non-possession—
these are the five restraints; then the observances: purity is declared to be of two kinds;

contentment, peace through austerity, worship of Vāsudeva, and self-restraint;
posture is spoken of as the lotus posture and others; breath control is the conquest of the wind.

That too is of three kinds in each case: by inhalation, retention, and exhalation;
that which has ten measures is light; that which is double that is medium;

that which has triple measures is pronounced superior;
that which is endowed with silent repetition and meditation is 'with seed'; the opposite is 'without seed'.

With the first [kind of breath-control] one should overcome sleepiness, and with the middle one, trembling; / with the third, indeed, [one should conquer] digestion, and in due order the defects that arise.

Seated in a posture, one should meditate, placing the praṇava in the heart, / touching the penis and testicles with both heels, with single-pointed mind.

Restraining the activity of tamas by rajas, and likewise that of rajas by sattva, / becoming motionless and steady, the knower of yoga should practice.

Restraining the senses from the sense objects, and also the breath and the mind / by collective control, he should undertake withdrawal [of the senses].

Eighteen breath-controls are prescribed as concentration. / Yoga is considered by the yogins who see the truth to consist of two concentrations.

First in the nāḍī, and here in the heart, and thirdly likewise in the chest, / in the throat, in the mouth, at the tip of the nose, in the eyes, between the eyebrows, on the crown of the head,

and somewhat beyond that—concentration is remembered as tenfold. / Having attained these ten concentrations, he attains identity with the Imperishable.

Just as fire cast into fire [becomes one], so the self merges into the Supreme Self. / One should recite the single syllable 'Om,' which is the form of Brahman and of great merit.

The letter 'a', likewise the letter 'u', and the letter 'm' are the three syllables. / These are the three morae, corresponding to sattva, rajas, and tamas.

The half-mora, devoid of qualities, accessible to yogins, stands as the supreme; / it should be known as Gāndhārī, resting on the note gāndhāra. / Such is the syllable Brahman, known as the supreme Om.

'I am Brahman, the supreme light, free from the gross body. / I am Brahman, the supreme light, free from old age and death.

I am Brahman, the supreme light, free from the impurity of earth. / I am Brahman, the supreme light, free from air and space.

I am Brahman, the supreme light, free from the subtle body. / I am Brahman, the supreme light, free from place and non-place.

I am Brahman, the supreme light, free from the subtle element of smell. / I am Brahman, the supreme light, free from hearing and skin.

I am Brahman, the supreme light, free from tongue and smell. / I am Brahman, the supreme light, free from the prāṇa and apāna breaths.

I am Brahman, the supreme light, free from the vyāna and udāna breaths. / I am Brahman, the supreme light, free from ignorance.

I am Brahman, the supreme light, the fourth state, the supreme abode, / free from body, senses, mind, intellect, breath, and ego.

Eternally pure, awakened, liberated, of the nature of supreme bliss, non-dual, / I am Brahman, the supreme light, whose form is knowledge, for liberation.'

Sūta said: / Thus has the eight-limbed yoga that grants liberation been spoken by me, O Śaunaka. / Having entered the dissolution of daily and occasional [rites], those bound by nature,

are indeed born in saṃsāra, not having attained the one Supreme Self. / One deluded by ignorance is freed, and being freed [attains liberation] through knowledge.

Then the yogin does not die sorrowful, nor sick, nor bound; / he is not joined with sins, nor does he cook in hell.

He does not suffer in dwelling in a womb; he becomes the imperishable Nārāyaṇa. / The Blessed Lord, the giver of worldly enjoyment and liberation, is attainable through undivided devotion.

Purity of mind is attained through meditation, worship, recitations, proper hymns of praise, strict vows, / sacrifices, and gifts; through that, knowledge is obtained.

The twice-born have reached liberation by the recitation of mantras beginning with the praṇava; / Indra too attained the supreme station, as did the excellent gandharvas and apsarases.

The gods attained godhood, the sages attained saghood, / the gandharvas became gandharvas, and kings attained kingship.

Thus ends the two hundred and twenty-sixth chapter, named 'The Description of the Eight-limbed Yoga', in the Ācārakāṇḍa, belonging to the first portion of the first section in the glorious Garuḍa Mahāpurāṇa.