Garudapurana 1.228

The Garuḍa Mahāpurāṇa: [Chapter] 228. / Sūta said: / The man who bows to the cause of liberation, who is without beginning or end, unborn, imperishable, and inexhaustible, / becomes worthy of being bowed to by the whole world.

I always bow with devotion, with my mind, to Viṣṇu, who is bliss, non-dual, / consciousness, all-pervading, the Lord residing in the temple of the heart.

He who, abiding within everything, as the Lord sees the auspicious and the inauspicious— / to that Viṣṇu, the witness of all, the Supreme Lord, I bow.

A bow offered to the Discus-bearing Lord, even by a competent person, / brings terror to the grass of saṃsāra.

To Kṛṣṇa, charmingly dark like the belly of a gleaming raincloud, the ruler-person of the worlds, the supreme object of knowledge, / a single firm bow made with the quality of pure feeling is capable of instantly elevating even an outcaste.

One who prostrates like a stick upon the earth and worships with a bow / attains a destination that one cannot attain even through a hundred sacrifices.

For those racing even toward the ocean-abyss of the impassable forest of saṃsāra, / a single bow to Kṛṣṇa will carry them across through liberation.

Whether sitting or lying down, standing, or wherever one may be, / one should have the mantra 'Homage to Nārāyaṇa' as one's sole refuge.

The word 'Nārāyaṇa' exists; the faculty of speech is under control; / yet fools fall into hell—what a wonder!

Even if a man with a pure mind had four faces or ten million mouths, / he could scarcely proclaim a ten-thousandth part of the virtues of Viṣṇu, the best of gods.

All the sages, Vyāsa and the rest, praising Madhusūdana, / cease because their intellects are exhausted, not because Govinda's virtues are exhausted.

When his name is chanted even helplessly, a man is freed from all sins at once, / like deer frightened by a lion; / by him the belt is fastened for the journey toward liberation.

Even in a dream, [the name] brings destruction to an inexhaustible heap of sins for a man who even touches it; / how much more so when the name of Janārdana is openly chanted by a man?

Those by whom 'Homage to Kṛṣṇa, Acyuta, Ananta, Vāsudeva' is uttered / with hearts filled with devotion, O twice-born, do not go to Yama's city.

Just as darkness is destroyed by fire or at the rising of the sun, / even so is the flood of impurities destroyed by chanting the name of Hari.

Where is the ascent to heaven's summit that does not come to an end again? / For those who travel that distant path, their minds swoon upon Kṛṣṇa.

Provisions for the journey are the chanting of the name of Hari, the Lotus-eyed; / it is the sole medicine for the effect of the venom when bitten by the snake of saṃsāra. / Chanting the patient Vaiṣṇava [mantra] 'Kṛṣṇa', a man becomes liberated.

What one attains by meditating in the Kṛta age, by chanting mantras in the Tretā, and by worshipping in the Dvāpara, / that one attains in the Kali age by remembering Keśava.

He on the tip of whose tongue rests the two-syllable word 'Ha-ri' / crosses the ocean of saṃsāra and reaches the abode of Viṣṇu.

Though surrounded by thousands of known evil deeds, a person who desires ultimate good and purification / and who is devoted to the praises and stories of Nārāyaṇa will not see mundane existence again, even in a dream.

Thus ends the two hundred and twenty-eighth chapter, entitled 'Explanation of Devotion to Viṣṇu', in the section on Conduct, in the first part called the first section of the glorious Garuḍa Mahāpurāṇa.