Garudapurana 1.239

The Glorious Garuḍa Mahāpurāṇa — [Chapter] 239
Brahmā said:
I shall proclaim the Brahmagītā, knowing which you shall be liberated. / Through knowledge arising from the statement ‘I am Brahman’, liberation comes to men.

Knowledge of the sentence arises from knowledge of the meaning of the words ‘I’ and ‘Brahman’. / The meanings of the two words are understood by the wise to be twofold: expressed and indicated.

The expressed sense of the sentence is qualified, while the indicated sense is proclaimed to be pure; / the self of the body and breath […] of the mind is peerless […].

So by the Vedas the unexpressed form is designated by the word ‘I’; / the inner, non-dual form is understood through the word ‘I’.

The imperishable consciousness-bliss, conjoined with indirectness, is supreme; / that which consists of the body and breath is the second division.

Here, indeed, the part seen as indirect is indicated by ‘I’; / likewise, through the word ‘Brahman’, of those consisting of the body and breath,

abiding and indirectness are explained through renunciation. / By the word ‘Brahman’, however, the inner, non-dual consciousness-bliss [is meant].

And of one who stands having indicated non-dual consciousness-bliss / in the meanings of the words ‘I am Brahman’ and ‘I am Brahman’,

and from the statement ‘I am Brahman’, which has the fruit of direct experience, / the knowledge of unity indeed arises, beyond the Vedānta, with certainty.

Through knowledge, by the cessation of the effect of ignorance, liberation [comes] through oneness.

Thus ends the two hundred and thirty-ninth chapter in the first section named the Ācārakāṇḍa of the first part in the glorious Garuḍa Mahāpurāṇa, entitled ‘Description of the Essence of the Brahmagītā’.

The Glorious Garuḍa Mahāpurāṇa — [Chapter] 239
The Lord said:
Being the real, Brahman [is]; from that [came] space; from space, air; then, from air, fire;

from fire, water; then the earth, the mother of the phenomenal form. / From that came the seventeen-part subtle body and the five organs of action:

speech, hands, feet, the anus, and the genitals; then the organs of cognition: / ear, skin, eyes, tongue, and nose; there are also the five vital airs:

prāṇa, apāna, samāna, vyāna, and udāna; / the internal organ is mind and intellect; the mind is of the nature of doubt,

while the intellect is of the nature of determination. This is the subtle form, / Hiraṇyagarbha, one's own Sūtrātman, whose mark is its effect.

The elements were compounded fivefold from the uncompounded elements; / from the fivefold compounded elements, the cosmic egg came into being.

The body known in the world as the gross, having feet and other limbs, / [consists of] the fivefold compounded elements, is their effect, and resides in them.

The entire collection of bodies of living beings is declared to be gross. / The wise declare that the body residing in the Supreme Self is threefold.

And you, the individual soul, access both bodies from one side; / from the statement of non-difference, Brahman itself has entered into the two bodies.

Like the reflection of the sun in water, like a jujube fruit, the individual soul sustains the breath and other faculties; / the individual soul is remembered as the witness of waking, dreaming, and deep sleep.

Distinct from those called waking, dreaming, and deep sleep, [the Self] is free of qualities, / devoid of parts, unattached, and of an eternally pure nature.

Because it is the Supreme Self alone that is regarded as threefold through waking, dreaming, and the rest; / and of the aggregate of internal organs, it resides in the internal organ.

There is constant modification for one who sees waking, dreaming, and deep sleep. / I shall describe waking and the rest with respect to fruit, action, and agent.

Consciousness through the senses is declared to be the waking state; / the cognition arising from the impressions of the waking state belongs to one who desires objects;

dream [is that]; deep sleep is the resting of the intellect upon the cessation of the organs; / the state of Brahman in the causal state is an abiding as the spirit of time.

In sequence and out of sequence, the individual soul perceives waking and the rest; / but at the time of commencing absorption, one should ascertain [this] beforehand.

When the desire for liberation has arisen in the isolated internal organ, / one should dissolve what is born of the field and allow that field to remain.

Just as a pot is not distinct from the earth because it is its effect, / so pots and other objects are not distinct from the fivefold compounded elements.

The learned declare that the subtle body is distinct / from the fivefold compounded elements and from the uncompounded elements.

The subtle body is not distinct from the uncompounded elements; / [the pot] does not exist without the support of the earth, nor does it exist without that [earth].

Fire does not exist without air, nor does air exist without space; / because space does not exist without Brahman, nor does space exist without pure Brahman.

In the pure state, then, waking, dreaming, and the rest are impossible; / one is rid of the state of an individual soul in accordance with the attained consciousness of the Self,

which is eternal, pure, enlightened, liberated, real, non-dual Brahman. / The words ‘That’ and ‘Thou’ remain; the syllable ‘Tat’ designates Brahman.

The letter ‘u’, the letter ‘a’, and the letter ‘ma’ are this pair of Ṛg verses. / ‘I am Brahman’—knowledge of ‘I am Brahman’ dispels ignorance.

‘This Self is the supreme light, of the nature of consciousness and bliss; / truth, knowledge, infinite indeed’, ‘Thou art that’, as proclaimed by revelation.

‘I am Brahman, untainted; I am Brahman, all-pervading; / that Person who is in the sun, that am I, beginningless.’ / The essence of the Gītā was spoken to Arjuna, whereby dissolution in Brahman indeed [occurs].

Thus ends the two hundred and thirty-ninth chapter in the Ācārakāṇḍa of the first part in the glorious Garuḍa Mahāpurāṇa, entitled ‘The Essence of the Brahmagītā’.