Garudapurana 1.44

The glorious Garuḍa Mahāpurāṇa — 44 / Hari said: / Having worshipped with pavitras and the like, and having meditated on Brahman, one becomes Hari. / I shall explain meditation on Brahman, which destroys the machinery of illusion.

The wise person should restrain speech and mind; he should merge that [mind] into knowledge, into the Self. / He should restrain knowledge in the great [intellect]—he who desires knowledge in the Self.

[The Self is] free from body, senses, mind, intellect, vital breath, and ego; / free from elements and subtle essences, from qualities, birth, eating, and the like;

self-luminous, formless, ever existent, blissful, without beginning; / eternal, pure, awakened, prosperous, true, blissful, non-dual;

"I am the fourth, the imperishable Brahman, the supreme abode." / The abiding in the state "I am Brahman" is spoken of as samādhi.

Know the Self to be the chariot-rider, and the body to be the chariot; / know the intellect to be the charioteer, and the mind to be the reins. / The senses, they say, are the horses; the sense-objects are the paths for them.

Endowed with Self, senses, and mind, he is the experiencer: so the wise say. / But he who always has a disciplined mind with discernment as his vehicle,

he attains that abode; indeed, he is not born again. / The person who has discernment as his charioteer and keeps a rein on his mind,

reaches the far shore of the heavenly river, that supreme abode of Viṣṇu. / Non-violence and the like are declared to be yama; purification and the like are remembered as niyama.

Postures are taught beginning with the lotus posture; prāṇāyāma is the conquest of the breath; / pratyāhāra is declared to be mastery [over the senses]; dhyāna is meditation on the Lord;

dhāraṇā is the steadfast holding of the mind; samādhi is abiding in Brahman. / If the mind should not first be steady, then one should contemplate the form [of the deity]:

in the center of the pericarp of the heart-lotus, holding the conch, discus, mace, and lotus, / endowed with the Śrīvatsa and the Kaustubha, endowed with the splendor of the forest garland,

eternal, pure, possessed of power, called truth and bliss, the supreme. / "I am the Self, the supreme Brahman, the supreme light itself."

He has twenty-four forms, residing in the Śālagrāma stone; / residing in the stone of Dvārakā and elsewhere, he is to be meditated on and worshipped, and I am he.

Having obtained his heart's desire, he becomes a god travelling in an aerial chariot; / free from desire, he attains liberation, meditating on the form, praising and chanting.

Thus ends the forty-fourth chapter, named 'Exposition of Meditation on the Form of Brahman', in the Ācārakāṇḍa, belonging to the first part in the earlier section of the glorious Garuḍa Mahāpurāṇa.