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Garudapurana 1.226

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1.226.1

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.

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

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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.

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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.

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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,

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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.

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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?

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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.

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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.

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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.

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

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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;

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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.

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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;

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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'.

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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.

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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.

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

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

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

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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,

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

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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.

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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.

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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.

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

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

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

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

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

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

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

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

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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,

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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.

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

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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.

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

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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.

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

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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.

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