[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Garuḍapurāṇa](https://indike.org/pramana/in.purana.garuda) › [English (machine translation)](https://indike.org/pramana/in.purana.garuda~en-mt) › 1.235 # Garudapurana 1.235 English (machine translation) 1.235 - **Language:** English ## Contents - [1.235.54](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.54) — 1 part ### [1.235.1](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.1) The glorious Garuḍa Mahāpurāṇa—\[chapter\] 235. Sūta said: I will tell the knowledge of Brahman, which is the established conclusion of the Vedānta and Sāṅkhya, / contemplating: "I am Brahman, the supreme light, Viṣṇu." ### [1.235.2](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.2) The one light abides in three ways: in the sun, in the space of the heart, and in fire. / Just as the ghee residing in milk does not produce strength for cows, ### [1.235.3](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.3) but when extracted, prepared by processing, and given to them, gives great strength, / so Viṣṇu, residing in the body, does not effect the welfare of men ### [1.235.4](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.4) without worship, \[though\] the god, the Supreme Lord, is omnipresent. / But the knowledge of action is taught for those minds wishing to ascend; ### [1.235.5](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.5) for those who have ascended the tree of yoga, knowledge and renunciation are considered supreme. / \[When\] one desires to perceive sound and other \[objects\], passion and hatred arise; ### [1.235.6](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.6) greed, delusion, and anger—associated with these, a person commits sin. / The hands, the genitals, the stomach, and fourth, speech: this group of four— ### [1.235.7](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.7) he whose \[group of four\] is well restrained is called a wise brāhmaṇa by the wise. / He does not take another's property, and likewise does not commit violence; ### [1.235.8](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.8) and he who does not delight in playing with dice, his hands are well restrained. / He who is intent on avoiding another's wife, his genitals are well restrained; ### [1.235.9](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.9) he who eats this without greed, his belly is restrained; / because he speaks what is true, beneficial, and measured, his speech is restrained. ### [1.235.10](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.10) For him who has restrained these, what need is there of austerity and sacrifices? / The unification which belongs always to intellect, mind, and the senses, ### [1.235.11](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.11) whether with seed or without seed, is declared to be meditation. / He who fixes the intellect, situated between the eyebrows, on the sense objects, ### [1.235.12](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.12) when the senses have ceased, and the mind indeed is unstable, ### [1.235.13](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.13) that individual soul sees dreams, both external and internal. / In the waking state, the individual soul \[perceives thus\]—so say the wise. ### [1.235.14](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.14) Abiding in the heart, deluded by darkness, it does not even remember / when, whence, or where it is; this is called deep sleep. ### [1.235.15](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.15) For the waking one who has no drowsiness, delusion, or confusion, / \[and though objects\] arise, the self-controlled one does not perceive the sense objects of sound and the rest; ### [1.235.16](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.16) having withdrawn the senses from the sense objects, and likewise the mind; / and the ego by the intellect, and indeed the intellect by nature; ### [1.235.17](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.17) and having restrained nature too through the power of consciousness, abiding in isolation, / he sees the Self in the Self, illuminating the Self by the Self, ### [1.235.18](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.18) consisting of consciousness, immortal, pure, inactive, pervasive, auspicious. / Established in the fourth state, he is \[liberated\], no doubt. ### [1.235.19](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.19) Sound and the rest are the five qualities, and sattva and the rest are the three qualities; / they are indeed the eight petals of the lotus of the city of eight. ### [1.235.20](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.20) The state of equilibrium produced by the qualities is nature, the pericarp there; / residing in the pericarp is the luminous god, the embodied one, consisting indeed of consciousness. ### [1.235.21](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.21) When the individual soul goes, having abandoned the city of eight / and nature composed of the qualities, then it attains liberation; there is no doubt. ### [1.235.22](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.22) Breath control, recitation, sensory withdrawal, and then concentration, meditation, and absorption: these six accomplish yoga. ### [1.235.23](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.23) Destruction of sin, pleasure of the deities, and restraint of the senses: accompanied by recitation and meditation, it is 'with seed'; contrary to that, it is 'seedless.' ### [1.235.24](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.24) Thirty-six mātrās is the best; twenty-four mātrās is middling, and twelve mātrās \[is least\]. One should constantly recite the syllable Oṃ. ### [1.235.25](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.25) When the expressive praṇava is known, the expressed Brahman is pleased. One should recite the six-syllabled \[mantra\] 'oṃ namo viṣṇave' and the twelve-syllabled Gāyatrī. ### [1.235.26](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.26) The turning outward of all the senses toward their sense objects— the withdrawal of the mind from that is proclaimed as pratyāhāra. ### [1.235.27](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.27) Withdrawing the senses from the sense objects, well disposed, he immediately remains established in pratyāhāras along with the intellect. ### [1.235.28](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.28) The measure of time that is made by twelve breath controls— he who holds the mind on Brahman for that long a period of time, for him twelve concentrations are declared by Brahmā to be meditation; restrained and disciplined, he is content: that is called samādhi. ### [1.235.29](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.29) Whose mind does not wander while intensely meditating, ### [1.235.30](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.30) having reached the designated time—as long as \[it lasts\], that is considered dhāraṇā. He whose mind is attached to the object of meditation sees only that object of meditation; ### [1.235.31](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.31) he knows no other object: this is proclaimed as dhyāna. Contemplating the object of meditation, the mind attains unswerving stillness in the object of meditation. ### [1.235.32](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.32) That which is proclaimed as supreme dhyāna by sages who contemplate meditation: the meditator, having become one with it, sees only the object of meditation everywhere, ### [1.235.33](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.33) free from duality—that is called samādhi. The mind is devoid of conceptual construction; he should not think of sense objects. ### [1.235.34](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.34) When one's \[mind\] is merged in Brahman, then one is said to be established in samādhi. For the yogin who meditates on the Supreme Self situated within the self, ### [1.235.35](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.35) the mind becomes identified with that: he is praised as established in samādhi. \[Lack of\] stability of the mind, delusion, dejection, and negligence: ### [1.235.36](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.36) these are stated to be the faults of yogins, producing obstacles to yoga. For the sake of steadying the mind, one should contemplate the entire gross form. ### [1.235.37](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.37) That practice, having become motionless, situated in the subtle, will attain stability. Nothing whatsoever exists in the world without the Supreme Self. ### [1.235.38](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.38) Knowing that He alone has all forms, one is liberated. One should meditate on the syllable Oṃ, the supreme Brahman, the all-pervading Lord residing in a lotus. ### [1.235.39](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.39) Free from field and field-knower, endowed with three mātrās, one should recite it. One should first contemplate the Pradhāna in the heart, and above it, ### [1.235.40](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.40) tamas, rajas, and sattva, the triple circle in succession, black, red, and white; within that, the Puruṣa termed the individual soul; ### [1.235.41](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.41) above it, an eight-petaled lotus representing virtue and sovereignty; knowledge is the pericarp there, and discriminative knowledge is regarded as the filaments; ### [1.235.42](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.42) dispassion is the stalk, its bulb is supreme Vaiṣṇava dharma. Situated there on the pericarp, like the soul, is the motionless, all-pervading Lord. ### [1.235.43](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.43) One should meditate in the chest on the syllable Oṃ, united \[with the Lord\], the accomplisher of liberation. If, meditating, one gives up the vital breaths, one goes to Brahman, to its own presence. ### [1.235.44](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.44) Having established Hari in the lotus of the body, the yogin who meditates is endowed with devotion. Some, whose eyes are meditation, perceive the Self by the self; ### [1.235.45](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.45) others likewise through the intellect of Sāṅkhya; yet other yogins through yoga. Knowledge that reveals Brahman cuts through the bondage of worldly existence. ### [1.235.46](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.46) Yoga of one-pointed mind therein grants liberation; of this there is no doubt. He whose sensory organs are conquered and who is proud of his knowledge, ### [1.235.47](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.47) that yogin, abiding in the Supreme Self, is said to be liberated. Rules of posture and place are not the accomplishers of yoga; ### [1.235.48](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.48) all extensive details are declared to produce delay. Śiśupāla attained perfection through the weight of the practice of remembrance. ### [1.235.49](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.49) Performing the practice of yoga, they see the Self by the self. Showing compassion toward all beings and aversion toward sense objects, ### [1.235.50](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.50) and keeping the genitals and stomach concealed, the yogin is liberated. When a man no longer perceives sense objects through the senses, ### [1.235.51](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.51) merged in Brahman like a piece of wood, then the yogin becomes liberated. Turning all castes, all splendors, and all sins to ashes ### [1.235.52](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.52) by the fire of meditation, the wise man attains the supreme goal. Fire is indeed seen by churning; just so, Hari is truly seen by meditation. ### [1.235.53](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.53) When there is oneness of Brahman and the Self, that is the most supreme yoga. Liberation does not occur through external forms, but through internal \[practices\] beginning with the restraints. ### [1.235.54](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.54) Through the knowledge of Sāṅkhya, through yoga, and through listening to the Vedānta, that which is the direct perception of the Self—that is called liberation: the nature of Self in the non-Self, the nature of Being in the non-being. ### [1.235.54.p1](https://indike.org/pramana/in.purana.garuda~en-mt.1.235.54.p1) Thus in the glorious Garuḍa Mahāpurāṇa, in the first section called the Ācārakāṇḍa of the first part, the two hundred and thirty-fifth chapter, entitled 'Determination of the Nature of Knowledge of Brahman.' ## Linked texts (1) - [Garuḍapurāṇa](https://indike.org/pramana/in.purana.garuda.1.235.1) — Vyāsa, Sanskrit --- Source: [https://indike.org/pramana/in.purana.garuda~en-mt.1.235](https://indike.org/pramana/in.purana.garuda~en-mt.1.235) · Pramāṇa