[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) › 1.236 # Garudapurana 1.236 English (machine translation) 1.236 - **Language:** English ## Contents - [1.236.41](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.41) — 1 part ### [1.236.1](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.1) The glorious Garuḍa Mahāpurāṇa: 236. The Blessed Lord said: I shall proclaim the knowledge of the Self, listen Nārada, according to the reality: they declare Sāṅkhya to be non-duality, and yoga to be one-pointedness of mind therein. ### [1.236.2](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.2) Endowed with non-dual yoga, they are freed from intense bondage. Past, begun, and future karma is destroyed through awakening. ### [1.236.3](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.3) With the axe of right inquiry having cut down the tree of saṃsāra, through the sacred ford of knowledge and dispassion, he attains the abode of Viṣṇu. ### [1.236.4](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.4) Waking, dreaming, and deep sleep are called the triple city of Māyā. Everything is included right here, not in the eternal, non-dual state. ### [1.236.5](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.5) Devoid of name, form, and action, all that is the supreme state. Having created the universe, the infinite Lord Himself entered into it. ### [1.236.6](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.6) I know this Person of the nature of consciousness, beyond darkness. 'I am He'—this is for liberation; there is no other path to freedom. ### [1.236.7](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.7) Hearing, reflecting, and meditating are the means to knowledge. Liberation is not attained through sacrifice, gifts, austerities, sacred fords, or Vedas, ### [1.236.8](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.8) as \[it is\] by a certain renunciation, or by meditation, worship, works, and the like. The statement of the Veda is twofold: 'Perform action' and 'Renounce.' ### [1.236.9](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.9) Sacrifices and other rituals of the liberated and desireless are for the sake of release; here some have indeed declared them to be for the purification of the mind. ### [1.236.10](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.10) Liberation does not come from knowledge in a single lifetime for those who perceive duality; those fallen from yoga and those of poor yoga are brahmins born into families of yogins. ### [1.236.11](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.11) A creature is bound by action; through knowledge, he is freed from worldly existence. Therefore one should resort to knowledge of the Self; whatever is other than this is ignorance. ### [1.236.12](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.12) When all desires that reside in his heart are released, / then he attains immortality even while living; there is no doubt. ### [1.236.13](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.13) Because of pervasiveness, how does it go? Who goes, and where does it go? / Because of infinitude, there is no place; because of formlessness, whence is movement? ### [1.236.14](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.14) Because of non-duality, there is no one; because of being consciousness, whence could there be insentience? / That which is intended for another is \[merely\] the movement and abiding of thought and speech. ### [1.236.15](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.15) How can there be going, coming, or abiding for that which is like space? / The waking, dreaming, and deep sleep \[states\] are imagined through māyā. ### [1.236.16](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.16) The real entity belonging to the luminous \[state\] is in the wise, which is unbroken and pure; / as our Self is dear to you, so is it dear to all. ### [1.236.17](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.17) Just as the mind \[is established\] in the path of awareness, so it is in the opinion of all, / always, of all beings and of all things, O great sage. ### [1.236.18](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.18) I am not this: knowledge of the Self, therefore, is full and unbroken. / Waking and dreaming states are so produced, as well as the bliss of deep sleep. ### [1.236.19](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.19) If it does not exist, for whom does the recollection of a forgotten thing arise? / Let it be truth; and so is the subtle, and likewise the supreme, bodiless. ### [1.236.20](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.20) If it does not exist, how could there be the experiencing of all pleasures and pains? / Would not the omniscient always and everywhere enter into the heart of all? ### [1.236.21](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.21) Having resorted \[to it\] as a witness, who knows the activity? / Truth, knowledge, infinity—it cannot be distinct, nor is truth separate from knowledge. ### [1.236.22](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.22) Bliss is not separate from infinity, nor is infinity separate from bliss. / You alone are the supreme Brahman, characterised by truth, knowledge, and the rest. ### [1.236.23](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.23) Having known 'I am Brahman, the supreme reality,' one becomes the knower of all, / just as when one \[lump of\] clay is known, all this moving and unmoving \[is known\]. ### [1.236.24](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.24) Just as by one gold jewel all that is made of gold becomes / known, so too the entire world is known by the Lord \[and\] by the knower \[of truth\]. ### [1.236.25](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.25) Just as through the fault of darkness a rope is not properly seen, / so through the fault of delusion the Self is not properly seen. ### [1.236.26](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.26) Due to distinctions such as a snake, a water-stream, and the like, an object is imagined otherwise; / through space and the rest, through endowed forms and so on, the Self is imagined otherwise. ### [1.236.27](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.27) Even that substance which is perceptible is spoken of as difficult to perceive, / just as it is imagined otherwise through space and the rest, through endowed forms and so on. ### [1.236.28](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.28) For just as a rope \[is imagined as\] a snake, an oyster shell as silver, / water in the path of a mirage, \[yet does not yield\] satisfaction, O Viṣṇu, so is the world. ### [1.236.29](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.29) \[As\] some twice-born afflicted by possession \[thinks\] 'Alas, I am a low-caste man', / but upon the destruction of the possession, contemplating again, considers himself a brāhmaṇa, ### [1.236.30](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.30) so the individual soul, entered by māyā, thinks 'I am the body'; / upon the destruction of māyā, it considers again its own nature: 'I am Brahman.' ### [1.236.31](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.31) Just as upon the destruction of possession a respected person looks upon the cruel \[spirit\] / without it, so this \[soul looks upon\] the destruction of māyā through the vision of its own nature. ### [1.236.32](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.32) Beginninglessness is common to both, but their essential nature is distinct: / the one is real, the other participates \[in it\]; upon inquiry, the supreme \[alone is real, and the world is\] false. ### [1.236.33](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.33) Though unborn, I take birth at once through my own māyā. / Through the will of māyā, that \[reality\] becomes twofold: husband and wife, pleasure, the world. ### [1.236.34](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.34) By twenty-eight divisions, the triad of guṇas is differentiated; / eighty-four \[hundred thousand species\] are observed, as well as the forms of men and women. ### [1.236.35](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.35) Among these the universe arises, like that born from fragments, through māyā; / these \[things\], such as name, form, and action, exist at the beginning and at the end. ### [1.236.36](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.36) The conceptualisation of reality in time does not exist in the highest truth, / just as chariots and the like, existing in a dream, do not exist in truth at all. ### [1.236.37](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.37) Likewise in the waking state beings do not \[exist\] in \[true\] proximity; / duality arises through māyā in the conditions of waking and dreaming. ### [1.236.38](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.38) Thus this supreme Brahman is in both states of dream and waking; / deep sleep, the immovable form, is called the non-dual state. ### [1.236.39](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.39) Māyā is established only by non-inquiry; by inquiry it dissolves; / lacking sudden \[independent reality\], even that conceptualisation exists in time. ### [1.236.40](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.40) Thus the beginninglessness of that Self is established as one, born of truth; / because existence is beyond residue, thence comes the unreality of \[apparent\] existence. ### [1.236.41](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.41) Knowledge is thence infinite for us, full within the Self like a parrot; / not from eternal existence was I born; being uncreated, I am immortal. / Like a lamp, the light in the heart \[shines\]: 'I am Brahman' for liberation. ### [1.236.41.p1](https://indike.org/pramana/in.purana.garuda~en-mt.1.236.41.p1) Thus in the glorious Garuḍa Purāṇa, in the first section called the first part, in the section on conduct, the two hundred thirty-sixth chapter, named 'Description of the Nature of Self-Knowledge.' ## Linked texts (1) - [Garuḍapurāṇa](https://indike.org/pramana/in.purana.garuda.1.236.1) — Vyāsa, Sanskrit --- Source: [https://indike.org/pramana/in.purana.garuda~en-mt.1.236](https://indike.org/pramana/in.purana.garuda~en-mt.1.236) · Pramāṇa