Garudapurana 1.239
English (machine translation) 1.239
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1.239.1
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.
1.239.2
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.
1.239.3
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 […].
1.239.4
So by the Vedas the unexpressed form is designated by the word ‘I’; / the inner, non-dual form is understood through the word ‘I’.
1.239.5
The imperishable consciousness-bliss, conjoined with indirectness, is supreme; / that which consists of the body and breath is the second division.
1.239.6
Here, indeed, the part seen as indirect is indicated by ‘I’; / likewise, through the word ‘Brahman’, of those consisting of the body and breath,
1.239.7
abiding and indirectness are explained through renunciation. / By the word ‘Brahman’, however, the inner, non-dual consciousness-bliss [is meant].
1.239.8
And of one who stands having indicated non-dual consciousness-bliss / in the meanings of the words ‘I am Brahman’ and ‘I am Brahman’,
1.239.9
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.
1.239.10
Through knowledge, by the cessation of the effect of ignorance, liberation [comes] through oneness.
1.239.10.p1
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’.
1.239.1_2
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;
1.239.2_2
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:
1.239.3_2
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:
1.239.4_2
prāṇa, apāna, samāna, vyāna, and udāna; / the internal organ is mind and intellect; the mind is of the nature of doubt,
1.239.5_2
while the intellect is of the nature of determination. This is the subtle form, / Hiraṇyagarbha, one's own Sūtrātman, whose mark is its effect.
1.239.6_2
The elements were compounded fivefold from the uncompounded elements; / from the fivefold compounded elements, the cosmic egg came into being.
1.239.7_2
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.
1.239.8_2
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.
1.239.9_2
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.
1.239.10_2
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.
1.239.11
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.
1.239.12
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.
1.239.13
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.
1.239.14
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;
1.239.15
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.
1.239.16
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.
1.239.17
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.
1.239.18
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.
1.239.19
The learned declare that the subtle body is distinct / from the fivefold compounded elements and from the uncompounded elements.
1.239.20
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].
1.239.21
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.
1.239.22
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,
1.239.23
which is eternal, pure, enlightened, liberated, real, non-dual Brahman. / The words ‘That’ and ‘Thou’ remain; the syllable ‘Tat’ designates Brahman.
1.239.24
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.
1.239.25
‘This Self is the supreme light, of the nature of consciousness and bliss; / truth, knowledge, infinite indeed’, ‘Thou art that’, as proclaimed by revelation.
1.239.26
‘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].
1.239.26.p1
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’.
Linked texts (1)
- Garuḍapurāṇa — Vyāsa, Sanskrit