Brahma-Vijnana: The Knowledge of Brahman

Verse 1 (garuda.1.235.1)

सूत उवाच वेदान्तसाङ्ख्यसिद्धान्तब्रह्मज्ञानं वदाम्यहम् । अहं ब्रह्म परं ज्योतिर्विष्णुरित्येव चिन्तयन्

sūta uvāca vedāntasāṅkhyasiddhāntabrahmajñānaṁ vadāmyaham ahaṁ brahma paraṁ jyotirviṣṇurityeva cintayan

Suta said: I shall declare the knowledge of Brahman according to the doctrines of Vedanta and Sankhya, contemplating thus: 'I am Brahman, the supreme light, which is Vishnu himself.'

Verse 2 (garuda.1.235.2)

सूर्ये हृद्व्योम्नि वह्नौ च ज्योतिरेकं त्रिधा स्थितम् । यथा सर्पिः शीरस्थं गवां न कुरुते बलम्

sūrye hṛdvyomni vahnau ca jyotirekaṁ tridhā sthitam yathā sarpiḥ śīrasthaṁ gavāṁ na kurute balam

The single light abides in threefold form — in the sun, in the space of the heart, and in fire. As ghee residing in the head of cows does not confer strength on them —

Verse 3 (garuda.1.235.3)

निर्गतं कर्मसंयुक्तं दत्तं तासां महा बलम् । तथा विष्णुः शरीरस्थो न करोति हितं नणाम्

nirgataṁ karmasaṁyuktaṁ dattaṁ tāsāṁ mahā balam tathā viṣṇuḥ śarīrastho na karoti hitaṁ naṇām

— but once extracted and given through proper action, it grants them great strength — so too Vishnu, though dwelling within the body, does not confer benefit on men without proper practice.

Verse 4 (garuda.1.235.4)

विनाराधनया देवः सर्वगः परमेश्वरः । आरुरुक्षुमतीनां तु कर्मज्ञानमुदाहृतम्

vinārādhanayā devaḥ sarvagaḥ parameśvaraḥ ārurukṣumatīnāṁ tu karmajñānamudāhṛtam

Without worship, the all-pervading Supreme Lord is of no avail. For those wishing to ascend the path of yoga, action combined with knowledge is declared as the means.

Verse 5 (garuda.1.235.5)

आरूढयोगवृक्षाणां ज्ञानं त्यागं परं मतम् । ज्ञातुमिच्छति शब्दादीन्रागो द्वेषोऽथ जायते

ārūḍhayogavṛkṣāṇāṁ jñānaṁ tyāgaṁ paraṁ matam jñātumicchati śabdādīnrāgo dveṣo'tha jāyate

For those who have climbed the tree of yoga, knowledge and renunciation are held supreme. Before that, one desires to know sound and the other sense-objects, and thus passion and aversion arise.

Verse 6 (garuda.1.235.6)

लोभो मोहः क्रोध एतैर्युक्तः पापं नरश्चरेत् । हस्तावुपस्थमुदरं वाक्चतुर्थो चतुष्टयम्

lobho mohaḥ krodha etairyuktaḥ pāpaṁ naraścaret hastāvupasthamudaraṁ vākcaturtho catuṣṭayam

Greed, delusion, and anger — joined with these, a man commits sin. The hands, the genitals, the belly, and speech as the fourth — these four organs —

Verse 7 (garuda.1.235.7)

एतत्सुसंयतं यस्य स विप्रः कथ्यते बुधैः (धः) । परवित्तं न गृह्णाति न हिंसां कुरुते तथा

etatsusaṁyataṁ yasya sa vipraḥ kathyate budhaiḥ (dhaḥ) paravittaṁ na gṛhṇāti na hiṁsāṁ kurute tathā

— he who has these well restrained is called a true brahmin by the wise; he does not take others' wealth, nor does he commit violence.

Verse 8 (garuda.1.235.8)

नाक्षक्रीडारतो यस्तु हस्तौ तस्य सुसंयतौ । परस्त्रीवर्जनरतस्तस्योपस्थं सुसंयतम्

nākṣakrīḍārato yastu hastau tasya susaṁyatau parastrīvarjanaratastasyopasthaṁ susaṁyatam

He who is not devoted to gambling has his hands well restrained; he who avoids other men's wives has his genitals well restrained.

Verse 9 (garuda.1.235.9)

अलोलुपमिदं भुङ्क्ते जठरं तस्य संयतम् । सत्यं हितं मितं ब्रूते यस्माद्वाक्तस्य संयता

alolupamidaṁ bhuṅkte jaṭharaṁ tasya saṁyatam satyaṁ hitaṁ mitaṁ brūte yasmādvāktasya saṁyatā

He who eats without greed has his belly restrained; he whose speech is truthful, beneficial, and measured has his speech restrained.

Verse 10 (garuda.1.235.10)

यस्य संयतान्येतानि तस्य किं तपसाध्वरैः । ऐक्यं यद्बुद्धिमनसोरिन्द्रियाणां च सर्वदा

yasya saṁyatānyetāni tasya kiṁ tapasādhvaraiḥ aikyaṁ yadbuddhimanasorindriyāṇāṁ ca sarvadā

For him whose organs are thus restrained, what need has he of austerities or sacrifices? The unity of intellect, mind, and the senses at all times —

Verse 11 (garuda.1.235.11)

सबीजं वापि निर्बोजं ध्यानमेतत्प्रकीर्तितम् । भ्रुवोर्मध्ये स्थितां बुद्धिं विषयेषु युनक्ति यः

sabījaṁ vāpi nirbojaṁ dhyānametatprakīrtitam bhruvormadhye sthitāṁ buddhiṁ viṣayeṣu yunakti yaḥ

— whether 'with seed' or 'seedless,' this is declared to be meditation. He who joins the intellect, normally fixed between the eyebrows, to sense-objects instead —

Verse 12 (garuda.1.235.12)

हन्द्रियाणामुपरमे मनसि ह्यव्यवस्थिते

handriyāṇāmuparame manasi hyavyavasthite

— when the senses subside but the mind is not yet settled...

Verse 13 (garuda.1.235.13)

स्वप्नान्पश्यत्यसौ जीवो बाह्यानाभ्यन्तरानथ । जीवो जाग्रदवस्थायामेवमाहुर्विपाश्चितः

svapnānpaśyatyasau jīvo bāhyānābhyantarānatha jīvo jāgradavasthāyāmevamāhurvipāścitaḥ

That soul sees dreams, both external and internal; the wise declare this to be the jiva's state within dream, akin to waking.

Verse 14 (garuda.1.235.14)

हृदि स्थितः स तमसा मोहितो न स्मरत्यपि । यदा तस्य कुतो वेति सुषुप्तिरिति कथ्यते

hṛdi sthitaḥ sa tamasā mohito na smaratyapi yadā tasya kuto veti suṣuptiriti kathyate

When, abiding in the heart, overcome by darkness, it does not even remember 'what' or 'whence' — that state is called deep sleep.

Verse 15 (garuda.1.235.15)

जाग्रतो यस्य नो तन्द्रा न मोहो न भ्रमस्तथा । उत्पद्यते न जानाति शब्दार्थविषयान्वशी

jāgrato yasya no tandrā na moho na bhramastathā utpadyate na jānāti śabdārthaviṣayānvaśī

For one who is awake, when neither drowsiness nor delusion nor confusion arises, and yet, self-controlled, he does not attend to the objects of sound and meaning —

Verse 16 (garuda.1.235.16)

इन्द्रियाणि समाहृत्य विषयेभ्यो मनस्तथा । बुद्ध्याहङ्कारमपि च प्रकृत्या बुद्धिमेव च

indriyāṇi samāhṛtya viṣayebhyo manastathā buddhyāhaṅkāramapi ca prakṛtyā buddhimeva ca

— having withdrawn the senses from their objects, and likewise the mind, the intellect, and the ego, through Prakriti, and the intellect itself —

Verse 17 (garuda.1.235.17)

संयम्य प्रकृतिं चापि चिच्छक्त्या केवले स्थितः । पश्यत्यात्मानि चात्मानमात्मनात्मप्रकाशकम्

saṁyamya prakṛtiṁ cāpi cicchaktyā kevale sthitaḥ paśyatyātmāni cātmānamātmanātmaprakāśakam

— having restrained Prakriti too, by the power of consciousness, established in the sole reality, one sees the Self within the Self, by the Self, as self-illuminating.

Verse 18 (garuda.1.235.18)

चिद्रूपममृतं शुद्धं निष्क्रियं व्यापकं शिवम् । तुरीयायामवस्थायामास्थितोऽसौ न संशयः

cidrūpamamṛtaṁ śuddhaṁ niṣkriyaṁ vyāpakaṁ śivam turīyāyāmavasthāyāmāsthito'sau na saṁśayaḥ

Of the form of consciousness, immortal, pure, actionless, all-pervading, auspicious — one thus established is, without doubt, in the fourth (turiya) state.

Verse 19 (garuda.1.235.19)

शब्दादयो गुणाः पञ्च सत्त्वाद्याश्च गुणास्त्रयः । पुर्यष्टकस्य पद्मस्य पत्राण्यष्टौ च तानि हि

śabdādayo guṇāḥ pañca sattvādyāśca guṇāstrayaḥ puryaṣṭakasya padmasya patrāṇyaṣṭau ca tāni hi

Sound and the other four qualities, and the three qualities beginning with sattva — these eight together are the eight petals of the lotus called Puryashtaka.

Verse 20 (garuda.1.235.20)

साम्यावस्था गुणकृता प्रकृतिस्तत्र कर्णिका । कर्णिकायां स्थितो देवो देही चिद्रूप एव हि

sāmyāvasthā guṇakṛtā prakṛtistatra karṇikā karṇikāyāṁ sthito devo dehī cidrūpa eva hi

The state of equilibrium produced by the gunas is Prakriti, which forms the pericarp; in that pericarp resides the embodied god, of the very form of consciousness.

Verse 21 (garuda.1.235.21)

पुर्यष्टकं परित्यज्य प्रकृतिञ्च गुणात्मिकाम् । यदा याति तदा जीवो याति मुक्तिं न संशयः

puryaṣṭakaṁ parityajya prakṛtiñca guṇātmikām yadā yāti tadā jīvo yāti muktiṁ na saṁśayaḥ

When the jiva abandons the Puryashtaka and Prakriti composed of the gunas, and departs, then it attains liberation, without doubt.

Verse 22 (garuda.1.235.22)

प्राणायामो जपश्चैव प्रत्याहारोऽथ धारणा । ध्यानं समाधिरित्येते षड्योगस्य प्रसाधकाः

prāṇāyāmo japaścaiva pratyāhāro'tha dhāraṇā dhyānaṁ samādhirityete ṣaḍyogasya prasādhakāḥ

Pranayama, recitation, pratyahara, dharana, dhyana, and samadhi — these six are the accomplishing factors of yoga.

Verse 23 (garuda.1.235.23)

पापक्षये देवतानां प्रीतिरिन्द्रियसंयमः । जपध्यानयुतो गर्भो विपरीतस्त्वगर्भकः

pāpakṣaye devatānāṁ prītirindriyasaṁyamaḥ japadhyānayuto garbho viparītastvagarbhakaḥ

With the destruction of sin comes the favor of the deities and mastery of the senses. Pranayama joined with recitation and meditation is the mature kind; the reverse is the immature kind.

Verse 24 (garuda.1.235.24)

षट्त्रिंशन्मात्रकः श्रेष्ठश्चतुर्विंशतिमात्रकः । मध्यो द्वादशमात्रस्तु ओङ्कारं सततं जपेत्

ṣaṭtriṁśanmātrakaḥ śreṣṭhaścaturviṁśatimātrakaḥ madhyo dvādaśamātrastu oṅkāraṁ satataṁ japet

That of thirty-six matras is the best; of twenty-four matras is middling; of twelve matras is lowest. One should constantly recite the syllable Om.

Verse 25 (garuda.1.235.25)

वाचके प्रणवे ज्ञाते वाच्यं ब्रह्म प्रसीदति । (ओंनमो विष्णवे).षष्ठाक्षरश्च जप्तव्यो गायत्त्री द्वादशाक्षरी

vācake praṇave jñāte vācyaṁ brahma prasīdati (oṁnamo viṣṇave).ṣaṣṭhākṣaraśca japtavyo gāyattrī dvādaśākṣarī

When the signifying pranava is known, the signified Brahman becomes gracious. The six-syllabled 'Om namo Vishnave' and the twelve-syllabled Gayatri should also be recited.

Verse 26 (garuda.1.235.26)

सर्वेषामिन्द्रियाणां तु प्रवृतिर्विषयेषु च । निवृत्तिर्मनसस्तस्याः प्रत्याहारः प्रकीर्तितः

sarveṣāmindriyāṇāṁ tu pravṛtirviṣayeṣu ca nivṛttirmanasastasyāḥ pratyāhāraḥ prakīrtitaḥ

The activity of all the senses toward their objects — the withdrawal of the mind from that activity is declared to be pratyahara.

Verse 27 (garuda.1.235.27)

इन्द्रियाणीन्द्रियार्थेभ्यः समाहृत्य हितो हि सः । सहसा सह बुद्ध्या च प्रत्याहारेषु संस्थितः

indriyāṇīndriyārthebhyaḥ samāhṛtya hito hi saḥ sahasā saha buddhyā ca pratyāhāreṣu saṁsthitaḥ

He who, having withdrawn the senses from their objects, together with mind and intellect, remains firmly established in pratyahara, is benefited.

Verse 28 (garuda.1.235.28)

प्राणायामैर्द्वादशभिर्यावत्कालःकृतो भवेत् । यस्तावत्कालपर्यन्तं मनो ब्रह्मणि धारयेत्

prāṇāyāmairdvādaśabhiryāvatkālaḥkṛto bhavet yastāvatkālaparyantaṁ mano brahmaṇi dhārayet

For however long a period is made up of twelve pranayamas, one who holds the mind on Brahman for that same duration —

Verse 29 (garuda.1.235.29)

तस्यैव ब्रह्मणा प्रोक्तं ध्यानं द्वादश धारणाः । तुष्येत नियतो युक्तः समाधिः सोऽभीधीयते

tasyaiva brahmaṇā proktaṁ dhyānaṁ dvādaśa dhāraṇāḥ tuṣyeta niyato yuktaḥ samādhiḥ so'bhīdhīyate

— for him, meditation is declared by the knowers of Brahman to consist of twelve dharanas; being disciplined and united, satisfied — that is called samadhi.

Verse 30 (garuda.1.235.30)

ध्यायन्न चलते यस्य मनोभिध्यायतो भृशम्

dhyāyanna calate yasya manobhidhyāyato bhṛśam

That whose mind, deeply meditating, does not waver...

Verse 31 (garuda.1.235.31)

प्राप्यावधिकृतं कालं यावत्सा धारणा स्मृता । ध्येये सक्तं मनो यस्य ध्येयमेवानुपश्यति

prāpyāvadhikṛtaṁ kālaṁ yāvatsā dhāraṇā smṛtā dhyeye saktaṁ mano yasya dhyeyamevānupaśyati

— until reaching the appointed limit, that is remembered as dharana. He whose mind, attached to the object of meditation, perceives only that object —

Verse 32 (garuda.1.235.32)

नान्यं पदार्थं जानाति ध्यानमेतत्प्रकीर्तितम् । ध्येये मनो निश्चलतां याति ध्येयं विचिन्तयन्

nānyaṁ padārthaṁ jānāti dhyānametatprakīrtitam dhyeye mano niścalatāṁ yāti dhyeyaṁ vicintayan

— and knows no other object — this is declared to be dhyana. When the mind, contemplating the object of meditation, attains stillness in it —

Verse 33 (garuda.1.235.33)

यत्तद्ध्यानं परं प्रोक्तं मुनिभिर्ध्यानचिन्तकैः । ध्येयमेव हि सर्वत्र ध्याता तन्मयतां गतः

yattaddhyānaṁ paraṁ proktaṁ munibhirdhyānacintakaiḥ dhyeyameva hi sarvatra dhyātā tanmayatāṁ gataḥ

— that same is declared by the sages who reflect on meditation to be the supreme dhyana. The meditator becomes wholly absorbed in the object of meditation everywhere,

Verse 34 (garuda.1.235.34)

पश्यति द्वैतरहितं समाधिः सोऽभिधीयते । मनः सङ्कल्परहितमिन्द्रियार्थान्न चिन्तयेत्

paśyati dvaitarahitaṁ samādhiḥ so'bhidhīyate manaḥ saṅkalparahitamindriyārthānna cintayet

— seeing it free of duality — that is called samadhi. The mind, free of resolve, should not think of the objects of the senses.

Verse 35 (garuda.1.235.35)

यस्य ब्रह्मणि संलीनं समाधिस्थं तदोच्यते । ध्यायतः परमात्मानमात्मस्थं यस्य योगिनः

yasya brahmaṇi saṁlīnaṁ samādhisthaṁ tadocyate dhyāyataḥ paramātmānamātmasthaṁ yasya yoginaḥ

He whose mind is dissolved in Brahman is said to be established in samadhi. For the yogi meditating on the Supreme Self, abiding within the Self —

Verse 36 (garuda.1.235.36)

मनस्तन्मयतां याति समाधिस्थः स कीर्तितः । चित्तस्य स्थिरता भ्रान्तिर्दैर्मनस्यं प्रमादता

manastanmayatāṁ yāti samādhisthaḥ sa kīrtitaḥ cittasya sthiratā bhrāntirdairmanasyaṁ pramādatā

— when the mind attains identity with that, he is declared to be established in samadhi. Mistaking mental steadiness through delusion, mental agitation, and negligence —

Verse 37 (garuda.1.235.37)

योगिनां कथिता दोषा योगविघ्नप्रवर्तकाः । स्थित्यर्थं मनसः सर्वं स्थूलरूपं विचिन्तयेत्

yogināṁ kathitā doṣā yogavighnapravartakāḥ sthityarthaṁ manasaḥ sarvaṁ sthūlarūpaṁ vicintayet

— these are declared to be the faults of yogis that produce obstacles to yoga. For the steadying of the mind, one should first contemplate everything in its gross form.

Verse 38 (garuda.1.235.38)

तद्व्रतं निश्चलीभूतं सूय्यस्थं स्थिरतां व्रजेत् । न विना परमात्मानं किञ्चिज्जगति विद्यते

tadvrataṁ niścalībhūtaṁ sūyyasthaṁ sthiratāṁ vrajet na vinā paramātmānaṁ kiñcijjagati vidyate

That practice, having become steady, fixed as upon the sun, attains stability. Without the Supreme Self, nothing whatsoever exists in the universe.

Verse 39 (garuda.1.235.39)

विश्वरूपं तमेवैकमिति ज्ञात्वा विमुञ्चति । ओङ्कारं परमं ब्रह्म ध्यायेदब्जस्थितं विभुम्

viśvarūpaṁ tamevaikamiti jñātvā vimuñcati oṅkāraṁ paramaṁ brahma dhyāyedabjasthitaṁ vibhum

Knowing him alone as the universal form, one is released. One should meditate on the syllable Om as the supreme Brahman, the all-pervading one seated on a lotus,

Verse 40 (garuda.1.235.40)

क्षेत्रक्षेत्रज्ञरहितं जपेन्मात्रात्रयान्वितम् । हृदि सञ्चिन्तयेत्पूर्वं प्रधानं तस्य चोपरि

kṣetrakṣetrajñarahitaṁ japenmātrātrayānvitam hṛdi sañcintayetpūrvaṁ pradhānaṁ tasya copari

— free from the distinction of field and knower-of-the-field, reciting it with its three matras. One should first contemplate the primal matter in the heart, and above it —

Verse 41 (garuda.1.235.41)

तमो रजस्तथा सत्त्वं मण्डलत्रितयं क्रमात् । कृष्णरक्तसितं तस्मिन्पुरुषं जीवसंज्ञितम्

tamo rajastathā sattvaṁ maṇḍalatritayaṁ kramāt kṛṣṇaraktasitaṁ tasminpuruṣaṁ jīvasaṁjñitam

— tamas, rajas, and sattva, three circles in order, black, red, and white; within that, the Purusha called the jiva,

Verse 42 (garuda.1.235.42)

तस्योपरि गुणैश्वर्यमष्टपत्रं सरोरुहम् । ज्ञानं तु कर्णिका तत्र विज्ञानं केसराः स्मृताः

tasyopari guṇaiśvaryamaṣṭapatraṁ saroruham jñānaṁ tu karṇikā tatra vijñānaṁ kesarāḥ smṛtāḥ

— above that, the eight-petalled lotus of the lordship of the gunas; knowledge is its pericarp there, and understanding is remembered as its filaments,

Verse 43 (garuda.1.235.43)

वैराग्यनालं तत्कन्दो वैष्णवो धर्म उत्तमः । कर्णिकायां स्थितं तत्र जीववन्निश्चलं विभु

vairāgyanālaṁ tatkando vaiṣṇavo dharma uttamaḥ karṇikāyāṁ sthitaṁ tatra jīvavanniścalaṁ vibhu

— dispassion is its stalk, and the supreme Vaishnava dharma its root-bulb; within that pericarp abides the all-pervading one, motionless like the jiva.

Verse 44 (garuda.1.235.44)

ध्यायेदुरसि संयुक्तमोङ्कारं मुक्तिसाधकम् । ध्यायन्यदि त्यजेत्प्राणान्याति ब्रह्म स्वसन्निधिम्

dhyāyedurasi saṁyuktamoṅkāraṁ muktisādhakam dhyāyanyadi tyajetprāṇānyāti brahma svasannidhim

One should meditate on the syllable Om, joined with the chest, as the accomplisher of liberation; if one gives up the vital breaths while meditating, one goes into the very presence of Brahman.

Verse 45 (garuda.1.235.45)

हरिं संस्थाप्य देहाब्जे ध्यायन्यो गी च भक्तिभाक् । आत्मानमात्मना केचित्पश्यन्ति ध्यानचक्षुषः

hariṁ saṁsthāpya dehābje dhyāyanyo gī ca bhaktibhāk ātmānamātmanā kecitpaśyanti dhyānacakṣuṣaḥ

The devoted yogi, establishing Hari in the lotus of the body and meditating thus, attains him; and some, with the eye of meditation, see the Self by the Self —

Verse 46 (garuda.1.235.46)

सांख्यबुद्ध्या तथैवान्ये योगेनान्ये तु योगिनः । ब्रह्मप्रकाशकं ज्ञानं भवबन्धविभेदनम्

sāṁkhyabuddhyā tathaivānye yogenānye tu yoginaḥ brahmaprakāśakaṁ jñānaṁ bhavabandhavibhedanam

— others through Sankhya reasoning, and others, the yogis, through yoga — they attain the knowledge that illumines Brahman, that severs the bonds of worldly existence.

Verse 47 (garuda.1.235.47)

तत्रैकचित्ततायोगो मुक्तिदो नात्र संशयः । जितेन्द्रियात्मकरणो ज्ञानदृप्तो हि यो भवेत्

tatraikacittatāyogo muktido nātra saṁśayaḥ jitendriyātmakaraṇo jñānadṛpto hi yo bhavet

There, the yoga of one-pointed mind grants liberation, without doubt. He who has conquered his senses, mind, and organs, and is filled with knowledge —

Verse 48 (garuda.1.235.48)

स मुक्तः कथ्यते योगी परमात्मन्यवस्थितः । आसनस्थानविधयो न योगस्य प्रसाधकाः

sa muktaḥ kathyate yogī paramātmanyavasthitaḥ āsanasthānavidhayo na yogasya prasādhakāḥ

— such a yogi, established in the Supreme Self, is called liberated. Rules regarding postures and places do not, in themselves, accomplish yoga;

Verse 49 (garuda.1.235.49)

विलम्बजनकाः सर्वे विस्तराः परिकीर्तिताः । शिशुपालः सिद्धिमाप स्मरणाभ्यासगौरवात्

vilambajanakāḥ sarve vistarāḥ parikīrtitāḥ śiśupālaḥ siddhimāpa smaraṇābhyāsagauravāt

— all such elaborations, it is declared, only cause delay. Shishupala attained perfection through the sheer weight of his practice of remembrance.

Verse 50 (garuda.1.235.50)

योगाभ्यासं प्रकुर्वन्तः पस्यन्त्यात्मानमात्मना । सर्वभूतेषु कारुण्यं विद्वेषं विषयेषु च

yogābhyāsaṁ prakurvantaḥ pasyantyātmānamātmanā sarvabhūteṣu kāruṇyaṁ vidveṣaṁ viṣayeṣu ca

Those who practice yoga see the Self by the Self; cultivating compassion toward all beings and aversion toward sense-objects,

Verse 51 (garuda.1.235.51)

गुप्तशिश्रोदरादिश्च कुर्वन्योगी विमुच्यते । इन्द्रियैरिन्द्रियार्थांस्तु न जानाति नरो यदा

guptaśiśrodarādiśca kurvanyogī vimucyate indriyairindriyārthāṁstu na jānāti naro yadā

— and controlling the genitals, belly, and the rest in secret discipline, the yogi is liberated. When a man, through his senses, no longer perceives the objects of the senses —

Verse 52 (garuda.1.235.52)

काष्ठवद्ब्रह्मसंलीनो योगी मुक्तस्तदा भवेत् । सर्ववर्णाः श्रियः सर्वाः कृत्वा पापानि भस्मसात्

kāṣṭhavadbrahmasaṁlīno yogī muktastadā bhavet sarvavarṇāḥ śriyaḥ sarvāḥ kṛtvā pāpāni bhasmasāt

— then, like a piece of wood, dissolved in Brahman, the yogi becomes liberated. Having reduced all sins to ashes, and attained all castes' glories and prosperities —

Verse 53 (garuda.1.235.53)

ध्यानाग्निना च मेधावी लभते परमां गतिम् । मन्थनाद्दृश्यते ह्यग्निस्तद्वद्ध्यानेन वै हरिः

dhyānāgninā ca medhāvī labhate paramāṁ gatim manthanāddṛśyate hyagnistadvaddhyānena vai hariḥ

— by the fire of meditation, the wise man attains the supreme goal. Just as fire becomes visible through churning, so Hari is revealed through meditation.

Verse 54 (garuda.1.235.54)

ब्रह्मात्मनोर्यदैकत्वं स योगश्चोत्तमोत्तमः । बाह्यरूपैर्न मुक्तिस्तु चान्तस्थैः स्याद्यमादिभिः

brahmātmanoryadaikatvaṁ sa yogaścottamottamaḥ bāhyarūpairna muktistu cāntasthaiḥ syādyamādibhiḥ

When there is oneness of Brahman and the Self, that is the highest of all yogas. Liberation does not come through external forms, but through the inward practice of yama and the rest.

Verse 55 (garuda.1.235.55)

साङ्ख्यज्ञानेन योगेन वेदान्तश्रवणेन च । प्रत्यक्षतात्मनो या हि सा मुक्तिरभिधीयते । अनात्मन्यात्मरूपत्वमसतः सत्स्वरूपता

sāṅkhyajñānena yogena vedāntaśravaṇena ca pratyakṣatātmano yā hi sā muktirabhidhīyate anātmanyātmarūpatvamasataḥ satsvarūpatā

That direct realization of the Self, attained through Sankhya knowledge, through yoga, and through the hearing of Vedanta — that is declared to be liberation. Regarding the non-self as the Self, and the unreal as real, is the cause of bondage.