THE GARUDA PURANA 45 страница

57. Those who do not engage themselves in holy rites with Hari as the object of devotion can never be pure in conduct. They are to be banished from all religious rites.

58. He who has no unflinching devotion to Vi$nu who grants all riches shall never benefit from purificatory rites of mind and speech. He is wicked.

59. A man who propitiates the lord Hari duly, who grants all happiness, shall obtain whatever he wishes for.

60. He is the Primordial deity the Siddha (who has achieved everything) who is meditated upon by all sages. He is the witness into all who knows whatever there is in any heart.

He is unborn. He is nectar. He is free from fear and death.

He is eternal. He is Bliss. I bow unto that V& sudeva.

61. I adore with the flowers of mental conception the lord of all worlds, the eternal, the delighted, the pure, the untarnished, devoid of the three Gunas and the delighter of every one. May the Sentient Soul, the witness of everything enter the lotus of my heart, the inner feelings of my soul.

62. Thus I have narrated the greatness of the Supreme Visnu who has neither beginning nor end. Hence, the great lord is to be duly meditated upon by a man on the way to salvation.

63. Who is the Yogin who does not merge himself (in the Supreme Brahman) after meditating upon Visnu without a parallel, the consciousness in form, the ancient Purusa. resplendent like the sun, the unsullied, the Pure?

64. The man who constantly reads this hymn and remains pure and quiet can wash off his sins and shall attain the extensive region of the Lord with his influence spreading all round.

65. He who seeks wealth, unlimited pleasure, virtue, love and salvation can cast off everything and seek refuge in Vi$nu the ancient, the excellent.

66. He who has abjured all association (with worldly objects) and seeks refuge in Vasudeva the pure, the allpervading, the lord, the supporter of the universe, the pure and the cause of the destruction of all worldly objects.

CHAPTER TWO HUNDRED AND THIRTYFIVE.

VedUnta and Sankhya.

Sat a said:

1-4. I shall expound the mode of knowing the Brahman in accordance with the tenets of the schools of philosophy —

Vedanta and Sankhya. Just as the self same principle of Jyoti (Brilliance) appears in three different forms of Fire, Sun and Moon so also Vi$nu appears as Aham (I, the individual self), Brahman (God, Isvara) and Param Jyotilpi (the supreme Brilliance or soul). This must be meditated upon. The butter is actually present in the body of the cows. But it does not add to the strength of the cows. When the milk is taken out from the body and churned and the ghee is administered to the cows it gives them additional strength. So also the all pervading Visnu though present in the body too does not grant any special benefit to men without being propitiated. The devotee desirous of ascending the tree of Yoga must have recourse to Karma and Jftana as the steps to achieve the goal.

5. Those who have already climbed the tree of Yoga must also resort to Jftana and renunciation. If a person begins to experience sound, etc., he becomes affected by Raga and Dvesa (Desire and Hatred).

6. From them spring Lobha (greed), Moha (delusion) and Krodha (anger). A man affected by all these commits sin.

7. The hands, the generative organ, the belly and speech (are at the root of all sins). If they are brought under control a man becomes a wise brahmin.

8. Hands can be brought under control by desisting from taking another man’s wealth, refraining from injuring others and not playing at the game of dice.

9. If a man avoids other women his genitals are brought under control. If he is neither gluttonous nor craves for delicacies, his belly is brought under control.

10. If he speaks limited, wholesome and truthful words his speech is under control. Of what use are the austerities and sacrifices to the person who has controlled these four?

1 1. Unity of intellect, mind and the organs, with seed or without seed is called meditation.

12-13. A life in the state of Jagrat (waking) employs his intellect which is situated between the eyebrows, in the direction of objects of sense. Scholars say so.

14-15. When the life (soul) comes to the heart and is enveloped by Tamas (darkness) he experiences neither delusion nor false perception. In fact, he does not know ‘where he is or ‘wherefrom he has come. That state is called Susupti (Slumber). He is not aware of even his wife nearby. He does not perceive the objects of sense organs like a man who has controlled his senses.

16-18. [The Turlya (fourth) state is now described]. The sense organs and the mind are diverted (consciously)

from the objects by means of intellect. The intellect and the ego are diverted by means of Prakfti (nature). The Prakrti is abstracted by means of Cicchakti (the psychic force).

He then stations himself in the pure Self alone and sees only the soul which is consciousness pure and simple, pure and inert, all pervasive and auspicious. Now the soul is in the Turlya (fourth) state undoubtedly.

19-20. Of the lotus called Puryasfaka (the heart) these are the petals [i. e. sound, touch, taste, colour, smell and the three Gunas i. e. Sattva, Rajas and Tamas]. Their equilibrium is maintained by the three Gunas. Prakrti is the pericarp (Kanaka) of the lotus. The Lord Cidrupa (the conscious principle) is stationed in the pericarp. If the life leaves off the Purya${aka and the Prakrti consisting of the three Gunas, it is called Mukti (absolution, salvation).

21. The six ancillary factors assisting Yogic practice are Prai^& yima, Japa, Pratyahara (Diversion of sense organs), Dharana (Retention), Dhyana (meditation) and Sam& dhi (Trance).

22-24. A perfect control of the sense organs brings about the destruction of sins and the favour of gods. A Pranay& ma accompanied by Japa and Dhyana is called Sagarbha and the opposite is called Agarbha.

The excellent Pr& piyama consists of thirtysix matras; the middle one of twentyfour matras; and the last one of twelve matras, Orikara is to be added to all Japas.

25. If the Vacaka (that which signifies) Prana va is understood the Vacya (that which is connoted) Brahman is delighted. The six syllabled Mantra ( Om Namo Vi? nave (obeisance to Visnu) must be constantly repeated, along with Gayatri and the twelve syllabled mantra ‘Om Namo Bhagavate Vasudevaya’.

26. The natural urge of the sense organs is towards the objects. Their diversion from them along with that of the mind is called Pratyahara.

27. A Yogin who thus diverts the sense organs from the objects consciously along with his intellect is said to be in Pratyahara state (state of abstraction).

28-29. The mind must be fixed in Brahman for as much time as is necessary to perform twelve Pranayamas, each of twelve matras. If the Yogin feels sublime bliss in this state and continues in it, it is called Samadhi (Trance).

30-31. While meditating one must not stir at all. The mind is energetically engaged in it. As long as the mind is in its grips the Dharana (retention) must be maintained. The mind is fixed in the object of Dhyana. Jt sees it alone, nothing else.

That is called the (perfect) Dhyana (meditation).

32. When the mind is inert in its grasp of the Dhyeya (the object) it is called the perfect Dhyana by the sages who have thought over Dhyana.

33. The Yogin identifies himself with the Dhyeya and sees it alone everywhere without any second object. This state is called Samadhi.

34. The mind is without any special conception. The objects of the sense organs are not thought of. If it is merged thus completely in Brahman it is called being in Samadhi.

35. If the Yogin’s mind thinking of Brahman is fixed in It and identifies itself with It he is called a person in Samadhij 36. The defects causing obstacles in the practice of Yoga are— the unsteadiness of the mind of the Yogin, false notions, mental dejection and elatedness.

37. In order to steady the mind, the practiser of Yoga shall first think of gross objects. This practice coming Jo be concentrated on the sun (solar plexus) steadies the mind.

38. There is nothing existing in the world except the Paramatman. It is this alone that takes all forms. A person who knows this gets release.

39. Onkara and the Brahman (supreme) shall be meditated upon. The lord shall be meditated upon as stationed in the lotus (heart) without the distinction of Ksetra (body) and Ksetrajfia (soul). The two Mantras Onkara and the sixsyllabled one (Supra Verse 25) must be repeated.

40-43. At the outset the practiser of Yoga must meditate upon Pradhana (Principle of nature) as stationed in the lotus.

Above it are the zones of Tamas, Rajas and Sattva in order.

Over that is the Purusa (appearing) black, red and white (due to the Gunas) called Jiva (the individual soul). Over that is located the mystic lotus with the eight petals of Guna, etc.

Knowledge is the pericarp, the Sastraic knowledge is the filament. Allergy to worldliness is the stem; the Vaisnava cult is its bulb. The Jiva must be then meditated upon as stationed in the pericarp motionless and conjoined to Onkara in the heart. This meditation is an aid to salvation.

44. If a Yogin dies while meditating he is sure to attain Brahman. A Yogin meditating on Hari after placing Him in the lotus of the heart attains devotion.

45. Some Yogins see the Atman through the eye of meditation; others through Samkhya knowledge and others by means of Yoga.

46. Knowledge clarifying the Brahman chops off the fetters of worldly existence. Yoga which is singleminded concentration in Brahman yields salvation undoubtedly.

47. He who is satiated in knowledge and who has conquered the sense organs and the Karanas (limbs) is said to be a liberated soul. The Paramatman is stationed there like one blind (i. e. passively).

48. Asanas (postures), Sthanas (particular places) and Vijayas (objects) cannot be called auxiliaries of Yoga. These superfluous things actually delay the successful conclusion of yogic practice.

49. Even Siiupala attained salvation on account of constant remembrance. Those who practice Yoga see the soul through their own souls.

50. A Yogin who is compassionate towards all living beings, who is averse to those who hinder his progress and who has subjugated the genitals and the belly becomes liberated.

51. If he does not come into contact with the objects of sense organs through them, if he has merged himself completely in Brahman and appears senseless like a log of wood he is a liberated soul.

52. Annihilating everything — all the castes, all women (objects of sense organs) and all sins by means of the fire of meditation the intelligent Yogins attain the highest goal.

53. By churning, fire is manifested. Similarly,. Hari manifests Himself through meditations. The highest Yoga is the identity of Brahman and Atman.

54. There is no salvation through external forms. Through the internal Yama (restraint) etc. it can be made possible. The realization of the Atman through Sankhya, Yoga and Vedanta is called salvation. The bondage is the perception of non soul as soul and the non existent as existent.

CHAPTER TWO HUNDRED AND THIRTYSIX.

Ved& nta and Sdfikhya The Lord said:

1. O Narada, I shall explain the knowledge of the soul in the proper perspective. Please listen. The Advaita (the unbifurcated) itself is called Sankhya and Yoga is the concentration it...

2. Those who are endowed with Advaita Yoga are released from the bondage. The Karmans (results of actions) whether past or beginning to fructify or those yet to come become quelled through knowledge.

3. He who has cut down the tree of worldly existence by the axe of right conception and has taken his plunge in the sacred river of Jflana (knowledge) and Vairagya (non attachment) attains the status of Visnu.

4. Maya is called Tripura inasmuch as the three states of waking, dreaming and slumbering are brought about by Maya. This is included in the nondual Brahman.

5. The great status of Brahman is free from name, form and action After creating the boundless universe, I £ vara entered it Himself.

6. ‘I know this Purusa, who is in the form of Cit (consciousness) and who is beyond darkness. I am He’. This knowledge is conducive to salvation. There is no other means to that.

7. Sravana (listening to noble tenets) Manana (deliberation) and Dhyana (meditation) are the means of knowledge.

Salvation cannot be secured through sacrifices, gifts, austerities, pilgrimages and Vedic recitation.

8. By some, Dhyana is secured by renunciation as by means of worship and sacred rites in the case of others.

Vedic injunctions are twofold: ‘Do the rites’ and ‘renounce the rites in the supreme deity. ’

9. Sacrifices etc. are not for the liberation of those who cherish no desire. They are for the sake of purification of the mind of those who are not liberated. This is what some say.

10. Those who fancy a twofold existence cannot gain salvation in the course of a single life even, due to perfect knowledge. Those who err from Yogic practices or those who do not practise Yoga properly are bom again as brahmins in the families of Yogins.

11. Man is fettered through actions. He is saved from worldly existence through knowledge. One shall resort to the knowledge of the Soul. What is opposed to this is ignorance.

12. When all passions stationed in the heart leave one off, one becomes liberated undoubtedly even as one lives.

13. Since the soul is ail pervasive how can he go? Who is it that goes? \yhere does he go? Since he is unlimited there is no place for him to go. How can there be any movement since he is disembodied?

14. Since he is without a second there is none for him to go to. Since he is knowledge itself how can there be sluggishness? Others’ going or coming or standing is with some one in view.

15. It is like the firmament and hence its movement is like the movement of the firmament i. e. it is stationary. The three states of waking, dreaming and slumbering are fancied through ignorance.

16. The indivisible constituents of the individual soul are the very constituents of the universal soul. That is why each and every individual is attracted to his or her own soul.

17. O Narada, that is why the mind of each and every individual is inclined towards his or her own self.

18-19. It is the soul, not intellect, that passes through the four states of consciousness. It is the soul, not intellect that being omniscient knows past, present and future.

20. If there were no soul in the body of a person he would not feel the thrill of pleasure nor the pang of the pain in the different states of consciousness.

21-22. It is the soul, the witness of ail activities which is truth, intelligence, eternal principle, not distinct from intellect and which is bliss itself.

23-24. By knowing Brahman one knows every thing, just as on knowing a jar of clay one knows all the jars or on knowing gold one knows all that is made of gold.

25-26. Just as in darkness one cannot cognize the rope, similarly through ignorance we cannot perceive the soul. We super-impose a snake on what is in fact a rope, we superimpose the elements, ether, etc. on what is in reality the soul.

27-28. Even the evident reality assumes a different form. The rope becomes a snake; the mother-of-pearls becomes silver. A deer cannot quench its thirst in the mirage; similarly, a man cannot satisfy his desire by indulging in the false pleasures of the senses.

29-30. So long a man has the sense of pleasure, he is called a possessor. But when possession is lost he remains his true self. The individual soul associated with Maya identifies himself with the body but when maya withdraws he realizes his reality as Brahman.

31. Just as a noble person is not effected by the loss of possession, similarly, the withdrawal of Maya does not effect a person who has realized Self.

32. Reality and illusion are both eternal. But Reality is an unassailable truth while illusion is a mirage.

33. Though declared to be unborn he passes through a series of birth and death. Though one, he becomes many in the form of husband, wife, pleasure, universe, etc.

34-35. The three Gunas multiplied by twenty-eight become eighty-four and these contribute to the formation of bodies, male and female and the universe with all its parts, names, forms, and actions from beginningless time to the endless one.

36-37. The existence of forms, names, etc is assumed and not real just as the chariot, etc which exist in the state of dream are not real. Similarly, things or objects which exist in the state of wakefulness do not exist in reality.

38-39. By his association with Maya born of ignorance, Brahma appears to be dual, while by the withdrawal of Maya through knowledge he remains non-dual.

40-41. Thus the non-dual Brahman is as the refulgent sun, Reality, Truth, Existence, Knowledge. It is eternal, complete, inward bliss. As eternal it is unborn, as non-doer it is nectar, as the light of an earthen lamp, it is an inward light.

The realization that the individual soul is identical with the Supreme Soul leads one to release.

CHAPTER TWO HUNDRED AND THIRTYSEVEN.

Essence of the Gitd.

The Lord said:

1. I shall narrate to you the gist of Gita mentioned to Aijuna formerly. A person who practises Yoga with its eight components has mastered Vedantic lore.

2. The realization of Atman is the only great asset, nothing else. The Atman is devoid of physical body. It is also divested of form, colour and of the gross body, mind, eyes and the rest.

3. The Prana is devoid of knowledge. In deep slumber V (the knowledge of the self) is seen. This cannot be the real Atman, since the existing man is in conjunction with misery and worldly bondage.

4. Just like a smokeless blazing fire, just like the lightning in the sky, the Atman shines in the inner heart.

5. The ears, etc, cannot see themselves or the Atman.

But the soul the omniscient, the onlooker of all sees them.

6. The Atman is self luminary. Due to its contact the sin is dissipated and knowledge arises in the individual soul in the manner of the screen that appears to be blazing when a light burns nearby.

7-10. Like the objects reflected in a mirror the soul sees things reflected in itself such as the sense organs, the objects, the great elements, the mind, the intellect, the ego, the unmanifest and the Purusa. By pervading the cluster of sense organs with the mind and by fixing the mind in the ego, O Pandava, the ego in the intellect and the intellect in Prakjti, the Prakrti in the Purusa and the Purusa in Brahman, one realises ‘I am Brahman the great Light and realising this one becomes liberated.

11. The body is a house with nine doorways (the external apertures), three presiding deities (the three Gunas)

and five witnesses ( the five sense organs). The supreme presiding officer is the Ksetrajfia (the soul). He who knows this thoroughly is the excellent poet (Kavi or Krantadar£ in i. e. a seer).

12. Thousands of horse sacrifices, and hundreds of Vajapeya sacrifices do not merit even a sixteenth part of Jfiana yajfia (the sacrifice of knowledge).

CHAPTER TWO HUNDRED AND THIRTYEIGHT.

Essence of the Gitd.

The Lord said:

1. O Partha, the eight components of Yoga are Yama (restraint), Niyama (ritualistic observances), Asana (the Yogic Posture), Pranayama (breath-control), Pratyahara ( abstraction) >

Dhyana (meditation), Dharana (retention) and Samadhi (trance). These are conducive to salvation.

2. Ahimsa (non-violence) is the virtue of refraining from inflicting injury upon living beings by actions, thoughts and speech at all times. It accords happiness.

3. Even an injury inflicted in accordance with Vedic injunctions is also Ahimsa. The eternal virtue is the telling of truth, the telling of the pleasant. One shall not tell even truths which are unpleasant and untruths which may be pleasant.

4. Seizing of another man’s wealth by stealth or by force is called Steya (theft). Not doing it is called Asteya. It is a righteous thing.

5. Abjuring sexual intercourse by actions, thoughts and speech in all states, at all times and everywhere is called Brahmacarya (celibacy).

6. Acceptance of wealth must be avoided carefully Non acceptance of the same willingly even in danger is called Aparigraha.

7. Sauca or purification is of two varieties: the external one by means of earth and water and the internal one by means of good feelings and thoughts. Santosa (contentment) is the sense of satiety over what is casually secured. It gives everlasting happiness.

8. Tapas or austerity is the concentration of mind and the sense organs. It is also the voluntary withering up of the body by holy rites-Krcchra, Candrayana, etc.

9. Learned men call the recital of Vedic passages, Satarudriya, Pranava, etc which purify the soul Svadhyaya.

10. Iivaracintana is the unflinching devotion to Hari by means of eulogy, remembrance and adoration as well as by speeches, thoughts and actions.

1 1. Asana is the posture such as Svastika, Padma and Ardhasana. Prana is the air within the body. Ay& ma is thesuppression of the same.

12. OPandava, the restraint and diversion of the senseorgans that stray into evil objects, is called Praty& h& ra, 13. Dhyana (meditation) is the cohtemplation of the embodied or disembodied Brahman, At the beginning of the practice of Yoga, Hari can be meditated upon in the embodied or disembodied form.

14. The deity ofVayu must be contemplated upon as stationed in the middle of the zone of Agni. The four armed deity (Visnu) must be meditated upon as bearing Sankha, Cakra, Gada and Padma and also as having Kaustubha.

15. I, endowed with Kaustubha and known as Brahman and Vanamalin shall be meditated upon as such. This is called Dharana because the deity is retained in the mind.

16. The state in which one is conscious C I am Brahman’ is called Samadhi. Men get salvation through the knowledge generated by the Vedic statement T am Brahman.

The two words 1 and ‘Brahman’ must be taken to mean the implied sense and the feeling of identity realised.

CHAPTER TWO HUNDRED AND THIRTYNINE.

Brahma said:

1. I shall now tell you of Brahmaglta, the knowledge of which will release you from the bond of activities. The knowledge derived from the aupanisadic text I am Brahma releases one from the tangle (of the senses), 2. The knowledge of aham and Brahma leads to the knowledge of the meaning of aham and Brahma and it leads to the knowledge of the sentence aham Brahmdsmi. The sense of the two word§_: aham and Brahma is twofold:

denotative and indicative. 3. The denotative sense of the sentence aham Brakm& smx is not so clear as the indicative one. The relationship between the two is like that between the body and the soul.

4. The £ ruti declares that denotatively the word aham refers to the personal self while indicatively it refers to the nondual Brahman.

5. Indeclinable, blissful and unmanifested consciousness is denotated by the word Brahma while the personal self manifested in the body is denotated by the word aham.

6. Indicatively the word aham refers to Brahma, while the word Brahma refers to the soul in the body. (The two are identical).

7-10. The word aham refers to the perceptible entity ( Jivdtman ) and the word Brahma refers to the imperceptible {Brahma ). By adopting the Indicatory process ( laksana) the person arrives at the meaning of aharh Brahma which leads him to realize the non-dual supreme Self. The knowledge of the meaning of the Mahavakya aham Brahmdsmi removes ignorance, enlightens the path and effects release.

Lord Hari said:

11-16. From the eternal Brahma was originated the ether, from ether the fire, from fire the earth. The subtle body consisting of seventeen parts came into being; viz the five organs of action, viz. hands, feet, mouth, the generating organ, the organ of evacuation, five organs of intellect, viz. ears, skin, eyes, tongue, organ of smell, and five winds viz Prana, Apana, Samana, Vyana, Udana, and mind of which the nature is doubting and intellect of which the nature is ascertainment. This is the subtle creation. Hiranyagarbha is an individual soul which is ascertainable only by its actions. From the five subtle elements originated the five gross elements: earth, water, fire, wind and ether, from the five gross elements originated the universe.

17. The body consists of feet, hands, etc is known as the gross body. It originates from five elements and functions as the base of all activities.

18. The body consisting of organs of action is called gross but has its basis in the Supreme Self.

19. The individual self pervades the subtle as well as the gross body; as the Srutis declare, the very Brahma has entered the bodies.

20. Like the Sun in the water, the higher self reflected in the intellect is called Jiva (the personal self) which sustains life and functions as the witness of three states, viz, the state of wakefulness, of dream and sound sleep.

21-22. The supreme self is not associated with attributes, is distinct from three states of consciousness, viz, the state of wakefulness, dream and sound sleep. It is not divided in parts, is non-dual, is of eternally pure nature. Seated inside the body and characterized by three states of consciousness, the individual self is no other than the higher self.

63. A person who is ever intent on three states, viz., the state of wakefulness, of dream and of sound sleep can never realize Brahma. I shall now tell you something about those activities which are undertaken for the attainment of fruits and about the three states of consciousness jagrat etc.

24-25. The knowledge of an object through the oigan of senses is called jagrat. The seeker for the knowledge of an object goes in contact with that very object through the medium of senses. The same is repeated in dream (svapna). In sound sleep there is a total withdrawal of senses. The mind and intellect are concentrated in Brahman.

26-31. Serially or non-serially, the individual soul passes through the three states. In the preliminary state of meditation he is aware of the objective world. As soon as the desire for liberation is created in him he withdraws his senses from the outside world which being emanated from the creator himself appears to be distinct as the jar appears distinct from clay.

The universe constituted of the five-fold elements is nothing but an aggregate of five subtle elements which again are nothing but the indivisible Brahma itself.

The earth as the substratum of all stationary and living beings has also a substratum in Brahma. There is no fire without wind, no wind without ether, no ether without Brahma and no Brahma without ether.

32-34. In pure consciousness there is no awareness of the states jagrat, svapna etc. and no sense of separateness.

The personal soul loses its identity and merges into the eternally pure, intelligent, awakened and non-dual Brahma. Then c thou and ‘that’ are dropped and what remains is pure Brahma {indicated by asi).

Just as in Om, the syllables a, u, m, are merged, losing their identity, similarly all appendages that create a feeling of separateness are merged into the Brahman. The expressions Brahmdhamasmiy aham Brahma serve merely to create confusion.

35. The self is the supreme light, supreme consciousness, supreme joy, supreme truth, eternal knowledge, expressed by the word tvam. So declares the Sruti.

36. I am Brahma, pure and simple. I am omniscient.

That one is seen in the orb of the sun, that one I am, eternally.

The lord conveyed this essence of Gita to Arjuna who realized the Self.

CHAPTER TWO HUNDRED AND FORTY.

Lord Hart said:

1. O Rudra, I have narrated to you the Garuda Purana, the essence of all knowledge. It brings joy to the listener and brings about his release.

2. It confers learning, fame, glory, wealth, victory and health. O Rudra, he who reads or hears the Purana becomes omniscient and goes to heaven.

Brahmd said:

3. O Vyasa, I have heard this Purana from the mouth ofVi$nu. It surely bringsv about liberation to the hearer.

Vy& sa said:

Thus Brahma who had heard the Purana from the mouth of Visflu related it to Dak? a, Narada and others including myself.

4. I had gone to Vi$nu-loka with my mind set on Brahman. I heard this Purana and later on, imparted the same to Suta. Now you have heard the same from the mouth of Suta.

5. On hearing the Purana the person attains omniscience satiates his desire, reaps the fruits in the form of realizing the self. This Purana, the essence of all knowledge, Visnu related to Garuda.

Suta said:

6. This Purana contains the essence of all knowledge and confers Dharma, Artha, Kama and Mok§a.

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