Discussion on Moksha ||49||

1O ocean of mercy! I have heard that this world of creatures is born out of ignorance. Now, I wish to hear the infallible method of Final Release.
2O God, O deity of deities, O lover of refugees in this insignificant world filled with the filth of sorrows!
3There are creatures staying in many bodies, being born and dying. There is no end to this process.
4They are always suffering, none of them is happy. O lord of Moksha tell me how one is released.
5Hear, O bird, I shall tell you what you ask about. Simply by hearing the same, you will get release from the world of mortals.
6-7There is God, transcendental self, indivisible Siva, all-knowing, all-doing, lord of all, pure, without a second, self-luminous, without beginning, without end, unchangeable the highest of the high, attribute-less and of the nature of existence, consciousness and bliss.
8The creatures are his parts and parcels. Like sparks of fire being struck by the beginning less knowledge; they separate into different bodies, through beginning less actions.
9They are controlled by virtues and which in the form of bliss and sorrow. Their bodies have different castes, age and enjoyment born of their different actions.
10Then again in every birth, O bird, they obtain subtle bodies and after attaining Moksha they acquire indestructible frame.
11The departed souls enter into insentient objects, worms, birds, animals, men, deities but after release do not enter into any object or anybody at all.
12Passing through four types of bodies in order of their Karman and leaving are body after the other a thousand limes, taking birth in human form and acquiring knowledge due to good acts one obtains release.
13In the eighty-four lacs of bodies of creatures one does not acquire true knowledge anywhere unless one is born as man.
14Here, after thousands of crores of births a creature obtains human form only sometime due to the aggregate of virtue.
15Having obtained a rare human form he should endeavor for Moksha. H he does not endeavor for it, there can be no greater sinner in the world.
16Born in the most beautiful human form he incurs the sin of slaying a brahmin if he neglects his self.
17Without human body it is not possible to obtain the supreme goal. One should be, therefore, very cautious to guard wealth in the form of his body and perform good actions.
18One should always protect self which is the receptacle of virtue. One should always try to look after the body at any cost.
19If a live, he may reap the result of his good actions. He may get a village, a field, a house or a wealth. But he may not get human body again.
20A wise man finds out means to preserve his body. Even a leper does not wish to discard it.
21Body is useful for Dhanna, Dharma for knowledge, knowledge for meditation and meditation for immediate release.
22If a person cannot protect himself from evil then who else will do the same?
23If he cannot treat the disease here itself how shall he cure himself hereafter, at a place where there is no medicine?
24Old age is like a tigress. Age runs away like water from a leaking pot. The disease kills like an enemy. Hence, one should practice virtue alone.
25So far as sorrow does not come, calamities do not approach, organs do not defunct, one should practice virtue.
26So far as this body remains intact, he should practice virtue. One is a perfect fool who digs a well. only when the house is on fire.
27Time fleets while man is ignorant due to the pressure of work he is engrossed. People do not realize what is harmful or what is wholesome for them. They are deaf to their own interest.
28Even after seeing the distressed, the dead, the fallen and the aggrieved people do not ever fear having drunk the wine of infatuation.
29Wealth is evanescent like a dream, youth is fading like a flower, age h fickle like a lightning. Knowing this who can entertain fortitude?
30A life of hundred years is too little. Half of that goes in sleep or idleness. Whatever little is left is wasted due to childhood, disease, old age and sorrows.
31Alas! Is not that man dead who is idle at a place of action, sleeps at a place of awakening and is confident at a place of fear.
32When the soul comes and stays in the body like the foam of water, when the company of the beloved is but temporary, how can a person stay fearless.
33He who does not know reality calls as useful what is useless, as permanent what is impermanent and as meaningful what is meaningless.
34Being infatuated by divine illusion he falters even seeing, misunderstands even hearing and misses sense even reading.
35Even when the crocodiles in the form of death, disease, old age are drowning this world in the ocean of time, he does not realize the Truth.
36He does not observe that Time is running out at every moment, just as a pot of unbaked clay is not seen as broken inside water.
37It may be possible to wrap the wind, rend the ether, knot the waves but it is not possible to maintain perpetuity of the age.
38Since even this wide earth is burnt, even the lofty Meru is shattered, even the deep water of the ocean is dried, what can be said about the insignificant body?
39I have a son, wife, wealth and relations. Thus, while the goat of man thinks, the power of time takes him away by force.
40This has been done, this is to be done, this other is half done. Thus, thinking one is taken by Yama.
41One shall do to-day what is to be done tomorrow, before noon what is to be done afternoon-but whether done or not done. Death does not wait whether a person has completed the task or left it incomplete.
42Death-fire is there. Old age has shown him the way. Fierce diseases are his accompanying soldiers. The man attacked sees no protection.
43Split with the needle of greed, soaked in. the oil of passions, cooked in the fire of angel and envy, man is eaten up by death.
44Death takes away even children, young people, old men and those in womb-such is this world.
45Not to speak of wife, mother, father, son and other relatives, the soul leaves even his own body and goes to the abode of Yama.
46This world has sorrow as the root. Whosoever possesses the same is sorrowful. Whosoever leaves it is happy.
47So leave in a moment this world which is the source of all sorrows, abode of all calamities and shelter for all sins.
48Man can get rid of fetters of iron and wood but not the fetters in the form of his son and wife.
49So far as a being makes relations dear to heart, the cones of sorrow are being pegged in his heart.
50Eternally this world is destroyed by the thieves in the form of organs staying in the body who feed on the objects of pleasure and take away all wealth by deception.
51Just as the fish tempted by flesh does not see the ironcone, so also a creature, tempted by enjoyment does not anticipate Yama’s torture.
52The people going on the wrong path do not distinguish between good and evil. These men deserve hell, 0 bird, who are engaged only in filling up their bellies.
53Sleep, fear, sex and food are equal for all creatures. fie who possesses knowledge is a man and he who is without knowledge is an animal.
54Foolish people are troubled by natural call in the morning, by hunger and thirst at midday and by sex and sleep at night.
55People love their bodies, wealth, wives, etc. Alas! being infatuated by ignorance they are born, and they die.
56Therefore, one· should· always shun company. If it is not possible, one should associate with the great.
57Association with the good and discrimination are two clear eyes. Whosoever lacks them. is a blind man who can go astray from the right path.
58Men are busy with their own affairs devolved on them by their ancestral profession or by their particular stage in life. They do not know about true religion. Being deceitful they perish.
59Why should many preachers practising vows, but with their vision blinded by ignorance laboriously move here and there.
60-61Men engaged in ritual practices are satisfied with very little; being misguided they conduct sacrifices accompanied by mantras and oblations. Some fools infatuated by my illusion wish for Moksha by torturing their bodies by fasts, taking cores but once in a day.
62Can the ignorant fools get release by torturing their body? Can a serpent die simply by beating the hole wherein it dwells.
63The imposters who guise themselves with matted hair and deerskins and pretend to be pious move about deceiving people.
64For him who takes delight in the pleasures of the world and pretends that he knows Brahman, both Karman and Brahman are far distant.
65Alike at home and in forest, naked and shameless, the donkeys move here and there. Do they become unattached?
66If men achieve release by anointing mud and ash will they be released?
67Jackal, mouse and dear live in the forest and consume grass, leaves and water. Are they also ascetics?
68From their birth to their death, frogs and fish stay in the river such as Ganga. Do they become Yogins?
69Doves, Silaharas and Catakas do not drink water from the earth. Are they Vratins?
70People are content with their routine work. But that does not help them to reach the goal. It is the knowledge of truth or reality that effects release.
71O lord of birds, ignorant fools, fallen in the dark well of six Darsanas and bound by the noose of attachment, fail to realize the truth in the form of Parabrahman.
72Floating on the surface of the ocean in the form of Veda-sastra and caught by the waves of six Mgrahas the bad logicians suffer miserably.
73A person well versed in the Vedas, Agamas and Puranas but ignorant of Reality is not distinct from a magician whose utterances resemble the caw-caw sound of a crow.
74Those who are worried about the sources · and objects of knowledge take. recourse to Sastras which they study day and night, but they are miles away from the-goal of Ultimate Truth.
75Literary compositions arc decorated by the figures of speckly, syntactical arrangement of words and by variety of meters. The fools who are worried cannot derive any solace from them.
76Reality is something else and people suffer due to something else. The meaning of the scriptures is something else and people define something else.
77A few proud people without traditional knowledge misinterpret the Vedas which they do not rightly understand.
78They study the Vedas and discuss. But they do not realize the Ultimate Reality just as a spoon does not know the taste of food.
79The head carries the flowers, the nose knows the scent. The people study the Vedas. But very few persons understand the same.
80Not knowing the Reality of the self, a fool is infatuated by the sastras. When the goat stands in the shed, the shepherd seeks for it in the well in vain.
81The knowledge of the Sastras is not competent to destroy the infatuation accruing from worldly affairs. The wick of a lamp cannot remove darkness which light alone can do.
82For the ignorant person the study of sastras is useless as a mirror is useless for the blind. But for the wise the same works as the means· of true knowledge.
83Sastras arc the source of knowledge which one desires to attain. But that is not an easy affair. One may not achieve knowledge even in one thousand divine years.
84Scriptures arc many, age is short. Obstacles come in battalion. One should pick up truth from falsehood as a goose picks up milk from water.
85Having studied the Vedas and realized their essence the wise man should leave all the sastras just as one desiring corn leaves the husk.
86Just as one satiated with nectar has no use of food, no one who is in search of Reality has anything to do with the Mstras.
87One cannot obtain release by reading the Vedas or the Sastras. Release comes from experience, not otherwise, O son of Vinata.
88A particular stage (Asrama) in life is not conducive to release; nor any system of philosophy, nor any ritual nor the combined.
89The word of Guru alone can grant release. All knowledge is in vain. Among thousands of scriptures the word of Guru alone is vivifying.
90The knowledge of the non-dual entity derived from the word of Guru can etc., etc., release. The practice of the ritual or the study of the crores of scriptures is quite in vain.
91Knowledge is twofold: One arising from the study of scriptures, the other arising from discrimination. Sabda-Brahma is known from the scriptures and Parabrahma is known from discrimination.
92Some seek for the knowledge of nondual brahman (i.e. Brahman without Maya) and some for that of the Dual (brahman with Maya). But they do not realize reality devoid of Dvaita and Advaita.
93Two words mine (mama) and not mine (Na Mama) signify bondage and release. By mine the person is bound and by not mine he is released.
94That is the right action which does not put one into bondage. That is the right knowledge which brings him release. All oilier action is but a labour and all other knowledge is but an artisanship.
95So far as actions thrive, so far as desire subsists, so far as organs are active, there can be little talk of realizing the Self.
96So far as one takes pride in body, so far as affection for worldly objects is there, so far there is persistence in efforts, so far as desire to do is there.
97So far as mind is not steady, so far as one does not meditate on scriptures, so far as Guru’s blessing is not there, there can be little talk of realizing the Self.
98Penance, vow, pilgrimage, muttering of mantras sacrifice, worship, talk of the Vedas and Sastras are meaningful only when one knows Reality.
99Therefore, by all efforts and in all conditions, focus your attention on atman, O bird, if you desire release.
100Tortured by the threefold suffering one should take shelter in the shade of the tree of Moksha which has blossoms of dharma and knowledge and fruits of heaven and release.
101Therefore, one should derive knowledge of Reality from one’s preceptor. Thus, one is easily released from the bondage of one’s actions.
102Now, hear, I shall tell you the last step by which one can attain the final goal.
103When the hour of great departure arrives he should without fear cut off all attachments with the weapon of detachment.
104The calm man should leave the houses start on pilgrimage and bathe in the holy waters. Then having prepared a seat as prescribed he should sit upon it with detachment.
105With a pure mind he should meditate upon the pure, three-syllabled Om signifying brahman. Without forgetting the Brahma-Bija one should conquer the breath and control.
106He should control the organs from the objects of senses with intellect as his companion. The mind drawn away by the actions should be possessed for the good by the intellect.
107“I am brahman the supreme shelter, I am brahman the highest stage,” having thus concluded he should concentrate his personal self on the universal self.
108Pronouncing Om the one-syllabled brahman and remembering me whosoever leaves his body obtains the highest state.
109Where the hypocrites devoid of knowledge and self-control do not reach, the wise obtain that state.
110The wise who are without ego and infatuation who have left attachment and vices, who contemplate on soul, whose desires have turned back, who are free from ease the effects of joy and sorrow, attain that imperishable state.
111He obtains release who bathes in. the holy tirtha of mind whose pond is knowledge, water is truth, and which is devoid of filth of attachment and envy.
112Whosoever meditates on. me· with full devotion without attachment for any worldly object, who has imbibed complete awareness and whose mind is all pleasure.
113With a desire to die whosoever leaves his house and stays in a holy place where he breathes his last, can obtain release.
114Ayodhya, Mathura, Maya, Kasi, Kanci, Avantika Puri and Dvaravati, these seven places of pilgrimage can grant release.
115Thus I have told you, O Garuda, about the ways of release. Preaching the same with knowledge and control, one may obtain release.
116Those who have realized self can get release. Those who resort to the ritual can go to heaven. Those who commit sins go to hell. Others rotate on the wheel of birth and death.
117Thus, having received the answer of his queries from the mouth of the lord, Garuda was delighted, and he bowed to the lord of the world.
118“My doubts have been cleared, 0 lord, by your words”- so saying he took leave of Vishnu and went to the hermitage of Kasyapa.
119One may assume body sooner or later after death. There is no inconsistency in tins approach.
120Garuda repeated what he had heard from the lord. Marica was also delighted on hearing the words of Lord Vishnu.
121O Brahmanas, I have removed your doubts and told you the most wonderful Purana known as Garuda.
122-123Garuda got it from Vishnu. Bhrigu got it from Garuda, Vasistha from Bhrigu, Vamadeva from Vasishtha Parasara from Vamadeva, Vyasa from Parasara and I from Vyasa, Thus I have told you the secret of lord Vishnu.
124A man who hears the same or narrates the same is blessed with pleasure here as well as hereafter.
125Whatsoever sorrows having been told about them who go to the city of Yama, whosoever hears about them gets release.
126After hearing about the results of actions described here, men may become averse to pleasures. The account is, therefore, meaningful for the listener.
127O ye that have controlled your organs, praise the lord from whom this voice has come out like a stream of nectar, by drinking (or hearing) even a drop or a handful of syllables of which a man may attain union with Paramatman.
128The sages were fully satisfied having drunk the Vaishnava nectar of words coming out of the mouth of Sita, replete with the essence of scriptures.
129They praised the Seta who knew the essence of the Sastras.
130Thus having heard through the mouth of Sita the words of lord Vishnu allaying the doubts of Garuda the sage Saunaka was fully satisfied.
131The sages honoured Suta with liberal praise saying, “O Suta you deserve a very high praise.” Then they bade him farewell, the sacrifice being over.
132This holy Garuda Purana destroys sins committed by the listeners. This should be heard therefore.
133Having heard the Purana, gifts of bed, etc., should be given in charity or else it would not be fruitful.
134First of all, this Purana should be worshipped, then the reciter with the fee in cash, clothes, ornaments and cows.
135To obtain merit the reciter should be honoured devoutly with gifts of gold, com, earth and other things.
136The man who hears it or narrates it gets rid of fierce tortures in hell and shaking off his sins aside enters heaven where he enjoys the company of celestial nymphs.