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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-40

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दत्तात्रेय उवाच ।
उपसर्गाः प्रवर्तन्ते दृष्टे ह्यात्मनि योगिनः ।
ये तांस्ते संप्रवक्ष्यामि समासेन निबोध मे ॥१॥
1. dattātreya uvāca .
upasargāḥ pravartante dṛṣṭe hyātmani yoginaḥ .
ye tāṃste saṃpravakṣyāmi samāsena nibodha me.
1. dattātreyaḥ uvāca upasargāḥ pravartante dṛṣṭe hi ātmani
yoginaḥ ye tān te sampravakṣyāmi samāsena nibodha me
1. Dattātreya said: Indeed, when the Self (ātman) of a yogin (yogin) is perceived, obstacles arise. I will fully explain those to you concisely; understand them from me.
काम्याः क्रियास्तथा कामान् मानुषानभिवाञ्छति ।
स्त्रियो दानफलं विद्यां मायां कुप्यं धनं दिवम् ॥२॥
2. kāmyāḥ kriyāstathā kāmān mānuṣānabhivāñchati .
striyo dānaphalaṃ vidyāṃ māyāṃ kupyaṃ dhanaṃ divam.
2. kāmyāḥ kriyāḥ tathā kāmān mānuṣān abhivāñchati
striyaḥ dāna-phalam vidyām māyām kupyam dhanam divam
2. One desires ritual actions performed with specific aims, as well as human desires. One yearns for women, the fruits of charitable giving (dāna), knowledge, magical power (māyā), valuable goods, wealth, and heaven.
देवत्वममरेशत्वं रसायनचयाः क्रियाः ।
मरुत्प्रपतनं यज्ञं जलग्न्यावेशनन्तथा ॥३॥
3. devatvamamareśatvaṃ rasāyanacayāḥ kriyāḥ .
marutprapatanaṃ yajñaṃ jalagnyāveśanantathā.
3. devatvam amareśatvam rasāyanacayāḥ kriyāḥ
marutprapatanam yajñam jalāgnyāveśanam tathā
3. devatvam amareśatvam rasāyanacayāḥ kriyāḥ
marutprapatanam yajñam jalāgnyāveśanam tathā
3. Divinity, mastery over the immortals, accumulations of rejuvenating elixirs, various [spiritual] practices, the ability to traverse the air, performing a Vedic ritual (yajña), and the power to enter (or endure) both water and fire.
श्राद्धानां सर्वदानानां फलानि नियमांस्तथा ।
तथोपवासात् पूर्ताच्च देवताभ्यर्च्चनादपि ॥४॥
4. śrāddhānāṃ sarvadānānāṃ phalāni niyamāṃstathā .
tathopavāsāt pūrtācca devatābhyarccanādapi.
4. śrāddhānām sarva-dānānām phalāni niyamān tathā
tathā upavāsāt pūrtāt ca devatābhyarcanāt api
4. They desire the fruits of ancestral rites (śrāddha), of all charitable givings (dāna), and also various observances. Similarly, they seek benefits from fasting, from acts of public utility (pūrta), and from the worship of deities as well.
तेभ्यस्तेभ्यश्च कर्मभ्य उपसृष्टोऽभिवाञ्छति ।
चित्तमित्थं वर्तमानं यत्नाद्योगी निवर्तयेत् ॥५॥
5. tebhyastebhyaśca karmabhya upasṛṣṭo'bhivāñchati .
cittamitthaṃ vartamānaṃ yatnādyogī nivartayet.
5. tebhyaḥ tebhyaḥ ca karmabhyaḥ upasaṛṣṭaḥ abhivāñchati
cittam ittham vartamānam yatnāt yogī nivartayet
5. And influenced by those various actions (karma), one continues to desire (these things). A practitioner of yoga (yogin) should therefore carefully restrain the mind when it is thus engaged.
ब्रह्मसङ्गिमनः कुर्वन्नुपसर्गात् प्रमुच्यते ।
उपसर्गैर्जितैरेभिरुपसर्गास्ततः पुनः ॥६॥
6. brahmasaṅgimanaḥ kurvannupasargāt pramucyate .
upasargairjitairebhirupasargāstataḥ punaḥ.
6. brahmasaṅgimanaḥ kurvan upasargāt pramucyate
upasargaiḥ jitaiḥ ebhiḥ upasargāḥ tataḥ punaḥ
6. By making one's mind attuned to the Absolute (brahman), one is released from obstacles. However, even when these obstacles have been conquered, new obstacles [can arise] again.
योगिनः संप्रवर्तन्ते सात्त्वराजसतामसाः ।
प्रातिभिः श्रावणो दैवो भ्रमावत्तौ तथापरौ ॥७॥
7. yoginaḥ saṃpravartante sāttvarājasatāmasāḥ .
prātibhiḥ śrāvaṇo daivo bhramāvattau tathāparau.
7. yoginaḥ sampravartante sāttvarājasatāmasāḥ
prātibhiḥ śrāvaṇaḥ daivaḥ bhramāvattau tathā aparau
7. Yogis (practitioners of yoga) manifest as Sāttvika, Rājasika, or Tāmasika. (Their obstacles include those manifested) through intuitive insights (prātibha), auditory (perceptions), divine (experiences), and the two (phenomena of) delusion and agitation.
पञ्चैते योगिनां योगविघ्राय कटुकोदयाः ।
वेदार्थाः काव्यशास्त्रार्था विद्याशिल्पान्यशेषतः ॥८॥
8. pañcaite yogināṃ yogavighrāya kaṭukodayāḥ .
vedārthāḥ kāvyaśāstrārthā vidyāśilpānyaśeṣataḥ.
8. pañca ete yoginām yogavighrāya kaṭukodayāḥ
vedārthāḥ kāvyaśāstrārthāḥ vidyāśilpāni aśeṣataḥ
8. These five are for yogis, serving as obstacles to their "yoga" practice, and lead to bitter consequences. The meanings of the Vedas, the meanings of poetic works and sciences, and all arts and crafts completely -
प्रतिभान्ति यदस्येति प्रातिभः स तु योगिनः ।
शब्दार्थानाखिलान् वेत्ति शब्दं गृह्णाति चैव यत् ॥९॥
9. pratibhānti yadasyeti prātibhaḥ sa tu yoginaḥ .
śabdārthānākhilān vetti śabdaṃ gṛhṇāti caiva yat.
9. pratibhānti yat asya iti prātibhaḥ saḥ tu yoginaḥ
śabdārthān akhilān vetti śabdaṃ gṛhṇāti ca eva yat
9. That which clearly manifests for him (the yogi), that intuitive insight (prātibha), indeed belongs to the yogi. (Through it,) he comprehends all meanings of words and also grasps the sound (itself).
योजनानां सहस्रेभ्यः श्रावणः सोऽभिधीयते ।
ममन्ताद्वीक्षते चाष्टौ स यदा देवतोपमः ॥१०॥
10. yojanānāṃ sahasrebhyaḥ śrāvaṇaḥ so'bhidhīyate .
mamantādvīkṣate cāṣṭau sa yadā devatopamaḥ.
10. yojanānām sahasrebhyaḥ śrāvaṇaḥ saḥ abhidhīyate
| mamantāt vīkṣate ca aṣṭau saḥ yadā devatopamaḥ
10. He is called 'the hearer' (śrāvaṇa) because he can hear from thousands of yojanas away. When he becomes god-like (devatopama), he also sees eight (directions or things) from all sides.
उपसर्गन्तमप्याहुर्दैवमुन्मत्तवद् बुधाः ।
भ्राम्यते यन्निरालम्बं मनो दोषेण योगिनः ॥११॥
11. upasargantamapyāhurdaivamunmattavad budhāḥ .
bhrāmyate yannirālambaṃ mano doṣeṇa yoginaḥ.
11. upasargantam api āhuḥ daivam unmattavat budhāḥ
| bhrāmyate yat nirālambam manaḥ doṣeṇa yoginaḥ
11. The wise (budha) also declare fate (daiva), when it manifests as an affliction (upasarga), to be like a madman, because it is the unsupported mind (manas) of a yogi (yogin) that wanders due to a defect.
समस्ताचारविभ्रांशाद् भ्रमः स परिकीर्तितः ।
आवर्त इव तोयस्य ज्ञानावर्तो यदाकुलः ॥१२॥
12. samastācāravibhrāṃśād bhramaḥ sa parikīrtitaḥ .
āvarta iva toyasya jñānāvarto yadākulaḥ.
12. samastācāravibhraṃśāt bhramaḥ saḥ parikīrtitaḥ
| āvartaḥ iva toyasya jñānāvartaḥ yadā ākulaḥ
12. That confusion (bhrama) is declared to arise from a complete deviation from all proper conduct (ācāra). It is like a whirlpool of water, an eddy of knowledge (jñānāvarta) that becomes agitated.
नाशयेच्चित्तमावर्त उपसर्गः स उच्यते ।
एतैर्नाशितयोगास्तु सकला देवयोनयः ॥१३॥
13. nāśayeccittamāvarta upasargaḥ sa ucyate .
etairnāśitayogāstu sakalā devayonayaḥ.
13. nāśayet cittam āvartaḥ upasargaḥ saḥ ucyate
| etaiḥ nāśitayogāḥ tu sakalāḥ devayonayaḥ
13. A mental whirlpool (āvarta) would destroy the mind (citta); that is called an obstacle (upasarga). Indeed, all beings of divine origin (devayonaya) have their yoga (yoga) destroyed by these (obstacles).
उपसर्गैर्महाघोरैरावर्तन्ते पुनः पुनः ।
प्रावृत्य कम्बलं शुक्लं योगी तस्मान्मनोमयम् ॥१४॥
14. upasargairmahāghorairāvartante punaḥ punaḥ .
prāvṛtya kambalaṃ śuklaṃ yogī tasmānmanomayam.
14. upasargaiḥ mahāghoraiḥ āvartante punaḥ punaḥ
prāvṛtya kambalam śuklam yogī tasmāt manomayam
14. Extremely terrible afflictions repeatedly draw beings back into the cycle (of existence). Therefore, a yogi covers his mental (essence) with a white blanket.
चिन्तयेत् परमं ब्रह्म कृत्वा तत्प्रवणं मनः ।
योगयुक्तः सदा योगी लघ्वाहारो जितेन्द्रियः ॥१५॥
15. cintayet paramaṃ brahma kṛtvā tatpravaṇaṃ manaḥ .
yogayuktaḥ sadā yogī laghvāhāro jitendriyaḥ.
15. cintayet paramam brahma kṛtvā tatpravaṇam manaḥ
yogayuktaḥ sadā yogī laghvāhāraḥ jitendriyaḥ
15. One should contemplate the supreme (brahman), making the mind (manas) completely devoted to it. A yogi (yogī) should always be engaged in (yoga), eating lightly, and have controlled senses.
सूक्ष्मास्तु धारणाः सप्त भूराद्या मूर्घ्नि धारयेत् ।
धरित्रीं धारयेद्योगी तत् सौक्ष्म्यं प्रतिपद्यते ॥१६॥
16. sūkṣmāstu dhāraṇāḥ sapta bhūrādyā mūrghni dhārayet .
dharitrīṃ dhārayedyogī tat saukṣmyaṃ pratipadyate.
16. sūkṣmāḥ tu dhāraṇāḥ sapta bhūrādyāḥ mūrdhani dhārayet
dharitrīm dhārayet yogī tat saukṣmyam pratipadyate
16. Indeed, one should fix the seven subtle concentrations (dhāraṇā), beginning with the earth (bhū), on the crown of the head. The yogi (yogī) who concentrates on the earth (dharitrī) attains its subtlety.
आत्मानं मन्यते चोर्वों तद्गन्धञ्च जहाति सः ।
यथैवाप्सु रसं सूक्ष्मं तद्वद्रूपञ्च तेजसि ॥१७॥
17. ātmānaṃ manyate corvoṃ tadgandhañca jahāti saḥ .
yathaivāpsu rasaṃ sūkṣmaṃ tadvadrūpañca tejasi.
17. ātmānam manyate ca urvyām tat gandham ca jahāti saḥ
yathā eva apsu rasam sūkṣmam tadvat rūpam ca tejasi
17. He considers the self (ātman) to be the earth, and thereby abandons its characteristic smell. Just as the subtle taste is inherent in water, similarly, form is inherent in fire (tejas).
स्पर्शं वायो तथा तद्वद्विभ्रतस्तस्य धारणाम् ।
व्योम्रः सूक्ष्मां प्रवृत्तिञ्च शब्दं तद्वज्जहाति सः ॥१८॥
18. sparśaṃ vāyo tathā tadvadvibhratastasya dhāraṇām .
vyomraḥ sūkṣmāṃ pravṛttiñca śabdaṃ tadvajjahāti saḥ.
18. sparśam vāyoḥ tathā tadvat bibhrataḥ tasya dhāraṇām
vyomraḥ sūkṣmām pravṛttim ca śabdam tadvat jahāti saḥ
18. He abandons the touch, which is a property of the air (vāyu), and similarly, the perception (dhāraṇā) of that (air). In the same way, he forsakes the subtle activity of space and its sound.
मनसा सर्वभूतानां मनस्याविशते यदा ।
मानसीं धारणां बिभ्रन्मनः सूक्ष्मञ्च जायते ॥१९॥
19. manasā sarvabhūtānāṃ manasyāviśate yadā .
mānasīṃ dhāraṇāṃ bibhranmanaḥ sūkṣmañca jāyate.
19. manasā sarvabhūtānām manasi āviśate yadā
mānasīm dhāraṇām bibhrat manaḥ sūkṣmam ca jāyate
19. When (the yogi) enters the (universal) mind (manas) through the collective mind (manas) of all beings, then, by holding this mental perception (dhāraṇā), his own mind (manas) becomes subtle.
तद्वद् बुद्धिमशेषाणां सत्त्वानामेत्य योगवित् ।
परित्यजति सम्प्राप्य बुद्धिसौक्ष्म्यमनुत्तमम् ॥२०॥
20. tadvad buddhimaśeṣāṇāṃ sattvānāmetya yogavit .
parityajati samprāpya buddhisaukṣmyamanuttamam.
20. tadvat buddhim aśeṣāṇām sattvānām etya yogavit
parityajati samprāpya buddhisaukṣmyam anuttamam
20. Similarly, the knower of yoga (yogavit) who, having approached the intellect (buddhi) of all beings, abandons it after attaining unsurpassed subtlety of intellect (buddhi).
परित्यजति सूक्ष्माणि सप्त त्वेतानि योगवित् ।
सम्यग्विज्ञाय योऽलर्क तस्यावृत्तिर्न विद्यते ॥२१॥
21. parityajati sūkṣmāṇi sapta tvetāni yogavit .
samyagvijñāya yo'larka tasyāvṛttirna vidyate.
21. parityajati sūkṣmāṇi sapta tu etāni yogavit samyak
vijñāya yaḥ alarka tasya āvṛttiḥ na vidyate
21. O Alarka, the knower of yoga (yogavit) who, having thoroughly understood these seven subtle elements, abandons them - for him there is no return (āvṛtti) (saṃsāra).
एतासां धारणानान्तु सप्तानां सौक्ष्म्यमात्मवान् ।
दृष्ट्वा दृष्ट्वा ततः सिद्धिं त्यक्त्वा त्यक्त्वा परां व्रजेत् ॥२२॥
22. etāsāṃ dhāraṇānāntu saptānāṃ saukṣmyamātmavān .
dṛṣṭvā dṛṣṭvā tataḥ siddhiṃ tyaktvā tyaktvā parāṃ vrajet.
22. etāsām dhāraṇānām tu saptānām saukṣmyam ātmavān dṛṣṭvā
dṛṣṭvā tataḥ siddhim tyaktvā tyaktvā parām vrajet
22. A self-controlled individual, by repeatedly discerning the subtle nature of these seven concepts, achieves accomplishment (siddhi) and, by repeatedly renouncing (attachments), reaches the supreme (state).
यस्मिन् यस्मिंश्च कुरुते भूते रागं महीपते ।
तस्मिंस्तस्मिन् समासक्तिं संप्राप्य स विनश्यति ॥२३॥
23. yasmin yasmiṃśca kurute bhūte rāgaṃ mahīpate .
tasmiṃstasmin samāsaktiṃ saṃprāpya sa vinaśyati.
23. yasmin yasmin ca kurute bhūte rāgam mahīpate
tasmin tasmin samāsaktim samprāpya sa vinaśyati
23. O king, in whatever being a person develops attachment, by attaining intense attachment to that very (being), he perishes.
तस्माद्विदित्वा सूक्ष्माणि संसक्तानि परस्परम् ।
परित्यजति यो देही स परं प्राप्नुयात् पदम् ॥२४॥
24. tasmādviditvā sūkṣmāṇi saṃsaktāni parasparam .
parityajati yo dehī sa paraṃ prāpnuyāt padam.
24. tasmāt viditvā sūkṣmāṇi saṃsaktāni parasparam
parityajati yaḥ dehī sa param prāpnuyāt padam
24. Therefore, whoever, having understood the subtle entities that are mutually interconnected, abandons them, that embodied being (dehī) attains the supreme state.
एतान्येव तु सन्धाय सप्त सूक्ष्माणि पार्थिव ।
भूतादीनां विरागोऽत्र सद्भावज्ञस्य मुक्तये ॥२५॥
25. etānyeva tu sandhāya sapta sūkṣmāṇi pārthiva .
bhūtādīnāṃ virāgo'tra sadbhāvajñasya muktaye.
25. etāni eva tu sandhāya sapta sūkṣmāṇi pārthiva
bhūta ādīnām virāgaḥ atra sadbhāvajñasya muktaye
25. O prince, by understanding these very seven subtle entities related to the primordial elements and others, dispassion towards them here leads to the liberation (mokṣa) of one who comprehends their true nature.
गन्धादिषु समासक्तिं सम्प्राप्य स विनश्यति ।
पुनरावर्तते भूप स ब्रह्मापरमानुषम् ॥२६॥
26. gandhādiṣu samāsaktiṃ samprāpya sa vinaśyati .
punarāvartate bhūpa sa brahmāparamānuṣam.
26. gandhādiṣu samāsaktiṃ samprāpya saḥ vinaśyati
punar āvartate bhūpa saḥ brahmāparamānuṣam
26. O king, upon developing intense attachment to fragrances and other sense objects, that person perishes. He then returns, descending from the state of Brahmā (the creator god) to a sub-human existence.
सप्तैता धारणा योगी समतीत्य यदिच्छति ।
तस्मिंस्तस्मिंल्लयं सूक्ष्मे भूते याति नरेश्वर ॥२७॥
27. saptaitā dhāraṇā yogī samatītya yadicchati .
tasmiṃstasmiṃllayaṃ sūkṣme bhūte yāti nareśvara.
27. sapta etāḥ dhāraṇāḥ yogī samatītya yat icchati
tasmin tasmin layam sūkṣme bhūte yāti nara-īśvara
27. O lord of men (nara-īśvara), having completely transcended these seven forms of concentration (dhāraṇā), the yogi attains absorption (laya) in whichever subtle element he desires.
देवानामसुराणां वा गन्धर्वोरगरक्षसाम् ।
देहेषु लयमायाति सङ्गं नाप्रोति च क्वचित् ॥२८॥
28. devānāmasurāṇāṃ vā gandharvoragarakṣasām .
deheṣu layamāyāti saṅgaṃ nāproti ca kvacit.
28. devānām asurāṇām vā gandharvoragaraksasām
deheṣu layam āyāti saṅgam na āpnoti ca kvacit
28. He attains absorption (laya) into the bodies of gods, asuras, gandharvas, uragas (serpents), or rakṣasas; yet, he never develops attachment (saṅga) anywhere.
अणिमा लघिमा चैव महिमा प्राप्तिरेव च ।
प्राकाम्यं च तथेशित्वं वशित्वञ्च तथापरम् ॥२९॥
29. aṇimā laghimā caiva mahimā prāptireva ca .
prākāmyaṃ ca tatheśitvaṃ vaśitvañca tathāparam.
29. aṇimā laghimā ca eva mahimā prāptiḥ eva ca
prākāmyam ca tathā īśitvam vaśitvam ca tathā aparam
29. These are aṇimā (the power of becoming minute), laghimā (the power of lightness), and indeed mahimā (the power of greatness), and also prāpti (the power of attainment). Likewise, prākāmya (the power of irresistible will), īśitva (the power of supremacy), and vaśitva (the power of subjugation), and another (siddhi).
यत्रकामावसायित्वं गुणानेतांस्तथैश्वरान् ।
प्राप्नोत्यष्टौ नरव्याघ्र परं निर्वाणसूचकान् ॥३०॥
30. yatrakāmāvasāyitvaṃ guṇānetāṃstathaiśvarān .
prāpnotyaṣṭau naravyāghra paraṃ nirvāṇasūcakān.
30. yatra-kāmāvasāyitvam guṇān etān tathā aiśvarān
prāpnoti aṣṭau naravyāghra param nirvāṇa-sūcakān
30. O tiger among men (naravyāghra), one obtains these eight divine (aiśvara) qualities, which supremely indicate liberation (nirvāṇa), [one of which is] the power to fulfill all desires (yatra-kāmāvasāyitvam).
सूक्ष्मात् सूक्ष्मतमोऽणीयान् शीघ्रत्वं लघिमा गुणः ।
महिमाशेषपूज्यत्वात् प्राप्तिर्नाप्राप्यमस्य यत् ॥३१॥
31. sūkṣmāt sūkṣmatamo'ṇīyān śīghratvaṃ laghimā guṇaḥ .
mahimāśeṣapūjyatvāt prāptirnāprāpyamasya yat.
31. sūkṣmāt sūkṣmatamaḥ aṇīyān śīghratvam laghimā guṇaḥ
mahimā aśeṣa-pūjyatvāt prāptiḥ na aprāpyam asya yat
31. He possesses the qualities of being subtler than the subtle (sūkṣmatamaḥ aṇīyān) and swiftness, which is lightness (laghimā). His greatness (mahimā) comes from being universally revered (aśeṣa-pūjyatvāt), and through attainment (prāpti), nothing remains unattainable (aprāpyam) for him.
प्राकाम्यमस्य व्यापित्वादीशित्वञ्चेश्वरो यतः ।
वखित्वाद्वशिमा नाम योगिनः सप्तमो गुणः ॥३२॥
32. prākāmyamasya vyāpitvādīśitvañceśvaro yataḥ .
vakhitvādvaśimā nāma yoginaḥ saptamo guṇaḥ.
32. prākāmyam asya vyāpitvāt īśitvam ca īśvaraḥ
yataḥ vaśitvāt vaśimā nāma yoginaḥ saptamaḥ guṇaḥ
32. His unrestricted will (prākāmya) [arises] from his pervasiveness (vyāpitva), and his lordship (īśitva) [is due to the fact] that he is the controller (īśvara). The quality named "vaśimā", which stems from mastery (vaśitva), is the seventh attribute of the practitioner of yoga (yogin).
यत्रेच्छास्थानमप्युक्तं यत्रकामावसायिता ।
ऐश्वर्यकारणैरेभिर्योगिनः प्रोक्तमष्टधा ॥३३॥
33. yatrecchāsthānamapyuktaṃ yatrakāmāvasāyitā .
aiśvaryakāraṇairebhiryoginaḥ proktamaṣṭadhā.
33. yatra-icchā-sthānam api uktam yatra-kāma-avasāyitā
aiśvarya-kāraṇaiḥ ebhiḥ yoginaḥ proktam aṣṭadhā
33. The ability to be wherever one wishes (yatra-icchā-sthānam) is also spoken of as the power to fulfill desires at will (yatra-kāmāvasāyitā). Thus, by these causes of divine power (aiśvarya), [these qualities] are declared in eight ways for the practitioner of yoga (yogin).
मुक्तिसंसूचकं भूप परं निर्वाणमात्मनः ।
ततो न जायते नैव वर्धते न विनश्यति ॥३४॥
34. muktisaṃsūcakaṃ bhūpa paraṃ nirvāṇamātmanaḥ .
tato na jāyate naiva vardhate na vinaśyati.
34. mukti-saṃsūcakam bhūpa param nirvāṇam ātmanaḥ
tataḥ na jāyate na eva vardhate na vinaśyati
34. O king, that supreme liberation (mokṣa) which indicates the ultimate cessation (nirvāṇa) of the self (ātman) - after attaining that, it is neither born, nor does it grow, nor does it perish.
नापि क्षयमवाप्रोति परिणामं न गच्छति ।
छेदं क्लेदं तथा दाहं शोषं भूरादितो न च ॥३५॥
35. nāpi kṣayamavāproti pariṇāmaṃ na gacchati .
chedaṃ kledaṃ tathā dāhaṃ śoṣaṃ bhūrādito na ca.
35. na api kṣayam avāproti pariṇāmam na gacchati
chedam kledam tathā dāham śoṣam bhū-ādi-taḥ na ca
35. Nor does it undergo decay, nor does it transform. It does not experience cutting, moistening, burning, or drying, nor (does it suffer these) from earth and other elements.
भूतवर्गादवाप्नोति शब्दाद्यैः ह्रियते न च ।
न चास्य सन्ति शब्दाद्यास्तद्भोक्ता तैर्न युज्यते ॥३६॥
36. bhūtavargādavāpnoti śabdādyaiḥ hriyate na ca .
na cāsya santi śabdādyāstadbhoktā tairna yujyate.
36. bhūta-vargāt avāproti śabdādyaiḥ hriyate na ca na
ca asya santi śabdādyāḥ tat bhoktā taiḥ na yujyate
36. It does not obtain (these afflictions) from the categories of elements, nor is it carried away by sound and other sense objects. Furthermore, it does not possess sound and other sense objects, and as their enjoyer, it is not bound by them.
यथाहि कनकं खण्डमपद्रव्यवदग्निना ।
दग्धदोषं द्वितीयेन खण्डेनैक्यं व्रजेन्नृप ॥३७॥
37. yathāhi kanakaṃ khaṇḍamapadravyavadagninā .
dagdhadoṣaṃ dvitīyena khaṇḍenaikyaṃ vrajennṛpa.
37. yathā hi kanakam khaṇḍam apadravyavat agninā
dagdha-doṣam dvitīyena khaṇḍena aikyam vrajet nṛpa
37. Just as a piece of gold, which possesses impurities, has its flaws burnt away by fire, O king, that (purified gold) attains oneness with another (pure) piece.
न विशेषमवाप्रोति तद्वद्योगाग्निना यतिः ।
निर्दग्धदोषस्तेनैक्यं प्रयाति ब्रह्मणा सह ॥३८॥
38. na viśeṣamavāproti tadvadyogāgninā yatiḥ .
nirdagdhadoṣastenaikyaṃ prayāti brahmaṇā saha.
38. na viśeṣam avāproti tadvat yogāgninā yatiḥ
nirdagdhadoṣaḥ tena aikyam prayāti brahmaṇā saha
38. A yogi (yatin) whose impurities have been completely consumed by the fire of yoga (yoga) similarly does not attain any separate distinction; rather, by this means, he achieves oneness with Brahman (brahman).
यथाग्निरग्नौ संक्षिप्तः समानत्वमनुव्रजेत् ।
तदाख्यस्तन्मयो भूतो न गृह्येत विशेषतः ॥३९॥
39. yathāgniragnau saṃkṣiptaḥ samānatvamanuvrajet .
tadākhyastanmayo bhūto na gṛhyeta viśeṣataḥ.
39. yathā agniḥ agnau saṃkṣiptaḥ samānatvam anuvrajet
tadākhyaḥ tanmayaḥ bhūtaḥ na gṛhyeta viśeṣataḥ
39. Just as fire, when cast into another fire, attains sameness and, having become entirely composed of that and called by that name, is no longer perceived as distinct.
परेण ब्रह्मणा तद्वत् प्राप्यैक्यं दग्धकिल्विषः ।
योगी याति पृथग्भावं न कदाचिन्महीपते ॥४०॥
40. pareṇa brahmaṇā tadvat prāpyaikyaṃ dagdhakilviṣaḥ .
yogī yāti pṛthagbhāvaṃ na kadācinmahīpate.
40. pareṇa brahmaṇā tadvat prāpya aikyam dagdhakilviṣaḥ
yogī yāti pṛthagbhāvam na kadācit mahīpate
40. O King, similarly, a yogi (yogi) whose impurities have been consumed, having attained oneness with the Supreme Brahman (brahman), never again experiences separateness.
यथा जलं जलेनैक्यं निक्षिप्तमुपगच्छति ।
तथात्मा साम्यमभ्येति योगिनः परमात्मनि ॥४१॥
41. yathā jalaṃ jalenaikyaṃ nikṣiptamupagacchati .
tathātmā sāmyamabhyeti yoginaḥ paramātmani.
41. yathā jalam jalena aikyam nikṣiptam upagacchati
tathā ātmā sāmyam abhyeti yoginaḥ paramātmani
41. Just as water, when poured into water, achieves oneness, similarly, the individual self (ātman) of the yogi (yogi) attains sameness with the Supreme Self (paramātman).

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 (current chapter) Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134