Previous Verse
Next Verse

Shloka 24

Mokṣa-dharma Yoga-Upadeśa: Equanimity, Sense-Restraint, and Vision of the Ātman (आत्मदर्शन-योगोपदेशः)

यदा हि युक्तमात्मानं सम्यक्‌ पश्यति देहभूृत्‌ । न तस्येहेश्वरः कश्चित्‌ त्रैलोक्यस्यापि यः प्रभु:,देहधारी जीव जब योगके द्वारा आत्माका यथार्थ-रूपसे दर्शन कर लेता है, उस समय उसके ऊपर त्रिभुवनके अधीश्वरका भी आधिपत्य नहीं रहता

yadā hi yuktam ātmānaṃ samyak paśyati deha-bhṛt | na tasyeheśvaraḥ kaścit trailokyasyāpi yaḥ prabhuḥ ||

When an embodied being, through disciplined Yoga, truly beholds the Self in its correct reality, then here in this world no lord holds sway over him—not even the sovereign who rules the three worlds.

यदाwhen
यदा:
Adhikarana
TypeIndeclinable
Rootयदा
हिindeed/for
हि:
TypeIndeclinable
Rootहि
युक्तम्yoked/collected (in yoga), disciplined
युक्तम्:
Karma
TypeAdjective
Rootयुक्त
FormMasculine, Accusative, Singular
आत्मानम्the self
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
FormMasculine, Accusative, Singular
सम्यक्properly, correctly
सम्यक्:
TypeIndeclinable
Rootसम्यक्
पश्यतिsees
पश्यति:
TypeVerb
Root√पश् (दृश्-अर्थे)
FormPresent, Third, Singular, Parasmaipada
देहभृत्the embodied one (body-bearer)
देहभृत्:
Karta
TypeNoun
Rootदेह-भृत्
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
तस्यof him/for him
तस्य:
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
इहhere (in this world/state)
इह:
Adhikarana
TypeIndeclinable
Rootइह
ईश्वरःlord, ruler
ईश्वरः:
Karta
TypeNoun
Rootईश्वर
FormMasculine, Nominative, Singular
कश्चित्anyone, any (at all)
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
त्रैलोक्यस्यof the three worlds
त्रैलोक्यस्य:
TypeNoun
Rootत्रैलोक्य
FormNeuter, Genitive, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
प्रभुःmaster, sovereign
प्रभुः:
Karta
TypeNoun
Rootप्रभु
FormMasculine, Nominative, Singular

ब्राह्मण उवाच

ब्राह्मण (speaker)
आत्मन् (Self)
ईश्वर/प्रभु (lord/sovereign)
त्रैलोक्य (three worlds)

Educational Q&A

True realization of the Self through Yoga grants inner sovereignty: the realized person is no longer subject to external domination, even by cosmic powers, because bondage is rooted in ignorance rather than in outer authority.

A Brahmin speaker delivers an instruction on liberation, emphasizing that when an embodied being directly perceives the Self, worldly and even celestial lordship loses its hold; the passage functions as a didactic reflection within the Ashvamedhika Parva.