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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 ||

यदा हि युक्तमात्मानं सम्यक् पश्यति देहभृत् । न तस्येहेश्वरः कश्चित् त्रैलोक्यस्यापि यः प्रभुः ॥

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.