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Shloka 54

Brahma-vidyā through Yoga: Restraint, Pranava Japa, and Samādhi leading to Mokṣa

Devanagari script

साङ्ख्यज्ञानेन योगेन वेदान्तश्रवणेन च / प्रत्यक्षतात्मनो या हि सा मुक्तिरभिधीयते / अनात्मन्यात्मरूपत्वमसतः सत्स्वरूपता

Transliteration

sāṅkhyajñānena yogena vedāntaśravaṇena ca / pratyakṣatātmano yā hi sā muktirabhidhīyate / anātmanyātmarūpatvamasataḥ satsvarūpatā

Translation

سانکھیہ کے امتیازی گیان، یوگ اور ویدانت کے شروَن سے آتما کا جو براہِ راست ساکشاتکار ہوتا ہے، وہی مکتی کہلاتی ہے۔ اناتما پر آتماپن کا آروپ مٹ جانا اور اسَت کو سَت سمجھنے کا وہم ختم ہونا ہی موکش ہے۔

Word by Word
साङ्ख्यज्ञानेनby Sāṅkhya knowledge
साङ्ख्यज्ञानेन:
Karana (Instrument/करण)
TypeNoun
Rootसाङ्ख्य + ज्ञान (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया (3rd/तृतीया), एकवचन — ‘by Sāṅkhya-knowledge’
योगेनby yoga
योगेन:
Karana (Instrument/करण)
TypeNoun
Rootयोग (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (3rd/तृतीया), एकवचन
वेदान्तश्रवणेनby hearing Vedānta
वेदान्तश्रवणेन:
Karana (Instrument/करण)
TypeNoun
Rootवेदान्त + श्रवण (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया (3rd/तृतीया), एकवचन — ‘by hearing of Vedānta’
चand
च:
Sambandha (Connector/सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
प्रत्यक्षताdirect realization
प्रत्यक्षता:
Karta (Subject/कर्ता)
TypeNoun
Rootप्रत्यक्षता (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — ‘direct realization/manifestness’
आत्मनःof the Self
आत्मनः:
Sambandha (Genitive relation/सम्बन्ध)
TypeNoun
Rootआत्मन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन — ‘of the Self’
याwhich
या:
Karta (Subject/कर्ता)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — relative pronoun ‘which’
हिindeed
हि:
Sambandha (Discourse particle/सम्बन्ध)
TypeIndeclinable
Rootहि (अव्यय)
Formनिपात (emphatic particle)
साthat
सा:
Karta (Subject/कर्ता)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — ‘that’
मुक्तिःliberation
मुक्तिः:
Karta (Subject/कर्ता)
TypeNoun
Rootमुक्ति (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन
अभिधीयतेis called
अभिधीयते:
Kriya (Verb/क्रिया)
TypeVerb
Rootअभि + धा (धातु)
Formलट् (Present), प्रथमपुरुष (3rd person), एकवचन; कर्मणि प्रयोग (Passive voice) — ‘is called/ is stated’
अनात्मनिin the non-self
अनात्मनि:
Adhikarana (Locus/अधिकरण)
TypeNoun
Rootअनात्मन् (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन — ‘in the non-self’
आत्मरूपत्वम्taking the non-self as Self
आत्मरूपत्वम्:
Karta (Subject/कर्ता)
TypeNoun
Rootआत्मन् + रूपत्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — ‘the state of being the form of Self’
असतःof the unreal
असतः:
Sambandha (Genitive relation/सम्बन्ध)
TypeNoun
Rootअसत् (प्रातिपदिक)
Formनपुंसकलिङ्ग, षष्ठी (6th/षष्ठी), एकवचन — ‘of the unreal’
सत्स्वरूपता(and) making it appear as real
सत्स्वरूपता:
Karta (Subject/कर्ता)
TypeNoun
Rootसत् + स्वरूपता (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन — ‘true nature as real’
Speaker

Lord Vishnu (teaching Garuda/Vinata-putra)

Philosophical Teaching

Concept: Moksha is aparoksha-atma-sakshatkara; it is the removal of adhyasa—mistaking non-Self as Self and unreal as Real.

Vedantic Theme: Adhyasa-nivritti; sat-asat-viveka; liberation as knowledge (jnana) rather than production of a new state.

Application: Practice viveka (Self/non-Self discrimination), listen to Vedanta with reflection, and apply meditative assimilation; notice and drop identifications with body-mind roles.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.235.53 (Brahman-Atman unity; inner disciplines); Garuda Purana 1.236.2 (bondage destroyed by bodha; karma-kshaya); Garuda Purana 1.236.3 (sad-vichara; jnana-vairagya)

Characters & Entities
S
Sāṅkhya
Y
Yoga
V
Vedānta
Ā
Ātman
A
Anātman

FAQs

This verse defines moksha as direct realization of the Self, achieved through discriminative knowledge (Sāṅkhya), yogic discipline, and Vedāntic listening—showing liberation as inner awakening rather than a mere post-death outcome.

It frames the soul’s release as knowledge-based: when confusion between Self and non-Self ends, bondage ends. The journey culminates not in a place, but in clear recognition of the Ātman as immediately known.

Study authentic Vedānta, practice meditation and self-discipline, and cultivate daily discrimination between the changing body-mind and the witnessing Self—reducing fear, attachment, and ethical confusion.

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