Knowledge as the Cause of Liberation

Verse 1 (devibhagavatam.7.34.1)

श्री देव्युवाच । क्व यूयं मन्दभाग्या वै क्वेदं रूपं महाद्भुतम् । तथापि भक्तवात्सल्यादीदृशं दर्शितं मया

śrī devyuvāca | kva yūyaṁ mandabhāgyā vai kvedaṁ rūpaṁ mahādbhutam | tathāpi bhaktavātsalyādīdṛśaṁ darśitaṁ mayā

The Devi said: Where do you, of such modest fortune, stand — and where does this utterly astonishing form stand? Yet still, out of my tenderness for my devotees, I have shown you a form such as this.

Verse 2 (devibhagavatam.7.34.2)

न वेदाध्ययनैर्योगैर्न दानैस्तपसेज्यया । रूपं द्रष्टुमिदं शक्यं केवलं मत्कृपां विना

na vedādhyayanairyogairna dānaistapasejyayā | rūpaṁ draṣṭumidaṁ śakyaṁ kevalaṁ matkṛpāṁ vinā

Not through study of the Vedas, not through yoga, gifts, austerity, or sacrifice can this form ever be seen — it is possible only through my grace, and by nothing else at all.

Verse 3 (devibhagavatam.7.34.3)

प्रकृतं शृणु राजेन्द्र परमात्मात्र जीवताम् । उपाधियोगात्सम्प्राप्तः कर्तृत्वादिकमप्युत

prakṛtaṁ śṛṇu rājendra paramātmātra jīvatām | upādhiyogātsamprāptaḥ kartṛtvādikamapyuta

Now hear, O King of kings, the matter at hand: it is the Supreme Self itself which, through union with limiting adjuncts, comes to acquire the agency and the rest that belong to living souls.

Verse 4 (devibhagavatam.7.34.4)

क्रियाः करोति विविधा धर्माधर्मैकहेतवः । नाना योनीस्ततः प्राप्य सुखदुःखैश्च युज्यते

kriyāḥ karoti vividhā dharmādharmaikahetavaḥ | nānā yonīstataḥ prāpya sukhaduḥkhaiśca yujyate

It performs various actions, which become the very cause of merit and demerit alike; through these it obtains birth in one womb after another, and comes to be bound up with pleasure and pain.

Verse 5 (devibhagavatam.7.34.5)

पुनस्तत्संस्कृतिवशान्नानाकर्मरतः सदा । नानादेहान्समाप्नोति सुखदुःखैश्च युज्यते

punastatsaṁskṛtivaśānnānākarmarataḥ sadā | nānādehānsamāpnoti sukhaduḥkhaiśca yujyate

Then, driven by those same accumulated impressions, forever occupied with one action or another, it obtains one body after another, and remains, again and again, bound up with pleasure and pain.

Verse 6 (devibhagavatam.7.34.6)

घटीयन्त्रवदेतस्य न विरामः कदापि हि । अज्ञानमेव मूलं स्यात्ततः कामः क्रियास्ततः

ghaṭīyantravadetasya na virāmaḥ kadāpi hi | ajñānameva mūlaṁ syāttataḥ kāmaḥ kriyāstataḥ

Like a water-wheel turning endlessly, this cycle never comes to a stop. Its root cause is ignorance alone; from that arises desire, and from desire, action.

Verse 7 (devibhagavatam.7.34.7)

तस्मादज्ञाननाशाय यतेत नियतं नरः । एतद्धि जन्मसाफल्यं यदज्ञानस्य नाशनम्

tasmādajñānanāśāya yateta niyataṁ naraḥ | etaddhi janmasāphalyaṁ yadajñānasya nāśanam

Therefore a person must strive constantly for the destruction of ignorance; for the destruction of ignorance alone is what makes this human birth truly worthwhile.

Verse 8 (devibhagavatam.7.34.8)

पुरुषार्थसमाप्तिश्च जीवन्मुक्तदशापि च । अज्ञाननाशने शक्ता विद्यैव तु पटीयसी

puruṣārthasamāptiśca jīvanmuktadaśāpi ca | ajñānanāśane śaktā vidyaiva tu paṭīyasī

The fulfillment of all human striving, and the very state of liberation while yet alive, come only from this. It is knowledge alone, and nothing else, that is capable — and most powerfully capable — of destroying ignorance.

Verse 9 (devibhagavatam.7.34.9)

न कर्म तज्जं नोपास्तिर्विरोधाभावतो गिरे । प्रत्युताशाज्ञाननाशे कर्मणा नैव भाव्यताम्

na karma tajjaṁ nopāstirvirodhābhāvato gire | pratyutāśājñānanāśe karmaṇā naiva bhāvyatām

Neither action, O Mountain, nor worship born of action, can ever destroy ignorance, for neither one is actually opposed to it; on the contrary, one should never hope for the destruction of ignorance through action at all.

Verse 10 (devibhagavatam.7.34.10)

अनर्थदानि कर्माणि पुनः पुनरुशन्ति हि । ततो रागस्ततो दोषस्ततोऽनर्थो महान्भवेत्

anarthadāni karmāṇi punaḥ punaruśanti hi | tato rāgastato doṣastato'nartho mahānbhavet

Actions, in fact, yield nothing but harm again and again; from them arises attachment, from attachment arises fault, and from fault arises great calamity.

Verse 11 (devibhagavatam.7.34.11)

तस्मात्सर्वप्रयत्नेन ज्ञानं सम्पादयेन्नरः । कुर्वन्नेवेह कर्माणीत्यतः कर्माप्यवश्यकम्

tasmātsarvaprayatnena jñānaṁ sampādayennaraḥ | kurvanneveha karmāṇītyataḥ karmāpyavaśyakam

Therefore one must strive with one's whole effort to attain knowledge, even while continuing to perform action; and for this reason, action too remains a necessity.

Verse 12 (devibhagavatam.7.34.12)

ज्ञानादेव हि कैवल्यमतः स्यात्तत्समुच्चयः । सहायतां व्रजेत्कर्म ज्ञानस्य हितकारि च

jñānādeva hi kaivalyamataḥ syāttatsamuccayaḥ | sahāyatāṁ vrajetkarma jñānasya hitakāri ca

Since liberation comes from knowledge alone, knowledge and action should be joined together; action, acting as a support, becomes helpful to the attainment of knowledge.

Verse 13 (devibhagavatam.7.34.13)

इति केचिद्वदन्त्यत्र तद्विरोधान्न सम्भवेत् । ज्ञानाधृद्ग्रन्थिभेदः स्याद्धृद्ग्रन्थौ कर्मसम्भवः

iti kecidvadantyatra tadvirodhānna sambhavet | jñānādhṛdgranthibhedaḥ syāddhṛdgranthau karmasambhavaḥ

So say some; but this cannot actually be so, since a contradiction arises here — knowledge severs the knot of the heart, whereas action is only possible as long as that knot of the heart remains intact.

Verse 14 (devibhagavatam.7.34.14)

यौगपद्यं न सम्भाव्यं विरोधात्तु ततस्तयोः । तमः प्रकाशयोर्यद्वद्यौगपद्यं न सम्भवि

yaugapadyaṁ na sambhāvyaṁ virodhāttu tatastayoḥ | tamaḥ prakāśayoryadvadyaugapadyaṁ na sambhavi

The two of them, therefore, cannot possibly occur together, on account of this very contradiction — just as darkness and light cannot both be present at the same time.

Verse 15 (devibhagavatam.7.34.15)

तस्मात् सर्वाणि कर्माणि वैदिकानि महामते । चित्तशुद्।ह्ध्यन्तमेव स्युस्तानि कुर्यात्प्रयत्नतः

tasmāt sarvāṇi karmāṇi vaidikāni mahāmate | cittaśud|hdhyantameva syustāni kuryātprayatnataḥ

Therefore, O wise one, all Vedic rites are of value only up to the point of purifying the mind; that far, they should be performed with diligence.

Verse 16 (devibhagavatam.7.34.16)

शमो दमस्तितिक्षा च वैराग्यं सत्त्वसम्भवः । तावत्पर्यन्तमेव स्युः कर्माणि न ततः परम्

śamo damastitikṣā ca vairāgyaṁ sattvasambhavaḥ | tāvatparyantameva syuḥ karmāṇi na tataḥ param

Only until tranquility, self-control, endurance, dispassion, and the flowering of sattva have been attained do actions remain necessary — beyond that point, they are not.

Verse 17 (devibhagavatam.7.34.17)

तदन्ते चैव संन्यस्य संश्रयेद् गुरुमात्मवान् । श्रोत्रियं ब्रह्मनिष्ठं च भक्त्या निर्व्याजया पुनः

tadante caiva saṁnyasya saṁśrayed gurumātmavān | śrotriyaṁ brahmaniṣṭhaṁ ca bhaktyā nirvyājayā punaḥ

After that, the self-possessed seeker should renounce all such actions and take refuge, with sincere and unfeigned devotion, in a teacher who is both learned in scripture and established in Brahman.

Verse 18 (devibhagavatam.7.34.18)

वेदान्तश्रवणं कुर्यान्नित्यमेवमतन्द्रितः । तत्त्वमस्यादिवाक्यस्य नित्यमर्थं विचारयेत्

vedāntaśravaṇaṁ kuryānnityamevamatandritaḥ | tattvamasyādivākyasya nityamarthaṁ vicārayet

One should, without any slackening, constantly listen to the teachings of Vedanta, and constantly reflect on the meaning of great sayings such as 'That thou art'.

Verse 19 (devibhagavatam.7.34.19)

तत्त्वमस्यादि वाक्यं तु जीवब्रह्मैक्यबोधकम् । ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते

tattvamasyādi vākyaṁ tu jīvabrahmaikyabodhakam | aikye jñāte nirbhayastu madrūpo hi prajāyate

The great saying 'That thou art' and others like it reveal the identity of the individual soul and Brahman; once that identity is truly known, one becomes fearless and comes to be, in fact, none other than myself.

Verse 20 (devibhagavatam.7.34.20)

पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः । तत्पदस्य च वाक्यार्थो गिरेऽहं परिकीर्तितः

padārthāvagatiḥ pūrvaṁ vākyārthāvagatistataḥ | tatpadasya ca vākyārtho gire'haṁ parikīrtitaḥ

First comes the understanding of the individual words, and then the understanding of the sentence as a whole. And the meaning of that word 'That', O Mountain, is declared to be none other than myself.

Verse 21 (devibhagavatam.7.34.21)

त्वं पदस्य च वाच्यार्थो जीव एव न संशयः । उभयोरैक्यमसिना पदेन प्रोच्यते बुधैः

tvaṁ padasya ca vācyārtho jīva eva na saṁśayaḥ | ubhayoraikyamasinā padena procyate budhaiḥ

The direct meaning of the word 'Thou' is, without any doubt, the individual soul itself; and the identity of both is expressed, the wise say, by the word 'art' that joins them.

Verse 22 (devibhagavatam.7.34.22)

वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह । लक्षणातः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः

vācyārthayorviruddhatvādaikyaṁ naiva ghaṭeta ha | lakṣaṇātaḥ prakartavyā tattvamoḥ śrutisaṁsthayoḥ

Since the direct meanings of these two words stand in mutual contradiction, their identity cannot actually be established that way; therefore, both 'That' and 'Thou', as they stand in the scripture, must be understood through implied, secondary meaning.

Verse 23 (devibhagavatam.7.34.23)

चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः । तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत्

cinmātraṁ tu tayorlakṣyaṁ tayoraikyasya sambhavaḥ | tayoraikyaṁ tathā jñātvā svābhedenādvayo bhavet

The implied meaning of both words alike is pure consciousness itself, and only there does their identity become possible. Knowing their identity in this way, through the sheer absence of any difference in oneself, one becomes non-dual.

Verse 24 (devibhagavatam.7.34.24)

देवदत्तः स एवायमितिवल्लक्षणा स्मृता । स्थूलादि देहरहितो ब्रह्म सम्पद्यते नरः

devadattaḥ sa evāyamitivallakṣaṇā smṛtā | sthūlādi deharahito brahma sampadyate naraḥ

As in the statement 'this is that same Devadatta' the implied sense is understood, so it is understood here as well. Freed from the gross body and the rest, one comes to attain Brahman itself.

Verse 25 (devibhagavatam.7.34.25)

पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः । भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम्

pañcīkṛtamahābhūtasambhūtaḥ sthūladehakaḥ | bhogālayo jarāvyādhisaṁyutaḥ sarvakarmaṇām

This gross body, born of the five compounded elements, the very seat of all experience, subject to old age and illness, the receptacle of every kind of action —

Verse 26 (devibhagavatam.7.34.26)

मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः । सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर

mithyābhūto'yamābhāti sphuṭaṁ māyāmayatvataḥ | so'yaṁ sthūla upādhiḥ syādātmano me nageśvara

being wholly compounded of Maya, appears real though it is, in truth, unreal. This, O Lord of Mountains, is the gross adjunct that limits my own Self.

Verse 27 (devibhagavatam.7.34.27)

ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् । मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः

jñānakarmendriyayutaṁ prāṇapañcakasaṁyutam | manobuddhiyutaṁ caitatsūkṣmaṁ tatkavayo viduḥ

Furnished with the organs of knowledge and of action, joined with the fivefold vital breath, joined with mind and intellect — this, the wise know, is called the subtle body.

Verse 28 (devibhagavatam.7.34.28)

अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः । द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः

apañcīkṛtabhūtotthaṁ sūkṣmadeho'yamātmanaḥ | dvitīyo'yamupādhiḥ syātsukhāderavabodhakaḥ

This subtle body of the Self arises from the elements before their compounding; it is the second limiting adjunct, and it is what makes the experience of pleasure and the rest possible.

Verse 29 (devibhagavatam.7.34.29)

अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः । देहोऽयमात्मनो भाति कारणात्मा नगेश्वर

anādyanirvācyamidamajñānaṁ tu tṛtīyakaḥ | deho'yamātmano bhāti kāraṇātmā nageśvara

That beginningless and indescribable ignorance is the third — the causal body — which, O Lord of Mountains, appears as though it were a body belonging to the Self.

Verse 30 (devibhagavatam.7.34.30)

उपाधिविलये जाते केवलात्मावशिष्यते । देहत्रये पञ्चकोशा अन्तःस्थाः सन्ति सर्वदा

upādhivilaye jāte kevalātmāvaśiṣyate | dehatraye pañcakośā antaḥsthāḥ santi sarvadā

When these adjuncts dissolve away, the Self alone remains. Within these three bodies, the five sheaths are always present, contained within them.

Verse 31 (devibhagavatam.7.34.31)

पञ्चकोशपरित्यागे ब्रह्मपुच्छं हि लभ्यते । नेतिनेतीत्यादिवाक्यैर्मम रूपं यदुच्यते

pañcakośaparityāge brahmapucchaṁ hi labhyate | netinetītyādivākyairmama rūpaṁ yaducyate

When all five sheaths are set aside, what is reached is that very 'tail' of Brahman spoken of in the Upanishads — this is my own true form, of which the scriptures speak through such words as 'not this, not this'.

Verse 32 (devibhagavatam.7.34.32)

न जायते म्रियते तत्कदाचिन्नायं भूत्वा न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे

na jāyate mriyate tatkadācinnāyaṁ bhūtvā na babhūva kaścit | ajo nityaḥ śāśvato'yaṁ purāṇo na hanyate hanyamāne śarīre

It is never born, nor does it ever die; nor, having come to be, does it ever cease to be. Unborn, eternal, everlasting, and primeval, it is not slain when the body is slain.

Verse 33 (devibhagavatam.7.34.33)

हतं चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते

hataṁ cenmanyate hantuṁ hataścenmanyate hatam | ubhau tau na vijānīto nāyaṁ hanti na hanyate

If one thinks of it as the slayer, or thinks of it as the slain, neither of the two has understood the truth — it neither slays, nor is it ever slain.

Verse 34 (devibhagavatam.7.34.34)

अणोरणीयान्महतो महीयानात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमस्य

aṇoraṇīyānmahato mahīyānātmāsya jantornihito guhāyām | tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamasya

Smaller than the smallest, greater than the greatest, this Self is seated in the heart-cave of every creature. The one free of desire, free of sorrow, beholds its glory through the grace of the Creator.

Verse 35 (devibhagavatam.7.34.35)

आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च

ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva tu | buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva ca

Know the Self to be the rider of the chariot, and the body to be the chariot itself; know the intellect to be the charioteer, and the mind to be the reins.

Verse 36 (devibhagavatam.7.34.36)

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः

indriyāṇi hayānāhurviṣayāṁsteṣu gocarān | ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣiṇaḥ

The senses, they say, are the horses, and their objects are the paths on which they run; the Self, joined with the senses and the mind, is called the enjoyer — so say the wise.

Verse 37 (devibhagavatam.7.34.37)

यस्त्वविद्वान्भवति चामनस्कश्च सदाशुचिः । न तत्पदमवाप्नोति संसारं चाधिगच्छति

yastvavidvānbhavati cāmanaskaśca sadāśuciḥ | na tatpadamavāpnoti saṁsāraṁ cādhigacchati

One who is unwise, whose mind is unrestrained, ever impure, does not reach that highest state, but comes instead to this cycle of rebirth.

Verse 38 (devibhagavatam.7.34.38)

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते

yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate

But one who is wise, whose mind is restrained, ever pure, reaches that highest state, from which one is never born again.

Verse 39 (devibhagavatam.7.34.39)

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम्

vijñānasārathiryastu manaḥ pragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti madīyaṁ yatparaṁ padam

The person whose charioteer is discernment, and whose reins are the mind well held, reaches the very end of the road — that supreme state of mine.

Verse 40 (devibhagavatam.7.34.40)

इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना । भावयेन्मामात्मरूपां निदिध्यासनतोऽपि च

itthaṁ śrutyā ca matyā ca niścityātmānamātmanā | bhāvayenmāmātmarūpāṁ nididhyāsanato'pi ca

Thus, through hearing and reflection, having ascertained the Self by the Self alone, one should meditate upon me, through sustained contemplation, as one's own true nature.

Verse 41 (devibhagavatam.7.34.41)

योगवृत्तेः पुरा स्वस्मिन्भावयेदक्षरत्रयम् । देवीप्रणवसंज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः

yogavṛtteḥ purā svasminbhāvayedakṣaratrayam | devīpraṇavasaṁjñasya dhyānārthaṁ mantravācyayoḥ

Before entering the state of yogic absorption, one should meditate within oneself upon the three syllables that constitute the mantra called the Devi-Pranava, for the sake of that meditation.

Verse 42 (devibhagavatam.7.34.42)

हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः । ईकारः कारणात्मासौ ह्रीङ्कारोऽहं तुरीयकम्

hakāraḥ sthūladehaḥ syādrakāraḥ sūkṣmadehakaḥ | īkāraḥ kāraṇātmāsau hrīṅkāro'haṁ turīyakam

The syllable Ha is the gross body, Ra is the subtle body, the vowel I is the causal body, and the complete syllable Hrim is myself, the fourth state beyond them all.

Verse 43 (devibhagavatam.7.34.43)

एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् । समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः

evaṁ samaṣṭidehe'pi jñātvā bījatrayaṁ kramāt | samaṣṭivyaṣṭyorekatvaṁ bhāvayenmatimānnaraḥ

In the same way, having likewise recognized these three seed-syllables in the cosmic body as well, the wise person should meditate on the identity of the cosmic and the individual.

Verse 44 (devibhagavatam.7.34.44)

समाधिकालात्पूर्वं तु भावयित्वैवमादृतः । ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम्

samādhikālātpūrvaṁ tu bhāvayitvaivamādṛtaḥ | tato dhyāyennilīnākṣo devīṁ māṁ jagadīśvarīm

Having thus meditated with reverence, before the time of deep absorption, one should then close one's eyes and meditate upon me, the Devi, Sovereign of the universe.

Verse 45 (devibhagavatam.7.34.45)

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ । निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः

prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau | nivṛttaviṣayākāṅkṣo vītadoṣo vimatsaraḥ

Having equalized the Prana and Apana breaths that move within the nostrils, free of craving for sense-objects, free of fault, free of envy —

Verse 46 (devibhagavatam.7.34.46)

भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले । हकारं विश्वमात्मानं रकारे प्रविलापयेत्

bhaktyā nirvyājayā yukto guhāyāṁ niḥsvane sthale | hakāraṁ viśvamātmānaṁ rakāre pravilāpayet

joined with sincere, unfeigned devotion, in a cave or in some silent place, one should dissolve the 'Ha' — the self called Vishva — into the 'Ra'.

Verse 47 (devibhagavatam.7.34.47)

रकारं तैजसं देवमीकारे प्रविलापयेत् । ईकारं प्राज्ञमात्मानं ह्रीङ्कारे प्रविलापयेत्

rakāraṁ taijasaṁ devamīkāre pravilāpayet | īkāraṁ prājñamātmānaṁ hrīṅkāre pravilāpayet

Then one should dissolve the 'Ra' — the divine self called Taijasa — into the vowel 'I'; and one should dissolve the 'I' — the self called Prajna — into the complete syllable Hrim.

Verse 48 (devibhagavatam.7.34.48)

वाच्यवाचकताहीनं द्वैतभावविवर्जितम् । अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे

vācyavācakatāhīnaṁ dvaitabhāvavivarjitam | akhaṇḍaṁ saccidānandaṁ bhāvayettacchikhāntare

In the point that crowns that syllable, one should meditate upon the undivided being-consciousness-bliss, free of any distinction of the named and the naming word, free of every trace of duality.

Verse 49 (devibhagavatam.7.34.49)

इति ध्यानेन मां राजन् साक्षात्कृत्य नरोत्तमः । मद्रूप एव भवति द्वयोरप्येकता यतः

iti dhyānena māṁ rājan sākṣātkṛtya narottamaḥ | madrūpa eva bhavati dvayorapyekatā yataḥ

Through this meditation, O King, the finest of men comes to realize me directly and becomes, in fact, none other than myself — for then the two become one.

Verse 50 (devibhagavatam.7.34.50)

योगयुक्त्यानया दृष्ट्वा मामात्मानं परात्परम् । अज्ञानस्य सकार्यस्य तत्क्षणे नाशको भवेत्

yogayuktyānayā dṛṣṭvā māmātmānaṁ parātparam | ajñānasya sakāryasya tatkṣaṇe nāśako bhavet

Having, through this method of yoga, beheld me — the transcendent Self — one becomes, in that very instant, the destroyer of ignorance together with all its effects.