Devi Bhagavata Purana — Skandha 7 — Chapter 34

DB 7 34.1

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

śrīdevīvirāḍrūpadarśanasahitaṃ devakṛtatatstavavarṇanam śrī devyuvāca kva yūyaṃ mandabhāgyā vai kvedaṃ rūpaṃ mahādbhutam | tathāpi bhaktavātsalyādīdṛśaṃ darśitaṃ mayā

The account of the praise made by the gods together with the vision of the Śrī Devī's cosmic (virāṭ) form. The blessed Goddess said: Where are you, of scant fortune, and where is this greatly wondrous form? Yet out of affection for my devotees such a thing has been shown by me.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.2

न वेदाध्ययनैर्योगैर्न दानैस्तपसेज्यया । रूपं द्रष्टुमिदं शक्यं केवलं मत्कृपां विना

na vedādhyayanairyogairna dānaistapasejyayā | rūpaṃ draṣṭumidaṃ śakyaṃ kevalaṃ matkṛpāṃ vinā

Not by studies of the Veda, not by yogas, not by gifts, by austerity or by sacrifice is it possible to see this form — only without my grace it cannot be (seen).

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.3

प्रकृतं शृणु राजेन्द्र परमात्मात्र जीवताम् । उपाधियोगात्सम्प्राप्तः कर्तृत्वादिकमप्युत

prakṛtaṃ śṛṇu rājendra paramātmātra jīvatām | upādhiyogātsamprāptaḥ kartṛtvādikamapyuta

Hear the matter at hand, O best of kings: the supreme Self here, among living beings, through its connection with limiting adjuncts, has come to possess agency and the rest.

AI translation rendered from the Sanskrit, not a published edition

DB 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 are the sole cause of merit and demerit; then, obtaining various wombs, it is joined with pleasures and pains.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.5

पुनस्तत्संस्कृतिवशान्नानाकर्मरतः सदा । नानादेहान्समाप्नोति सुखदुःखैश्च युज्यते

punastatsaṃskṛtivaśānnānākarmarataḥ sadā | nānādehānsamāpnoti sukhaduḥkhaiśca yujyate

Again, by force of the impressions of that, always attached to manifold actions, it obtains manifold bodies and is joined with pleasures and pains.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.6

घटीयन्त्रवदेतस्य न विरामः कदापि हि । अज्ञानमेव मूलं स्यात्ततः कामः क्रियास्ततः

ghaṭīyantravadetasya na virāmaḥ kadāpi hi | ajñānameva mūlaṃ syāttataḥ kāmaḥ kriyāstataḥ

Like a water-wheel, there is never any stopping of this for it; ignorance alone is the root, from that desire, from that actions.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.7

तस्मादज्ञाननाशाय यतेत नियतं नरः । एतद्धि जन्मसाफल्यं यदज्ञानस्य नाशनम्

tasmādajñānanāśāya yateta niyataṃ naraḥ | etaddhi janmasāphalyaṃ yadajñānasya nāśanam

Therefore a man should constantly strive for the destruction of ignorance; this indeed is the fruitfulness of birth, namely the destruction of ignorance.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.8

अज्ञाननाशने शक्ता विद्यैव तु पटीयसी

ajñānanāśane śaktā vidyaiva tu paṭīyasī

Knowledge alone is capable of destroying ignorance, and it is the most effective (means).

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.9

न कर्म तज्जं नोपास्तिर्विरोधाभावतो गिरे । प्रत्युताशाज्ञाननाशे कर्मणा नैव भाव्यताम्

na karma tajjaṃ nopāstirvirodhābhāvato gire | pratyutāśājñānanāśe karmaṇā naiva bhāvyatām

Not action, nor what is born of it, nor worship (can do so), because there is no opposition (between them and ignorance), O Mountain; on the contrary, no hope should be entertained of the destruction of ignorance by action.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.10

अनर्थदानि कर्माणि पुनः पुनरुशन्ति हि । ततो रागस्ततो दोषस्ततोऽनर्थो महान्भवेत्

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

Actions bring calamity, for they produce craving again and again; from that comes attachment, from that fault, and from that great calamity would arise.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 7 34.11

तस्मात्सर्वप्रयत्नेन ज्ञानं सम्पादयेन्नरः । कुर्वन्नेवेह कर्माणीत्यतः कर्माप्यवश्यकम्

tasmātsarvaprayatnena jñānaṃ sampādayennaraḥ | kurvanneveha karmāṇītyataḥ karmāpyavaśyakam

Therefore a man should acquire knowledge with every effort; (yet) since one does indeed go on performing actions here, action too is unavoidable.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.12

ज्ञानादेव हि कैवल्यमतः स्यात्तत्समुच्चयः । सहायतां व्रजेत्कर्म ज्ञानस्य हितकारि च

jñānādeva hi kaivalyamataḥ syāttatsamuccayaḥ | sahāyatāṃ vrajetkarma jñānasya hitakāri ca

For liberation (comes) from knowledge alone; hence there should be a combination of the two: action would become an aid to knowledge and beneficial (to it).

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.13

इति केचिद्वदन्त्यत्र तद्विरोधान्न सम्भवेत् । ज्ञानाधृद्ग्रन्थिभेदः स्याद्धृद्ग्रन्थौ कर्मसम्भवः

iti kecidvadantyatra tadvirodhānna sambhavet | jñānādhṛdgranthibhedaḥ syāddhṛdgranthau karmasambhavaḥ

So some say here; but that cannot be, because of the contradiction between them: from knowledge there would be the cutting of the heart's knot, while when the heart's knot (remains) action is possible.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.14

यौगपद्यं न सम्भाव्यं विरोधात्तु ततस्तयोः । तमः प्रकाशयोर्यद्वद्यौगपद्यं न सम्भवि

yaugapadyaṃ na sambhāvyaṃ virodhāttu tatastayoḥ | tamaḥ prakāśayoryadvadyaugapadyaṃ na sambhavi

Their simultaneity is not to be supposed, because of the contradiction between the two — just as for darkness and light simultaneity is not possible.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.15

तस्मात् सर्वाणि कर्माणि वैदिकानि महामते । चित्तशुद्ध्यन्तमेव स्युस्तानि कुर्यात्प्रयत्नतः

tasmāt sarvāṇi karmāṇi vaidikāni mahāmate | cittaśuddhyantameva syustāni kuryātprayatnataḥ

Therefore, O great-minded one, all the Vedic actions should extend only up to the purification of the mind; one should perform them with effort.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.16

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

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

Calm, self-restraint, endurance, dispassion, the arising of sattva — only up to that point should actions extend, not beyond that.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.17

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

tadante caiva saṃnyasya saṃśrayed gurumātmavān | śrotriyaṃ brahmaniṣṭhaṃ ca bhaktyā nirvyājayā punaḥ

And at the end of that, having renounced, the self-possessed man should resort, with guileless devotion, to a teacher learned in the Veda and established in Brahman.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.18

वेदान्तश्रवणं कुर्यान्नित्यमेवमतन्द्रितः । तत्त्वमस्यादिवाक्यस्य नित्यमर्थं विचारयेत्

vedāntaśravaṇaṃ kuryānnityamevamatandritaḥ | tattvamasyādivākyasya nityamarthaṃ vicārayet

Thus, undistracted, he should constantly engage in hearing the Vedānta, and constantly reflect on the meaning of the sentence "That thou art" and the rest.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.19

तत्त्वमस्यादि वाक्यं तु जीवब्रह्मैक्यबोधकम् । ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते

tattvamasyādi vākyaṃ tu jīvabrahmaikyabodhakam | aikye jñāte nirbhayastu madrūpo hi prajāyate

Now the sentence "That thou art" and the like teaches the oneness of the individual soul and Brahman; when that oneness is known, one becomes fearless and indeed comes to be of my own nature.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.20

पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः । तत्पदस्य च वाक्यार्थो गिरेऽहं परिकीर्तितः

padārthāvagatiḥ pūrvaṃ vākyārthāvagatistataḥ | tatpadasya ca vākyārtho gire'haṃ parikīrtitaḥ

First (comes) the understanding of the meanings of the words, then the understanding of the meaning of the sentence; and as the sentence-meaning of the word "that", O mountain, I am declared (to be).

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.21

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

tvaṃ padasya ca vācyārtho jīva eva na saṃśayaḥ | ubhayoraikyamasinā padena procyate budhaiḥ

And the denoted meaning of the word "thou" is the individual soul, there is no doubt; the oneness of the two is stated by the wise by means of the word "art".

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.22

वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह । लक्षणातः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः

vācyārthayorviruddhatvādaikyaṃ naiva ghaṭeta ha | lakṣaṇātaḥ prakartavyā tattvamoḥ śrutisaṃsthayoḥ

Since the denoted meanings of the two are mutually opposed, identity would not indeed hold; therefore an implied (secondary) sense must be resorted to for "that" and "thou" as they stand in the scriptural text.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.23

चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः । तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत्

cinmātraṃ tu tayorlakṣyaṃ tayoraikyasya sambhavaḥ | tayoraikyaṃ tathā jñātvā svābhedenādvayo bhavet

But the implied meaning of the two is pure consciousness alone, (and) there the oneness of the two is possible; having thus known their oneness, one becomes non-dual through non-difference from oneself.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.24

देवदत्तः स एवायमितिवल्लक्षणा स्मृता । स्थूलादि देहरहितो ब्रह्म सम्पद्यते नरः

devadattaḥ sa evāyamitivallakṣaṇā smṛtā | sthūlādi deharahito brahma sampadyate naraḥ

The implication (lakṣaṇā) is held (to be) like "this is that very Devadatta"; free of the gross and other bodies, a man attains Brahman.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.25

पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः । भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम्

pañcīkṛtamahābhūtasambhūtaḥ sthūladehakaḥ | bhogālayo jarāvyādhisaṃyutaḥ sarvakarmaṇām

Arisen from the great elements that have undergone quintuplication is the gross body, the abode of enjoyment, joined with old age and disease, (the seat) of all actions.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.26

मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः । सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर

mithyābhūto'yamābhāti sphuṭaṃ māyāmayatvataḥ | so'yaṃ sthūla upādhiḥ syādātmano me nageśvara

This (body), being unreal, plainly appears (as real) because it is made of māyā; that, O lord of mountains, is the gross limiting adjunct of my Self.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.27

ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् । मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः

jñānakarmendriyayutaṃ prāṇapañcakasaṃyutam | manobuddhiyutaṃ caitatsūkṣmaṃ tatkavayo viduḥ

Joined with the organs of knowledge and of action, joined with the five vital breaths, and joined with mind and intellect — this the wise know as the subtle (body).

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.28

अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः । द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः

apañcīkṛtabhūtotthaṃ sūkṣmadeho'yamātmanaḥ | dvitīyo'yamupādhiḥ syātsukhāderavabodhakaḥ

Arisen from the elements not quintuplicated, this is the subtle body of the Self; this would be the second limiting adjunct, that which makes known pleasure and the rest.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.29

अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः । देहोऽयमात्मनो भाति कारणात्मा नगेश्वर

anādyanirvācyamidamajñānaṃ tu tṛtīyakaḥ | deho'yamātmano bhāti kāraṇātmā nageśvara

But this beginningless, indefinable ignorance is the third; this body of the Self appears (as) the causal self, O lord of mountains.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.30

उपाधिविलये जाते केवलात्मावशिष्यते । देहत्रये पञ्चकोशा अन्तःस्थाः सन्ति सर्वदा

upādhivilaye jāte kevalātmāvaśiṣyate | dehatraye pañcakośā antaḥsthāḥ santi sarvadā

When the dissolution of the limiting adjuncts has come about, the Self alone remains; within the three bodies the five sheaths abide always.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.31

पञ्चकोशपरित्यागे ब्रह्म पुच्छं हि लभ्यते । नेतिनेतीत्यादिवाक्यैर्मम रूपं यदुच्यते

pañcakośaparityāge brahma pucchaṃ hi labhyate | netinetītyādivākyairmama rūpaṃ yaducyate

When the five sheaths are abandoned, the "tail" that is Brahman is indeed attained; my (true) form is that which is spoken of by such utterances as "not this, not this."

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.32

न जायते म्रियते तत्कदाचि- न्नायं भूत्वा न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे

na jāyate mriyate tatkadāci- nnāyaṃ bhūtvā na babhūva kaścit | ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre

It is never born nor does it die; nor, having come to be, does anyone (thereafter) cease to be. Unborn, eternal, everlasting, ancient—it is not slain when the body is slain.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.33

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

hataṃ cenmanyate hantuṃ hataścenmanyate hatam | ubhau tau na vijānītau nāyaṃ hanti na hanyate

If (one) thinks the slain (thing) is to be slain, and if the slain one thinks (himself) slain, both of these do not understand: this (self) neither slays nor is slain.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 7 34.34

अणोरणीयान्महतो महीया- नात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमस्य देवीगीतायां ज्ञानस्य मोक्षहेतुत्ववर्णनं नाम चतुस्त्रिंशोऽध्यायः

aṇoraṇīyānmahato mahīyā- nātmāsya jantornihito guhāyām | tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamasya devīgītāyāṃ jñānasya mokṣahetutvavarṇanaṃ nāma catustriṃśo'dhyāyaḥ

Smaller than the small, greater than the great, the Self is set within the cave (of the heart) of this creature. One who is without (selfish) will sees it and becomes free of sorrow; through the grace of the Creator (he sees) its greatness. — In the Devī Gītā, the thirty-fourth chapter, called the description of knowledge as the cause of liberation.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.35

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

ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca

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

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.36

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः

indriyāṇi hayānāhurviṣayāṃsteṣu gocarān | ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ

They call the senses the horses, and the objects the pastures for them; the thoughtful say that the self joined with the senses and the mind is the experiencer.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.37

यस्त्वविद्वान्भवति चामनस्कश्च सदाशुचिः । न तत्पदमवाप्नोति संसारं चाधिगच्छति

yastvavidvānbhavati cāmanaskaśca sadāśuciḥ | na tatpadamavāpnoti saṃsāraṃ cādhigacchati

But he who is without discernment and without a (controlled) mind, and always impure, does not attain that state and (instead) enters into transmigration.

AI translation rendered from the Sanskrit, not a published edition

DB 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 he who possesses discernment, is mindful and always pure, he attains that state from which he is not born again.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.39

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम्

vijñānasārathiryastu manaḥ pragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti madīyaṃ yatparaṃ padam

The man who has discernment for a charioteer and holds the mind as reins reaches the end of the road, my supreme state.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.40

इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना । भावयेन्मामात्मरूपां निदिध्यासनतोऽपि

itthaṃ śrutyā ca matyā ca niścityātmānamātmanā | bhāvayenmāmātmarūpāṃ nididhyāsanato'pi

Thus, having ascertained the Self by the Self, through scripture and through reflection, let him contemplate me, who am of the nature of the Self, also by way of deep meditation.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.41

योगवृत्तेः पुरा स्वस्मिन्भावयेदक्षरत्रयम् । देवीप्रणवसञ्ज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः

yogavṛtteḥ purā svasminbhāvayedakṣaratrayam | devīpraṇavasañjñasya dhyānārthaṃ mantravācyayoḥ

Before the practice of yoga, let him contemplate within himself the three syllables—for the sake of meditating on the designator and the designated of what is called the Devī's praṇava.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 7 34.42

हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः । ईकारः कारणात्मासौ ह्रीङ्कारोऽहं तुरीयकम्

hakāraḥ sthūladehaḥ syādrakāraḥ sūkṣmadehakaḥ | īkāraḥ kāraṇātmāsau hrīṅkāro'haṃ turīyakam

The letter 'ha' would be the gross body, the letter 'ra' the subtle body; the letter 'ī' is this causal self, and the syllable Hrīṃ is I, the fourth.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.43

एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् । समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः

evaṃ samaṣṭidehe'pi jñātvā bījatrayaṃ kramāt | samaṣṭivyaṣṭyorekatvaṃ bhāvayenmatimānnaraḥ

Thus, having known the three seed-syllables in the collective body also, in order, the wise man should contemplate the oneness of the collective and the individual.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.44

समाधिकालात्पूर्वं तु भावयित्वैवमादृतः । ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम्

samādhikālātpūrvaṃ tu bhāvayitvaivamādṛtaḥ | tato dhyāyennilīnākṣo devīṃ māṃ jagadīśvarīm

Before the time of absorption, having reverently contemplated in this way, then, with eyes closed, let him meditate on me, the Goddess, the ruler of the world.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.45

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ । निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः

prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau | nivṛttaviṣayākāṅkṣo vītadoṣo vimatsaraḥ

Having made equal the in-breath and out-breath, which move within the nostrils, with desire for objects turned away, free of faults, free of envy—

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.46

भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले । हकारम् विश्वमात्मानं रकारे प्रविलापयेत्

bhaktyā nirvyājayā yukto guhāyāṃ niḥsvane sthale | hakāram viśvamātmānaṃ rakāre pravilāpayet

—endowed with guileless devotion, in a cave, in a soundless place, he should dissolve the letter 'ha', the Viśva self, into the letter 'ra'.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.47

रकारं तैजसं देवमीकारे प्रविलापयेत् । ईकारं प्राज्ञमात्मानं ह्रीङ्कारे प्रविलापयेत्

rakāraṃ taijasaṃ devamīkāre pravilāpayet | īkāraṃ prājñamātmānaṃ hrīṅkāre pravilāpayet

He should dissolve the letter 'ra', the god Taijasa, into the letter 'ī'; he should dissolve the letter 'ī', the Prājña self, into the syllable Hrīṃ.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.48

वाच्यवाचकताहीनं द्वैतभावविवर्जितम् । अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे

vācyavācakatāhīnaṃ dvaitabhāvavivarjitam | akhaṇḍaṃ saccidānandaṃ bhāvayettacchikhāntare

He should contemplate, within the tip of the flame (of that syllable), that which is devoid of the relation of designated and designator, free of any sense of duality, undivided, being-consciousness-bliss.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.49

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

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

Thus, O king, having realised me directly through meditation, the best of men becomes of my very form, since the two are one.

AI translation rendered from the Sanskrit, not a published edition

DB 7 34.50

योगयुक्त्यानया दृष्ट्वा मामात्मानं परात्परम् । अज्ञानस्य सकार्यस्य तत्क्षणे नाशको भवेत्

yogayuktyānayā dṛṣṭvā māmātmānaṃ parātparam | ajñānasya sakāryasya tatkṣaṇe nāśako bhavet

Having seen me, the Self, higher than the highest, by this method of yoga, he becomes in that very moment the destroyer of ignorance together with its effects.

AI translation rendered from the Sanskrit, not a published edition