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उपनिषद् · Saubhāgyalakṣmī 2.1
॥
देवनागरी
अथ हैनं देवा ऊचुस्तुरीयया मायया निर्दिष्टं तत्त्वं ब्रूहीति । तथेति स होवाच । योगेन योगो ज्ञातव्यो योगो योगात्प्रवर्धते । योऽप्रमत्तस्तु योगेन स योगी रमते चिरम्
लिप्यंतरण (IAST)
atha hainaṃ devā ūcusturīyayā māyayā nirdiṣṭaṃ tattvaṃ brūhīti | tatheti sa hovāca | yogena yogo jñātavyo yogo yogātpravardhate | yo'pramattastu yogena sa yogī ramate ciram
शब्दशः अर्थ
संस्कृतIASTअर्थ
अथ ह एनं देवाः ऊचुःatha ha enaṃ devāḥ ūcuḥthen the gods said to him
तुरीयया मायया निर्दिष्टंturīyayā māyayā nirdiṣṭaṃpointed to by the fourth māyā
तत्त्वं ब्रूहि इतिtattvaṃ brūhi iti"tell us the truth"
योगेन योगः ज्ञातव्यःyogena yogaḥ jñātavyaḥby yoga is yoga to be known
योगः योगात् प्रवर्धतेyogaḥ yogāt pravardhateyoga grows from yoga
यः अ-प्रमत्तः तु योगेनyaḥ a-pramattaḥ tu yogenabut he who is unfaltering in yoga
सः योगी रमते चिरम्saḥ yogī ramate ciramthat yogī rejoices long
अनुवाद
"Then the gods said to him: 'tell us the truth pointed to by the fourth māyā.' 'So be it,' he said. — 'By yoga is yoga to be known; yoga grows from yoga. He who is unfaltering in yoga, that yogī rejoices long.'"
संस्करण
7221af6fea85 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The second chapter begins, and it is nineteen verses on yoga, no longer concerning the goddess; here again the book is composite, as many we have read. The first verse is, to my mind, among the finest ever said about any skill: yogena yogo jñātavyo yogo yogāt pravardhate. "By yoga is yoga to be known; yoga grows from yoga."
This statement seems tautological, and yet it is precise, and it is worth voicing. It means that one learns about a thing by doing it: no reasoning from outside will tell you what concentration is until you sit down. And second: it grows from itself — not from reading, not from intention, but from what was done yesterday.
Anyone who has learned a craft, music, or a language recognizes this description. The Vaiṣṇava side holds the same and expresses it through the word abhyāsa, discussed when reading the Varāha (5.45); and its own rule states: bhaktyā bhaktir jāyate, "devotion is born from devotion." Let us add the last word of the verse: ramate ciram, "rejoices long."
It is worth noting that it says not "attains" and not "is liberated," but rejoices; and the verb ram is the very one from which the name Rāma comes, examined when reading the first chapter (1.7). That is, the fruit is named joy, and moreover a lasting one; and this, to my mind, is better than any definition of the goal.