उपनिषद् · Varāha 5.75
॥
देवनागरी
यत्रात्मना सृष्टिलयौ जीवन्मुक्तिदशागतः । सहजः कुरुते योगं सेयं निष्पत्तिभूमिका
लिप्यंतरण (IAST)
yatrātmanā sṛṣṭilayau jīvanmuktidaśāgataḥ | sahajaḥ kurute yogaṃ seyaṃ niṣpattibhūmikā
शब्दशः अर्थ
संस्कृतIASTअर्थ
यत्र आत्मना सृष्टि-लयौyatra ātmanā sṛṣṭi-layauwhere by the self, creation and dissolution
जीवत्-मुक्ति-दशाम् गतःjīvat-mukti-daśām gataḥone who has come to the state of liberation-while-living
सहजः कुरुते योगंsahajaḥ kurute yogaṃnatural, performs yoga
सा इयं निष्पत्ति-भूमिकाsā iyaṃ niṣpatti-bhūmikāthat is this — the stage of completion
अनुवाद
"Where by the self [occur] creation and dissolution, — one who has come to the state of liberation-while-living, natural, performs yoga; that is this, the stage of completion."
संस्करण
2e860ddf5811 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The book closes on the word sahaja, "natural, innate"; discussed when reading the second chapter (2.76), where it was said that the natural state is unattainable without a teacher's grace. This ending is, in my view, a good one: after the whole chapter of locks, blows, and piercings, the last word is given to the natural. That is, the limit of the craft is the place where the craft ends.
Let us look back over the fifth chapter as a whole, for it is large. It is entirely craft, with neither polemic nor abstract argument in it; and hence it is harder to read and easier to understand. Its best passages are, in my view, three.
The first — the allegory of breath (5.58): exhalation is the releasing of the external, inhalation the taking in of scripture, retention the holding of what has been taken in. Here the craft interpreted itself and went beyond its own limits. The second — the grace of teacher and deity (5.66), named at the very place where everything done by the hands comes to an end.
The third — the two comparisons on unbrokenness (5.69): a stream of oil and a fading bell. The worst — the leap from the nourishment of tissues to the burning of the sins of millions of births (5.49), where the craft undertook to explain what it cannot explain. And, last, worth noting what runs through the whole chapter: the name surfaces here too. Shri in the middle of the technique (5.34, 5.39), the deity becoming manifest (5.42), grace at the end (5.66) — and, as we shall see, the name of Vishnu in the very last word of the book.