Skandapurana 7.18.89_213

7.18.89_213

954
nirmamatvādibhiryukto yogīti paripaṭhyate .
yajñakarma samutsṛjya vaiṣṇavaṃ mohabandhanam ..22 . .
adhyātmaparamo nityaṃ mumukṣurbrāhmaṇo bhavet .
trivargaṃ saṃparityajya yopavarge ratiṃ labhet25 . . 23 ..
divaukasāmasau26 pūjyo vipra ityabhidhīyate .
dhyānena kṣīyate karma pāpaṃ vā yadi vā śubham . . 24. .
kṣīṇakarmā tato yogī tatparaṃ brahma vindati .
prāptayogo munirdhyānī yadyat kartumabhīpsate27 . .25..
tattad bhavati tasyāśu manasā cintitena vā .
yoginaṃ puruṣaṃ dṛṣṭvā pāpairmucyanti tatkṣaṇāt .
yopi saṃbhāṣate tena28 sopi sadgatimāpnute29 ..26 ..
yogameva paraṃ30 jñātvā sarvāśubhavimocanam .
sacetaso dvijā vipra babhūvurhi mumukṣavaḥ . .27..
dhyānaṃ dhyeyaṃ paraṃ caiva dhātāraṃ caiva ye viduḥ .
tāpanāt tapanāt tāpyānmuktāste duḥkhabandhanāt . .28. .
sarvārambhaparityāgānmamatvādivivarjanāt .
sāṃkhyayogāgamāvekau bhedastatvavimocane31 . .29 .

954
Endowed with freedom from possessiveness and other [virtues], he is recited as a yogin. / Having abandoned sacrificial rites, the Vaiṣṇava binding of delusion, // 22
ever devoted to the inner self, a brahmin should become a seeker of liberation. / Having completely abandoned the three aims of life, he who finds delight in liberation // 23
is to be revered by the gods; he is called a [true] brahmin. / Through meditation, karma—whether evil or good—is exhausted. // 24
With karma exhausted, the yogin then attains that supreme brahman. / The meditative sage who has attained yoga, whatever he wishes to do, // 25
that instantly comes to pass for him, even by being thought of in the mind. / Having seen a yogin, persons are immediately freed from sins; / he who even converses with him also attains an auspicious destination. // 26
Knowing that yoga alone is supreme, the liberator from all unwholesome things, / conscious twice-born [sages], O brahmin, indeed became seekers of liberation. // 27
Those who know meditation, the supreme object of meditation, and the creator, / are freed from the afflicter, the affliction, and the afflicted, from the bondage of suffering. // 28
From abandoning all undertakings, from being devoid of possessiveness and the like, / the doctrines of Sāṃkhya and Yoga are one; the distinction is [only] in the liberation of the principles. // 29