The yogi attains that eternal Supreme Atman, which is pure, unparalleled, formless, supportless, incorporeal, desireless, beyond the pairs of opposites, devoid of delusion, and of undiminished power.
वेदो न दीक्षा न च मुण्डनक्रिया गुरुर्न शिष्यो न च यन्त्रसम्पदः । मुद्रादिकं चापि न यत्र भासते तमीशमात्मानमुपैति शाश्वतम् ॥३२॥
He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.
न शाम्भवं शाक्तिकमानवंन वा पिण्ड च रूपं च पदादिकं न वा। आरम्भनिष्पतिघटादिकं च नो तमीशमात्मानमुपैति शाश्वतम् ॥३३॥
He attains to the supreme, eternal Self, in whom is neither sambhavi, nor sakti, nor anavi initiation; neither a sphere, nor an image, nor a foot, nor anything else; neither beginning, nor ending, nor a jar, etc.
The yogi attains that eternal Supreme Atman, from the essence of which both the moving and the unmoving worlds emanate, in which they rest, and again into which they dissolve, as foam and bubbles arise from the modification of water and then again subside in it.
नासानिरोधो न च दृष्टिरासनं बोधोऽप्यबोधोऽपि न यत्र भासते । नाडीप्रचारोऽपि न यत्र किञ्चित् तमीशमात्मानमुपैति शाश्वतम् ॥३५॥
The yogi attains that eternal Supreme Atman, which is beyond knowledge and ignorance, and which is not manifested by any such disciplines as controlling the breath, fixing the gaze, practising postures, or exercising the nerve-current [that is, the movement of the ida, pingala, and sushumna].