The Glory of Gautameshvara and the Path of Yoga

Verse 1 (skanda.1.90.1)

॥सूत उवाच॥ इति बाभ्रव्यवचनमाकर्ण्य कुरुनन्दनः॥ प्राणमन्नारदं भक्त्या विस्मितः पुलकान्वितः

sūta uvāca iti bābhravyavacanamākarṇya kurunandanaḥ prāṇamannāradaṁ bhaktyā vismitaḥ pulakānvitaḥ

Suta said: "Hearing this speech of Babhravya, the joy of the Kurus, astonished and thrilled with delight, bowed to Narada with devotion."

Verse 2 (skanda.1.90.2)

प्रशस्य च चिरं कालं पुनर्नारदमब्रवीत्

praśasya ca ciraṁ kālaṁ punarnāradamabravīt

"And having praised him for a long while, he spoke to Narada once more:"

Verse 3 (skanda.1.90.3)

गुप्तक्षेत्रस्य माहात्म्यं शृण्वानस्त्वन्मुखान्मुने॥ तृप्तिं नैवाधिगच्छामि भूयस्तद्वक्तुमर्हसि

guptakṣetrasya māhātmyaṁ śṛṇvānastvanmukhānmune tṛptiṁ naivādhigacchāmi bhūyastadvaktumarhasi

"'O sage, hearing the glory of the Secret Field from your own mouth, I never come to feel satisfied; you should tell me still more of it.'"

Verse 4 (skanda.1.90.4)

॥नारद उवाच॥ महालिंगस्य वक्ष्यामि महिमानं कुरूद्वह॥ गौतमेश्वर लिंगस्य सावधानः शृणुष्व तत्

nārada uvāca mahāliṁgasya vakṣyāmi mahimānaṁ kurūdvaha gautameśvara liṁgasya sāvadhānaḥ śṛṇuṣva tat

Narada said: "I shall now declare the greatness of this great linga, O scion of the Kurus; listen attentively to that of the linga called Gautameshvara."

Verse 5 (skanda.1.90.5)

अक्षपादो महायोगी गौतमाख्योऽभवन्मुनिः॥ गोदावरीसमानेता अहल्यायाः पतिः प्रभुः

akṣapādo mahāyogī gautamākhyo'bhavanmuniḥ godāvarīsamānetā ahalyāyāḥ patiḥ prabhuḥ

"Akshapada, the great yogi, became known as the sage named Gautama; he was the one who brought the Godavari, and the lord and husband of Ahalya."

Verse 6 (skanda.1.90.6)

गुप्त क्षेत्रस्य माहात्म्यं स च ज्ञात्वा महोत्तमम्॥ योगसंसाधनं कुर्वन्नत्र तेपे तपो महत्

gupta kṣetrasya māhātmyaṁ sa ca jñātvā mahottamam yogasaṁsādhanaṁ kurvannatra tepe tapo mahat

"He, having learned of the supreme greatness of the Secret Field, performed here the discipline of yoga and practiced great austerity."

Verse 7 (skanda.1.90.7)

योगसिद्धिं ततः प्राप्य गौतमेन महात्मना॥ अत्र संस्थापितं लिंगं गौतमेश्वरसंज्ञया

yogasiddhiṁ tataḥ prāpya gautamena mahātmanā atra saṁsthāpitaṁ liṁgaṁ gautameśvarasaṁjñayā

"Then, having attained perfection in yoga, the great-souled Gautama established a linga here, under the name Gautameshvara."

Verse 8 (skanda.1.90.8)

संस्नाप्यैतन्महालिंगं चन्दनेन विलिप्य च॥ संपूज्य पुष्पैर्विविधैर्गुग्गुलं दाहयेत्पुरः॥ सर्वपापविनिर्मुक्तो रुद्रलोके महीयते

saṁsnāpyaitanmahāliṁgaṁ candanena vilipya ca saṁpūjya puṣpairvividhairguggulaṁ dāhayetpuraḥ sarvapāpavinirmukto rudraloke mahīyate

"Whoever bathes this great linga, anoints it with sandalwood paste, worships it with various flowers, and burns guggulu-incense before it, is freed from every sin and is glorified in the world of Rudra."

Verse 9 (skanda.1.90.9)

॥अर्जुन उवाच॥ योगस्वरूपमिच्छामि श्रोतुं नारद तत्त्वतः॥ योगं सर्वे प्रशंसंति यतः सर्वोत्तमोत्तमम्

arjuna uvāca yogasvarūpamicchāmi śrotuṁ nārada tattvataḥ yogaṁ sarve praśaṁsaṁti yataḥ sarvottamottamam

Arjuna said: "O Narada, I wish to hear the true nature of yoga, in its very essence; for everyone praises yoga as the highest of all supreme things."

Verse 10 (skanda.1.90.10)

॥नारद उवाच॥ समासात्तव वक्ष्यामि योगतत्त्वं कुरूद्वह॥ श्रवणादपि नैर्मल्यं यस्य स्यात्सेवनात्किमु

nārada uvāca samāsāttava vakṣyāmi yogatattvaṁ kurūdvaha śravaṇādapi nairmalyaṁ yasya syātsevanātkimu

Narada said: "I shall tell you concisely the essential truth of yoga, O scion of Kuru — a truth whose mere hearing brings purity; how much more, then, does its very practice!"

Verse 11 (skanda.1.90.11)

चित्तवृत्तिनिरोधाख्यं योगतत्त्वं प्रकीर्त्यते॥ तदष्टांगप्रकारेण साधयंतीह योगिनः

cittavṛttinirodhākhyaṁ yogatattvaṁ prakīrtyate tadaṣṭāṁgaprakāreṇa sādhayaṁtīha yoginaḥ

"The essential truth of yoga is declared to be the restraint of the mind's fluctuations; yogis accomplish this here through its eight-limbed form."

Verse 12 (skanda.1.90.12)

यमश्च नियमश्चैव प्राणायामस्तृतीयकः॥ प्रत्याहारो धारणा च ध्येयं ध्यानं च सप्तमम्

yamaśca niyamaścaiva prāṇāyāmastṛtīyakaḥ pratyāhāro dhāraṇā ca dhyeyaṁ dhyānaṁ ca saptamam

"Yama and Niyama, and Pranayama as the third; Pratyahara, Dharana, and Dhyana as the seventh—"

Verse 13 (skanda.1.90.13)

समाधिरिति चाष्टांगो योगः संपरिकीर्तितः॥ प्रत्येकं लक्षणं तेषामष्टानां शृणु पांडव

samādhiriti cāṣṭāṁgo yogaḥ saṁparikīrtitaḥ pratyekaṁ lakṣaṇaṁ teṣāmaṣṭānāṁ śṛṇu pāṁḍava

"—and Samadhi: thus are the eight limbs of yoga fully proclaimed. Hear now, O Pandava, the mark of each of these eight in turn."

Verse 14 (skanda.1.90.14)

अनुक्रमान्नरो येषां साधनाद्योगमश्नुते॥ अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहौ

anukramānnaro yeṣāṁ sādhanādyogamaśnute ahiṁsā satyamasteyaṁ brahmacaryāparigrahau

"By practicing these in due sequence, a man attains yoga: non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness—"

Verse 15 (skanda.1.90.15)

एते पंच यमाः प्रोक्ताः शृण्वेषामपि लक्षणम्॥ आत्मवत्सर्वभूतेषु यो हिताय प्रवर्तते

ete paṁca yamāḥ proktāḥ śṛṇveṣāmapi lakṣaṇam ātmavatsarvabhūteṣu yo hitāya pravartate

"—these five are declared to be the Yamas; now hear their characteristics as well. That disposition which acts for the welfare of all beings as it would for one's own self—"

Verse 16 (skanda.1.90.16)

अहिंसैषा समाख्याता वेदसंविहिता च या॥ दृष्टं श्रुतं चानुमितं स्वानुभूतं यथार्थतः

ahiṁsaiṣā samākhyātā vedasaṁvihitā ca yā dṛṣṭaṁ śrutaṁ cānumitaṁ svānubhūtaṁ yathārthataḥ

"—this is called ahimsa, non-violence, as ordained by the Veda itself. Whatever is seen, heard, inferred, or personally experienced, told exactly as it is—"

Verse 17 (skanda.1.90.17)

कथनं सत्यमित्युक्तं परपीडाविवर्जितम्॥ अनादानं परस्वानामापद्यपि कथंचन

kathanaṁ satyamityuktaṁ parapīḍāvivarjitam anādānaṁ parasvānāmāpadyapi kathaṁcana

"—the telling of it is called truth, provided it causes no pain to another. Never taking what belongs to another, under no circumstance whatsoever, even in dire need—"

Verse 18 (skanda.1.90.18)

मनसा कर्मणा वाचा तदस्तेयं प्रकीर्तितम्॥ अमैथुनं यतीनां च मनोवाक्कायकर्मभिः

manasā karmaṇā vācā tadasteyaṁ prakīrtitam amaithunaṁ yatīnāṁ ca manovākkāyakarmabhiḥ

"—in mind, deed, and speech alike — that is declared to be asteya, non-stealing. For ascetics, complete abstention from sexual union, through mind, speech, and body—"

Verse 19 (skanda.1.90.19)

ऋतौ स्वदारगमनं गेहिनां ब्रह्मचर्यता॥ यतीनां सर्वसंन्यासो मनोवाक्कायकर्मणा

ṛtau svadāragamanaṁ gehināṁ brahmacaryatā yatīnāṁ sarvasaṁnyāso manovākkāyakarmaṇā

"—this is celibacy for ascetics; for householders, celibacy means approaching only one's own wife, and only during the fertile season. Complete renunciation for ascetics, in mind, speech, and bodily deed—"

Verse 20 (skanda.1.90.20)

गृहस्थानां च मनसा स्मृत एषोऽपरिग्रहः॥ एते यमास्तव प्रोक्ताः पंचैव नियमाञ्छृणु

gṛhasthānāṁ ca manasā smṛta eṣo'parigrahaḥ ete yamāstava proktāḥ paṁcaiva niyamāñchṛṇu

"—and for householders, this same spirit of renunciation, held in the mind alone, is remembered as aparigraha, non-possessiveness. These Yamas have now been declared to you; hear now the five Niyamas."

Verse 21 (skanda.1.90.21)

शौचं तुष्टिस्तपश्चैव जपो भक्तिर्गुरोस्तथा॥ एतेषामपि पंचानां पृथक्संशृणु लक्षणम्

śaucaṁ tuṣṭistapaścaiva japo bhaktirgurostathā eteṣāmapi paṁcānāṁ pṛthaksaṁśṛṇu lakṣaṇam

"Purity, contentment, austerity, recitation, and devotion to one's guru — of these five as well, hear now each characteristic in turn."

Verse 22 (skanda.1.90.22)

बाह्यमाभ्यतरं चैव द्विविधं शौचमुच्यते॥ बाह्यं तु मृज्जलैः प्रोक्तमांतरं शुद्धमानसम्

bāhyamābhyataraṁ caiva dvividhaṁ śaucamucyate bāhyaṁ tu mṛjjalaiḥ proktamāṁtaraṁ śuddhamānasam

"Purity is said to be of two kinds: external and internal. External purity is achieved through earth and water; internal purity is a mind made pure."

Verse 23 (skanda.1.90.23)

न्यायेनागतया वृत्त्या भिक्षया वार्तयापि च॥ संतोषो यस्य सततं सा तुष्टिरिति चोच्यते

nyāyenāgatayā vṛttyā bhikṣayā vārtayāpi ca saṁtoṣo yasya satataṁ sā tuṣṭiriti cocyate

"That constant contentment with a livelihood rightly obtained, whether through begging or through honest trade, is called tushti, contentment."

Verse 24 (skanda.1.90.24)

चांद्रायणादीनि पुनस्तपांसि विहितानि च॥ आहारलाघवपरः कुर्यात्तत्तप उच्यते

cāṁdrāyaṇādīni punastapāṁsi vihitāni ca āhāralāghavaparaḥ kuryāttattapa ucyate

"The Chandrayana and other such austerities have been prescribed; one who is devoted to lightness of diet and performs these — that is called tapas, austerity."

Verse 25 (skanda.1.90.25)

स्वाध्यायस्तु जपः प्रोक्तः प्रणवाभ्यसनादिकः॥ शिवे ज्ञाने गुरौ भक्तिर्गुरुभक्तिरिति स्मृता

svādhyāyastu japaḥ proktaḥ praṇavābhyasanādikaḥ śive jñāne gurau bhaktirgurubhaktiriti smṛtā

"The recitation of scripture, along with the practice of the pranava, Om, and the like, is declared to be japa; devotion to Shiva, to knowledge, and to one's guru is remembered as guru-bhakti."

Verse 26 (skanda.1.90.26)

एवं संसाध्य नियमान्संयमांश्च विचक्षणः॥ प्राणायामाय संदध्यान्नान्यथा योगसाधकः

evaṁ saṁsādhya niyamānsaṁyamāṁśca vicakṣaṇaḥ prāṇāyāmāya saṁdadhyānnānyathā yogasādhakaḥ

"Having thus accomplished the Niyamas and the disciplines of restraint, the discerning practitioner of yoga should then apply himself to Pranayama, and not otherwise."

Verse 27 (skanda.1.90.27)

यतोऽशुचिशरीरस्य वायुकोपो महान्भवेत्॥ वायुकोपात्कुष्ठता च जडत्वादीनुपाश्नुते

yato'śuciśarīrasya vāyukopo mahānbhavet vāyukopātkuṣṭhatā ca jaḍatvādīnupāśnute

"For in one whose body is impure, a great disturbance of the vital wind arises; and from that disturbed wind, he incurs leprosy, dullness, and similar afflictions."

Verse 28 (skanda.1.90.28)

तस्माद्विचक्षणः शुद्धं कृत्वा देहं यतेत्परम्॥ प्राणायामस्य वक्ष्यामि लक्षणं शृणु पांडव

tasmādvicakṣaṇaḥ śuddhaṁ kṛtvā dehaṁ yatetparam prāṇāyāmasya vakṣyāmi lakṣaṇaṁ śṛṇu pāṁḍava

"Therefore, the discerning practitioner, having purified the body, should strive on further. I shall now tell you the characteristic of Pranayama — hear it, O Pandava."

Verse 29 (skanda.1.90.29)

प्राणापाननिरोधश्च प्राणायामः प्रकीर्तितः॥ लघुमध्योत्तरीयाख्यः स च धीरैस्त्रिधोदितः

prāṇāpānanirodhaśca prāṇāyāmaḥ prakīrtitaḥ laghumadhyottarīyākhyaḥ sa ca dhīraistridhoditaḥ

"Pranayama is declared to be the restraint of the incoming and outgoing breath; the wise describe it as threefold — light, medium, and superior."

Verse 30 (skanda.1.90.30)

लघुर्द्वादशमात्रस्तु मात्रा निमिष उन्मिषः॥ द्विगुणो मध्यमश्चोक्तस्त्रिगुणश्चोत्तमः स्मृतः

laghurdvādaśamātrastu mātrā nimiṣa unmiṣaḥ dviguṇo madhyamaścoktastriguṇaścottamaḥ smṛtaḥ

"The light kind lasts twelve matras, a matra being the length of a single blink of the eye; the medium is said to be twice that duration, and the superior is reckoned to be three times that."

Verse 31 (skanda.1.90.31)

प्रथमेन जयेत्स्वेदं मध्यमेन तु वेपथुम्॥ विषादं च तृतीयेन जयेद्दोषाननुक्रमात्

prathamena jayetsvedaṁ madhyamena tu vepathum viṣādaṁ ca tṛtīyena jayeddoṣānanukramāt

"By the first stage, one overcomes sweating; by the medium, trembling; and by the third, despondency — thus these faults are conquered in due succession."

Verse 32 (skanda.1.90.32)

पद्माख्यमासनं कृत्वा रेचकं पूरकं तथा॥ कुंभकं च सुखासीनः प्राणायामं त्रिधाऽभ्यसेत्

padmākhyamāsanaṁ kṛtvā recakaṁ pūrakaṁ tathā kuṁbhakaṁ ca sukhāsīnaḥ prāṇāyāmaṁ tridhā'bhyaset

"Having assumed the posture called Padma, the lotus seat, and sitting comfortably, one should practice Pranayama in its three phases: rechaka, exhalation; puraka, inhalation; and kumbhaka, retention."

Verse 33 (skanda.1.90.33)

प्राणानामुपसंरोधात्प्राणायाम इति स्मृतः॥ यथा पर्वतधातूनां ध्मातानां दह्यते मलः

prāṇānāmupasaṁrodhātprāṇāyāma iti smṛtaḥ yathā parvatadhātūnāṁ dhmātānāṁ dahyate malaḥ

"It is called Pranayama precisely because it restrains the vital breaths. Just as, when the ores of a mountain are smelted in the furnace, their impurities are burned away—"

Verse 34 (skanda.1.90.34)

तथेंद्रियवृतो दोषः प्राणायामेन दह्यते॥ गोशतं कापिलं दत्त्वा यत्फलं तत्फलं भवेत्

tatheṁdriyavṛto doṣaḥ prāṇāyāmena dahyate gośataṁ kāpilaṁ dattvā yatphalaṁ tatphalaṁ bhavet

"—so too the fault dwelling within the senses is burned away by Pranayama. Whatever fruit comes from the gift of a hundred tawny cows, that same fruit is obtained through it."

Verse 35 (skanda.1.90.35)

प्राणायामेन योगज्ञस्तस्मात्प्राणं सदा यमेत्॥ प्राणायामेन सिद्ध्यन्ति दिव्याः शान्त्यादयः क्रमात्

prāṇāyāmena yogajñastasmātprāṇaṁ sadā yamet prāṇāyāmena siddhyanti divyāḥ śāntyādayaḥ kramāt

"Therefore, the knower of yoga should always restrain the breath by means of Pranayama; through Pranayama, the divine states beginning with Shanti are accomplished, one after another."

Verse 36 (skanda.1.90.36)

शांतिः प्रशान्तिर्दीप्तिश्च प्रसादश्च यथाक्रमम्॥ सहजागंतुकामानां पापानां च प्रवर्तताम्

śāṁtiḥ praśāntirdīptiśca prasādaśca yathākramam sahajāgaṁtukāmānāṁ pāpānāṁ ca pravartatām

"Shanti, Prashanti, Dipti, and Prasada — these arise, in due order, for the removal of both innate and adventitious sins."

Verse 37 (skanda.1.90.37)

वासनाशांतिरित्याख्यः प्रथमो जायते गुणः॥ लोभमोहात्मकान्दोषान्निराकृत्यैव कृत्स्नशः

vāsanāśāṁtirityākhyaḥ prathamo jāyate guṇaḥ lobhamohātmakāndoṣānnirākṛtyaiva kṛtsnaśaḥ

"The first quality that arises is called the pacification of latent tendencies, brought about by the complete removal of the faults of greed and delusion."

Verse 38 (skanda.1.90.38)

तपसां च यदा प्राप्तिः सा शांतिरिति चोच्यते॥ सर्वेन्द्रियप्रसादश्च बुद्धेर्वै मरुतामपि

tapasāṁ ca yadā prāptiḥ sā śāṁtiriti cocyate sarvendriyaprasādaśca buddhervai marutāmapi

"And when the fruit of one's austerities is attained, that is called Prashanti. And the clarity and serenity of all the senses, of the intellect, and even of the vital winds—"

Verse 39 (skanda.1.90.39)

प्रसाद इति स प्रोक्तः प्राप्यमेवं चतुष्टयम्॥ एवंफलं सदा योगी प्राणायामं समभ्यसेत्

prasāda iti sa proktaḥ prāpyamevaṁ catuṣṭayam evaṁphalaṁ sadā yogī prāṇāyāmaṁ samabhyaset

"—that is declared to be Prasada. Thus is this fourfold attainment achieved; with such fruit as the goal, the yogi should ever diligently practice Pranayama."

Verse 40 (skanda.1.90.40)

मृदुत्वं सेव्यमानास्तु सिंहशार्दूलकुंजराः॥ यथा यान्ति तथा प्राणो वश्यो भवति साधितः

mṛdutvaṁ sevyamānāstu siṁhaśārdūlakuṁjarāḥ yathā yānti tathā prāṇo vaśyo bhavati sādhitaḥ

"Just as lions, tigers, and elephants, when properly tended, become gentle and tame, so too the breath, when diligently mastered, becomes obedient to one's will."

Verse 41 (skanda.1.90.41)

प्राणायामस्त्वयं प्रोक्तः प्रत्याहारं ततः शृणु॥ विषयेषु प्रवृत्तस्य चेतसो विनिवर्तनम्

prāṇāyāmastvayaṁ proktaḥ pratyāhāraṁ tataḥ śṛṇu viṣayeṣu pravṛttasya cetaso vinivartanam

"Thus has Pranayama been described; now hear of Pratyahara. The withdrawal of the mind, which is otherwise engaged with sense-objects—"

Verse 42 (skanda.1.90.42)

प्रत्याहारं विनिर्दिष्टतस्य संयमनं हि यत्॥ प्रत्याहारस्त्वयं प्रोक्तो धारणालक्षणं शृणु

pratyāhāraṁ vinirdiṣṭatasya saṁyamanaṁ hi yat pratyāhārastvayaṁ prokto dhāraṇālakṣaṇaṁ śṛṇu

"—that very restraint of the mind is designated Pratyahara. Thus has Pratyahara been described; now hear the characteristic of Dharana."

Verse 43 (skanda.1.90.43)

यथा तोयार्थिनस्तोयं पत्रनालादिभिः शनैः॥ आपिबेयुस्तथा वायुं योगी नयति साधितम्

yathā toyārthinastoyaṁ patranālādibhiḥ śanaiḥ āpibeyustathā vāyuṁ yogī nayati sādhitam

"Just as one thirsty for water slowly draws it up through a leaf-stalk or a similar tube, so the yogi draws the mastered breath gradually upward through the body's channels."

Verse 44 (skanda.1.90.44)

प्राग्नाभ्यां हृदये वायुरथ तालौ भ्रुवोंऽतरे॥ चतुर्दले षड्दशे च द्वादशे षोडशद्विके

prāgnābhyāṁ hṛdaye vāyuratha tālau bhruvoṁ'tare caturdale ṣaḍdaśe ca dvādaśe ṣoḍaśadvike

"First from the navel up to the heart, the breath is drawn; then to the palate, then to the space between the brows — passing through the four-petaled, the six- and sixteen-petaled, the twelve-petaled, and the double sixteen-petaled centers—"

Verse 45 (skanda.1.90.45)

आकुंचनेनैव मूर्द्धमुन्नीय पवनं शनैः॥ मूर्धनि ब्रह्मरंध्रे तं प्राणं संधारयेत्कृती

ākuṁcanenaiva mūrddhamunnīya pavanaṁ śanaiḥ mūrdhani brahmaraṁdhre taṁ prāṇaṁ saṁdhārayetkṛtī

"—by contraction alone, gradually raising the breath to the crown of the head, the accomplished practitioner should hold that breath fixed there, at the Brahmarandhra, the aperture in the crown."

Verse 46 (skanda.1.90.46)

प्राणायामा दश द्वौ च धारणैषा प्रकीर्त्यते॥ दशैता धारणाः स्थाप्य प्राप्नोत्यक्षरसाम्यताम्

prāṇāyāmā daśa dvau ca dhāraṇaiṣā prakīrtyate daśaitā dhāraṇāḥ sthāpya prāpnotyakṣarasāmyatām

"Twelve Pranayamas together constitute a single Dharana; by establishing these ten Dharanas in succession, one attains equality with the Imperishable, the Akshara."

Verse 47 (skanda.1.90.47)

धारणास्थस्य यद्ध्येयं तस्य त्वं शृणु लक्षणम्॥ ध्येयं बहुविधं पार्थ यस्यांतो नोपलभ्यते

dhāraṇāsthasya yaddhyeyaṁ tasya tvaṁ śṛṇu lakṣaṇam dhyeyaṁ bahuvidhaṁ pārtha yasyāṁto nopalabhyate

"Hear now the characteristic of the object of meditation, the dhyeya, for one established in Dharana. That object, O Partha, is manifold, and its full extent cannot be grasped."

Verse 48 (skanda.1.90.48)

केचिच्छिवं हरिं केचित्केचित्सूर्यं विधिं परे॥ केचिद्देवीं महद्भूतामुत ध्यायन्ति केचन

kecicchivaṁ hariṁ kecitkecitsūryaṁ vidhiṁ pare keciddevīṁ mahadbhūtāmuta dhyāyanti kecana

"Some meditate upon Shiva, some upon Hari, some upon Surya, and others upon Vidhi, Brahma; some meditate upon the Goddess, the great Being, and yet others upon something else again."

Verse 49 (skanda.1.90.49)

तत्र यो यच्च ध्यायेत स च तत्र प्रलीयते॥ तस्मात्सदा शिवं देवं पंचवक्त्रं हरं स्मरेत्

tatra yo yacca dhyāyeta sa ca tatra pralīyate tasmātsadā śivaṁ devaṁ paṁcavaktraṁ haraṁ smaret

"There, whoever meditates upon whatever object becomes absorbed into that very object. Therefore, one should always call to mind the god Shiva, Hara of the five faces."

Verse 50 (skanda.1.90.50)

पद्मासनस्थं तं गौरं बीजपूरकरं स्थितम्॥ दशहस्तं सुप्रसन्नवदनं ध्यानमास्थितम्

padmāsanasthaṁ taṁ gauraṁ bījapūrakaraṁ sthitam daśahastaṁ suprasannavadanaṁ dhyānamāsthitam

"Seated in the lotus posture, of fair complexion, holding a citron fruit in his hand, having ten arms, of a most serene countenance, established in deep meditation—"

Verse 51 (skanda.1.90.51)

ध्येयमेतत्तव प्रोक्तं तस्माद्ध्यानं समाचरेत्॥ ध्यानस्य लक्षणं चैतन्निमेषार्धमपि स्फुटम्

dhyeyametattava proktaṁ tasmāddhyānaṁ samācaret dhyānasya lakṣaṇaṁ caitannimeṣārdhamapi sphuṭam

"—this has been declared to you as the object of meditation; one should therefore engage in Dhyana. And this is the mark of Dhyana: it remains clear even for the space of half a blink—"

Verse 52 (skanda.1.90.52)

न पृथग्जायते ध्येयाद्धारणां यः समास्थितः॥ एवमेतां दुरारोहां भूमिमास्थाय योगवित्

na pṛthagjāyate dhyeyāddhāraṇāṁ yaḥ samāsthitaḥ evametāṁ durārohāṁ bhūmimāsthāya yogavit

"—when one established in Dharana does not become separated from the object of meditation, even for that brief span. Thus, having climbed to this difficult stage, the knower of yoga—"

Verse 53 (skanda.1.90.53)

न किंचिच्चिंतयेत्पश्चात्समाधिरिति कीर्त्यते॥ समाधेर्लक्षणं सम्यग्ब्रुवतो मे निशामय

na kiṁcicciṁtayetpaścātsamādhiriti kīrtyate samādherlakṣaṇaṁ samyagbruvato me niśāmaya

"—should thereafter think of nothing whatsoever; this state is proclaimed to be Samadhi. Listen carefully now as I properly declare the mark of Samadhi."

Verse 54 (skanda.1.90.54)

शब्दस्पर्शरसैर्हीनं गंधरूपविवर्जितम्॥ परं पुरुषं संप्राप्तः समाधिस्थः प्रकीर्तितः

śabdasparśarasairhīnaṁ gaṁdharūpavivarjitam paraṁ puruṣaṁ saṁprāptaḥ samādhisthaḥ prakīrtitaḥ

"One who has attained the Supreme Person, who is devoid of sound, touch, and taste, and free of smell and form, is declared to be established in Samadhi."

Verse 55 (skanda.1.90.55)

तां तु प्राप्य नरो विघ्नैर्नाभिभूयेत कर्हिचित्॥ समाधिस्थश्च दुःखेन गुरुणापि न चाल्यते

tāṁ tu prāpya naro vighnairnābhibhūyeta karhicit samādhisthaśca duḥkhena guruṇāpi na cālyate

"Having attained that state, a man is never overwhelmed by obstacles; and one established in Samadhi is not shaken, even by the greatest suffering."

Verse 56 (skanda.1.90.56)

शंखाद्याः शतशस्तस्य वाद्यन्ते यदि कर्णयोः॥ भेर्यश्च यदि हन्यंते शब्दं बाह्यं न विंदति

śaṁkhādyāḥ śataśastasya vādyante yadi karṇayoḥ bheryaśca yadi hanyaṁte śabdaṁ bāhyaṁ na viṁdati

"Even if hundreds of conches and the like are sounded right at his ears, and even if kettledrums are struck, he perceives no external sound at all."

Verse 57 (skanda.1.90.57)

कशाप्रहाराभिहतो वह्निदग्धतनुस्तथा॥ शीताढ्येव स्थितो घोरे स्पर्शं बाह्यं न विन्दति

kaśāprahārābhihato vahnidagdhatanustathā śītāḍhyeva sthito ghore sparśaṁ bāhyaṁ na vindati

"Whether struck by the blows of a whip, or with his body scorched by fire, or standing amid dreadful cold, he perceives no external touch whatsoever."

Verse 58 (skanda.1.90.58)

रूपे गंधे रसे बाह्ये तादृशस्य तु का कथा॥ दृष्ट्वा य आत्मनात्मानं समाधिं लभते पुनः

rūpe gaṁdhe rase bāhye tādṛśasya tu kā kathā dṛṣṭvā ya ātmanātmānaṁ samādhiṁ labhate punaḥ

"As for form, smell, and taste — what more need be said of such a one? He who, having beheld the self by the self, attains Samadhi again and again—"

Verse 59 (skanda.1.90.59)

तृष्णा वाथ बुभुक्षा वा बाधेते तं न कर्हिचित्

tṛṣṇā vātha bubhukṣā vā bādhete taṁ na karhicit

"—for him, neither thirst nor hunger ever proves an affliction."

Verse 60 (skanda.1.90.60)

न स्वर्गे न च पाताले मानुष्ये क्व च तत्सुखम्॥ समाधिं निश्चलं प्राप्य यत्सुखं विंदते नरः

na svarge na ca pātāle mānuṣye kva ca tatsukham samādhiṁ niścalaṁ prāpya yatsukhaṁ viṁdate naraḥ

"Not in heaven, not in the netherworld, nor anywhere among men is that happiness to be found, which a man experiences upon attaining unwavering Samadhi."

Verse 61 (skanda.1.90.61)

एवमारूढयोगस्य तस्यापि कुरुनदन॥ पंचोपसर्गाः कटुकाः प्रवर्तंते यथा शृणु

evamārūḍhayogasya tasyāpi kurunadana paṁcopasargāḥ kaṭukāḥ pravartaṁte yathā śṛṇu

"Even for one who has thus ascended in yoga, O joy of the Kurus, five bitter obstacles arise; hear now how this comes about."

Verse 62 (skanda.1.90.62)

प्रातिभः श्रावणो दैवो भ्रमावर्तोऽथ भीषणः॥ प्रतिभा सर्वशास्त्राणां प्रातिभोऽयं च सात्त्विकः

prātibhaḥ śrāvaṇo daivo bhramāvarto'tha bhīṣaṇaḥ pratibhā sarvaśāstrāṇāṁ prātibho'yaṁ ca sāttvikaḥ

"Pratibha, Shravana, Daiva, Bhrama, and Avarta — these are indeed dreadful. Pratibha is a sudden intuitive insight into all the scriptures; this obstacle called Pratibha is sattvic in nature."

Verse 63 (skanda.1.90.63)

तेन यो मदमादद्याद्योगी शीघ्रं च चेतसः॥ योजनानां सहस्रेभ्यः श्रवणं श्रावणस्तु सः

tena yo madamādadyādyogī śīghraṁ ca cetasaḥ yojanānāṁ sahasrebhyaḥ śravaṇaṁ śrāvaṇastu saḥ

"Whatever yogi becomes intoxicated by that insight quickly falls away in mind from his path. The ability to hear things from thousands of yojanas away — that is the obstacle called Shravana."

Verse 64 (skanda.1.90.64)

द्वितीयः सात्विकश्चायमस्मान्मत्तो विनश्यति॥ अष्टौ पश्यति योनीश्च देवानां दैव इत्यसौ

dvitīyaḥ sātvikaścāyamasmānmatto vinaśyati aṣṭau paśyati yonīśca devānāṁ daiva ityasau

"This is the second sattvic obstacle; from intoxication with this too, one is likewise ruined. The power to see the eight divine wombs, the origins of the gods — this is called the obstacle Daiva."

Verse 65 (skanda.1.90.65)

अयं च सात्त्विको दोषो मदादस्माद्विनश्यति॥ आवर्त इव तोयस्य जनावर्ते यदाकुलः

ayaṁ ca sāttviko doṣo madādasmādvinaśyati āvarta iva toyasya janāvarte yadākulaḥ

"This too is a sattvic fault; from intoxication with this, one is likewise ruined. Like a whirlpool in water, when one becomes agitated amid the swirl of public attention and acclaim—"

Verse 66 (skanda.1.90.66)

आवर्ताख्यस्त्वयं दोषो राजसः स महाभयः॥ भ्राम्यते यन्निरालम्बं मनो दोषैश्च योगिनः

āvartākhyastvayaṁ doṣo rājasaḥ sa mahābhayaḥ bhrāmyate yannirālambaṁ mano doṣaiśca yoginaḥ

"—this fault, called Avarta, is rajasic in nature and is fraught with great danger. That which causes the yogi's mind, left without support, to whirl about because of these faults—"

Verse 67 (skanda.1.90.67)

समस्ताधारविभ्रंशाद्भ्रमाख्यस्तामसो गुणः॥ एतैर्नाशितयोगाश्च सकला देवयोनयः

samastādhāravibhraṁśādbhramākhyastāmaso guṇaḥ etairnāśitayogāśca sakalā devayonayaḥ

"—arises, from the collapse of all support, the tamasic fault called Bhrama, confusion. By these obstacles, all those divine beings whose yoga has been ruined—"

Verse 68 (skanda.1.90.68)

उपसर्गैर्महाघोरैरावर्त्यंते पुनः पुनः॥ प्रावृत्य कंबलं शुक्लं योगी तस्मान्मनोमयम्

upasargairmahāghorairāvartyaṁte punaḥ punaḥ prāvṛtya kaṁbalaṁ śuklaṁ yogī tasmānmanomayam

"—are made to whirl about again and again by these most terrible obstacles. Therefore the yogi, wrapping himself, as it were, in a white blanket of purity, with a mind—"

Verse 69 (skanda.1.90.69)

चिंतयेत्परमं ब्रह्म कृत्वा तत्प्रवणं मनः॥ आहाराः सात्त्विकाश्चैव संसेव्याः सिद्धिमिच्छता

ciṁtayetparamaṁ brahma kṛtvā tatpravaṇaṁ manaḥ āhārāḥ sāttvikāścaiva saṁsevyāḥ siddhimicchatā

"—turned wholly toward it, should meditate upon the Supreme Brahman. One who desires perfection should partake only of sattvic foods."

Verse 70 (skanda.1.90.70)

राजसैस्तामसैश्चैव योगी सिद्धयेन्न कर्हिचित्॥ श्रद्दधानेषु दांतेषु श्रोत्रियेषु महात्मसु

rājasaistāmasaiścaiva yogī siddhayenna karhicit śraddadhāneṣu dāṁteṣu śrotriyeṣu mahātmasu

"By rajasic and tamasic foods, the yogi never attains perfection. Alms should be sought by the yogi only among the faithful, the self-controlled, those learned in the Veda, and the great-souled—"

Verse 71 (skanda.1.90.71)

स्वधर्मादनपेतेषु भिक्षा याच्या च योगिना॥ भैक्षं यवान्नं तक्रं वा पयो यावकमेव वा

svadharmādanapeteṣu bhikṣā yācyā ca yoginā bhaikṣaṁ yavānnaṁ takraṁ vā payo yāvakameva vā

"—those who have not strayed from their own proper dharma — from such alone should the yogi seek alms. Alms-food, barley gruel, buttermilk, milk, or porridge—"

Verse 72 (skanda.1.90.72)

फलमूलं विपक्वं वा कणपिण्याकसक्तवः॥ श्रुता इत्येत आहारा योगिनां सिद्धिकारकाः

phalamūlaṁ vipakvaṁ vā kaṇapiṇyākasaktavaḥ śrutā ityeta āhārā yogināṁ siddhikārakāḥ

"—ripe fruits and roots, husk-meal, oil-cake, or parched grain-flour — these foods, as heard of in the tradition, are what bring perfection to yogis."

Verse 73 (skanda.1.90.73)

मृत्युकालं विदित्वा च निमित्तैर्योगसाधकः॥ योगं युञ्जीत कालस्य वंचनार्थं समाहितः

mṛtyukālaṁ viditvā ca nimittairyogasādhakaḥ yogaṁ yuñjīta kālasya vaṁcanārthaṁ samāhitaḥ

"And having recognized, through certain omens, the time of his own death, the practitioner of yoga should, with a composed mind, engage in yoga so as to outwit Time itself."

Verse 74 (skanda.1.90.74)

निमित्तानि च वक्ष्यामि मृत्युं यो वेत्ति योगवित्॥ रक्तकृष्णांबरधरा गायंतीह सती च यम्

nimittāni ca vakṣyāmi mṛtyuṁ yo vetti yogavit raktakṛṣṇāṁbaradharā gāyaṁtīha satī ca yam

"And now I shall tell the omens by which the knower of yoga recognizes his death: if, in a dream, a chaste woman clad in red and black garments is seen singing, and—"

Verse 75 (skanda.1.90.75)

दक्षिणाशां नयेन्नारी स्वप्ने सोऽपि न जीवति॥ नग्नं क्षपणकं स्वप्ने हसमानं प्रदृश्य च

dakṣiṇāśāṁ nayennārī svapne so'pi na jīvati nagnaṁ kṣapaṇakaṁ svapne hasamānaṁ pradṛśya ca

"—leads him toward the southern direction in the dream, he too will not live long. And having seen, in a dream, a naked ascetic laughing—"

Verse 76 (skanda.1.90.76)

एनं च वीक्ष्य वल्गन्तं तं विद्यान्मृत्युमागतम्॥ ऋक्षवानरयुग्यस्थो गायन्यो दक्षिणां दिशम्

enaṁ ca vīkṣya valgantaṁ taṁ vidyānmṛtyumāgatam ṛkṣavānarayugyastho gāyanyo dakṣiṇāṁ diśam

"—and capering about, one should understand that death has drawn near. One who, mounted on a bear or a monkey in a dream, goes singing toward the southern direction—"

Verse 77 (skanda.1.90.77)

याति मज्जेदधौ पंके गोमये वा न जीवति॥ केशांगारैस्तथा भस्मभुजंगैर्निजलां नदीम्

yāti majjedadhau paṁke gomaye vā na jīvati keśāṁgāraistathā bhasmabhujaṁgairnijalāṁ nadīm

"—will not survive. One who, in a dream, sinks into curds, mud, or cow-dung does not live long. Likewise, one who sees a river without water, filled instead with hair, embers, ashes, or serpents—"

Verse 78 (skanda.1.90.78)

एषामन्यतमैः पूर्णां दृष्ट्वा स्वप्ने न जीवति॥ करालैर्विकटै रूक्षैः पुरुषैरुद्यतायुधैः

eṣāmanyatamaiḥ pūrṇāṁ dṛṣṭvā svapne na jīvati karālairvikaṭai rūkṣaiḥ puruṣairudyatāyudhaiḥ

"—filled with any of these, upon seeing such a river in a dream, one does not live long. By fearsome, grotesque, and grim men, brandishing weapons—"

Verse 79 (skanda.1.90.79)

पाषाणैस्ताडितः स्वप्ने सद्यो मृत्युं भजेन्नरः॥ सूर्योदये यस्य शिवा क्रोशंती याति सम्मुखम्

pāṣāṇaistāḍitaḥ svapne sadyo mṛtyuṁ bhajennaraḥ sūryodaye yasya śivā krośaṁtī yāti sammukham

"—or struck by stones in a dream, a man meets his death very soon. He before whom, at sunrise, a jackal comes howling straight toward him—"

Verse 80 (skanda.1.90.80)

विपरीतं परीतं वा स सद्यो मृत्युमृच्छति॥ दीपाधिगंधं नो वेत्ति वमत्यग्निं तथा निशि

viparītaṁ parītaṁ vā sa sadyo mṛtyumṛcchati dīpādhigaṁdhaṁ no vetti vamatyagniṁ tathā niśi

"—whether it crosses from an inauspicious or an auspicious direction, he meets his death very soon. One who can no longer perceive the smell of a lamp's flame, or who seems, at night, to vomit fire—"

Verse 81 (skanda.1.90.81)

नात्मानं परनेत्रस्थं वीक्षते न स जीवति॥ शक्रायुधं चार्धरात्रे दिवा वा ग्रहणं तथा

nātmānaṁ paranetrasthaṁ vīkṣate na sa jīvati śakrāyudhaṁ cārdharātre divā vā grahaṇaṁ tathā

"—or who can no longer see his own reflection in another's eye, does not survive. One who sees a rainbow at midnight, or an eclipse in broad daylight—"

Verse 82 (skanda.1.90.82)

दृष्ट्वा मन्येत स क्षीणमात्मजीवितमाप्तवान्॥ नासिका वक्रतामेति कर्णयोर्न्नमनोन्नती

dṛṣṭvā manyeta sa kṣīṇamātmajīvitamāptavān nāsikā vakratāmeti karṇayornnamanonnatī

"—seeing this, he should understand that his own remaining life has grown very short. When one's nose becomes crooked, and the ears begin to droop or rise abnormally—"

Verse 83 (skanda.1.90.83)

नेत्रं च वामं स्रवति यस्य तस्यायुरुद्गतम्॥ आरक्ततामेति मुखं जिह्वा चाप्यसिता यदा

netraṁ ca vāmaṁ sravati yasya tasyāyurudgatam āraktatāmeti mukhaṁ jihvā cāpyasitā yadā

"—and when one's left eye begins to water on its own, his allotted life has come to its end. When the face takes on a reddish hue, and the tongue too turns black—"

Verse 84 (skanda.1.90.84)

तदा प्राज्ञो विजानीयादासन्नं मृत्युमात्मनः॥ उष्ट्ररासभयानेन स्वप्ने यो याति दक्षिणाम्

tadā prājño vijānīyādāsannaṁ mṛtyumātmanaḥ uṣṭrarāsabhayānena svapne yo yāti dakṣiṇām

"—then the wise man should recognize that his own death draws near. One who, in a dream, travels southward mounted on a camel or a donkey—"

Verse 85 (skanda.1.90.85)

दिशं कर्णौ पिधायापि निर्घोषं शृणुयान्न च॥ न स जीवेत्तथा स्वप्ने पति तस्य पिधीयते

diśaṁ karṇau pidhāyāpi nirghoṣaṁ śṛṇuyānna ca na sa jīvettathā svapne pati tasya pidhīyate

"—and who, even with his ears covered, hears no sound at all — he does not survive. Likewise, one whose door, in a dream, shuts of its own accord upon him—"

Verse 86 (skanda.1.90.86)

द्वारं न चोत्तिष्ठति च शुभ्रा दृष्टिश्च लोहिता॥ स्वप्नेऽग्निं प्रविशेद्यश्च न च निष्क्रमते पुनः

dvāraṁ na cottiṣṭhati ca śubhrā dṛṣṭiśca lohitā svapne'gniṁ praviśedyaśca na ca niṣkramate punaḥ

"—and who cannot rise up, and whose bright gaze turns bloodshot — such a one does not survive. And one who, in a dream, enters into fire and does not emerge from it again—"

Verse 87 (skanda.1.90.87)

जलप्रवेशादपि वा तदंतं तस्य जीवितम्॥ यश्चाभिहन्यते दुष्टैर्भूतै रात्रावथो दिवा

jalapraveśādapi vā tadaṁtaṁ tasya jīvitam yaścābhihanyate duṣṭairbhūtai rātrāvatho divā

"—or similarly enters water and does not come out — for him, that marks the very end of his life. And whoever is assailed by evil spirits, whether at night or during the day—"

Verse 88 (skanda.1.90.88)

प्रकृतैर्विकृतैर्वापि तस्यासन्नौ यमांतकौ॥ देवतानां गुरूणां च पित्रोर्ज्ञानविदां तथा

prakṛtairvikṛtairvāpi tasyāsannau yamāṁtakau devatānāṁ gurūṇāṁ ca pitrorjñānavidāṁ tathā

"—whether appearing in their natural or in distorted forms, for him Yama and Antaka, Death, stand very near. Of the gods, of one's teachers, of one's parents, and likewise of those learned in true wisdom—"

Verse 89 (skanda.1.90.89)

निन्दामवज्ञां कुरुते भक्तो भूत्वा न जीवति॥ एवं दृष्ट्वा निमित्तानि विपरीतानि योगवित्

nindāmavajñāṁ kurute bhakto bhūtvā na jīvati evaṁ dṛṣṭvā nimittāni viparītāni yogavit

"—whoever, though formerly devoted, suddenly begins to slander or show disrespect toward them, does not survive long. Having thus observed these adverse omens, the knower of yoga—"

Verse 90 (skanda.1.90.90)

धारणां सम्यगास्थाय समाधावचलो भवेत्॥ यदि नेच्छति ते मृत्युं ततो नासौ प्रपद्यते

dhāraṇāṁ samyagāsthāya samādhāvacalo bhavet yadi necchati te mṛtyuṁ tato nāsau prapadyate

"—should firmly establish himself in Dharana and become unwavering in Samadhi; and if he does not wish for death, then it will not come upon him."

Verse 91 (skanda.1.90.91)

विमुक्तिमथवा वांछेद्विसृजेद्ब्रह्ममूर्धनि॥ संति देहे विमुक्ते च उपसर्गाश्च ये पुनः

vimuktimathavā vāṁchedvisṛjedbrahmamūrdhani saṁti dehe vimukte ca upasargāśca ye punaḥ

"Or, if instead he desires liberation, he should release his breath through the crown of the head, the seat of Brahma. And even as the body is released, there are yet further obstacles which—"

Verse 92 (skanda.1.90.92)

योगिनं समुपायांति शृणु तानपि पांडव॥ ऐशान्ये राक्षसपुरे यक्षो गन्धर्व एव च

yoginaṁ samupāyāṁti śṛṇu tānapi pāṁḍava aiśānye rākṣasapure yakṣo gandharva eva ca

"—come upon the yogi; hear of these too, O Pandava. In the northeast, in the city of the Rakshasas, and likewise in the realms of the Yakshas and Gandharvas—"

Verse 93 (skanda.1.90.93)

ऐन्द्रे सौम्ये प्रजापत्ये ब्राह्मे चाष्टसु सिद्धयः॥ भवंति चाष्टौ शृणु ताः पार्थिवी या च तैजसी

aindre saumye prajāpatye brāhme cāṣṭasu siddhayaḥ bhavaṁti cāṣṭau śṛṇu tāḥ pārthivī yā ca taijasī

"—and in the realms of Indra, of Soma, of Prajapati, and of Brahma — in these eight regions arise eight siddhis each; hear of them: the earthy siddhi, the fiery,"

Verse 94 (skanda.1.90.94)

वायवी व्योमात्मिका चैव मानसाहम्भवा मतिः॥ प्रत्येकमष्टधा भिन्ना द्विगुणा द्विगुणा क्रमात

vāyavī vyomātmikā caiva mānasāhambhavā matiḥ pratyekamaṣṭadhā bhinnā dviguṇā dviguṇā kramāta

"—the airy siddhi, the etheric, the mental, and the siddhi born of the ego-intellect. Each of these is divided into eight kinds, doubling in succession, stage by stage—"

Verse 95 (skanda.1.90.95)

पूर्वे चाष्टौ चतुःषष्टिरन्ते शृणुष्व तद्यथा॥ स्थूलता ह्रस्वता बाल्यं वार्धक्यं योवनं तथा

pūrve cāṣṭau catuḥṣaṣṭirante śṛṇuṣva tadyathā sthūlatā hrasvatā bālyaṁ vārdhakyaṁ yovanaṁ tathā

"—beginning with eight, and reaching sixty-four in the end; hear how this unfolds: grossness of body, shortness, childhood, old age, and youth,"

Verse 96 (skanda.1.90.96)

नानाजाति स्वरूपं च चतुर्भिर्देहधारणम्॥ पार्थिवांशं विना नित्यमष्टौ पार्थिवसिद्धयः

nānājāti svarūpaṁ ca caturbhirdehadhāraṇam pārthivāṁśaṁ vinā nityamaṣṭau pārthivasiddhayaḥ

"—the forms of various species, and the sustaining of the body in four different ways — these, achieved without reliance on any earthy substance, are the eight eternal earthy siddhis."

Verse 97 (skanda.1.90.97)

विजिते पृथिवीतत्त्वे यदैशान्ये भवन्ति च॥ भूमाविव जले वासो नातुरोऽर्णवमापिबेत्

vijite pṛthivītattve yadaiśānye bhavanti ca bhūmāviva jale vāso nāturo'rṇavamāpibet

"When the element of earth has been conquered, these siddhis arise in the northeastern realm: dwelling in water as though on solid ground, and, without distress, being able to drink up the very ocean,"

Verse 98 (skanda.1.90.98)

सर्वत्र जलप्राप्तिश्च अपि शुष्कं द्रवं फलम्॥ त्रिभिर्देहस्य धरणं नदीर्वा स्थापयेत्करे

sarvatra jalaprāptiśca api śuṣkaṁ dravaṁ phalam tribhirdehasya dharaṇaṁ nadīrvā sthāpayetkare

"—obtaining water anywhere at will, turning even dried fruit into liquid, sustaining the body through three means, or holding a whole river in the palm of one's hand,"

Verse 99 (skanda.1.90.99)

अव्रणत्वं शरीरस्य कांतिश्चाथाष्टकं स्मृतम्॥ अष्टौ पूर्वा इमाश्चाष्टौ राक्षसानां पुरे स्मृताः

avraṇatvaṁ śarīrasya kāṁtiścāthāṣṭakaṁ smṛtam aṣṭau pūrvā imāścāṣṭau rākṣasānāṁ pure smṛtāḥ

"—the body's freedom from wounds, and a natural radiance — thus is this set of eight completed. These eight, together with the previous eight, are remembered as belonging to the city of the Rakshasas."

Verse 100 (skanda.1.90.100)

देहादग्निविनिर्माणं तत्तापभयवर्जनम्॥ शक्तिदत्वं च लोकानां जलमध्येग्निज्वालनम्

dehādagnivinirmāṇaṁ tattāpabhayavarjanam śaktidatvaṁ ca lokānāṁ jalamadhyegnijvālanam

"(The siddhis of the Yakshas:) Producing fire from one's own body, and being free of any fear of its heat; the power to bestow strength upon the worlds; kindling fire in the midst of water,"

Verse 101 (skanda.1.90.101)

अग्निग्रहश्च हस्तेन स्मृतिमात्रेण पावनम्॥ भस्मीभूतस्य निर्माणं द्वाभ्यां देहस्य धारणम्

agnigrahaśca hastena smṛtimātreṇa pāvanam bhasmībhūtasya nirmāṇaṁ dvābhyāṁ dehasya dhāraṇam

"—grasping fire with the bare hand; purifying by mere remembrance; recreating what has been reduced to ashes; and sustaining the body through two further means."

Verse 102 (skanda.1.90.102)

पूर्वाः षोडश चाप्यष्टौ तेजसो यक्षसद्मनि॥ मनोगतित्वं भूतानामन्तर्निवेशनं तथा

pūrvāḥ ṣoḍaśa cāpyaṣṭau tejaso yakṣasadmani manogatitvaṁ bhūtānāmantarniveśanaṁ tathā

"The previous sixteen, together with these eight siddhis of fire, belong to the dwelling of the Yakshas. (The siddhis of the Gandharvas:) Moving at the speed of thought; entering into the interior of other beings,"

Verse 103 (skanda.1.90.103)

पर्वतादिमहाभारवहनं लीलयैव च॥ लघुत्वं गौरवत्वं च पाणिभ्यां वायुवारणम्

parvatādimahābhāravahanaṁ līlayaiva ca laghutvaṁ gauravatvaṁ ca pāṇibhyāṁ vāyuvāraṇam

"—bearing the great weight of mountains and the like as if in mere play; assuming lightness or heaviness at will; and warding off the wind with one's bare hands,"

Verse 104 (skanda.1.90.104)

अंगुल्यग्रनिपातेन भूमेः सर्वत्र कम्पनम्॥ एकेन देहनिष्पत्तिर्गांधर्वे वांति सिद्धयः

aṁgulyagranipātena bhūmeḥ sarvatra kampanam ekena dehaniṣpattirgāṁdharve vāṁti siddhayaḥ

"—causing the earth to tremble everywhere by the mere touch of a fingertip; and the instant formation of a body by will alone — these are the siddhis that dwell within the realm of the Gandharvas."

Verse 105 (skanda.1.90.105)

चतुर्विंशतिः पूर्वाश्चाप्यष्टावेताश्च सिद्धयः॥ गन्धर्वलोके द्वात्रिंशदत ऊर्ध्वं निशामय

caturviṁśatiḥ pūrvāścāpyaṣṭāvetāśca siddhayaḥ gandharvaloke dvātriṁśadata ūrdhvaṁ niśāmaya

"The previous twenty-four, together with these eight, make thirty-two siddhis in all within the world of the Gandharvas. Now attend to what lies beyond."

Verse 106 (skanda.1.90.106)

छायाविहीननिष्पत्तिरिंद्रियाणामदर्शनम्॥ आकाशगमनं नित्यमिंद्रियादिशमः स्वयम्

chāyāvihīnaniṣpattiriṁdriyāṇāmadarśanam ākāśagamanaṁ nityamiṁdriyādiśamaḥ svayam

"(The siddhis of Indra's realm:) Existing without casting a shadow; rendering one's own senses invisible to others; constant movement through the sky; and the spontaneous mastery of the senses and the like,"

Verse 107 (skanda.1.90.107)

दूरे च शब्दग्रहणं सर्वशब्दावगाहनम्॥ तन्मात्रलिंगग्रहणं सर्वप्राणिनिदर्शनम्

dūre ca śabdagrahaṇaṁ sarvaśabdāvagāhanam tanmātraliṁgagrahaṇaṁ sarvaprāṇinidarśanam

"—hearing sound from a great distance; comprehending every sound at once; grasping the subtle elements and their signs; and beholding the inner nature of all living beings."

Verse 108 (skanda.1.90.108)

अष्टौ वातात्मिकाश्चैन्द्रे द्वात्रिंशदपि पूर्वकाः॥ यथाकामोपलब्धिश्च यथाकामविनिर्गमः

aṣṭau vātātmikāścaindre dvātriṁśadapi pūrvakāḥ yathākāmopalabdhiśca yathākāmavinirgamaḥ

"These eight airy siddhis belong to Indra's realm, together with the previous thirty-two, making forty in all. (The siddhis of Soma's realm:) Obtaining whatever one desires, and departing wherever one wishes,"

Verse 109 (skanda.1.90.109)

सर्वत्राभिभवश्चैव सर्वगुह्यनिदर्शनम्॥ संसारदर्शनं चापि मानस्योऽष्टौ च सिद्धयः

sarvatrābhibhavaścaiva sarvaguhyanidarśanam saṁsāradarśanaṁ cāpi mānasyo'ṣṭau ca siddhayaḥ

"—overpowering everything everywhere; perceiving every hidden and secret thing; and beholding the whole of samsara at once — these are the eight siddhis of the mind."

Verse 110 (skanda.1.90.110)

चत्वारिंशच्च पूर्वाश्च सोमलोके स्मृतास्त्विमाः॥ छेदनं तापनं बन्धः संसारपरिवर्तनम्

catvāriṁśacca pūrvāśca somaloke smṛtāstvimāḥ chedanaṁ tāpanaṁ bandhaḥ saṁsāraparivartanam

"These, together with the previous forty, are remembered as belonging to the realm of Soma. (The siddhis of Prajapati's realm:) The power to cut, to burn, to bind, and to transform the cycle of samsara,"

Verse 111 (skanda.1.90.111)

सर्वभूत प्रसादत्वं मृत्युकालजयस्तथा॥ अहंकारोद्भवश्चाष्टौ प्राजापत्ये च पूर्विकाः

sarvabhūta prasādatvaṁ mṛtyukālajayastathā ahaṁkārodbhavaścāṣṭau prājāpatye ca pūrvikāḥ

"—winning the good favor of all beings, and likewise conquering the very hour of death, and being able to arise at will from the ego-principle — these eight belong to Prajapati's realm, together with those preceding."

Verse 112 (skanda.1.90.112)

आकारेण जगत्सष्टिस्तथानुग्रह एव च॥ प्रलयस्याधिकारं च लोकचित्रप्रवर्तनम्

ākāreṇa jagatsaṣṭistathānugraha eva ca pralayasyādhikāraṁ ca lokacitrapravartanam

"(The siddhis of Brahma's realm:) Creating the universe by mere intention, and likewise bestowing grace; having authority over its dissolution; and setting in motion the manifold diversity of the worlds,"

Verse 113 (skanda.1.90.113)

असादृश्यमिदं व्यक्तं निर्वाणं च पृथक्पृथक्॥ शुभेतरस्य कर्तृत्वमष्टौ बुद्धिभवास्त्वमी

asādṛśyamidaṁ vyaktaṁ nirvāṇaṁ ca pṛthakpṛthak śubhetarasya kartṛtvamaṣṭau buddhibhavāstvamī

"—this manifest state of incomparability, and the granting of final liberation to each being separately; and agency over both the auspicious and the inauspicious — these eight siddhis arise from the intellect, buddhi."

Verse 114 (skanda.1.90.114)

षट्पंचाशत्तथा पूर्वाश्चतुःषष्टिरिमे गुणाः॥ ब्राह्मये पदे प्रवर्तंते गुह्यमेतत्तवेरितम्

ṣaṭpaṁcāśattathā pūrvāścatuḥṣaṣṭirime guṇāḥ brāhmaye pade pravartaṁte guhyametattaveritam

"Together with the preceding fifty-six, these qualities amount to sixty-four in all, manifesting in the state of Brahma. This secret has thus been declared to you."

Verse 115 (skanda.1.90.115)

जीवतो देहभेदे वा सिद्ध्यश्चैतास्तु योगिनाम्॥ संगो नैव विधातव्यो भयात्पतनसंभवात्

jīvato dehabhede vā siddhyaścaitāstu yoginām saṁgo naiva vidhātavyo bhayātpatanasaṁbhavāt

"These siddhis come to yogis either while still living or at the time of the body's dissolution; but no attachment should ever be formed toward them, for there is the danger of falling from the path."

Verse 116 (skanda.1.90.116)

एतान्गुणान्निराकृत्य युञ्जतो योगिनस्तदा॥ सिद्धयोऽष्टौ प्रवर्तंते योगसंसिद्धिकारकाः

etānguṇānnirākṛtya yuñjato yoginastadā siddhayo'ṣṭau pravartaṁte yogasaṁsiddhikārakāḥ

"Having set aside these lesser attainments, for the yogi who continues steadfastly in his practice, there then arise the eight great siddhis, which bring about the complete perfection of yoga."

Verse 117 (skanda.1.90.117)

अणिमा लघिमा चैव महिमा प्राप्तिरेव च॥ प्राकाम्यं च तथेशित्वं वशित्वं च तथापरे

aṇimā laghimā caiva mahimā prāptireva ca prākāmyaṁ ca tatheśitvaṁ vaśitvaṁ ca tathāpare

"Anima, Laghima, Mahima, and Prapti; Prakamya, and likewise Ishitva, and Vashitva, and one more besides—"

Verse 118 (skanda.1.90.118)

यत्र कामावसायित्वं माहेश्वरपदस्थिताः॥ सूक्ष्मात्सूक्ष्मत्वमणिमा शीघ्रत्वाल्लघिमा स्मृता

yatra kāmāvasāyitvaṁ māheśvarapadasthitāḥ sūkṣmātsūkṣmatvamaṇimā śīghratvāllaghimā smṛtā

"—Kamavasayitva, the power by which every desire is fulfilled — these siddhis belong to those established in the state of Maheshvara. Anima is remembered as the power of becoming subtler than the very subtlest, and Laghima as the power born of extreme lightness and swiftness."

Verse 119 (skanda.1.90.119)

महिमा शेषपूज्यत्वात्प्राप्तिर्नाप्राप्यमस्य यत्॥ प्राकाम्यमस्य व्यापित्वादीशित्वं चेश्वरो यतः

mahimā śeṣapūjyatvātprāptirnāprāpyamasya yat prākāmyamasya vyāpitvādīśitvaṁ ceśvaro yataḥ

"Mahima is so named because he is honored by all others as supreme; Prapti, because nothing remains unattainable for him. Prakamya arises from his pervasiveness, and Ishitva, lordship, because he himself becomes a lord over all."

Verse 120 (skanda.1.90.120)

वशित्वाद्वशिता नाम सप्तमी सिद्धिरुत्तमा॥ यत्रेच्छा तत्र च स्थानं तत्र कामावसायिता

vaśitvādvaśitā nāma saptamī siddhiruttamā yatrecchā tatra ca sthānaṁ tatra kāmāvasāyitā

"From vashitva, mastery, the seventh excellent siddhi is named Vashita. Wherever a wish arises, there too the desired place is instantly present — this is Kamavasayita."

Verse 121 (skanda.1.90.121)

ऐश्वरं पदमाप्तस्य भवंत्येताश्च सिद्धयः॥ ततो न जायते नैव वर्धते न विनश्यति

aiśvaraṁ padamāptasya bhavaṁtyetāśca siddhayaḥ tato na jāyate naiva vardhate na vinaśyati

"These siddhis come to one who has attained the exalted state of divine lordship. Thereafter, he is neither born again, nor does he grow, nor does he perish."

Verse 122 (skanda.1.90.122)

एष मुक्त इति प्रोक्तो य एवं मुक्तिमाप्नुयात्॥ यथा जलं जलेनैक्यं निक्षिप्तमुपगच्छति

eṣa mukta iti prokto ya evaṁ muktimāpnuyāt yathā jalaṁ jalenaikyaṁ nikṣiptamupagacchati

"He who thus attains liberation is called Mukta, the liberated one. Just as water, when poured into water, attains oneness with it—"

Verse 123 (skanda.1.90.123)

तथैवं सात्म्यमभ्येति योगिनामात्मा परात्मना॥ एवं ज्ञात्वा फलं योगी सदा योगं समभ्यसेत्

tathaivaṁ sātmyamabhyeti yogināmātmā parātmanā evaṁ jñātvā phalaṁ yogī sadā yogaṁ samabhyaset

"—so too does the self of the yogi attain complete identity with the Supreme Self. Knowing this to be its fruit, the yogi should always diligently practice yoga."

Verse 124 (skanda.1.90.124)

अत्रोपमां व्याहरंति योगार्थं योगिनोऽ मलाः॥ शशांकरश्मिसंयोगादर्ककांतो हुताशनम्

atropamāṁ vyāharaṁti yogārthaṁ yogino' malāḥ śaśāṁkaraśmisaṁyogādarkakāṁto hutāśanam

"Here, the pure yogis offer a simile for the purpose of understanding yoga: from union with the moon's rays, the moon-gem releases water; and the sun-gem, from union with the sun's rays—"

Verse 125 (skanda.1.90.125)

समुत्सृजति नैकः सन्नुपमा सास्ति योगिनः॥ कपिंजलाखुनकुला वसंति स्वामिव द्गृहे

samutsṛjati naikaḥ sannupamā sāsti yoginaḥ kapiṁjalākhunakulā vasaṁti svāmiva dgṛhe

"—releases fire, though it remains a single, unchanged substance; this is the very simile that applies to the yogi. Partridges, mice, and mongooses dwell elsewhere as though in their own home—"

Verse 126 (skanda.1.90.126)

ध्वस्ते यांत्यन्यतो दुःखं न तेषां सोपमा यतेः॥ मृद्देहकल्पदेहोऽपि मुखाग्रेण कनीयसा

dhvaste yāṁtyanyato duḥkhaṁ na teṣāṁ sopamā yateḥ mṛddehakalpadeho'pi mukhāgreṇa kanīyasā

"—and, when that dwelling is destroyed, they move elsewhere without any grief; this too illustrates the ascetic's freedom. Even a creature whose body is, as it were, made of mere clay, with only the small tip of its mouth—"

Verse 127 (skanda.1.90.127)

करोति मृद्भागचयमुपदेशः स योगिनः॥ पशुपक्षिमनुष्याद्यैः पत्रपुष्पफलान्वितम्

karoti mṛdbhāgacayamupadeśaḥ sa yoginaḥ paśupakṣimanuṣyādyaiḥ patrapuṣpaphalānvitam

"—yet gradually builds up a whole mound of earth, as a termite does; this too is an instruction for the yogi, teaching patient, incremental effort. Another example: a tree, laden with leaves, flowers, and fruit, plucked at by animals, birds, and men—"

Verse 128 (skanda.1.90.128)

वृक्षं विलुप्यमानं च लब्ध्वा सिध्यंति योगिनः॥ रुरुगात्रविषाणाग्रमालक्ष्य तिलकाकृतिम्

vṛkṣaṁ vilupyamānaṁ ca labdhvā sidhyaṁti yoginaḥ rurugātraviṣāṇāgramālakṣya tilakākṛtim

"—being ceaselessly plucked at, yet still gives freely of itself; from this too, yogis attain their perfection. Observing the tip of a deer's antler, shaped like a tilaka mark—"

Verse 129 (skanda.1.90.129)

सह तेन विवर्धेत योगी सिद्धिमुपाश्नुते॥ द्रव्यं पूर्णमुपादाय पात्रमारोहते भुवः

saha tena vivardheta yogī siddhimupāśnute dravyaṁ pūrṇamupādāya pātramārohate bhuvaḥ

"—so too the yogi should grow steadily and in due measure, as the antler does; thus he attains perfection. Just as one, having properly loaded a vessel, may safely board it from the shore,"

Verse 130 (skanda.1.90.130)

तुंगमार्गं विलोक्यैवं विज्ञातं कि न योगिनाम्॥ तद्गेहं यत्र वसति तद्भोज्यं येन जीवति

tuṁgamārgaṁ vilokyaivaṁ vijñātaṁ ki na yoginām tadgehaṁ yatra vasati tadbhojyaṁ yena jīvati

"—carefully observing the safe, elevated course — is not this same skill likewise understood by yogis? That alone is truly one's home, wherein one dwells in the fullest sense; that alone is truly one's food, by which one truly lives;"

Verse 131 (skanda.1.90.131)

येन निष्पाद्यते चार्थः स्वयं स्याद्योगसिद्धये॥ तथा ज्ञानमुपासीत योगी यत्कार्यसाधकम्

yena niṣpādyate cārthaḥ svayaṁ syādyogasiddhaye tathā jñānamupāsīta yogī yatkāryasādhakam

"—and that alone is one's true purpose, which serves to bring about the perfection of yoga itself. In just the same way, the yogi should pursue only that knowledge which truly accomplishes his real task."

Verse 132 (skanda.1.90.132)

ज्ञानानां बहुता येयं योगविघ्नकरी हि सा॥ इदं ज्ञेयमिदं ज्ञेयमिति यस्तृषितश्चरेत्

jñānānāṁ bahutā yeyaṁ yogavighnakarī hi sā idaṁ jñeyamidaṁ jñeyamiti yastṛṣitaścaret

"For this very multiplicity of knowledge itself is what creates obstacles to yoga. Whoever, ever thirsting for more, wanders about thinking, 'This must be known, and this too must be known'—"

Verse 133 (skanda.1.90.133)

अपि कल्पसहस्रायुर्नैव ज्ञेयमवाप्नुयात्॥ त्यक्तसंगो जितक्रोधो लब्धाहारो जितेंद्रियः

api kalpasahasrāyurnaiva jñeyamavāpnuyāt tyaktasaṁgo jitakrodho labdhāhāro jiteṁdriyaḥ

"—even were he to live a thousand kalpas, would never attain that which is truly worth knowing. Having renounced attachment, having conquered anger, having obtained his simple food, his senses under full control—"

Verse 134 (skanda.1.90.134)

पिधाय बुद्ध्या द्वाराणि मनो ध्याने निवेशयेत्॥ आहारं सात्त्विकं सेवेन्न तं येन विचेतनः

pidhāya buddhyā dvārāṇi mano dhyāne niveśayet āhāraṁ sāttvikaṁ sevenna taṁ yena vicetanaḥ

"—closing off the sense-gates by force of intellect, one should fix the mind wholly in meditation. One should partake only of sattvic food, never of that which dulls or clouds the mind—"

Verse 135 (skanda.1.90.135)

स्यादयं तं च भुंजानो रौरवस्य प्रियातिथिः॥ वाग्दण्डः कर्मदण्डश्च मनोदंडश्च ते त्रयः

syādayaṁ taṁ ca bhuṁjāno rauravasya priyātithiḥ vāgdaṇḍaḥ karmadaṇḍaśca manodaṁḍaśca te trayaḥ

"—for one who partakes of such food becomes a welcome guest of the hell of Raurava. The restraint of speech, the restraint of action, and the restraint of mind — these three,"

Verse 136 (skanda.1.90.136)

यस्यैते नियता दंडाः स त्रिदंडी यतिः स्मृतः॥ अनुरागं जनो याति परोक्षे गुणकीर्तनम्

yasyaite niyatā daṁḍāḥ sa tridaṁḍī yatiḥ smṛtaḥ anurāgaṁ jano yāti parokṣe guṇakīrtanam

"—whoever holds these three restraints firmly disciplined is remembered as a true tridandin, a bearer of the threefold staff. People come to feel affection for one whose virtues are praised even in his absence;"

Verse 137 (skanda.1.90.137)

न बिभ्यति च सत्त्वानि सिद्धेर्लक्षणमुच्यते

na bibhyati ca sattvāni siddherlakṣaṇamucyate

"—and living beings cease to be afraid of him; this indeed is declared to be the sign of true perfection."

Verse 138 (skanda.1.90.138)

अलौल्यमारोग्यमनिष्ठुरत्वं गंधः शुभो मूत्रपुरीषयोश्च॥ कांतिः प्रसादः स्वरसौम्यता च योगप्रवृत्तेः प्रथमं हि चिह्नम्

alaulyamārogyamaniṣṭhuratvaṁ gaṁdhaḥ śubho mūtrapurīṣayośca kāṁtiḥ prasādaḥ svarasaumyatā ca yogapravṛtteḥ prathamaṁ hi cihnam

"Freedom from restlessness, sound health, gentleness of nature, a pleasant odor even in urine and feces, radiance, serenity, and a sweet, mellow voice — these indeed are the first signs of true progress in yoga."

Verse 139 (skanda.1.90.139)

समाहितो ब्रह्मपरोऽप्रमादी शुचिस्तथैकांतरतिर्जितेन्द्रियः॥ समाप्नुयाद्योगमिमं महामना विमुक्तिमाप्नोति ततश्च योगतः

samāhito brahmaparo'pramādī śucistathaikāṁtaratirjitendriyaḥ samāpnuyādyogamimaṁ mahāmanā vimuktimāpnoti tataśca yogataḥ

"One who is composed in mind, devoted wholly to Brahman, ever vigilant, pure, fond of solitude, and master over his senses — such a great-souled person accomplishes this yoga fully, and through that very yoga attains liberation."

Verse 140 (skanda.1.90.140)

कुलं पवित्रं जननी कृतार्था वसुन्धरा भाग्यवती च तेन॥ अवाह्यमार्गे सुखसिन्धुमग्नं लग्नं परे ब्रह्मणि यस्य चेतः

kulaṁ pavitraṁ jananī kṛtārthā vasundharā bhāgyavatī ca tena avāhyamārge sukhasindhumagnaṁ lagnaṁ pare brahmaṇi yasya cetaḥ

"His lineage becomes purified, his mother's life fulfilled, and the very earth made fortunate through him — that one whose mind, immersed in an ocean of bliss, becomes fixed upon the Supreme Brahman, along a path beyond the reach of words."

Verse 141 (skanda.1.90.141)

विशुद्धबुद्धिः समलोष्टकांचनः समस्तभूतेषु वसन्समो हि यः॥ स्थानं परं शाश्वतमव्ययं च यतिर्हि गत्वा न पुनः प्रजायते

viśuddhabuddhiḥ samaloṣṭakāṁcanaḥ samastabhūteṣu vasansamo hi yaḥ sthānaṁ paraṁ śāśvatamavyayaṁ ca yatirhi gatvā na punaḥ prajāyate

"He whose intellect is wholly purified, for whom a clod of earth and a lump of gold are one and the same, who dwells among all beings with perfect equanimity — such an ascetic, having gone to that supreme, eternal, and imperishable abode, is never born again."

Verse 142 (skanda.1.90.142)

इदं मया योगरहस्यमुक्तमेवंविधं गौतमः प्राप योगम्॥ तेनैतच्च स्थापितं पार्थ लिंगं संदर्शनादर्चनात्कल्मषघ्नम्

idaṁ mayā yogarahasyamuktamevaṁvidhaṁ gautamaḥ prāpa yogam tenaitacca sthāpitaṁ pārtha liṁgaṁ saṁdarśanādarcanātkalmaṣaghnam

"This secret of yoga has thus been declared by me, in just this manner; and in just this way did Gautama himself attain yoga. By him, O Partha, this linga was established, one that destroys sin through the mere sight of it, and through worship."

Verse 143 (skanda.1.90.143)

यश्चाश्विने कृष्णचतुर्दशीदिने रात्रौ समभ्यर्चति लिंगमेतन्॥ स्नात्वा अहल्यासरसि प्रधाने श्रद्धाय सर्वं प्रविधाय भक्तितः

yaścāśvine kṛṣṇacaturdaśīdine rātrau samabhyarcati liṁgametan snātvā ahalyāsarasi pradhāne śraddhāya sarvaṁ pravidhāya bhaktitaḥ

"Whoever, on the night of the fourteenth day of the dark fortnight of Ashvina, duly worships this linga — having bathed in the great Lake of Ahalya, and performed every rite with faith and devotion—"

Verse 144 (skanda.1.90.144)

महोपकारेण विमुक्तपापः स याति यत्रास्ति स गौतमो मुनिः

mahopakāreṇa vimuktapāpaḥ sa yāti yatrāsti sa gautamo muniḥ

"—being freed from sin through this great act of grace, goes to that very place where the sage Gautama himself abides."

Verse 145 (skanda.1.90.145)

इदं मया पार्थ तव प्रणीतं गुप्तस्य क्षेत्रस्य समासयोगात्॥ माहात्म्यमेतत्सकलं शृणोति यः स स्याद्विशुद्धः किमु वच्मि भूयः

idaṁ mayā pārtha tava praṇītaṁ guptasya kṣetrasya samāsayogāt māhātmyametatsakalaṁ śṛṇoti yaḥ sa syādviśuddhaḥ kimu vacmi bhūyaḥ

"This has been declared to you by me, O Partha, in brief, out of the great glory of the Secret Field. Whoever hears this entire glory becomes wholly purified — what more, then, need I say?"

Verse 146 (skanda.1.90.146)

य इदं शृणुयाद्भक्त्या गौतमाख्यानमुत्तमम्॥ पुत्रपौत्रप्रियं प्राप्य स याति पदमव्ययम्

ya idaṁ śṛṇuyādbhaktyā gautamākhyānamuttamam putrapautrapriyaṁ prāpya sa yāti padamavyayam

"Whoever hears this excellent narrative of Gautama with devotion, having obtained beloved sons and grandsons, in the end attains the imperishable state."