The Nyasa of the Twelve-Syllabled Mantra and the Teaching of Jnana-Yoga

Verse 1 (skanda.6.262.1)

पार्वत्युवाच । ध्यानयोगमहं प्राप्य ज्ञानयोगमवाप्नुयाम् । तथा कुरुष्व देवेश यथाहममरी भव

pārvatyuvāca dhyānayogamahaṁ prāpya jñānayogamavāpnuyām tathā kuruṣva deveśa yathāhamamarī bhava

Parvati said: Having attained dhyana-yoga, may I also obtain jnana-yoga; O Lord of gods, act in such a way that I may become immortal.

Verse 2 (skanda.6.262.2)

ईश्वर उवाच । प्रत्युक्तोऽयं मंत्रराजो द्वादशाक्षरसंज्ञितः । जप्तव्यः सुकुमारांगि वेदसारः सनातनः

īśvara uvāca pratyukto'yaṁ maṁtrarājo dvādaśākṣarasaṁjñitaḥ japtavyaḥ sukumārāṁgi vedasāraḥ sanātanaḥ

Ishvara said: This king of mantras known by twelve syllables, already declared, O tender-limbed one, the eternal essence of the Vedas, is to be recited,

Verse 3 (skanda.6.262.3)

प्रणवः सर्ववेदाद्यः सर्वब्रह्मांडयाजकः । प्रथमः सर्वकार्येषु सर्वसिद्धिप्रदायकः

praṇavaḥ sarvavedādyaḥ sarvabrahmāṁḍayājakaḥ prathamaḥ sarvakāryeṣu sarvasiddhipradāyakaḥ

the pranava, the first of all the Vedas, the worshipper of all universes, foremost in all undertakings, the bestower of every accomplishment.

Verse 4 (skanda.6.262.4)

सितवर्णो मधुच्छंदा ऋषिर्ब्रह्मा तु देवता । परमात्मा तु गायत्री नियोगः सर्वकर्मसु

sitavarṇo madhucchaṁdā ṛṣirbrahmā tu devatā paramātmā tu gāyatrī niyogaḥ sarvakarmasu

White in color, its sage is Madhucchandas, its deity is Brahma; the Supreme Self is its meter, and it is to be applied in all rites.

Verse 5 (skanda.6.262.5)

एतद्ब्रह्ममयं बीजं विश्वमत्र समन्वितम् । वेदवेदांग तत्त्वाख्यं सदसदूपमव्ययम्

etadbrahmamayaṁ bījaṁ viśvamatra samanvitam vedavedāṁga tattvākhyaṁ sadasadūpamavyayam

This seed, consisting of Brahman, has the whole universe joined within it; it is called the essence of the Vedas and Vedangas, of the nature of both being and non-being, imperishable.

Verse 6 (skanda.6.262.6)

नकारः पीतवर्णस्तु जलबीजः सनातनः । बीजं पृथ्वी मनश्छन्दो विषहा विनियोगतः

nakāraḥ pītavarṇastu jalabījaḥ sanātanaḥ bījaṁ pṛthvī manaśchando viṣahā viniyogataḥ

The letter Na is yellow in color, the eternal seed of water; its seed is earth, its meter is Manas, and it is applied as the all-enduring (Vishaha).

Verse 7 (skanda.6.262.7)

मोकारः पृथिवी बीजो विश्वामित्रसमन्वितः । रक्तवर्णो महातेजा धनदो विनियोजितः

mokāraḥ pṛthivī bījo viśvāmitrasamanvitaḥ raktavarṇo mahātejā dhanado viniyojitaḥ

The letter Mo has earth as its seed, joined with the sage Vishvamitra; red in color, of great splendor, it is applied as the giver of wealth.

Verse 8 (skanda.6.262.8)

भकारः पंचवर्णस्तु जलबीजः सनातनः । मरीचिना समायुक्तः पूजितः सर्वभोगदः

bhakāraḥ paṁcavarṇastu jalabījaḥ sanātanaḥ marīcinā samāyuktaḥ pūjitaḥ sarvabhogadaḥ

The letter Bha is of five colors, the eternal seed of water, joined with the sage Marichi, worshipped as the giver of every enjoyment.

Verse 9 (skanda.6.262.9)

गकारो हेमरक्ताभो भरद्वाजसमन्वितः । वायुबीजो विनिर्योगं कुर्वतामादिभोगदः

gakāro hemaraktābho bharadvājasamanvitaḥ vāyubījo viniryogaṁ kurvatāmādibhogadaḥ

The letter Ga is golden-red in hue, joined with the sage Bharadvaja, the seed of wind, the primal giver of enjoyment to those who apply it.

Verse 10 (skanda.6.262.10)

वकारः कुन्दधवलो व्योमबीजो महाबलः । ऋषिमंत्रिपुरस्कृत्य योजितो मोक्षदायकः

vakāraḥ kundadhavalo vyomabījo mahābalaḥ ṛṣimaṁtripuraskṛtya yojito mokṣadāyakaḥ

The letter Va is white as the kunda flower, the seed of ether, of great strength; applied with its sage and mantra set foremost, it is the bestower of liberation.

Verse 11 (skanda.6.262.11)

तकारो विद्युद्विकारः सोमबीजं महत्स्मृतम् । अंगिरावर्द्धमूलं च वर्जितं कर्मका मिकम्

takāro vidyudvikāraḥ somabījaṁ mahatsmṛtam aṁgirāvarddhamūlaṁ ca varjitaṁ karmakā mikam

The letter Ta is of the nature of lightning, remembered as the great seed of Soma; rooted with the sage Angiras, set apart from mere ritual desire.

Verse 12 (skanda.6.262.12)

वाकारो धूम्रवर्णश्च सूर्यबीजं मनोजवम् । पुलस्त्यर्षिसमायुक्तं नियुक्तं सर्वसौख्यदम्

vākāro dhūmravarṇaśca sūryabījaṁ manojavam pulastyarṣisamāyuktaṁ niyuktaṁ sarvasaukhyadam

The letter Va [second] is smoke-colored, the mind-swift seed of the sun, joined with the sage Pulastya, applied as the giver of every happiness.

Verse 13 (skanda.6.262.13)

सुकारश्चाक्षरो नित्यं जपाकुसुम भास्वरः । मनो बीजं दुर्विषह्यं पुलहाश्रितमर्थिदम्

sukāraścākṣaro nityaṁ japākusuma bhāsvaraḥ mano bījaṁ durviṣahyaṁ pulahāśritamarthidam

The letter Su is eternal and imperishable, radiant as the japa-flower; the seed of the mind, hard to withstand, resting upon the sage Pulaha, the giver of wealth.

Verse 14 (skanda.6.262.14)

देकाराक्षरकं बीजं हंसरूपं च कर्बुरम् । सिद्धिबीजं महासत्त्वं क्रतौ क्रतुनियोजितम्

dekārākṣarakaṁ bījaṁ haṁsarūpaṁ ca karburam siddhibījaṁ mahāsattvaṁ kratau kratuniyojitam

The syllable De is a seed of the form of the swan, and speckled in hue; the seed of accomplishment, of great essence, applied in sacrifice unto sacrifice itself.

Verse 15 (skanda.6.262.15)

वाकारो निर्मलो नित्यं यजमानस्तु बीजभृत् । प्रचेताश्रियमाश्रेयं मोक्षे मोक्षप्रदायकम्

vākāro nirmalo nityaṁ yajamānastu bījabhṛt pracetāśriyamāśreyaṁ mokṣe mokṣapradāyakam

The letter Va [third] is ever stainless, its seed borne by the sacrificer himself; resting upon the glory of the sage Pracetas, the bestower of liberation unto liberation.

Verse 16 (skanda.6.262.16)

यकारस्य महाबीजं पिंगवर्णश्च खेचरी । भूचरी च महासिद्धिः सर्वदा भूविचिन्तनम्

yakārasya mahābījaṁ piṁgavarṇaśca khecarī bhūcarī ca mahāsiddhiḥ sarvadā bhūvicintanam

The great seed of the letter Ya is tawny in color, associated with Khechari; and Bhuchari is the great accomplishment, the constant contemplation of the earth.

Verse 17 (skanda.6.262.17)

भृगुयन्त्रे समाश्रांतिनियोगे सर्वकर्मकृत् । गायत्रीछंद एतेषां देहन्यासक्रमो भवेत्

bhṛguyantre samāśrāṁtiniyoge sarvakarmakṛt gāyatrīchaṁda eteṣāṁ dehanyāsakramo bhavet

Resting in the yantra of the sage Bhrigu, applied in every undertaking — the Gayatri is the meter of all these; the order of their placement upon the body now follows.

Verse 18 (skanda.6.262.18)

ओंकारं सर्वदा न्यस्यन्नकारं पादयोर्द्वयोः । मोकारं गुह्यदेशे तु भकारं नाभिपंकजे

oṁkāraṁ sarvadā nyasyannakāraṁ pādayordvayoḥ mokāraṁ guhyadeśe tu bhakāraṁ nābhipaṁkaje

Ever placing the Omkara at the crown, one places the letter Na upon the two feet, the letter Mo upon the secret region, and the letter Bha upon the lotus of the navel;

Verse 19 (skanda.6.262.19)

गकारं हृदये न्यस्य वकारः कण्ठ मध्यगः । तेकारं दक्षिणे हस्ते वाकारो वामहस्तगः

gakāraṁ hṛdaye nyasya vakāraḥ kaṇṭha madhyagaḥ tekāraṁ dakṣiṇe haste vākāro vāmahastagaḥ

placing the letter Ga upon the heart, and the letter Va reaching the middle of the throat; the letter Te upon the right hand, and the letter Va upon the left hand;

Verse 20 (skanda.6.262.20)

सुकारं मुखजिह्वायां देकारः कर्णयोर्द्वयोः । वाकारश्चक्षुषोर्द्वन्द्वे यकारं मस्तके न्यसेत्

sukāraṁ mukhajihvāyāṁ dekāraḥ karṇayordvayoḥ vākāraścakṣuṣordvandve yakāraṁ mastake nyaset

the letter Su upon the mouth and tongue, the letter De upon the two ears, the letter Va upon the pair of eyes, and one should place the letter Ya upon the head.

Verse 21 (skanda.6.262.21)

लिंगमुद्रा योनिमुद्रा धेनुमुद्रा तथा त्रयम् । सकलं कृतमेतद्धि मंत्ररूपे बिजाक्षरम्

liṁgamudrā yonimudrā dhenumudrā tathā trayam sakalaṁ kṛtametaddhi maṁtrarūpe bijākṣaram

The linga-mudra, the yoni-mudra, and likewise the dhenu-mudra — these three, together with all this seed-syllabled mantra-form, are thus accomplished.

Verse 22 (skanda.6.262.22)

योजयेत्प्रत्यहं देवि न स पापैः प्रलिप्यते । एतद्द्वादशलिंगारं कूर्मस्थं द्वादशाक्षरम्

yojayetpratyahaṁ devi na sa pāpaiḥ pralipyate etaddvādaśaliṁgāraṁ kūrmasthaṁ dvādaśākṣaram

O goddess, whoever applies this daily is never tainted by sins; this twelve-syllabled mantra, resting upon the Kurma, is the twelve-linga arrangement.

Verse 23 (skanda.6.262.23)

शालग्रामशिलाश्चैव द्वादशैव हि पूजिताः । ताभिः सहाकरैरेभिः प्रत्यक्षैः सह संसदि

śālagrāmaśilāścaiva dvādaśaiva hi pūjitāḥ tābhiḥ sahākarairebhiḥ pratyakṣaiḥ saha saṁsadi

And likewise the twelve Shalagrama-stones are worshipped; together with these very syllables, manifest, in the assembly,

Verse 24 (skanda.6.262.24)

यथावर्णमनुध्यानैर्मुनिबीजसमन्वितैः । विनियोगेन सहितैश्छन्दोभिः समलंकृतैः

yathāvarṇamanudhyānairmunibījasamanvitaiḥ viniyogena sahitaiśchandobhiḥ samalaṁkṛtaiḥ

with meditations according to color, joined with their sages and seeds, together with their application, adorned with their meters,

Verse 25 (skanda.6.262.25)

ध्यानैजपैः पूजितैश्च भक्तानां मुनिसत्तम । मोक्षो भवति बन्धेभ्यः कर्मजेभ्यो न संशयः

dhyānaijapaiḥ pūjitaiśca bhaktānāṁ munisattama mokṣo bhavati bandhebhyaḥ karmajebhyo na saṁśayaḥ

and worshipped with meditation and japa — O best of sages, for the devotees liberation from the bonds born of karma comes without doubt.

Verse 26 (skanda.6.262.26)

अयं हि ध्यानकर्माख्यो योगो दुष्प्राप्य एव हि । ध्यानयोगं पुनर्वच्मि शृणुष्वैकाग्रमानसा

ayaṁ hi dhyānakarmākhyo yogo duṣprāpya eva hi dhyānayogaṁ punarvacmi śṛṇuṣvaikāgramānasā

This yoga, called the practice of meditation, is indeed hard to attain; I shall speak of dhyana-yoga once more — listen with a one-pointed mind.

Verse 27 (skanda.6.262.27)

ध्यानयोगेन पापानां क्षयो भवति नान्यथा । जपध्यानमयो योगः कर्मयोगो न संशयः

dhyānayogena pāpānāṁ kṣayo bhavati nānyathā japadhyānamayo yogaḥ karmayogo na saṁśayaḥ

Only through dhyana-yoga does the destruction of sins occur, not otherwise; the yoga made of japa and dhyana is indeed karma-yoga, without doubt.

Verse 28 (skanda.6.262.28)

शब्दब्रह्मसमुद्भूतो वेदेन द्वादशाक्षरः । ध्यानेन सर्वमाप्नोति ध्यानेनाप्नोति शुद्धताम्

śabdabrahmasamudbhūto vedena dvādaśākṣaraḥ dhyānena sarvamāpnoti dhyānenāpnoti śuddhatām

The twelve-syllabled mantra, arisen from the Shabda-Brahman through the Veda — through meditation one obtains everything, and through meditation one attains purity.

Verse 29 (skanda.6.262.29)

ध्यानेन परमं ब्रह्म मूर्त्तौ योगस्तु ध्यानजः । सावलम्बो ध्यानयोगो यन्नारायणदर्शनम्

dhyānena paramaṁ brahma mūrttau yogastu dhyānajaḥ sāvalambo dhyānayogo yannārāyaṇadarśanam

Through meditation one attains the supreme Brahman; and the yoga upon a form is born of meditation. That dhyana-yoga which has a support is the vision of Narayana in a form;

Verse 30 (skanda.6.262.30)

द्वितीयो निखिलालम्बो ज्ञानयोगेन कीर्तितः । अरूपमप्रमेयं यत्सर्वकायं महः सदा

dvitīyo nikhilālambo jñānayogena kīrtitaḥ arūpamaprameyaṁ yatsarvakāyaṁ mahaḥ sadā

the second, having no support at all, is proclaimed as jnana-yoga — that which is formless, immeasurable, whose body is everything, the ever-existing splendor,

Verse 31 (skanda.6.262.31)

तडित्कोटिसमप्रख्यं सदोदितमखंडितम् । निष्कलं सकलं वापि निरंजनमयं वियत्

taḍitkoṭisamaprakhyaṁ sadoditamakhaṁḍitam niṣkalaṁ sakalaṁ vāpi niraṁjanamayaṁ viyat

resembling ten million flashes of lightning, ever-arisen, unbroken, both without parts and with all parts, of the nature of the stainless sky,

Verse 32 (skanda.6.262.32)

तत्स्वरूपं भोगरूपं तुर्यातीतमनोपमम् । विभ्रांतकरणं मूर्तं प्रकृतिस्थं च शाश्वतम्

tatsvarūpaṁ bhogarūpaṁ turyātītamanopamam vibhrāṁtakaraṇaṁ mūrtaṁ prakṛtisthaṁ ca śāśvatam

of that very nature, of the nature of enjoyment, beyond even the turiya state, incomparable, that which bewilders the senses, embodied yet abiding in Prakriti, eternal,

Verse 33 (skanda.6.262.33)

दृश्यादृश्यमजं चैव वैराजं सततोज्ज्वलम् । बहुलं सर्वजं धर्म्यं निर्विकल्पमनीश्वरम्

dṛśyādṛśyamajaṁ caiva vairājaṁ satatojjvalam bahulaṁ sarvajaṁ dharmyaṁ nirvikalpamanīśvaram

both visible and invisible, unborn, of the nature of Viraj, ever-blazing, abundant, arising from all, righteous, free of alternatives, having no other lord over it,

Verse 34 (skanda.6.262.34)

अगोत्रं वरणं वापि ब्रह्मांडशतकारणम् । निरीहं निर्ममं बुद्धिशून्यरूपं च निर्मलम्

agotraṁ varaṇaṁ vāpi brahmāṁḍaśatakāraṇam nirīhaṁ nirmamaṁ buddhiśūnyarūpaṁ ca nirmalam

without lineage, yet also the chosen one, the cause of a hundred universes, without desire, without possessiveness, of a form beyond intellect, and stainless,

Verse 35 (skanda.6.262.35)

तदीशरूपं निर्देहं निर्द्वंद्वं साक्षिमात्रकम् । शुद्धस्फटिकसंकाशं ध्यातृध्येयविवर्जितम् । नोपमेयमगाधं त्वं स्वीकुरुष्व स्वतेजसा

tadīśarūpaṁ nirdehaṁ nirdvaṁdvaṁ sākṣimātrakam śuddhasphaṭikasaṁkāśaṁ dhyātṛdhyeyavivarjitam nopameyamagādhaṁ tvaṁ svīkuruṣva svatejasā

that very Ishvara-form, bodiless, free of the pairs of opposites, merely the Witness, resembling pure crystal, devoid of any distinction between meditator and object of meditation, incomparable, unfathomable — do you take hold of it by your own inner radiance.

Verse 36 (skanda.6.262.36)

पार्वत्युवाच । तत्कथं प्राप्यते सम्यग्ज्ञानं योगिस्वरूपिणम् । नारायणममूर्तं च स्थानं तस्य वद प्रभो

pārvatyuvāca tatkathaṁ prāpyate samyagjñānaṁ yogisvarūpiṇam nārāyaṇamamūrtaṁ ca sthānaṁ tasya vada prabho

Parvati said: How, then, is that perfect knowledge attained, of him who is the very essence of the yogis, the formless Narayana? Tell me, O Lord, his abiding place.

Verse 37 (skanda.6.262.37)

ईश्वर उवाच । शिरः प्रधानं गात्रेषु शिरसा धार्यते महान्

īśvara uvāca śiraḥ pradhānaṁ gātreṣu śirasā dhāryate mahān

Ishvara said: The head is foremost among the limbs of the body; by the head the great one is borne.

Verse 38 (skanda.6.262.38)

शिरसा पूजितो देवः पूजितं सकलं जगत् । शिरसा धार्यते योगः शिरसा ध्रियते बलम्

śirasā pūjito devaḥ pūjitaṁ sakalaṁ jagat śirasā dhāryate yogaḥ śirasā dhriyate balam

When the god is worshipped through the head, the entire world is thereby worshipped; by the head yoga is upheld, and by the head strength is sustained.

Verse 39 (skanda.6.262.39)

शिरसा ध्रियते तेजो जीवितं शिरसि स्थितम् । सूर्यः शिरो ह्यमूर्त्तस्य मूर्तस्यापि तथैव च

śirasā dhriyate tejo jīvitaṁ śirasi sthitam sūryaḥ śiro hyamūrttasya mūrtasyāpi tathaiva ca

By the head radiance is sustained; life abides in the head. The sun is indeed the head of the formless one, and likewise of the embodied one too.

Verse 40 (skanda.6.262.40)

उरस्तु पृथिवीलोकः पादश्चैव रसातलम् । अयं ब्रह्मांडरूपे च मूर्त्तामूर्त्तस्वरूपतः

urastu pṛthivīlokaḥ pādaścaiva rasātalam ayaṁ brahmāṁḍarūpe ca mūrttāmūrttasvarūpataḥ

The chest is the earthly world, and the feet are indeed Rasatala; this Person, in the form of the universe, exists through both his embodied and unembodied natures.

Verse 41 (skanda.6.262.41)

विष्णुरेव ब्रह्मरूपो ज्ञानयोगाश्रयः स्वयम् । सृजते सर्वभूतानि पालयत्यपि सर्वशः

viṣṇureva brahmarūpo jñānayogāśrayaḥ svayam sṛjate sarvabhūtāni pālayatyapi sarvaśaḥ

Vishnu alone, of the form of Brahman, is himself the very refuge of jnana-yoga; he creates all beings, and likewise protects them in every way,

Verse 42 (skanda.6.262.42)

विनाशयति सर्वं हि सर्वदेवमयो ह्ययम् । सर्वमासेष्वाधिपत्यं यस्य विष्णोः सनातनम्

vināśayati sarvaṁ hi sarvadevamayo hyayam sarvamāseṣvādhipatyaṁ yasya viṣṇoḥ sanātanam

and he indeed destroys everything, for he consists of all the gods; his, Vishnu's, is the eternal sovereignty over all the months —

Verse 43 (skanda.6.262.43)

तस्मात्सर्वेषु मासेषु सर्वेषु दिवसेष्वपि । सर्वेषु यामकालेषु संस्मरन्मुच्यते हरिम्

tasmātsarveṣu māseṣu sarveṣu divaseṣvapi sarveṣu yāmakāleṣu saṁsmaranmucyate harim

— therefore, in all the months, and likewise in all the days, in all the watches of time, one who remembers Hari is liberated.

Verse 44 (skanda.6.262.44)

चातुर्मास्ये विशेषेण ध्यानमात्रात्प्रमुच्यते । अमूर्त्तसेवनं गंगातीर्थध्यानाद्वरं परम्

cāturmāsye viśeṣeṇa dhyānamātrātpramucyate amūrttasevanaṁ gaṁgātīrthadhyānādvaraṁ param

Especially during Chaturmasya, by mere meditation one is set free; the worship of the formless one is even superior to meditation upon the sacred tirtha of the Ganga.

Verse 45 (skanda.6.262.45)

सर्वदानोत्तरं चैव चातुर्मास्ये न संशयः । सर्वमासकृतं पापं चातुर्मास्ये शुभाशुभम्

sarvadānottaraṁ caiva cāturmāsye na saṁśayaḥ sarvamāsakṛtaṁ pāpaṁ cāturmāsye śubhāśubham

And it is superior to every gift as well, during Chaturmasya, without doubt; whatever sin, good or bad, is committed in all the other months —

Verse 46 (skanda.6.262.46)

अक्षय्यं तद्भवेद्देवि नात्र कार्या विचारणा । तस्मात्सर्वप्रयत्नेन ज्ञानयोगो बहूत्तमः

akṣayyaṁ tadbhaveddevi nātra kāryā vicāraṇā tasmātsarvaprayatnena jñānayogo bahūttamaḥ

— becomes, O goddess, imperishable if committed during Chaturmasya; no doubt need be entertained about this. Therefore, with every effort, jnana-yoga is the most excellent path.

Verse 47 (skanda.6.262.47)

सेवितो विष्णुरूपेण ब्रह्ममोक्षप्रदायकः । शृणुष्वावहिता भूत्वा मूर्त्तामूर्ते स्थितिं शुभे

sevito viṣṇurūpeṇa brahmamokṣapradāyakaḥ śṛṇuṣvāvahitā bhūtvā mūrttāmūrte sthitiṁ śubhe

Practiced in the form of Vishnu, it is the giver of the liberation of Brahman; listen attentively, O auspicious one, to the abiding-place, both embodied and unembodied.

Verse 48 (skanda.6.262.48)

न कथ्येयं यस्य कस्य सुतस्याप्य परस्य च । अदांतायाथ दुष्टाय चलचित्ताय दांभिके

na kathyeyaṁ yasya kasya sutasyāpya parasya ca adāṁtāyātha duṣṭāya calacittāya dāṁbhike

This is not to be told to just anyone — not even to one's own son, nor to a stranger; not to the uncontrolled, the wicked, the fickle-minded, or the hypocrite,

Verse 49 (skanda.6.262.49)

स्ववाक्च्युताय निंद्याय न वाच्या योगजा कथा । नित्यभक्ताय दांताय शमादि गुणिने तथा

svavākcyutāya niṁdyāya na vācyā yogajā kathā nityabhaktāya dāṁtāya śamādi guṇine tathā

nor to one who has fallen from his own word, or who is contemptible — this teaching born of yoga is not to be spoken to them. It is to be told to the ever-devoted, the self-controlled, and to one endowed with tranquility and the like virtues —

Verse 50 (skanda.6.262.50)

विष्णुभक्ताय दातव्या शूद्रायापि द्विजन्मने । अभक्तायाप्यशुचये ब्रह्मस्थानं न कथ्यते

viṣṇubhaktāya dātavyā śūdrāyāpi dvijanmane abhaktāyāpyaśucaye brahmasthānaṁ na kathyate

— it is to be given to a devotee of Vishnu, whether shudra or twice-born; but to the non-devotee, and to the impure, the abiding-place of Brahman is not to be told.

Verse 51 (skanda.6.262.51)

मद्भक्त्या योगसिद्धिं त्वं गृहाणाशु तपोधने । अभूतं ज्ञानगम्यं तं विद्धि नारायणं परम्

madbhaktyā yogasiddhiṁ tvaṁ gṛhāṇāśu tapodhane abhūtaṁ jñānagamyaṁ taṁ viddhi nārāyaṇaṁ param

O you rich in austerity, through devotion to me swiftly take hold of the accomplishment of yoga; know that Supreme Narayana, unmanifest, approachable only through knowledge,

Verse 52 (skanda.6.262.52)

नादरूपेण शिरसि तिष्ठंतं सर्वदेहिनाम् । स एव जीवशिरसि वर्त्तते सूर्यबिंबवत्

nādarūpeṇa śirasi tiṣṭhaṁtaṁ sarvadehinām sa eva jīvaśirasi varttate sūryabiṁbavat

abiding in the form of the mystic sound in the head of all embodied beings; he indeed dwells at the crown of the individual soul, like the orb of the sun.

Verse 53 (skanda.6.262.53)

सदोदितः सूक्ष्मरूपो मूर्त्तो मूर्त्या प्रणीयते । अभ्यासेन सदा देवि प्राप्यते परमात्मकः

sadoditaḥ sūkṣmarūpo mūrtto mūrtyā praṇīyate abhyāsena sadā devi prāpyate paramātmakaḥ

Ever risen, of subtle form, embodied, he is led by his embodied form; through constant practice, O goddess, the Supreme Self is attained.

Verse 54 (skanda.6.262.54)

शरीरे सकला देवा योगिनो निवसंति हि । कर्णे तु दक्षिणे नद्यो निवसंति तथाऽपराः

śarīre sakalā devā yogino nivasaṁti hi karṇe tu dakṣiṇe nadyo nivasaṁti tathā'parāḥ

In the body, all the gods indeed dwell for the yogi; in the right ear dwell the rivers, and likewise others dwell elsewhere —

Verse 55 (skanda.6.262.55)

हृदये चेश्वरः शंभुर्नाभौ ब्रह्मा सनातनः । पृथ्वी पादतलाग्रे जलं सर्वगतं तथा

hṛdaye ceśvaraḥ śaṁbhurnābhau brahmā sanātanaḥ pṛthvī pādatalāgre jalaṁ sarvagataṁ tathā

— in the heart dwells Ishvara Shambhu, in the navel the eternal Brahma; the earth is at the tips of the soles of the feet, and water likewise pervades all the body;

Verse 56 (skanda.6.262.56)

तेजो वायुस्तथाऽऽकाशं विद्यते भालमध्यतः । हस्ते च पंच तीर्थानि दक्षिणे नात्र संशयः

tejo vāyustathā''kāśaṁ vidyate bhālamadhyataḥ haste ca paṁca tīrthāni dakṣiṇe nātra saṁśayaḥ

fire, wind, and likewise ether are present in the middle of the forehead; and in the right hand are the five sacred fords — of this there is no doubt.

Verse 57 (skanda.6.262.57)

सूर्यो यद्दक्षिणं नेत्रं चन्द्रो वाममुदाहृतम् । भौमश्चैव बुधश्चैव नासिके द्वे उदाहृते

sūryo yaddakṣiṇaṁ netraṁ candro vāmamudāhṛtam bhaumaścaiva budhaścaiva nāsike dve udāhṛte

The sun is the right eye, and the moon is declared to be the left; Mars and Mercury are said to be the two nostrils;

Verse 58 (skanda.6.262.58)

गुरुश्च दक्षिणे कर्णे वामकर्णे तथा भृगुः । मुखे शनैश्चरः प्रोक्तो गुदे राहुः प्रकीर्तितः

guruśca dakṣiṇe karṇe vāmakarṇe tathā bhṛguḥ mukhe śanaiścaraḥ prokto gude rāhuḥ prakīrtitaḥ

Jupiter is in the right ear, and likewise Venus in the left ear; Saturn is said to be in the mouth, and Rahu is declared to be in the anus;

Verse 59 (skanda.6.262.59)

केतुरिंद्रियगः प्रोक्तो ग्रहाः सर्वे शरीरगाः । योगिनो देहमासाद्य भुवनानि चतुर्दश

keturiṁdriyagaḥ prokto grahāḥ sarve śarīragāḥ yogino dehamāsādya bhuvanāni caturdaśa

Ketu is said to reside in the sense-organs — all the planets dwell within the body. Having entered the body of the yogi, the fourteen worlds

Verse 60 (skanda.6.262.60)

प्रवर्त्तंते सदा देवि तस्माद्योगं सदाभ्यसेत् । चातुर्मास्ये विशेषेण योगी पापं निकृन्तति

pravarttaṁte sadā devi tasmādyogaṁ sadābhyaset cāturmāsye viśeṣeṇa yogī pāpaṁ nikṛntati

ever function there, O goddess; therefore one should always practice yoga. Especially during Chaturmasya, the yogi cuts away sin.

Verse 61 (skanda.6.262.61)

मुहूर्त्तमपि यो योगी मस्तके धारयेन्मनः । कर्णै पिधाय पापेभ्यो मुच्यतेऽसौ न संशयः

muhūrttamapi yo yogī mastake dhārayenmanaḥ karṇai pidhāya pāpebhyo mucyate'sau na saṁśayaḥ

That yogi who, even for a single muhurta, fixes his mind upon the crown of the head, having closed his ears, is freed from sins — of this there is no doubt.

Verse 62 (skanda.6.262.62)

अंतरं नैव पश्यामि विष्णोर्योगपरस्य वा । एकोऽपि योगी यद्गेहे ग्रासमात्रं भुनक्ति च

aṁtaraṁ naiva paśyāmi viṣṇoryogaparasya vā eko'pi yogī yadgehe grāsamātraṁ bhunakti ca

I see no difference at all between Vishnu and one devoted to yoga. Even a single yogi, in whose house he partakes of but a mouthful of food,

Verse 63 (skanda.6.262.63)

कुलानि त्रीणि सोऽवश्यं तारयेदात्मना सह । यदि विप्रो भवेद्योगी सोऽवश्यं दर्शनादपि

kulāni trīṇi so'vaśyaṁ tārayedātmanā saha yadi vipro bhavedyogī so'vaśyaṁ darśanādapi

surely delivers three lineages, together with himself. And if the yogi be a brahmin, he surely — by the mere sight of him —

Verse 64 (skanda.6.262.64)

सर्वेषां प्राणिनां देवि पापराशि निषूदकः । सक्रियो ब्रह्मनिरतः सच्छूद्रो योगभाग्यदि

sarveṣāṁ prāṇināṁ devi pāparāśi niṣūdakaḥ sakriyo brahmanirataḥ sacchūdro yogabhāgyadi

— O goddess, the destroyer of the mass of sin of all creatures. If a virtuous shudra, devoted to Brahman, who possesses even a share of yoga,

Verse 65 (skanda.6.262.65)

भवेत्सद्गुरुभक्तो वा सोऽप्यमूर्त्तफलं लभेत् । यो योगी नियताहारः परब्रह्म समाधिमान्

bhavetsadgurubhakto vā so'pyamūrttaphalaṁ labhet yo yogī niyatāhāraḥ parabrahma samādhimān

or is devoted to a true guru, he too obtains the fruit of the formless one. That yogi who has a regulated diet and is absorbed in samadhi upon the Supreme Brahman —

Verse 66 (skanda.6.262.66)

चातुर्मास्ये विशेषेण हरौ स लयभाग्भवेत् । यथा सिद्धकरस्पर्शाल्लोहं भवति कांचनम्

cāturmāsye viśeṣeṇa harau sa layabhāgbhavet yathā siddhakarasparśāllohaṁ bhavati kāṁcanam

especially during Chaturmasya, he becomes one who attains dissolution into Hari. Just as, by the touch of an accomplished alchemist's hand, iron becomes gold,

Verse 67 (skanda.6.262.67)

तथा मूर्त्तं हरिप्रीत्या मनुष्यो लयमाव्रजेत् । यथा मार्गजलं गंगापतितं त्रिदशैरपि

tathā mūrttaṁ hariprītyā manuṣyo layamāvrajet yathā mārgajalaṁ gaṁgāpatitaṁ tridaśairapi

so too, through devotion to Hari's embodied form, a man attains dissolution into him. Just as ordinary wayside water, once fallen into the Ganga, becomes fit to be —

Verse 68 (skanda.6.262.68)

सेवितं सर्वफलदं तथा योगी विमुक्तिदः । यथा गोमयमात्रेण वह्निर्दीप्यति सर्वदा

sevitaṁ sarvaphaladaṁ tathā yogī vimuktidaḥ yathā gomayamātreṇa vahnirdīpyati sarvadā

— served even by the gods, and grants every fruit, so too the yogi becomes the giver of liberation. Just as, by mere cow-dung, fire ever blazes forth,

Verse 69 (skanda.6.262.69)

देवतानां मुखं तद्धि कीर्त्यते याज्ञिकैः सदा । एवं योगी सदाऽभ्यासाज्जायते मोक्षभाजनम्

devatānāṁ mukhaṁ taddhi kīrtyate yājñikaiḥ sadā evaṁ yogī sadā'bhyāsājjāyate mokṣabhājanam

and is ever proclaimed by the sacrificial priests as the very mouth of the gods, so too the yogi, through constant practice, becomes a vessel of liberation.

Verse 70 (skanda.6.262.70)

योगोऽयं सेव्यते देवि ज्ञानासिद्धिप्रदः सदा । सनकादिभिराचार्यैर्मुमुक्षुभिरधीश्वरैः

yogo'yaṁ sevyate devi jñānāsiddhipradaḥ sadā sanakādibhirācāryairmumukṣubhiradhīśvaraiḥ

O goddess, this yoga, ever the bestower of the accomplishment of knowledge, is practiced by teachers such as Sanaka and the rest, seekers of liberation, themselves great lords,

Verse 71 (skanda.6.262.71)

प्रथमं ज्ञानसंपत्तिर्जायते योगिनां सदा । तेषां गृहीतमात्रस्तु योगी भवति पार्वति

prathamaṁ jñānasaṁpattirjāyate yogināṁ sadā teṣāṁ gṛhītamātrastu yogī bhavati pārvati

First, the wealth of knowledge is ever born in the yogis; and, O Parvati, the moment one has merely grasped it, one becomes a true yogi.

Verse 72 (skanda.6.262.72)

ततस्तु सिद्धयस्तस्य त्वणिमाद्याः पुरोगताः । भवन्ति तत्रापि मनो न दद्याद्योगिनां वरः

tatastu siddhayastasya tvaṇimādyāḥ purogatāḥ bhavanti tatrāpi mano na dadyādyogināṁ varaḥ

Then the accomplishments, beginning with anima, present themselves before him; yet even there, the foremost of yogis should not fix his mind.

Verse 73 (skanda.6.262.73)

सर्वदानक्रतुभवं पुण्यं भवति योगतः । योगात्सकलकामाप्तिर्न योगाद्भुवि प्राप्यते

sarvadānakratubhavaṁ puṇyaṁ bhavati yogataḥ yogātsakalakāmāptirna yogādbhuvi prāpyate

The merit that arises from every gift and every sacrifice comes about through yoga; from yoga comes the attainment of every desire — nothing on earth is attained apart from yoga.

Verse 74 (skanda.6.262.74)

योगान्न हृदयग्रंथिर्न योगान्ममता रिपुः । न योगसिद्धस्य मनो हर्त्तुं केनापि शक्यते

yogānna hṛdayagraṁthirna yogānmamatā ripuḥ na yogasiddhasya mano harttuṁ kenāpi śakyate

Through yoga the knot of the heart is untied; through yoga the enemy that is possessiveness is overcome; the mind of one accomplished in yoga cannot be stolen away by anyone.

Verse 75 (skanda.6.262.75)

स एव विमलो योगी यच्चित्तं शिरसि स्थितम् । स्थिरीभूतव्यथं नित्यं दशमद्वारसंपुटे

sa eva vimalo yogī yaccittaṁ śirasi sthitam sthirībhūtavyathaṁ nityaṁ daśamadvārasaṁpuṭe

He alone is the stainless yogi whose mind rests fixed at the crown of the head, its agitation ever stilled, in the sealed tenth gate;

Verse 76 (skanda.6.262.76)

कणौं पिधाय मर्त्यस्य नादरूपं विचिन्वतः । तदेव प्रणवस्याग्रं तदेव ब्रह्म शाश्वतम्

kaṇauṁ pidhāya martyasya nādarūpaṁ vicinvataḥ tadeva praṇavasyāgraṁ tadeva brahma śāśvatam

of a mortal who, having closed his ears, contemplates the form of the mystic sound — that very sound is the tip of the pranava, and that very sound is the eternal Brahman.

Verse 77 (skanda.6.262.77)

तदेवानंतरूपाख्यं तदेवामृतमुत्तमम् । घ्राणवायौ प्रघोषोऽयं जठराग्नेर्महत्पदम्

tadevānaṁtarūpākhyaṁ tadevāmṛtamuttamam ghrāṇavāyau praghoṣo'yaṁ jaṭharāgnermahatpadam

That very sound is called the endless form, that very sound is the supreme nectar; this resonance is heard in the breath of the nostrils, the great abode of the fire of digestion.

Verse 78 (skanda.6.262.78)

पंचभूतं निवासं यज्ज्ञानरूपमिदं पदम् । पदं प्राप्य विमुक्तिः स्याज्जन्मसंसारबंधनात्

paṁcabhūtaṁ nivāsaṁ yajjñānarūpamidaṁ padam padaṁ prāpya vimuktiḥ syājjanmasaṁsārabaṁdhanāt

That state which dwells in the five elements, this state which is of the nature of knowledge — having attained that state, liberation comes from the bondage of birth and worldly existence.

Verse 79 (skanda.6.262.79)

यदाप्तिर्दुलभा लोके योगसिद्धिप्रदायिका

yadāptirdulabhā loke yogasiddhipradāyikā

The attainment of it is rare in the world, granting the accomplishment of yoga.

Verse 80 (skanda.6.262.80)

एवं ब्रह्ममयं विभाति सकलं विश्वं चरं स्थावरं विज्ञानाख्यमिदं पदं स भगवान्विष्णुः स्वयं व्यापकः । ज्ञात्वा तं शिरसि स्थितं बहुवरं योगेश्वराणां परं प्राणी मुंचति सर्पवज्जगतिजां निर्मोकमायाकृतिम्

evaṁ brahmamayaṁ vibhāti sakalaṁ viśvaṁ caraṁ sthāvaraṁ vijñānākhyamidaṁ padaṁ sa bhagavānviṣṇuḥ svayaṁ vyāpakaḥ jñātvā taṁ śirasi sthitaṁ bahuvaraṁ yogeśvarāṇāṁ paraṁ prāṇī muṁcati sarpavajjagatijāṁ nirmokamāyākṛtim

Thus this entire universe, moving and unmoving, shines forth as consisting of Brahman; this state called Vijnana is that very Lord Vishnu, himself all-pervading. Having known him, abiding at the crown of the head, the supreme boon-giver of the lords of yoga, the living being casts off the illusory covering born of the world, as a serpent casts off its slough.